5354 – 6776 – The Lord's New Church

AC (Potts) n. 5354 5354. And the name of the second called he Ephraim. That this signifies a new understanding in the natural, and its quality, is evident from the signification of a “name” and “calling a name,” as being the quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421); and from the representation of Ephraim, as being the understanding in the natural (of which in what follows). But first must be told what is meant by the new understanding and the new will signified by “Ephraim and Manasseh.” In the church it is indeed known that man must be born again (that is, must be regenerated) in order that he may enter the kingdom of God; for the Lord has plainly declared this in John 3:3, 5. But what it is to be born again is known only to few, for the reason that few know what good and evil are, and this because they do not know what charity toward the neighbor is; if they knew this, they would also know what good is, and from good what evil is; for all that is good which comes from genuine charity toward the neighbor.
[2] But no one can be in this good from himself, because it is the celestial itself which flows in from the Lord. This celestial flows in continually, but evils and falsities stand in the way of its being received; and therefore in order that it may be received it is necessary for man to remove evils, and as far as he is able falsities also, and thus dispose himself to receive the influx. When after evils have been removed the man receives the influx, he at the same time receives a new will and a new understanding; and from the new will he feels delight in doing good to the neighbor from no selfish end, and from the new understanding he perceives delight in learning what is good and true for its own sake and for the sake of the life. Inasmuch as this new understanding and new will come into existence through influx from the Lord, the man who has been regenerated acknowledges and believes that the good and truth with which he is affected are not from himself but from the Lord, and also that whatever is from himself, or of his own, is nothing but evil.
[3] From all this it is plain what it is to be born again, and also what the new will and new understanding are. But the regeneration through which come the new understanding and the new will is not accomplished in a moment, but goes on from earliest infancy even to the close of life, and afterward in the other life to eternity, and this by Divine means, innumerable and unspeakable; for man of himself is nothing but evil, which continually exhales as from a furnace, and continually endeavors to extinguish the nascent good. The removal of such evil, and the inrooting of good in its place, cannot be effected short of the whole course of life, and through Divine means numberless and unspeakable. Of these means scarcely any are known at the present day, for the reason that man does not suffer himself to be regenerated, nor does he believe regeneration to be anything, because he does not believe in a life after death. The process of regeneration, which includes indescribable things, makes up the main part of angelic wisdom, and is of such a nature that it cannot be fully exhausted by any angel to eternity. Hence it is that this is the chief subject treated of in the internal sense of the Word.
[4] That “Ephraim” is the new understanding in the natural, is plain from very many passages in the Word, especially in the prophet Hosea, which treats much of “Ephraim,” and in which we read as follows:
I know Ephraim, and Israel is not hid from Me, in that thou hast wholly committed whoredom, O Ephraim, Israel is defiled. Israel and Ephraim shall go to ruin by their iniquity; Judah shall also go to ruin with them. Ephraim shall become a solitude in the day of reproof. And I am as a moth to Ephraim, and as a boring-worm to the house of Judah. And Ephraim saw his sickness, and Judah his wound, and Ephraim went to the Assyrian, and sent to king Jareb; and this one could not heal you (Hos. 5:3, 5, 9, 12-13).
Again in the same prophet:
When I healed Israel, then was the iniquity of Ephraim unveiled, and the evils of Samaria; for they have wrought a lie; and a thief cometh, and a troop spreadeth itself abroad. And Ephraim was like a silly dove without heart; they called Egypt, they went to Assyria. When they shall go I will spread my net over them (Hos. 7:1, 11-12).
[5] Again:
Israel is swallowed up; now shall they be among the nations as a vessel wherein is no desire; when they went up to Assyria, a wild ass alone; Ephraim winneth him loves with a harlot’s hire (Hos. 8:8-9);
Israel shall not dwell in the land of Jehovah, and Ephraim shall return to Egypt, and they shall eat what is unclean in Assyria (Hos. 9:3);
Ephraim hath compassed me about with a lie, and the house of Israel with deceit; and Judah yet ruleth with God, and is faithful with the saints; Ephraim feedeth on wind, and followeth after the east wind; every day he multiplieth a lie and wasting, and they make a covenant with the Assyrian, and oil is carried down into Egypt (Hos. 11:12; 12:1);
besides many other passages in the same prophet concerning Ephraim (as chap. 4:17-19; 5:3, 5, 9, 11-14; 7:8, 9; 9:8, 11, 13, 16; 10:6, 11; 11:3, 8, 9; 12:8, 14; 13:1, 12; 14:8).
[6] In all these passages by “Ephraim” is meant the intellectual of the church, by “Israel” its spiritual, and by “Judah” its celestial; and it is because the intellectual of the church is signified by “Ephraim” that it is so often said of him that he “goes away into Egypt,” and “into Assyria;” for by “Egypt” are signified memory-knowledges, and by “Assyria” reasonings from these; both being predicated of the understanding. (That “Egypt” signifies memory-knowledge may be seen above, n. 1164, 1165, 1186, 1462, 2588, 3325, 4749, 4964, 4966; and also that “Assyria” signifies reason and reasoning, n. 119, 1186.)
[7] In like manner in the following passages by “Ephraim” is signified the understanding of the church:
Exult greatly, O daughter of Zion; sound, O daughter of Jerusalem; behold thy King cometh to thee. I will cut off the chariot from Ephraim, and the horse from Jerusalem, and I will cut off the battle bow; He shall speak peace against the nations; and His dominion shall be from sea to sea, and from the river even to the ends of the earth. I will bend Judah for Me, I will fill Ephraim with the bow, and I will stir up thy sons, O Zion, with thy sons, O Javan (Zech. 9:9-10, 13);
said of the coming of the Lord and of the church of the Gentiles. “To cut off the chariot from Ephraim, and the horse from Jerusalem” denotes to cut off all the understanding of the church; “to fill Ephraim with the bow” denotes to give a new understanding. That a “chariot” signifies what is of doctrine may be seen above (n. 5321), a “horse,” what is of the understanding (n. 2760-2762, 3217, 5321); and a “bow” also what is of doctrine (2685, 2686, 2709); for what is of doctrine depends on what is of the understanding, for it is believed as it is understood, the understanding of the doctrine determining the quality of the faith.
[8] Hence also the sons of Ephraim are called “shooters with the bow,” in David:
The sons of Ephraim, who were armed and shooters with the bow, turned back in the day of battle (Ps. 78:9).
In Ezekiel:
Son of man, take thee one stick, and write upon it, For Judah, and for the sons of Israel his companions; then take another stick, and write upon it, For Joseph, the stick of Ephraim, and of all the house of Israel his companions; afterward join them for thee one to another into one stick, that the two may become one in my hand. Behold I will take the stick of Joseph that is in the hands of Ephraim and of the tribes of Israel his companions, and will add those who are upon it with the stick of Judah, and I will make them one stick, that they may be one in My hand (Ezek. 37:16-17, 19);
where also by “Judah” is meant the celestial of the church, by “Israel” its spiritual, and by “Ephraim” its intellectual. That these are made one through the good of charity, is signified by one stick being made out of two. (That a “stick of wood” is the good of charity and consequently the good of works, may be seen above, n. 1110, 2784, 2812, 3720, 4943.)
[9] In Jeremiah:
There shall be a day that the watchman from the mountain of Ephraim shall cry, Arise ye, let us go up to Zion unto Jehovah our God. I will be a father to Israel, and Ephraim My firstborn is he (Jer. 31:6, 9).
In the same:
I have surely heard Ephraim bemoaning himself, Thou hast chastised me, and I was chastised, as a calf unaccustomed; turn Thou me, that I may be turned. Is not Ephraim a precious son to Me? Is he not a child of delights? For after I have spoken against him, I will surely remember him again (Jer. 31:18, 20).
I will bring back Israel to his habitation, that he may feed in Carmel and Bashan, and his soul shall be sated in the mountain of Ephraim and in Gilead (Jer. 50:19).
In Isaiah:
Woe to the crown of pride, to the drunkards of Ephraim, and to the fading flower and to the glory of his adornment, which are upon the head of the valley of the fat ones that are troubled with wine (Isa. 28:1).
[10] In these passages also by “Ephraim” is signified the understanding of the church. The understanding of the church is the understanding the men of the Church have of truths and goods, that is, of the doctrinal things of faith and charity; thus their notion, concept, or idea about them. Truth itself is the spiritual of the church, and good is its celestial; but truth and good are understood differently by different men; such therefore as is the understanding of truth, such is the truth with everyone. It is similar with the understanding of good.
[11] What the will of the church is that is signified by “Manasseh,” may be known from its understanding, which is “Ephraim.” It is with the will of the church as with its understanding, namely, that it is varied with each person. “Manasseh” signifies this will in Isaiah:
In the wrath of Jehovah Zebaoth the land is darkened, and the people is become like food for the fire; no man shall spare his brother; they shall eat every man the flesh of his own arm: Manasseh, Ephraim; and Ephraim, Manasseh: they together are against Judah (Isa. 9:19-21);
where “every man eating the flesh of his own arm, Manasseh, Ephraim, and Ephraim, Manasseh” denotes that the will of the man of the church will be against his understanding, and his understanding against his will.
[12] In David:
God hath spoken by His holiness: I will exult, I will divide Shechem, and mete out the valley of Succoth. Gilead is Mine, and Manasseh is Mine; and Ephraim is the strength of My head (Ps. 60:6-7).
Again:
Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim, shine forth. Before Ephraim and Benjamin and Manasseh stir up Thy might (Ps. 80:1-2);
where also “Ephraim” denotes the understanding of the church, and “Manasseh” its will. The same is plain also from the blessing of Ephraim and Manasseh by Jacob before his death (Gen. 48:13-20); and also from Jacob’s accepting Ephraim in place of Reuben, and Manasseh in place of Simeon (Gen. 48:3, 5); for by Reuben was represented the understanding of the church, or faith in the understanding and in doctrine (see n. 3861, 3866), and by Simeon, faith in act, or obedience and will to do the truth, from which and by which is charity, and thus truth in act, which is the good of the new will (n. 3869-3872).
[13] The reason why Jacob, then Israel, blessed Ephraim in preference to Manasseh, by putting his right hand upon the former and his left upon the latter (Gen. 48:13-20), was the same that Jacob had for diverting to himself the birthright of Esau, and the same as in the case of Perez and Zerah the sons of Judah by Tamar, when Zerah, who was the firstborn, came forth after Perez (Gen. 38:28-30). This reason was that the truth of faith, which is of the understanding, is apparently in the first place during man’s regeneration, and then the good of charity, which is of the will, is apparently in the second place; and yet good is actually in the first place, and is manifestly so when the man has been regenerated (as may be seen above, n. 3324, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247, 4337, 4925, 4926, 4928, 4930, 4977).

AC (Potts) n. 5355 5355. For God hath made me fruitful. That this signifies the consequent multiplication of truth from good, is evident from the signification of “making fruitful,” as being multiplication, namely, of truth from good; for “fruitfulness” is predicated of good, and “multiplication” of truth (n. 43, 55, 913, 983, 1940, 2846, 2847). Hence in the original language “Ephraim” was named from fruitfulness, and his quality is contained in the words, “for God hath made me fruitful in the land of my affliction.” This quality is that truth from good was multiplied in the natural after the temptations suffered there. What the multiplication of truth from good is shall be briefly stated. When man is in good, that is, in love toward the neighbor, he is also in the love of truth; consequently insofar as he is in this good, so far he is affected by truth, for good is in truth as the soul in its body. As therefore good multiplies truth, so it propagates itself; and if it is the good of genuine charity, it propagates itself in truth and by truth indefinitely; for there is no limit to good or to truth. The Infinite is in all things in general and in particular, because they are all from the Infinite; but still the indefinite can never in any way reach the Infinite, because there is no ratio between the finite and the Infinite. In the church today there is rarely any multiplication of truth, for the reason that at this day there is no good of genuine charity. It is believed to be sufficient to know the dogmas of faith of the church in which the man is born, and to confirm them by various means. But one who is in the good of genuine charity, and thence in the affection of truth, is not content with this, but desires to be enlightened from the Word as to what truth is, and to see the truth before he confirms it. Moreover, he sees it from good, because the perception of truth is from good; for the Lord is in good, and gives the perception. When a man receives truth in this way, it increases indefinitely. In this respect it is like a little seed, which grows into a tree, and produces other little seeds, which in turn produce a garden, and so on.

AC (Potts) n. 5356 5356. In the land of my affliction. That this signifies where temptations were suffered, is evident from the signification of the “land,” here the land of Egypt, as being the natural (see n. 5276, 5278, 5280, 5288, 5301); and from the signification of “affliction,” as being temptation (n. 1846). From this it is plain that by “in the land of my affliction” is signified in the natural where temptations were suffered, and consequently that truth from good was multiplied therein. As this fruitfulness or multiplication of truth from good is effected chiefly by means of temptations, it was thus expressed. The reasons why this fruitfulness is effected chiefly by means of temptations, are these. Temptations remove the loves of self and of the world, thus evils; on the removal of which the affection of good and truth flows in from the Lord (see just above, n. 5354). Temptations also give quality to the perception of good and truth, by means of the opposite things which evil spirits then infuse; and it is by perceiving opposites that we get relatives, from which comes all quality; for no one knows what is good without also knowing what is not good, nor what is true without knowing what is not true. Temptations also confirm goods and truths, for the man then fights against evils and falsities, and by conquering comes into a stronger affirmative. Moreover, by means of temptations evils and falsities are subdued, so that they no longer venture to rise up; and in this way evils with falsities are rejected to the sides, and there hang, but drooping downward; while goods with truths are in the midst, and according to the zeal of affection are lifted upward, thus to heaven toward the Lord, by whom they are lifted up.

AC (Potts) n. 5357 5357. Verses 53-57. And the seven years of abundance of produce that was in the land of Egypt were ended. And the seven years of famine began to come, as Joseph had said; and there was famine in all lands; and in all the land of Egypt there was bread. And all the land of Egypt was famished, and the people cried unto Pharaoh for bread; and Pharaoh said to all Egypt, Go unto Joseph; what he saith unto you, do. And the famine was over all the faces of the land, and Joseph opened all the storehouses, and sold to Egypt; and the famine was strengthened in the land of Egypt. And all the earth came into Egypt to buy, to Joseph; because the famine was strengthened in all the earth. “And the seven years of abundance of produce were ended,” signifies after the states of the multiplication of truth; “that was in the land of Egypt,” signifies in the natural; “and the seven years of famine began to come,” signifies the following states of desolation; “as Joseph had said,” signifies as had been foreseen by the celestial of the spiritual; “and there was famine in all lands,” signifies desolation everywhere in the natural; “and in all the land of Egypt there was bread,” signifies remains in consequence of truths from good having been multiplied; “and all the land of Egypt was famished,” signifies desolation in both naturals; “and the people cried unto Pharaoh for bread,” signifies the need of good for truth; “and Pharaoh said to all Egypt,” signifies perception; “Go unto Joseph,” signifies that it was from the celestial of the spiritual; “what he saith to you, do,” signifies provided there is obedience; “and the famine was over all the faces of the land,” signifies that there was desolation even to despair; “and Joseph opened all the storehouses,” signifies communication from remains; “and sold to Egypt,” signifies appropriation; “and the famine was strengthened in the land of Egypt,” signifies increasing severity; “and all the earth came into Egypt,” signifies that truths and goods were brought into the memory knowledges of the church; “to buy,” signifies appropriation therefrom; “to Joseph,” signifies where the celestial of the spiritual was; “because the famine was strengthened in all the earth,” signifies that everywhere, except there, was there desolation in the natural.

AC (Potts) n. 5358 5358. And the seven years of abundance of produce were ended. That this signifies after the states of the multiplication of truth, is evident from what was unfolded above (n. 5276, 5292, 5339), where similar words occur.

AC (Potts) n. 5359 5359. That was in the land of Egypt. That this signifies in the natural, is evident from the signification of the “land of Egypt,” as being the natural (see n. 5080, 5095, 5276, 5278, 5280, 5288).

AC (Potts) n. 5360 5360. And the seven years of famine began to come. That this signifies the following states of desolation, is evident from the signification of “years,” as being states (see n. 482, 487, 488, 493, 893); and from the signification of “famine,” as being a lack of the knowledges of truth and good (n. 1460, 3364), consequently desolation. That a famine denotes such a lack, or desolation, is because celestial and spiritual food are nothing else than good and truth. These are what angels and spirits are nourished by, and what they hunger for when hungry, and thirst for when thirsty; and therefore also material food corresponds thereto-as bread to celestial love, and wine to spiritual love, as well as everything that pertains to bread or food, and to wine or drink. When therefore there is a lack of such things, there is a “famine,” and in the Word this is called “desolation” and “vastation” – “desolation” when truths fail, and “vastation” when goods fail. This desolation and vastation is treated of in many passages of the Word, and is there described by the desolation of the earth, of kingdoms, of cities, of nations, and of peoples, and is also termed a “pouring out,” a “cutting off,” a “consummation,” a “desert,” and a “void;” and the state itself is called the “great day of Jehovah,” the “day of His wrath” and “vengeance,” a “day of darkness,” and “thick darkness,” of “cloud” and of “obscurity,” a “day of visitation,” also the “day when the earth shall perish,” thus the “last day” and the “day of judgment;” and because men have not understood the internal sense of the Word, they have hitherto supposed that it meant a day when the earth will perish, and that then for the first time will there be a resurrection and a judgment, not being aware that by a “day” in such passages is signified a state, and by the “earth” the church, and thus by a “day when the earth will perish,” a state when the church will come to its end; therefore when this perishing is described in the Word, a “new earth” is also described, by which is meant a new church. (In regard to the “new earth” and “new heaven,” see what is said above, n. 1733, 1850, 2117, 2118, 3355, 4535.) That last state of a church which precedes the state of a new church, is properly meant and described in the Word by “vastation” and “desolation.” By the same words is described also the state that precedes man’s regeneration, which state is here signified by the seven years of famine.

AC (Potts) n. 5361 5361. As Joseph had said. That this signifies as had been foreseen by the celestial of the spiritual, is evident from the signification of “saying” in the historicals of the Word, as being to perceive (as often shown above), and therefore when predicated of the Lord, who here is “Joseph,” to perceive from Himself, thus to foresee; and from the representation of Joseph, as being the celestial of the spiritual (n. 5249, 5307, 5331, 5332).

AC (Potts) n. 5362 5362. And there was famine in all lands. That this signifies desolation everywhere in the natural, is evident from the signification of “famine,” as being desolation (see above, n. 5360); and from the signification of “all lands,” as being everywhere in the natural. (That “land” denotes the natural mind, thus the natural, may also be seen above, n. 5276, 5278, 5280, 5288, 5301.)

AC (Potts) n. 5363 5363. But in all the land of Egypt there was bread. That this signifies remains in consequence of truths from good having been multiplied, is evident from the fact that by the “bread in all the land of Egypt” is meant the corn gathered in the seven years of abundance of produce, and laid up in the cities, by which are signified the remains stored up in the interiors of the natural mind, as has frequently been stated and shown above. Hence by the “bread in all the land of Egypt” are signified the remains in consequence of truths from good having been multiplied. That remains are here meant by the “bread in the land of Egypt,” is evident also from the fact that the years of famine had already begun, in which the land of Egypt suffered famine equally with the other lands, except that it had stores laid up which the other lands had not, and therefore these words now follow, “and all the land of Egypt was famished.”

AC (Potts) n. 5364 5364. And all the land of Egypt was famished. That this signifies desolation in both naturals, is evident from the signification of “famine,” as being desolation (of which above, n. 5360, 5362); and from the signification of “all the land,” as being both naturals (n. 5276).

AC (Potts) n. 5365 5365. And the people cried unto Pharaoh for bread. That this signifies the need of good for truth, is evident from the signification of “crying,” as being the act of a person in grief and mourning, thus being that of a person in need; from the signification of “people,” as being truth (see n. 1259, 1260, 3295, 3581); from the representation of Pharaoh, as being the natural (n. 5079, 5080, 5095, 5160); and from the signification of “bread,” as being the celestial of love, thus good (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976). From this it follows that by “the people cried unto Pharaoh for bread” is signified the need in the natural of good for truth. This meaning indeed appears remote from the historic sense of the letter; but still when they who are in the internal sense understand by “crying,” by “people,” by “Pharaoh,” and by “bread,” nothing else than what has been said, it follows that this meaning results therefrom.
[2] How the case is in regard to the need of good for truth, must be told. Truth has need of good, and good has need of truth; and when truth has need of good, truth is conjoined with good, and when good has need of truth, good is conjoined with truth; for the reciprocal conjunction of good and truth, namely of truth with good and of good with truth, is the heavenly marriage. In the early stages of man’s regeneration, truth is multiplied, but not good; and as truth has then no good with which to be conjoined, it is drawn in and stored up in the interiors of the natural mind, that it may be called forth thence according to the increasings of good. In this state truth is in need of good, and moreover conjunction of truth with good takes place according to the inflow of good into the natural; but still no fruitfulness is effected by this conjunction. But when man has been regenerated, then good increases; and as it increases it is in need of truth, and also procures truth for itself with which it may be conjoined, and thereupon there is a conjunction of good with truth. When this takes place, truth is made fruitful from good, and good from truth.
[3] That this is the case is entirely unknown in the world, but is very well known in heaven; and yet were it known in the world (not only by knowledge but also by perception) what celestial love or love to the Lord is, and what spiritual love or charity toward the neighbor is, it would also be known what good is, for all good is of these loves; and moreover it would be known that good desires truth, and truth good, and that they are conjoined according to the desire and its quality. This might be plain from the fact that when truth is thought of, the good adjoined to it is presented at the same time; and when good is stirred, the truth adjoined to it is presented at the present time-in both cases with affection, desire, delight, or holy aspiration; and from this the quality of the conjunction might be known. But as it is not known from any inward sensation or perception what good is, such things cannot come to knowledge; for that about which nothing is known is not understood, even when it comes to view.
[4] And as it is not known what spiritual good is, and that it is charity toward the neighbor, therefore it is a matter of dispute in the world, especially among the learned, what is the highest good; and scarcely anyone has maintained that it is that delight, satisfaction, blessedness, and happiness which is perceived from mutual love devoid of any selfish or worldly end, and which makes heaven itself. From this also it is plain that in the world at this day it is not at all known what spiritual good is, and still less that good and truth form a marriage together, and that heaven is in this marriage, and that those who are in it are in wisdom and intelligence and have satisfactions and happinesses with unlimited and inexpressible variety, not one of which is known by the world, nor is its existence even recognized and believed; when in fact it is heaven itself, or that very heavenly joy of which so much is said in the church.

AC (Potts) n. 5366 5366. And Pharaoh said to all Egypt. That this signifies perception, is evident from the signification of “saying” in the historicals of the Word, as being to perceive (n. 1791, 1815, 1819, 1822, 1898, 1919, 2061, 2080, 2862, 3395, 3509); from the representation of Pharaoh, as being the natural in general (n. 5160); and from the signification of “all Egypt,” as being both naturals (n. 5276, 5364). From this it is plain that by “Pharaoh said to all Egypt” is signified perception in both naturals, in general and in particular.

AC (Potts) n. 5367 5367. Go unto Joseph. That this signifies that it was from the celestial of the spiritual, is evident from the representation of Joseph, as being the celestial of the spiritual (of which often above). “To go unto him” signifies that it was from him, namely, the good for truth which is signified by the “bread for which the people cried unto Pharaoh” (see n. 5365).

AC (Potts) n. 5368 5368. What he saith to you, do. That this signifies provided there is obedience, is evident from the signification of “doing what anyone says,” as being to obey. By this is signified that good is adjoined to truth in the natural, provided the natural applies itself and obeys. Something must be said about the natural’s applying itself and obeying. They who are in worldly things only, and yet more they who are in bodily things, and still more they who are in earthly ones, cannot apprehend what is meant by saying that the natural ought to apply itself and obey. They suppose that there is only one thing that acts in man, and therefore that there is not one thing in him to command, and another to obey; and yet it is the internal man that should command, and the external that should obey, and that does obey when the man has not the world as the end, but heaven, and not self but the neighbor, consequently when he regards bodily and worldly things as means and not as the end; and he so regards them when he loves his neighbor more than himself, and the things of heaven more than those of the world. When this is the case, the natural obeys; the natural is the same as the external man.

AC (Potts) n. 5369 5369. And the famine was over all the faces of the earth. That this signifies when there was desolation even to despair, is evident from the signification of “famine,” as being desolation (of which above, n. 5360, 5362, 5364); and from the signification of the “earth,” as being the natural. When famine is said to be “over all the faces” of this, despair is signified, because the desolation is then everywhere; for the height and extremity of desolation is despair (see n. 5279, 5280).

AC (Potts) n. 5370 5370. And Joseph opened all the storehouses.* That this signifies communication from remains, is evident from the signification of “opening,” as here being to communicate. “All the storehouses” are the repositories in which the corn was stored, and by which are signified remains, as has been repeatedly shown above. (That remains are goods and truths stored up by the Lord in the interiors, may be seen above, n. 468, 530, 560, 561, 660, 661, 798, 1050, 1738, 1906, 2284, 5135, 5342, 5344.)
* Literally, “all in which.”

AC (Potts) n. 5371 5371. And sold to Egypt. That this signifies appropriation, is evident from the signification of “selling,” as being to appropriate to anyone; for what is sold becomes his who buys it. (That “selling” and “buying” signify appropriation, will be seen below, n. 5374.)

AC (Potts) n. 5372 5372. And the famine was strengthened in the land of Egypt. That this signifies increasing severity, that is, of the desolation, is evident from the signification of “famine” and of the “land of Egypt,” as being desolation in the natural, the increasing severity of which is signified by its “being strengthened.”

AC (Potts) n. 5373 5373. And all the earth came into Egypt. That this signifies that goods and truths were brought into the memory-knowledges of the church, is evident from the signification of the “earth.” The signification of “earth” or “land” in the Word is various: in general it signifies the church, and hence the things belonging to the church, which are goods and truths; and because it signifies the church, it signifies also the man of the church, for he is the church in particular; and because it signifies the man of the church, it signifies that in him which is the man, namely, the mind. Hence it is that by the “land of Egypt” is occasionally above signified the natural mind. In this passage, however, the land of Egypt is not meant, but the earth in general, consequently the things of the church, which are goods and truths. (That the signification of “land” or “earth” is various may be seen above, n. 620, 636, 2571; and that in general it signifies the church, n. 566, 662, 1068, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 3404, 4447, 4535.)
[2] That by “all the earth coming to Egypt” is signified that goods and truths were brought into memory-knowledges is evident from the signification of “Egypt” in the proper sense, as being memory-knowledge, consequently matters of memory-knowledge (see n. 1164, 1165, 1186, 1462); and that the memory-knowledges signified in a good sense by “Egypt” are those of the church (n. 4749, 4964, 4966). That this is the internal sense of these words is plain not only from the signification of the word “earth” or “land” when the land of Egypt is not meant, and from that of “Egypt” in the proper sense, and from its being said, “all the earth came” [venerunt] in the plural, but also from the very connection of things in the internal sense; for in this connection it now follows that the truths and goods of remains are brought into memory-knowledges.
[3] For the case is this: during man’s regeneration as to the natural, goods and truths are one and all brought together into memory-knowledges. Those which are not in the memory-knowledges there, are not in the natural; for the natural mind, as regards that part of it which is subject to the understanding, consists solely of memory-knowledges. The memory-knowledges that belong to the natural are the ultimates of order, and things prior must be in ultimates in order to come into existence and to appear in that sphere; and besides this all prior things tend to ultimates as to their boundaries or ends, and come into existence together therein as causes do in their effects, or as higher things do in lower as in their vessels. The memory-knowledges of the natural are such ultimates. Hence it is that the spiritual world is terminated in man’s natural, in which the things of the spiritual world are representatively presented. Unless spiritual things were presented representatively in the natural, thus by such things as are in the world, they would not be apprehended at all. From all this it is evident that during the regeneration of the natural all interior truths and goods, which are from the spiritual world, are brought into memory-knowledges, in order that they may appear.

AC (Potts) n. 5374 5374. To buy. That this signifies appropriation therefrom, is evident from the signification of “buying,” as being to procure for one’s self, thus to appropriate. Procuring and appropriating spiritually are effected by means of good and truth. To this corresponds the procuring and appropriating that in the world are effected by means of silver and gold; for in the spiritual sense “silver” is truth, and “gold” is good. Hence “buying” signifies appropriation, as also in the following passages in the Word:
Everyone that thirsteth come ye to the waters, and he that hath no silver; come ye, buy and eat; yea, come, buy wine and milk without silver and without price (Isa. 55:1); and also in Jeremiah (Jer. 13:1-2, 11).
In Matthew:
The kingdom of the heavens is like unto treasure hid in the field; which when a man hath found, he hideth, and in his joy he goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of the heavens is like unto a merchantman, seeking goodly pearls, and he went and sold all that he had, and bought it (Matt. 13:44-46).
Again:
The prudent virgins said to the foolish ones, Go ye to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came (Matt. 25:9-10).
[2] As “buying” signifies appropriation, therefore in the Word the things bought with silver are well distinguished from those otherwise obtained. Moreover, the servants bought with silver were as one’s own, and in a lower degree like those born in the house; and therefore they are often mentioned together, as in Genesis:
Circumcising he shall be circumcised that is born in thy house, and he that is bought with thy silver (Gen. 17:13);
and in Leviticus:
If a priest buy any soul with the purchase of silver, he and one that is born in his house, they shall eat of his bread (Lev. 22:11).
Hence it is evident what is signified by the “redeemed (or those bought back) of Jehovah,” in the Word, namely, those who have received good and truth, and thus those to whom the things of the Lord have been appropriated.

AC (Potts) n. 5375 5375. To Joseph. That this signifies where the celestial of the spiritual was, is evident from the representation of Joseph, as being the celestial of the spiritual, as often shown above. The celestial of the spiritual is the good of truth from the Divine.

AC (Potts) n. 5376 5376. Because the famine was strengthened in all the earth. That this signifies that everywhere, except there, was there desolation in the natural, is evident from the signification of “famine,” as being desolation (of which above); and from the signification of “earth,” as being the natural (of which also above). Its being everywhere except there, namely, in the memory-knowledges where the celestial of the spiritual was, follows from what goes before. How the case is with the desolation of the natural, or the deprivation of truth there, has already been told; but as the same subject is continued in what follows, it must be told again. The man who is born within the church, from earliest childhood learns from the Word and from the doctrinal things of the church what the truth of faith is, and also what the good of charity is. But when he grows up to manhood he begins either to confirm or to deny in himself the truths of faith that he has learned; for he then looks at these truths with his own sight, and thereby causes them either to be made his own or else to be rejected; for nothing can become one’s own that is not acknowledged of one’s own insight, that is, which the man does not know to be so from himself, and not from somebody else; and therefore the truths learned from childhood enter no further into the man’s life than the first entrance, from which they can either be admitted more interiorly, or else be cast out.
[2] With those who are being regenerated, that is, who the Lord foresees will suffer themselves to be regenerated, these truths are greatly multiplied, for these persons are in the affection of knowing truths; but when they come nearer to the very act of regeneration, they are as it were deprived of these truths, for these are drawn inward, and then the man appears to be in desolation; nevertheless as regeneration goes on these truths are successively let back into the natural, and are there conjoined with good. But with those who are not being regenerated, that is, who the Lord foresees will not suffer themselves to be regenerated, truths are indeed usually multiplied, for these persons are in the affection of knowing such things for the sake of reputation, honor, and gain; yet when they advance in years and submit these truths to their own sight, they then either do not believe them, or they deny them, or they turn them into falsities; thus with them truths are not withdrawn inward, but are cast forth, although they still remain in the memory for the sake of ends in the world, though without life. This state also is called in the Word “desolation” or “vastation,” but differs from the former state in the desolation of the former being apparent, while the desolation of this state is absolute; for in the former state man is not deprived of truths, while in this state he is entirely deprived of them. The desolation of the former state has been treated of in the internal sense in this chapter, and is still further treated of in the following one, and is what is signified by the “famine of seven years.”
[3] This same desolation is often treated of in other parts of the Word, as in Isaiah:
Awake, awake, O Jerusalem, who hast drunk at the hand of Jehovah the cup of His anger; two things are befallen thee, who shall bemoan thee? Wasting and breaking, famine and the sword; how shall I comfort thee? Thy sons have fainted, they lie at the head of all the streets. Therefore hear, do this, thou afflicted and drunken one, but not with wine, behold I have taken out of thy hand the cup of trembling, the dregs of the cup of My wrath; thou shalt no more drink it again, but I will put it into the hand of them that make thee sad (Isa. 51:17-23);
in this passage is described the state of desolation in which is the man of the church who is becoming a church, or who is being regenerated. This desolation is called “wasting,” “breaking,” “famine,” “sword,” and also the “cup of the anger and wrath of Jehovah,” and the “cup of trembling.” The truths of which he is then deprived are the “sons who faint, and lie at the head of all the streets.” That “sons” are truths may be seen above (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3373), and that “streets” are where truths are (n. 2336); hence “to lie at the head of all the streets” means that truths appear to be dispersed. It is evident that this desolation is apparent, and that by it as by temptations regeneration is effected, for it is said that she “shall no more drink,” but that “He will put the cup into the hand of them that make her sad.”
[4] In Ezekiel:
Thus hath said the Lord Jehovih, Because they lay waste and swallow you up on every side, that ye be an inheritance unto the remains of the nations, therefore ye mountains of Israel hear the word of the Lord Jehovih: thus hath said the Lord Jehovih to the mountains and to the hills, to the watercourses and to the valleys, and to the desolate wastes and to the cities that are forsaken, which became a prey and derision to the remains of the nations that are round about; I have spoken in My zeal and in My wrath, because ye have borne the reproach of the nations. Surely the nations that are round about you, these shall bear their reproach; but ye mountains of Israel shall put forth your branch and yield your fruit to My people Israel. For behold I am with you, and I will have regard unto you, that ye may be tilled and sown; and I will multiply man upon you, the whole house of Israel, and the cities shall be inhabited, and the wastes builded. I will cause you to dwell according to your times of old, and will do better to you than at your beginnings (Ezek. 36:3-12);
here also the subject treated of is the desolation that precedes regeneration, the desolation being signified by the “desolate wastes,” and the “cities that are forsaken, which became a prey and derision”; but regeneration being signified by “putting forth branch and yielding fruit,” by “having regard unto them that they may be tilled and sown, that man may be multiplied, the cities inhabited, and the wastes built,” and by “causing them to dwell according to their times of old,” and “doing better to them than at their beginning.”
[5] How the case is in regard to desolation is plain from those who are in desolation in the other life. They who are in desolation there are harassed by evil spirits and genii, who pour in persuasions of evil and falsity until they are almost overwhelmed, the result being that truths do not appear; but as the time of desolation draws to a close they are enlightened by light from heaven, and in this way the evil spirits and genii are driven away, everyone into his own hell, where they undergo punishments. These are the things signified by “the cities becoming a prey and derision to the remains of the nations that are round about,” and by “the nations that are round about bearing their reproach”; and above in Isaiah by “the cup being put into the hand of them that make her sad”; and also in other passages in Isaiah by the “waster being laid waste” (Isa. 33:1). Also in Jeremiah:
I will visit upon the wasters, and will make them everlasting desolations (Jer. 25:12).
In Isaiah:
Thy destroyers will hasten thy sons, and thy wasters shall go forth from thee. Lift up thine eyes round about and see; all gather together, they come to thee. For as to thy wastes and the land of thy destruction, thou shalt be too straitened for an inhabitant, they that swallow thee up shall be far away (Isa. 49:17-19);
[6] here again, and in this whole chapter, the subject treated of is the desolation of those who are being regenerated, and their regeneration and fruitfulness after desolation, and lastly the punishment of those who oppressed them (verse 26). In the same:
Woe to thee that layeth waste when thou art not laid waste! When thou hast ceased to lay waste, thou shalt be laid waste (Isa. 33:1);
meaning that they who vastate are punished, as above. In the same:
Let mine outcasts tarry in thee; Moab, be thou a covert to them before the waster; for the oppressor hath ceased, the wasting is ended (Isa. 16:4).
Again:
The day of Jehovah is near, it shall come as a wasting from Shaddai (Isa. 13:6);
“a wasting from Shaddai” denotes vastation in temptations; that God as to temptations was by the ancients called Shaddai, may be seen above (n. 1992, 3667, 4572).
[7] Again:
Then they shall not thirst; He shall lead them in wastes, He shall cause the waters to flow out of the rock for them; and He will cleave the rock that the waters flow out (Isa. 48:21);
speaking of the state after desolation. Again:
Jehovah will comfort Zion, He will comfort all the wastes thereof, so as to make the wilderness thereof as Eden, and the solitude thereof as the garden of Jehovah; gladness and joy shall be found therein, confession and the voice of a song (Isa. 51:3).
Where the subject treated of is the same, for as before said desolation is for the sake of the end that the man may be regenerated, that is, that after evils and falsities are separated, truths may be conjoined with goods, and goods with truths. The regenerate man as to good is what is compared to “Eden,” and as to truths to the “garden of Jehovah.” In David:
Jehovah hath made me come up out of the pit of devastation, out of the mire of clay, and hath set my feet upon a rock (Ps. 40:2).
[8] The vastation and desolation of the man of the church, or of the church in man, was represented by the captivity of the Jewish people in Babylon; and the raising up of the church by the return from that captivity, as occasionally described in Jeremiah, especially in chapter 32, verse 37 to the end; for desolation is captivity, the man then being kept as it were bound, and therefore by “those bound,” “in prison,” and “in the pit,” are signified those who are in desolation (see n. 4728, 4744, 5037, 5038, 5085, 5096).
[9] The state of desolation and vastation with those who are not being regenerated is also occasionally treated of in the Word. In this state are they who deny truths, or turn them into falsities: this is the state of the church toward its end, when there is no longer any faith or charity. Thus in Isaiah:
I will make known to you what I will do to My vineyard, in removing the hedge thereof so that it shall be eaten up, in breaking through the fence thereof that it may be trodden down. I will then make it a desolation; it shall not be pruned nor hoed, that there may come up brier and shrub; nay, I will command the clouds that they rain no rain upon it (Isa. 5:5-6).
In the same:
Tell this people, Hearing hear ye, but understand not; and seeing see ye, but know not. Make the heart of this people fat, and make their ears heavy, and smear over their eyes; lest they see with their eyes, and hear with their ears, and their heart should understand, and they should be converted, and be healed. Then said I, Lord, how long? And he said, Until the cities be devastated that they be without inhabitant, and the houses that there be no man in them, and the land be reduced into a solitude; Jehovah will remove man. And the desert shall be multiplied in the midst of the land; scarcely a tenth part shall be in it any more, and yet it shall be banished (Isa. 6:9-13).
[10] In the same:
Remains shall return, the remains of Jacob, unto the mighty God; for a consummation is decreed, overflowing with righteousness; for a consummation and a decree shall the Lord Jehovih Zebaoth make in all the earth (Isa. 10:21-23).
Jehovah maketh the earth void, and maketh it empty, and will overturn the faces thereof. The earth shall be utterly void, the habitable earth shall mourn, shall be confounded, the world shall languish and be confounded, a curse shall devour the earth; the new wine shall mourn, the vine shall languish; that which is left in the city shall be a waste, the gate shall be smitten even to devastation; breaking, the earth is broken; breaking, the earth is broken in pieces; moving, the earth is moved; reeling, the earth reeleth like a drunkard (Isa. 24:1-23).
The paths are devastated, the wayfaring man ceaseth, the land mourneth and languisheth, Lebanon is ashamed and withered away, Sharon is become like a desert (Isa. 33:8-9).
I will make desolate and swallow up together, I will make waste mountains and hills, and dry up all their herb (Isa. 42:14-15).
[11] In Jeremiah:
I will give to the curse all the nations round about, and will make them a desolation, and a derision, and perpetual wastes; I will take from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones and the light of the candle; that the whole land may be a desolation and a devastation. It shall come to pass when seventy years are fulfilled, that I will visit their iniquity upon the king of Babylon, and upon this nation, and upon the land of the Chaldees, and will make it everlasting desolations (Jer. 25:9-12 seq.).
Bozrah shall become a desolation, a reproach, a waste, and a curse; and all the cities thereof shall become perpetual wastes; Edom shall be a desolation, everyone that goeth by it shall be amazed, and shall hiss over all the plagues thereof (Jer. 49:13-18).
In Ezekiel:
Thus saith the Lord to the inhabitants of Jerusalem concerning the land of Israel, They shall eat their bread with solicitude, and drink their waters with amazement; that her land may be devastated from its fullness, because of the violence of all them that dwell therein; the cities that are inhabited shall be devastated, and the land shall be made desolate (Ezek. 12:19-20).
[12] Again:
When I shall make thee a desolate city, like the cities that are not inhabited; when I shall make the deep come up against thee, and many waters shall cover thee, and I shall make thee go down with them that descend into the pit, to the people of old time, and shall make thee to dwell in the earth of the lower things, for a desolation from eternity with them that go down into the pit (Ezek. 26:19-21);
speaking of Tyre. In Joel:
A day of darkness and of thick darkness, a day of cloud and of obscurity; a fire devoureth before him and behind him a flame burneth; the land is as the garden of Eden before him, but behind him a wilderness of waste (Joel 2:2-3).
In Zephaniah:
The day of Jehovah is near, a day of wrath is this day, a day of distress and of cramping, a day of wasteness and devastation, a day of darkness and thick darkness, a day of cloud and shade; the whole land shall be devoured by the fire of the zeal of Jehovah, for I will make a consummation, yea, a speedy one, with all the inhabitants of the land (Zeph. 1:14-18).
In Matthew:
When ye shall see the abomination of desolation, foretold by Daniel the prophet, standing in the holy place, then let them that are in Judea flee into the mountains (Matt. 24:15-16; Mark 13:14; Dan. 9:27; 12:10-12).
From these passages it is evident that desolation is the apparent deprivation of truth with those who are being regenerated, but is the absolute deprivation of it with those who are not being regenerated.

AC (Potts) n. 5377 5377. Continuation concerning the correspondence with the Grand Man; here concerning the correspondence of the interior viscera therewith.
The subject treated of at the close of the preceding chapter was the correspondence of some of the interior viscera of the body with the Grand Man, namely, of the liver, the pancreas, the stomach, and some others. The subject is now continued with the correspondence therewith of the peritoneum, the kidneys, the ureters, the bladder, and also of the intestines; for whatever is in man, both what is in the external man and what is in the internal, has a correspondence with the Grand Man. Without correspondence therewith (that is, with heaven, or what is the same, with the spiritual world) nothing would ever come into existence and subsist, for the reason that it would have no connection with what is prior to itself, nor consequently with the First, that is, with the Lord. What is unconnected, and thus independent, cannot subsist for a single moment; for its subsistence is from its connection with that from which is all existence, and its dependence upon it, because subsistence is a perpetual coming into existence.
[2] Hence it is that not only all things in general and particular in man correspond, but also all and each in the universe. The sun itself corresponds, and also the moon; for in heaven the Lord is the Sun, and also the Moon. The sun’s flame and heat, and also its light, correspond; for it is the Lord’s love toward the whole human race to which the flame and heat correspond, and the Divine truth to which the light corresponds. The very stars correspond, the societies of heaven and their habitations being what they have correspondence with; not that they are in the stars, but that they are in a similar order. Whatever appears under the sun corresponds, as all and each of the subjects in the animal kingdom, and also all and each of the subjects in the vegetable kingdom; and unless there were an influx from the spiritual world into all and each, they would instantly sink down and shrivel away. This has been granted me to know by much experience; for I have been shown with what things in the spiritual world many things in the animal kingdom, and many more in the vegetable kingdom, correspond, and also that without influx they would by no means subsist; for when that which is prior is taken away, that which is posterior necessarily falls, and the same is the case when what is prior is separated from what is posterior. As there is an especial correspondence of man with heaven, and through heaven with the Lord, a man appears in the other life in the light of heaven according to the quality of his correspondence. Hence the angels appear in ineffable brightness and beauty, but the infernals in inexpressible blackness and deformity.

AC (Potts) n. 5378 5378. Some spirits came to me, but were silent. After a while, however, they spoke, yet not as many, but all as one. I noticed from their speech that they were such that they desired to know everything, and were eager to explain everything, and in this way to confirm themselves that a thing is so. They were modest, and said that they do nothing of themselves, but from others, although it appears to be from them. They were then infested by others, who were said to be those who constitute the province of the kidneys, ureters, and bladder, and whom they answered modestly; yet these continued to infest and assail them, for such is the nature of the kidney spirits. And as they could not prevail against them by their modesty, they resorted to what was according to their nature, namely, to enlarging themselves, and thereby causing terror. Thereupon they seemed to become great, but only as a one, who so swelled in stature, that like Atlas he seemed to reach to heaven; a spear appeared in his hand, but still he did not wish to do any harm beyond exciting terror. In consequence of this the kidney spirits fled away, and then there appeared one who pursued them in their flight, and another who flew in front between the feet of that great one; moreover, that great one seemed to have wooden shoes, which he threw at the kidney spirits.
[2] Angels told me that those modest spirits who made themselves great were those who bear relation to the peritoneum. The peritoneum is the common membrane that surrounds and encloses all the viscera of the abdomen, as the pleura does all the viscera of the chest; and as it is so extensive, and relatively large, and also expansible, the spirits who belong to this province, when infested by others, are allowed to present themselves great in appearance, and at the same time to strike with terror, especially in the case of those who constitute the province of the kidneys, ureters, and bladder; for these viscera or vessels lie in the folds of the peritoneum, and are constrained by it. The wooden shoes represented the lowest natural things, such as the kidneys, ureters, and bladder absorb and carry off. (That shoes are the lowest natural things may be seen n. 259, 4938-4952.) And in saying that they do nothing of themselves, but from others, in this respect also these spirits bear relation to the peritoneum, which is also of such a nature.

AC (Potts) n. 5379 5379. It was also representatively shown what happens when they who constitute the colon intestine infest those who are in the province of the peritoneum. They who constitute the colon intestine become puffed up, like the colon with its wind, and when they desired to assail those of the peritoneum, it appeared as if a wall were thrown in the way; and when they attempted to overturn the wall, there always rose up a new wall. In this manner they were kept away from them.

AC (Potts) n. 5380 5380. It is known that there are secretions and excretions, in a series, from the kidneys down to the bladder. In the first of the series are the kidneys, in the middle of it are the ureters, and in the last is the bladder. They who constitute these provinces in the Grand Man are in like manner in a series; and although they are of one genus, they differ as do the species of this genus. They speak with a raucous voice as if cracked, and desire to introduce themselves into the body; but this is only an endeavor. Their situation in respect to the human body is as follows. They who relate to the kidneys are on the left side close to the body under the elbow; they who relate to the ureters are to the left farther off from the body; and they who relate to the bladder are still farther away. Together they form almost a parabola from the left side toward the front; for in this way they project themselves from the left toward the front; thus in a rather long course. This is one common way to the hells, the other is through the intestines, for both these ways end in the hells; for they who are in the hells correspond to such things as are excreted by the intestines and the bladder, the falsities and evils in which they are being nothing but urine and excrement in a spiritual sense.

AC (Potts) n. 5381 5381. They who constitute the province of the kidneys, ureters, and bladder in the Grand Man, are of such a disposition that they desire nothing more than to explore and to search out the quality of others; and there are some of them who are eager to chastise and to punish, provided there is some justice in the case. The functions of the kidneys, ureters, and bladder are of this kind; for they explore the blood thrown into them to see whether there is any useless and hurtful serum in it, which they separate from what is useful, and then correct it; for they drive it down toward lower positions, and on the way and afterward they agitate it in various ways. These are the functions of those who constitute the province of the parts in question. But the spirits and societies of spirits to which the urine itself, especially fetid urine, corresponds, are infernal; for as soon as the urine is separated from the blood, although it is in the little tubes of the kidneys or within the bladder, still it is out of the body; for what has been separated no longer circulates in the body, and therefore does not contribute anything to the coming into existence and subsistence of its parts.

AC (Potts) n. 5382 5382. I have often observed that they who constitute the province of the kidneys and ureters are quick to explore or search out the quality of others-what they think and what they will-and that they are in the cupidity of finding occasions, and making out others to be guilty of some fault, chiefly in order to be able to chastise them, and I have talked with them about this cupidity and this intention. Many of this kind in the world had been judges, who rejoiced at heart when they found an occasion which they believed just, to fine, chastise, and punish. The operation of such is felt in the region at the back where are the kidneys, ureters, and bladder. They who belong to the bladder stretch out toward gehenna, where some of them sit as it were in judgment.

AC (Potts) n. 5383 5383. The methods by which they explore or search out the dispositions of others are very numerous; but I may adduce only the following one. They lead other spirits to speak (which in the other life is done by an influx that cannot be intelligibly described), and if the speech they have thus led follows readily they judge thereby of the character of the spirits. They also lead into a state of affection. But they who explore in this way are among the grosser of them. Others use other methods. There are some of them who on approaching at once perceive another’s thoughts, desires, and acts, and also anything he has done that pains him to think of: this they seize upon, and also condemn, if they think there is just cause. It is one of the wonders of the other life-incredible to almost all in this world-that as soon as any spirit comes to another, and especially when he comes to a man, he instantly knows the other’s thoughts and affections and what he has been doing, thus all his present state, just as if he had been a long time with him-so perfect is the communication. But there are differences in these perceptions, some spirits perceiving interior things, and others perceiving only exterior ones. These latter, if they are in the cupidity of knowing, explore the interiors of others by various methods.

AC (Potts) n. 5384 5384. The methods by which those chastise who constitute the province of the kidneys, ureters, and bladder in the Grand Man, are also various; for the most part they take away joyous and glad things, and induce such as are joyless and sad. By this cupidity these spirits communicate with the hells; but by the justness of the cause, which they inquire into before chastising, they communicate with heaven. For this reason they are kept in this province.

AC (Potts) n. 5385 5385. From all this it is evident what is signified by its being said in the Word, that “Jehovah tries and searches the reins and the heart,” and that the “reins chasten,” as in Jeremiah:
Jehovah trieth the reins and the heart (Jer. 11:20).
In the same:
Jehovah that trieth the righteous, and seeth the reins and the heart (Jer. 20:12).
In David:
The just God trieth the hearts and reins (Ps. 7:9).
Again:
O Jehovah explore my reins and my heart (Ps. 26:2).
Again:
Jehovah Thou hast possessed my reins (Ps. 139:13).
In Revelation:
I am He that searcheth the reins and the heart (Rev. 2:23).
In these passages spiritual things are signified by the “reins” [or “kidneys”] and celestial things by the “heart;” that is, the things which are of truth are signified by the “reins,” and those which are of good by the “heart.” The reason of this is that the kidneys purify the serum, and the heart purifies the blood itself; hence by “trying, exploring, and searching the reins,” is signified to try, explore, and search out the quantity and quality of truth, or the quantity and quality of faith, in man. That this is the signification is plain also in Jeremiah:
Jehovah Thou art near in their mouth, but far from their reins (Jer. 12:2);
and in David:
Jehovah, behold Thou desirest truth in the reins (Ps. 51:6).
That “chastening” is attributed to the kidneys is clear also in David:
My reins chasten me in the night seasons (Ps. 16:7).

AC (Potts) n. 5386 5386. There are also secretories and excretories in other parts of the body: in the brain there are ventricles and mammillary processes which carry off the phlegmy substances there; and there are also little glands everywhere, as the mucous and salivary glands in the head, and very many others in the body, and myriads next the cuticles, by which the sweat and more subtle used-up matters are thrown off. To these correspond in the spiritual world-to speak generally-tenacities of opinions, and also conscientious scruples in unimportant matters. Some of these spirits appear at a moderate distance above the head, and are such that they raise scruples in matters where there need be none; hence because they burden the consciences of the simple, they are called conscience-mongers. What true conscience is, they know not, because they make everything that comes up a matter of conscience; for when any scruple or doubt is suggested, if the mind is anxious and dwells on it, there are never wanting things to strengthen the doubt and make it burdensome. When such spirits are present they also induce a sensible anxiety in the part of the abdomen immediately under the diaphragm. They are also present with man in temptations. I have talked with them, and noticed that they have not enough extension of thought to acquiesce in the more useful and necessary things; for they were unable to give attention to reasons, being tenaciously set in their own opinion.

AC (Potts) n. 5387 5387. They who correspond to the urine itself however are infernal; for as before said the urine is out of the body, because already separated from the blood, and in itself is nothing but unclean and used-up serum, which is thrown down. I may relate the following things concerning them. A certain spirit was perceived at first as if within the body, but presently below at the right; and when he stood there, he was invisible, having the power to render himself so by art. When he was questioned, he made no reply whatever. It was said by others that in the life of the body he had been engaged in piratical pursuits; for in the other life it is plainly perceived, from the sphere of the life’s affections and thoughts, who and of what quality everyone has been, because his life remains.
[2] He changed his place, appearing now at the right, and now at the left. I saw that he did this for fear of its being known who he was, and of being forced to make some confession. It was said by other spirits that such are most timorous at the least sign of danger, and most courageous when there is nothing to fear; and that they are the opposite of those to whom the discharge of the urine corresponds, and strive in every way to injure this. And that I might have no doubt, it was shown me by experience. When they who correspond to the discharge of the urine withdrew a little, and that pirate stood by, the discharge was completely stopped, and effort was attended with danger; but when they were recalled, the emission of the urine was intensified according to their presence.
[3] He afterward confessed that he had been a pirate, and said that he could then artfully hide himself, and by cunning and activity elude his pursuers; and that he now loves urinous filth much more than any clear water, and that the fetid smell of urine is what most delights him, so much so that he wishes to have his abode in pools, or even in casks, of fetid urine. It was shown also what sort of face he had; it was not really a face, but something with a black beard in place of one.
[4] Afterward other pirates also, who were not so active, were sent for, who also spoke but little, and strange to say gnashed their teeth. They too said that they love urine more than all other liquids, and feculent urine the most. These, however, had not something bearded for a face, as the first had, but a kind of dreadful grate of teeth; for the beard and teeth signify the lowest natural things. Their being without a face signifies that they have no rational life, because when no face appears it is a sign that there is no correspondence of the interiors with the Grand Man; for in the other life everyone appears in the light of heaven in accordance with his correspondence, and hence the infernals appear in horrible deformity.

AC (Potts) n. 5388 5388. A certain spirit was with me, talking with me, who in the life of the body had had no faith, and had not believed in any life after death; he also had been one of the dexterous. He could captivate the minds of others by flattery and by giving assent, on which account his quality was not apparent at first from his discourse; he could also talk with volubility, like a stream, and like a good spirit. But his quality was first known by his not liking to speak about matters of faith and charity, for then he could not follow in thought, but drew back; and it was afterward perceived from several indications that he had been an assentor for the purpose of deceiving. For assentations are according to ends; if the end is friendship, or the pleasure of conversation, or the like, or even rightful gain, there is not so much harm in it; but if the end is to elicit secrets, and thereby bind another to evil services-in general if the end is to do harm-it is evil. Such was the end this spirit had in view, and he was also in opposition to those who are in the province of the kidneys and ureters. He too said that he loved the smell of urine above all other odors; and he caused a painful contraction or cramp in the lower region of the belly.

AC (Potts) n. 5389 5389. There are troops of spirits who wander about, and by turns come back to the same places. Evil spirits greatly fear them, for they torment them with a certain kind of torture. I was informed that they correspond to the fundus or upper part of the bladder in general, and to the muscular ligaments converging therefrom toward the sphincter, where the urine is driven out by a kind of contortion. These spirits apply themselves to the part of the back where is the cauda equina. Their mode of operating is by quick movements to and fro which no one can stop. It is a method of constriction and restriction directed upward, and pointed in the form of a cone. The evil spirits who are thrown within this cone, especially at the upper part, are miserably tormented by being twisted to and fro.

AC (Potts) n. 5390 5390. There are other spirits also who correspond to unclean excretions, namely, such as in the world have been tenacious of revenge: these appeared to me in front to the left. To these unclean excretions also correspond those who debase spiritual things to unclean earthly ones. Such spirits came to me and brought with them filthy thoughts, from which they spoke filthy things, and also warped clean things to unclean things, and turned them into such. Many of this kind had belonged to the lowest orders, and some to people of higher station in the world, who during their bodily life had not indeed so spoken in company, but still had so thought; for they had refrained from speaking as they thought, lest they should come to shame, and lose friendship, gain, and honor. Nevertheless, among their like, when in freedom, their conversation had been like that of the lowest orders, and even fouler, because they possessed a certain intellectual capacity which they misused to defile even the holy things of the Word and of doctrine.

AC (Potts) n. 5391 5391. There are also kidneys called the subsidiary kidneys, or renal capsules. Their function is to secrete not so much the serum as the blood itself, and to transmit the purer blood toward the heart by a short circuit, and thus prevent the spermatic vessels, which are near, from carrying off all the purer blood. But these organs perform their main work in embryos, and also in newborn infants. It is chaste virgins who constitute this province in the Grand Man: prone to anxieties, and fearful of being disturbed, they lie quiet at the lower left side of the body. If there is any thought about heaven, or about a change of their state, they become anxious and sigh, as I have several times been given plainly to feel. When my thoughts were led to infants, they felt great comfort and inward joy, which they frankly confessed; and when there was any thought that had nothing heavenly in it, they were distressed. Their anxiety comes chiefly from their being of such a nature that they keep their thoughts fixed on one subject, and do not dispel anxious feelings by variety. The reason why they belong to this province is that in this way they keep another’s lower mind fixed on certain thoughts, the result being that such things arise and show themselves as cohere in a series, and as are to be drawn away, or from which the man is to be purified. In this way also interior things lie in plainer view to the angels; for when such things as obscure and turn away the thoughts are removed, there results a clearer insight and influx.

AC (Potts) n. 5392 5392. Who they are that constitute the province of the intestines in the Grand Man, may be seen to some extent from those who relate to the stomach; for the intestines are continued from the stomach, and the functions of the stomach become there more vigorous and harsh down to the last intestines, which are the colon and rectum; for which reason they who are in these are near the hells which are called excremental. In the region of the stomach and intestines are they who are in the earth of lower things, who, because they have brought with them from the world unclean things that cling to their thoughts and affections, are kept there for some time, until such things have been wiped away, that is, cast to the sides; after this is done, they can be taken up into heaven. They who are there are not as yet in the Grand Man; for they are like food taken into the stomach, which is not admitted into the blood, and thus into the body, until it has been cleared of dregs. They who have been defiled with more earthly dregs are under these in the region of the intestines; but the excrements themselves that are discharged correspond to the hells called the excremental hells.

AC (Potts) n. 5393 5393. It is well known that the colon intestine spreads out wide, and so do those who are in this province. They spread out in front toward the left in a curved line, leading to a hell. In that hell are they who have been merciless, and who without conscience have desired to destroy mankind, namely, to kill and to plunder them without respect or distinction of persons, whether they resist or not, and whether they are men or women. Of such a ferocious disposition are a great part of the soldiery and their officers, who, not in battle but after it, rage ferociously against the conquered and unarmed, and kill and despoil them in their fury. I have conversed with angels about such men, as to what they are when left to themselves and permitted to act without law and with freedom, how they are much more savage than the worst wild beasts, which do not so rush to the destruction of their own species, but merely defend themselves and appease their hunger with what is allotted them for food, and when sated do no such things. It is otherwise with the man who acts thus from cruelty and ferocity. The angels were horrified that mankind should be of such a nature as to first begin to rejoice at heart and be elated in mind when they see the whole field strewn with fallen troops, and reeking with blood-not rejoicing that their country has been freed, but only in being themselves lauded as great men and heroes. And yet they call themselves Christians, and even believe that they will come into heaven, where there is nothing but peace, mercy, and charity. Such are in the hell of the colon and rectum. But those of them in whom there had been any humanity appear in front to the left in a curved line, within a kind of wall; yet there is still much of the love of self in them. If any of these have a regard for what is good, this is sometimes represented by little stars almost fiery, but not of white light. A wall appeared to me as it were of plaster with molded figures, near the left elbow, which wall became more extended and at the same time higher, the upper part verging in color to sky-blue; and I was told that this was a representative of some spirits of this kind who were better.

AC (Potts) n. 5394 5394. They who have been cruel and adulterers, in the other life love nothing so well as filth and excrements, the stenches from such things being most sweet and delightful to them, and being preferred by them to all other delights. The reason is that these things correspond. These hells are partly under the buttocks, partly under the right foot, and partly deep down in front. These are the hells into which the way by the rectum intestine leads. A certain spirit being conveyed thither, and speaking with me therefrom, said that nothing but privies were to be seen there. They who were in the place spoke to him, and led him to various privies, which were very numerous there. He was afterward led to another place a little to the left; and when he was there, he said that a most dreadful stench exhaled from the caverns there, and that he could not stir a step without almost falling into some cavern. A cadaverous stench also was exhaled from the caverns, and the reason was that they who were there were cruel and deceitful, to whom a cadaverous stench is most delightful. But these will be described in the following pages, when I come to speak of the hells, and specifically of the excremental and cadaverous hells.

AC (Potts) n. 5395 5395. There are some who live not for the sake of any use to their country or to its communities, but with a view to live for themselves, taking no delight in public employments, but only in being honored and courted (to which end they indeed seek office); and also in eating, drinking, making merry and conversing with no other end than pleasure. Such in the other life cannot possibly be in the company of good spirits, still less in that of angels; for with these the use causes the delight, and according to the uses is the amount and quality of the delight. For the Lord’s kingdom is nothing but a kingdom of uses; and if in an earthly kingdom everyone is valued and honored according to his use, how much more is this the case in the heavenly kingdom! They who have lived solely for themselves and pleasure, without any useful end, are also under the buttocks, and pass their time in things unclean in accordance with the kinds of their pleasures and their ends.

AC (Potts) n. 5396 5396. By way of Appendix I may relate what follows. There was a numerous crowd of spirits about me that was heard like something devoid of order flowing. They were complaining that everything was going to destruction; for in that crowd nothing appeared consociated, and this made them fear destruction. They also supposed that it would be total, as is the case when such things happen. But in the midst of them I perceived a soft sound, angelically sweet, having nothing in it that was out of order. Angelic choirs were there within, and the crowd of spirits devoid of order was without. This angelic strain continued a long time; and I was told that by it was represented how the Lord rules confused and disorderly things which are without from what is peaceful in the midst, by which the disorderly things in the circumference are brought back into order, each from the error of its own nature.

Genesis 42
1. And Jacob saw that there was produce in Egypt, and Jacob said to his sons, Why do ye look at one another?
2. And he said, Behold I have heard that there is produce in Egypt; get you down thither, and buy for us from thence; and we shall live, and not die.
3. And Joseph’s ten brethren went down to buy corn from Egypt.
4. And Benjamin, Joseph’s brother, Jacob sent not with his brethren; for he said, Peradventure mischief may befall him.
5. And the sons of Israel came to buy in the midst of those that came; for the famine was in the land of Canaan.
6. And Joseph he was the governor over the land; he it was that sold to all the people of the land; and Joseph’s brethren came, and bowed down themselves to him with their faces to the earth.
7. And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spoke hard things with them; and he said unto them, Whence came ye? And they said, From the land of Canaan to buy food.
8. And Joseph knew his brethren; but they knew not him.
9. And Joseph remembered the dreams that he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come.
10. And they said unto him, Nay my lord, but to buy food are thy servants come.
11. We are all one man’s sons; we are upright; thy servants are no spies.
12. And he said unto them, Nay, but to see the nakedness of the land ye are come.
13. And they said, We thy servants are twelve brethren, the sons of one man in the land of Canaan; and behold the youngest is this day with our father, and one is not.
14. And Joseph said unto them, This is it that I spoke unto you, saying, ye are spies.
15. Hereby ye shall be proved; by the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither.
16. Send one of you, and let him get your brother, and ye shall be bound, and your words shall be proved, whether there be truth with you; or else by the life of Pharaoh surely ye are spies.
17. And he shut them up in custody three days.
18. And Joseph said unto them in the third day, This do, and live; I fear God.
19. If ye be upright, let one of your brethren be bound in the house of your custody; and go ye, bring produce for the famine of your houses.
20. And bring your youngest brother unto me; and your words shall be verified, and ye shall not die. And they did so.
21. And they said a man to his brother, We are surely guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come unto us.
22. And Reuben answered them, saying, Spoke I not unto you, saying, Do not sin against the child; and ye would not hearken? Moreover, behold his blood is searched for.
23. And they knew not that Joseph heard them; for there was an interpreter between them.
24. And he turned about from upon them, and wept; and he returned to them, and spoke unto them, and took Simeon from them, and bound him before their eyes.
25. And Joseph commanded, and they filled their vessels with corn, and to restore their silver everyone’s into his sack, and to give them provision for the way; and he did thus to them.
26. And they lifted their produce upon their asses, and went thence.
27. And one opened his sack to give his ass provender in the inn, and he saw his silver; and behold it was in the mouth of his bag.
28. And he said unto his brethren, My silver is restored, and lo it is even in my bag; and their heart went forth, and they trembled a man to his brother, saying, What is this that God hath done to us?
29. And they came unto Jacob their father to the land of Canaan, and told him all that had befallen them, saying,
30. The man, the lord of the land, spoke hard things with us, and took us for spies of the land.
31. And we said unto him, We are upright; we are no spies.
32. We are twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan.
33. And the man, the lord of the land, said unto us, Hereby shall I know that ye are upright; let one of your brethren remain with me, and take for the famine of your houses, and go.
34. And bring your youngest brother unto me, then shall I know that ye are no spies, but that ye are upright; I will give you your brother, and ye shall go about trading in the land.
35. And it came to pass as they emptied their sacks, and behold everyone’s bundle of silver was in his sack; and they saw the bundles of their silver, they and their father, and they were afraid.
36. And Jacob their father said unto them, Me have ye bereaved, Joseph is not, and Simeon is not, and ye will take Benjamin; all these things be come upon me.
37. And Reuben spoke unto his father, saying, Slay my two sons if I bring him not to thee; give him upon my hand, and I will bring him unto thee again.
38. And he said, My son shall not go down with you; for his brother is dead, and he only is left; and mischief will befall him in the way wherein ye shall go, and ye will make my gray hairs go down in sorrow to the grave.

5396a. The Contents.

In the latter part of the last chapter the subject treated of was the influx and conjunction of the celestial of the spiritual with the memory-knowledges in the natural; and now the subject treated of is the influx and conjunction of the celestial of the spiritual with the truths of faith therein which are of the church.

AC (Potts) n. 5397 5397. First is described the endeavor to appropriate these truths by means of the memory-knowledges of the church, which are “Egypt,” and without the intermediate, which is “Benjamin,” together with truth from the Divine, which is “Joseph;” but in vain, wherefore they were sent back and some good of natural truth was given freely.

AC (Potts) n. 5398 5398. The Internal Sense.
In this chapter and in those which follow about Joseph and the sons of Jacob, in the internal sense is described the regeneration of the natural as to the truths and goods of the church-that this is not effected by means of memory-knowledges, but by influx from the Divine. At the present day they who are of the church know so little about regeneration that it is scarcely anything. They do not even know that regeneration goes on through the whole course of life of one who is being regenerated, and that it is continued in the other life; or that the arcana of regeneration are so innumerable that scarcely a ten thousandth part of them can be known by the angels, and that those they do know are what effect their intelligence and wisdom. The reason why they who are of the church at this day know so little about regeneration is that they talk so much about remission of sins and about justification, and believe that sins are remitted in a moment, and some that they are wiped away like filth from the body by water, and that man is justified by faith alone or by the confidence of a single moment. The reason why the men of the church so believe is that they do not know what sin or evil is. If they knew this, they would know that sins can by no means be wiped away from anyone, but that when the man is kept in good by the Lord they are separated or rejected to the sides so as not to rise up, and that this cannot be effected unless evil is continually cast out, and this by means which are unlimited in number, and for the most part unutterable.
[2] Those in the other life who have brought with them the opinion that man is justified in a moment by faith, and wholly cleansed from sins, are astounded when they see that regeneration is effected by means unlimited in number and unutterable, and they then laugh at and call insane the ignorance in which they had been in the world in regard to the instantaneous remission of sins and justification. They are sometimes told that the Lord remits the sins of those who desire it from the heart; yet still they are not thereby separated from the diabolical crew, to whom they are held fast by the evils that attend their life, which they have with them complete. They then learn by experience that to be separated from the hells is to be separated from sins, and that this cannot be done except by thousands upon thousands of ways known to the Lord only, and this-if you will believe it-in a continual succession to eternity. For man is so evil that he cannot to eternity be fully delivered from even one sin, but can only by the mercy of the Lord (if he has received it) be withheld from sin, and kept in good.
[3] In what manner therefore man receives new life and is regenerated, is contained in the sanctuary of the Word, that is, in its internal sense, chiefly to the end that when the Word is being read by man the angels may thereby be in their happiness of wisdom, and also be at the same time in the delight of serving as means. In this and the following chapters about Joseph’s brethren, the subject treated of in the supreme internal sense is the glorification of the Lord’s natural, and in the representative sense, the regeneration of the natural in man by the Lord, here as to the truths of the church therein.

AC (Potts) n. 5399 5399. Verses 1-5. And Jacob saw that there was produce in Egypt, and Jacob said to his sons, Why do ye look at one another? And he said, Behold I have heard that there is produce in Egypt; get you down thither, and buy for us from thence; and we shall live, and not die. And Joseph’s ten brethren went down to buy corn from Egypt. And Benjamin, Joseph’s brother, Jacob sent not with his brethren; for he said, Peradventure mischief may befall him. And the sons of Israel came to buy in the midst of those that came; for the famine was in the land of Canaan. “And Jacob saw,” signifies the things which are of faith (“Jacob” signifies the natural as to the truth which is of the church); “that there was produce in Egypt,” signifies a disposition to procure truths by means of memory-knowledges, which are “Egypt;” “and Jacob said to his sons,” signifies perception regarding truths in general; “Why do ye look at one another?” signifies why did they hesitate; “and he said, Behold I have heard that there is produce in Egypt,” signifies that truths can be procured by means of memory-knowledges; “get you down thither, and buy for us from thence,” signifies appropriation by means of them; “and we shall live, and not die,” signifies spiritual life thereby; “and they went down,” signifies endeavor and act; “Joseph’s ten brethren,” signifies such truths of the church as corresponded; “to buy corn from Egypt,” signifies to appropriate to themselves the good of truth by means of memory-knowledges; “but Benjamin, Joseph’s brother,” signifies the spiritual of the celestial, which is the intermediate; “Jacob sent not with his brethren,” signifies that they were without this intermediate; “for he said, Peradventure mischief may befall him,” signifies that without the celestial of the spiritual, which is “Joseph,” it would perish; “and the sons of Israel came to buy in the midst of those that came,” signifies that it desired that spiritual truths, like all others, should be procured by means of memory-knowledges; “for the famine was in the land of Canaan,” signifies that there was desolation as to the things of the church in the natural.

AC (Potts) n. 5400 5400. And he saw. That this signifies the things which are of faith, is evident from the signification of “seeing,” as being the things which are of faith (see n. 897, 2325, 2807, 3863, 3869, 4403-4421). For spiritual sight abstracted from such things as are of the world is nothing else than a perception of truth, or of the things of faith; and therefore in the internal sense nothing else is signified by “seeing.” For the internal sense comes forth when the things of the world are removed, because the internal sense relates to such things as are of heaven. The light of heaven, by which is sight there, is Divine truth from the Lord, which appears before the eyes of the angels as light, a thousand times brighter than the midday light in the world; and as this light has life in it, therefore at the same time that it illumines the eyesight of the angels, it illumines also the sight of their understanding, and causes a perception of truth in accordance with the amount and quality of the good in which they are. As in the internal sense of this chapter are described the things of faith, or the truths of the church, therefore at the very beginning of the chapter it is said that “he saw;” and by his “seeing” are signified the things of faith.

AC (Potts) n. 5401 5401. Jacob. That this signifies the natural as to the truth which is of the church, is evident from the representation of Jacob, as being the doctrine of truth in the natural, and in the supreme sense the Lord’s natural as to truth (see n. 3305, 3509, 3525, 3546, 3599, 4009, 4538).

AC (Potts) n. 5402 5402. That there was produce in Egypt. That this signifies a disposition to procure truths by means of memory-knowledges which are “Egypt,” is evident from the signification of “produce,” as being the truths of the church, or the truths which are of faith (that “abundance of produce” denotes the multiplication of truth may be seen above, n. 5276, 5280, 5292); and from the signification of “Egypt,” as being memory-knowledges (n. 1164, 1165, 1186, 1462), and in the genuine sense the memory-knowledges of the church (see n. 4749, 4964, 4966). That a disposition to procure these things is involved, is plain from what presently follows. By the memory-knowledges of the church, which here are “Egypt,” are meant all knowledges of truth and good, before they have been conjoined with the interior man, or through the interior man with heaven, and thus through heaven with the Lord. The doctrinals of the church and its rituals, as also the knowledges of what spiritual things these represent and how, and the like, are nothing but memory-knowledges until the man has seen from the Word whether they are true, and in this way has made them his own.
[2] There are two ways of procuring the truths which are of faith-by means of doctrinal things, and by means of the Word. When man procures them only by doctrinal things, he then has faith in those who have drawn them from the Word, and he confirms them in himself to be true because others have said so; thus he does not believe them from his own faith, but from that of others. But when he procures them for himself from the Word, and thereby confirms them in himself to be true, he then believes them because they are from the Divine, and thus believes them from faith given from the Divine. Everyone who is within the church first procures the truths which are of faith from doctrinal things, and also must so procure them, because he has not yet sufficient strength of judgment to enable him to see them himself from the Word; but in this case these truths are to him nothing but memory-knowledges. But when he is able to view them from his own judgment, if he then does not consult the Word in order to see from it whether they are true, they remain in him as memory-knowledges; while if he does consult the Word from the affection and end of knowing truths, he then, when he has found them, procures for himself the things of faith from the genuine fountain, and they are appropriated to him from the Divine. These and other like things are what are here treated of in the internal sense; for “Egypt” denotes these memory-knowledges, and “Joseph” is truth from the Divine, thus truth from the Word.

AC (Potts) n. 5403 5403. And Jacob said to his sons. That this signifies perception regarding truths in general, is evident from the signification of “saying,” in the historicals of the Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509); and from the signification of “sons,” as being the truths of faith (n. 489, 491, 533, 1147, 2623, 3373, 4257); and because they were the sons of Jacob, truths in general are signified; for by Jacob’s twelve sons, as by the twelve tribes, were signified all things of faith, thus truths in general (n. 2129, 2130, 3858, 3862, 3926, 3939, 4060).

AC (Potts) n. 5404 5404. Why do ye look at one another? That this signifies why did they hesitate, may be seen without explication.

AC (Potts) n. 5405 5405. And he said, Behold I have heard that there is produce in Egypt. That this signifies that truths can be procured by means of memory-knowledges, may be seen from what was unfolded just above (n. 5402), where it was shown that by there being “produce in Egypt” is signified a disposition to procure truths by means of memory-knowledges, which are “Egypt,” and also what is meant by the memory-knowledges, which are “Egypt.” “Produce” is here expressed in the original language by a word that means “breaking,” and by a similar word are also meant “buying” and “selling” where it is said that Jacob’s sons “bought” it in Egypt, and that Joseph “sold” it there. The reason of this is that in the Ancient Church bread was broken when it was given to another, and by this was signified to communicate good from one’s own, and [at the same time] to appropriate it from one’s own, thus to make love mutual. For when bread is broken and given to another it is communicated from one’s own; or when bread is broken among several, then the one piece of bread becomes a mutual possession, and consequently there is conjunction through charity. From this it is plain that the breaking of bread was significative of mutual love.
[2] As this rite was accepted and customary in the Ancient Church, therefore the “breaking” itself meant produce that was made common. (That “bread” is the good of love may be seen above, n. 276, 680, 1798, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976.) It was for this reason that the Lord brake the bread when He gave it, as in Matthew:
Jesus took the five loaves, and the two fishes, and looking up to heaven, He blessed and brake and gave the bread to the disciples (Matt. 14:19; Mark 6:41; Luke 9:16).
In the same:
Jesus took the seven loaves and the fishes; and He gave thanks and brake, and gave to His disciples, and the disciples to the multitude (Matt. 15:36; Mark 8:6).
Again:
Jesus took bread, and blessed, and brake it, and He gave to the disciples, and said, Take, eat; this is My body (Matt. 26:26; Mark 14:22; Luke 22:19).
In Luke:
It came to pass when the Lord was reclining with them, He took the bread, and blessed it and brake and gave to them. And their eyes were opened, and they knew Him. And the disciples told how the Lord was known of them in the breaking of the bread (Luke 24:30-31, 35).
In Isaiah:
This is the fast that I choose, to break thy bread to the hungry (Isa. 58:6-7).

AC (Potts) n. 5406 5406. Get you down thither, and buy for us from thence. That this signifies appropriation by means of them, is evident from the signification of “going down,” as being said of going toward exterior things (of which in what follows); and from the signification of “buying,” as being appropriation (n. 4397, 5374); that this is effected by means of memory-knowledges is signified by “from thence,” that is, from Egypt (that “Egypt” denotes memory-knowledges has been shown above). In the Word we often read of “going up” and “going down,” when going from one place to another is spoken of-not because one place was more elevated than the other, but because “going up” is predicated of going toward what is interior or higher, and “going down” of going toward what is exterior or lower; that is to say “going up” is predicated of going toward spiritual and celestial things, for these are interior, and are also believed to be higher, and “going down” is predicated of going toward natural and earthly things, for these are exterior and are also in appearance lower. For this reason it is that not only here but also everywhere else in the Word, we read of “going down” from the land of Canaan to Egypt, and of “going up” from Egypt to the land of Canaan; for by the “land of Canaan” is signified what is heavenly, and by “Egypt” what is natural. For the land of Canaan in the representative sense is the heavenly kingdom, and consequently celestial and spiritual goods and truths, which also are interiorly in the man who is a kingdom of the Lord; while Egypt in the representative sense is the natural kingdom, and consequently the goods and truths which are of the external church, and are for the most part memory-knowledges. (That “going up” is predicated of going toward interior things may be seen above, n. 4539.)

AC (Potts) n. 5407 5407. And we shall live, and not die. That this signifies spiritual life, is evident from the signification of “living and not dying,” as being spiritual life, because nothing else is signified in the internal sense by “living and not dying.” For in the other world by “life” is signified in general heaven, and in particular eternal happiness; and by “death” is signified in general hell, and in particular eternal unhappiness there, as is plain from many passages in the Word. That heaven in general and eternal happiness in particular is called “life,” is because the wisdom of good and the intelligence of truth are there; and in the wisdom of good and the intelligence of truth is life from the Lord, from whom is the all of life. But because in hell there is the contrary-evil in place of good and falsity in place of truth, thus the extinction of spiritual life-therefore in hell relatively there is death; for spiritual death is evil and falsity, and in man it is to will evil, and thence to think falsity. Evil genii and spirits are unwilling to hear it said of them that they do not live, or that they are dead; for they say that they have life because they are able to will and to think. But they are told that as life is in good and truth, it cannot possibly be in evil and falsity, for these are contrary.

AC (Potts) n. 5408 5408. And they went down. That this signifies endeavor and act, namely to procure and appropriate truths to themselves by means of memory-knowledges, is plain from the signification of “going down,” namely, to Egypt, as being both the endeavor and the act.

AC (Potts) n. 5409 5409. Joseph’s ten brethren. That this signifies such truths of the church as corresponded, is evident from the signification of “brethren,” as being the truths which are of the church. It is from the correspondence that these are called the “brethren” of Joseph, who is truth from the Divine; for the correspondence causes them to be conjoined as brother with brother. By the “sons of Jacob” are signified all things of faith, or the truths of the church in general (see n. 5403); and the same are signified by “Joseph’s brethren,” but from the correspondence. By the ten sons of Jacob by Leah are signified the truths of the external church, and by the two sons of Jacob by Rachel are signified the truths of the internal church, as is plain from what has been shown concerning Leah and Rachel, that “Leah” is the affection of exterior truth, and “Rachel” the affection of interior truth (n. 3758, 3782, 3793, 3819). That the internal and the external of the church are “brothers,” may be seen above (n. 1222). The Lord Himself calls “brethren” the derivative truths and goods in correspondence through charity and faith, that is, those who are in truths and the derivative good; as in Matthew:
The King shall say unto them, Verily I say unto you, insofar as ye have done it unto one of the least of these My brethren, ye have done it unto Me (Matt. 25:40).
And in another passage:
Jesus answered them, saying, Who is My mother, or My brethren? And looking round about He said, Behold My mother and My brethren! For whosoever shall do the will of God, the same is My brother, and My sister, and My mother (Mark 3:33-35; Matt. 12:49; Luke 8:21).

AC (Potts) n. 5410 5410. To buy corn from Egypt. That this signifies to appropriate to themselves the good of truth by means of memory-knowledges, is evident from the signification of “buying,” as being to appropriate (see n. 4397, 5374, 5406); from the signification of “corn,” as being the good of truth (n. 5295); and from the signification of “Egypt,” as being memory-knowledges (of which above, n. 5402).

AC (Potts) n. 5411 5411. And Benjamin, Joseph’s brother. That this signifies the spiritual of the celestial, which is the intermediate,* is evident from the representation of Benjamin, as being the spiritual of the celestial (as may be seen above, n. 4592; and also that the spiritual of the celestial is the intermediate). In general it should be known that the internal cannot have communication with the external, and the converse, unless there is an intermediate; consequently that truth from the Divine, which is “Joseph,” cannot have communication with truths in general in the natural, which are the “sons of Jacob,” without the intermediate represented by Benjamin, and called the “spiritual of the celestial.” An intermediate, to be such, must partake of both the internal and the external. The reason why there must be an intermediate is that the internal and the external are most distinct from each other, and so distinct that they can be separated, just as man’s ultimate external, which is the body, is separated when he dies from his internal, which is his spirit. The external dies when the intermediate is sundered, and the external lives when the intermediate is between; and just so far and in such a way does the external live, as is the intermediate between. As Jacob’s sons were without Benjamin (that is, without the intermediate), therefore Joseph could not manifest himself to his brethren; and for the same reason spoke hardly to them, calling them spies, and putting them in custody; and for the same reason also they did not know Joseph.
[2] But what is the nature of this intermediate represented by Benjamin and called the spiritual of the celestial, cannot be described so as to be apprehended, for there is a want of knowledge about the celestial of the spiritual, which is “Joseph,” and about the truths of the church insofar as they are only memory-knowledges, which are the “sons of Jacob;” hence also about the spiritual of the celestial, which is “Benjamin.” But in heaven the nature of this intermediate appears as in clear day, being there shown in the light of heaven, in which at the same time is perception by means of unutterable representatives; for the light of heaven is intelligence itself from the Divine, and from it there is perceptive power in regard to everything that is represented by means of this light. This is not the case with the world’s light, which has nothing of intelligence in it; but by its means understanding is induced by the influx of the light of heaven into it, and at the same time by the influx of the perception that is in the light of heaven. Hence it is that man is so far in the light of heaven as he is in intelligence, and that he is so far in intelligence as he is in the truths of faith, and that he is so far in the truths of faith as he is in the good of love; consequently that man is so far in the light of heaven as he is in the good of love.
* See Arcana Coelestia n. 4585: 2, 5, and 6; n. 9421. [Reviser.]

AC (Potts) n. 5412 5412. Jacob sent not with his brethren. That this signifies that they were without this intermediate, may be seen from what has just now been said.

AC (Potts) n. 5413 5413. For he said, Peradventure mischief may befall him. That this signifies that without the celestial of the spiritual which is “Joseph,” it would perish, is evident from the signification of “mischief befalling,” as here being to perish. This was said by the father because he loved him, and feared lest he should perish among his brethren, like Joseph; but these same words were adduced and received in the Word on account of the internal sense, which is, that with its externals only, without the internal, the intermediate would perish; for the intermediate is “Benjamin,” the externals are the “sons of Jacob,” and the internal is “Joseph.” Every intermediate perishes when it has only the external things without the internal, because it comes into existence from the internal, and hence also subsists from it; for it comes into existence by the internal’s looking into the external from the affection and end of associating the external with itself. Thus the intermediate is conjoined with the internal, and from the internal with the external, but not with the external without the internal. From this it is plain that the intermediate would perish if it were with the external alone without the internal. Moreover, it is a general law, as well of the things of the spiritual world as of those of the natural world, that a thing can subsist with its prior, but not without this with its posterior, and that it would perish if it were with this alone. The reason is that everything without connection with what is prior to itself is without connection with the First, from whom is all coming into existence, and subsistence.

AC (Potts) n. 5414 5414. And the sons of Israel came to buy among those that came. That this signifies that it desired that like all other truths, spiritual truths should be procured by means of memory-knowledges, is evident from the signification of the “sons of Israel,” as being spiritual truths (for “sons” are truths, as may be seen above, n. 5403; and “Israel” is the celestial spiritual man from the natural, n. 4286, 4570, 4598; thus the “sons of Israel” are spiritual truths in the natural); from the signification of “buying,” as being to be procured; and from the signification of “in the midst of those that came,” as being like all other truths, that is, in that they are procured by means of memory-knowledges.

AC (Potts) n. 5415 5415. For the famine was in the land of Canaan. That this signifies that there was desolation as to the things of the church in the natural, is evident from the signification of “famine,” as being a lack of knowledges, and the consequent desolation (see n. 3364, 5277, 5279, 5281, 5300, 5349, 5360, 5376); and from the signification of the “land of Canaan,” as being the church (n. 3686, 3705, 4447); and because it is the church, it is also that which is of the church. Hence it is that by the “famine being in the land of Canaan” is signified desolation as to the things of the church. That the desolation was in the natural, is because these things are predicated of the sons of Jacob, by whom are signified the things of the external church (n. 5409), consequently those of the church in the natural.

AC (Potts) n. 5416 5416. Verses 6-8. And Joseph he was the governor over the land; he it was that sold to all the people of the land; and Joseph’s brethren came, and bowed down themselves to him with their faces to the earth. And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spoke hard things with them; and he said unto them, Whence came ye? And they said, From the land of Canaan to buy food. And Joseph knew his brethren, but they knew not him. “And Joseph he was the governor over the land,” signifies that the celestial of the spiritual, or truth from the Divine, reigned in the natural where memory-knowledges were; “he it was that sold to all the people of the land,” signifies that from this was all appropriation; “and Joseph’s brethren came,” signifies the general truths of the church without mediation; “and bowed down themselves to him with their faces to the earth,” signifies humiliation; “and Joseph saw his brethren, and he knew them,” signifies perception and acknowledgment by the celestial of the spiritual; “but made himself strange unto them,” signifies non-conjunction because without an intermediate; “and spoke hard things with them,” signifies hence also non-correspondence; “and he said unto them, Whence came ye?” signifies exploration; “and they said, From the land of Canaan,” signifies that they were of the church; “to buy food,” signifies to appropriate the truth of good; “and Joseph knew his brethren,” signifies that these truths of the church appeared to the celestial of the spiritual from its light; “but they knew not him,” signifies that truth from the Divine did not appear in natural light not yet illumined by heavenly light.

AC (Potts) n. 5417 5417. And Joseph he was the governor over the land. That this signifies that the celestial of the spiritual, or truth from the Divine, reigned in the natural where memory-knowledges were, is evident from the representation of Joseph, as being the celestial of the spiritual (see n. 4286, 4963, 5249, 5307, 5331, 5332; that the celestial of the spiritual is truth from the Divine will be seen below); from the signification of a “governor,” as being one who reigns; and from the signification of “land,” here the land of Egypt, as being the natural mind, thus the natural (n. 5276, 5278, 5280, 5288, 5301). (That the celestial of the spiritual reigned in the natural where memory-knowledges were, may be seen above, n. 5313; and also that “Egypt” in the internal sense is memory-knowledge, n. 1164, 1165, 1186, 1462, 4749, 4964, 4966.) That the celestial of the spiritual is truth from the Divine, is because the Lord’s internal Human, before it was fully glorified, being the receptacle of the Divine Itself, was the celestial of the spiritual, which must be so called because it cannot be expressed in any other words or forms of thought. This receptacle or recipient of the Divine is the same as truth from the Divine (that “Joseph” is this truth may be seen above, n. 4723, 4727).

AC (Potts) n. 5418 5418. He it was that sold to all the people of the land. That this signifies that all appropriation is from him, is evident from the signification of “selling,” as being appropriation (see n. 5371, 5374); and from the signification of the “people of the land,” as being the truths of the church (n. 2928), here in the natural (n. 5409).

AC (Potts) n. 5419 5419. And Joseph’s brethren came. That this signifies the general truths of the church without mediation, is evident from the signification of “Joseph’s brethren,” as being the general truths of the church (of which above, n. 5409). They were “without mediation” because they were without Benjamin, who is the intermediate (as may be seen above, n. 5411, 5413).

AC (Potts) n. 5420 5420. And bowed down themselves to him with their faces to the earth. That this signifies humiliation, is evident from the signification of “bowing down themselves,” as being humiliation (see n. 2153), and of “with their faces to the earth,” as being the humiliation of adoration (n. 1999). By humiliation here is not meant humiliation from acknowledgment, thus internal humiliation, but external humiliation, because it was in the presence of the governor of the land in accordance with established custom. That not internal but external humiliation is meant, is because there was not yet correspondence, and through correspondence conjunction. When the natural is in this state it can indeed humble itself, even to the last degree, but only from acquired habit. It is a gesture without the genuine affection that produces it, thus it is of the body without its soul. Such is the humiliation here meant.

AC (Potts) n. 5421 5421. And Joseph saw his brethren, and he knew them. That this signifies perception and acknowledgment by the celestial of the spiritual, is evident from the signification of “seeing,” as being perception (see n. 2150, 3764, 4567, 4723); from the representation of Joseph, as being the celestial of the spiritual (n. 5417); from the signification of “his brethren, “as being the general truths of the church (also spoken of above, n. 5419); and from the signification of “knowing,” as being acknowledgment from perception. In regard to this acknowledgment on the part of Joseph, and non-acknowledgment on the part of his brethren, see below (n. 5422, 5427, 5428).

AC (Potts) n. 5422 5422. But made himself strange unto them. That this signifies non-conjunction because without an intermediate, is evident from the signification of “making himself strange,” as here being non-conjunction because without an intermediate; for one who is not in reciprocal conjunction, because without an intermediate, appears strange, just as internal truth, or truth immediately from the Divine, appears strange to those who are in external truths. For this reason it is that Joseph made himself strange to his brethren, not because he was estranged, for he loved them, so that he turned from them and wept (verse 24); but the strangeness on their part, because of non-conjunction, is represented by his so bearing himself. As for example, where it is said in the Word that Jehovah or the Lord “makes Himself strange” to the people, “opposes” them, “rejects” them, “condemns,” “casts into hell,” “punishes,” and “delights” in such things, in the internal sense is meant that the people make themselves strange to Jehovah or the Lord, oppose Him, are in evils which reject them from His face, and which condemn them, cast them into hell, and punish them, and that such things never proceed from Jehovah or the Lord. But it is so stated in the Word on account of the appearance; for so it appears to the simple. The case is similar with internal truths when they are viewed by external truths without conjunction by what is intermediate; for then these truths appear altogether strange to external truths, and even sometimes opposite; when in fact the opposition is not in the internal, but in the external truths; for these without conjunction by what is intermediate cannot view the former except from the light of the world separate from the light of heaven, and consequently as strange to them. But in regard to this matter more will be said in what follows.

AC (Potts) n. 5423 5423. And spoke hard things with them. That this signifies hence also non-correspondence, is evident from the same explication that was given above of his “making himself strange” to them. To “make one’s self strange” has regard to the affection of the will, and to “speak hardly” has regard to the thought of the understanding, for in the internal sense “to speak” is to think (see n. 2271, 2287, 2619); and the internal appears strange to the external when there is no affection, and the internal appears to speak hard things when there is no correspondence. Correspondence is the appearing of the internal in the external, and its representation therein; wherefore when there is no correspondence, there is no appearing of the internal in the external, and therefore no representation of it therein. Hence comes the hardness.

AC (Potts) n. 5424 5424. And he said unto them, Whence came ye? That this signifies exploration, is evident without explication.

AC (Potts) n. 5425 5425. And they said, From the land of Canaan. That this signifies that they were of the church, is evident from the signification of the “land of Canaan,” as being the church (see n. 3686, 3705, 4447).

AC (Potts) n. 5426 5426. To buy food. That this signifies to appropriate the truth of good, is evident from the signification of “buying,” as being to appropriate to themselves (see n. 4397, 5374, 5406, 5410); and from the signification of “food,” as being the truth of good (n. 5293, 5340, 5342).

AC (Potts) n. 5427 5427. And Joseph knew his brethren. That this signifies that these truths of the church appeared to the celestial of the spiritual from its light, is evident from the signification of “knowing,” as being to perceive, to see, and thus to appear; from the representation of Joseph, as being the celestial of the spiritual (of which above); and from the signification of “his brethren,” as being the general truths of the church (of which also above, n. 5409, 5419). And because by “Joseph’s knowing his brethren” is signified that the general truths of the church appeared to the celestial of the spiritual, it follows that they appeared from the light in which the celestial of the spiritual was, thus from the celestial light of the spiritual. From this light, which is truth from the Divine (n. 5417), appear all and each of the truths that are below, or that are in the natural; but not the converse unless there is an intermediate, still less unless there is correspondence and through correspondence conjunction. This may be seen from the fact that the angels who are in the heavens, and thus in the light of heaven, can see everything that is taking place in the world of spirits, which world is next beneath the heavens, and also everything that is taking place in the lower earth, and even in hell; but not the converse.
[2] It is also the case that the angels of a higher heaven can see all that is going on below them in a lower heaven; but not the converse, unless there is an intermediate. There are also intermediate spirits through whom the communication is effected to and fro. When therefore they who are below and have no intermediate, and still more if they have no correspondence, look into the light of heaven, they see nothing at all, but everything there appears in darkness; when yet they who are there are in the clearest day. This may be illustrated by this single experience. There appeared to me a great city in which were thousands upon thousands of various objects, all pleasing and beautiful. I saw them because an intermediate was given me, but the spirits who were with me, being without an intermediate, could not see the least thing there; and it was said that they who are not in correspondence, even if they are in the city, do not perceive a single thing therein.
[3] Such also is the case with the interior man, or man’s spirit, which is also called the soul, and which can see everything that exists and takes place in the exterior man; but not the converse, unless there is a correspondence and an intermediate. Consequently, to the exterior man not in correspondence the interior appears as nothing, so much so that when anything is said about the interior man, it appears to the exterior either so obscure that he is unwilling even to look in that direction, or else it appears as naught and not to be credited. But when there is correspondence, then the exterior man sees through an intermediate what is going on in the interior; for the light which the interior man has flows through the intermediate into the light which the exterior has, that is, heavenly light flows into natural light, and illumines it; from which illumining appears that which takes place in the interior man. Hence come intelligence and wisdom to the exterior or natural man. But if there is no intermediate, and especially if there is no correspondence, the interior man sees and perceives what is going on in the exterior, and in a measure leads it; but not the converse. If however there is contrariety, that is to say, if the exterior man entirely perverts or extinguishes what flows in through the interior, the interior man is then deprived of his light which is from heaven, and communication heavenward is closed to him; but communication from hell is opened toward the exterior man. On this subject more will be seen in what now follows.

AC (Potts) n. 5428 5428. But they knew not him. That this signifies that truth from the Divine did not appear in natural light not yet illumined by heavenly light, is evident from what immediately precedes; for as by “Joseph’s knowing his brethren” is signified that the general truths of the church appeared to the celestial of the spiritual from its light, it follows that by “their not knowing him” is signified that the celestial of the spiritual, or truth from the Divine, did not appear to the general truths of the church in natural light not yet illumined by heavenly light. How this matter stands is indeed plain from what was said just above; but as it is a mystery it may be illustrated by examples-as for instance by the glory of heaven. They who think about the glory of heaven from natural light unillumined by the light of heaven, being without an intermediate, and much more if there is no correspondence, can form no other idea of it than such as they may have of the glory of the world; as when they read the prophetic revelations, especially those of John in the Revelation, that all things in heaven are most magnificent. And if they are told that the glory of heaven so far surpasses all the magnificence of the world that the latter can scarcely be compared with it, and yet that this is not the glory of heaven, but the glory of heaven is the Divine that shines forth from everything that appears there, and is the perception of Divine things, and the consequent wisdom; but that this glory is possessed only by those in heaven who regard the magnificence there as nothing in comparison with wisdom, and attribute all wisdom to the Lord and none at all to themselves-when this glory of heaven is viewed by natural light without an intermediate, and much more if there is no correspondence, it is not at all acknowledged.
[2] Let us take as another example, angelic power. They who think about angelic power, especially about the power of the archangels mentioned in the Word, from natural light not illumined by the light of heaven, because without an intermediate, and much more so if there is no correspondence, cannot form any other idea of it than as of the power of the mighty in the world, namely, that they have thousands upon thousands of inferiors over whom they rule, and that eminence in heaven consists in such rule. And if they are told that angelic power indeed surpasses all the power of the mighty in the world, and that it is so great that one of the lesser angels can drive away myriads of the infernals and thrust them down into their hells, and that this is the reason why in the Word they are called “powers” and also “dominions;” while nevertheless the least of them is the greatest, that is, he is most powerful who believes, wills, and perceives that all power is from the Lord and none from himself, and thus they who are powers in heaven are utterly averse to all self-derived power-this too, when viewed by natural light without an intermediate, and much more if there is no correspondence, is not acknowledged.
[3] Let us take another example. He who looks at freedom from what is natural without an intermediate, and much more if there is no correspondence, cannot know otherwise than that freedom consists in thinking and willing from himself, and in being able to act without check as he thinks and wills. Wherefore the natural man, in order that he may have whatever he thinks and wills, desires to be the richest; and in order that he may be able to do whatever he thinks and wills, desires to be the most powerful; and he believes that he would then be in the height of freedom, and hence in happiness itself. But if he is told that real freedom, which is called heavenly freedom, is not at all like this, but consists in willing nothing from self, but from the Lord, and also in thinking nothing from self, but from heaven, and hence that the angels are overwhelmed with sorrow and grief if permitted to think and to will from themselves-this is not acknowledged. From these examples it will to some extent be seen how it is that truth from the Divine does not appear in natural light not yet illumined by heavenly light, which is signified by Joseph’s brethren “not knowing him.”

AC (Potts) n. 5429 5429. Verses 9-16. And Joseph remembered the dreams that he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come. And they said unto him, Nay my lord, but to buy food are thy servants come. We are all one man’s sons; we are upright; thy servants are no spies. And he said unto them, Nay, but to see the nakedness of the land ye are come. And they said, we thy servants are twelve brethren, the sons of one man in the land of Canaan; and behold the youngest is this day with our father, and one is not. And Joseph said unto them, This is it that I spoke unto you, saying, ye are spies; hereby ye shall be proved; by the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither. Send one of you, and let him get your brother, and ye shall be bound, and your words shall be verified whether there be truth with you; or else by the life of Pharaoh surely ye are spies. “And Joseph remembered the dreams that he dreamed of them,” signifies that the celestial of the spiritual foresaw what would happen in regard to the general truths of the church in the natural; “and said unto them” signifies perception thence; “Ye are spies” signifies that they came only to seek gain; “to see the nakedness of the land ye are come,” signifies that they would like nothing better than to know in themselves that there are no truths; “and they said unto him, Nay my lord, we are upright,” signifies that they are truths in themselves; “but to buy food are thy servants come,” signifies that they are to be appropriated to the natural by means of good; “we are all one man’s sons,” signifies that these truths are from one origin; “we are upright,” signifies that thus they are truths in themselves; “thy servants are no spies,” signifies that therefore it was not for the sake of gain; “and he said unto them, Nay, but to see the nakedness of the land ye are come” signifies that they do not care whether there are truths; “and they said, We thy servants are twelve brethren,” signifies that all things of faith were thus conjoined together; “the sons of one man,” signifies from one origin; “in the land of Canaan,” signifies in the church; “and behold the youngest is this day with our father,” signifies that there was also conjunction with spiritual good; “and one is not” signifies that the Divine spiritual from which it is does not appear; and Joseph said unto them,” signifies perception concerning that matter; “This is it that I spoke unto you” signifies that the truth is as I thought; “saying, ye are spies,” signifies that they are in the truths of the church for the sake of gain; “hereby ye shall be proved,” signifies it will be seen whether it is so; “by the life of Pharaoh,” signifies of a certainty; “ye shall not go forth hence, except your youngest brother come hither,” signifies that it must needs be that the truths with you are such, unless they are conjoined with spiritual good; “send one of you, and let him get your brother,” signifies if only there is some conjunction with that good; “and ye shall be bound,” signifies even though there is separation in all other respects; “and your words shall be verified, whether there be truth with you,” signifies that it will then be so; “or else by the life of Pharaoh surely ye are spies,” signifies otherwise it is certain that you have truths only for the sake of gain.

AC (Potts) n. 5430 5430. And Joseph remembered the dreams that he dreamed of them. That this signifies that the celestial of the spiritual foresaw what would happen in regard to the general truths of the church in the natural, is evident from the signification of “remembering,” as being presence, for the thing which is remembered becomes present (that “to be remembered” is predicated of foresight may be seen above, n. 3966); from the representation of Joseph, as being the celestial of the spiritual (of which often above); and from the signification of “dreams,” as being foresight, prediction, and the event (see n. 3698, 5091, 5092, 5104); here therefore foresight of what would happen to the general truths of the church in the natural because these truths are signified by the “sons of Jacob” (n. 5409, 5419). Wherefore also it is said “that he dreamed of them.”

AC (Potts) n. 5431 5431. And said unto them. That this signifies perception thence, is manifest from the signification of “saying,” as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509).

AC (Potts) n. 5432 5432. Ye are spies. That this signifies only to seek gain, is evident from the signification of “spies,” as being to seek gain. That nothing else is signified in the internal sense by “spies,” is evident from the series, for in the internal sense the truths of the church are treated of, that they are to be appropriated to the natural, and that they cannot be appropriated to it except by means of influx from the celestial of the spiritual through an intermediate. These truths of the church are the “sons of Jacob,” or “Joseph’s brethren;” the celestial of the spiritual is “Joseph;” and the intermediate is “Benjamin.” How the case herein is has been told above (n. 5402), that the truths of faith of the church, which are called doctrinal things, when learned in early life, are taken into the mind and committed to memory just like any other memory-knowledges, and remain as such until the man begins to view them with his own eyes, and see whether they are true, and after seeing that they are true, wills to act according to them. This viewing of them, and this will, make them no longer memory-knowledges, but precepts of life, and finally life; for in this way they enter into the life to which they are appropriated.
[2] They who have arrived at maturity, and still more they who have arrived at old age, and have not viewed with their own eyes the truths of the church, which are called doctrinal things, and seen whether they are true, and then been willing to live according to them, retain them merely as they do all other memory-knowledges; they are in their natural memory only, and thence on their lips; and when they utter them, they utter them not from their interior man or from the heart, but only from the exterior man and from the mouth. When a man is in this state he cannot possibly believe that the truths of the church are true, although it seems to him that he so believes. The reason why it seems to him that he believes them to be true, is that he relies on others, and has confirmed in himself the teachings of others. It is very easy to confirm things taken from others, whether true or false; for this needs nothing but ingenuity.
[3] These truths of the church, or they who are in this manner in the truths of the church, are signified by “spies coming to see the nakedness of the land.” For they do not believe the doctrinal things of their church from any affection of truth, but from an affection of winning honors or getting gain; wherefore in themselves they believe scarcely anything, for the most part denying at heart, and regarding these doctrinal things as a merchant does his merchandise; and they appear to themselves learned and wise when from themselves they see that truths are not truths, and yet can persuade the common people that they are truths. That many of the church dignitaries are of this character, is very manifest from them in the other life; for wherever they go there, they are in the sphere of their affections and derivative thoughts, which sphere is plainly perceived by others, and it causes the quality of their affection of truth, and the quality of their faith, to be known to the very senses. In the world this is not made manifest, for there is not there any spiritual perception of such things; and this being so they do not expose themselves, for they would lose their gain.
[4] That they are spies may be evident enough from the fact that such persons seek nothing but faults in those who are in truths from good, in order that they may accuse and condemn them. Are such persons anything but spies, whether they belong to the so called Papists, or the Reformed, Quakers, Socinians, or Jews, when they have once confirmed in themselves the doctrinals of their church? They ridicule and condemn the veriest truths, if any such are to be found; for they do not comprehend that truths are true. The reason of this is that they have no affection of truth for its own sake, still less for the sake of life, but only for the sake of gain. Moreover, when such men read the Word they search it with the sole end of confirming doctrinal memory-knowledges for the sake of gain; and many of them search the Word that they may see the nakedness of the land, that is, may see that the truths of the church are not truths, but only serviceable for persuading others that they are truths, for the sake of gain.
[5] But they who are in the affection of truth for the sake of truth and of life, consequently for the sake of the Lord’s kingdom, have indeed faith in the doctrinal things of the church; but still they search the Word for no other end than the truth, from which their faith and their conscience are formed. If anyone tells them that they ought to stay in the doctrinal things of the church in which they were born, they reflect that if they had been born in Judaism, Socinianism, Quakerism, Christian Gentilism, or even out of the church, the same would have been told them; and that it is everywhere said, Here is the church! Here is the church! Here are truths and nowhere else! And this being the case the Word should be searched with devout prayer to the Lord for enlightenment. Such do not disturb anyone within the church, nor do they ever condemn others, knowing that everyone who is a church lives from his faith.

AC (Potts) n. 5433 5433. To see the nakedness of the land ye are come. That this signifies that they would like nothing better than to know in themselves that there are no truths, is evident from the signification of “coming to see,” as being to desire to know that it is so, thus that they would like nothing better than to know; from the signification of “nakedness,” as being to be without truths, thus that there are no truths (of which in what follows); and from the signification of “land,” as being the church (see n. 566, 662, 1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535); here therefore the “nakedness of the land” denotes no truths in the church. That “nakedness” signifies deprived of truths, or without truths, is because “garments” in general signify truths, and each specific garment signifies some particular truth (see n. 2576, 3301, 4545, 4677, 4741, 4742, 4763, 5248, 5319). Hence “nakedness” signifies being without truths, as will also be seen below from passages taken from the Word.
[2] How the case herein is, is plain from what was said just above (n. 5432), that they who learn truths not for the sake of truth and of life, but for the sake of gain, cannot but think within themselves that the truths of the church are not truths. The reason is that the affection of gain is an earthly affection, and the affection of truth is a spiritual affection. One or the other must have the dominion, for no man can serve two masters. Therefore where one affection is, the other is not; thus where there is the affection of truth, there is not the affection of gain; and where there is the affection of gain, there is not the affection of truth. Consequently, if the affection of gain has dominion, it must needs be that nothing is more desired than that truths should not be truths, and also that they should be believed to be truths by others; for if the internal man looks downward to earthly things, and vests everything in them, it is impossible for him to look upward, and to vest anything in heavenly things, because the earthly things completely absorb and stifle the heavenly things. The reason is that the angels of heaven cannot be with man in earthly things, and therefore they draw back, and the infernal spirits then come near, who cannot be with man in heavenly things. The result is that heavenly things are naught to him, and earthly things are everything; and when earthly things are everything to him, he believes himself to be more learned and wise than anyone else, in that to himself he denies the truths of the church, saying at heart that they are for the simple. Man must therefore be either in earthly affection or in heavenly affection, for he cannot be at the same time with the angels of heaven and with the infernals; because he would then hang between heaven and hell. But when he is in the affection of truth for the sake of truth, that is, for the sake of the Lord’s kingdom, where the Divine truth is, thus for the sake of the Lord Himself, he is then among angels, nor does he then despise gain so far as it is useful for his life in the world; but he has as the end, not gain, but uses therefrom, which he looks upon as mediate ends to the final heavenly end; thus by no means does he set his heart upon gain.
[3] That “nakedness” signifies to be without truths, may be seen from other passages in the Word, as in the Revelation:
To the angel of the church of the Laodiceans write, Because thou sayest I am rich, and have been enriched, so that I have need of nothing; and knowest not that thou art wretched and miserable and needy and blind and naked (Rev. 3:17);
where “naked” denotes penury of truth. In the same:
I counsel thee to buy of Me gold purified in the fire, that thou mayest be rich, and white garments, that thou mayest be clothed, and the shame of thy nakedness be not made manifest (Rev. 3:18);
“to buy gold” denotes to procure and appropriate good to one’s self; “that thou mayest be rich,” denotes being in celestial and spiritual good; “white garments” denote spiritual truths; the “shame of thy nakedness” denotes being without goods and truths. (That “to buy” is to procure and to appropriate to one’s self may be seen above, n. 5374; also that “gold” is celestial and spiritual good, n. 1551, 1552; that “garments” are truths, n. 1073, 2576, 4545, 4763, 5248, 5319; and that “white” is predicated of truth, because from the light of heaven, n. 3301, 3993, 4007, 5319.)
[4] Again:
Behold I come as a thief, blessed is he that watcheth, and keepeth his garments, lest he walk naked (Rev. 16:15);
“he that keepeth his garments” denotes him that keepeth truths; “lest he walk naked,” denotes being without truths. In Matthew:
The King shall say unto them on His right hand, I was naked, and ye clothed Me; and to them on His left, I was naked, and ye clothed Me not (Matt. 25:36, 43);
where “naked” denotes the good who acknowledge that there is nothing of good and truth in themselves (n. 4958).
[5] In Isaiah:
Is not this the fast, to break thy bread to the hungry, and that thou bring the afflicted that are cast out into thy house? When thou seest the naked that thou cover him? (Isa. 58:7);
where the meaning is similar. In Jeremiah:
Jerusalem hath sinned a sin; therefore she hath become a menstruous woman; all that honored her despise her, because they have seen her nakedness (Lam. 1:8);
where “nakedness” denotes without truths. In Ezekiel:
Thou hast come into comelinesses of comelinesses, the paps have been made firm, and thy hair was grown, yet thou wast naked and bare. I spread My skirt over thee, and covered thy nakedness. Thou hast not remembered the days of thy youth, when thou wast naked and bare (Ezek. 16:7-8, 22);
[6] this is said of Jerusalem, by which is meant the Ancient Church, as it was when set up, and as it afterward became, namely, that at first it was without truths, but afterward was instructed in them, and at last rejected them. Again:
If a just man who hath done judgment and justice give his bread to the hungry, and cover the naked with a garment (Ezek. 18:5, 7);
where “to cover the naked with a garment” denotes to instruct in truths those who desire them. In Hosea:
Lest I strip her naked, and show her as in the day that she was born, and make her as a wilderness, and set her like a land of drought, and slay her with thirst (Hos. 2:3);
where “stripping naked” denotes to deprive of truths. In Nahum:
I will show the nations thy nakedness, and the kingdoms thy shame (Nah. 3:5);
where “showing the nations the nakedness” denotes to show the ugliness; for all ugliness is from want of truths, and all beauty is from truths (n. 4985, 5199).

AC (Potts) n. 5434 5434. And they said unto him, Nay my lord, we are upright. That this signifies that they are truths in themselves, is evident from the signification of “saying to him, Nay my lord,” as being that they did not come to seek gain, which is signified by Joseph’s words, “Ye are spies” (see n. 5432), and that it was not the case that they would like nothing better than to know in themselves that there are no truths, as is signified by Joseph’s words, “To see the nakedness of the land ye are come” (n. 5433); and from the signification of “we are upright,” as being that they are truths in themselves; for in the internal sense “upright” signifies truth, in this as in many other passages of the Word. This meaning-that they are truths in themselves-follows from the series; for to those who have procured for themselves the truths of the church for the purpose of gain, truths are indeed not truths (as was shown above, n. 5433); yet they may be truths in themselves, for the very truths of the church in general are signified by the “sons of Jacob.” That by the “upright” are meant truths in the abstract, is because in the internal sense everything is abstracted from person, and the idea of person is turned into the idea of thing (see n. 5225, 5287). The reason of this is that otherwise the thought and derivative speech must needs be drawn away and lost from the thing itself and the view of it, to such things as are of person; and moreover the thought and derivative speech can in no other way become universal, and comprehend many things at the same time, still less things unlimited and unutterable, as with the angels. Nevertheless this abstracted idea involves persons, namely, those who are in the things in question. Hence it is that by “the upright” are signified truths.

AC (Potts) n. 5435 5435. But to buy food are thy servants come. That this signifies that they, namely these truths, are to be appropriated to the natural by means of good, is evident from the signification of “servants,” as being things lower and relatively natural (see n. 2541, 3019, 3020, 5161, 5164, 5305); hence also truths (n. 3409), for truths are subject to good, and things subject are in the Word called “servants”-here therefore truths in the natural in respect to the celestial of the spiritual; from the signification of “buying,” as being to be appropriated (n. 4397, 5374, 5406, 5410); and from the signification of “food,” as being celestial and spiritual good (n. 5147), and also truth adjoined to good (n. 5340, 5342); here therefore truth to be adjoined to the natural by means of good, and thus to be appropriated. Truth is never appropriated to man otherwise than by means of good; but when it is so appropriated, then truth becomes good, because it then acts as one with it; for together they make as it were one body, the soul of which is good, the truths in this good being as it were the spiritual fibers which form the body. Wherefore by fibers are signified the inmost forms proceeding from good, and by nerves are signified truths (see n. 4303, 5189).

AC (Potts) n. 5436 5436. We are all one man’s sons. That this signifies that these truths are from one origin, is evident from the signification of “sons,” here the sons of Jacob, as being truths in general (of which often before). That their being “one man’s sons” signifies that they are from one origin, is evident without explication.

AC (Potts) n. 5437 5437. We are upright. That this signifies that thus they are truths in themselves, is evident from the signification of “we are upright,” as being truths in themselves (of which just above, n. 5434).

AC (Potts) n. 5438 5438. Thy servants are no spies. That this signifies that it was not for the sake of gain, is evident from the signification of “spies,” as being those who are in the truths of the church for the sake of gain (as shown above, n. 5432); here that it was not so.

AC (Potts) n. 5439 5439. And he said unto them, Nay, but to see the nakedness of the land ye are come. That this signifies that they did not care whether there are truths, is evident from the signification of “coming to see the nakedness of the land,” as being to like nothing better than to know in themselves that there are no truths (see n. 5433); here, that they did not care whether there are truths.

AC (Potts) n. 5440 5440. And they said, We thy servants are twelve brethren. That this signifies that all things of faith were thus conjoined together, is evident from the signification of “twelve,” as being all things, and when as here predicated of the sons of Jacob, or of the tribes named after them, and also of the apostles, all things of faith in one complex (see n. 577, 2089, 2129, 2130, 2553, 3272, 3488, 3858, 3862, 3913, 3926, 3939, 4060); and from the signification of “brethren,” as being conjunction through good; for when truths are conjoined by means of good, they take on as it were a brotherhood among themselves. If when without good they appear conjoined, they nevertheless are not conjoined; for falsities of evil are always entering and disjoining them. The reason of this is that they have not one origin from which they are derived, nor one end to which they are directed. For there to be conjunction the first and the last must be conjoined; the first must be the good from which they come, and the last must be the good to which they tend. Furthermore, for truths to be conjoined, good must reign universally; for that which reigns universally, conjoins. (That a “brother” denotes the affection of good, thus good, may be seen above, n. 2360, 2524, 3303, 3459, 3803, 3815, 4121.)

AC (Potts) n. 5441 5441. The sons of one man. That this signifies from one origin, is evident from what was said just above (n. 5436), where similar words occur.

AC (Potts) n. 5442 5442. In the land of Canaan. That this signifies in the church, is evident from the signification of the “land of Canaan,” as being the Lord’s kingdom and the church (see n. 1413, 1437, 1607, 3038, 3481, 3686, 3705, 4447).

AC (Potts) n. 5443 5443. And behold the youngest is this day with our father. That this signifies that there was also conjunction with spiritual good, is evident from the representation of Benjamin, who is here “the youngest,” as being an intermediate that conjoins (of which in what follows); and from the representation of Jacob, here Israel, who is the “father,” as being spiritual good (n. 3654, 4598). That “Benjamin” is the spiritual of the celestial, which is an intermediate, may be seen above (n. 4592, 5411, 5413, 5419); that is, an intermediate between the natural, or the things of the natural, and the celestial of the spiritual, which is “Joseph.” And as “Benjamin” is an intermediate, and “Israel” spiritual good, therefore by the words, “Behold the youngest is this day with our father” is signified conjunction with spiritual good.

AC (Potts) n. 5444 5444. And one is not. That this signifies that the Divine spiritual, which is the source, does not appear, is evident from the representation of Joseph, who here is the “one,” as being the celestial of the spiritual, or what is the same thing, the Divine spiritual, or truth from the Divine (see n. 3969, 4286, 4592, 4723, 4727, 4963, 5249, 5307, 5331, 5332, 5417), and because all conjunction of truth in the natural proceeds from the Divine spiritual, it is called “the Divine spiritual which is the source;” and from the signification of “is not,” as being that it does not appear; for it was, but did not appear to them, because the intermediate, which is “Benjamin,” was not there.

AC (Potts) n. 5445 5445. And Joseph said unto them. That this signifies perception concerning this matter, namely, concerning the things which his brethren spoke, is evident from the signification of “saying” in the historicals of the Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 3509).

AC (Potts) n. 5446 5446. This is it that I spoke unto you. That this signifies that the truth is as I thought, is evident from the signification of “speaking,” as being to think (see n. 2271, 2287, 2619); that it signifies that this is the truth, is evident without explication.

AC (Potts) n. 5447 5447. Saying, ye are spies. That this signifies that they are in the truths of the church for the sake of gain, is evident from the signification of “spies,” as being those who are in the truths of the church only to seek gain (n. 5432, 5438).

AC (Potts) n. 5448 5448. Hereby ye shall be proved. That this signifies that it will be seen whether it is so, is evident without explication.

AC (Potts) n. 5449 5449. By the life of Pharaoh. That this signifies of a certainty, is evident from the fact that “by the life of Pharaoh,” is a form of emphatic assertion, thus implying that it is certain. Joseph indeed knew that they were not spies, and that they did not come to see the nakedness of the land; yet he so asserted because in the internal sense it was certain that the truths of the church, in whomsoever they are, without conjunction through good with the interior man, have as the end nothing but gain; but when they have been conjoined through good with the interior man, they have as the end good and truth itself, thus the church, the Lord’s kingdom, and the Lord Himself; and when they have these as the end, then as much gain falls to their share as is needed, according to the Lord’s words in Matthew:
Seek ye first the kingdom of God, and His righteousness, and all things shall be added unto you (Matt. 6:33).

AC (Potts) n. 5450 5450. Ye shall not go forth hence, except your youngest brother come hither. That this signifies that it must needs be that the truths with you are such, unless conjoined with spiritual good, cannot be so well unfolded according to the significations of the words themselves; but this meaning results therefrom; for conjunction with spiritual good is here signified by the “youngest brother” (see n. 5443).

AC (Potts) n. 5451 5451. Send one of you, and let him get your brother. That this signifies if only there is some conjunction with this good, is evident from the signification of “your brother,” namely, the youngest, as being conjunction with spiritual good (as just above, n. 5450); and from the signification of “sending one and getting him,” as being if only there is some conjunction; for something of doubt is expressed.

AC (Potts) n. 5452 5452. And ye shall be bound. That this signifies even though there is separation in all other respects, is evident from the signification of “binding,” as here being to be separated; for he who is kept bound is separated, namely, from spiritual good, which is signified by the “father Israel.”

AC (Potts) n. 5453 5453. And your words shall be proved, whether there be truth with you. That this signifies that it will then so take place, is evident from the signification of “words being proved,” and “whether there is truth,” as being that it is certain that it will then take place as they said. The certainty has reference to the things told by them, and contained in the internal sense (regarding which see above, n. 5434-5444).

AC (Potts) n. 5454 5454. Or else by the life of Pharaoh surely ye are spies. That this signifies that otherwise it is certain that you have truths only for the sake of gain, is evident from the signification of “by the life of Pharaoh,” as being of a certainty (see n. 5449); and from the signification of “spies,” as being they who are in the truths of the church only to seek gain (n. 5432, 5438, 5447). A further explication of these and the immediately preceding words is omitted, because they have been unfolded already in a general way, and moreover they are such as cannot fall distinctly into the understanding; for general things must first be in the understanding, and then particular things may come in under them, such as are contained in the preceding words. If the generals have not been first received, the particulars are not admitted, and even excite disgust; for there can be no affection for particulars, unless generals have previously entered with affection.

AC (Potts) n. 5455 5455. Verses 17-20. And he shut them up in custody three days. And Joseph said unto them in the third day, This do, and live; I fear God. If ye be upright let one of your brethren be bound in the house of your custody; and go ye, bring produce for the famine of your houses; and bring your youngest brother unto me; and your words shall be verified, and ye shall not die. And they did so. “And he shut them up in custody,” signifies separation from itself; “three days,” signifies to the full; “and Joseph said unto them in the third day,” signifies perception of the celestial of the spiritual concerning those truths separated from itself, when there was fulfillment; “This do, and live; I fear God,” signifies that so it shall be if they have life from the Divine; “if ye be upright,” signifies if they are truths in themselves; “let one of your brethren be bound in the house of your custody,” signifies that faith in the will must be separated; “and go ye, bring produce for the famine of your houses,” signifies that in the meantime they are free to look out for themselves; “and bring your youngest brother unto me,” signifies until an intermediate is present; “so shall your words be verified,” signifies that then it will be with truths as has been declared; “and ye shall not die,” signifies that in this way truths will have life; “and they did so,” signifies the end of this state.

AC (Potts) n. 5456 5456. And he shut them up in custody. That this signifies separation from itself, is evident from the signification of “shutting up in custody,” as being rejection, thus separation (see n. 5083, 5101).

AC (Potts) n. 5457 5457. Three days. That this signifies to the full, is evident from the signification of “three days,” as being from beginning to end, thus what is full (see n. 2788, 4495); for it is a new state that is now described. This entire state is signified by “three days;” and the last of it, and thereby what is new, is signified by the “third day,” as presently follows.

AC (Potts) n. 5458 5458. And Joseph said unto them in the third day. That this signifies the perception of the celestial of the spiritual concerning these truths separated from itself, when there was fulfillment, is evident from the signification of “saying,” as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2619, 3509); and from the representation of the sons of Jacob, as being the truths of the church in general (of which above), here these truths separated from the celestial of the spiritual (n. 5436); from the representation of Joseph, as being the celestial of the spiritual (of which also above); and from the signification of the “third day,” as being the last of a state when what is new begins (n. 5159, 5457), thus when there was fulfillment. From this it is plain that by “Joseph’s saying unto them in the third day,” is signified the perception of the celestial of the spiritual concerning these truths separated from itself, when there was fulfillment.

AC (Potts) n. 5459 5459. This do, and live; I fear God. That this signifies that so it shall be if they have life from the Divine, is evident from the signification of “this do,” as being that so it shall be; and from the signification of “and live,” as being that they, namely the truths here signified by the “sons of Jacob,” shall have life; and from the signification of “I fear God,” as being from the Divine. For by Joseph is represented the Lord as to truth from the Divine, which is the same as the celestial of the spiritual; wherefore by “I” is here signified in the supreme sense truth from the Divine Itself which is in the celestial of the spiritual, or the Divine which is in truth. By “fearing,” in the supreme sense, when predicated of the Lord, is not signified fear, but love; and moreover the “fear of God” occasionally in the Word signifies love to God. For love to God is according to the subjects of it; it becomes fear with those who are in external worship without internal, it becomes holy fear with those who are in spiritual worship, and it becomes love in which is holy reverence with those who are in celestial worship; but in the Lord there was not fear, but pure love. From this it may be seen that by “I fear God,” when predicated of the Lord, is signified Divine love, thus the Divine.

AC (Potts) n. 5460 5460. If ye be upright. That this signifies if they are truths in themselves, is evident from the signification of “being upright,” as being that they are truths in themselves (of which above, n. 5434, 5437).

AC (Potts) n. 5461 5461. Let one of your brethren be bound in the house of your custody. That this signifies that faith in the will must be separated, is evident from the representation of Simeon, who is “one of their brethren who was to be bound” (verse 24), as being faith in the will (see n. 3869-3872, 4497, 4502-4503); and from the signification of “being bound in the house of your custody,” as being to be separated (n. 5083, 5101, 5452, 5456). The case herein is that when faith in the will, or the will of doing the truth of faith, is separated from those who are in the truths of the church, then connection with the Divine is so slight that it is hardly more than acknowledgment; for the influx of the Divine from the Lord with the regenerate man is into good and thence into truth, or what is the same, into the will and thence into the understanding. Insofar therefore as the man who is in the truths of faith receives good from the Lord, so far the Lord forms in him a new will in his intellectual part (that it is in the intellectual part may be seen above, n. 927, 1023, 1043, 1044, 2256, 4328, 4493, 5113), and so far the Lord flows in, and produces the affection of doing what is good, that is, of exercising charity toward the neighbor. From all this it is evident what is meant by faith in the will (represented by Simeon) being separated before the intermediate, which is “Benjamin,” became present.

AC (Potts) n. 5462 5462. And go ye, bring produce for the famine of your houses. That this signifies that in the meantime they are free to look out for themselves, is evident from the signification of “go ye,” after their being bound and one of them being held in their stead, as being that in the meantime they were free; from the signification of “produce,” as being truth (see n. 5276, 5280, 5292); from the signification of “famine,” as being a lack of knowledges and desolation (n. 5360, 5376); and from the signification of “your houses,” as being the abodes where were the truths of each in particular, thus the natural mind. (That a “house” denotes the natural mind may be seen above, n. 4973, 5023; and that the truths here represented by the sons of Jacob are of the external church, thus in the natural, n. 5401, 5415, 5428.) From these significations taken together it is evident that by “bringing produce for the famine of your houses” is signified that in the desolation of truth in which they are, they may look out for themselves and their own.

AC (Potts) n. 5463 5463. And bring your youngest brother unto me. That this signifies until an intermediate is present, is evident from the representation of Benjamin, as being an intermediate between the celestial of the spiritual and the natural (of which above, n. 5411, 5443).

AC (Potts) n. 5464 5464. And your words shall be verified. That this signifies that then it will be with truths as had been declared, is evident without explication. What they had declared about themselves, and consequently about the truths of the church which they represented, may be seen above (n. 5434-5444). The case herein is that they who are in the truths of the church merely for the sake of their own advantage, can, equally with others, declare how the case is with truths, as for example that truths are not appropriated to anyone unless they are conjoined with the interior man, nay, that they cannot be conjoined therewith except by means of good, and that until this is done truths have no life. These and like things they sometimes see equally as well as others, and sometimes apparently more clearly than others; but this is only when they are talking about them. But when they are speaking to themselves, thus to their interior man (that is, when they are thinking), then they who are in the truths of the church merely for the sake of their own advantage see the contrary; and though they see the contrary and at heart deny truths, they can nevertheless persuade others that the case is so, and even that they themselves are in this way in truths. The cupidity of gain, honor, and reputation for their own sake, imbibes all means of persuading, and none more readily than such things as in themselves are true; for these have within them a hidden power of attracting minds. Every man whatever, unless densely stupid, is endowed with the capacity to understand whether things are true, to the end that by means of the intellectual part he may be reformed and regenerated. But when he has wandered into perverse ways, and has completely rejected the things of the faith of the church, he then indeed has the same faculty of understanding truths, but no longer desires to understand them, being averse to them as soon as he hears them.

AC (Potts) n. 5465 5465. And ye shall not die. That this signifies that in this way truths will have life, namely, when the truths are as declared, is evident from the signification of “ye shall not die,” as being ye shall live, thus that the truths represented by them will have life.

AC (Potts) n. 5466 5466. And they did so. That this signifies the end of this state, is evident from the signification of “doing,” or “done,” as being the end of a prior state, and as involving the beginning of a following one (see n. 4979, 4987, 4999, 5074). It is needless to explain these matters more at length, for the same reason that was given above (n. 5454). Be it known, however, that they contain within them unutterable arcana, which shine forth from the several words in the heavens, though not the least of them appears before man. The holiness sometimes perceived with a man when he is reading the Word has many such arcana within it; for in the holiness by which man is affected lie hidden innumerable things that are not manifest to him.

AC (Potts) n. 5467 5467. Verses 21-24. And they said a man to his brother, We are surely guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come unto us. And Reuben answered them, saying, Spoke I not unto you, saying, Do not sin against the child; and ye would not hearken? And moreover behold his blood is searched for. And they knew not that Joseph heard them; for there was an interpreter between them. And he turned about from upon them and wept; and he returned to them, and spoke unto them, and took Simeon from them, and bound him before their eyes. “And they said a man to his brother,” signifies perception concerning the cause; “We are surely guilty concerning our brother,” signifies that they are to blame because they have alienated the internal by non-reception of good; “in that we saw the distress of his soul,” signifies the state of the internal in regard to good when it was alienated; “when he besought us, and we would not hear,” signifies its continual entreaty without reception; “and Reuben answered them, saying,” signifies perception still from faith in doctrine and in the understanding; “Spoke I not unto you, saying,” signifies the degree of perception thence; “Do not sin against the child,” signifies that they should not be disjoined; “and ye would not hearken,” signifies non-reception; “and moreover behold his blood is searched for,” signifies the stings of conscience thence; “and they knew not that Joseph heard them,” signifies that from the natural light in which those truths are, it is not believed that all things appear from spiritual light; “for there was an interpreter between them,” signifies that then spiritual things are apprehended quite differently; “and he turned about from upon them,” signifies somewhat of drawing back; “and wept,” signifies mercy; “and he returned to them, and spoke to them,” signifies influx; “and took Simeon from them,” signifies faith in the will; “and bound him,” signifies separation; “before their eyes,” signifies to the perception.

AC (Potts) n. 5468 5468. And they said a man to his brother. That this signifies perception concerning the cause, is evident from the signification of “saying” in the historicals of the Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 3509); and from the signification of “a man to his brother,” as being mutually (n. 4725). The reason why their “saying a man to his brother” here signifies perception concerning the cause, namely, why Joseph spoke hardly to them, calling them spies, and keeping them in custody three days, is that in the verses which now follow, their mutual discourse treats of the cause; wherefore perception concerning this is signified.

AC (Potts) n. 5469 5469. We are surely guilty concerning our brother. That this signifies that they are to blame because they have alienated the internal by non-reception of good, is evident from the signification of “being guilty,” as being to be at fault and under the imputation of rejection of good and truth (see n. 3400); and from the representation of Joseph, who is the “brother concerning whom they were guilty,” as being the internal they had rejected or alienated. For by Joseph and Benjamin is represented the internal of the church, but by the other ten sons of Jacob its external; for Rachel, who was the mother of Joseph and Benjamin, is the affection of interior truth, and Leah is the affection of exterior truth (see n. 3758, 3782, 3793, 3819). In this chapter, by Joseph is represented the celestial of the spiritual, or truth from the Divine, which is the internal; by Benjamin the spiritual of the celestial, which is the intermediate proceeding thence, and by the other ten sons of Jacob the truths of the external church, thus truths in the natural (as often said above). This chapter treats also of the conjunction of the internal of the church with its external in general and in particular; for every man must be a church in particular in order to be a part of the general church. But in the supreme sense the subject treated of is the Lord, how he united the internal with the external in His Human, that He might make it Divine.

AC (Potts) n. 5470 5470. In that we saw the distress of his soul. That this signifies the state of the internal in the meantime when it was alienated, is evident from the signification of “distress of soul,” as being the state in which the internal is when alienated from the external. As regards this state, the Lord continually flows in with man with good, and in good with truth; but man either receives or does not receive; if he receives, it is well with him; but if he does not receive, it is ill with him. If when he does not receive he feels some anxiety (here meant by “distress of soul”), there is hope that be may be reformed; but if he has no feeling of anxiety the hope vanishes. With every man there are two spirits from hell, and two angels from heaven; for man being born in sins cannot possibly live unless on one side he communicates with hell, and on the other with heaven; all his life is thence. When man is grown up and begins to rule himself from himself, that is, when he seems to himself to will and to act from his own judgment, and to think and to conclude concerning the things of faith from his own understanding, if he then betakes himself to evils, the two spirits from hell draw near, and the two angels from heaven withdraw a little; but if he betakes himself to good, the two angels from heaven draw near, and the two spirits from hell are removed.
[2] If therefore when a man betakes himself to evils, as is the case with many in youth, he feels any anxiety when he reflects upon his having done what is evil, it is a sign that he will still receive influx through the angels from heaven, and it is also a sign that he will afterward suffer himself to be reformed; but if when he reflects upon his having done what is evil, he has no anxious feeling, it is a sign that he is no longer willing to receive influx through the angels from heaven, and it is also a sign that he will not afterward suffer himself to be reformed. Here therefore where the truths of the external church are treated of, which are represented by the ten sons of Jacob, mention is made of the distress of soul in which Joseph was when alienated from his brethren, and also next that Reuben admonished them, whereby is signified that when this state had preceded, reformation or the conjunction of the internal with the external would afterward take place (of which conjunction in the following pages); for with those who are then in anxiety there is an internal acknowledgment of evil, which when recalled by the Lord becomes confession, and finally repentance.

AC (Potts) n. 5471 5471. When he besought us, and we would not hear. That this signifies its continual entreaty without reception, is evident from the signification of “beseeching,” as being entreaty; for beseeching not to be alienated, when the influx of good from the Divine is treated of, is an entreaty to be received; because the good which flows in from the Lord is continually urging and as it were entreating, but its reception rests with the man. Hence it is that beseeching not to be alienated signifies continual entreaty. From this it follows that “not to hear” signifies not to be received. In the sense of the letter a number of persons are treated of, as the ten sons of Jacob and Joseph; but in the internal sense these are treated of in one subject. The truths of the external church or in the natural, represented by the ten sons of Jacob, are the truths in the external man; and the celestial of the spiritual, represented by Joseph, is truth from the Divine in the internal man. It is similar with other historicals of the Word; for things are what are signified by persons, and the things themselves have reference to one subject.

AC (Potts) n. 5472 5472. And Reuben answered them, saying. That this signifies perception still from faith in doctrine and in the understanding, is evident from the signification of “answering” or “saying” to his brethren, as being perception (that “saying” denotes perception may be seen above, n. 5468); and from the representation of Reuben, as being faith in doctrine and in the understanding, or the truth of doctrine through which the good of life can be attained (see n. 3861, 3866). As the subject here treated of is the entreaty of good, or of the Divine in good, to be received, mention is made of faith, and the way in which it teaches concerning the reception of good; for if when a man recedes from good he feels any anxiety, this is not from any innate dictate, but from the faith he has acquired from infancy, and which then dictates and causes this anxiety. This is the reason why Reuben, by whom this faith is represented, here speaks. It is called faith in doctrine and in the understanding, to distinguish it from faith in life and in the will, which faith is represented by Simeon.

AC (Potts) n. 5473 5473. Spoke I not unto you, saying. That this signifies the degree of perception thence, is evident from the signification of “saying” in the historicals of the Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 3509); and because “speaking” or “saying” is twice mentioned, as also just above, it is the degree of perception that is signified.

AC (Potts) n. 5474 5474. Do not sin against the child. That this signifies that they should not be disjoined, namely, the external from the internal, is evident from the signification of “sinning,” as being disjunction (see n. 5229), for all sin disjoins; and from the representation of Joseph, who is here the “child,” as being the internal (as above, n. 5469).

AC (Potts) n. 5475 5475. And ye would not hearken. That this signifies nonreception, is evident from the signification of “hearing,” or “hearkening,” as being to obey (see n. 2542, 3869, 4652-4660, 5017); and because it denotes to obey, it also denotes to receive (as above, n. 5471); for one who obeys what faith dictates, receives. In this instance it is non-reception, because it is said, “ye would not hearken.”

AC (Potts) n. 5476 5476. And moreover behold his blood is searched for. That this signifies the stings of conscience thence, is evident from the signification of “blood,” as being violence offered to good or to charity (see n. 374, 1005). When this violence or this blood is searched for, it causes internal anxiety, which is called stings of conscience; but this is the case only with those who have been in anxiety when they sinned (n. 5470).

AC (Potts) n. 5477 5477. And they knew not that Joseph heard them. That this signifies that from the natural light in which those truths are, it is not believed that all things appear from spiritual light, is evident from the representation of the sons of Jacob, who “knew not,” as being the truths of the external church, thus truths in the natural (of which often before), whence follows the signification that from the natural light in which these truths are it is not believed; and from the representation of Joseph, as being the celestial of the spiritual, which is in spiritual light. That from this light appear the truths in the natural, is signified by “Joseph’s hearing them;” for “to hear” signifies both to obey and to perceive (see n. 5017), thus that the truths in the natural appeared from spiritual light, but not the converse.
[2] In regard to natural light and spiritual light the case is this: natural light is from the sun of the world, and spiritual light is from the sun of heaven, which is the Lord. All the truths of faith that man learns from infancy are apprehended by means of such objects and derivative ideas as are from the light of the world, thus all and each are apprehended naturally; for all the ideas of man’s thought, so long as he lives in the world, are founded upon such things as are in the world; and therefore if these were taken away from him, his thought would utterly perish. The man who has not been regenerated is wholly ignorant that there is spiritual light, or even that there is in heaven a light that has nothing in common with the light of the world, still less does he know that it is this light that enlightens the ideas and objects which are from the light of the world, and enables man to think, infer, and reflect. That spiritual light can do this is because this light is the wisdom itself that proceeds from the Lord, and this is presented as light before the sight of the angels in heaven. From this light appear all and each of the things that are below, or that are in man from natural light; but not the converse, unless the man has been regenerated, in which case the things of heaven, that is, of good and truth, by enlightenment from spiritual light appear in the natural as in a representative mirror. From this it is evident that the Lord, who is light itself, sees all things and each that are in the thought and will of man, nay, that are in universal nature, and that nothing whatever is hidden from Him.
[3] From all this it is now evident how the case herein is, namely, that from the natural light in which these truths are, it is not believed that all things appear from spiritual light, as is signified by their “not knowing that Joseph heard them.” Joseph’s knowing his brethren, and their not knowing him (verse 8 above), involves a similar meaning; for thereby is signified that these truths of the church appeared to the celestial of the spiritual from its light, and that truth from the Divine did not appear in natural light not yet illumined by heavenly light (see n. 5427-5428).

AC (Potts) n. 5478 5478. For there was an interpreter between them. That this signifies that then spiritual things are apprehended quite differently, is evident from the signification of there being “an interpreter between them,” as being that the spiritual things are apprehended differently; for an interpreter translates the language of one into the language of another, and thus sets forth the meaning of the one to the apprehension of the other. Hence it is that by there being “an interpreter between them” is signified that then spiritual things are apprehended quite differently by those who are in the truths of the church not yet conjoined by means of good with the internal man. That the truths of the church are apprehended by those who are in good (that is those with whom these truths are conjoined with good) quite differently from what they are by those who are not in good, seems indeed like a paradox, but still it is the truth. For truths are spiritually apprehended by those who are in good, because these persons are in spiritual light; but they are apprehended naturally by those who are not in good, because these are in natural light. Hence truths on the part of those who are in good have truths continually conjoined with them; but on the part of those who are not in good they have conjoined with them very many fallacies, and also falsities. The reason of this is that truths with those who are in good extend themselves into heaven; while truths with those who are not in good do not extend themselves into heaven. Hence truths with those who are in good are full, but with those who are not in good they are nearly empty. This fullness and this emptiness are not apparent to man so long as he lives in the world, but they appear to the angels. Did man but know how much of heaven there is in truths conjoined with good, he would feel very differently about faith.

AC (Potts) n. 5479 5479. And he turned about from upon them. That this signifies somewhat of drawing back, is evident from the signification of “turning about from upon them,” when predicated of the influx of good from the Divine or the Lord, as being somewhat of drawing back; for the Lord never turns Himself from anyone, but moderates the influx of good according to the state of the man or angel. It is this moderating that is meant by “drawing back.”

AC (Potts) n. 5480 5480. And wept. That this signifies mercy, is evident from the signification of “weeping,” when predicated of the Lord, who is here represented by Joseph, as being to be merciful. That weeping is expressive of grief and love, is well known, and consequently it is expressive of mercy or pity, for mercy is love grieving. The Divine love is therefore called mercy, because the human race is of itself in hell; and when man perceives this in himself, he implores mercy. As weeping is also mercy in the internal sense, therefore in the Word “weeping” is sometimes predicated of Jehovah or the Lord, as in Isaiah:
I will weep with weeping for Jazer, the vine of Sibmah; I will water thee with My tears, O Heshbon and Elealeh (Isa. 16:9);
and in Jeremiah:
I know the indignation of Moab, saith Jehovah, that it is not right. Therefore will I howl over Moab, and I will cry out for all Moab; above the weeping of Jazer will I weep for thee, O vine of Sibmah (Jer. 48:30-32);
“Moab” denotes those who are in natural good and suffer themselves to be led astray, and when led astray adulterate goods (see n. 2468); “to howl,” “cry out,” and “weep over,” it denotes pitying and grieving. Likewise in Luke:
When Jesus drew nigh He beheld the city, and wept over it (Luke 19:41);
Jerusalem, over which Jesus wept, or which He pitied and over which He grieved, was not only the city Jerusalem, but also the church, the last day of which; when there would no longer be any charity nor consequently any faith, is meant in the internal sense; and hence from pity and grief He wept. (That “Jerusalem” is the church may be seen above, n. 2117, 3654.)

AC (Potts) n. 5481 5481. And he returned to them, and spoke to them. That this signifies influx, is evident from the signification of “returning to them and speaking to them” after he had turned about from them, as being influx; for the celestial of the spiritual or truth from the Divine, represented by Joseph, flows into the truths that are in the natural. This is expressed in the sense of the letter by “returning to them and speaking to them.” (That “speaking” also denotes to flow in, may be seen above, n. 2951.)

AC (Potts) n. 5482 5482. And took Simeon from them. That this signifies faith in the will, is evident from the representation of Simeon, as being faith in the will (see n. 3869-3872, 4497, 4502-4503). The reason why faith in the will was separated from them is that there was not yet present the intermediate represented by Benjamin; for truth from the Divine, represented by Joseph, flows in through an intermediate into the good of faith, and through this into its truth; or what is the same, into the willing of truth, and through this into the understanding of truth; or what is still the same, into charity toward the neighbor, and through this into faith. No other way of influx is possible with the man who has been regenerated, nor is there any other way of influx with the angels. This is comparatively like the influx of the sun into its earthly subjects. While it is producing them from seed, and renewing them, it flows in with heat, as is the case in the time of spring and summer, and at the same time with light, and thereby produces them; but by light alone it produces nothing at all, as is plain from these subjects in winter time. Spiritual heat is the good of love, and spiritual light is the truth of faith; moreover, spiritual heat in the subjects of the animal kingdom produces the vital heat, and spiritual light produces the life thence derived.

AC (Potts) n. 5483 5483. And bound him. That this signifies separation, is evident from the signification of “binding,” as being separation (see n. 5083, 5101, 5452, 5456).

AC (Potts) n. 5484 5484. Before their eyes. That this signifies to the perception, is evident from the signification of “eyes,” as being the understanding and perception (see n. 2701, 4083, 4403-4421, 4523-4534).

AC (Potts) n. 5485 5485. Verses 25-28. And Joseph commanded, and they filled their vessels with corn, and to restore their silver, everyone’s into his sack, and to give them provision for the way; and he did thus to them. And they lifted their produce upon their asses, and went thence. And one opened his sack to give his ass provender in the inn, and he saw his silver; and behold it was in the mouth of his bag. And he said unto his brethren, My silver is restored, and lo it is even in my bag; and their heart went forth, and they trembled a man to his brother, saying, What is this that God hath done to us? “And Joseph commanded,” signifies influx from the celestial of the spiritual; “and they filled their vessels with corn,” signifies that the memory-knowledges were endowed with good from truth; “and to restore their silver,” signifies without any ability of theirs; “everyone’s into his sack,” signifies wherever there was a receptacle in the natural; “and to give them provision for the way,” signifies and that it would support the truths they had; “and he did thus to them,” signifies the effect; “and they lifted their produce upon their asses,” signifies that truths were gathered into memory-knowledges; “and they went thence,” signifies the consequent life; “and one opened his sack,” signifies observation; “to give his ass provender in the inn,” signifies when there was reflection upon the memory-knowledges in the exterior natural; “he saw his silver,” signifies perception that it was without any ability of their own; “and behold it was in the mouth of his bag,” signifies that they were bestowed and stored up in the threshold of the exterior natural; “and he said unto his brethren,” signifies general perception; “my silver is restored,” signifies that there was no aid from them; “and lo it is even in my bag,” signifies that it was in the exterior natural; “and their heart went forth,” signifies fear; “and they trembled a man to his brother,” signifies general terror; “saying, What is this that God hath done to us?” signifies on account of so much providence.

AC (Potts) n. 5486 5486. And Joseph commanded. That this signifies influx from the celestial of the spiritual, is evident from the signification of “commanding,” when predicated of the celestial of the spiritual, or of the internal in respect to the external, as being influx, for the internal commands in no other way than by influx, and then by disposal for use; and from the representation of Joseph, as being the celestial of the spiritual (of which often above).

AC (Potts) n. 5487 5487. And they filled their vessels with corn. That this signifies that the memory-knowledges were endowed with good from truth, is evident from the signification of “filling,” which being free signifies to be endowed with; from the signification of “vessels,” as being memory-knowledges (see n. 3068, 3079); and from the signification of “corn,” as being good from truth, or the good of truth (n. 5295).

AC (Potts) n. 5488 5488. And to restore their silver. That this signifies without any ability of theirs, is evident from the signification of “buying with silver,” as being to procure for oneself from one’s own; here therefore “to restore silver” is to endow gratis, or without any ability of theirs; as also in Isaiah:
Everyone that thirsteth, come ye to the waters, and he that hath no silver, come ye, buy and eat; yea, come, buy wine and milk without silver and without price (Isa. 55:1).

AC (Potts) n. 5489 5489. Into his sack. That this signifies wherever there was a receptacle in the natural, is evident from the signification of a “sack,” as being a receptacle (of which in what follows); that it is in the natural, is because the subject treated of is the truths and memory-knowledges that are in the natural. Here a “sack” specifically signifies memory-knowledge, for the reason that as a sack is a receptacle of corn, so memory-knowledge is a receptacle of good, here of the good that is from truth (as above, n. 5487). Few know that memory-knowledge is a receptacle of good, because few reflect upon such things, and yet this may be known from the following considerations. The memory-knowledges that enter into the memory are always introduced by means of some affection; those not introduced by any affection do not stick there, but slip away. The reason of this is that in affection there is life, but not in memory-knowledges except through affection. From this it is plain that memory-knowledges always have conjoined with them such things as are of affection, or what is the same, as are of some love, consequently some good, for everything that is of love is called good, whether it be good or thought to be so. Memory-knowledges therefore together with these goods form as it were a marriage, and hence it is that when this good is excited, the memory-knowledge with which it is conjoined is also at once excited; and conversely, when the memory-knowledge is recalled, the good conjoined with it also comes forth, as everyone can put to the test in himself if he chooses.
[2] This then is the reason why with the unregenerate, who have rejected the good of charity, the memory-knowledges which are truths of the church, have adjoined to them such things as are of the love of self and of the world, thus evil things, which by reason of the delight that is in them they call good, and also by wrong interpretations make out to be good. These memory-knowledges make a fair show when the loves in question reign universally, and according to the degree in which they reign. But with the regenerate the memory-knowledges which are truths of the church have joined with them such things as are of love toward the neighbor and love to God, thus genuine good things. These are stored up by the Lord in the truths of the church with all who are being regenerated; and therefore when the Lord instills into such persons a zeal for good, these truths show themselves in their order; and when He instills a zeal for truth, this good is present and enkindles it. From all this it is evident how the case is with memory-knowledges and with truths-that they are receptacles of good.

AC (Potts) n. 5490 5490. And to give them provision for the way. That this signifies, and that it would support the truths which they had, is evident from the signification of “giving provision,” as being support; and from the signification of a “way,” as being truth (see n. 627, 2333); here, however, “for the way,” denotes so long as they were in that state, because to be “on the way” signifies a state of truth conjoined with good (n. 3123). By “provision” is also signified support from truth and good in David:
He made it rain manna upon them for food, and gave them the corn of the heavens. Man did eat the bread of the mighty; He sent them provision to satiety (Ps. 78:24, 25).

AC (Potts) n. 5491 5491. And he did so. That this signifies the effect, is evident without explication.

AC (Potts) n. 5492 5492. And they lifted their produce upon their asses. That this signifies that truths were gathered into memory-knowledges, is evident from the signification of “produce,” as being truth (see n. 5276, 5280, 5292, 5402); and from the signification of an “ass,” as being memory-knowledge (n. 2781). Hence it follows that by their “lifting their produce upon their asses,” is signified that truths were gathered into memory-knowledges. That this is the signification of these words seems strange to him who keeps his mind in the historic sense of the letter, especially if he believes that there is no other internal sense than that which proximately shines forth from the letter; for he says to himself, How can lifting produce upon their asses signify truths gathered into memory-knowledges? But let him know that the literal sense of the Word passes into such a spiritual sense when it passes from man to the angels, or into heaven, and even into a still more remote sense when it passes into the inmost heaven, where all and each of the things of the Word pass into affections which are of love and charity, to which sense the internal sense serves as a plane.
[2] That the historicals of the Word pass into another sense when they are elevated into heaven, may be seen by the man who concludes from reason, and who knows anything about the natural and the spiritual. He can see that to lift produce upon their asses is a purely natural act, and that there is nothing spiritual in it whatever; and he can also see that the angels who are in heaven, or they who are in the spiritual world, cannot apprehend these words otherwise than spiritually, and that they are apprehended spiritually when in their place are understood their correspondences, namely, the truth of the church in place of “produce,” and the memory-knowledges that are in the natural in place of “asses.” That by “asses” in the Word are signified things that serve, and thus memory-knowledges (for these are things that serve relatively to things spiritual and also to things rational), may be seen explained at n. 2781. Hence also it is plain what angelic thought and speech are relatively to man’s thought and speech-that angelic thought and speech are spiritual, but man’s natural; and that the former falls into the latter when it descends, and that the latter is turned into the former when it ascends. Unless this were so, there would be no communication whatever of man with angels, or of the world with heaven.

AC (Potts) n. 5493 5493. And they went thence. That this signifies the consequent life, is evident from the signification of “going,” as being to live (see n. 3335, 3690, 4882). The case is the same with “going” (which in the spiritual sense denotes to live) as with what was said just above (n. 5492).

AC (Potts) n. 5494 5494. And one opened his sack. That this signifies observation, is evident from the signification of a “sack,” as being a receptacle in the natural (n. 5489, 5497), which was endowed with good from truth (n. 5487). That to “open” it denotes to observe, is plain from the series; for by the words which follow, “to give his ass provender in the inn,” is signified when they reflected upon the memory-knowledges in the exterior natural.

AC (Potts) n. 5495 5495. To give his ass provender in the inn. That this signifies when they reflected upon the memory-knowledges in the exterior natural, is evident from the signification of “giving his ass provender,” as being to reflect upon memory-knowledges; for provender is the food with which asses are fed, consisting of straw and chaff, and hence it denotes all reflection upon memory-knowledges, for these are what reflections chiefly feed on (that an “ass” denotes memory-knowledge may be seen just above, n. 5492); and from the signification of an “inn,” as being the exterior natural. That an “inn” here is the exterior natural cannot indeed be confirmed from parallel passages elsewhere in the Word, but still it can be confirmed from the fact that memory-knowledges are as it were in their inn when in the exterior natural. (That the natural is twofold, exterior and interior, may be seen above, n. 5118.) When memory-knowledges are in the exterior natural, they communicate directly with the external senses of the body, and there repose and as it were rest upon these senses. Hence it is that this natural is to memory-knowledges an “inn,” or place for resting, or for passing the night.

AC (Potts) n. 5496 5496. And he saw his silver. That this signifies perception that it was without any ability of their own, is evident from the signification of “seeing,” as being to understand and perceive (see n. 2150, 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5400); and from the signification of the “silver being restored,” as denoting without any power of theirs (n. 5488).

AC (Potts) n. 5497 5497. And behold it was in the mouth of his bag. That this signifies that they were bestowed and stored up in the threshold of the exterior natural, is evident from the signification of the “mouth of the bag,” as being the threshold of the exterior natural. That they were stored up there is implied, and that they were bestowed follows from what is said before-that it was without any ability of their own. As the mouth was the fore part of the sack, therefore nothing else is signified by it than the fore part of the receptacle, thus the exterior natural, for this also is before (that a “sack” denotes a receptacle may be seen, n. 5289, 5494). In order that it may be known what the exterior and the interior natural are, it shall be again briefly explained. A boy, being not yet of mature age, cannot think from anything higher than the exterior natural; for he composes his ideas from things of sense. But as he grows up, and from things of sense draws conclusions as to causes, he thereby begins to think from the interior natural; for from things of sense he then forms some truths, which rise above the senses, but still remain within the things that are in nature. But when he becomes a young man, if as he then matures he cultivates his rational, he thus forms reasons from the things in the interior natural, which reasons are truths still higher, and are as it were drawn out from the things in the interior natural. The ideas of thought from these are called in the learned world intellectual and immaterial ideas; while the ideas from the memory-knowledges in both naturals, insofar as from the senses they partake of the world, are called material ideas. In this way man mounts in his understanding from the world toward heaven. But still he does not come into heaven with his understanding unless he receives good from the Lord, which is continually present and flowing in; and if he receives good, truths also are bestowed on him, for in good all truths find their abode; and according as truths are bestowed on him, so also is understanding, by reason of which he is in heaven.

AC (Potts) n. 5498 5498. And he said unto his brethren. That this signifies general perception, is evident from the signification of “saying,” in the historicals of the Word, as being perception (of which often before); and from the signification of “unto his brethren,” as being what is general, for that which is said to all becomes general.

AC (Potts) n. 5499 5499. My silver is restored. That this signifies that there was no aid from them, is evident from the signification of “restoring silver,” as being without any ability of theirs, or what is the same thing, that there was no aid from them (of which above, n. 5488, 5496).

AC (Potts) n. 5500 5500. And lo it is even in my bag. That this signifies that it was in the exterior natural, is evident from the signification of “bag,” as being the exterior natural (of which just above, n. 5497).

AC (Potts) n. 5501 5501. And their heart went forth. That this signifies fear; is evident from the signification of the “heart going forth,” as being fear. That the “going forth of the heart” denotes fear, is because the heart palpitates in fear.

AC (Potts) n. 5502 5502. And they trembled a man to his brother. That this signifies a general terror, is evident from the signification of “trembling,” as being terror; and from the signification of “a man to his brother,” as being what is general (as just above, n. 5498). The reason why fear is here expressed twice, by the “heart going forth,” and by their “trembling,” is that one expression has reference to the will, and the other to the understanding; for it is usual in the Word, especially the prophetic, to express one thing twice, merely changing the words. He who does not know the mystery herein might suppose that it is a meaningless repetition; yet this is not so, for one expression refers to good, and the other to truth; and because good is of the will and truth is of the understanding, one refers to the will and the other to the understanding. The reason is that in the Word everything is holy, and the holiness is from the heavenly marriage, which is that of good and truth. Hence it is that heaven is in the Word, and consequently the Lord, who is the all in all things of heaven, insomuch that the Lord is the Word. The double name of the Lord, “Jesus Christ,” involves the same; the name “Jesus” expressing the Divine good, and the name “Christ” the Divine truth (see n. 3004, 3005, 3008, 3009). Hence it is plain also that the Lord is in all things of the Word, insomuch that He is the Word itself. (That a marriage of good and truth, or the heavenly marriage, is in every part of the Word, may be seen above, n. 683, 793, 801, 2516, 2712, 5138.) From this it may also be plainly concluded that man, if he hopes for heaven, must be not only in the truth which is of faith but also in the good which is of charity, and that otherwise there is no heaven in him.

AC (Potts) n. 5503 5503. Saying, What is this that God hath done to us? That this signifies on account of so much providence, is evident from the signification of “God’s doing,” as being providence; for everything that God does can be expressed by no other word than providence. The reason of this is that in everything that God or the Lord does there is the eternal and the infinite, and these are in the word “providence.” As they were amazed it is therefore signified, on account of so much providence.

AC (Potts) n. 5504 5504. Verses 29-34. And they came unto Jacob their father to the land of Canaan, and told him all that had befallen them, saying, The man, the lord of the land, spoke hard things with us, and took us for spies of the land. And we said unto him, We are upright; we are no spies; we are twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan. And the man, the lord of the land, said unto us, Hereby shall I know that ye are upright; let one of your brethren remain with me, and take for the famine of your houses, and go, and bring your youngest brother unto me; then shall I know that ye are no spies, but that ye are upright; I will give you your brother, and ye shall go about trading in the land. “And they came,” signifies what is successive of reformation; “unto Jacob their father,” signifies the good of natural truth; “to the land of Canaan,” signifies which is of the church; “and told him all that had befallen them,” signifies reflection from the good of that truth upon the things which were hitherto provided; “saying,” signifies perception; “the man, the lord of the land spoke,” signifies the celestial of the spiritual reigning in the natural; “hard things with us,” signifies non-conjunction therewith on account of non-correspondence; “and took us for spies of the land,” signifies that it observed that the truths of the church were for seeking gain; “and we said unto him, We are upright, we are no spies,” signifies denial that they were in the truths of the church for the purpose of gain; “we are twelve brethren,” signifies all truths in one complex; “sons of our father,” signifies of one origin; “one is not,” signifies that the Divine spiritual source does not appear; “and the youngest is this day with our father,” signifies that from him is adjunction to spiritual good; “and the man, the lord of the land, said unto us,” signifies perception concerning the celestial of the spiritual reigning in the natural; “Hereby shall I know that ye are upright,” signifies that it is willing, if they are not in truths for the sake of gain; “let one of your brethren remain with me,” signifies that faith in the will should be separated from them; “and take for the famine of your houses,” signifies that in the meantime they may provide for themselves in that desolation; “and go” signifies that so they may live; “and bring your youngest brother unto me,” signifies that if there were an intermediate there would be conjunction; “then shall I know that ye are no spies,” signifies that then truths would no longer be for the purpose of gain; “but that ye are upright,” signifies that thus there would be correspondence; “I will give you your brother,” signifies that thus truths would become goods; “and ye shall go about trading in the land,” signifies that thus truths will be made fruitful from good, and will all turn to use and profit.

AC (Potts) n. 5505 5505. And they came. That this signifies what is successive of reformation, is evident from the signification of “coming to Jacob their father,” as here being what is successive of reformation; for by Jacob their father is represented the good of truth in the natural, and to “come” to this is to be so far reformed. For in the internal sense the subject treated of is the truths of the church, which are represented by the sons of Jacob, how they were implanted in the natural, and afterward conjoined with the celestial of the spiritual; or what is the same, how truths in the external man were conjoined with truths from the Divine in the internal. From all this it is evident that by their “coming” is here signified what is successive of reformation.

AC (Potts) n. 5506 5506. Unto Jacob their father. That this signifies the good of natural truth, is evident from the representation of Jacob, as being the good of natural truth (see n. 3659, 3669, 3677, 3775, 4234, 4273, 4538); and also from the signification of “father,” as being good (n. 3703). To come to this good is to be reformed to that extent. By this good afterward, when the intermediate which is “Benjamin” was added, conjunction was effected with the internal, which is “Joseph.”

AC (Potts) n. 5507 5507. Unto the land of Canaan. That this signifies which is of the church, is evident from the signification of the “land of Canaan,” as being the church (see n. 3705, 4447). This good of truth which is represented by Jacob is the good of the external church; but that which is represented by Israel is the good of the relatively internal church.

AC (Potts) n. 5508 5508. And told him all that had befallen them. That this signifies reflection from the good of that truth upon the things hitherto provided, is evident from the signification of “telling,” as being to think and reflect (see n. 2862), for what is told anyone is thought of from reflection; and from the signification of “all that had befallen,” as being what is of providence, or what is provided (of which in what follows). The reason why the reflection was from the good of truth is that they told Jacob their father, by whom the good of truth is represented (n. 5506). The reason why the reflection was not from the truths represented by the sons of Jacob, as the sense of the letter implies, is that all the reflection and thence thought that the lower or exterior has, comes from the higher or interior, although it appears to come from the lower or exterior; and as the good of truth that Jacob represents is interior, therefore reflection from the good of truth is signified.
[2] That the things which befell them are things of providence or things provided, is because everything that befalls or happens, which in other words is called accidental, and is ascribed to chance or fortune, is of providence. Divine providence works thus invisibly and incomprehensibly in order that man may in freedom ascribe an event either to providence or to chance; for if providence acted visibly and comprehensibly, there would be danger of man’s believing, from what he sees and comprehends, that it is of providence, and afterward changing into the contrary. Thus truth and falsity would be conjoined in the interior man, and truth would be profaned, which profanation is attended with eternal damnation. Therefore it is better for such a man to be kept in unbelief than to be in faith and then recede from it.
[3] This is what is meant in Isaiah:
Say to this people, Hearing hear ye, but understand not; and seeing see ye, and know not. Make the heart of this people fat, and make their ears heavy, and besmear their eyes; lest they see with their eyes, and hear with their ears, and their heart should understand, and they should turn again, and be healed (Isa. 6:9-10; John 12:40).
It is for this reason also that miracles are not wrought at this day, for these, like all visible and comprehensible things, would compel men to believe, and whatever compels takes away freedom; when yet all the reformation and regeneration of man is effected in his freedom. That which is not implanted in freedom does not stay. It is implanted in freedom when the man is in the affection of good and truth (see n. 1937, 1947, 2744, 2870-2893, 3145, 3146, 3158, 4031).
[4] That miracles so great were wrought among the posterity of Jacob was for the sake of their being compelled to observe the statutes in their outward form; for this was sufficient for those who, being only in the representatives of a church, were in external things separate from internal, and therefore could not be reformed as to the interiors; for they entirely rejected interior things, and therefore they could not profane truths (n. 3147, 3398, 3399, 3480, 4680). Men like these could be compelled without danger of profaning what is holy.
[5] That man at this day ought to believe what he does not see, is evident from the Lord’s words to Thomas, in John:
Because thou hast seen Me, Thomas, thou hast believed: blessed are they who do not see, and yet believe (John 20:29).
That the things which happen (in other words which are ascribed to chance or fortune) are of the Divine providence, the church indeed acknowledges, but still does not believe; for who does not say, when apparently by chance he comes out of some great peril, that he has been preserved by God, and also gives God thanks? And likewise when he is exalted to honors, and also when he becomes wealthy, he calls it a blessing from God. Thus the man of the church acknowledges that what happens is of providence, but still does not believe. But on this subject, of the Lord’s Divine mercy more will be said elsewhere.

AC (Potts) n. 5509 5509. Saying. That this signifies perception, is evident from the signification of “saying” in the historicals of the Word, as being to perceive (as often shown above).

AC (Potts) n. 5510 5510. The man, the lord of the land, spoke. That this signifies the celestial of the spiritual reigning in the natural, is evident from the representation of Joseph, who is here “the man, the lord of the land,” as being the celestial of the spiritual. “Man” [vir] is predicated of the spiritual, and “lord” of the celestial; for “man” in the internal sense is truth, and “lord” is good, and truth from the Divine is what is called spiritual, and good from the Divine is what is called celestial; and from the signification of “land,” here the land of Egypt, as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301). That the celestial of the spiritual, which is represented by Joseph, reigned in both naturals, is contained in the preceding chapter in the internal sense; and it was to the end that this might be represented that Joseph was appointed over the land of Egypt.
[2] There are two things in the natural-memory-knowledges and truths of the church; concerning memory-knowledges it has been shown that the celestial of the spiritual or truth from the Divine disposed them in order in the natural; and now the truths of the church, which are represented by the ten sons of Jacob, are treated of. Memory-knowledges must be disposed in order in the natural before the truths of the church, because these are to be apprehended from the former; for nothing can enter man’s understanding without ideas derived from such memory-knowledges as he has acquired from infancy. Man does not at all know that every truth of the church that is called a truth of faith is founded upon his memory-knowledges, and that he apprehends it, keeps it in the memory, and calls it out of the memory, by means of ideas composed of the memory-knowledges in him.
[3] In the other life the quality of these ideas is wont to be shown to the life to those who desire it; for such things are presented plainly to view in the light of heaven; and then also it appears with what degrees of shade or with what rays of light they have held the truth of the doctrine of the church. In some this truth appears among falsities, in some among jests and even scandals, in some among fallacies of the senses, in some among apparent truths, and so on. If the man has been in good, that is, if he has lived a life of charity, then from that good, as from flame out of heaven, truths are illumined, and the fallacies of the senses which they are in are beautifully irradiated; and when innocence is instilled by the Lord, these fallacies appear like truths.

AC (Potts) n. 5511 5511. Hard things with us. That this signifies non-conjunction therewith on account of noncorrespondence, is evident from the signification of “speaking hard things,” when predicated of the internal relatively to the external separate from it, as being nonconjunction on account of non-correspondence (of which above, n. 5422, 5423); for if there is no correspondence of the external with the internal, then all that which is internal and comes from the internal appears hard to the external, because there is no conjunction. As for example-if it is said by the internal, or by one who is in what is internal, that man thinks nothing from himself, but either from heaven, that is, through heaven from the Lord, or from hell-if he thinks good, that it is through heaven from the Lord, if evil, that it is from hell-this appears altogether hard to him who desires to think from himself, and who believes that if this were as stated he would be nothing at all; when yet it is most true, and all who are in heaven are in the perception that it is so.
[2] In like manner if it is said by the internal, or by those who are in what is internal, that the joy the angels have is from love to the Lord and from charity toward the neighbor-that is, when they are in the use of performing the things of love and charity-and that in these there is so great a joy and happiness as to be quite inexpressible, this will be hard to those who are in joy only from the love of self and the world, and in no joy from the love of the neighbor except for the sake of self; when yet heaven and the joy of heaven first begin in man when his regard to self in the uses which he performs, dies out.
[3] Take this also as an example. If it is said by the internal that the soul of man is nothing else than the internal man, and that the internal man after death appears just like man in the world, with a similar face, similar body, and similar sensitive and thinking faculty-to those who have cherished the opinion concerning the soul that it is only a power of thought, and thereby as it were ethereal, thus without form, and that it will be clothed again with the body, what is said by the internal about the nature of the soul will seem far removed from the truth; and it will be hard to those who believe that the body only is the man, when they hear that the soul is the man himself, and that the body which is buried is of no use in the other life. And yet that this is the truth, I know; for of the Lord’s Divine mercy I have been with those who are in the other life-not with a few but with many, not once but often-and have talked with them about it. So also in numberless other cases.

AC (Potts) n. 5512 5512. And took us for spies of the land. That this signifies that he observed that the truths of the church were for the seeking of gain, is evident from the representation of the sons of Jacob, who are meant here by “us,” as being the truths of the church in the natural (see n. 4503, 5419, 5427, 5458); and from the signification of “spies” or “spies of the land,” as being those who are in the truths of the church merely for their own advantage (n. 5432).

AC (Potts) n. 5513 5513. And we said unto him, We are upright; we are no spies. That this signifies denial that they were in truths for the sake of gain, is evident from the signification of “saying unto him,” as being a reply, here denial; and from the signification of “we are upright,” as being that they were in truths which in themselves are truths (see n. 5434, 5437, 5460); and from the signification of “spies,” as being those who are in the truths of the church for the sake of their own advantage, here meaning that it was not for this.

AC (Potts) n. 5514 5514. We are twelve brethren. That this signifies all truths in one complex, is evident from the signification of “twelve,” as being all things, and when as here predicated of the sons of Jacob, or of the twelve tribes named from them, and also of the twelve apostles, as being all things of faith in one complex (see n. 577, 2089, 2129, 2130, 2553, 3272, 3488, 3858, 3862, 3913, 3926, 3939, 4060).

AC (Potts) n. 5515 5515. Sons of our father. That this signifies from one origin, is evident from the signification of “sons,” as being truths (see n. 489, 491, 533, 1147, 2623, 3373); and from the signification of “father,” as being good (n. 2803, 3703, 3704). Hence “sons of a father” signifies truths from good, thus from one origin; moreover, all truths are from one good.

AC (Potts) n. 5516 5516. One is not. That this signifies that the Divine spiritual source does not appear, is evident from what was said above (n. 5444), where the same words occur.

AC (Potts) n. 5517 5517. And the youngest is this day with our father. That this signifies that by him there is adjunction to spiritual good, is evident also from what was unfolded above (see n. 5443), where the same words occur. It is said to be “by him,” because the intermediate which is represented by Benjamin proceeds from the celestial of the spiritual, which is “Joseph.”

AC (Potts) n. 5518 5518. And the man, the lord of the land, said unto us. That this signifies perception concerning the celestial of the spiritual reigning in the natural, is evident from the signification of “saying,” in the historicals of the Word, as being to perceive (of which often above); and from the signification of “the man, the lord of the land,” as being the celestial of the spiritual reigning in the natural (of which also above, n. 5510).

AC (Potts) n. 5519 5519. Hereby shall I know that ye are upright. That this signifies that it is willing, if they are in truths not for the sake of gain, is evident from the signification of “knowing,” as here being to be willing, for this follows from the series; and from the signification of “that ye are upright,” thus that they were not spies, as being that they were in truths not for the sake of their own advantage (n. 5432, 5512).

AC (Potts) n. 5520 5520. Let one of your brethren remain with me. That this signifies that faith in the will shall be separated, is evident from the representation of Simeon, who is here “one of your brethren,” as being faith in the will (see n. 5482); and from the signification of “letting remain,” as being to be separated. How the case herein is has been stated before.

AC (Potts) n. 5521 5521. And take for the famine of your houses. That this signifies that in the meantime they may provide for themselves in that desolation, is evident from what was said above (n. 5462), where similar words occur. That it signifies in that desolation, is because desolation is signified by “famine.”

AC (Potts) n. 5522 5522. And go. That this signifies that so they may live, is evident from the signification of “going,” as being to live (see n. 3335, 3690, 4882, 5493).

AC (Potts) n. 5523 5523. And bring your youngest brother unto me. That this signifies that if there were an intermediate there would be conjunction, is evident from the representation of Benjamin, who is here the “youngest brother,” as being an intermediate (see n. 5411, 5413, 5443); and from the signification of “bringing him unto me,” as being that thereby there would be conjunction. For by the intermediate there is effected a conjunction of the internal represented by Joseph with the external things represented by the sons of Jacob (as shown above, n. 5411, 5413, 5427, 5428).

AC (Potts) n. 5524 5524. Then shall I know that ye are no spies. That this signifies that then truths would no longer be for the sake of gain, is evident from the signification of “spies,” as being those who are in the truths of the church for the sake of their own advantage, meaning here that they would be so no longer if there were conjunction through an intermediate.

AC (Potts) n. 5525 5525. But that ye are upright. That this signifies that thus there would be correspondence, is evident from the signification of “ye are upright,” as being that they were in truths; for “uprightness” is truth (see n. 5434, 5437); and as they are then in truths not for the sake of their own advantage, when there is correspondence, therefore this also is signified by, “ye are upright.”

AC (Potts) n. 5526 5526. I will give you your brother. That this signifies that thus truths would become goods, is evident from the representation of Simeon, who here is the “brother whom he would give them,” as being faith in the will (see n. 5482); and from the representation of the ten sons of Jacob, who here are they to whom he would be “given,” as being the truths of the church in the natural (n. 5403, 5419, 5427, 5428, 5512). That by “I will give you your brother” is signified that thus truths will become goods, is because when there exists faith in the will, truths become goods; for as soon as the truth of faith which is of doctrine enters the will, it becomes the truth of life, and becomes truth in act, and is then called good, and also becomes spiritual good. From this good a new will is formed in man by the Lord. That the will causes truth to be good, is because regarded in itself the will is nothing else than the love, for whatever a man loves he wills, and whatever he does not love he does not will; and also because all that which is of the love or from the love is perceived by the man as good, for it delights him. Hence it is that everything that is of the will or from the will is good.

AC (Potts) n. 5527 5527. And ye shall go about trading in the land. That this signifies that in this way truths will be made fruitful from good, and will all turn to use and profit, is evident from the signification of “trading,” as being to procure for one’s self the knowledges of good and truth, thus the truths of the church, and to communicate them (see n. 4453). They who have such things are called “traders” (n. 2967); wherefore “to go about trading in the land” is to seek diligently for such things wherever they are. From this it follows that “to go about trading in the land” signifies also to make truths fruitful from good; for when conjunction is effected through the intermediate which is “Benjamin,” that is, the conjunction of the external man represented by the ten sons of Jacob, with the internal which is “Joseph” (which conjunction is here treated of), or what is the same, when the man has been regenerated, then truths are continually made fruitful from good. For he who is in good is in the capacity of clearly seeing the truths which flow from general truths, and this in a continual series; and still more afterward in the other life, where worldly and bodily things do not cast a shade. That this capacity is in good has been given me to know by much experience. I have seen spirits who had not been very clear sighted when they lived as men in the world, yet had led a life of charity, taken up into heavenly societies; and then they were in similar intelligence and wisdom with the angels there, and even did not know but that this wisdom and intelligence were in them. For through the good in which they had been they were in the capacity of receiving all influx from the angelic societies in which they were. Such a capacity, and hence such fruitfulness, is in good. But the truths which are made fruitful in them by good do not remain truths, but are committed by them to life, and then become uses; and therefore by “going about trading in the land” is signified also that they all will turn to use and profit.

AC (Potts) n. 5528 5528. Verses 35-38. And it came to pass as they emptied their sacks, and behold everyone’s bundle of silver was in his sack; and they saw the bundles of their silver, they and their father, and they were afraid. And Jacob their father said unto them, Me have ye bereaved, Joseph is not, and Simeon is not, and ye will take Benjamin; all these things will be upon me. And Reuben spoke unto his father, saying, Slay my two sons if I bring him not to thee; give him upon my hand, and I will bring him unto thee again. And he said, My son shall not go down with you; for his brother is dead, and he only is left; and mischief will befall him in the way wherein ye shall go, and ye will make my gray hairs go down in sorrow to the grave. “And it came to pass as they emptied their sacks,” signifies use from the truths in the natural; “and behold everyone’s bundle of silver,” signifies settings in order of truths bestowed gratis; “was in his sack,” signifies in the receptacle of each; “and they saw the bundles of their silver,” signifies perception that it was so; “they and their father,” signifies from truths and the good of truth in the natural; “and they were afraid,” signifies what is holy; “and Jacob their father said unto them,” signifies perception in them from the good of truth; “Me have ye bereaved,” signifies that thus the church was no more; “Joseph is not,” signifies that there is no internal; “and Simeon is not,” signifies that neither is there faith in the will; “and ye will take Benjamin,” signifies if the intermediate also is taken away; “all these things will be upon me,” signifies that thus what is of the church will be destroyed; “and Reuben spoke unto his father,” signifies the things of faith in the understanding perceived from the good of truth; “saying, Slay my two sons,” signifies that neither kind of faith will live; “if I bring him not to thee,” signifies unless an intermediate be adjoined; “give him upon my hand,” signifies so far as was in its power; “and I will bring him unto thee again,” signifies that it shall be restored; “and he said, My son shall not go down with you,” signifies that it will not let itself down toward lower things; “for his brother is dead,” signifies because the internal is not present; “and he only is left,” signifies that it is now in place of the internal; “and mischief will befall him in the way wherein ye shall go,” signifies that with truths alone in the natural, separated from the internal, it would perish; “and ye will make my gray hairs go down,” signifies that this will be the last of the church; “in sorrow to the grave,” signifies without hope of resuscitation.

AC (Potts) n. 5529 5529. And it came to pass as they emptied their sacks. That this signifies use from the truths in the natural, is evident from the signification of “emptying” the produce they brought from Egypt, as being to do use from truths, for by “produce” is signified truth (see n. 5276, 5280, 5292, 5402), and from the signification of “sacks,” as being receptacles in the natural (n. 5489, 5494), thus the natural. (Of the receptacles in the natural, see below, n. 5531.)

AC (Potts) n. 5530 5530. And behold everyone’s bundle of silver. That this signifies the settings in order of truths bestowed gratis, is evident from the signification of a “bundle,” as being a setting in order (of which in what follows); and from the signification of “silver,” as being truth (see n. 1551, 2954); by “everyone having it in his sack” is signified that these were bestowed gratis. That a “bundle” denotes a setting in order is because the truths with man are disposed and ordered in series. Those most in agreement with his loves are in the midst, those not so much in agreement are at the sides, finally those not at all in agreement are rejected to the outermost circumferences. Outside of this series are the things contrary to the loves. Wherefore those things which are in the midst are called blood-relations, for love produces blood-relationship, and those which are more remote are connections; and at the ultimate boundaries the connections die away. All things in man are disposed in such series, and are signified by “bundles.”
[2] From this it is plainly evident how the case is with those who are in the loves of self and of the world, and how with those who are in love to God and toward the neighbor. With those who are in the loves of self and of the world, such things as favor these loves are in the midst, and such as slightly favor them are in the circumferences; and the things which are contrary to them, as those which relate to love to God and love toward the neighbor, are thrown out. In such a state are the infernals. And this order sometimes causes a lucidity to appear about them; but within this lucidity, where they themselves are, all is dusky, monstrous, and horrible. But with the angels there is a flaming radiance in the midst from the good of celestial and spiritual love, and from this there is a light or brightness round about. They who so appear are likenesses of the Lord; for the Lord Himself, when He showed His divine to Peter, James, and John, “shone in the face as the sun, and His raiment became as the light” (Matt. 17:2). That the angels who are likenesses appear in flaming radiance and hence in white is plain from the angel who descended from heaven and rolled away the stone from the door of the sepulcher:
His appearance was as lightning, and his raiment white as snow (Matt. 28:3).

AC (Potts) n. 5531 5531. Was in his sack. That this signifies in the receptacle of each, is evident from the signification of a “sack,” as being a receptacle (see n. 5489, 5494, 5529). What is here meant by a receptacle may be briefly told. Man’s natural is divided into receptacles; and in each receptacle is some general thing, in which things less general or relatively particular are set in order, and in these single things. Each such general thing, together with its particulars and singulars, has its own receptacle, within which it can operate, or vary its forms and change its states. With the man who has been regenerated these receptacles are as many in number as there are general truths in him, and each receptacle corresponds to some society in heaven. Such is the setting in order with the man who is in the good of love and thence in the truth of faith. From this it will to some extent be plain what is meant by the receptacle of each, when predicated of the general truths in the natural, represented by the ten sons of Jacob.

AC (Potts) n. 5532 5532. And they saw the bundles of their silver. That this signifies perception that it was so, namely that the settings in order of truths were bestowed gratis, is evident from what was unfolded just above (n. 5530).

AC (Potts) n. 5533 5533. They and their father. That this signifies from truths and the good of truth in the natural, is evident from the representation of the sons of Jacob, who here are “they,” as being truths in the natural (see n. 5403, 5419, 5427, 5458, 5512); and from the representation of Jacob, who is here “their father,” as being the good of truth also in the natural (n. 3659, 3669, 3677, 3775, 4234, 4273, 4538). What is meant by perception from truths and from the good of truth in the natural, may indeed be unfolded, but not so as to fall into the apprehension, except very obscurely. But in very deed this falls into the understanding of spirits as in clear day, being to them one of the more easy things. Thus it may in some measure be seen what a difference there is between the intelligence of man while he is in the world and its light, and when he is in heaven and the light there.

AC (Potts) n. 5534 5534. And they were afraid. That this signifies what is holy, is evident from the signification of “being afraid” when such things happen as are of Divine providence-here that truths were bestowed gratis, signified by “every man’s bundle of silver being in his sack.” The holy which then flows in also induces something of fear together with holy reverence.

AC (Potts) n. 5535 5535. And Jacob their father said unto them. That this signifies perception in them from the good of truth, is evident from the signification of “saying” in the historicals of the Word, as being perception (of which often above); and from the representation of Jacob, as being the good of truth (of which just above, n. 5533).

AC (Potts) n. 5536 5536. Me have ye bereaved. That this signifies that thus the church was no more, is evident from the representation of Jacob, who says this of himself, as being the good of truth (see n. 3659, 3669, 3677, 3775, 4234, 4273, 4538); and because it is the good of truth, it is also the church, for good is the essential of the church; and therefore it is the same whether we say the good of truth, or the church, for with the man with whom is the good of truth, there is the church (that “Jacob” is the church may be seen above, n. 4286, 4520; and hence also that his sons represent the truths of the church, n. 5403, 5419, 5427, 5458, 5512); and from the signification of “bereaving,” as being to deprive the church of its truths and goods, as here of those which are represented by Joseph, Benjamin, and Simeon (of which in what follows).
[2] That “to bereave” denotes to deprive the church of its truths, is because the church is compared to a marriage, its good to the husband, and its truth to the wife, and the truths born of this marriage to sons, and the goods to daughters, and so on. When therefore “bereavement,” or “bereaving” is spoken of, it signifies that the church is deprived of its truths, and that thereby it becomes no church. In this sense the terms “bereavement,” or “bereaving,” are occasionally used elsewhere in the Word, as in Ezekiel:
I will send upon you famine and evil beast, and will make thee bereaved (Ezek. 5:17).
And again:
When I make the evil beast to pass through the land, and it shall bereave it, so that it become a desolation, that no man may pass through because of the wild beast (Ezek. 14:15).
In Leviticus:
I will send against you the wild beast of the field, which shall bereave you, and cut off your beast, and lessen you, that your ways shall be laid waste (Lev. 26:22).
[3] In these passages “famine” denotes a lack of the knowledges of good and truth, and hence desolation; an “evil beast,” falsities from evils; the “land,” the church; “sending a famine and an evil beast to bereave the land” denotes to destroy the church by falsities from evils, thus to completely deprive it of truths. In Jeremiah:
I will winnow them with a fan in the gates of the land, I will bereave, I will destroy My people (Jer. 15:7);
where also “bereaving” denotes to deprive of truths. In the same:
Give their sons to the famine, and make them flow away by the hand of the sword; that their wives may become bereaved and widows (Jer. 18:21);
where “their wives becoming bereaved and widows” denotes being without truths and good.
[4] In Hosea:
Of Ephraim, their glory shall fly away like a bird, from the birth, and from the belly, and from conception; because if they have brought up their sons, then will I make them bereaved of man (Hos. 9:11-12);
with a similar meaning. In Ezekiel:
I will make man, My people, walk over you, who shall possess thee by inheritance, and thou shalt be their inheritance, and thou shalt no more add to bereave them. Thus hath said the Lord Jehovih, Because they say to you, Thou art a consumer of man, and hast been a bereaver of thy peoples (Ezek. 36:12-13);
where also “bereaving” is to deprive of truths,
[5] In Isaiah:
Now hear this, O delicate one, sitting securely, saying in thine heart, I and none besides like me, I shall not sit a widow, neither shall I know bereavement; surely these two things shall come to thee in a moment in one day, bereavement and widowhood (Isa. 47:8-9);
said of the daughter of Babylon and of Chaldea, that is, of those who are in a holy external and a profane internal, and by virtue of this holy external call themselves the church. “Bereavement and widowhood” denote the deprivation of good and truth. Again:
Lift up thine eyes round about, and see; all they gather themselves together, they come to thee. The sons of thy bereavement shall yet say in thine ears, The place is strait for me; go from me that I may dwell. But thou shalt say in thine heart, Who hath begotten me these, seeing I am bereaved and lonely, banished and far away? Who therefore hath brought up these? I was left alone; these, where were they? (Isa. 49:18, 20-21);
said of Zion or the celestial church, and of its fruitfulness after vastation; the “sons of bereavement” denoting the truths of which she had been deprived in vastation, restored and vastly increased.

AC (Potts) n. 5537 5537. Joseph is not. That this signifies that there is no internal, is evident from the representation of Joseph, which, being the celestial of the spiritual, is the internal of the church (see n. 5469, 5471).

AC (Potts) n. 5538 5538. And Simeon is not. That this signifies that neither in the will is there faith, is evident from the representation of Simeon, as being faith in the will (see n. 3869-3872, 4497, 4502, 4503, 5482).

AC (Potts) n. 5539 5539. And ye will take Benjamin. That this signifies if the intermediate also be taken away, is evident from the representation of Benjamin, as being what is intermediate (see n. 5411, 5413, 5443).

AC (Potts) n. 5540 5540. All these things will be upon me. That this signifies that thus what is of the church will be destroyed, is evident from the representation of Jacob, who says this of himself, as being the church (see n. 5536). When in the church there is no internal, represented by Joseph, and no faith in the will, represented by Simeon, if the conjoining intermediate represented by Benjamin is taken away, everything of the church is destroyed. This is what is signified by “all these things will be upon me.”

AC (Potts) n. 5541 5541. And Reuben spoke unto his father. That this signifies the things of faith in the understanding perceived from the good of truth, is evident from the signification of “saying” in the historicals of the Word, as being to perceive (of which often above); and from the representation of Reuben, as being faith in doctrine and in the understanding (see n. 3861, 3866, 5472), consequently the things of this faith; and from the representation of Jacob, who is here the “father” to whom Reuben spoke, as being the good of truth (n. 3659, 3669, 3677, 3775, 4234, 4273, 4538, 5533). From this it is plain that by “Reuben’s speaking to his father” are signified the things of faith in the understanding perceived from the good of truth. The reason why Reuben speaks here, is that the church is treated of, in which faith in doctrine and in the understanding apparently takes the first place, and also teaches, here what must be done lest the things of the church be destroyed.

AC (Potts) n. 5542 5542. Saying, Slay my two sons. That this signifies that neither kind of faith will live, is evident from the signification of the “two sons” of Reuben, as being both kinds of faith; for by Reuben is represented faith in doctrine and in the understanding, and his “sons” are the two doctrines of the church, the doctrine of truth and the doctrine of good, or the doctrine of faith and the doctrine of charity. That neither of these things of faith or of the church will live unless the intermediate represented by Benjamin is conjoined, is signified by “Slay my two sons, if I bring him not to thee.” By these words Reuben gives confirmation that it will be all over with the church, unless there be an intermediate. Unless there were this internal sense in these words, Reuben would not have told his father to slay his two sons if he brought not Benjamin back; for he would thereby have proposed to put an end to one family more, which being contrary to all right, would have been infamous. But the internal sense teaches us why this was said.

AC (Potts) n. 5543 5543. If I bring him not to thee. That this signifies unless an intermediate be conjoined, is evident from the representation of Benjamin, who is here meant by “him whom he would bring,” as being what is intermediate (see n. 5411, 5413, 5443, 5539); and from the signification of “bringing,” as being to be conjoined.

AC (Potts) n. 5544 5544. Give him upon my hand. That this signifies so far as was in its power, is evident from the signification of the “hand,” as being power (see n. 878, 3387, 4931-4937, 5327, 5328). “To give him upon his hand” is in the strict sense to intrust him to him; but as faith in the understanding, which is represented by Reuben, has little strength to be trusted to (for the truth which is of faith has its power from the good which is of charity, see n. 3563), therefore by “Give him upon my hand,” is signified so far as was in its power.

AC (Potts) n. 5545 5545. And I will bring him unto thee again. That this signifies that it shall be restored, is evident without explication.

AC (Potts) n. 5546 5546. And he said, My son shall not go down with you. That this signifies that it will not let itself down toward lower things, is evident from the signification of “going down,” as being predicated of going toward lower things (see n. 5406), here of going to the truths of memory-knowledge in the exterior natural (n. 5492, 5495, 5497, 5500), which are represented by the sons of Jacob.

AC (Potts) n. 5547 5547. For his brother is dead. That this signifies because the internal is not present, is evident from the representation of Joseph, who is here the “brother,” as being the celestial of the spiritual, or truth from the Divine, consequently the internal of the church (see n. 5469); and from the signification of “being dead,” as here being not to be present; for he was living, but was not present.

AC (Potts) n. 5548 5548. And he only is left. That this signifies that it is now in place of the internal, is evident from the fact that, as the internal which is “Joseph” was not present, and Benjamin was the only other child of Joseph’s mother, he was now as Joseph. Moreover, both Joseph and Benjamin represent the internal, and the other ten sons of Jacob represent the external (see n. 5469).

AC (Potts) n. 5549 5549. And mischief will befall him in the way wherein ye shall go. That this signifies that with truths alone in the natural, separated from the internal, it would perish, is evident from what was unfolded above (n. 5413), where similar words occur.

AC (Potts) n. 5550 5550. And ye will make my gray hairs go down. That this signifies that this will be the last of the church, is evident from the signification of “gray hairs,” when the subject treated of is the church, as being the last of it. The last of it is signified by “gray hairs” also in Isaiah:
Attend unto Me O house of Jacob, and all the remains of the house of Israel, who have been borne from the womb, who have been carried from the matrix; and even to old age I am the same; and even to gray hairs will I carry you (Isa. 46:3-4);
the “house of Jacob” denotes the external church; the “house of Israel,” the internal church; “from the womb and the matrix” denotes from the beginning of it; “to old age and gray hairs” denotes to the last of it. And in David:
They that are planted in the house of Jehovah shall sprout in the courts of our God. They shall still have increase in gray hairs (Ps. 92:13-14);
“in gray hairs” denotes in the last stage.

AC (Potts) n. 5551 5551. In sorrow to the grave. That this signifies without hope of resuscitation, is evident from the signification of “sorrow” here, as being without hope, for when there is no longer any hope there is sorrow; and from the signification of the “grave,” as being resurrection and regeneration (see n. 2916, 2917, 3256, 4621), thus the resuscitation of the church; for if in the church there is neither an internal which is “Joseph,” nor an intermediate which is “Benjamin,” nor faith in the will, or charity, which is “Simeon,” there is no longer any hope of its resuscitation. It appears strange that the “grave” should denote resuscitation, but this is because of man’s idea concerning it; for he does not separate the grave from death, nor even from the dead body in the grave. Yet the angels in heaven cannot have such an idea of the grave, but one entirely different from man’s, namely, an idea of resurrection or resuscitation. For when man’s dead body is committed to the grave he is resuscitated into the other life; and therefore the idea angels have about the grave is not an idea of death, but of life, consequently of resuscitation.

AC (Potts) n. 5552 5552. Continuation concerning the correspondence with the Grand Man; here concerning the correspondence of the skin, the hair, and the bones therewith.
In regard to correspondence the case is this. The things in man which have the most life correspond to those societies in the heavens which have the most life and hence the most happiness there, as do those to which man’s external and internal sensories correspond, and the things of his understanding and will. But the things in man which have less life correspond to such societies there as are in less life, as the cuticles which invest the whole body, the cartilages and bones which support and hold together all the parts of the body, and also the hairs which grow out from the cuticles. What the societies are to which these correspond, and what is their quality, is also to be told.

AC (Potts) n. 5553 5553. The societies to which the skins correspond are in the entrance to heaven, and to them is given a perception of the quality of the spirits who throng to the first threshold, whom they either reject or admit; so that they may be called entrances or thresholds to heaven.

AC (Potts) n. 5554 5554. There are very many societies that constitute the external integuments of the body, with differences from the face to the soles of the feet; for there are differences everywhere. I have spoken much with them. In regard to spiritual life they had been such that they suffered themselves to be persuaded by others that a thing is so; and when they heard it confirmed from the literal sense of the Word, they wholly believed it, and remained in the opinion, and instituted a life, not evil, in accordance with it. Others who are not of a similar nature cannot easily have interaction with them; for they cling tenaciously to the opinions they have received, and do not suffer themselves to be led away from them by reasons. Very many such are from this earth, because our planet is in externals, and also reacts against internals, as does the skin.

AC (Potts) n. 5555 5555. There are those who in the life of the body have known nothing but the general things of faith-as that the neighbor ought to be loved-and who from this general principle have done good to the evil and to the upright alike without discrimination, saying that everyone is the neighbor. When these lived in the world they suffered themselves to be led much astray by the deceitful, hypocritical, and pretending; and the same thing happens to them in the other life; nor do they care what is said to them, for they are sensuous and do not enter into reasons. These also constitute the skin, but the outer and less sensitive part. I have spoken with those who constitute the skin of the skull. There is as great a difference in those who constitute the skin, as there is in the skin itself in various places-as on different parts of the skull, about the occiput, sinciput, and temples, on the face, and on the chest, abdomen, loins, feet, arms, hands, and fingers.

AC (Potts) n. 5556 5556. It has also been given me to know who constitute the scarf skin. This skin is less sensitive than any other of the coverings, for it is covered over with scales that are nearly like a thin cartilage. The societies which constitute it are they who reason about all things as to whether it be so or not so, and go no further. When I spoke with them, it was given to perceive that they do not at all apprehend what is true or not true; and the more they reason, the less they apprehend. Yet they seem to themselves wiser than others, for they vest wisdom in the faculty of reasoning. They are altogether ignorant that the chief thing in wisdom is to perceive without reasoning, that a thing is so or not so. Many such are from those who in the world became so from a confusion of good and truth through philosophical subtleties, and who thereby have the less common sense.

AC (Potts) n. 5557 5557. There are also spirits through whom others speak, and who hardly understand what they say. This they confessed, but still talked much. They become so who in the life of the body only prated, without thinking at all about what they said, and loved to talk about everything. I was told that they are in companies, and that some of these relate to the membranes which cover the viscera of the body, and some to the cuticles which have but little sensitiveness; for they are only passive powers, and do nothing from themselves, but from others.

AC (Potts) n. 5558 5558. There are spirits who when they wish to know anything, say that it is so, one after another in the society; and when they say it, they observe whether it flows freely without any spiritual resistance; for when it is not so, they usually perceive a resistance from within; and if they perceive no resistance they think that it is so, and do not know it in any other way. Such are they who constitute the little glands of the skin. But there are two kinds of them, one which affirms because there appears a free flow, as was said, from which they surmise that as there is no resistance it is in agreement with the heavenly form, consequently with the truth, and thereby that it is affirmed; and another kind which boldly affirms that it is so, although they do not know it.

AC (Potts) n. 5559 5559. The conformation of the interweavings of the skins has been shown to me representatively. The conformation with those in whom these outermost things corresponded to the interiors, or in whom the material things there were obedient to spiritual things, was a beautiful weaving of spirals wonderfully intertwined in a kind of lace-work which it is impossible to describe. They were of a blue color. Afterward were represented forms still more elaborate, more delicate, and more beautifully interwoven. Of such a structure appear the skins of a regenerate man. But with those who have been deceitful, these outermost things appear like knottings together of mere serpents; and with those who have used magical arts, like foul intestines.

AC (Potts) n. 5560 5560. The societies of spirits to which the cartilages and bones correspond are very many; but they are such as have little spiritual life in them, just as there is little life in the bones as compared with the soft parts which they enclose-as for example in the skull and the bones of the head compared with either brain and the medulla oblongata and the sensitive substances there; and also as in the vertebrae and ribs in comparison with the heart and lungs; and so on.

AC (Potts) n. 5561 5561. It has been shown me how little spiritual life they have who relate to the bones. Other spirits speak through them, and they themselves know little of what they say; but still they speak, vesting delight in this only. Into such a state are they reduced who have led an evil life, and yet have had some remains of good stored up in them. These remains make that little of spiritual life, after the vastations of many ages. (What remains are, may be seen above, n. 468, 530, 560-561, 660, 1050, 1738, 1906, 2284, 5135, 5342, 5344.) It is said that they have little spiritual life, and by spiritual life is meant the life which the angels in heaven have. To this life man is introduced in the world by the things of faith and charity; the very affection of the good which is of charity, and the affection of the truth which is of faith, are spiritual life, man’s life without these is a natural, worldly, bodily, and earthly life, which is not spiritual life, unless spiritual life is in it, but is such a life as he has in common with animals.

AC (Potts) n. 5562 5562. They who come out of vastations, and serve the uses of the bones, have not any determinate thought, but general, almost indeterminate; they are like those who are called distraught, as if not in the body; they are slow, heavy, stupid, sluggish in everything. Yet sometimes they are not untranquil, because cares do not penetrate, but are dispersed in their general obscurity.

AC (Potts) n. 5563 5563. Pains are sometimes felt in the skull, now in one part, now in another; and nuclei seem to be perceived there which are separate from the other bones, and which thus are in pain. It has been given me to know by experience that such pains come from falsities originating in cupidities; and wonderful to say the genera and species of falsities have fixed places in the skull, as has also been made known to me by much experience. Such nuclei, which are indurations, are broken up and made soft in those who are being reformed; and this is done in various ways, in general by instructions in good and truth, by harsh influxes of truths which cause inward pain, and by actual rendings which cause outward pain. Falsities from cupidities are of such a nature that they produce hardness; for they are contrary to truths, which because they are determined according to the form of heaven, flow as it were spontaneously, freely, gently, and softly, while falsities, being of a contrary tendency, have opposite determinations, so that the flow which is of the form of heaven is stopped; hence the indurations. From this cause they who have been in deadly hatred and in the revengefulness of such hatred, and from these in falsities, have skulls completely indurated, and some have skulls like ebony, through which no rays of light, which are truths, penetrate, but are wholly reflected.

AC (Potts) n. 5564 5564. There are spirits small in stature who when they speak, thunder, one sometimes like a troop. It is innate in them to speak so. They are not from this earth, but from another, which of the Lord’s Divine mercy will be spoken of when I speak of the inhabitants of the various earths. It was said that they relate to the shield like cartilage in front of the chest, and which serves as a support in front to the ribs, and also to the various muscles of tone.

AC (Potts) n. 5565 5565. There are also some spirits who relate to bones still harder, as the teeth; but it has not been granted me to know much about them, merely that having scarcely any spiritual life left, when presented to view in the light of heaven, they do not appear with any face, but only with teeth in place of a face; for the face represents man’s interiors, thus his spiritual and celestial things, that is, those of faith and charity; and therefore they appear thus who in the life of the body have not acquired anything of this life.

AC (Potts) n. 5566 5566. There came toward me one who appeared like a black cloud about which were shooting stars. When shooting stars appear in the other life they signify falsities; but fixed stars signify truths. I perceived that it was a spirit who wished to approach. When he came near he struck me with fear; this certain spirits can do, especially robbers, and therefore I was able to conclude that he had been a robber. When he was near me, he made every effort to infest me by magic arts, but in vain. He stretched out his hand that he might exert his imaginary power, but with no effect whatever. The kind of face he had was afterward shown. It was no face, but something very black in place of one; and in it appeared a mouth gaping so dreadfully and ferociously that it was a very maw in which teeth were set in rows. In a word, it was like a mad dog with distended jaws, so that it was a wide open mouth, not a face.

AC (Potts) n. 5567 5567. A certain one applied himself to my left side, and at that time I did not know where he came from, nor what he was; he also acted obscurely. He wanted to penetrate inwardly into me, but was kept out. He induced a general sphere of ideas of thought that is indescribable, and I do not remember having previously noticed any general sphere like it. He was bound by no principles, but in general was against all whom he could readily and ingeniously refute and censure, although he did not know what truth is. I wondered at his having the cleverness to show others to be wrong, and yet do this from no knowledge of truth in himself. Afterward he went away, but soon returned with an earthen jug in his hand, and wanted to give me something out of it to drink. There was in the jug, from phantasy, something that would take away the understanding of those who drank. This was represented because he had deprived those who were attached to him in the world of the understanding of truth and good; but still they clung to him. He also, in the light of heaven, did not appear with any face, but only with teeth, for the reason that he could ridicule others, and still knew nothing of truth himself. I was told who he was, and that when he lived, he was one of the men of note, and his nature had been known to some.

AC (Potts) n. 5568 5568. There have been with me at times those who gnashed with their teeth. They were from the hells where are those who had not only led an evil life, but had also confirmed themselves against the Divine, and had referred all things to nature. These gnash with their teeth when they speak, which is horrible to hear.

AC (Potts) n. 5569 5569. As there is a correspondence of the bones and the skins, so there is of the hairs; for these push forth from roots in the skins. Whatever has a correspondence with the Grand Man is possessed by angels and spirits; for each one as an image represents the Grand Man; therefore the angels have hair arranged becomingly and in order. Their hair represents their natural life and its correspondence with their spiritual life. That “hair” signifies the things of natural life, may be seen above (n. 3301); and also that “to poll the hair” is to accommodate natural things so that they may be becoming and thus comely (n. 5247).

AC (Potts) n. 5570 5570. There are many, especially women, who have vested everything in adornment, nor have they thought higher, and scarcely anything about eternal life. This is pardoned to women until the age of womanhood, when the ardor which is wont to precede marriage ceases; but if they persist in such things in adult age, when they can know better, they then contract a nature which remains after death. Such appear in the other life with long hair spread over the face, which they also comb, vesting elegance therein; for “to comb the hair” signifies to accommodate natural things so that they appear becoming (see n. 5247). From this their quality is known by others; for spirits can tell from the color, length, and arrangement of the hair what the persons had been as to natural life in the world.

AC (Potts) n. 5571 5571. They who have believed nature to be everything, and have confirmed themselves in this, and therefore have led a careless life, not acknowledging any life after death, thus neither hell nor heaven, being merely natural, do not appear in the light of heaven to have any face, but in its place something bearded, hairy, unshorn; for as before said, the face represents spiritual and heavenly things inwardly in man, but hairiness natural things.

AC (Potts) n. 5572 5572. There are very many at this day in the Christian world who ascribe all things to nature, and scarcely anything to the Divine; but there are more of these in one nation than in another. I may therefore relate a conversation I had with some from that nation in which there are very many such.

AC (Potts) n. 5573 5573. A certain one was present above the head who was unseen, but whose presence was perceived from an odor of burnt horn or bone, and from a stench of teeth. Afterward a great multitude, like a black cloud, came unseen from beneath upward behind the back, and stopped above the head. I supposed they were unseen because they were subtle; but I was told that where there is a spiritual sphere they are invisible, but where there is a natural sphere they are visible. They are called invisible natural spirits. The first thing disclosed about them was that they strove with the utmost diligence, skill, and artfulness to prevent anything from being divulged about them, to which end they were skilled in stealing from others their ideas, and inducing other ideas, by which they hindered detection. This continued quite a long time. Hence it was given to know that in the life of the body they had been such as not to desire to have anything divulged of what they did or thought, assuming a different face and a different speech. Nevertheless they had not used these things in order to deceive in a lying manner.
[2] It was perceived that they who were present had been traders in the life of the body, but traders whose delight of life consisted rather in trading itself than in riches, so that trading had been as it were their soul, I therefore spoke to them about this, and was given to say that trading does not at all prevent anyone from coming into heaven, and that the rich as well as the poor are in heaven. But they objected, saying that it had been their opinion that if they were to be saved they would have to renounce trade, give all they had to the poor, and make themselves miserable. But it was given to reply to them that such is not the case, and that those among them who are in heaven because they had been good Christians, had thought otherwise, and yet they had been wealthy, and some of them very wealthy. These had the common good and love toward the neighbor as their end, and had engaged in mercantile pursuits merely for the sake of employment in the world, and moreover had not set their heart on these things. And the reason why they themselves are below is that they had been merely natural, and therefore had not believed in a life after death, nor in hell and heaven, nor even in any spirit; and that they had not hesitated to deprive others of their goods by any artifice whatever, and could without mercy see whole families ruined for the sake of their own gain; and that they therefore had ridiculed everyone who spoke to them about a spiritual life.
[3] The kind of faith they had had about the life after death, and about heaven and hell, was also shown. There appeared one who was taken up into heaven from the left toward the right; and it was said that it was one who had recently died, and was being immediately conducted by the angels into heaven. There was a conversation about this. But although they also saw it they nevertheless had a very strong sphere of unbelief, and spread it around, so much so that they wanted to make themselves and others believe contrary to what they saw. And as their unbelief was so great I was given to say to them, Suppose that in the world you had seen someone resuscitated who was lying dead in a coffin. They said that at first they should not have believed unless they had seen many dead persons resuscitated; and if they had seen this, still they would have attributed it to natural causes. And after they had been left awhile to their own thoughts, they said that at first they would have believed it to be a fraud; and when it was proved to be no fraud they would have believed that the soul of the dead person had a secret communication with him who resuscitated it; and finally that there was some secret thing they did not comprehend, because there are very many incomprehensible things in nature; so that they could never have believed that such a thing took place from any force above nature. Hereby was disclosed the nature of their faith that they could never have been brought to believe that there is any life after death, nor that there is a hell, nor that there is a heaven; thus that they were wholly natural. When such persons appear in the light of heaven, they appear without a face, and with a thick mass of hair in place thereof.

Genesis 43

1. And the famine became grievous in the land.
2. And it came to pass when they had finished the eating of the produce which they had brought from Egypt, and their father said unto them, Go back, buy us a little food.
3. And Judah spoke unto him, saying, Protesting the man did protest unto us, saying, Ye shall not see my faces except your brother be with you.
4. If thou wilt send our brother with us, we will go down and buy thee food.
5. And if thou wilt not send, we will not go down; for the man said unto us, Ye shall not see my faces except your brother be with you.
6. And Israel said, Wherefore dealt ye ill with me, to tell the man whether ye had yet a brother?
7. And they said, Asking the man asked unto us, and unto our birth, saying, Is your father yet alive? Have ye a brother? And we told him according to the mouth of these words. Knowing could we know that he would say, Bring your brother down?
8. And Judah said unto Israel his father, Send the boy with me, and we will arise and go; and we will live, and not die, both we and thou, and also our little ones.
9. I will be surety for him; of my hand shalt thou require him; if I bring him not unto thee, and set him before thee, then I shall sin to thee all the days.
10. For except we had lingered, surely we had now returned these two times.
11. And their father Israel said unto them, If therefore this be so, do this: take of the song of the land in your vessels, and carry down the man a present, a little resin and a little honey, wax and stacte, terebinth* nuts and almonds.
12. And take double silver in your hands, and the silver that was returned in the mouth of your bags carry back in your hand; peradventure it was an error.
13. And take your brother, and arise, and return unto the man.
14. And God Shaddai give you mercies before the man, and send you your other brother and Benjamin. And I, as I have been bereaved, I shall be bereaved.
15. And the men took this present, and they took double silver in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph.
16. And Joseph saw Benjamin with them, and he said to him that was over his house, Bring the men to the house, and slaying slay, and make ready; for the men shall eat with me at noon.
17. And the man did as Joseph said; and the man brought the men to Joseph’s house.
18. And the men were afraid because they were brought to Joseph’s house; and they said, Over the word of the silver that was returned in our bags in the beginning are we brought; to roll down upon us, and to cast himself upon us, and to take us for servants, and our asses.
19. And they came near to the man that was over Joseph’s house, and they spoke unto him at the door of the house,
20. And said, In me, my lord, in coming down we came down in the beginning to buy food;
21. And it came to pass, when we came to the inn and we opened our bags, and behold everyone’s silver in the mouth of his bag, our silver in its weight; and we have brought it back in our hand.
22. And the other silver have we brought down in our hand to buy food; we know not who put our silver in our bags.
23. And he said, Peace be to you, fear not; your God and the God of your father gave you a hidden gift in your bags; your silver came to me. And he brought Simeon out unto them.
24. And the man brought the men to Joseph’s house, and gave water, and they washed their feet; and he gave their asses provender.
25. And they made ready the present against Joseph came at noon; for they heard that they should eat bread there.
26. And Joseph came to the house, and they brought him the present which was in their hand to the house, and bowed down themselves to him to the earth.
27. And he asked them to peace, and said, Is there peace to your father, the old man of whom ye spoke? Is he yet alive?
28. And they said, There is peace to thy servant our father; he is yet alive. And they bent themselves, and bowed themselves down.
29. And he lifted up his eyes, and saw Benjamin his brother, his mother’s son, and said, Is this your youngest brother, of whom ye spoke unto me? And he said, God be gracious unto thee, my son.
30. And Joseph made haste, for his compassions were moved toward his brother; and he sought to weep, and he came to the bed-chamber, and wept there.
31. And he washed his faces, and went out, and he restrained himself, and said, Set on bread.
32. And they set on for him alone, and for them alone, and for the Egyptians who did eat with him, alone; because the Egyptians cannot eat bread with the Hebrews; because this is an abomination to the Egyptians.
33. And they sat before him, the firstborn according to his birthright, and the youngest according to his youth; and the men were amazed, everyone at his companion.
34. And he brought out portions from his faces unto them; and he multiplied Benjamin’s portion above the portions of them all, five measures. And they drank and drank largely with him.
* pistachio

AC (Potts) n. 5574 5574. The Contents.

The subject is continued of the conjunction in the natural of the truths of the church, which are the “ten sons of Jacob,” with the celestial of the spiritual, or truth from the Divine, which is “Joseph,” through the intermediate which is “Benjamin;” but in this chapter, in the internal sense, only the general influx which precedes conjunction is treated of.

AC (Potts) n. 5575 5575. The Internal Sense.
Verses 1-5. And the famine became grievous in the land. And it came to pass when they had finished the eating of the produce which they had brought from Egypt, and their father said unto them, Go back, buy us a little food. And Judah spoke unto him, saying, Protesting the man did protest unto us, saying, Ye shall not see my faces except your brother be with you. If thou wilt send our brother with us, we will go down and buy thee food. And if thou wilt not send, we will not go down; for the man said unto us, Ye shall not see my faces except your brother be with you. “And the famine became grievous,” signifies desolation from want of spiritual things; “in the land,” signifies about the things that were of the church; “and it came to pass,” signifies what is new; “when they had finished the eating of the produce,” signifies when truths failed; “which they had brought from Egypt,” signifies which were from memory-knowledges; “and their father said unto them,” signifies perception from the things of the church; “Go back, buy us a little food,” signifies that in order to live they must procure for themselves the good of spiritual truth; “and Judah spoke unto him,” signifies the good of the church; “saying, Protesting the man did protest unto us,” signifies that the spiritual derived from the internal was averse to them; “saying, Ye shall not see my faces,” signifies that there will be no compassion; “except your brother be with you,” signifies unless there is an intermediate for you; “if thou wilt send our brother with us,” signifies that if it is so done by the church that adjunction shall take place, there must be an intermediate; “we will go down and buy thee food,” signifies that then the good of truth will be procured there; “and if thou wilt not send him,” signifies if not; “we will not go down,” signifies that it cannot be procured; “for the man said unto us,” signifies perception concerning the spiritual; “Ye shall not see my faces,” signifies that there will be no compassion; “except your brother be with you,” signifies unless there is an intermediate for you.

AC (Potts) n. 5576 5576. And the famine became grievous. That this signifies desolation from the want of spiritual things, is evident from the signification of “famine,” as being a lack of the knowledges of good and truth (see n. 3364, 5277, 5279, 5281, 5300), and hence desolation (n. 5360, 5376, 5415); and because desolation comes from a scarcity and consequent want of spiritual things, this also is signified by “famine.”
[2] Hunger in the spiritual world or in heaven is not hunger for food, because the angels do not feed upon material food, which is for the body that man carries about in the world; but it is hunger for such food as nourishes their minds. This food, which is called spiritual food, is to understand truth and be wise in good; and wonderful to say the angels are nourished by this food; which has been made evident to me from the fact that after little children who die have been instructed in heaven in the truths of intelligence and the goods of wisdom, they no longer appear as little children, but as adults, and this according to their increase in good and truth; and also from the fact that the angels continually long for the things of intelligence and wisdom, and that when they are in the evening, that is, in a state in which these things fail, they are so far in what is relatively not happiness, and they then hunger and long for nothing more than that the morning may dawn for them afresh, and that they may return into their life of happiness, which is of intelligence and wisdom.
[3] That to understand truth and to will good is spiritual food, may also appear to everyone who reflects that when anyone is enjoying material food for the nourishment of the body, his food is more nourishing if he is at the same time in cheerful spirits and conversing on agreeable topics, which is a sign that there is a correspondence between spiritual food for the soul and material food for the body. And the same is further evident from the fact that when one who longs to imbue his mind with the things of knowledge, intelligence, and wisdom is kept from them, he begins to be saddened and distressed, and like one who is famished longs to return to his spiritual food, and thereby to the nourishment of his soul.
[4] That there is spiritual food which nourishes the soul as material food nourishes the body may also be seen from the Word, as 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 in general the Divine truth which proceeds from the Lord, thus all truth of wisdom, specifically the Word, in which and from which are the things of wisdom. And in John:
Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you (John 6:27);
that this meat is the truth of wisdom which proceeds from the Lord is evident.
[5] From this too it may be known what is meant by these words of the Lord in the same chapter:
My flesh is meat indeed, and My blood is drink indeed (John 6:55);
namely, that the Lord’s “flesh” is Divine good (n. 3813), and His “blood” Divine truth (n. 4735); for when the Lord made His whole Human Divine, then His flesh was nothing else than Divine good, and His blood Divine truth. It is evident that in the Divine nothing material is to be understood; and therefore “food” in the supreme sense, that is, when predicated of the Lord, is the good of the Divine love for saving the human race. This food is what is meant by the Lord’s words in John:
Jesus said to the disciples, I have meat to eat that ye know not of. My meat is to do the will of Him that sent Me, and to perfect His work (John 4:32, 34);
“to do the will of Him that sent Him, and to perfect His work” is to save the human race; the Divine from which this is done is the Divine love. From all this it is now plain what is meant in the spiritual sense by “famine.”

AC (Potts) n. 5577 5577. In the land. That this signifies about the things that were of the church, is evident from the signification of “land” in the Word, as being the church, here therefore the things that are of the church, because anything that signifies the church, signifies also the things that are of the church; for these produce it. That in the Word “land” signifies the church is because the land of Canaan was the place where the church had been from most ancient times. So when “land” or “earth” is mentioned in the Word, the land of Canaan is meant; and when this is meant, the church is meant; for when a land is mentioned they who are in the spiritual world do not stay in the idea of the land, but in that of the nation which is there, nor in the idea of the nation, but in that of the quality of that nation; thus in the idea of the church when “land” is spoken of and the land of Canaan is meant. From this it is plain how deluded are they who believe that at the day of the last judgment a new earth and new heaven will come into existence, according to the prophecies in the Old Testament, and in John in the New (where however by the “new earth” nothing else is meant than a new external church, and by the “new heaven” a new internal church), and also they who believe that anything but the church is meant where the “whole earth” is mentioned in the Word. Hence it is plain how little they apprehend the Word who think there is no holier sense in it than that which shines forth from the letter alone. That the church was in the land of Canaan from the most ancient times may be seen above (n. 3686, 4447, 4454, 4516, 4517, 5136); that by “land” in the Word is signified the church (n. 662, 1066, 1068, 1262, 1413, 1607, 2928, 4447); and that by the “new heaven and new earth” is signified a new church internal and external (n. 1733, 1850, 2117, 2118, 3355, 4535).

AC (Potts) n. 5578 5578. And it came to pass. That this signifies what is new, is evident from the signification of “it was,” or “it came to pass,” as involving a new state (see n, 4979, 4987, 4999, 5074, 5466). In the original tongue the meaning was not at first distinguished by punctuation, but the text was continuous, in imitation of heavenly speech; and instead of punctuation marks, “and” was used, and also “it was,” or “it came to pass.” This is the reason why these words occur so often, and why “it was,” or “it came to pass,” signifies something new.

AC (Potts) n. 5579 5579. When they had finished the eating of the produce. That this signifies when truths failed, is evident from the signification of “produce,” as being truth (see n. 5276, 5280, 5292, 5402); that truth failed is signified by their “finishing the eating of it.” Those who are in the spiritual world are sated with things true and good, for these are their food (n. 5576); but when these have served their purpose, they come again into want. This is as with the nourishment of man by material food when this has fulfilled its use, hunger comes on again. The hunger that is a need of spiritual things, in the spiritual world is evening or the twilight of their day; but after it comes daybreak and morning. Thus there are alternations there. They come into that evening or into spiritual hunger, in order that they may feel hungry and long for truths and goods, which yield them more nourishment when they are hungry, just as does material food to one who is famishing. From all this it is evident what is meant by the need of spiritual things when truths failed.

AC (Potts) n. 5580 5580. Which they had brought from Egypt. That this signifies which were from memory-knowledges, is evident from the signification of “Egypt,” as being memory-knowledges (see n. 1164-1165, 1186, 1462), that they were “from these,” is signified by their “bringing it thence.” By “Egypt” in a good sense are signified the memory-knowledges of the church, namely, those which are of service for the form of the church (see n. 4749, 4964, 4966). By means of such knowledges man is introduced into the truths of the church as through a court into a house; for these knowledges are what first strike the senses, and thereby open a way to interior things; for it is known that the outward things of sense are first opened in man, and then the inner things of sense, and at last the things of the understanding; and that when these last have been opened, they are represented in the former so as to be comprehended. The reason is that things of the understanding arise from those of sense by a sort of extraction, for things of the understanding are conclusions, which when formed are separated, and rise to a higher plane. This is brought about by the influx of spiritual things through heaven from the Lord. From all this it is plain how it is that truths are from memory-knowledges.

AC (Potts) n. 5581 5581. And their father said unto them. That this signifies perception from the things of the church, is evident from the signification of “saying” in the historicals of the Word, as being perception (of which often above); and from the representation of Israel, who here is the “father,” as being the church (that “Israel” is the internal spiritual church, and “Jacob” the external, may be seen above, n. 4286, 4292, 4570). He is called “father” because by “father” in the Word is also signified the church, and likewise by “mother;” but by “mother” the church as to truth, and by “father” the church as to good. The reason of this is that the church is a spiritual marriage, which is from good as the father, and from truth as a mother.

AC (Potts) n. 5582 5582. Go back, buy us a little food. That this signifies that in order to live they must procure for themselves the good of spiritual truth, is evident from the signification of “buying,” as being to procure for one’s self and to appropriate (see n. 4397, 5374, 5406, 5410, 5426); and from the signification of “food,” as being the good of truth (n. 5340, 5342), here the good of spiritual truth, for it is this good that is treated of in what follows. That it means in order to live, follows.

AC (Potts) n. 5583 5583. And Judah spoke unto him. That this signifies the good of the church, is evident from the representation of Judah, as being the good of the church (see n. 3654). Judah’s now speaking about Benjamin, and Reuben’s speaking about him before (in the preceding chapter, Genesis 42:36-37) is a secret which cannot be unfolded except from the internal sense. And so when Reuben spoke about Benjamin, Jacob was called “Jacob” (see Genesis 42:36); while here when Judah speaks about him, Jacob is called “Israel” (verses 6, 8, 11). That there is something involved in this no one can deny; but what it is cannot be known from the historical sense of the letter. So too in other places where Jacob is now called “Jacob” and now “Israel” (n. 4286). The secret involved will of the Lord’s Divine mercy be told in the following pages. That Judah now speaks is because the subject treated of is the good of spiritual truth, that it is to be procured (n. 5582); and therefore Judah, who is the good of the church, speaks with Israel, who is the good of spiritual truth, and makes himself answerable for Benjamin, who is the intermediate; for the intermediate must be conjoined by means of good.

AC (Potts) n. 5584 5584. Saying, Protesting the man did protest unto us. That this signifies that the spiritual from the internal was averse to them, is evident from the signification of “protesting to protest,” as being to be averse; for he protested that they should not see his faces unless their brother were with them; such protesting is of aversion, for by not seeing his faces is signified that there will be no compassion (of which in what presently follows); and from the representation of Joseph, as being the Divine spiritual, or what is the same, truth from the Divine (n. 3969), who here, being called “the man,” is the spiritual, or truth flowing in from the internal.

AC (Potts) n. 5585 5585. Saying, Ye shall not see my faces. That this signifies that there will be no compassion, is evident from the signification of “faces” when predicated of man, as being his interiors, that is, his affections and derivative thoughts (see n. 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102); but when predicated of the Lord, they denote mercy or compassion. Therefore “not to see his faces” means that there will be no mercy, or no compassion; for in the supreme sense the Lord is here represented by Joseph. Not that the Lord has no compassion, for He is mercy itself; but when there is no intermediate that conjoins, it appears to the man as if there were no compassion in the Lord. The reason is that if there is not a conjoining intermediate, there is no reception of good, and when there is no reception of good; there is evil in its stead. If the man then cries to the Lord, and because he cries from evil and thus for himself against all others, is not heard, it appears to him as if there were no compassion. That the “faces” of Jehovah or the Lord denote mercy, is evident from the Word; for the “face” of Jehovah or the Lord in the proper sense denotes the Divine love itself; and because it denotes the Divine love, it denotes what is of mercy, for this from love is shown toward the human race steeped in miseries so great.
[2] That the “face” of Jehovah or the Lord is the Divine love, is evident from the face of the Lord when He was transfigured before Peter, James, and John, that is, when He showed them His Divine; for then His face did shine as the sun (Matt. 17:2); that the “sun” is the Divine love may be seen shown above (n. 30-38, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321, 4696). The Lord’s Divine Itself never appeared in any face, but His Divine Human, and through this as in it the Divine love, or relatively to the human race, the Divine mercy. This Divine mercy in the Divine Human is called the “angel of faces,” in Isaiah:
I will make mention of the mercies of Jehovah. He will recompense them according to His mercies, and according to the multitude of His mercies, and He became for them a Saviour. And the angel of His faces saved them, for the sake of His love, and for the sake of His pity (Isa. 63:7-9);
it is called an “angel” because “angels” in the internal sense of the word signify something of the Lord (n. 1925, 2821, 4085), here His mercy and therefore it is said “the angel of His faces.”
[3] That the “face” of Jehovah or the Lord is mercy, and also peace and good, because these are of mercy, may likewise be seen from the following passages. In the benediction:
Jehovah make His faces to shine upon thee, and be merciful unto thee. Jehovah lift up His faces unto thee, and give thee peace (Num. 6:25-26);
it is very evident that “to make the faces to shine” is to be merciful, and “to lift up the faces” is to give peace. In David:
God be merciful unto us, and bless us, and cause His faces to shine upon us (Ps. 67:2);
the “faces” here again denote mercy. In the same:
Bring us back, O God, and cause Thy faces to shine, that we may be saved (Ps. 80:3, 7, 19);
with a similar meaning. Again:
Deliver me from the hands of mine enemies, and from them that persecute me. Make Thy faces to shine upon Thy servant (Ps. 31:15, 16; so too Ps. 119:134-135).
In Daniel:
Hear, O our God, the praying of Thy servant, and his prayers, and cause Thy faces to shine upon Thy sanctuary that is desolate (Dan. 9:17);
“causing the faces to shine” denoting to be merciful.
[4] In David:
There are many that say, Who will make us see good? Lift up the light of Thy faces upon us (Ps. 4:6, 7);
“lifting up the light of the faces” denotes to give good from mercy. In Hosea:
Let them seek My faces when distress is theirs; in the morning let them seek Me (Hos. 5:15).
Again in David:
Seek ye My faces; Thy faces, Jehovah, will I seek (Ps. 27:8-9).
Seek Jehovah and His strength; seek His faces continually (Ps. 105:4);
“to seek the faces of Jehovah” denotes to seek His mercy.
Again:
I shall see Thy faces in righteousness (Ps. 17:15);
and in Matthew:
See that ye despise not one of these little ones; for I say unto you that their angels in the heavens do always behold the face of My Father who is in the heavens (Matt. 18:10);
“to behold the face of God” denotes to enjoy peace and good from mercy.
[5] But the opposite is “to conceal,” or “hide,” and also “to turn away the faces” which signifies not to be merciful; as in Isaiah:
In the overflowing of My anger I hid My faces from thee for a moment; but with mercy of eternity will I have mercy on thee (Isa. 54:8);
where the “overflowing of anger” denotes temptation, and because the Lord appears not to be merciful therein, it is said “I hid My faces from thee for a moment.” In Ezekiel:
I will turn away My faces from them (Ezek. 7:22).
In David:
How long wilt Thou forget me, O Jehovah? to eternity? How long wilt Thou hide Thy faces from me? (Ps. 13:1.)
In the same:
Hide not Thy faces from me; put not Thy servant away in anger (Ps. 27:9).
Again:
Wherefore Jehovah dost Thou forsake my soul? why hidest Thou Thy faces from me? (Ps. 88:14.)
And again:
Make haste, answer me, O Jehovah; my spirit is consumed. Hide not Thy faces from me, lest I become like them that go down into the pit. Cause me to hear Thy mercy in the morning (Ps. 143:7-8).
And in Moses:
My anger shall wax hot against this people in that day, so that I will forsake them; and I will hide My faces from them, whence it will be for consuming; I will surely hide My faces in that day for all the evil which they have done (Deut. 31:17-18);
[6] “the anger waxing hot” denotes a turning away (n. 5034); and “hiding the faces” denotes not being merciful. These things are predicated of Jehovah or the Lord, although He is never angry, and never turns away or hides His faces; but it is so said from the appearance with the man who is in evil; for the man who is in evil turns himself away, and hides from himself the Lord’s faces, that is, removes His mercy from himself. That it is the evils in man that do this, may also be seen from the Word, as in Micah:
Jehovah will hide His faces from them at that time, according as they have rendered their works evil (Micah 3:4).
In Ezekiel:
Because they trespassed against Me, therefore I hid My faces from them. According to their uncleanness and according to their transgressions did I with them; and I hid My faces from them (Ezek. 39:23-24).
And especially in Isaiah:
It is your iniquities that separate between you and your God, and your sins do hide His faces from you (Isa. 59:2).
From these and many other passages the internal sense is plain, which here and there stands forth, and is found by him who seeks it.

AC (Potts) n. 5586 5586. Except your brother be with you. That this signifies unless there is an intermediate for you, is evident from the representation of Benjamin, as being an intermediate (see n. 5411, 5413, 5443). The intermediate which Benjamin represents is the intermediate between the internal and the external, or between the spiritual and the natural man, and is the truth of good which proceeds from the truth from the Divine which is represented by Joseph. This truth of good is called the spiritual of the celestial, and that this is “Benjamin” may be seen above (n. 3969, 4592). Man’s internal and external are most distinct from each other, for his internal is in the light of heaven, and his external in the light of the world; and because they are most distinct, they cannot be conjoined except by means of an intermediate that partakes of both.

AC (Potts) n. 5587 5587. If thou wilt send our brother with us. That this signifies that if it is so done by the church that adjunction shall take place, there must be an intermediate, is evident from the representation of Israel, who was to send, as being the church (see n. 4286), and hence “if thou wilt send” denotes if it is so done by the church; and from the representation of Benjamin, who here is their “brother,” as being an intermediate (of which just above, n. 5586). From this it is plain that by “if thou wilt send our brother with us” is signified that if it is so done by the church that its external be adjoined to its internal, there must be an intermediate.

AC (Potts) n. 5588 5588. We will go down and buy thee food. That this signifies that then the good of truth will be procured, is evident from the signification of “buying,” as being to procure and appropriate, and from the signification of “food,” as being the good of truth (as may be seen above, n. 5582).

AC (Potts) n. 5589 5589. But if thou wilt not send him. That this signifies if not, that is, if it be not of the church that adjunction shall take place, is plain from what was said just above (n. 5587).

AC (Potts) n. 5590 5590. We will not go down. That this signifies that it cannot be procured, is evident from what was said just above (n. 5588).

AC (Potts) n. 5591 5591. For the man said unto us. That this signifies perception concerning the spiritual, is evident from the signification of the “man,” as being the spiritual from the internal (of which above, n. 5584); and from the signification of “saying” in the historicals of the Word, as being perception (of which often above).

AC (Potts) n. 5592 5592. Ye shall not see my faces. That this signifies that there will be no compassion, is evident from what was unfolded above (n. 5585), where the same words occur.

AC (Potts) n. 5593 5593. Except your brother be with you. That this signifies unless there is an intermediate for you, is evident from what was said above in regard to Benjamin, who is here the “brother,” that he is an intermediate (n. 5586, 5587).

AC (Potts) n. 5594 5594. Verses 6-10. And Israel said, Wherefore dealt ye ill with me, to tell the man whether ye had yet a brother? And they said, Asking the man asked unto us, and unto our birth, saying is your father yet alive? Have ye a brother? And we told him according to the mouth of these words. Knowing could we know that he would say, Bring your brother down? And Judah said unto Israel his father, Send the boy with me, and we will arise and go; and we will live, and not die, both we and thou, and also our little ones. I will be surety for him; of my hand shalt thou require him; if I bring him not unto thee, and set him before thee, and I shall sin to thee all the days; for except we had lingered, surely we had now returned these two times. “And Israel said,” signifies perception from spiritual good; “Wherefore dealt ye ill with me to tell the man whether ye had yet a brother?” signifies that they separated from them the truth of good, to conjoin it with the spiritual from the internal; “and they said, Asking the man asked unto us,” signifies that it clearly perceived the things in the natural; “and unto our birth,” signifies concerning the truths of faith there; “saying, is your father yet alive?” signifies and concerning the spiritual good from which they were; “have ye a brother?” signifies concerning interior truth; “and we told him according to the mouth of these words,” signifies that he perceived them conformably; “knowing could we know that he would say, Bring your brother down?” signifies that we did not believe that he wished the truth of good to be conjoined with him; “and Judah said unto Israel his father,” signifies perception from the good of the church concerning those things; “Send the boy with me,” signifies that he should be adjoined to him; “and we will arise and go; and we will live, and not die,” signifies spiritual life according to degrees; “both we,” signifies the external of the church; “and thou,” signifies its internal; “and also our little ones,” signifies the things which are still more interior; “I will be surety for him,” signifies that in the meantime it will be adjoined to itself; “of my hand shalt thou require him,” signifies that it shall not be torn away insofar as lies in its power; “if I bring him not unto thee, and set him before thee,” signifies unless he is quite restored to the church; “and I shall sin to thee all the days,” signifies that the good of the church will no longer be; “for except we had lingered,” signifies tarrying in a state of doubt; “surely we had now returned these two times,” signifies that there would have been spiritual life both exterior and interior.

AC (Potts) n. 5595 5595. And Israel said. That this signifies perception from spiritual good, is evident from the signification of “saying,” as being to perceive (of which above); and from the representation of Israel, as being spiritual good (see n. 3654, 4598); and because Israel is spiritual good, he is also the internal spiritual church (n. 3305, 4286), for this church is a church from spiritual good. Spiritual good is truth that has become good; for truth becomes good when the man lives according to it, for it then passes into the will, and from the will into act, and becomes of the life; and when it becomes of the life it is no longer called truth but good. But the will which transforms truth into good is the new will in the intellectual part; it is this good that is called spiritual good. Spiritual good is distinguished from celestial good in that celestial good is implanted in man’s will part itself; but this subject has often been treated of before.
[2] That Jacob is not now called “Jacob,” as in the previous chapter (Genesis 42:36), but “Israel,” is because good is the subject treated of in this chapter, and truth in the preceding; wherefore in that chapter Reuben was the one to speak, by whom is represented the truth of doctrine of the church (see n. 3861, 3866, 4731, 4734, 4761, 5542), while in this chapter it is Judah who speaks, by whom is represented the good of the church (n. 3654, 5583). That good is now treated of is because this time the conjunction between the internal, which is Joseph, and the external, which is the ten sons of Jacob, is effected by means of the intermediate which is Benjamin; and the conjunction of the internal with the external is effected by means of good.

AC (Potts) n. 5596 5596. Wherefore dealt ye ill with me, to tell the man whether ye had yet a brother? That this signifies that they separated from them. the truth of good, to conjoin it with the spiritual from the internal, is evident from the signification of “dealing ill,” as being to separate, for it is their separating Benjamin from him that he calls “dealing ill;” and from the signification of “telling,” as being to give something for another to think and reflect upon (n. 2862, 5508), consequently to communicate (see n. 4856), thus also to conjoin; for when anything passes into the will of another, conjunction is effected by what is communicated, as when Joseph heard that Benjamin was still living and with his father, he wanted him to come to him, and then to be alone with him, conjoined with him, as is plain from the historicals that follow; and from the representation of Joseph, as being the Divine spiritual, and as being, when called “the man,” the spiritual from the internal (n. 5584); and from the representation of Benjamin, who is here their brother of whom they told, as being the truth of good (n. 5586). From all this it is plain that by “Wherefore dealt ye ill with me to tell the man whether ye had yet a brother?” is signified that they separated from them the truth of good, to conjoin it with the spiritual from the internal.

AC (Potts) n. 5597 5597. And they said, Asking the man asked unto us. That this signifies that it clearly perceived the things in the natural, is evident from the signification of “asking,” as being to perceive another’s thought (of which in what follows); and from the representation of the ten sons of Jacob, who are here meant by “us,” as being the things of the church which are in the natural (see n. 5403, 5419, 5427, 5458, 5512). That by “asking” is meant perceiving another’s thought, is because in heaven there is a communication of all thoughts, so that no one has need to ask another what he is thinking. Hence it is that “asking” signifies perceiving another’s thought; for in the internal sense the quality of a thing on earth is its quality in heaven.

AC (Potts) n. 5598 5598. And unto our birth. That this signifies concerning the truths of faith there, is evident from the signification of “birth,” as being the birth of truth from good, or of faith from charity (see n. 1145, 1255, 4070, 4668). That “birth” in the internal sense denotes this is because in heaven no other birth is understood than that which is called regeneration, which is effected by means of the truth of faith and the good of charity. By this birth, from being sons of man men become sons of the Lord; these are they who are said to be “born of God” (John 1:13). According to the varieties of good from truth and of truth from good in this birth are the brotherhoods or relationships by blood and by marriage in heaven; for in heaven there are perpetual varieties, but the varieties are so disposed by the Lord as to represent families in which are brothers, sisters, sons-in-law, daughters-in-law, grandsons, granddaughters, and so on. In general, however, all are disposed in such a form that together they make a one, as is the case with the varieties in the human body, where no member is exactly like another, nor indeed any part in one member the same as another part, and yet all the various parts are disposed in such a form that they act as a one, and each concurs intimately or remotely with the action of every other. Such being the form in man, it may be inferred what the form in heaven must be, with which all the things in man have correspondence-that it must be most perfect.

AC (Potts) n. 5599 5599. Saying, Is your father yet alive? That this signifies and concerning the spiritual good from which they were, is evident from the representation of Israel, who is the “father” here, as being spiritual good (see n. 3654, 4598, 5595). It is said “from which they were” because from this good, as from a father, the truths of faith come down (n. 5598).

AC (Potts) n. 5600 5600. Have ye a brother? That this signifies concerning interior truth, is evident from the representation of Benjamin, as being the spiritual of the celestial, or what is the same, the truth of good, or interior truth. (That “Benjamin” is truth in which is good, or the spiritual of the celestial, may be seen above, n. 3969, 4592.) This interior truth is the intermediate between truth from the Divine and truth in the natural.

AC (Potts) n. 5601 5601. And we told him according to the mouth of these words. That this signifies that he perceived them conformably, is evident from the signification of “telling,” as being to perceive (see n. 3608), for in the spiritual world or in heaven they have no need to tell what they think, there being a communication of all thoughts (n. 5597), and therefore in the spiritual sense “telling” signifies perceiving; and from the signification of “according to these words,” as being conformably; for they are the things he desired to perceive.

AC (Potts) n. 5602 5602. Knowing could we know that he would say, Bring your brother down? That this signifies that we did not believe that he desired the truth of good to be conjoined with himself, is evident from the signification of “knowing could we know that he would say,” as being not to believe; and from the representation of Benjamin, who is here the “brother,” as being the truth of good (of which just above, n. 5600). That this was to be conjoined with him is signified by their “bringing him down,” as is plain from what was said above (n. 5596).

AC (Potts) n. 5603 5603. And Judah said unto Israel his father. That this signifies perception from the good of the church concerning these things, is evident from the signification of “saying” in the historicals of the Word, as being to perceive (of which often above); from the representation of Judah, as being the good of the church (see n. 5583); and from the representation of Israel, as being the internal spiritual church (n. 3305, 4286). From this it is plain that by “Judah’s saying to Israel his father” is signified the perception of the church from its good.

AC (Potts) n. 5604 5604. Send the boy with me. That this signifies that he should be adjoined to him, namely, to the good of the church which is represented by Judah, is evident from the signification of “sending with him,” as being to be adjoined to him, and not to the others; for it is said in what follows “I will be surety for him, of my hand shalt thou require him;” and from the representation of Benjamin, who is here the “boy,” as being interior truth (of which just above, n. 5600). This is called the “boy,” because that which is interior is in the Word called relatively a “boy,” for the reason that there is more innocence in the interior than in the exterior, and innocence is signified by an “infant,” and also by a “boy” (n. 5236).

AC (Potts) n. 5605 5605. And we will arise and go, and we will live, and not die. That this signifies spiritual life according to degrees, is evident from the signification of “arising,” as being elevation to higher or interior things, consequently to the things of spiritual life (see n. 2401, 2785, 2912, 2927, 3171, 4103, 4881); from the signification of “going,” as being to live (n. 3335, 3690, 4882, 5493), and as the words follow “and we will live,” “going” signifies the first spiritual life; from the signification of “living,” as being spiritual life, for no other life is meant in the internal sense of the Word; and from the signification of “not dying,” as being no longer to be damned, that is, to be out of a state of damnation, for in the internal sense of the Word no other than spiritual death is meant, which is damnation. From this it is plain that by “we will arise and go, and we will live and not die” is signified life according to degrees; namely, introduction into life by “arising,” the first of life by “going,” life itself by “living,” and being led out from the things of no life by “not dying.”
[2] That “to go” in the internal sense is to live, seems strange to him who knows nothing about spiritual life; but it is like “journeying,” which denotes the order of life and what is successive of life (n. 1293, 4375, 4554, 4585), and like “sojourning,” which denotes to be instructed and to live accordingly (n. 1463, 2025, 3672). The reason why “going,” “journeying,” and “sojourning” have these significations might indeed be told, but the reason is of such a nature as could scarcely be accepted by those who are ignorant of the nature of movements in the other life. Movements and progressions there are nothing else-because from no other source-than changes of the state of life. These changes appear in externals exactly like progressions from place to place. That this is so can be confirmed by much experience in the other life; for I have walked there in spirit with them and among them, through many of their abodes, and this though in body I remained in the same place. I have also talked with them as to how this could be, and have been informed that it is the changes of the state of life that make progressions in the spiritual world.
[3] This was also confirmed by the fact that by means of changes induced on their states, spirits can appear on high, and then in a moment beneath, or now far to the west, and in a moment to the east, and so on. But as before said this cannot but seem strange to him who knows nothing about life in the spiritual world; for there are no spaces or times there, but states of life instead. These states produce in externals a most living appearance of progressions and motions. The appearance is as living and real as that life itself is in us and therefore our own, when yet life flows in from the Lord, who is the fountain of all life (see n. 2021, 2658, 2706, 2886-2888, 3001, 3318, 3337-3338, 3484, 3619, 3741-3743, 4151, 4249, 4318-4320, 4417, 4523, 4524, 4882). As “going” and “moving” signify living, it was therefore said by the ancients, that “in God we move, live, and have our being” [Acts 17:28]; and by “moving” they meant the external of life, by “living” its internal, and by “being” its inmost.

AC (Potts) n. 5606 5606. Both we. That this signifies the external of the church, is manifest from the representation of the ten sons of Jacob, who here are “we,” as being the external of the church (see n. 5469).

AC (Potts) n. 5607 5607. And thou. That this signifies its internal, is evident from the representation of Israel, who here is “thou,” as being the internal of the church (see n. 4286, 4292, 4570).

AC (Potts) n. 5608 5608. And also our little ones. That this signifies the things still more interior, is evident from the signification of “little ones,” as being the things which are interior (see n. 5604). That more interior things are signified by “little children” and by “boys,” is because innocence is signified by both, and innocence is what is inmost. In the heavens the inmost or third heaven consists of those who are in innocence, for they are in love to the Lord; and because the Lord is innocence itself, therefore they who are there, being in love to Him, are in innocence. These, although they are the wisest of all in the heavens, yet appear to others like little children. It is for this reason, and also because little children are in innocence, that by “little children” in the Word is signified innocence.
[2] As the inmost of the heavens is innocence, therefore that which is interior with all in the heavens must be innocence. This is like successive things in relation to those which exist together, or like the things which are distinct from one another by degrees in relation to those which exist from them; for all that which exists simultaneously, springs from that which is successive. When the former exists from the latter, the parts place themselves in the same order as that in which they had before been distinguished by degrees; as, by way of illustration, end, cause, and effect are in succession and distinct from one another; and when they exist together they place themselves in the same order, the end as inmost, the cause next, and the effect last. The effect is coexisting, and is such that unless there is in it a cause, and in the cause an end, there is no effect, because if from the effect you remove the cause you destroy the effect, and still more if from the cause you remove the end; for from the end the cause has what makes it a cause, and from the cause the effect has what makes it an effect.
[3] So also it is in the spiritual world: just as the end, cause, and effect are distinct from one another, so in the spiritual world are love to the Lord, charity toward the neighbor, and the works of charity. When these three become one or exist together, the first must be in the second, and the second in the third. And also as in the works of charity: unless charity from affection or the heart is within them, they are not works of charity; and unless love to God is within charity, it is not charity. Therefore if you take away that which is interior, the exterior falls; for the exterior comes into existence and subsists from its interiors in order. So is it with innocence. This makes one with love to the Lord, and unless it is within charity it is not charity; consequently unless charity in which there is innocence is within the works of charity they are not works of charity. Hence it is that innocence must be within all who are in the heavens.
[4] That this is so, and that innocence is signified by “little children,” is evident in Mark:
Jesus said to the disciples, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And taking them up in His arms, he put His hand upon them, and blessed them (Mark 10:14-16; Luke 18:15-17; Matt. 18:3).
It is evident that by “little children” is here signified innocence, because with little children there is innocence, and because those who are innocent appear in heaven as little children.
[5] No one can enter heaven unless he has somewhat of innocence (see n. 4797); and moreover little children suffer themselves to be governed by angels who are forms of innocence, and not as yet by what is their own, as is the case with adults who govern themselves by their own judgment and will. That little children suffer themselves to be governed by angels is evident from the Lord’s words in Matthew:
See that ye despise not one of these little ones; for I say to you, that their angels in the heavens do always behold the face of My Father (Matt. 18:10);
no one can “see the face” of God except from innocence.
[6] In the following passages also innocence is signified by “infants” or “little children.” In Matthew:
Out of the mouth of babes and suckling, Thou hast perfected praise (Matt. 21:16; Ps. 8:2).
Again,
Thou hast hid these things from the wise and the intelligent, and hast revealed them unto babes (Matt. 11:25; Luke 10:21);
for innocence, which is signified by “babes,” is wisdom itself, because genuine innocence dwells in wisdom (n. 2305-2306, 4797). For this reason it is said, “out of the mouth of babes and sucklings Thou hast perfected praise,” and also that such things have been “revealed unto babes.”
[7] In Isaiah:
The cow and the bear shall feed, their young ones shall lie down together, and the suckling shall play on the hole of the viper (Isa. 11:7-8);
speaking of the Lord’s kingdom, and specifically of the state of peace or innocence therein. A “suckling” denotes innocence; that nothing of evil can befall those who are in innocence is signified by a “suckling playing on the hole of a viper”; “vipers” are they who are most crafty. This chapter plainly relates to the Lord. In Joel:
Sound the trumpet in Zion, gather the people, sanctify the congregation, assemble the elders, gather the babes and those that suck the breasts (Joel 2:15-16);
“elders” denotes the wise; “babes and those that suck the breasts,” the innocent.
[8] In the following passages also by “infants” is meant innocence, but in these that it was destroyed. In Jeremiah:
Wherefore commit ye great evil against your souls, to cut off from you man and woman, infant and suckling, out of the midst of Judah, so that I shall leave you no remains? (Jer. 44:7).
Again:
Lift up thy hands to Him upon the soul of thy little children, that faint for hunger in the head of all the streets (Lam. 2:19).
In Ezekiel:
Pass through Jerusalem, and smite, let not your eye spare, neither have ye pity, the old man, the young man, and the maiden, and the little child (Ezek. 9:5-6).
In Micah:
The women of My people ye drive out of everyone’s house of delights, from the babes thereof they take away Mine honor forever (Micah 2:9).
[9] As regards the innocence of little children however, it is only external and not internal; and because it is not internal it cannot be conjoined with any wisdom. But the innocence of the angels, especially those of the third heaven, is internal innocence, and thus conjoined with wisdom (n. 2305, 2306, 3494, 4563, 4797). Man is so created that when he grows old and becomes like a little child, the innocence of wisdom conjoins itself with the innocence of ignorance which he had in infancy, and so he passes into the other life as a true infant.

AC (Potts) n. 5609 5609. And I wilt be surety for him. That this signifies that in the meantime it will be adjoined to itself, is evident from the signification of “being surety for” anyone, as being to be instead of him, as is plain from what now follows, especially from what Judah said to Joseph about his being surety (Gen. 44:32-33); and as to be surety for anyone denotes to be instead of him, it also denotes that while in the way it is adjoined to itself.

AC (Potts) n. 5610 5610. Of my hand shalt thou require him. That this signifies that it shall not be torn away insofar as lies in its power, is evident from the signification of the “hand,” as being power (see n. 878, 3387, 4931-4937, 5327, 5328, 5544), and that it denotes insofar as lies in its power, is because surety or guarantee goes no further (the internal sense here sets forth the truth and the nature of it); and from the signification of “requiring him from him,” as being not to be torn away; for one who is required of another must be adjoined to him and not be torn from him.

AC (Potts) n. 5611 5611. If I bring him not unto thee, and set him before thee. That this signifies unless he is quite restored to the church, is evident from the signification of “bringing to him and setting before him,” as being to completely restore; and from the representation of Israel, to whom he was to be restored, as being the church (see n. 3305, 4286, 5595).

AC (Potts) n. 5612 5612. And I shall sin to thee all the days. That this signifies that the good of the church will no longer be, is evident from the representation of Judah, who says this of himself, as being the good of the church (see n. 5583, 5603); and from the signification of “sinning,” as being disjunction (see n. 5229, 5474), thus that it will not be, for anything that is disjoined from another is not with it any longer; and from the signification of “all the days,” as being forever, thus no longer. These things are said because the good of the church is impossible without the intermediate between the internal and the external which is represented by Benjamin; for both the good and the truth of the church flow from the internal through the intermediate into the external, and consequently in the degree that it is important to have the good of the church, in the same degree it is important to have the intermediate. It is for this reason that Judah makes himself surety for Benjamin. That the good of the church is not possible without the intermediate, is signified by these words of Judah, and that the truth of the church is not possible, by Reuben’s words (n. 5542).

AC (Potts) n. 5613 5613. For except we had lingered. That this signifies tarrying in a state of doubt, is evident from the signification of “lingering,” as being a state of doubt; for as “going,” “advancing,” “journeying,” and “sojourning” signify states of life (see n. 5605), so “lingering” signifies a state of doubt, because when the state of life is in a state of doubt, then the external is in a state of lingering. Moreover, this is to be seen in man himself; for when his mind hangs in any doubt, he halts and deliberates. The reason is that doubt makes the state of life hesitating and wavering, and consequently the outward progression, which is the effect. Hence it is plain that tarrying in a state of doubt is signified by “except we had lingered.”

AC (Potts) n. 5614 5614. Surely we had now returned these two times. That this signifies that there would have been spiritual life both exterior and interior, is evident from the signification of “going,” as being to live (of which above, n. 5605); and therefore “returning” is living therefrom, for they went thither to procure corn, and by “corn” is signified the good of truth from which is spiritual life; and from the signification of “these two times,” which, as it relates to life, denotes life exterior and interior, for by the “produce” they got the first time was signified life that is exterior or in the natural, for the reason that they were without an intermediate (as explained in the preceding chapter); while by the “corn” they get this time is signified interior life, because they were now with Benjamin, who is the intermediate, as explained in this and in the following chapter. Hence it is that by “surely we had now returned these two times,” is signified spiritual life both exterior and interior.
[2] That this is the signification cannot but seem strange, especially to one who knows nothing about what is spiritual; for it seems as if “returning these two times” has nothing in common with the spiritual life that is signified; but still this is the internal sense of the words. If you will believe it, the interior thought itself of the man who is in good apprehends this, because this thought is in the internal sense, although while in the body the man is deeply ignorant of it; for unknown to him the internal sense, that is, the spiritual sense, which is of the interior thought, falls into material and sensuous ideas that partake of time and space and of such things as are in the world, and therefore it does not appear that his interior thought is of such a nature; for his interior thought is like that of the angels, his spirit being in company with them.
[3] That the thought of the man who is in good is according to the internal sense, may be seen from the fact that when after death he comes into heaven, he at once without any information is in the internal sense, and this could not be unless as to his interior thought he had been in this sense while in the world. The reason of his being in this internal sense is that there is a correspondence between spiritual and natural things so complete that there is not the smallest thing that has not its correspondence; and therefore because the interior or rational mind of the man who is in good is in the spiritual world, and his exterior or natural mind in the natural world, it must needs be that both minds think (the interior mind spiritually, and the exterior naturally), and that the spiritual falls into the natural, and they act as a one by correspondence. [4] That man’s interior mind, the ideas of thought of which are called intellectual and are said to be immaterial, does not think from the words of any language, nor consequently from natural forms, can be seen by him who is able to reflect on these things, for he can think in a moment what he can scarcely utter in an hour, and he does so by universals which comprise in them very many particulars. These ideas of thought are spiritual, and when the Word is being read are no other than as the internal sense is; although the man does not know this, because as before said these spiritual ideas, by influx into what is natural, present natural ideas, so that the spiritual ideas do not appear; insomuch that unless he has been instructed the man believes that there is no spiritual unless it is like the natural, and even that he does not think otherwise in spirit than as he speaks in the body. In such a manner does the natural cast a shade over the spiritual.

AC (Potts) n. 5615 5615. Verses 11-14. And their father Israel said unto them, If therefore this be so, do this; take of the song of the land in your vessels, and carry down the man a present, a little resin and a little honey, wax and stacte, terebinth* nuts and almonds; and take double silver in your hand; and the silver that was returned in the mouth of your bags carry back in your hand; peradventure it was an error; and take your brother, and arise, and return unto the man; and God Shaddai give you mercies before the man, and send you your other brother and Benjamin. And I, as I have been bereaved I shall be bereaved. “And their father Israel said unto them,” signifies perception from spiritual good; “If therefore this be so, do this,” signifies if it cannot be done otherwise, so let it be done; “take of the song of the land in your vessels,” signifies the choice things of the church in the truths of faith; “and carry down the man a present,” signifies to obtain favor; “a little resin and a little honey,” signifies the truths of good of the exterior natural, and its delight; “wax and stacte,” signifies the truths of good of the interior natural; “terebinth* nuts and almonds,” signifies goods of life corresponding to these truths; “and take double silver in your hands,” signifies truth received in the abilities; “and the silver that was returned in the mouth of your bags carry back in your hand,” signifies that by truth gratuitously given in the exterior natural they were to submit themselves as far as possible; “peradventure it was an error,” signifies lest he be adverse; “and take your brother,” signifies that thus they would have the good of faith; “and arise, and return unto the man,” signifies life from spiritual truth; “and God Shaddai,” signifies consolation after hardships; “give you mercies before the man,” signifies may spiritual truth receive you graciously; “and send you your other brother,” signifies may it give the good of faith; “and Benjamin,” signifies and also interior truth; “and I, as I have been bereaved I shall be bereaved,” signifies that the church, before these things are done, will be as if deprived of its truths.
* pistachio

AC (Potts) n. 5616 5616. And their father Israel said unto them. That this signifies perception from spiritual good, is evident from the signification of “saying” in the historicals of the Word, as being perception; and from the representation of Israel, as being spiritual good (of which above, n. 5595). He is called “father” because the truths that his sons represent are from this good as from a father.

AC (Potts) n. 5617 5617. If therefore this be so, do this. That this signifies that if it cannot be done otherwise so let it be done, is evident without explication.

AC (Potts) n. 5618 5618. Take of the song of the land in your vessels. That this signifies the choice things of the church in the truths of faith, is evident from the signification of the “song,” as being the choice things (of which in what follows); and from the signification of the “land,” as being the church (of which above, n. 5577); and from the signification of “vessels,” as being the truths of faith (n. 3068, 3079, 3316, 3318). The word “song” is used because this word in the original tongue is derived from singing; hence the “song of the land” signifies productions hailed with songs and praises, consequently in the internal sense choice things.

AC (Potts) n. 5619 5619. And carry down the man a present. That this signifies obtaining favor, is evident from the signification of “offering a present to the man,” here to Joseph, who is called the “lord of the land,” as being to obtain favor. It was customary in the Ancient representative Church, and thence in the Jewish, to give some present to judges, and at a later period to kings and priests, when they were approached; moreover, this was commanded. The reason was that the presents they gave them represented such things in man as ought to be offered to the Lord when He is approached, which are things that are from freedom, consequently from the man himself; for his freedom is what is from the heart, and what is from the heart is from the will, and what is from the will is from the affection which is of the love, and what is from the affection which is of the love is free, thus of the man himself (see n. 1947, 2870-2893, 3158). From this it is that a present should be given by man to the Lord on approaching Him. It was this present that was represented; for kings represented the Lord as to Divine truth (n. 1672, 2015, 2069, 3009, 3670, 4581, 4966, 5044), and priests as to Divine good (n. 1728, 2015, 3670). That these presents were initiations, see n. 4262; and initiations are for obtaining favor.

AC (Potts) n. 5620 5620. A little resin and a little honey. That this signifies the truths of good of the exterior natural and its delight, is evident from the signification of “resin,” as being the truth of good or truth from good (see n. 4748). The reason why “resin” has this signification is that it ranks among unguents, and also among aromatics. “Aromatics” signify such things as are of truth from good, especially if they are of an unctuous nature, and so partake of oil; for “oil” signifies good (n. 886, 3728, 4582). That this resin was aromatic, may be seen in Gen. 37:25; and for this reason also the same word in the original means balsam. That it was like an ointment or thick oil, is evident. This then is the reason why by “resin” is signified the truth of good which is in the natural, here in the exterior, because “resin” is put first and joined with “honey,” which is the delight therein. That “honey” denotes delight is because it is sweet, and everything sweet in the natural world corresponds to what is delightful and pleasant in the spiritual world. The reason why it is called its delight, that is, the delight of truth from good in the exterior natural, is that every truth and especially every truth of good has its own delight; but a delight from the affection of these, and from the derivative use.
[2] That “honey” is delight is evident also from other passages in the Word, as in Isaiah:
A virgin shall conceive and bear a son, and shall call His name Immanuel [God with us]. Butter and honey shall He eat, that He may know to refuse the evil and choose the good (Isa. 7:14-15);
speaking of the Lord; “butter” denotes the celestial; “honey,” that which is from the celestial.
[3] In the same:
It shall come to pass for the multitude of milk that they shall yield, he shall eat butter; and butter and honey shall everyone eat that is left in the midst of the land (Isa. 7:22);
speaking of the Lord’s kingdom; “milk” denotes spiritual good; “butter,” celestial good; and “honey,” that which is from them, thus what is happy, pleasant, and delightful.
[4] In Ezekiel:
Thus wast thou adorned with gold and silver; and thy garments were of fine linen and silk and broidered work. Thou didst eat fine flour and honey and oil; so thou becamest beautiful very exceedingly, and thou didst prosper even unto a kingdom. With fine flour and oil and honey I fed thee; but thou didst set it before them for an odor of rest (Ezek. 16:13, 19);
speaking of Jerusalem, by which is meant the spiritual church, the quality of which is described as it was with the ancients, and as it afterward became. Her being “adorned with gold and silver” denotes with celestial and spiritual good and truth; her “garments of fine linen, silk, and broidered work” denotes truths in the rational and in each natural; “fine flour” denotes the spiritual; “honey,” its pleasantness; and “oil,” its good. That such things as belong to heaven are signified by these particulars can be seen by anyone.
[5] In the same:
Judah and the land of Israel were thy traders, in wheat of Minnith, and pannag, and honey, and oil, and balm (Ezek. 27:17);
speaking of Tyre, by which is signified the spiritual church such as it was in the beginning and such as it afterward became, but in respect to the knowledges of good and truth (n. 1201). “Honey” here also denotes the pleasantness and delight from the affections of knowing and learning celestial and spiritual goods and truths.
[6] In Moses:
Thou makest him ride on the high places of the earth, and he eats the produce of the fields. He maketh him suck honey out of the rock, and oil out of the flint of the rock (Deut. 32:13);
here also treating of the Ancient spiritual Church; “to suck honey out of the rock” denotes delight from truths of memory-knowledge.
[7] In David:
I feed them with the fat of wheat, and with honey out of the rock I sate them (Ps. 81:16);
“to sate with honey out of the rock” denotes to fill with delight from the truths of faith.
[8] In Deuteronomy:
Jehovah bringeth me unto a good land, a land of rivers of water, of fountains and of deeps that go out from the valley, and from the mountain; a land of wheat and barley, and of vine and of fig and of pomegranate; a land of oil olive and of honey (Deut. 8:7-8);
speaking of the land of Canaan; in the internal sense, of the Lord’s kingdom in the heavens. A “land of oil olive and of honey” denotes spiritual good and its pleasantness.
[9] Hence also the land of Canaan was called:
A land flowing with milk and honey (Num. 13:27; 14:8; Deut. 26:9, 15; 27:3; Jer. 11:5; 32:22; Ezek. 20:6).
In the internal sense of these passages by the “land of Canaan” is meant, as before said, the Lord’s kingdom; “flowing with milk” denotes an abundance of celestial spiritual things; and “with honey,” an abundance of derivative happiness and delights.
[10] In David:
The judgments of Jehovah are truth, righteous are they together; more to be desired are they than gold and much fine gold, sweeter also than honey and the dropping of the honeycombs (Ps. 19:9-10);
the “judgments of Jehovah” denote truth Divine; “sweeter than honey and the dropping of the honeycombs” denotes delights from good and pleasantnesses from truth. Again:
Sweet are Thy words to my palate, sweeter than honey to my mouth (Ps. 119:103);
where the meaning is similar.
[11] The manna that Jacob’s posterity had for bread in the wilderness is thus described in Moses:
The manna was like coriander seed, white; and the taste of it was like a cake kneaded with honey (Exod. 16:31);
as the manna signified the truth Divine that descends through heaven from the Lord, it consequently signified the Lord Himself as to the Divine Human, as He Himself teaches in John 6:51, 58; for it is the Lord’s Divine Human from which all truth Divine comes, yea, of which all truth Divine treats; and this being so, the manna is described in respect to delight and pleasantness by the taste, that it was “like a cake kneaded with honey.” (That the taste denotes the delight of good and the pleasantness of truth may be seen above, n. 3502.)
[12] As John the Baptist represented the Lord as to the Word, which is the Divine truth on earth, in like manner as Elijah (n. 2762, 5247), he was therefore the “Elijah who was to come” before the Lord (Mal. 4:5; Matt. 17:10-12; Mark 9:11-13; Luke 1:17); wherefore his clothing and food were significative, of which we read in Matthew:
John had his clothing of camel’s hair, and a leathern girdle about his loin; and his meat was locusts and wild honey (Matt. 3:4; Mark 1:6).
The “clothing of camel’s hair” signified that the Word, such as is its literal sense as to truth (which sense is a clothing for the internal sense), is natural; for what is natural is signified by “hair,” and also by “camels;” and the “meat being of locusts and wild honey” signified the Word such as is its literal sense as to good; the delight of this is signified by “wild honey.”
[13] The delight of truth Divine in respect to the external sense is also described by “honey” in Ezekiel:
He said unto me, Son of man, feed thy belly and fill thy bowels with this roll that I give thee. And when I ate it, it was in my mouth as honey for sweetness (Ezek. 3:3).
And in John:
The angel said unto me, Take the little book and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. So I took the little book out of the angel’s hand and ate it up; and it was in my mouth sweet as honey; but when I had eaten it my belly was made bitter. Then he said unto me, Thou must prophesy again over many peoples and nations and tongues and kings (Rev. 10:9-11).
The “roll” in Ezekiel, and the “little book” in John, denote truth Divine. That in the external form this appears delightful, is signified by the flavor being “sweet as honey;” for truth Divine, like the Word, is delightful in the external form or in the literal sense because this admits of being unfolded by interpretations in everyone’s favor. But not so the internal sense, which is therefore signified by the “bitter” taste; for this sense discloses man’s interiors. The reason why the external sense is delightful, is as before said that the things in it can be unfolded favorably; for they are only general truths, and general truths are susceptible of this before they are qualified by particulars, and these by singulars. It is delightful also because it is natural, and what is spiritual conceals itself within. Moreover, it must be delightful in order that man may receive it, that is, be introduced into it, and not be deterred at the very threshold.
[14] The “honeycomb and broiled fish” that the Lord ate with the disciples after His resurrection, also signified the external sense of the Word (the “fish” as to its truth and the “honeycomb” as to its pleasantness), in regard to which we read in Luke:
Jesus said, Have ye here anything to eat? They gave Him a piece of a broiled fish, and of a honeycomb, and He took them and did eat before them (Luke 24:41-43).
And because these things are signified, the Lord therefore said to them:
These are the words which I spoke unto you while I was yet with you, that all things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning Me (Luke 24:44).
It appears as if such things were not signified, because their having a piece of broiled fish and a honeycomb seems as if fortuitous; nevertheless it was of providence, and not only this, but also all other, even the least, of the things that occur in the Word. As such things were signified, therefore the Lord said of the Word that in it were written the things concerning Himself. Yet the things written of the Lord in the literal sense of the Old Testament are few; but those in its internal sense are all so written, for from this is the holiness of the Word. This is what is meant by His saying that “all things must be fulfilled which are written in the Law of Moses, and in the Prophets, and in the Psalms, concerning Him.”
[15] From all this it may now be seen that by “honey” is signified the delight that is from good and truth, or from the affection of them, and that there is specifically signified external delight, thus the delight of the exterior natural. As this delight is of such a nature as to be from the world through the things of the senses, and thereby contains within it many things from the love of the world, the use of honey in the meat-offerings was therefore forbidden, as in Leviticus:
No meat-offering which ye shall bring unto Jehovah shall be made with leaven; for there shall be no leaven, nor any honey, from what ye burn with fire to Jehovah (Lev. 2:11);
where “honey” denotes such external delight, which, because it contains in it what partakes of the love of the world, was also like leaven, and was on this account forbidden. (What “leaven” or “leavened” means may be seen above, n. 2342.)

AC (Potts) n. 5621 5621. Wax and stacte. That this signifies the truths of good of the interior natural, is evident from the signification of “wax,” here aromatic wax, as being the truth of good (of which in what follows); and from the signification of “stacte,” as also being truth from good (see n. 4748). Their being of the interior natural is because these spices are purer than resin and honey, and are therefore mentioned in the second place; for such particulars are enumerated in the Word in accordance with the order. By “wax” here is not meant common, but aromatic wax, such as storax. This wax is signified by the term used in the original language, and spice also by the same. Hence it is plain why this aromatic wax signifies the truth of good; for all spices, being sweet-scented, in the internal sense signify the truths which are from good. This may be seen from the fact that truths from good are perceived in heaven pleasantly, like sweet-scented things in the world; and therefore when the perceptions of the angels are turned into odors, as of the Lord’s good pleasure often happens, they are then smelt as fragrances from spices and from flowers. This is the reason why frankincense and incense were compounded of materials of grateful odor, and were employed for a holy use; and also why aromatics were mixed with the anointing oil. One who does not know that such things derive their cause from things perceived in heaven, may be of the opinion that they were commanded merely to render outward worship grateful; but in that case there would be in them nothing of heaven, or nothing holy, and consequently such matters of worship would not have anything Divine in them. (See what has already been shown on this subject; that frankincense and incense, and also the fragrant substances used in the anointing oil, were representative of spiritual and celestial things, n. 4748; and that the spheres of faith and love are turned into grateful odors, and therefore grateful and sweet-scented and also spicy odors signify truths of faith which are from the good of love, n. 1514, 1517-1519, 4628.)

AC (Potts) n. 5622 5622. Terebinth* nuts and almonds. That this signifies goods of life corresponding to these truths, is evident from the signification of “terebinth* nuts,” as being goods of life corresponding to the truths of good of the exterior natural which are signified by “resin” (of which in what follows); and from the signification of “almonds,” as being goods of life corresponding to the truths of good of the interior natural which are signified by “aromatic wax and stacte.” That these “nuts” have this signification is because they are fruits, and “fruits” in the Word signify works; the fruits of useful trees good works, or what is the same, goods of the life, for in respect to use the goods of life are good works. That “terebinth* nuts” signify goods of life corresponding to truths of good of the exterior natural, is because they are of a less noble tree; and things that are exterior are signified by such objects as are less noble. The reason is, that in themselves exterior things are grosser than interior; for they are generals composed of very many interior things.
[2] That “almonds” signify goods of life corresponding to the truths of good of the interior natural, is because the almond is a nobler tree. This tree itself signifies in the spiritual sense a perception of interior truth which is from good, its “blossom” interior truth which is from good, and its “fruit” good of life thence derived. In this sense the “almond tree” is spoken of in Jeremiah:
The word of Jehovah came to pass, saying, Jeremiah what seest thou? And I said, I see a rod of an almond tree. Then said Jehovah unto me, Thou hast well seen; for I wake over My word to do it (Jer. 1:11-12);
a “rod” denotes power; “almond tree,” the perception of interior truth; here, being predicated of Jehovah, it denotes waking over it; “word” denotes truth.
[3] By the “almonds which budded from the rod of Aaron for the tribe of Levi,” are also signified goods of charity or goods of life, of which we read in Moses:
It came to pass on the morrow, when Moses entered into the tent of meeting, behold the rod of Aaron for the tribe of Levi had blossomed and brought forth blossom, so that the flower flowered, and bare almonds (Num. 17:8).
This was a sign that this tribe was chosen for the priesthood; for by the “the tribe of Levi” was signified charity (see n. 3875, 3877, 4497, 4502, 4503), which is the essential of the spiritual church.
* pistachio

AC (Potts) n. 5623 5623. And take double silver in your hands. That this signifies truth received in the abilities, is evident from the signification of “silver,” as being truth (see n. 1551, 2954); and from the signification of “double,” as being again in succession (see n. 1335), namely truth which was gratuitously bestowed on them, and which was to be bestowed on them again; and from the signification of “hands,” as being abilities (n. 878, 3387, 4931-4937, 5327, 5328). Truth in the abilities means in the capacities for receiving it, thus according to the capacities. But the capacities or abilities for receiving truth are wholly according to good, because the Lord adjoins them to good; for when the Lord flows in with good He also flows in with capacity. Hence truth received in the abilities means according to goods. That the capacities for receiving truth are according to good is evident from much experience in the other life. They who are in good there have the capacity not only for perceiving truth, but also for receiving it, yet according to the amount and quality of the good in which they are. But they who are in evil have on the other hand no capacity for receiving truth. This comes from pleasure and consequent desire. They who are in good have pleasure in perfecting good by means of truth, because good takes its quality from truths; and therefore they desire truths. But they who are in evil have pleasure in evil, and in confirming it by falsities, and therefore they desire falsities; and because they desire falsities they are averse to truths. For this reason they have no capacity for receiving truths, for they reject or stifle or pervert them as soon as they reach the ear or occur to the thought. Besides, every man who is of sound mind has a capacity for receiving truths; but they extinguish this capacity who turn to evil, and they exalt it who turn to good.

AC (Potts) n. 5624 5624. And the silver that was returned in the mouth of your bags carry back in your hand. That this signifies that by means of the truth given gratuitously in the exterior natural they were to submit themselves as far as possible, is evident from the signification of the “silver returned,” as being truth given gratuitously (see n. 5530); from the signification of “in the mouth of their bags,” as being in the threshold of the exterior natural (see n. 5497); and from the signification of “in the hand,” as being in the ability (of which just above, see n. 5623), thus as far as possible. Their submitting themselves by means of this truth is signified by their “carrying it back;” for in the spiritual world to carry back truth to the Lord, from whom it has been received gratuitously, is to submit one’s self by means of it. But the manner in which they submitted themselves by its means is plain from the conversation with the man who was over Joseph’s house (verses 18-24).

AC (Potts) n. 5625 5625. Peradventure it was an error. That this signifies lest he be adverse, is evident from the signification of an “error,” as being what is adverse, for the error here meant is as if they had forgotten to pay the silver and so were taking it back, everyone in his own sack; for which reason he might possibly be adverse to them, as they also believed; for they were afraid because they were brought to Joseph’s house, and said, “Upon the word of the silver that was returned in our bags in the beginning are we brought, to roll down upon us, and to throw himself upon us, and to take us for servants, and our asses” (verse 18). Moreover “sin” signifies disjunction and aversion (n. 5229, 5474); and so does “error” if there is sin in it, but in a less degree; wherefore it is said “lest he be adverse.”

AC (Potts) n. 5626 5626. And take your brother. That this signifies that in this way they would have the good of faith, is evident from the representation of Simeon, who is here the “brother” whom they were to take, as being faith in the will (n. 3869-3872, 4497, 4502, 4503, 5482), thus the good of faith, because when the truth of faith passes into the will it becomes the good of faith; for the truth then passes into the man’s life, and when it is there it is regarded not as something to be known, but as something to be done; consequently it changes its essence and becomes actual. Hence it is no longer called truth, but good.

AC (Potts) n. 5627 5627. And arise, return unto the man. That this signifies life from spiritual truth, is evident from the signification of “arising,” as being elevation to things interior, consequently to spiritual things (see n. 2401, 2785, 2912, 2927, 3171, 4103, 4881); from the signification of “returning,” as being the consequent life (of which above, n. 5614); and from the representation of Joseph, when called “the man,” as being spiritual truth (n. 5584).

AC (Potts) n. 5628 5628. And God Shaddai. That this signifies consolation after hardships, is evident from the signification of “Shaddai,” as being temptation and consolation after it (n. 1992, 4572); here therefore consolation after the hardships they had suffered in Egypt. That it is consolation after hardships is plain also from the words that follow in continuance-“give you mercies before the man.” That “Shaddai” signifies temptation and consolation after it, is because the ancients designated the One Only God by various names, according to the various things that were from Him; and as they believed that temptations were from Him, they then called God “Shaddai,” and by this name they did not mean another God, but the Only One in respect to temptations. But when the Ancient Church declined, they began to worship as many gods as there were names for the One Only God, and also of themselves added to them many more. This practice at last became so prevalent that every family had its own god, and they wholly distinguished him from the rest who were worshiped by other families.
[2] Terah’s family, of which was Abraham, worshiped Shaddai for its god (see n. 1356, 1992, 2559, 3667); and hence not only Abraham, but Jacob also, acknowledged Shaddai as his god, even in the land of Canaan; and this was permitted them lest they should be forced from their own religiosity; for no one is forced from what he regards as holy. But as the ancients understood by “Shaddai” Jehovah Himself, or the Lord, who was so styled when they underwent temptations, therefore Jehovah or the Lord regained this name with Abraham, as is plain from Gen. 17:1, and also with Jacob, Gen. 35:11. The reason why not merely temptation, but consolation also, is signified by “Shaddai,” is that consolation follows all spiritual temptations. This has been given me to know by experience in the other life; for when anyone there suffers hard things from evil spirits, through infestations, incitements to evils, and persuasions to falsities, after the evil spirits have been removed, he is received by angels, and is brought into a state of comfort by means of a delight conformable to his genius.

AC (Potts) n. 5629 5629. Give you mercies before the man. That this signifies, may spiritual truth receive you graciously, is evident from the signification of “giving mercies,” as being to receive graciously; and from the representation of Joseph, as being when called “the man,” spiritual truth (as above, n. 5627).

AC (Potts) n. 5630 5630. And send you your other brother. That this signifies, may it give the good of faith, is evident from the representation of Simeon, who is here the “other brother,” as being the good of faith (as above, n. 5626). That “sending” denotes to give is because “sending” is used in reference to the person, and “giving” in reference to the thing signified by the person.

AC (Potts) n. 5631 5631. And Benjamin. That this signifies, and also interior truth, is evident from the representation of Benjamin, as being interior truth (of which above, n. 5600).

AC (Potts) n. 5632 5632. And I, as I had been bereaved, I shall be bereaved. That this signifies that before these things are done the church will be deprived of its truths, is evident from the representation of Israel, who says this of himself, as being the church (see n. 3305, 4286); and from the signification of “being bereaved” as being to be deprived of the truths of the church (see n. 5536). That this is so before these things are done is plain, for if there is no good of faith which is represented by Simeon (n. 5630), and no interior truth, which is the intermediate represented by Benjamin, the church has not any truth, except such as is on the lips merely, and not in the heart.

AC (Potts) n. 5633 5633. Verses 15-17. And the men took this present, and they took double silver in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph. And Joseph saw Benjamin with them, and he said to him that was over his house, Bring the men to the house, and slaying slay, and make ready; for the men shall eat with me at noon. And the man did as Joseph said; and the man brought the men to Joseph’s house. “And the men took this present,” signifies that truths had with them the means for obtaining favor; “and they took double silver in their hand,” signifies also truth received in the ability; “and Benjamin,” signifies and the intermediate also; “and rose up and went down to Egypt,” signifies elevation to life to be gained by them from the interior things of memory-knowledges; “and stood before Joseph,” signifies the presence of the celestial of the spiritual there; “and Joseph saw Benjamin with them,” signifies the perception by the celestial of the spiritual of a spiritual intermediate with truths; “and he said to him that was over his house,” signifies to that which is of the external church; “Bring the men to the house,” signifies that the truths in the natural were to be introduced thither; “and slaying slay and make ready,” signifies through the goods of the exterior natural; “for the men shall eat with me at noon,” signifies that they will be conjoined when with the intermediate; “and the man did as Joseph said,” signifies bringing it about; “and the man brought the men to Joseph’s house,” signifies first introduction into the good which is from the celestial of the spiritual.

AC (Potts) n. 5634 5634. And the men took this present. That this signifies that truths had with them the means for obtaining favor, is evident from the signification of “men,” as being truths (n. 3134); and from the signification of a “present,” which was given on approaching kings and priests, as being something to obtain favor (n. 5619).

AC (Potts) n. 5635 5635. And they took double silver in their hand. That this signifies also truth received in the ability, is evident from what was said above (n. 5623), where the same words occur. It may also be seen there what is meant by truth received in the ability.

AC (Potts) n. 5636 5636. And Benjamin. That this signifies and the intermediate also, is evident from the representation of Benjamin, as being the intermediate (see n. 5411, 5413, 5443).

AC (Potts) n. 5637 5637. And rose up, and went down to Egypt. That this signifies elevation to life to be gained by them from the interior things of memory-knowledges is evident from the signification of “rising up,” as being elevation to the things of spiritual life (see n. 2401, 2785, 2912, 2927, 3171, 4103, 4881); and from the signification of “going down,” as being to life to be gained by them, for “going down” here involves the same as was meant before by the words, “Send the boy with me, and we will arise and go, and we will live, and not die” (verse 8), by which is signified spiritual life according to degrees (n. 5605); and from the signification of “Egypt,” as being memory-knowledges (n. 1164-1165, 1186, 1462, 4749, 4964, 4966), here the interior things of memory-knowledges, because the celestial of the spiritual which is represented by Joseph was there; wherefore it is presently said that they “stood before Joseph.” The interior things of memory-knowledges are spiritual things in the natural mind, and spiritual things are there when the memory-knowledges there are enlightened by the light of heaven, and they are so enlightened when the man has faith in the doctrinal things that are from the Word, and he has this faith when he is in the good of charity; for then truths and thereby memory-knowledges are enlightened by the good of charity as by a flame. From this they have their spiritual light. Hence it may be seen what is meant by the interior things of memory-knowledges.

AC (Potts) n. 5638 5638. And stood before Joseph. That this signifies the presence of the celestial of the spiritual there, is evident from the signification of “standing before” anyone, as being presence; and from the representation of Joseph, as being the celestial of the spiritual (of which often before). That the celestial of the spiritual was present in both naturals was represented by Joseph’s being made lord over all Egypt. This is what is meant by the presence of the celestial of the spiritual in the interior things of memory-knowledges; for these knowledges are in the natural (see n. 5316, 5324, 5326-5328, 5333, 5337, 5373). The truths represented by Jacob’s ten sons are truths in the natural.

AC (Potts) n. 5639 5639. And Joseph saw Benjamin with them. That this signifies the perception by the celestial of the spiritual of a spiritual intermediate with truths, is evident from the signification of “seeing,” as being to understand and perceive (see n. 2150, 2807, 3764, 4567, 4723, 5400); and from the representation of Jacob’s ten sons (who are meant by “with them,” that is, with whom Joseph saw Benjamin), as being truths in the natural (n. 5403, 5419, 5427, 5458, 5512); and from the representation of Benjamin, as being the intermediate (see n. 5411, 5413, 5443). That this is here called a spiritual intermediate is because the truths represented by Jacob’s ten sons were now to be conjoined with the truth from the Divine which is “Joseph,” and this conjunction is not effected without an intermediate which is spiritual; and therefore when this intermediate was perceived, it immediately follows that “Joseph said to him that was over his house, Bring the men to the house, and slaying slay, and make ready; for the men shall eat with me at noon,” by which is signified that they would be introduced and conjoined because with the intermediate.
[2] What the spiritual is relatively to the natural must be further told in a few words, because most of those who are in the Christian world are so ignorant of what the spiritual is that when they hear the term they hesitate, and say to themselves that no one knows what it is. In its essence with man the spiritual is the very affection of good and truth for the sake of good and truth, and not for the sake of self, and also the affection of what is just and fair for the sake of what is just and fair, and not for the sake of self. When a man feels in himself delight and pleasantness, and still more if he feels happiness and blessedness, from these affections, this is the spiritual in him, which comes not from the natural, but from the spiritual world or from heaven, that is, through heaven from the Lord. This then is the spiritual, which when it reigns in a man, affects and as it were tinges all that he thinks, wills, and does, and causes the thoughts and the acts of his will to partake of the spiritual, until at last these also become spiritual in him, as when he passes out of the natural into the spiritual world. In a word, the affection of charity and faith, that is, of good and truth, and the delight and pleasantness, and still more the happiness and blessedness thence derived, which are felt inwardly in man and make him a man truly Christian, are the spiritual.
[3] That most men in the Christian world are ignorant of what the spiritual is, is because they make faith and not charity the essential of the church. Consequently as those few who are concerned about faith think little if at all about charity or know what it is, therefore as there is no knowledge, there is no perception of the affection which is of charity; and he who is not in the affection of charity cannot possibly know what the spiritual is. Especially is this true at the present day, when scarcely anyone has any charity, because it is the last time of the church. But be it known that in a general sense the “spiritual” means the affection both of good and of truth, and therefore heaven is called the spiritual world, and the internal sense of the Word the spiritual sense; but specifically that which is of the affection of good is called the celestial, and that which is of the affection of truth is called the spiritual.

AC (Potts) n. 5640 5640. And he said to him that was over his house. That this signifies to that which is of the external church, is evident from the representation of him that was over the house, as being the external church, when he who is in the house is the internal church (see n. 1795). And as in the internal sense the thing, and not the person, is regarded (see n. 5225, 5287, 5434), therefore by “him that was over the house” is signified that which is of the external church.

AC (Potts) n. 5641 5641. Bring the men to the house. That this signifies that the truths in the natural mind were to be introduced thither, is evident from the signification of “Jacob’s sons,” as being the truths of the church in the natural (see n. 5403, 5419, 5427, 5458, 5512). Their being introduced there is signified by “bringing the men to the house.”

AC (Potts) n. 5642 5642. And slaying slay and make ready. That this signifies through the goods of the exterior natural, is evident from the signification of “slaying,” as involving that which is slain-an ox, a bullock, a he-goat, or other cattle-as being the goods of the natural (that an “ox” and a “bullock” are the goods of the natural may be seen above, n. 2180, 2566, 2781, 2830); here the goods of the exterior natural, because through these they were now first introduced to conjunction; for his “bringing the men to Joseph’s house” signifies the first introduction into the good which is from the celestial of the spiritual (see below n. 5645). As the “bullock” and “ox” signified the goods of the natural, everything done in regard to them also signified this good, for the one involved the other.

AC (Potts) n. 5643 5643. For the men shall eat with me at noon. That this signifies that they will be conjoined when with the intermediate, is evident from the signification of “eating with,” as being to be communicated, conjoined and appropriated (n. 2187, 2343, 3168, 3513, 3596, 3832). And because they were with the spiritual intermediate, which is “Benjamin” (n. 5639), it is said “at noon;” for “noon” signifies a state of light, thus the spiritual state which comes through the intermediate (n. 1458, 3708).

AC (Potts) n. 5644 5644. And the man did as Joseph said. That this signifies bringing it about, is evident without explication.

AC (Potts) n. 5645 5645. And the man brought the men to Joseph’s house. That this signifies the first introduction into the good which is from the celestial of the spiritual, is evident from the signification of “bringing,” as being introduction (as above, n. 5641); from the signification of “Jacob’s sons,” as being the truths of the church in the natural (see n. 5403, 5419, 5427, 5428, 5512); from the signification of a “house,” as being good (n. 3652, 3720, 4982), and hence also the church (n. 3720), for the church is the church from good; and from the representation of Joseph, as being the celestial of the spiritual (of which often above). From this it is plain that by “the man’s bringing the men to Joseph’s house” is signified that the truths in the natural were to be introduced into the good which is from the celestial of the spiritual. That the first introduction is what is signified, is because they now only ate with Joseph, and did not know him. By this is signified a general conjunction, which is the first introduction; for truth from the Divine then flows in generally, and is not discerned. But when the truth which flows in is observed, there is then a second conjunction, which is signified by Joseph’s manifesting himself to his brethren, as related in a subsequent chapter (Gen. 45).

AC (Potts) n. 5646 5646. Verses 18-23. And the men were afraid because they were brought to Joseph’s house; and they said, Over the word of the silver that was returned in our bags in the beginning are we brought; to roll down upon us, and to cast himself upon us, and to take us for servants, and our asses. And they came near to the man that was over Joseph’s house, and they spoke unto him at the door of the house, and said, In me, my lord, in coming down we came down in the beginning to buy food; and it came to pass when we came to the inn and we opened our bags, and behold everyone’s silver in the mouth of his bag, our silver in its weight; and we have brought it back in our hand. And other silver have we brought down in our hand to buy food; we know not who put our silver in our bags. And he said, Peace be to you, fear not; your God, and the God of your father, gave you a hidden gift in your bags; your silver came to me. And he brought Simeon out unto them. “And the men were afraid,” signifies a drawing back; “because they were brought to Joseph’s house,” signifies because the truths that belonged to the natural were to be adjoined and subjected to the internal; “and they said, Over the word of the silver that was returned in our bags in the beginning are we brought,” signifies because truth in the exterior natural appears to be given gratuitously, they were therefore to be in subjection; “to roll down upon us and to cast himself upon us,” signifies that on this account they were to be reduced under absolute power; “and to take us for servants and our asses,” signifies until whatever is in either natural be as nothing; “and they came near to the man that was over Joseph’s house,” signifies the doctrinals of the church; “and they spoke unto him at the door of the house,” signifies taking counsel of them about introduction; “and said, In me, my lord,” signifies a testifying; “in coming down we came down in the beginning to buy food,” signifies a disposition to procure good for truths; “and it came to pass when we came to the inn and we opened our bags,” signifies introspection into the exterior natural; “and behold everyone’s silver in the mouth of his bag,” signifies that it was clearly seen that truths had been given as it were gratuitously; “our silver in its weight,” signifies truths according to each one’s state; “and we have brought it back in our hand,” signifies that what had been given gratuitously would be in submission as far as possible; “and other silver have we brought down in our hand to buy food,” signifies that there is a disposition to procure good by means of truth from another source; “we know not who put our silver in our bags,” signifies non-belief, from ignorance of the source of truth in the exterior natural; “and he said, Peace be to you, fear not,” signifies that it is well, let them not despair; “your God, and the God of your father,” signifies the Lord’s Divine Human; “gave you a hidden gift in your bags,” signifies that it was from Him without any prudence of theirs; “your silver came to me,” signifies that it will seem as truth procured by them; “and he brought Simeon out unto them,” signifies that he adjoined will to truths.

AC (Potts) n. 5647 5647. And the men were afraid. That this signifies a drawing back, is evident from the signification of “being afraid,” as here being a drawing back, namely, from conjunction with the internal. Fear arises from various causes, as from danger of loss of life, of gain, honor, and reputation, also of being brought into some servitude and thus losing freedom and with it the life’s delight. This is the subject treated of in what now follows; for they were afraid lest they should be adjoined to the internal, and thereby lose their own, and with it their freedom, and with freedom the life’s delight, because this depends on freedom. This is the reason why by “the men were afraid” is signified a drawing back lest they should be adjoined. Here in few words it must be told in advance how the case is with this conjunction, that is, the conjunction of the external or natural man with the internal or spiritual. The external or natural man reigns from life’s earliest age, and knows not that there is an internal or spiritual man. When therefore the man is being reformed and from being natural or external is beginning to become spiritual or internal, the natural at first rebels, for it is taught that the natural man is to be subjugated, that is, that all its concupiscences together with the things that confirm them are to be rooted out. Hence when the natural man is left to itself, it thinks that in this way it would utterly perish; for it knows no otherwise than that the natural is everything, and it is wholly ignorant that in the spiritual there are things immeasurable and unutterable; and when the natural man so thinks, it draws back and is not willing to be subjected to the spiritual. This is what is here meant by their “fear.”

AC (Potts) n. 5648 5648. Because they were brought to Joseph’s house. That this signifies because the truths that belong to the natural were to be adjoined and subjected to the internal, is evident from the signification of “being brought to Joseph’s house,” as being to be conjoined and subjected to the internal; for by Joseph is represented the internal, because he represents truth from the Divine, or the celestial of the spiritual (see n. 5307, 5331, 5332, 5417, 5469); and by a “house” is signified man’s internal as well as his external (n. 3128, 3538, 4973, 5023), here the internal, as it is called “Joseph’s house;” and by “being brought” (namely, to the internal) is signified to be adjoined, and therefore to be subjected. The reason is that when the natural is adjoined to the internal, it is then subjected to it; for the command which had before belonged to the natural man, then becomes the spiritual man’s; of which command, of the Lord’s Divine mercy more will be said in the following pages.
[2] A few words must here be added in regard to the internal sense. The internal sense of the Word is especially for those who are in the other life. When those who are there are with a man who is reading the Word, they perceive it according to the internal sense, and not according to the external; for they understand no human words, but only the sense of the words, and this not according to the man’s natural thoughts, but according to their thoughts which are spiritual. Into this spiritual sense the natural sense that is with the man is at once transmuted, just as one turns the language of another into his own which is different, doing it in an instant. So is the sense of natural human thought turned into spiritual, for spiritual language or speech is proper to the angels, and natural language or speech to men. That there is so sudden a change of as it were one language into the other, is because there is a correspondence of each and all things in the natural world with those in the spiritual world.
[3] Now as the internal sense of the Word is chiefly for those who are in the spiritual world, therefore such things are here mentioned in the internal sense as are for them, and as are pleasant and delightful to them. Yet the more interior such things are, the more remote are they from the apprehension of men to whom only those things which are of the world and the body are pleasant and delightful; and when this is the case, they hold in contempt the spiritual things that belong to the internal sense, and also loathe them. Let everyone explore within himself whether the things contained in the internal sense of the verses that now follow are worthless and distasteful to him, when yet they are what the angelic societies take the greatest delight in. From this it may be plain to one who reflects what a difference there is between the delights of men and the delights of angels, and also in what things the angels vest wisdom, and in what men vest it – that the angels vest wisdom in such things as man thinks worthless and holds in aversion, and that man vests wisdom in such things as the angels care nothing about, and many in such things as the angels reject and shun.

AC (Potts) n. 5649 5649. And they said, Over the word of the silver that was returned in our bags in the beginning are we brought. That this signifies that because truth in the exterior natural appears to be given gratuitously, they were therefore to be in subjection, is evident from the signification of the “silver being returned,” as being truth bestowed gratuitously, (see n. 5530, 5624); from the signification of a “bag,” as being the threshold of the exterior natural (n. 5497); and from the signification of “being brought,” as being to be adjoined or subjected (as shown just above, n. 5648).
[2] The case herein is this. As it was perceived that the truths of memory-knowledge in the exterior natural were given gratuitously, and would therefore be enticed to conjoin themselves with the internal, and thereby be in subjection to it, they would as just said be deprived of their freedom, and thereby of all the delight of life. That this is the case, namely, that it is perceived that truths of memory-knowledge are bestowed gratuitously, and this in the natural mind whether exterior or interior, is quite unknown to man. The reason is that he is in no such perception; for he does not at all know what is bestowed on him gratuitously, still less what is stored up in the exterior natural, and what in the interior. The reason why he has not this perception is usually because worldly and earthly things are dear to him, and not celestial and spiritual things; and therefore he does not believe in any influx through heaven from the Lord, thus not at all that anything is given him; when yet all the truth that he rationally infers from memory-knowledges, and supposes to be of his own ability, is such as is given him. Still less can man perceive whether it is placed in the exterior natural or in the interior, because he is ignorant that the natural is twofold, namely the outer which draws near to the external senses, and the inner which draws back from them and turns to the rational.
[3] As man knows nothing about either the one or the other, he can therefore have no perception about such things; for the knowledge of a thing must come first in order that there may be a perception of it. Yet the angelic societies know and perceive these things well and clearly, not only what is bestowed on them gratuitously, but also where it is, as may be seen from the following experience. When any spirit who is in good, and hence in ability, comes into an angelic society, he comes at the same time into all the memory-knowledge and intelligence the society has, and in which he had not been before; and he then knows no otherwise than that he had known and understood it so before, and from himself. But when he reflects, he perceives that it is gratuitously bestowed on him through that angelic society by the Lord; and he also knows from the angelic society where it is, whether in the exterior or in the interior natural. For there are angelic societies that are in the exterior natural, and there are others that are in the interior natural. Yet the natural which belongs to them is not such a natural as man has; but it is a spiritual natural, which has become spiritual by having been conjoined and subjected to the spiritual.
[4] From all this it is evident that the things here related in the internal sense take place actually so in the other life, namely, that they perceive what is given them gratuitously, as well as where it is stored up, although man at this day knows nothing of such things. But in ancient times they who were of the church knew such things, being taught them by their memory-knowledges and by their doctrinals. They were interior men; but since those times men have become successively more external, insomuch that at this day they are in the body, thus in the outermost. A sign of this is that they do not even know what the spiritual and the internal are, nor believe in their existence. Nay, to such an outermost in the body have they gone away from interior things, that they do not even believe that there is a life after death, nor that there is a heaven or a hell. Nay, by receding from interior things they have gone to such an outermost, and have become so stupid in spiritual things, as to believe that man’s life is like that of beasts, and therefore that man will die in like manner; and strange to say the learned believe so more than the simple, and anyone who believes differently is accounted by them a simpleton.

AC (Potts) n. 5650 5650. To roll down upon us and to cast himself upon us. That this signifies that on this account they were to be reduced under absolute power, is evident from the signification of “rolling down upon” anyone, as being to present him as culpable; and from the signification of “casting one’s self upon” anyone, as being to reduce him under power, here absolute power, for it follows “and to take us for servants, and our asses.” The case herein is that before the natural man is conjoined with the spiritual, or the external with the internal, he is left to think whether he desires to get rid of the concupiscences arising from the love of self and of the world, together with the things by which he has defended them, and to yield the command to the spiritual or internal man. He is left to think this in order that he may be free to choose what he will. When the natural man apart from the spiritual thinks about this, he rejects it; for he loves his concupiscences because he loves himself and the world. Hence he becomes anxious, and supposes that if these were got rid of he would have no life left, for he vests everything in the natural or external man; or supposes that afterward he could do nothing of himself, and all that he would think, will, and do, would flow in through heaven, thus that he would not be his own master any longer. When the natural man on being left to himself is in this state, he draws back and resists. But when some light flows into his natural through heaven from the Lord, he begins to thinks differently, namely, that it is better for the spiritual man to have the supremacy, because thereby he can think and will what is good, and so can come into heaven, but not if the natural man were to rule. And when he reflects that all the angels in the universal heaven are of this character, and that they are consequently in unspeakable joy, he then fights with the natural man, and at last desires it to be subordinated to the spiritual man. In this state is the man placed who is to be regenerated, in order that he may be in freedom to turn whither he will; and so far as he turns to this in freedom, so far he is being regenerated. All this is treated of here in the internal sense.

AC (Potts) n. 5651 5651. And take us for servants, and our asses. That this signifies until whatever is in both naturals be as nothing, is evident from the representation of Jacob’s ten sons, who say this of themselves, as being truths in the natural (see n. 5403, 5419, 5427, 5458, 5512); and from the signification of “servants,” as being things of slight importance (n. 2541), here of none at all (of which in what follows); and from the signification of “asses,” as being things in the natural which are memory-knowledges (n. 5492), here in the exterior natural, because the truths signified by “Jacob’s sons” are in the interior natural.
[2] In regard to whatever is in both naturals being as nothing the case is this. In order that a man may become spiritual, his natural must become as nothing, that is, be able to do nothing whatever of itself, because insofar as the natural is able of itself, so far the spiritual is not able; for the natural has imbibed from infancy nothing else than the things of the cupidities of self and of the world, thus those which are contrary to charity. These evils prevent the influx of good through the internal man from the Lord, for whatever flows in is turned in the natural into evil, the natural being the plane in which the influx terminates. And therefore unless the natural (that is, the evil and falsity which have formed it) becomes as nothing, good cannot possibly flow in through heaven from the Lord. It has no abiding place, but is dissipated; for it cannot stay in evil and falsity. It is for this reason that the internal is closed so long as the natural does not become as nothing. This also is known in the church from the doctrine that the old man must be put off in order that the new may be put on.
[3] Regeneration is nothing else than that the natural be subjugated, and the spiritual obtain the dominion; and the natural is subjugated when it is reduced to correspondence. When the natural has been reduced to correspondence, it does not react any more, but acts as it is commanded, and obeys the spiritual, almost as the acts of the body obey the behest of the will, and as the speech, together with the expression of the face, conforms to the influx of the thought. From this it is plain that for a man to become spiritual the natural must needs become as nothing whatever in respect to willing.
[4] But be it known that it is the old natural that must become as nothing, because this has been formed from evils and falsities; and when it has become as nothing the man is then gifted with a new natural, which is called the spiritual natural-spiritual from the fact that the spiritual is what acts through it, and manifests itself through it, as the cause through the effect. It is known that the cause is everything of the effect. Hence the new natural in its thinking, willing, and producing effect, is nothing else than the representative of the spiritual. When this comes to pass the man receives good from the Lord; and when he receives good he is gifted with truths; and when he is gifted with truths he is perfected in intelligence and wisdom; and when he is perfected in intelligence and wisdom he is blessed with happiness to eternity.

AC (Potts) n. 5652 5652. And they came near to the man that was over Joseph’s house. That this signifies the doctrinals of the church, is evident from the signification of the “man over Joseph’s house,” as being that which is of the external church (of which above, n. 5640), thus doctrine, for this is of the church. Moreover, by “man” is signified truth, and thus doctrine (n. 3134), and by a “house,” the church (see n. 1795), and as “Joseph” is the internal (n. 5469), “Joseph’s house” is the internal church. Doctrine from the Word is what is over this house, in being of service and in ministering.

AC (Potts) n. 5653 5653. And they spoke unto him at the door of the house. That this signifies taking counsel of them about introduction, is evident from the signification of “speaking to the man over Joseph’s house,” as being to take counsel of them, namely, of doctrinals; and from the signification of the “door of the house,” as being introduction (see n. 2356, 2385), here from the natural or external man to the spiritual or internal, which is the subject treated of. As this is signified, it is not said in the original “at the door of the house,” but “the door of the house.”

AC (Potts) n. 5654 5654. And said, In me, my lord. That this signifies a testifying, is evident from this very form of speech, as being one of testifying, namely, that they will tell the truth about the silver that was found in the mouth of everyone’s bag.

AC (Potts) n. 5655 5655. In coming down we came down in the beginning to buy food. That this signifies a disposition to procure good for truths, is evident from the signification of “coming down,” as being a disposition or an intention; for he who comes down or betakes himself anywhere, does so from a disposition, here to procure good for truths, signified by “to buy food;” for by “buying” is signified procuring and appropriating (n. 5374, 5397, 5406, 5414, 5426), and by “food,” the good of truth (n. 5340, 5342), here good for the truths represented by Jacob’s sons, who say this of themselves.

AC (Potts) n. 5656 5656. And it came to pass when we came to the inn and we opened our bags. That this signifies introspection into the exterior natural, is evident from the signification of an “inn,” as being the exterior natural in general (see n. 5495); and from the signification of “opening,” as being introspection, for he who opens does so for the sake of looking in; and from the signification of a “bag,” as being specifically the exterior natural (n. 5497).

AC (Potts) n. 5657 5657. And behold everyone’s silver in the mouth of his bag. That this signifies that it was clearly seen that truths had been given as it were gratuitously, is evident from the signification of “everyone’s silver in his bag,” as being truths given gratuitously (see n. 5530, 5624). It is similar with “everyone’s silver in the mouth of his bag,” with the difference that by this are signified the truths that had been given gratuitously, and that had been stored up in the threshold of the exterior natural; for by the “mouth of the bag” is signified the threshold of the exterior natural (n. 5497). As it were given gratuitously is here signified because they are in a state of doubt as to whether they would be willing to be conjoined with the internal and become as nothing; and when anyone is in a state of doubt, he feels doubtful also about the truths which confirm.

AC (Potts) n. 5658 5658. Our silver in its weight. That this signifies truths according to each one’s state, is evident from the signification of “silver,” as being truth (see n. 1551, 2954); and from the signification of “weight,” as being the state of a thing as to good (n. 3104); thus “truths according to each one’s state” is according to the good they are capable of receiving. Weights and measures are mentioned in many passages of the Word; yet in the internal sense they do not signify weights and measures; but weights signify the states of a thing as to good, and measures the states of a thing as to truth. So also do heaviness and extension; heaviness in the natural world corresponds to good in the spiritual world, and extension to truth. The reason is that in heaven, which is the source of correspondences, there is no heaviness and no extension, because there is no space. Things indeed appear heavy and extended among spirits; but these are appearances arising from states of good and truth in a higher heaven.
[2] That “silver” signifies truth was very well known in ancient times. Hence the ancients distinguished the several ages of the world from the first to the last into the golden, the silver, the copper, and the iron ages, to which they added an age of clay. They called those times the golden ages when there was innocence and wholeness, and when everyone did what was good from good, and what was just from justice. They called those times the silver ages when there was no longer innocence, but still a kind of wholeness that consisted not in doing good from good, but in doing truth from truth; and they gave the name of copper and iron to the ages which are yet lower.
[3] That they so designated these periods was not from comparison, but from correspondence; for the ancients knew that silver corresponds to truth, and gold to good, and this by communication with spirits and angels. For when good is spoken about in a higher heaven, there is an appearance of gold below among those who are beneath them in the first or lowest heaven; and when truth is spoken of, there is an appearance of silver; sometimes so that not only the walls of the rooms where they dwell sparkle with gold and silver, but also the very atmosphere. Tables of gold also, golden lampstands, and many other things, appear with the angels of the first or ultimate heaven who are in good from good; while to those who are in truth from truth, such objects appear of silver. Yet who at the present day knows that it was from their correspondence that the ancients called these the gold and silver ages? Indeed who at this day knows anything about correspondence? And he who does not know this, and still more he who makes pleasure and wisdom consist in disputing whether it is or is not so, cannot know the least of the countless things that belong to correspondence.

AC (Potts) n. 5659 5659. And we have brought it back in our hand. That this signifies that what had been given gratuitously would be in submission as far as possible, is evident from the signification of “bringing back,” as here being to submit; and from the signification of “in our hand,” as being as far as possible (of which above, n. 5624). Its having been given gratuitously is signified by the “silver in the mouth of the bag which they had brought back” (n. 5657).

AC (Potts) n. 5660 5660. And other silver have we brought down in our hand to buy food. That this signifies that there is a disposition to procure good by means of truth from another source, is evident from the signification of “silver,” as being truth (of which just above, n. 5657); and as by “silver” is signified truth, by the “other silver” is signified other truth, consequently truth from another source (as there is no genuine truth but that which is from the Lord, who bestows it gratuitously, so truth itself is from no other source); and from the signification of “bringing down,” as being a disposition for procuring, namely, the good of truth which is signified by the corn they were to buy. The historical sense of the letter implies that the other silver also came to Joseph to buy food from him, and therefore did not come from any other source. But the internal sense does not abide in the historical sense of the letter, for which it does not care, but abides in the subject that is being treated of; and the subject is, that if they were to be subjected as servants because some truths in the exterior natural had been bestowed gratuitously, they would procure good by means of truth from some other source. Such also is the series in the internal sense, for it is presently said, “We know not who put our silver in our bags,” by which is signified that they would not believe, because they did not know what was the source of the truth in the exterior natural.
[2] Something similar takes place in the other life with spirits who are being initiated into good by means of truths, and especially into this one-that all good and truth flow in from the Lord. When they perceive that everything they think and will flows into them, thus that they have no power to think and to will from themselves, they resist as much as they can, believing that if this were so they would have no life of their own, and thereby that all delight would perish, for they vest this in what is their own. Besides, if they cannot do good or believe truth of themselves, they suppose they should let go their hands, doing and thinking nothing from themselves, and should wait for influx.
They are permitted to think so, even to the extent of almost coming to the conclusion that they do not desire to receive good and truth from this source, but from some other by which there would not be such a loss of what is their own; and sometimes it is given them to inquire where they may find it. Yet afterward when they find it nowhere, those who are being regenerated come back, and in freedom choose to be led by the Lord in their willing and thinking. They are then informed that they will receive an own that is heavenly, such as angels have, and with this own, also blessedness and happiness to eternity.
[3] As regards the own that is heavenly, this comes forth from the new will that is given by the Lord, and differs from the man’s own in the fact that they who have it no longer regard themselves in each and all things they do, and in each and all things they learn or teach; but they then have regard to the neighbor, the public, the church, the Lord’s kingdom, and thereby to the Lord Himself. It is the ends of life that are changed. The ends that look to lower things, that is, to self and the world, are removed, and ends that look to higher things are substituted in their place. The ends of life are nothing else than the man’s life itself, for they are his very will and loves, because what a man loves he wills and has for his end. He who is gifted with an own that is heavenly is also in quietude and in peace; for he trusts in the Lord, and believes that nothing of evil will reach him, and knows that concupiscences will not infest him. And besides, they who are in the heavenly own are in freedom itself; for to be led by the Lord is freedom, because they are led in good, by good, to good. From this it is evident that they are in blessedness and happiness, for there is nothing that disturbs them, nothing of the love of self, consequently nothing of enmity, hatred, and revenge; nor is there anything of the love of the world, consequently nothing of fraud, of fear, of unrest.

AC (Potts) n. 5661 5661. We know not who put our silver in our bags. That this signifies non-belief, from ignorance of the source of truth in the exterior natural, is evident from the signification of “not knowing,” as being in the spiritual sense not believing or non-belief; from the signification of “who put,” as being ignorance from what source; from the signification of “silver,” as being truth (see n. 5658); and from the signification of a “bag,” as being the exterior natural (n. 5497).

AC (Potts) n. 5662 5662. And he said, Peace be to you, fear not. That this signifies that it is well, let them not despair, is evident from the signification of “peace,” as being to be well (of which in what follows); and from the signification of “fear not,” as being let them not despair. For the internal sense treats of a change of state, in that they no longer procure truths and through them good by their own power; but are presented with them from the Lord. And because they supposed that they would thus lose their own, thus freedom, and consequently all the delight of life, they were in despair, as is plain from what has gone before. Hence it is that “fear not” here signifies let them not despair; for fear arises from various causes (see n. 5647), and therefore also signifies various things. [2] That “peace” denotes it is well, is because it is the inmost, and hence the universally reigning thing, in each and all things in heaven; for peace in heaven is like spring on earth, or like the dawn, which does not affect us by sensible changes, but by a universal pleasantness that flows into everything that is perceived, and fills with this pleasantness not only the perception itself but also the several objects. At the present day scarcely anyone knows the meaning of “peace” where mentioned in the Word, as in the benediction, “Jehovah lift up His faces upon thee, and give thee peace” (Num. 6:26); and in other places. Almost everyone believes peace to be security from enemies, and also tranquillity at home and among companions. Such peace is not meant in this passage, but a peace which immeasurably transcends it – the heavenly peace just now spoken of. This peace can be bestowed on no one unless he is led by the Lord and is in the Lord, that is, in heaven where the Lord is all in all; for heavenly peace flows in when the cupidities arising from the love of self and the love of the world are taken away. These are what take peace away, for they infest man’s interiors, and at last cause him to make rest consist in unrest, and peace in annoyances, because his delight is in evils. So long as man is in these he cannot possibly know what peace is, nay, he so long believes that such peace is nothing; and if anyone says that it becomes perceptible when the delights from the love of self and the world are taken away, he laughs, because he makes peace consist in the delight of evil, which is the opposite of peace.
[3] Because such is the nature of peace, namely, the inmost of all happinesses and blessednesses, and hence the universal that reigns in them all, therefore the ancients used as a common form of speech the words, “Peace be unto you,” when they meant that it be well; and asked whether people “had peace” when they meant “Is it well?” See what has been said and shown above in regard to peace, namely: That peace in heaven is like spring and the dawn on earth (n. 1726, 2780): That peace in the supreme sense is the Lord, in the representative sense His kingdom, and that it is the Lord’s Divine affecting with good from the inmost (n. 3780, 4681): That all unrest is from evil and falsity, but peace from good and truth (n. 3170).

AC (Potts) n. 5663 5663. Your God, and the God of your father. That this signifies the Lord’s Divine Human may be seen from the fact that where “God” or “Jehovah” is mentioned in the Word, the Lord and no one else is meant (see n. 1343, 1736, 2921, 3035); and when it is said “your God and the God of your father” that is, the God of Israel and of Jacob and his sons, it means the Lord’s Divine Human, and indeed as to the Divine natural (n. 3305, 4286, 4570); for Israel represented the Lord as to the interior natural, Jacob as to the exterior, and his sons as to the truths in this natural.
[2] That the Lord was meant in the Word by “God” and “Jehovah” the Jewish Church did not know, nor does the Christian Church know it at this day. That the Christian Church has not known it is because it has distinguished the Divinity into three persons. But the Ancient Church which was after the flood, and above all the Most Ancient Church which was before the flood, understood by “Jehovah” and “God” no other than the Lord, and Him indeed as to His Divine Human. They also knew about the Divine Itself which is in the Lord, and which He calls His “Father” yet they were not able to think about that Divine Itself which is in the Lord, but about the Divine Human, and consequently could not be conjoined with any other Divine; for conjunction is effected through thought which is of the understanding and affection which is of the will, thus through faith and through love. For if we think of the Divine Itself, the thought falls as it were into a boundless universe, and thus is dissipated, whence there is no conjunction. It is otherwise when the Divine Itself is thought of as the Divine Human. And the ancients knew that they could not be saved unless they were conjoined with the Divine.
[3] Therefore it was the Divine Human that the Ancient Churches worshiped; and Jehovah also manifested Himself to them in the Divine Human. The Divine Human was the Divine Itself in heaven; for heaven constitutes one man, which is called the Grand Man, as has been heretofore shown at the end of the chapters. This Divine in heaven is none other than the Divine Itself, but in heaven it is as a Divine Man. This Man is what the Lord took on and made Divine in Him, and united it to the Divine Itself as it had been united from eternity; for from eternity there was a one. He did this because mankind could not otherwise have been saved; for it was no longer sufficient for the Divine Itself to be able, through heaven and thus through the Divine Human Itself there, to flow into human minds; wherefore the Divine Itself willed to unite the Divine Human to Itself actually by the Human taken on in the world. The one and the other is the Lord.

AC (Potts) n. 5664 5664. Gave you a hidden gift in your bags. That this signifies that it was from Him without any prudence of theirs, is evident from the signification of a “hidden gift,” as being the truth and good that are given by the Lord without the man’s knowing it; and from the signification of “silver brought back in the sacks or bags,” as being without any ability of theirs (see n. 5488, 5496, 5499). From this it is plain that by “gave you a hidden gift in your bags” is signified that from Him, namely from the Lord’s Divine Human, is truth and good in the natural without any ability of theirs; and because it is without their ability, it is without their prudence. The word “prudence” is used, because prudence corresponds to providence, and that which is of the Divine providence is not of man’s prudence.

5664a. Your silver came to me. That this signifies that it will seem as truth procured by them, is evident from the signification of “silver,” as being truth (n. 1551, 2954). Their “silver coming to him” means that they bought, and thus that they themselves procured; for “to buy” is to procure (n. 5655). Thus by “your silver came to me” is signified truth procured by them; but as the truth which is of faith is never procured by any man, but is instilled and given by the Lord, and yet seems as if acquired by man, it is said that it will seem as truth procured by them.
[2] It is known in the church that truth is instilled and given by the Lord; for it is taught that faith is not from man but from God; thus not only confidence, but also the truths of faith are from Him. Still it appears as if the truths of faith were procured by the man, for he is profoundly ignorant that they flow in, because he does not perceive it. The reason why he does not perceive it is that his interiors are closed, so that he cannot have perceptible communication with spirits and angels; and when the interiors are closed the man can know nothing whatever about influx.
[3] Be it known, however, that it is one thing to know the truths of faith, and quite another to believe them. They who merely know the truths of faith, charge their memory with them just as they do with the facts of any other branch of knowledge. These truths man can procure for himself without such an influx, but they have no life, as is plain from the fact that an evil man, even the worst, can know the truths of faith just as much as an upright and pious man. But as before said with the evil these truths have no life; for when an evil man brings them forth he regards in everyone of them either self-glory or gain; so that it is the love of self and of the world that inflates them and makes a sort of life; but it is such life as there is in hell, which is called spiritual death. Hence it is that when he brings them forth, he brings them forth from the memory, and not from the heart, whereas he who believes the truths of faith brings them forth from the heart at the same time as from the lips; for with him the truths of faith are so deeply rooted in as to have their root in the outer memory, and to grow from there toward what is interior or higher, like fruit-bearing trees; and like trees they deck themselves with leaves, and at last with blossoms, for the sake of the end of bearing fruit. So it is with such a man.
[4] He also aims at nothing else through the truths of faith than uses, which are the practices of charity, which to him are the fruits. These are the truths which man cannot procure for himself, even in the smallest degree; but they are gratuitously bestowed on him by the Lord, and this in every moment of his life, nay, if he will believe it, without number in every moment. But as man is of such a nature as to have no perception of their flowing in, for as before said if he had the perception he would resist, because he would believe that he would then lose his own, and with his own his freedom, and with his freedom his delight, and would thus become a thing of nought, it is therefore brought about that man does not know but that he procures truths of himself. This then is what is meant by saying that it will seem as truth procured by them. Moreover, in order that a heavenly own and heavenly freedom may be bestowed on man, he must needs do good as of himself and think what is true as of himself; but when he reflects he should acknowledge that these are from the Lord (see n. 2882, 2883, 2891).

AC (Potts) n. 5665 5665. And he brought Simeon out unto them. That this signifies that he adjoined will to truths, is evident from the representation of Simeon, as being faith in the will, or the will to do the truth which is of faith (see n. 3869-3872, 4497, 4502, 4503, 5482); and from the representation of the sons of Jacob, who are they unto whom he brought out Simeon, as being the truths of the church in the natural (n. 5403, 5419, 5427, 5458, 5512). From this it is plain that his “bringing Simeon out unto them” signifies that he adjoined will to truths.

AC (Potts) n. 5666 5666. Verses 24-28. And the man brought the men to Joseph’s house, and gave waters, and they washed their feet; and he gave their asses provender. And they made ready the present against Joseph came at noon; for they heard that they should eat bread there. And Joseph came to the house, and they brought him the present which was in their hand to the house, and bowed down themselves to him to the earth. And he asked them to peace, and said, Is there peace to your father, the old man of whom ye spoke? Is he yet alive? And they said, There is peace to thy servant our father; he is yet alive. And they bent themselves and bowed themselves down. “And the man brought the men to Joseph’s house,” signifies initiation to conjunction with the internal; “and gave waters,” signifies a general influx of truth from the internal; “and they washed their feet,” signifies a consequent purifying of the natural; “and he gave their asses provender,” signifies instruction concerning good; “and they made ready the present,” signifies instilling; “against Joseph came at noon,” signifies until the internal should be present with light; “for they heard that they should eat bread there,” signifies a noticing that good would be adjoined to truths; “and Joseph came to the house,” signifies the presence of the internal; “and they brought him the present which was in their hand to the house,” signifies instilling as far as possible; “and bowed down themselves to him to the earth,” signifies humiliation; “and he asked them to peace,” signifies perception that it is well; “and said, Is there peace to your father, the old man of whom ye spoke,” signifies also with spiritual good; “is he yet alive,” signifies that it has life; “and they said, There is peace to thy servant our father,” signifies a noticing therefrom of the natural that it is well with the good from which it comes; “he is yet alive,” signifies and that it has life; “and they bent themselves and bowed themselves down,” signifies outward and inward humiliation.

AC (Potts) n. 5667 5667. And the man brought the men to Joseph’s house. That this signifies initiation to conjunction with the internal, is evident from the signification of “bringing the men to Joseph’s house,” as being to adjoin to the internal the truths belonging to the natural (of which above, n. 5648). That initiation to conjunction is signified, is clear from what follows-that they ate there, and that Joseph did not then manifest himself to them; by which is signified a general influx, which is now described, and which also is initiation.

AC (Potts) n. 5668 5668. And gave waters. That this signifies a general influx of truth from the internal, is evident from the signification of “waters,” as being truth (see n. 2702, 3058, 3424, 4976), and indeed truth in general. Hence “giving waters” signifies a general influx of truth. That it is from the internal, is because it was in Joseph’s house (n. 5667). A general influx of truth is the enlightenment which gives the capacity of apprehending and understanding truth. This enlightenment is from the light of heaven that is from the Lord, which light is nothing else than the Divine truth (see n. 2776, 3138, 3167, 3195, 3223, 3339, 3485, 3636, 3643, 3993, 4302, 4413, 4415, 5400).

AC (Potts) n. 5669 5669. And they washed their feet. That this signifies a consequent purifying of the natural, is evident from the signification of “washing the feet,” as being the purifying of the natural (see n. 3147).

AC (Potts) n. 5670 5670. And he gave their asses provender. That this signifies instruction concerning good, is evident from the signification of “giving provender,” as being to instruct in good; for by “provender” is signified the good of the truths of memory-knowledges (see n. 3114); and by “giving provender,” which is “feeding,” is signified to instruct in this good (that “feeding” is instructing, see n. 5201; and by “asses” are signified memory-knowledges, see n. 5492). From this it is plain that by “giving asses provender” is signified instruction about the good of memory-knowledges. The good of memory-knowledges is the delight from the truths of these knowledges. The truths of memory-knowledges are most general truths, which appear in the natural light which is from the light of the world; but in order that they may appear (that is, as being truths), there must be a general influx from the internal (n. 5668). This is the enlightenment from the light of heaven.

AC (Potts) n. 5671 5671. And they made ready the present. That this signifies instilling, is evident from the signification of a “present,” as being to obtain favor (see n. 5619); thus “to make ready the present” is instilling.

AC (Potts) n. 5672 5672. Against Joseph came at noon. That this signifies until the internal should be present with light, is evident from the signification of “against he came” as being when it should be present; from the representation of Joseph, as being the internal (see n. 5648); and from the signification of “noon,” as being a state of light (n. 1458, 3195, 3708). That “noon” denotes a state of light is because the times of day, as morning, noon, and evening, correspond to the enlightenments in the other life, and the enlightenments there are those of intelligence and wisdom, for in the light of heaven there is intelligence and wisdom. There are alternations of enlightenment there, like morning, noon, and evening on earth. The states of shade, like those of evening, do not arise from the sun there, that is, the Lord, who is always giving light, but from the angels’ own, for insofar as they are let into their own they come into a state of shade or evening, and insofar as they are lifted out of their own into a heavenly own, they come into a state of light. From this it is plain why noon corresponds to a state of light.

AC (Potts) n. 5673 5673. For they heard that they should eat bread there. That this signifies a noticing that good would be adjoined to truths, is evident from the signification of “hearing,” as being a noticing (see n. 5017); from the signification of “eating,” as being to be appropriated and conjoined (see n. 2187, 3168, 3513, 3596, 3832, 5643); and from the signification of “bread,” as being the good of love (see n. 2165, 2177, 2187, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976).

AC (Potts) n. 5674 5674. And Joseph came to the house. That this signifies the presence of the internal, is evident from the signification of “coming to the house,” as being to be at hand, or presence (as above, n. 5672); and from the representation of Joseph, as being the internal (n. 5648).

AC (Potts) n. 5675 5675. And they brought him the present which was in their hand to the house. That this signifies instilling as far as possible, is evident from the signification of the “present” that was given to kings and priests, as being to obtain favor; thus also instilling (of which just above, n. 5671); and from the signification of being “in their hands,” as being as far as possible (of which also above, n. 5624, 5659).

AC (Potts) n. 5676 5676. And bowed down themselves to him to the earth. That this signifies humiliation, is evident from the signification of “bowing down to the earth,” as being to humble one’s self (n. 2153, and also below, n. 5682).

AC (Potts) n. 5677 5677. And he asked them to peace. That this signifies perception that it is well, is evident from the signification of “asking,” as being to perceive another’s thought (n. 5597); and from the signification of “peace,” as being to be well (see n. 5662).

AC (Potts) n. 5678 5678. And said, Is there peace to your father, the old man of whom ye spoke? That this signifies also with spiritual good, is evident from the signification of “peace,” as being to be well (as above, n. 5677); and from the representation of Israel, who is the “father” here, as being spiritual good (n. 3654, 4286, 4598).

AC (Potts) n. 5679 5679. Is he yet alive? That this signifies that it has life, is evident from the signification of “living,” as being spiritual life (see n. 5407).

AC (Potts) n. 5680 5680. And they said, There is peace to thy servant our father. That this signifies a noticing therefrom of the natural that it is well with the good from which it comes, is evident from the signification of “saying,” as being to perceive (see n. 1898, 1919, 2080, 2619, 2862, 3395, 3509); from the signification of “peace,” as being to be well (see n. 5662, 5677); and from the representation of Israel, as being spiritual good (of which just above, n. 5678). This good is called “father,” because from it as from a father are the truths and goods in the natural which are represented by his ten sons; and because the truths and goods in the natural are represented by them, the natural also is signified by them; for the natural is the containant, and the truths and goods therein are the contents, which make a one. From this it is plain that by their saying “there is peace to thy servant our father,” is signified a noticing therefrom of the natural that it is well with the good from which it comes. It is called a noticing therefrom, namely, from the internal, which is represented by Joseph (n. 5648), because all the perception of the natural comes from the spiritual, and because from the spiritual, it comes from the internal, that is, through the internal from the Lord. The natural never has any perception, nor even any life of thought and affection, except what comes from the spiritual; for in the natural all things are of themselves dead, but they are vivified by influx from the spiritual world, that is, through the spiritual world from the Lord. In the spiritual world all things live from the light which is from the Lord; for in this light is wisdom and intelligence. That here there is signified a noticing therefrom, or from the internal in the natural, follows also from what has been said above (n. 5677).

AC (Potts) n. 5681 5681. He is yet alive. That this signifies, and that it has life, is evident from what was adduced just above (see n. 5679; compare also n. 5407).

AC (Potts) n. 5682 5682. And they bent themselves and bowed themselves down. That this signifies outward and inward humiliation, is evident from the signification of “bending themselves,” as being outward humiliation; and from the signification of “bowing themselves down,” as being inward humiliation; for bending is a less degree of bowing down, and therefore it denotes outward humiliation; and bowing down is a greater degree, and therefore it denotes inward humiliation. Moreover, “bending” denotes the humiliation of truth, that is, of those who are in truth, thus of the spiritual; and “bowing down” denotes the humiliation of good, that is, of those who are in good, thus of the celestial. In this case also “bending” is outward humiliation, and “bowing down” inward; for they who are in good are more interior men than those who are in truth. These things are what are contained in the internal sense of this period. Most of them have been unfolded simply as to the significations of the words, for the reason that they are such as have been previously unfolded.

AC (Potts) n. 5683 5683. Verses 29-34. And he lifted up his eyes, and saw Benjamin his brother, his mother’s son, and said, Is this your youngest brother, of whom ye spoke unto me? And he said, God be gracious unto thee, my son. And Joseph made haste, for his compassions were moved toward his brother; and he sought to weep, and he came to the bed-chamber, and wept there. And he washed his faces, and went out, and he restrained himself and said, Set on bread. And they set on for him alone, and for them alone, and for the Egyptians, who did eat with him, alone; because the Egyptians cannot eat bread with the Hebrews; because this is an abomination to the Egyptians. And they sat before him, the firstborn according to his birthright, and the youngest according to his youth; and the men were amazed, everyone at his companion. And he brought out portions from his faces unto them; and he multiplied Benjamin’s portion above the portions of them all, five measures. And they drank and drank largely with him. “And he lifted up his eyes,” signifies reflection; “and saw Benjamin,” signifies a noticing of the intermediate “his brother, his mother’s son,” signifies the internal from the natural, as from a mother; “and said,” signifies perception; “Is this your youngest brother, of whom ye spoke unto me?” signifies the one born after all, as was also known to them; “and he said, God be gracious unto thee, my son,” signifies that the Divine is also with the spiritual of the celestial, which is the intermediate, because it proceeds from the celestial of the spiritual, which is truth from the Divine; “and Joseph made haste,” signifies from the inmost; “for his compassions were moved,” signifies mercy from love; “toward his brother,” signifies toward the internal from itself; “and he sought to weep,” signifies the effect of mercy from love; “and he came to the bed chamber, and wept there,” signifies in itself, not apparently; “and he washed his faces,” signifies that it is so arranged; “and went out,” signifies by removal; “and he restrained himself,” signifies by concealment; “and said, Set on bread,” signifies perception of conjunction through the intermediate with truths in the natural; “and they set on for him alone, and for them alone,” signifies outward appearance that the internal was as if separated from them; “and for the Egyptians, who did eat with him, alone,” signifies separation of the memory-knowledges that are in inverted order; “because the Egyptians cannot eat bread with the Hebrews,” signifies that they could not possibly be conjoined with the truth and good of the church; “because this is an abomination to the Egyptians,” signifies that they are in opposition; “and they sat before him,” signifies that they were set in order by his presence; “the firstborn according to his birthright, and the youngest according to his youth,” signifies according to the order of truths under good; “and the men were amazed, everyone at his companion,” signifies a change of state of each one among them; “and he brought out portions from his faces unto them,” signifies goods applied to each one from mercy; “and he multiplied Benjamin’s portion above the portions of them all,” signifies good for the intermediate above the goods for the truths in the natural; “five measures,” signifies much increased; “and they drank,” signifies the application of truths under good; “and drank largely with him,” signifies abundantly.

AC (Potts) n. 5684 5684. And he lifted up his eyes. That this signifies reflection, is evident from the signification of “lifting up the eyes,” as being thought and attention (see n. 2789, 2829, 4339), and also observation (n. 4086). Thus it denotes reflection; for to reflect is to concentrate the intellectual sight, and to observe whether a thing is so, and then that it is so.

AC (Potts) n. 5685 5685. And saw Benjamin. That this signifies a noticing of the intermediate, is evident from the signification of “seeing,” as being to understand and notice (see n. 2150, 2325, 3764, 3863, 4403-4421, 4567, 4723, 5400); and from the representation of Benjamin, as being the intermediate (see n. 5411, 5413, 5443, 5639).

AC (Potts) n. 5686 5686. His brother, his mother’s son. That this signifies the internal from the natural as from a mother, is evident from the representation of Benjamin, who is here the “brother” and “mother’s son,” as being the internal (see n. 5469); and as he is the intermediate he therefore comes forth from the celestial of the spiritual, which is “Joseph,” as from a father, and from the natural as from a mother; for he must partake of both in order to serve as an intermediate. This then is what is meant by the internal from the natural as from a mother. And because the celestial of the spiritual, which is “Joseph,” in like manner came forth from the natural as a mother, but from the Divine as a father, Benjamin is therefore called his “brother, the son of his mother,” as indeed he was by birth. And presently he is called also his “son.” The Lord, who is meant here by “Joseph” in the supreme sense, calls everyone a “brother” who has anything of the good of charity from the Lord. He is also called the “son of His mother,” but then by “mother” is meant the church.

AC (Potts) n. 5687 5687. And said. That this signifies perception, is evident from the signification of “saying” in the historicals of the Word, as being perception (of which often above). That “saying” is perceiving, is because in heaven the very thoughts from which the speech comes are perceived, otherwise than is the case in the world. Hence it is that “perceiving” in the spiritual sense is “speaking” or “saying” in the literal, or what is the same, the natural sense.

AC (Potts) n. 5688 5688. Is this your youngest brother, of whom ye spoke unto me? That this signifies the one born after all, as was also known to them, is evident from the signification of the “youngest brother,” as being the one born after all (of which in what follows); and from the signification of the words “of whom ye spoke unto me,” as being what was perceived by them. (That “to speak” denotes what is perceived, thus what is known, may be seen just above, n. 5687.) That Benjamin is here called, as he was, their “youngest brother,” that is, the one born after all or the youngest in birth, is because it is similar in the spiritual sense with the intermediate which Benjamin represents; for the intermediate is born in man last of all, because when a man is born spiritually, that is, when he is reborn, his rational, which is the internal human, is first regenerated by the Lord, and afterward his natural (see n. 3286, 3288, 3321, 3493, 4612); and as the intermediate partakes of both (of the rational made spiritual, or made new, and also of the natural), and as it cannot take anything from the natural unless this also is made new, therefore the intermediate cannot be born till afterward, and indeed according to the degree in which the natural is being regenerated.
[2] All things that are related in the Word of Jacob’s sons had so come to pass of Providence, in order that the Word might be written about them and their descendants, and might contain within it heavenly things, and in the supreme sense Divine things, which they would represent in actual life. So also was it with Benjamin, who being born last, would therefore represent the intermediate between the internal and the external, or between the celestial of the spiritual which the Lord had in the world, and the natural which the Lord also had and was to make Divine.
[3] All that is related of Joseph and his brethren represents in the supreme sense the glorifying of the Lord’s Human, that is, how the Lord made the Human in Him Divine. The reason for this being represented in the inmost sense is that the Word might be most holy in its inmost sense, and also that it might contain in every part of it what would enter into the wisdom of the angels; for it is known that angelic wisdom so far surpasses human intelligence that scarcely anything of it can be apprehended by man. It is also the happiness itself of the angels that every detail of the Word has reference to the Lord; for they are in the Lord. Furthermore, the glorifying of the Lord’s Human is the pattern of man’s regeneration, and hence man’s regeneration also is presented in the internal sense of the Word at the same time with the glorification of the Lord. Man’s regeneration together with its innumerable mysteries also enters into the angels’ wisdom, and affords them happiness according as they apply it to its uses, which are for man’s reformation.

AC (Potts) n. 5689 5689. And he said, God be gracious unto thee, my son. That this signifies that the Divine was also with the spiritual of the celestial, which is the intermediate, because it proceeds from the celestial of the spiritual, which is truth from the Divine, is evident from the signification of “God be gracious,” when it is said by the celestial of the spiritual which is “Joseph,” to the spiritual of the celestial which is “Benjamin,” and when the latter is also called his “son,” which means that the Divine is also with the spiritual of the celestial, which is an intermediate because it proceeds from the celestial of the spiritual which is truth from the Divine. (That “Benjamin” is the spiritual of the celestial may be seen above, n. 3969, 4592; and also that this is an intermediate, n. 5411, 5413, 5443, 5639.)
[2] As in the supreme sense, as before said, the Lord’s internal human was the celestial of the spiritual, and this was truth from the Divine, or the first clothing of the Divine Itself in the Lord, and as the spiritual of the celestial, which is the intermediate, proceeded therefrom, it follows that the Divine was also with this. That which proceeds from anything derives its essence from that from which it proceeds; but it is clothed with such things as serve for communication, thus for use in a lower sphere. The things with which it is clothed are taken from such as are in the lower sphere, to the end that the internal from which it proceeds may act in the lower sphere by such means as are there.
[3] That which gives the essence is as the father, for the essence is the soul; and that which gives the clothing is the mother, for the clothing is the body of this soul. This is the reason why it was said above that the intermediate must draw from both in order to be an intermediate; what it has from the internal being as its father, and what it has from the external being as its mother.

AC (Potts) n. 5690 5690. And Joseph made haste. That this signifies from the inmost, is evident from the signification of “making haste,” as here being what bursts forth from the inmost; because there follows, “for his compassions were moved,” by which is signified mercy from love. When this bursts forth, it bursts forth from the inmost, and this at the first glance of the eye or at the first instant of thought; wherefore by “making haste” here nothing else is signified than from the inmost.

AC (Potts) n. 5691 5691. For his compassions were moved. That this signifies mercy from love, is evident from the signification of the “compassions being moved,” as being mercy from love; it is said “mercy,” because he was not yet acknowledged by him, and “from love,” because as an intermediate he had proceeded from him. In the original language “compassions” is expressed by a word which signifies the inmost and tenderest love.

AC (Potts) n. 5692 5692. Toward his brother. That this signifies toward the internal from itself, is evident from the representation of Benjamin, who is here the “brother,” as being the intermediate, thus also the internal (see n. 5649); and as both the intermediate and the internal proceed from the celestial of the spiritual, which is “Joseph,” it is therefore called the internal from itself. Whoever receives anything of the Divine from the Lord, who here is “Joseph” in the supreme sense, as he who receives any of the good of charity, is called by the Lord a “brother,” and also a “son.”

AC (Potts) n. 5693 5693. And he sought to weep. That this signifies the emotion of mercy from love, is evident from the signification of “weeping,” as being the effect of mercy from love (see n. 3801, 5480).

AC (Potts) n. 5694 5694. And he came to the bed-chamber, and wept there. That this signifies in itself, not apparently, is evident from the signification of “coming to the bed-chamber,” as being in one’s self, so as not to appear. It was customary with the ancients to speak of “entering into the chamber,” and also of then “shutting the door,” when they meant the doing of anything that was not to appear. This form of speaking was derived from the significatives in the Ancient Church; for by “house” in the spiritual sense they understood man (see n. 3128), and by the “rooms” and “bed-chambers” they understood man’s interiors. Therefore “coming or entering into the chamber” signified to be in one’s self, consequently so as not to appear; and because “entering the chamber” was significative, it is therefore frequently mentioned in the Word, as in Isaiah:
Go, My people, enter into thy bed-chambers, and shut thy door after thee; hide thyself as it were for a little moment, until the anger be overpast (Isa. 26:20);
that “entering into the bed-chambers” does not here mean to do so literally, but to keep one’s self in concealment, and in one’s self, is very evident.
[2] In Ezekiel:
He said unto me, Son of man, hast thou seen what the elders of the house of Israel do in the dark, every man in the chambers of his image? For they say, Jehovah seeth us not (Ezek. 8:12);
where “to do in the dark, every man in the chambers of his image” denotes inwardly within themselves, in the thoughts. The interior things of their thought and affection were represented to the prophet by chambers, and were called “chambers of the image.”
[3] In Moses:
Abroad shall the sword bereave, and out of the chambers terror, both young man and virgin, the suckling with the old man (Deut. 32:25);
where the “sword” denotes the vastation of truth and the punishment of falsity (see n. 2799); “terror out of the chambers” denotes out of man’s interiors. That the “chambers” here are not the chambers that are meant is evident.
[4] In David:
Who watereth the mountains from His chambers (Ps. 104:13);
“to water the mountains” in the spiritual sense is to bless those who are in love to the Lord, and in love toward the neighbor (that a “mountain” is the celestial of love, see n. 795, 1430, 4210); hence “from His chambers” is from the interiors of heaven. In Luke:
Whatsoever ye have spoken in the darkness shall be heard in the light, and that which ye have spoken in the ear in the bed-chambers shall be proclaimed upon the roofs (Luke 12:3);
where also “bed-chambers” denote the interiors of man, namely, what he has thought, what he has purposed, and what he has endeavored to do. In Matthew:
When thou prayest, enter into thy bed-chamber, and when thou hast shut thy door, pray in secret (Matt. 6:6);
“to enter into the bed-chamber and pray” means not in the outward appearance; for this was said representatively.

AC (Potts) n. 5695 5695. And he washed his faces. That this signifies that it so arranged, is evident from the signification of “washing the faces,” as here being to arrange so as not to appear; for the face was washed that no trace of tears might appear; consequently it was arranged in this way. How the case is with these things will of the Lord’s Divine mercy be told in the following pages. Here something must be said about the correspondence of the face with the interiors. The face is the external representative of the interiors, for the face is so formed that the interiors may appear in it as in a representative mirror, and that another may know from it of what mind the person is toward him; so that when he speaks he shows his feelings by his face as well as by his words. The most ancient people, who were of the celestial church, had a face like this; and all the angels have it, for they have no desire to conceal from others what they think, because they think well and only well toward the neighbor, nor have they any lurking thought of wishing well to the neighbor for the sake of themselves. But the infernals, when not seen in the light of heaven, have a different face from that which corresponds to their interiors. The reason is that in the life of the body their faces had shown charity toward the neighbor, merely for the sake of their own honor and gain, and yet they had never wished well to the neighbor except insofar as he favored them. The result is that the makeup of their faces is so much out of agreement with their interiors that sometimes enmities, hatreds, revenges, and murderous feeling are within, while their faces are made up so as to beam with love toward the neighbor. This shows how great at the present day is the disagreement between the interiors and the exteriors, resulting in the cultivation of such arts.

AC (Potts) n. 5696 5696. And went out. That this signifies by removal, is evident from the signification of “going out,” as here being removal; for one who removes himself goes out or withdraws from another. The case in the internal sense is this. By Joseph in the supreme sense is represented the Lord; by the ten sons of Israel are represented the truths and goods in the natural with those who are being regenerated; and by Benjamin is represented the intermediate. There is mercy from love toward the intermediate because thereby the things beneath are regenerated. But the Lord’s love and mercy do not appear until conjunction through the intermediate has been effected. It is also so arranged that they do not appear; for should they appear, regeneration could not be effected. This arrangement is made by removal and concealment-not that the Lord ever removes or conceals mercy; but when one who is being regenerated is let into his evils, it appears to him as if the Lord were remote and hidden. It is the evils that interpose and have this effect, just as dense clouds interpose between us and the sun, and make it seem distant and hide it. This is the concealment and removal that are meant.

AC (Potts) n. 5697 5697. And he restrained himself. That this signifies concealment, is evident from the signification of “restraining one’s self,” as being to conceal; for he who restrains himself conceals what he inwardly wills. What is here meant by concealment may be seen just above (n. 5696).

AC (Potts) n. 5698 5698. And said, Set on bread. That this signifies perception of conjunction through the intermediate with truths in the natural, is evident from the signification of “saying,” as being perception (of which often above); and from the signification of “setting on bread,” as being conjunction through the intermediate with truths in the natural. By the setting on of bread is meant the banquet itself, and by banquets and feasts is signified conjunction, specifically initiation to conjunction (n. 3596, 3832, 5161). That it is a conjunction through the intermediate with truths in the natural, follows from the series, for “Benjamin” is the intermediate, and the ten sons of Jacob are truths in the natural, as has already been shown; and because the conjunction is through the intermediate, on seeing Benjamin Joseph commanded that they should eat with him-“and when Joseph saw Benjamin with them, he said to him that was over his house, Bring the men to the house, and slaying slay, and make ready; for the men shall eat with me at noon” (Gen. 43:16).

AC (Potts) n. 5699 5699. And they set on for him alone, and for them alone. That this signifies an outward appearance that the internal was as if separated from them, is evident from the signification of “setting on for him alone, and for them alone,” as being separation; and as the internal is represented by Joseph, and the external by Israel’s ten sons (see n. 5469), therefore by these words is signified the separation of the internal from the external, but only in appearance, because he gave them food from his own table, sending portions to each.

AC (Potts) n. 5700 5700. And for the Egyptians, who did eat with him, alone. That this signifies the separation of the memory-knowledges which are in inverted order, is evident from the representation of the Egyptians, as being memory-knowledges that are in inverted order (of which hereafter); and from the signification of “who did eat with him alone,” as being separation (as just above, n. 5699). By the Egyptians “who did eat with him” are meant the Egyptians who ate at Joseph’s house; that they did not eat with Joseph is plain, because they ate alone. By “Egypt” or the “Egyptians” in a good sense are signified the memory-knowledges of the church (see n. 1462, 4749, 4964, 4966); but in the opposite sense are signified the memory-knowledges which are in inverted order, thus which are contrary to the truths of the church (n. 1164, 1165, 1186). In this sense “Egypt” is mentioned in many passages of the Word. That “Egypt” signifies these memory-knowledges, is because the memory- knowledges of the Ancient Church, which were representative and significative of celestial and spiritual things, and which were cultivated among the Egyptians more than among others, were turned by them into magic; whereby they completely inverted the memory-knowledges of the representative church.
[2] Memory-knowledges are said to be in inverted order when men abuse heavenly order to do evil; for heavenly order is that good be done to all. Hence it comes to pass that when they have thus inverted heavenly order, they at last deny Divine things, the things of heaven, and consequently those of charity and faith. They who become such know how to reason acutely and skillfully from memory-knowledges, because they reason from the senses, and to reason from these is to reason from such things as are external, that is, from such as are of the body and the world, which take direct hold of man’s senses and feelings. Unless such things have been illumined by the light of heaven, and thereby arranged in an entirely different order, they put the man in so great an obscurity as to heavenly things that he not only comprehends none of them, but even wholly denies, and at last rejects them, and then as far as he may, blasphemes them. When memory-knowledges are in order, they are arranged by the Lord in the form of heaven; but when they are in inverted order, they are arranged in the form of hell, and then things most false are in the midst, and those which confirm them are at the sides, while truths are without, and because they are without they can have no communication with heaven where truths reign; and therefore interior things are closed to such persons; for heaven is open by means of things interior.

AC (Potts) n. 5701 5701. Because the Egyptians cannot eat bread with the Hebrews. That this signifies that they could not possibly be conjoined with the truth and good of the church, is evident from the representation of the Egyptians, as being those who are in inverted order, thus in evil and falsity (of which just above, n. 5700); from the signification of “eating bread,” as being to be conjoined (of which also above, n. 5698); and from the representation of the Hebrews, as being those who are in genuine order, thus in the truth and good of the church. (That by the “land of the Hebrews” is signified the church may be seen above, n. 5136, 5236, and this because the Hebrew Church was the second Ancient Church, n. 1238, 1241, 1343.) “Eating bread” is mentioned here, and above “setting on bread,” because by “bread” is signified all food in general (n. 2165), thus the banquet. The reason why by “bread” is signified all food and the banquet itself, is that in the spiritual sense “bread” is celestial love, and celestial love contains within it all things of good and truth, thus all things of spiritual food. (That “bread” is celestial love may be seen above, n. 276, 680, 2165, 2177, 2187, 3464, 3478, 3735, 4211, 4217, 4735, 4976.)

AC (Potts) n. 5702 5702. Because this is an abomination to the Egyptians. That this signifies that they are in opposition, is evident from the representation of the Egyptians, as being those who are in inverted order (see n. 5700); and from the representation of the Hebrews, to eat with whom was an abomination to the Egyptians, as being those who are in genuine order (n. 5701); thus they are in opposition to each other, whence comes aversion, and at last abomination. In regard to this abomination be it known that those who are in inverted order, that is, in evil and the derivative falsity, become at last so averse to the good and truth of the church that when they hear them, and especially when they hear the interior things of them, they so greatly abominate them that they feel as it were a nausea and vomiting. This has been told and shown me, when I have wondered why the Christian world does not receive these interior things of the Word. There appeared spirits from the Christian world who, on being compelled to hear the interiors of the Word, were seized with so great a nausea that they said they felt as if they were going to vomit; and I was told that such is the Christian world at this day almost everywhere. The reason of its being so is that they are in no affection of truth for truth’s sake, still less in the affection of good from good. Their thinking and speaking anything from the Word or from their doctrine is from habit acquired from early childhood, and from the established form; thus it is an external without an internal.
[2] That all things of the Hebrew Church that was afterward instituted among Jacob’s descendants were an abomination to the Egyptians, is plain not only from their being unwilling even to eat with them, but also from the sacrifices which the Hebrew Church regarded as the chief part of its worship being an abomination to them, as is evident in Moses:
Pharaoh said, Go ye, sacrifice in the land; but Moses said, It is not meet so to do; because we shall sacrifice the abomination of the Egyptians to Jehovah our God; lo if we sacrifice the abomination of the Egyptians before their eyes will they not stone us? (Exod. 8:25, 26).
The pasturing of flocks, and a shepherd also, were an abomination to them, as is plain in Moses:
Every shepherd of a flock is an abomination unto the Egyptians (Gen. 46:34).
Thus the Egyptians abominated everything that belonged to that church. The reason was that at first the Egyptians had been among those who constituted the Ancient representative Church (n. 1238, 2385); but in course of time they rejected the God of the Ancient Church, that is, Jehovah or the Lord, and served idols, especially calves; and they also turned into magic the very representatives and significatives of the celestial and spiritual things of the Ancient Church, which they had learned when they belonged to that church. Hence order was inverted with them, and consequently all things of the church were an abomination to them.

AC (Potts) n. 5703 5703. And they sat before him. That this signifies that they were set in order by his presence, is evident from the signification of “sitting,” as here being to be set in order, for they were placed in order by Joseph, as appears from what follows (for they were amazed that the firstborn should sit according to his birthright, and the youngest according to his youth); and from the signification of “before him,” as being by his presence. The case herein is this. In the supreme sense by Joseph is represented the Lord, and by Israel’s sons, the goods and truths in the natural; when the Lord is present, then all things are set in order by His very presence. The Lord is order itself; and therefore where He is present there is order, and where there is order He is present. The order itself is described in the pages that now follow, which is that truths be rightly set in order under good.

AC (Potts) n. 5704 5704. The firstborn according to his birthright, and the youngest according to his youth. That this signifies according to the order of truths under good, is evident from the signification of “sitting according to birthright and according to youth,” as being according to the order of truths under good; for the sons of Israel represent the truths of the church in their order (see the explication of the twenty-ninth and thirtieth chapters of Genesis); and therefore to sit “according to their birth” is according to the order of truths. But the truths of the church which the sons of Israel represent do not come into any order except through Christian good, that is, through the good of charity toward the neighbor and of love to the Lord; for in good there is the Lord, and hence in good there is heaven; consequently in good there is life, thus living active force; but never in truth without good. That good sets truths in order after its own likeness is very manifest from every love, even from the loves of self and of the world, thus from the love of revenge, of hatred, and of the like evils. They who are in these evils call evil good, because to them evil is delightful. This so-called good of theirs sets in order the falsities which to them are truths, so that they may favor it, and at last sets all these falsities which they call truths in such an order as to effect persuasion. But this order is such as is the order in hell; whereas the order of truths under the good of celestial love is such as is the order in the heavens; and from this the man who has such order within him, that is, who has been regenerated, is called a little heaven, and moreover is a heaven in the least form, for his interiors correspond to the heavens.
[2] That it is good which sets truths in order is evident from the order in the heavens. There all the societies are set in order according to the truths under good which are from the Lord; for the Lord is nothing but Divine good; Divine truth is not in the Lord, but proceeds from Him; and according to this Divine truth under Divine good are all the societies in the heavens set in order. That the Lord is nothing but Divine good, and that Divine truth is not in Him, but proceeds from Him, may be illustrated by comparison with the sun of the world. The sun is nothing but fire, and light is not in it, but proceeds from it; and likewise the things that are of light in the world, such as vegetable forms, are set in order by the heat which proceeds from the sun’s fire and is in its light, as is evident in the time of spring and summer. As universal nature is a theater representative of the Lord’s kingdom, so also is this universal. The sun represents the Lord, the fire of it His Divine love, and the heat from it the good which flows therefrom, and the light the truths which are of faith; and because they are representative, therefore in the Word in the spiritual sense by the “sun” is meant the Lord (see n. 1053, 1521, 1529-1531, 3636, 3643, 4321, 5097, 5377), and by “fire” love (n. 934, 4906, 5071, 5215); thus the sun’s fire is representatively the Divine love, and the heat from it is good from the Divine love. (That light represents truth may be seen above, n. 2776, 3138, 3190, 3195, 3222, 3339, 3636, 3643, 3862, 3993, 4302, 4409, 4413, 4415, 4526, 5219, 5400.)

AC (Potts) n. 5705 5705. And the men were amazed, everyone at his companion. That this signifies a change of state of each one among them, is evident from the signification of “to be amazed,” as being an unexpected and sudden change of state in the thoughts, which being the cause of the amazement is signified in the internal sense; and from the signification of “everyone at his companion,” as being of each one among them; for the subject treated of is the order of truths under good caused by the presence of the internal (see n. 5703, 5704), and as the order is new, there is therefore a change of state of each one among them, which is signified by “the men being amazed, everyone at his companion.”

AC (Potts) n. 5706 5706. And he brought out portions from his faces unto them. That this signifies goods applied to everyone from mercy, is evident from the signification of “portions,” namely of food, as being goods (for all kinds of food signify goods, and drink of every kind signifies truths). That these are applied to everyone is plain from what follows, and is signified by “he brought out to them;” and from the signification of “faces,” when predicated of the Lord, who is represented by Joseph, as being mercy (n. 222, 223, 5585).

AC (Potts) n. 5707 5707. And he multiplied Benjamin’s portion above the portions of them all. That this signifies good for the intermediate above the goods for the truths in the natural, is evident from the signification of “portions,” as being goods (of which just above, n. 5706); from the representation of Benjamin, as being the intermediate (n. 5411, 5413, 5427, 5428, 5443, 5586, 5612); and from the representation of Jacob’s ten sons, above the portions of whom he made Benjamin’s portion, as being truths in the natural (n. 5403, 5419, 5427, 5458, 5512).
[2] From this it is plain that by his “multiplying Benjamin’s portion above the portions of them all” is signified good for the intermediate above the goods for the truths in the natural. The reason why there was good for the intermediate above the goods for the truths in the natural, is that the intermediate is interior, and what is interior abounds with goods more than that which is exterior. Few know how this is, namely, that the interior abounds with goods and truths more than the exteriors. The reason is that few, if any, have hitherto known that the interior is distinct from the exterior, and indeed so distinct that they can be separated, and that when separated the interior lives and the exterior dies, but that so long as they are conjoined, the exterior lives from the interior. If this had first been known, it might then have been known what the interior is as compared with the exterior-that in the interior there are thousands of things which in the exterior appear as one; for the interior is in a purer sphere, and the exterior in a grosser, and that which is in a purer sphere is capable of receiving distinctly thousands of things more than that which is in a grosser sphere. Hence it is that when the man who has led a life of good comes after death into heaven, he can receive thousands of thousands more things of intelligence and wisdom and happiness than when he lived in the world; for in heaven he is in a purer sphere, and is in his interiors, and has put off the grosser things of the body. From all this it is now plain what is meant by good for the intermediate above the goods for the truths in the natural, which is signified by his “multiplying Benjamin’s portion above the portions of them all.”

AC (Potts) n. 5708 5708. Five measures. That this signifies much increased, is evident from the signification of “five,” as being much (of which in what follows); and from the signification of “measures,” as being states of truth from good (see n. 3104). As regards “five,” it is a number that signifies a little, likewise some, and also much. Its signification depends upon its relation to the number of which it is a part (n. 5291): as a part of “ten” it involves the same as ten, but in a less degree, because it is half of the number ten; for as numbers formed by multiplication signify the like with their simple numbers (see n. 5291, 5335), so numbers produced by division signify the like as their multiples-for instance “five” the same as “ten” and as “twenty” and also as “one hundred” and “one thousand,” and so on. (That “ten” denotes what is full may be seen above, n. 3107, 4638.) Five more measures were given to Benjamin than to the rest of his brethren because of the signification of the matter in the internal sense; ten measures could not have been given, for they would have been far too much. By traditions from the Most Ancient Church the ancients knew what some numbers signified, and therefore they made use of these numbers when anything occurred which they might serve to signify, as here the number “five;” and in other cases they applied several other numbers, as “three” to signify what is full from beginning to end; “seven” to signify what is holy; “twelve” to signify all things in their complex.

AC (Potts) n. 5709 5709. And they drank. That this signifies the application of truths under good, is evident from the signification of “drinking,” as being the communication and appropriation of truth (see n. 3168, 3772, 4017, 4018), hence also its application. It is “under good,” because all the application of truth is effected under good (see above, n. 5704).

AC (Potts) n. 5710 5710. And drank largely with him. That this signifies abundantly, is evident from the signification of “drinking,” as being to apply truths under good (of which just above, n. 5709); hence “to drink largely” denotes abundantly. From the things unfolded in this chapter it is evident that the subject treated of is initiation to the conjunction of the natural with the celestial of the spiritual, and in a subsequent chapter the first conjunction is treated of; for the first conjunction is represented by Joseph’s manifesting himself to his brethren; the second by his going to meet his father and brethren, and bringing them down into Egypt.

AC (Potts) n. 5711 5711. Continuation concerning correspondence, here concerning the correspondence of diseases with the Spiritual World.
As the correspondence of diseases is to be treated of, be it known that all diseases in man have correspondence with the spiritual world; for whatever in universal nature has not correspondence with the spiritual world cannot exist, having no cause from which to exist, consequently from which to subsist. The things that are in nature are nothing but effects; their causes are in the spiritual world, and the causes of these causes, which are ends, are in the interior heaven. Nor can the effect subsist unless the cause is constantly in it, because the effect ceases when the cause ceases. Regarded in itself the effect is nothing else than the cause, but so clothed outwardly as to enable the cause to act as a cause in a lower sphere. Similar to the relation of the effect to the cause is that between the cause and the end; unless a cause also exists from its cause, which is an end, it is not a cause; for a cause without an end is a cause in no order, and where there is no order nothing is effected. From this it is now plain that regarded in itself an effect is a cause, and that regarded in itself a cause is an end, and that an end of good is in heaven and proceeds from the Lord; consequently that an effect is not an effect unless a cause is in it, and constantly in it; and that a cause is not a cause unless an end is in it, and constantly in it; and that an end is not an end of good unless the Divine which proceeds from the Lord is in it. Hence it is also plain that as each and all things in the world have come forth from the Divine, they continue to come forth from the Divine.

AC (Potts) n. 5712 5712. These things have been said in order that it may be known that diseases also have correspondence with the spiritual world; not a correspondence with heaven, which is the Grand Man, but with those who are in what is opposite, thus with those who are in the hells. By the spiritual world in the universal sense is meant both heaven and hell; for when man dies he passes out of the natural into the spiritual world. That diseases have correspondence with such is because they correspond to the cupidities and passions of the lower mind, which are also their origins; for the origins of diseases are, in general, intemperance, luxury of various kinds, mere bodily pleasures, as also feelings of envy, hatred, revenge, lewdness, and the like, which destroy man’s interiors; and when these are destroyed the exteriors suffer, and drag man into disease, and so into death. It is known in the church that the death of man is from evils, or on account of sin; and it is the same with diseases, for these belong to death. From all this it is evident that even diseases have correspondence with the spiritual world, but with unclean things there; for diseases are in themselves unclean, because as before said they spring from unclean things.

AC (Potts) n. 5713 5713. All the infernals induce diseases, but with a difference, for the reason that all the hells are in the desires and lusts of evil, and thus are contrary to the things of heaven; wherefore they act upon man from what is opposite. Heaven, which is the Grand Man, holds all things together in connection and safety; hell, being in what is opposite, destroys and severs all things. Consequently if the infernals are applied they induce diseases and at last death. Yet they are not permitted to flow as far as into the solid parts of the body, or into the parts of which man’s viscera, organs, and members consist, but merely into his cupidities and falsities. It is only when the man falls into disease that they flow into such unclean things as belong to the disease; for as before said nothing ever takes place in man without a cause in the spiritual world. If the natural with man were separated from the spiritual, it would be separated from all cause of existence, and thus from all that is vital. Yet this does not hinder man’s being healed in a natural way; for the Lord’s providence concurs with such means. That this is so has been given me to know by much experience, and this so often and for so long that no doubt was left; for evil spirits from such places have been applied to me often and long, and according to their presence they induced pains, and also diseases. I was shown where they were, and what they were, and was told also where they came from.

AC (Potts) n. 5714 5714. One who in the life of the body had been a consummate adulterer, and had made his highest delight consist in committing adultery with many women, whom he immediately afterward discarded and held in aversion, persisted in such practices even to old age. Moreover he had also been devoted to pleasures, and did not desire to act well to anyone and do him a service, except for his own sake, especially for the sake of his adultery. He was with me for several days, being seen under the feet; and when the sphere of his life was communicated to me, to whatever part he came he inflicted a pain in the periosteums and nerves of that part, as for instance in the toes of the left foot; and when he was permitted to rise up he inflicted pain in the parts where he was, especially in the periosteums in the loins, and in the periosteums of the breast under the diaphragm, and also in the interior of the teeth. While his sphere was operating it caused also great oppression in the stomach.

AC (Potts) n. 5715 5715. There once appeared a great quadrangular opening that extended obliquely downward to a considerable depth. In the deep was seen a round opening, which was then open but presently was closed. From it exhaled a dangerous heat, collected from various hells, and arising from cupidities of various kinds, as from arrogance, lewdness, adultery, hatred, revenge, quarrels, and fights, from which arise in the hells such heat as exhaled. When it acted upon my body it instantly brought on disease like that of a burning fever; but when it ceased to flow in, this effect of disease at once ceased. When a man falls into such a disease as he has contracted from his life, then forthwith an unclean sphere corresponding to the disease attaches itself, and is present as a fomenting cause. That I might know for certain that this is the case, there have been spirits with me from a number of hells, through whom the sphere of exhalations thence was communicated; and according as it was permitted to act upon the solid parts of the body, I was seized with oppression, with pain, even with the corresponding disease, which ceased in an instant when those spirits were driven away; and that no room for doubt might be left, this has been done a thousand times.

AC (Potts) n. 5716 5716. There are also spirits not far therefrom who infuse unclean colds, like those of a shivering fever, as has been granted me to know by experience. The same spirits induce such things as disturb the mind, and they also bring on swoons. The spirits from this neighborhood are most malicious.

AC (Potts) n. 5717 5717. There are some who not only relate to the most viscid substances of the brain, which are its excremental things, but also know how to infect them as if with poisons. When such spirits arrive they rush within the skull, and thence by continuity even into the spinal marrow. This cannot be felt by those whose interiors are not open. It has been given me plainly to feel the inroad, and also the effort to destroy me; but this was vain, because I was protected by the Lord. They strove to take away from me all the capacity of the intellect. I plainly felt their operation, and felt also pain from it, which however soon ceased. I afterward spoke to them, and they were compelled to confess whence they were. They said that they lived in dark forests, where they durst not injure their companions, because in that case their companions were allowed to treat them cruelly. Thus they are kept in bonds. They are ugly, having the face of a wild beast, and hairy. I was told that they are such as had formerly slain whole armies, as we read in the Word; for they rushed into the chambers of everyone’s brain, and inspired terror, together with such madness that they killed each other. At the present day such spirits are kept shut up within their own hell, and are not let out. These too bear relation to deadly tumors of the head within the skull. It was said above that they rush within the skull and by continuity therefrom even into the spinal marrow; but be it known that it is only an appearance that the spirits themselves rush in, they being borne along outside by a way which corresponds to the spaces in question within the body, which is felt within as if there were an inroad. This sensation is caused by correspondence, from which their operation is easily brought to bear upon the man to whom it is directed.

AC (Potts) n. 5718 5718. There is a certain kind of spirits who, because they wish to have dominion, and to be sole rulers over all others, to this end stir up enmities, hatreds, and fights among others. I have seen the consequent fights, and wondered at them. I inquired who they were, and was told that they were that kind of spirits who excite such passions because they are bent on being sole rulers, according to the maxim, Divide and rule. It was also granted me to talk with them, and they immediately said that they rule all. But it was given to answer that they were insanity personified if they sought to establish their rule by such means. They talked with me from above at a middle height over the forehead. They spoke with fluency, because in the bodily life they had excelled in eloquence. I was instructed that they are such as relate to the thick phlegm of the brain, from which organ they take away vitality by their presence, and induce on it torpor, whence come obstructions, giving rise to a number of diseases, as well as to dullnesses.
[2] It was noticed that they were devoid of all conscience, and that they made human prudence and wisdom to consist in stirring up enmities, hatreds, and intestine fights, in order to rule. It was given to ask them whether they know that they are now in the other life, where they are to live to eternity, and that there are spiritual laws there which utterly forbid such actions, and that while they were in the world they might among fools be esteemed and believed to be wise, but that among the wise they are insane. This displeased them. I continued, that they ought to know that heaven consists in mutual love, or that of one toward another, whence there is order in heaven, whereby so many myriads are ruled as one; but that the contrary is the case with them, because they instigate others to breathe against their companions nothing but what savors of hatred, revenge, and cruelty. They replied that they cannot be other than they are; whereupon it was given to say that from this they may know that everyone’s life remains with him after death.

AC (Potts) n. 5719 5719. They who despise and ridicule the Word in the letter, and still more who do this to the things contained therein in the deeper sense, and consequently to the doctrinal things that are from the Word, and who at the same time are in no love toward the neighbor, but are in the love of self, bear relation to the vitiated things of the blood, which find their way into all the veins and arteries, and taint the whole mass. Lest by their presence they should bring anything of the kind upon man, they are kept separate from others in their own hell, and communicate only with those who are of this nature; for these throw themselves into the breath and sphere of that hell.

AC (Potts) n. 5720 5720. Hypocrites have been with me, those namely who have spoken in a holy manner about Divine things, and with an affection of love about the public and the neighbor, and have borne witness to what is just and equitable, and yet in their heart have despised and even laughed at these things. When they were permitted to flow into the parts of the body to which they correspond by opposition, they inflicted pain on the teeth, so severe on their nearest presence that I could not bear it; and in proportion as they were removed, the pain ceased. This was shown repeatedly, that no doubt might remain. Among them was one whom I had known in the life of his body, and I therefore spoke to him; and at his presence also there was pain in the teeth and gums. When he was raised upward to the left, the pain attacked the left jaw, and invaded the bone of the left temple down to the bones of the cheek.

AC (Potts) n. 5721 5721. The most stubborn of all are they who during their life in the body had appeared more just than others, and had also been established in dignity, and on both accounts had authority and weight, and yet had believed nothing, and had lived a mere life of the love of self, being inflamed with inward hatred and revenge against all who did not favor them, and pay them reverence, and still more against those who in any way opposed them. If in these they detected any blemish they made an enormous evil of it, and defamed them, even though they might be among the best of citizens.
[2] In the other life such persons speak as they had done in this world, with authority and weight, and as if from justice; wherefore many suppose that they are to be believed above others. Yet they are most malicious. When they are applied to a man, they induce great pain by weariness, which they continually inflate and increase, even to the utmost impatience; which induces so great a weakness in the mind and in consequence in the body that the man can scarcely rise from his bed. This was shown me by such weakness seizing me when they were present, and yet ceasing according to the degree in which they were removed.
[3] They make use of many an art in order to infuse weariness and consequent weakness, especially by means of disparagements and defamations among themselves and their associates, whose common sphere they inject. When these persons reason within their closets about Divine worship, faith, and eternal life, they utterly reject them, and this they do as from a preeminent wisdom. In the other life they are willing to be called devils, provided they are allowed to rule over the hells, and thus from supreme power-as they believe-to act against the Divine. Inwardly they are filthy, because pre-eminently in the love of self, and thereby in hatred and revenge, and in cruelty against all who do not pay court to them.
[4] They are severely punished, as I have also heard, until they desist from leading others astray by an appearance of justice. When this appearance is taken away from them, they speak in another tone. They are afterward cast out from the world of spirits, and are then carried toward the left, and there are cast down deep into hell. Their hell is toward the left at a mid distance.

AC (Potts) n. 5722 5722. There are others who in the life of the body have been most filthy, their filthiness being such as to be unmentionable. By their presence and influx into the solid parts of the body they induce a weariness of life, and such torpor in the members and limbs that the man cannot rise from his bed. They are very stubborn, and do not desist through penalties, as do other devils. They appear beside the head, and as if lying there. When they are driven away, it is not done suddenly, but gently, and they are then by degrees rolled down toward lower places; and when they come into the deep, they are tormented there so severely that they cannot but desist from infesting others. Such is their delight in doing evil that nothing is more delightful to them.

AC (Potts) n. 5723 5723. There were spirits with me who induced so severe an oppression in the stomach that I seemed to myself scarcely able to live. The oppression was so great that with others it would have brought on a swoon. But they were removed, and then it at once ceased. I was told that such spirits are they who in the life of the body had been devoted to no pursuit, not even at home, but solely to pleasure, and besides had lived in foul idleness and sloth, and had not cared anything for others. Moreover they had despised the faith. In short, they had been animals, not men. The sphere of such produces numbness in the members and joints of the sick.

AC (Potts) n. 5724 5724. There are in the brain viscidities in which is mingled something spirituous or vital, and these viscidities, expelled from the blood there, fall first among the meninges, then among the fibers, part of them into the great ventricles of the brain, and so on. The spirits who relate by correspondence to those viscidities which have something spirituous or some life in them, appear almost directly above the middle of the head at a mid distance, and are such that from habit acquired in the life of the body they stir scruples of conscience, and intrude in matters of no conscience, and in this way burden the conscience of the simple. Nor do they know what ought to engage the conscience, but make everything that occurs a matter of conscience. Such spirits induce a sensible anxiety in the part of the abdomen beneath the region of the diaphragm. They are also present in temptations, and inject anxieties, at times unbearable. Those of them who correspond to the viscous phlegm of less vitality then keep the thought fixed in these anxieties. Moreover, when I have been in discourse with them, in order to know their quality, they tried in various ways to burden the conscience. This had been the delight of their life; and it was given me to notice that they cannot attend to reasons, and that they do not possess that more universal view of things that would enable them to see the singular ones.

AC (Potts) n. 5725 5725. It has been granted me to learn by experience what an inundation or deluge is in the spiritual sense. Such an inundation is two-fold, one of cupidities, and the other of falsities. That which is of cupidities belongs to the will part, and is on the right side of the brain; but that which is of falsities belongs to the intellectual part, in which is the left side of the brain. When a man who has lived in good is remitted into his own, thus into the sphere of his own life, there then appears as it were an inundation; and when he is in this inundation he is indignant, angry, thinks restlessly, desires impetuously. This takes place in one way when the left side of the brain where there are falsities is inundated, and in another when the right side where evils are is inundated. But when the man is kept in the sphere of life which he had received from the Lord by regeneration, he is then entirely out of such an inundation, and is as it were in a serene and sunny, cheerful and happy state, thus far from indignation, anger, unrest, cupidities, and the like. This is the morning or springtime of spirits; the other is their evening or autumn. It was given me to perceive that I was outside this inundation, and this for quite a long time; while I saw that other spirits were in it. Afterward, however, I myself was immersed, and then I noticed the appearance of an inundation. In such an inundation are they who are in temptations. By it too I was instructed what the “flood” signifies in the Word-that the last posterity of the most ancient people, who were of the Lord’s celestial church, were completely inundated with evils and falsities, and thus perished.

AC (Potts) n. 5726 5726. As death is from no other source than sin, and sin is all that which is contrary to Divine order, therefore evil closes the very smallest and most invisible vessels, of which are composed the next larger ones, also invisible; for the vessels which are smallest of all and wholly invisible are continued from man’s interiors. Hence comes the first and inmost obstruction, and hence the first and inmost vitiation into the blood. When this vitiation increases, it causes disease, and finally death. If, however, man had lived a life of good, his interiors would be open into heaven, and through heaven to the Lord; and so too would the very least and most invisible little vessels (the traces of the first threads may be called little vessels, on account of the correspondence). In consequence man would be without disease, and would merely decline to extreme old age, even until he became again a little child, but a wise one; and when the body could no longer minister to his internal man or spirit, he would pass without disease out of his earthly body into a body such as the angels have, thus out of the world directly into heaven.

AC (Potts) n. 5727 5727. This is the end of the subject of correspondence. In the following pages, at the close of the chapters, of the Lord’s Divine mercy I will speak of the spirits and angels with man; then of influx, and of the interaction of the soul with the body; and afterward of the inhabitants of other earths.

AC (Potts) n. 5728 5728. THE BOOK OF GENESIS

CHAPTER THE FORTY-FOURTH

1. And he commanded him that was over his house, saying, Fill the men’s bags with food, as much as they can carry, and put every one’s silver in his bag’s mouth.
2. And put my cup, the silver cup, in the bag’s mouth of the youngest, and his grain silver. And he did according to the word of Joseph that he had spoken.
3. The morning grew light, and the men were sent away, they and their asses.
4. They were gone out of the city, not yet far off, and Joseph said unto him that was over his house, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore do ye return evil for good?
5. Is not this it in which my lord drinketh, and in which divining he divineth? Ye have done evil in so doing.
6. And he overtook them, and he spake unto them there words.
7. And they said unto him, Wherefore speaketh my lord according to these words? Far be it from thy servants to do according to this word.
8. Behold, the silver which we found in our bag’s mouth we brought back to thee out of the land of Canaan; and how should we steal out of thy lord’s house silver or gold?
9. With whomsoever of thy servants it be found, let him die, and we also will be to my lord for servants.
10. And he said, Now also according to your words so be it; he with whom it is found shall be to me a servant, and ye shall be blameless.
11. And they hastened, and made every one his bag come down to the earth, and opened every man his bag.
12. And he searched; he began at the eldest, and left off at the youngest; and the cup was found in Benjamin’s bag.
13. And they rent their garments, and laded every one his ass, and returned to the city.
14. And Judah and his brethren entered Joseph’s house, and he was yet there; and they fell before him to the earth.
15. And Joseph said unto them, What deed is this that ye have done? Knew ye not that such a man as I divining divineth?
16. And Judah said, what shall we say to my lord? what shall we speak? and how shall we be justified? God hath found out the iniquity of thy servants; behold we are servants to my lord, both we, and he also in whose hand the cup was found.
17. And he said, Far be it from me to do this; the man in whose hand the cup was found, he shall be to me a servant; and ye, go ye up in peace to your father.
18. And Judah came near unto him, and said, By me, my lord, let thy servant I pray speak a word in my lord’s ears, and let not thine anger be kindled against thy servant; for thou art even as Pharaoh.
19. My lord asked his servants, saying, Have ye a father, or a brother?
20. And we said unto my lord, We have a father, an old man, and a child of his old ages, the youngest; and his brother is dead, and he alone is left to his mother, and his father loveth him.
21. And thou saidst unto thy servants, Make him come down unto me, and I will set mine eye upon him.
22. And we said unto my lord, The boy cannot leave his father; and should he leave his father, he will die.
23. And thou sadist unto thy servants, If your youngest brother come not down with you, ye shall see my faces no more.
24. And it came to pass when we came up unto thy servant my father, we told him the words of my lord.
25. And our father said, Return ye, buy us a little food.
26. And we said, We cannot go down; if our younger brother be with us, then will we go down; for we cannot see the man’s faces, and our youngest brother he not with us.
27. And thy servant my father said unto us, Ye know that my wife bare me two sons;
28. And the one went out from me, and I said, Surely tearing he is torn in pieces; and I have not seen him hitherto.
29. And ye are taking this one also from my faces, and if harm befall him, ye will make my gray hairs go down in evil to the grave.
30. And now when I come to thy servant my father, and the boy he not with us, and his soul is bound in his soul,
31. And it shall come to pass when he seeth that the boy is not, that he will die; and thy servants will make thy servant our father’s gray hairs go down in sorrow to the grave.
32. For thy servant became surety for the boy from being with my father, saying, If I bring him not back unto thee I shall sin to my father all the days.
33. And now I pray let thy servant remain instead of the boy a servant to my lord, and let the boy go up with his brethren.
34. For how shall I go up to my father and the boy not with me? peradventure I shall see the evil that shall come upon my father.

The Contents

The subject treated of in this chapter in the internal sense is the intermediate between the internal celestial man and the external natural man; and first that the internal celestial man filled the intermediate with spiritual truth from itself. The intermediate is “Benjamin,” the spiritual truth with it is “Joseph’s silver cup,” the internal celestial man is “Joseph,” and the external natural man is the “ten sons of Jacob.”

AC (Potts) n. 5729 5729. The subject next treated of is the temptation of the external natural man, which continues until there is willing submission to the internal celestial. The temptation is described by their being accused, and by their returning in despair to Joseph. The willing submission is described by their all offering themselves for servants, and Judah’s offering himself in their stead. The conjunction of the external man with the internal is not accomplished without temptation and willing submission.

AC (Potts) n. 5730 5730. In the representative historic sense the subject here treated of is Jacob’s descendants, that they were rejected, but that they obstinately insisted on being representative. Their being rejected is meant by Joseph’s desiring to send them away, and to keep Benjamin only; their obstinately insisting is involved in the particulars of their confession and entreaty.

AC (Potts) n. 5731 5731. The Internal Sense
Verses 1, 2. And he commanded him that was over his house, saying, Fill the men’s bags with food, as much as they can carry, and put everyone’s silver in his bag’s mouth. And put my cup, the silver cup, in the bag’s mouth of the youngest, and his grain silver. And he did according to the word of Joseph that he had spoken. “And he commanded him that was over his house, saying,” signifies influx from himself; “Fill the men’s bags with food,” signifies into the natural with the good of truth; “as much as they can carry,” signifies to sufficiency; “and put everyone’s silver in his bag’s mouth,” signifies together with truth anew in the exterior natural; “and put my cup, the silver cup, in the bag’s mouth of the youngest,” signifies interior truth bestowed on the intermediate; “and his grain silver,” signifies the truth of good; “and he did according to the word of Joseph that he had spoken,” signifies that it was so done.

AC (Potts) n. 5732 5732. And he commanded him that was over his house, saying. That this signifies influx from himself, is evident from the signification of “commanding,” as being influx (n. 5486); and from the signification of “him that was over his house,” as being which communicated. That it was from himself, namely, from the internal celestial, which Joseph represents, is plain. That “to command” is influx, is because in heaven no one is commanded or ordered; but thought is communicated, and the other acts willingly in accordance therewith. Communication of thought together with a desire which wills that something be done, is influx, and on the part of the recipient is perception, and therefore by “commanding” is signified also perception (n. 3661, 3682).
[2] Moreover in heaven they not only think, but also talk together, but about things of wisdom; yet in their conversation there is nothing of command from one to another, for no one desires to be master and thereby to look upon another as a servant; but everyone desires to minister to and serve the others. From this it is plain what form of government there is in the heavens, which is described by the Lord in Matthew:
It shall not be so among you; but whosoever would become great among you should be your minister, and whosoever would be first should be your servant (Matt. 20:26, 27);
and again:
He that is greatest among you shall be your minister. Whosoever shall exalt himself shall be humbled, and whosoever shall humble himself shall be exalted (Matt. 23:11, 12).
He does this who loves his neighbor from the heart, or who feels delight and blessedness in doing good to others for no selfish end; that is, who has charity toward the neighbor.

AC (Potts) n. 5733 5733. Fill the men’s bags with food. That this signifies into the natural with the good of truth, is evident from the signification of a “bag,” as being the exterior natural (see n. 5497); and from the signification of “food,” as being the good of truth (n. 5340, 5342, 5410, 5426, 5487, 5582, 5588, 5655). From this it is plain that by his “commanding him that was over his house to fill the men’s bags with food” is signified influx from himself into the natural with the good of truth. As the expressions “good of truth” and “truth of good” frequently occur, the difference between them shall be stated. He who does not know what the celestial church is relatively to the spiritual church, cannot possibly know this difference. The truth of good is of the celestial church, and the good of truth is of the spiritual church. With those who were of the celestial church, good was implanted in the will part, which is the proper seat of good, and from this good, that is, through this good from the Lord, they had a perception of truth; hence they had the truth of good. But with those who are of the spiritual church, good is implanted in the intellectual part by means of truth, for all truth is of the intellectual part, and through truth they are led to good, to do truth being their good; hence they have the good of truth. The latter is properly predicated of those who are of the spiritual church; yet the truth of good, although not properly, is also predicated of them, of which more will be said elsewhere.

AC (Potts) n. 5734 5734. As much as they can carry. That this signifies to sufficiency, may be seen without explication.

AC (Potts) n. 5735 5735. And put everyone’s silver in his bag’s mouth. That this signifies together with truth anew in the exterior natural, is evident from the signification of “silver,” as being truth (see n. 1551, 2954, 5658); and from the signification of the “bag’s mouth,” as being the threshold of the exterior natural (see n. 5497). (What the exterior natural is, and what the interior, may be seen above, n. 4570, 5118, 5126, 5497, 5649.) That it is truth anew, is because silver was once before placed in their bag’s mouth (chap. 42:25, 27, 28, 35).

AC (Potts) n. 5736 5736. And put my cup, the silver cup, in the bag’s mouth of the youngest. That this signifies interior truth bestowed on the intermediate, is evident from the signification of a “silver cup,” as being the truth of faith that is from the good of charity (see n. 5120), and because it is called “my cup,” that is, Joseph’s, it is interior truth (as Benjamin represents the intermediate, also as to truth, he represents interior truth, n. 5600, 5631, thus spiritual truth, n. 5639); from the signification of the “bag’s mouth,” when predicated of Benjamin as the intermediate, as being where it is adjoined to the natural; for an intermediate to be an intermediate communicates with the external and with the internal (n. 5411, 5413, 5586), its exterior here being the natural; and from the representation of Benjamin, who is here the “youngest,” as being the intermediate (n. 5411, 5413, 5443, 5688). From these things it is plain what is signified by Joseph’s putting his silver cup in Benjamin’s bag.

AC (Potts) n. 5737 5737. And his grain silver. That this signifies the truth of good, is evident from the signification of “silver,” as being truth (see n. 1551, 2954, 5658); and from the signification of “grain,” as being good (n. 5295, 5410); for the interior or spiritual truth which proceeds from the internal celestial, which is “Joseph,” is the truth of good. (What the truth of good is, may be seen just above, n. 5733.)

AC (Potts) n. 5738 5738. And he did according to the word of Joseph that he had spoken. That this signifies that it was so done, is evident without explication.

AC (Potts) n. 5739 5739. Verses 3-5. The morning grew light, and the men were sent away, they and their asses. They were gone out of the city, not yet far off, and Joseph said unto him that was over his house, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore do ye return evil for good? Is not this it in which my lord drinketh, and in which divining he divineth? Ye have done evil in so doing. “The morning grew light,” signifies a state of enlightenment at that time; “and the men were sent away, they and their asses,” signifies that the external natural man was removed somewhat with its truths and memory-knowledges; “they were gone out of the city, not yet far off,” signifies the amount of removal; “and Joseph said unto him that was over his house,” signifies perception and influx anew; “Up, follow after the men,” signifies that it should now adjoin them to itself; “and when thou dost overtake them,” signifies mediate adjunction; “say unto them, Wherefore do ye return evil for good?” signifies why is there a turning away; “is not this it in which my lord drinketh?” signifies that there was interior truth with them received from the celestial; “and in which divining he divineth?” signifies that the celestial knows hidden things from its Divine; “ye have done evil in so doing,” signifies that it is contrary to Divine law to claim it to themselves.

AC (Potts) n. 5740 5740. The morning grew light. That this signifies a state of enlightenment at that time, is evident from the signification of “morning” and “growing light,” as being a state of enlightenment. “Morning” in the supreme sense is the Lord (see n. 2405, 2780); and therefore when it is said “the morning grew light,” it signifies a state of enlightenment, for all enlightenment is from the Lord. (That “rising in the morning” also means a state of enlightenment may be seen above, n. 3458, 3723.)

AC (Potts) n. 5741 5741. And the men were sent away, they and their asses. That this signifies that the external natural man was removed somewhat with its truths and memory-knowledges, is evident from the representation of Jacob’s sons, who are here the “men,” as being the truths of the church in the natural (see n. 5403, 5419, 5427, 5458, 5512), and therefore the external natural man (n. 5680); from the signification of “asses,” as being memory-knowledges (n. 5492); and from the signification of “sent away, and not far off,” as being that it-the external natural man-was removed somewhat. From this it is plain that by “the men were sent away, they and their asses, not far off,” is signified the external natural man, removed somewhat with its truths and memory-knowledges, namely, from the internal celestial which is represented by Joseph.
[2] As regards the signification of “asses,” be it known that they signified one thing when they were used for riding, and another when they served for carrying burdens; for judges, kings, and their sons rode upon he-asses, she-asses, and also upon mules, and these then signified rational, and also natural, truth and good (n. 2781); for which reason when the Lord as Judge and King entered Jerusalem, He rode upon an ass with a colt; for this was the mark of judgeship, and also of royalty. But when asses served for carrying burdens, as here, then they signified memory-knowledges. Nor is the case different with these knowledges. One who in thinking of man’s interior things advances no further than to the knowledges that are of the memory, supposes that everything of man consists in these knowledges, not being aware that memory-knowledges are the lowest things in man, and such as for the most part are put away when the body dies (n. 2475-2480); but the things that are in them, namely truth and good together with their affections, remain; and also with the evil there remain falsity and evil together with their affections; memory-knowledges being as it were the body of these. So long as a man lives in the world, he has truth and good, or falsity and evil, in the memory-knowledges, for these are what contain them; and because memory-knowledges contain, and therefore as it were carry, interior things, they are signified by the asses which serve for carrying burdens.

AC (Potts) n. 5742 5742. They were gone out of the city, not yet far off. That this signifies the amount of removal, may be seen from what has gone before.

AC (Potts) n. 5743 5743. And Joseph said unto him that was over his house. That this signifies perception and influx anew, is evident from the signification of “saying” in the historicals of the Word, as being to perceive (as often before explained); and because it is perception in respect to him who hears and receives, it is influx in respect to him who says; for they mutually answer to each other. (That his “commanding him that was over his house” denotes influx from himself, may be seen above, n. 5732.)

AC (Potts) n. 5744 5744. Up, follow after the men. That this signifies that it ought now to adjoin them to itself, is evident from the signification of “following after the men and overtaking them,” as being to adjoin; for “to follow” denotes a disposition to adjoin, and “to overtake” denotes adjunction. In the rest of this chapter is described the return of Jacob’s sons, and in the following chapter the manifestation of Joseph, by which is signified the conjunction of the celestial of the spiritual with truths in the natural. Hence it is plain that by “follow after the men” is signified that it ought now to adjoin them to itself.

AC (Potts) n. 5745 5745. And when thou dost overtake them. That this signifies mediate adjunction, is evident from the signification of their being overtaken by him that was over Joseph’s house, as being mediate adjunction.

AC (Potts) n. 5746 5746. Say unto them, Wherefore do ye return evil for good? That this signifies why is there a turning away? is evident from the signification of “returning evil for good,” as being to turn away, for evil is nothing else than a turning away from good; for they who are in evil spurn good, that is, spiritual good, which is of charity and faith. That “evil” is a turning away, is very evident from the evil in the other life; for they appear in the light of heaven with the feet upward and the head downward (see n. 3641), thus wholly inverted, and consequently turned away.

AC (Potts) n. 5747 5747. Is not this it in which my lord drinketh? That this signifies that the interior truth with them was received from the celestial, is evident from the signification of a “cup,” which is meant by “this in which my lord drinketh,” as being interior truth (see n. 5736); and from the representation of Joseph, who is here “my lord,” as being the celestial of the spiritual (n. 5307, 5331, 5332), here the celestial, because interior truth is treated of, which is spiritual and proceeds from the celestial. That it was received is signified by the cup being placed at Joseph’s command in the mouth of Benjamin’s bag.
[2] They are accused as if they had taken the cup. The reason why they were so accused, although the cup had been placed there, is plain from the internal sense, which is this. The truth which is bestowed by the Lord is first received as if it were not bestowed; for before regeneration the man supposes that he procures truth for himself, and so long as he supposes this he is in spiritual theft. To claim good and truth to oneself, and to attribute them to oneself for righteousness and merit, is to take away from the Lord that which is His (see n. 2609, 4174, 5135). It was in order that this might be represented, that this thing was done by Joseph; but still their being accused of theft was in order that conjunction might be effected, for until man has been regenerated he cannot but so believe. He does indeed say with his lips from doctrine that all the truth of faith and good of charity are from the Lord, yet he does not believe it until faith has been implanted in good, when for the first time he acknowledges it from the heart.
[3] Confession from doctrine is quite another thing than confession from faith. Many, even those who are not in good, can confess from doctrine, for doctrine to them is merely knowledge; but none can confess from faith except those who are in spiritual good, that is, in charity toward the neighbor. That they were accused of theft in order to bring about conjunction, is plain also from the fact that Joseph thereby brought them back to him, and kept them awhile in thought about what they had done, and that he then manifested, that is conjoined, himself to them.

AC (Potts) n. 5748 5748. And in which divining he divineth? That this signifies that the celestial knows hidden things from its Divine, is evident from the signification of “divining,” as being to know hidden things. That it is from the Divine, is because the celestial of the spiritual, which is “Joseph,” represents truth from the Divine, or truth in which is the Divine (see n. 5703).

AC (Potts) n. 5749 5749. Ye have done evil in so doing. That this signifies that it is contrary to Divine law to claim it to themselves, is evident from the signification of “theft,” which is meant here by the “evil which they did,” as being to claim to oneself that which belongs to the Lord, namely, the truth which is signified by Joseph’s silver cup (see n. 5747). That this is contrary to the Divine law is manifest (n. 2609). The reason why man ought not to claim to himself anything that is from the Lord, thus not truth and good, is that he may be in the truth; and insofar as he is in the truth, so far he is in the light in which angels are in heaven; and insofar as he is in this light, so far he is in intelligence and wisdom; and insofar as he is in intelligence and wisdom, so far he is in happiness. This is the reason why man ought to acknowledge from the faith of the heart that nothing of truth and good is from himself, but all from the Lord, and this because it is so.

AC (Potts) n. 5750 5750. Verses 6-10. And he overtook them, and he spake unto them these words. And they said unto him, Wherefore speaketh my lord according to these words? Far be it from thy servants to do according to this word. Behold, the silver which we found in our bag’s mouth we brought back to thee out of the land of Canaan; and how should we steal out of thy lord’s house silver or gold? With whomsoever of thy servants it be found, let him die, and we also will be to my lord for servants. And he said, Now also according to your words so be it; he with whom it is found shall be to me a servant, and ye shall be blameless. “And he overtook them,” signifies mediate adjunction; “and he spake unto them these words,” signifies the influx of this thing; “and they said unto him,” signifies perception; “Wherefore speaketh my lord according to these words?” signifies reflection why such a thing flows in; “far be it from thy servants to do according to this word,” signifies when it is not from the will; “behold the silver which we found in our bags’ mouth,” signifies when truth was bestowed gratuitously; “we brought back to thee out of the land of Canaan,” signifies submitted from a principle of religion; “and how should we steal out of thy lord’s house silver or gold?” signifies why then shall we claim to ourselves truth and good, which are from the Divine celestial; “with whomsoever of thy servants it be found, let him die,” signifies that he is damned who does so; “and we also will be to my lord for servants,” signifies that they will be associates forever without freedom from their own; “and he said, Now also according to your words,” signifies that indeed it would be so from justice; “so be it,” signifies a milder sentence; “he with whom it is found shall be to me a servant,” signifies that he with whom it is shall be forever without freedom of his own; “and ye shall be blameless,” signifies that the rest shall be at their own disposal, because not sharing in the fault.

AC (Potts) n. 5751 5751. And he overtook them. That this signifies mediate adjunction, is evident from what was said above (see n. 5745).

AC (Potts) n. 5752 5752. And he spake unto them these words. That this signifies the influx of this thing, is evident from the signification of “speaking,” as being influx (see n. 2951, 3037, 5481); and from the signification of “words,” as being things. A “thing” and a “word” are expressed in the original language by the same term.

AC (Potts) n. 5753 5753. And they said unto him. That this signifies perception, is evident from the signification of “saying” in the historicals of the Word, as being perception.

AC (Potts) n. 5754 5754. Wherefore speaketh my lord such words as these? That this signifies reflection why such a thing flows in, is evident from the signification of “speaking,” as being to flow in; and from the signification of “such words as these,” as being this thing or such a thing (of which just above, n. 5752). Reflection is involved in the word “wherefore,” which is a word of questioning with oneself.

AC (Potts) n. 5755 5755. Far be it from thy servants to do according to this word. That this signifies when it is not from the will, namely of claiming truth to themselves, is evident from the signification of “doing,” as being to will; for all deed is of the will. The deed itself is natural, and the will is the spiritual source of it. Its not being from the will is signified by “far be it from thy servants.”

AC (Potts) n. 5756 5756. Behold the silver which we found in our bags’ mouths. That this signifies when truth was bestowed gratuitously, is evident from the signification of “silver,” as being truth (n. 1551, 2954, 5658); and from the signification of “we found,” as being bestowed gratuitously, for everyone’s grain silver was returned to him, thus was bestowed gratuitously (n. 5530, 5624); and from the signification of the “bags’ mouths,” as being the threshold of the exterior natural (n. 5497).

AC (Potts) n. 5757 5757. We brought back to thee out of the land of Canaan. That this signifies submitted from a principle of religion, is evident from the signification of “bringing back,” as being to submit (see n. 5624); and from the signification of the “land of Canaan,” as being what is religious. The “land of Canaan” signifies various things, for the reason that it signifies that which includes very many things; for it signifies the Lord’s kingdom, the church, and consequently the man of the church, because he is a church; and as it signifies these, it signifies also the celestial which is of the church, namely, the good of love; and also its spiritual, which is the truth of faith, and so on; here therefore it signifies the religious principle which is of the church; for it is of the religious principle of the church that no one ought to claim truth and good to himself. From these things it is plain why the same expression sometimes signifies a number of things; for when it involves several things in the complex, it also signifies those which it involves, according to the series of things in the internal sense. That the “land of Canaan” is the Lord’s kingdom, see n. 1413, 1437, 1607, 3038, 3481, 3705; and also the church, n. 3686, 3705, 4447. From these flow its other significations.

AC (Potts) n. 5758 5758. And how should we steal out of thy lord’s house silver or gold? That this signifies why then shall we claim to ourselves truth and good, which are from the Divine celestial, is evident from the signification of “stealing,” as being in the spiritual sense to claim to oneself that which belongs to the Lord (of which above, n. 5749); from the signification of “silver,” as being truth (n. 1551, 2954, 5658); and from the signification of “gold,” as being good (n. 113, 1551, 1552, 5658). In this whole chapter spiritual theft is treated of, which is the claiming to oneself of the good and truth that are from the Lord. This is a matter of so great moment that a man after death cannot be admitted into heaven until he acknowledges at heart that nothing of good or truth is from himself, but all from the Lord, and that whatever is from himself is nothing but evil. The fact that this is so, is shown to man after death by many experiences. The angels in heaven plainly perceive that all good and truth are from the Lord; and moreover that by the Lord they are withheld from evil and kept in good and so in truth, and this by a mighty force.
[2] It has been given me plainly to perceive this now for many years, and also that insofar as I have been left to my own or to myself, I have been inundated with evils, and so far as I have been withheld therefrom by the Lord, I have been lifted up from evil into good. Therefore to claim truth and good to oneself is contrary to the universal that reigns in heaven, as well as contrary to the acknowledgment that all salvation is of mercy, that is, that man of himself is in hell, but is of mercy drawn out thence by the Lord. Man cannot be in humiliation, nor consequently can he receive the Lord’s mercy (for this flows in only in humiliation or into a humble heart), unless he acknowledges that there is nothing but evil from himself, and that all good is from the Lord. Without this acknowledgment a man attributes to himself as merit, and at length as righteousness, whatever he does; for to claim to himself the truth and good which are from the Lord is to make himself righteous. This is the source of many evils; for he then regards self in everything that he does for the neighbor, and when he does this he loves himself above all others, whom he then despises, if not in word, yet in heart.

AC (Potts) n. 5759 5759. With whomsoever of thy servants it be found, let him die. That this signifies that he is damned who does so, is evident from the signification of “dying,” as being to be damned; for spiritual death is nothing else than damnation. It is plain from what was said just above (n. 5758), that they who claim to themselves the truth and good which are of the Lord, cannot be in heaven, but are outside of it; and they who are outside of heaven are damned. But this law is one of judgment from truth; whereas when judgment is made at the same time from good, then they who do what is true and good, and from ignorance or simplicity attribute these to themselves, are not damned, but in the other life are set free by a method of vastation. Moreover everyone ought to do what is true and good as of himself, yet believing that it is from the Lord (n. 2882, 2883, 2891); and when he does so, then as he grows up and increases in intelligence and faith he puts off that fallacy, and at last acknowledges at heart that his every effort of doing good and thinking truth was and is from the Lord. Wherefore he that was sent by Joseph, though he indeed confirms, yet presently rejects, the judgment that he should die with whom the cup was found; for he says, “Now also according to your words so be it; he with whom it is found shall be to me a servant, and ye shall be blameless,” words which convey a milder sentence. But it is otherwise with those who do so, not from ignorance and simplicity, but from principles which they have confirmed in their faith, and also in life. Yet because they do what is good, the Lord from mercy preserves in them something of ignorance and simplicity.

AC (Potts) n. 5760 5760. And we also will be to my lord for servants. That this signifies that they will be associates forever without freedom from their own, is evident from the signification of “we also,” as being associates; and from the signification of “being servants,” as being to be without freedom from their own; for one who is a servant has no freedom from his own, but is dependent on the own and freedom of his master. What it is to be without freedom from one’s own, will of the Lord’s Divine mercy be told in the following pages.

AC (Potts) n. 5761 5761. And he said, Now also according to your words. That this signifies that it would indeed be so from justice, is evident from what has been explained just above (see n. 5758, 5759). Its being from justice that he who did this should die is signified by, “now also according to your words;” but a milder sentence now follows.

AC (Potts) n. 5762 5762. So be it. That this signifies a milder sentence, is evident from the words that follow, in which this milder sentence is given.

AC (Potts) n. 5763 5763. He with whom it is found shall be to me a servant. That this signifies that he with whom it is, shall be forever without his own freedom, is evident from the signification of a “servant,” as being to be without one’s own freedom (as above, n. 5760). The case is this. Joseph’s silver cup, placed by his order with Benjamin, signifies interior truth (see n. 5736, 5747). He who is in interior truth knows that all truth and good are from the Lord, and also that all freedom from his own, or from the man himself, is infernal; for when a man thinks or does anything from his own freedom, he thinks and does nothing but evil. In consequence he is a servant of the devil, for all evil flows in from hell. He also feels delight in such freedom, because it agrees with the evil in which he is, and into which he was born. Wherefore this freedom from one’s own must be put off, and heavenly freedom must be put on instead, which consists in willing what is good and thence doing it, and in desiring what is true and thence thinking it. When a man receives this freedom he is a servant of the Lord, and is then in freedom itself, and not in the bondage in which he was before, and which appeared like freedom. This then is what is meant by being forever without one’s own freedom. (The nature and source of freedom may be seen above, n. 2870-2893; and also that freedom itself is to be led by the Lord, n. 2890.)

AC (Potts) n. 5764 5764. And ye shall be blameless. That this signifies that the rest shall be at their own disposal, because not sharing in the fault, is evident from the signification of “blameless” in regard to a servant, as being to be at his own disposal; because not sharing in the fault, follows. It was of old a custom among the Gentiles, when anyone sinned, to make his companions also guilty of the offense, and even to punish a whole house for the crime of one in it. But such a law is derived from hell, where all the companions conspire together for evil. The societies there are so constituted that they act together as one against good, and thus they are kept consociated, though they are in deadly hatred one against another. They are in the union and friendship of robbers. Hence because companions in hell conspire together for evil, when they do evil they are all punished. But to do so in the world is wholly contrary to the Divine order; for in the world the good are consociated with the evil, because one does not know what the interiors of another are, and for the most part does not care. Wherefore the Divine law for men is that everyone shall pay the penalty of his own iniquity; as is written in Moses:
The fathers shall not die for the sons, neither shall the sons die for the fathers; everyone shall be slain in his own sin (Deut. 24:16);
and in Ezekiel:
The soul that hath sinned, it shall die, neither shall the father bear the iniquity of the son. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him (Ezek. 18:20).
From these passages it is plain how the case is with what the sons of Jacob said, “with whomsoever of thy servants it be found, let him die, and we also will be to my lord for servants.” But he who was sent by Joseph changed this judgment, and said, “he with whom it is found shall be to me a servant, and ye shall be blameless;” in like manner further on where Judah says to Joseph, “Behold we are servants to my lord, both we and he also in whose hand the cup was found.” And Joseph said, “Far be it from me to do this; the man in whose hand the cup was found, he shall be to me a servant; and ye, go ye up in peace to your father” (verses 16, 17).

AC (Potts) n. 5765 5765. Verses 11, 12. And they hastened, and they made everyone his bag come down to the earth, and opened every man his bag. And he searched; he began at the eldest, and left off at the youngest; and the cup was found in Benjamin’s bag. “And they hastened,” signifies impatience; “and made everyone his bag come down to the earth,” signifies that they brought what was in the natural down to things of sense; “and opened every man his bag,” signifies that they might thus make the matter manifest to themselves; “and he searched,” signifies investigation; “he began at the eldest, and left off at the youngest,” signifies order; “and the cup was found in Benjamin’s bag,” signifies that interior truth from the celestial was with the intermediate.

AC (Potts) n. 5766 5766. And they hastened. That this signifies impatience, is evident from the signification of “hastening,” when persons are eager to clear themselves, as being impatience.

AC (Potts) n. 5767 5767. And they made everyone his bag come down to the earth. That this signifies that they brought what was in the natural down to things of sense, is evident from the signification of “making to come down,” when it has reference to what here follows, as being to bring to; from the signification of a “bag,” as being the exterior natural (see n. 5497); and from the signification of the “earth,” when it is said that they “made come down to” it, as being the ultimate and lowest, thus the sensuous; for the sensuous is the lowest and ultimate, because things of sense are in the very threshold to the outside world. To bring to things of sense, is wholly to confirm that a thing is so; for the matter is then brought down to the evidence of the senses.

AC (Potts) n. 5768 5768. And opened every man his bag. That this signifies that they might thus make the matter manifest to themselves, is evident from the signification of “opening the bag,” as being to open what is in the natural, thus to make the matter manifest.

AC (Potts) n. 5769 5769. And he searched. That this signifies investigation, is evident without explication.

AC (Potts) n. 5770 5770. He began at the eldest, and left off at the youngest. That this signifies order, is evident from what has been said above (n. 5704).

AC (Potts) n. 5771 5771. And the cup was found in Benjamin’s bag. That this signifies that interior truth from the celestial was with the intermediate, is evident from the signification of the “cup,” as being interior truth (see n. 5736); and from the representation of Benjamin, as being the intermediate (n. 5411, 5413, 5443). That such truth from the celestial was with the intermediate, is signified by the cup being placed in Benjamin’s bag by Joseph’s order. How these matters stand is clear from what has been said before.

AC (Potts) n. 5772 5772. Verses 13-17. And they rent their garments, and laded everyone his ass, and returned to the city. And Judah and his brethren entered Joseph’s house, and he was yet there; and they fell before him to the earth. And Joseph said unto them, What deed is this that ye have done? Knew ye not that such a man as I divining divineth? And Judah said, What shall we say to my lord? what shall we speak? and how shall we be justified? God hath found out the iniquity of thy servants; behold we are servants to my lord, both we, and he also in whose hand the cup was found. And he said, Far be it from me to do this; the man in whose hand the cup was found, he shall be to me a servant; and ye, go ye up in peace to your father. “And they rent their garments,” signifies mourning; “and laded everyone his ass, and returned to the city,” signifies that truths were brought back from things of sense to memory-knowledges; “and Judah and his brethren entered,” signifies the good of the church with its truths; “Joseph’s house,” signifies communication with the internal; “and he was yet there,” signifies foresight; “and they fell before him to the earth,” signifies humiliation; “and Joseph said unto them,” signifies their perception then; “What deed is this that ye have done?” signifies that to claim to themselves what is not theirs is an enormous evil; “knew ye not that such a man as I divining divineth?” signifies that it cannot be concealed from Him who sees future and hidden things; “and Judah said,” signifies perception given to the good of the church in the natural; “What shall we say to my lord? what shall we speak?” signifies a wavering; “and how shall we be justified?” signifies that we are guilty; “God hath found out the iniquity of thy servants,” signifies confession; “behold we are servants to my lord,” signifies that they are forever to be deprived of freedom of their own; “both we,” signifies the associates; “and he also in whose hand the cup was found,” signifies as well as he with whom there is interior truth from the Divine celestial; “and he said, Far be it from me to do this,” signifies that it should by no means be so; “the man in whose hand the cup was found,” signifies but that he with whom is interior truth received from the Divine; “he shall be to me a servant,” signifies that he will be forever subject; “and ye, go ye up in peace to your father,” signifies that the associates, with whom there is not that truth, are to return to the former state.

AC (Potts) n. 5773 5773. And they rent their garments. That this signifies mourning, is evident from the signification of “rending the garments,” as being mourning on account of truth being lost (see n. 4763), here on account of truths from their own which they could no longer claim to themselves, because they had offered themselves as servants both in the presence of him that was over Joseph’s house (verse 9), and in the presence of Joseph himself (verse 16), whereby is signified that they would be without freedom from their own, thus without truths from themselves. As regards mourning on account of truths from their own, which is signified by their “rending their garments and offering themselves as servants,” be it known that a turning about takes place with those who are being regenerated, namely, that they are led to good by means of truth, and afterward from good they are led to truth. When this turning about takes place, or when the state is changed and becomes the inverse of the former one, there is mourning; for they are then let into temptation, whereby what is of their own is weakened and broken down, and good is insinuated, and with good a new will, and with this a new freedom, thus a new own. This is represented by Joseph’s brethren returning in despair to Joseph, and offering themselves to him as servants, and their being kept in that state for some time, and by Joseph’s not manifesting himself until after the temptation; for when the temptation is over, the Lord shines on them with comfort.

AC (Potts) n. 5774 5774. And laded everyone his ass, and returned to the city. That this signifies that truths were brought back from things of sense into memory-knowledges, is evident from the signification of an “ass,” as being memory-knowledge (see n. 5492) that “lading the ass” means bringing back from things of sense, is because by “making their bags come down to the earth” is signified bringing what was in the natural down to things of sense (n. 5767); and raising it from them is therefore here meant by “lading;” and from the signification of a “city,” as being doctrinal truth (n. 402, 2449, 2943, 3216).
[2] What it is to bring back truths from things of sense into memory-knowledges must be briefly explained. Things of sense are one thing, memory-knowledges another, and truths another. They succeed one another in turn; for memory-knowledges come forth from things of sense, and truths from memory-knowledges; for the things which enter by the senses are laid up in the memory, and from them the man concludes memory-knowledge, or perceives from them memory-knowledge which he learns; from the memory-knowledges he then concludes truths, or perceives from them truth which he learns. Every man so progresses as he grows up from childhood. When he is a child he thinks and apprehends things from things of sense; when older he thinks and apprehends things from memory-knowledges; and afterward from truths. This is the way to the judgment into which man grows with age.
[3] From this it may be seen that things of sense, memory-knowledges, and truths, are distinct, and even remain distinct-so much so that a man is sometimes in things of sense, as when he thinks only of what meets the senses; sometimes in memory-knowledges, as when he elevates his mind out of things of sense, and thinks interiorly; and sometimes in truths which have been concluded from memory-knowledges, as in the case when he thinks more interiorly. Everyone who reflects upon it can know these things from himself. Man can also bring truths down into memory-knowledges, and see them in these, and he can also bring memory-knowledges down into things of sense, and contemplate them therein; as well as the converse. From this it is now plain what is meant by bringing what is in the natural down to things of sense, and by bringing truths back from things of sense into memory-knowledges.

AC (Potts) n. 5775 5775. And Judah and his brethren entered. That this signifies the good of the church with its truths, is evident from the representation of Judah, as being the good of the church (see n. 5583, 5603); and from the representation of his brethren, as being truths in the natural. That Judah entered and spoke with Joseph, and not Reuben the firstborn, or any other of them, is because Judah chiefly represented good; and it is good that communicates with the celestial from the Divine, and not truths, because truths have no communication with the Divine except through good. This is the reason why Judah alone spoke.

AC (Potts) n. 5776 5776. Joseph’s house. That this signifies communication with the internal, is evident from the signification of “entering the house,” as being communication; and from the representation of Joseph, as being the internal (see n. 5469). That “entering a house” denotes communication, is because by a “house” is signified the man himself (see n. 3128, 5023), thus what makes the man, namely his mind with truth and good (n. 3538, 4973, 5023); and therefore when “entering a house” is spoken of, it means entering into his mind, thus to have communication.

AC (Potts) n. 5777 5777. And he was yet there. That this signifies foresight, may be seen from the fact that it was foreseen by Joseph that they would return, and he therefore stayed at home in order to manifest himself to Benjamin and consequently to the others; and in the internal sense that conjunction might be effected of the truths in the natural with the Divine celestial. It is called “foresight,” because in the supreme sense it treats of the Lord who in this sense is “Joseph.”

AC (Potts) n. 5778 5778. And they fell before him to the earth. That this signifies humiliation, is evident without explication.

AC (Potts) n. 5779 5779. And Joseph said unto them. That this signifies their perception then, is evident from the signification of “saying,” as being perception. That it is their perception, is because it is said by Joseph, and by Joseph is represented the internal; and from the internal, that is, through the internal from the Lord, comes all perception. From no other source does perception come, nor even sensation. It appears as if sensation, as also perception, come by influx from the external; but this is a fallacy, for it is the internal that feels through the external. The senses placed in the body are nothing but organs or instruments that are of service to the internal man in order that it may be sensible of what is in the world; wherefore the internal flows into the external, causing it to feel, to the end that it may thereby perceive and be perfected; but not the reverse.

AC (Potts) n. 5780 5780. What deed is this that ye have done? That this signifies that to claim to themselves what is not theirs is an enormous evil, is evident from the signification of the theft of which they were accused, as being to claim to themselves the truth and good that belong to the Lord; this is the “deed” that is meant in the internal sense. (What this evil is may be seen above, n. 5749, 5758.)

AC (Potts) n. 5781 5781. Knew ye not that such a man as I divining divineth? That this signifies that it cannot be concealed from Him who sees future and hidden things, is evident from the signification of “divining,” as being to know from His Divinity things that are hid (see n. 5748), and also future things, because it is predicated of the Lord, who is “Joseph” in the supreme sense. That it cannot be concealed is plain from the very words.

AC (Potts) n. 5782 5782. And Judah said. That this signifies perception given to the good of the church in the natural, is evident from the signification of “saying” in the historicals of the Word, as being perception (of which often above); that it is “given” is because all perception comes from the internal, that is, flows in through the internal from the Lord (see n. 5779); and from the representation of Judah, as being the good of the church (n. 5583, 5603, 5775). As regards the representation of Judah, be it known that in the supreme sense he represents the Lord as to the Divine love, and in the internal sense His celestial kingdom (see n. 3654, 3881), thus the celestial of love there; here therefore Judah represents the good of love in the church in the natural, because he is now among those who represent the things that are in the natural which are to be conjoined with the internal.

AC (Potts) n. 5783 5783. What shall we say to my lord? what shall we speak? That this signifies a wavering, is evident from the feeling expressed in these words, as being a wavering.

AC (Potts) n. 5784 5784. And how shall we be justified? That this signifies that we are guilty, is evident from the signification of “how shall we be justified?” (that is, that they cannot be justified), as being that they are guilty; for he who cannot be justified is guilty. Their acknowledging themselves to be guilty is plain from their offering themselves as servants to Joseph.

AC (Potts) n. 5785 5785. God hath found out the iniquity of thy servants. That this signifies confession, namely of their having done wrong, here in their having sold Joseph, and in the internal sense in their having estranged themselves from truth and good, and thereby separated themselves from the internal, is evident without explication.

AC (Potts) n. 5786 5786. Behold we are servants to my lord. That this signifies that they are forever to be deprived of freedom of their own, is evident from the signification of “servants,” as being to be without freedom from their own (see n. 5760, 5763). What it is to be deprived of freedom from their own has also been told in the numbers cited; but as this is a matter of the greatest moment, it shall be stated again. There is an external man, and there is an internal; the external man is that through which the internal acts; for the external is only an organ or instrument of the internal. This being so, the external must be wholly subordinate and subject to the internal; and when it is subject, heaven acts through the internal into the external, and disposes it according to such things as are of heaven.
[2] The contrary takes place when the external is not subject, but rules, as it does when the man has as his end the pleasures of the body and of the senses, especially those of the love of self and the world, and not those of heaven. To have as the end is to love the one and not the other; for when a man has such things as the end, he no longer believes that there is any internal man, nor that there is anything in himself which is to live when the body dies. For his internal, not having rule, merely serves the external to enable it to think and reason against good and truth, because in this case no other influx through the internal is open. For this reason it is that such persons wholly despise, and even turn away from, the things that are of heaven. From these things it is clear that the external man, which is the same as the natural man, ought to be entirely subject to the internal which is spiritual, and consequently to be without freedom from its own.
[3] Freedom from one’s own is to indulge in pleasures of every kind, to despise others in comparison with oneself, to subject them to oneself as servants, or else to persecute and hate them, to delight in evils that befall them, and more so in those which the man himself brings on them purposely or deceitfully, and to desire their death. Such are the results of freedom from one’s own. It is plain therefore what a man is when he is in this freedom, namely, a devil in human form. But when he loses this freedom, he then receives from the Lord heavenly freedom, which is utterly unknown to those who are in freedom from their own. These suppose that if the latter freedom were taken away from them, they would have no life left; when in fact life itself then begins; and joy, bliss, happiness, with wisdom, then come, because this freedom is from the Lord.

AC (Potts) n. 5787 5787. Both we. That this signifies the associates, is evident from the signification of “both we,” as being the associates (as above, n. 5760).

AC (Potts) n. 5788 5788. And he also in whose hand the cup was found. That this signifies as well he with whom there is interior truth from the Divine celestial, is evident from the signification of “in whose hand,” as being with whom; from the signification of the “cup,” as being interior truth (see n. 5736); and from the representation of Joseph, as being the Divine celestial.

AC (Potts) n. 5789 5789. And he said, Far be it from me to do this. That this signifies that it should by no means be so, is evident without explication.

AC (Potts) n. 5790 5790. The man in whose hand the cup was found. That this signifies that he with whom is interior truth received from the Divine, is evident from what was said just above (n. 5788).

AC (Potts) n. 5791 5791. And he shall be to me a servant. That this signifies that he will be forever subject, is evident from the signification of a “servant,” as being to be forever without freedom from one’s own (of which just above, n. 5786), thus to be forever subject.

AC (Potts) n. 5792 5792. And ye, go ye up in peace to your father. That this signifies that the associates, with whom there is not that truth, are to return to the former state, is evident from the representation of Jacob’s ten sons, as being the associates with whom the cup was not found-that is, the interior truth which is signified by the “cup” (see n. 5736, 5788, 5790); and from the signification of “go ye up in peace to your father,” as being to return to the former state; for when they are not accepted by the internal, which is “Joseph,” the former state then awaits them.

AC (Potts) n. 5793 5793. Verses 18-31. And Judah came near unto him, and said, By me, my lord, let thy servant I pray speak a word in my lord’s ears, and let not thine anger be kindled against thy servant; for thou art even as Pharaoh. My lord asked his servants, saying, Have ye a father, or a brother? And we said unto my lord, We have a father, an old man, and a child of his old ages, the youngest; and his brother is dead, and he alone is left to his mother, and his father loveth him. And thou saidst unto thy servants, Make him come down unto me, and I will set mine eye upon him. And we said unto my lord, The boy cannot leave his father; and should he leave his father, he will die. And thou saidst unto thy servants, If your youngest brother come not down with you, ye shall see my faces no more. And it came to pass when we came up unto thy servant my father, we told him the words of my lord. And our father said, Return ye, buy us a little food. And we said, We cannot go down; if our youngest brother be with us, then will we go down; for we cannot see the man’s faces, and our youngest brother he not with us. And thy servant my father said unto us, Ye know that my wife bare me two sons; and the one went out from me, and I said, Surely tearing he is torn in pieces; and I have not seen him hitherto: and ye are taking this one also from my faces, and if harm befall him, ye will make my gray hairs go down in evil to the grave. And now when I come to thy servant my father, and the boy he not with us, and his soul is bound in his soul; and it shall come to pass when he seeth that the boy is not, that he will die; and thy servants will make thy servant our father’s gray hairs go down in sorrow to the grave. “And Judah came near unto him,” signifies the communication of the external man with the internal through good; “and said,” signifies perception; “By me, my lord,” signifies entreaty; “let thy servant I pray speak a word in my lord’s ears,” signifies for reception and hearing; “and let not thine anger he kindled against thy servant,” signifies lest he turn away; “for thou art even as Pharaoh,” signifies that it has dominion over the natural; “my lord asked his servants, saying,” signifies perception of their thought; “Have ye a father, or a brother?” signifies that there is good which is the source, and truth which is the means; “and we said unto my lord,” signifies reciprocal perception; “We have a father, an old man,” signifies that they have spiritual good as the source; “and a child of his old ages, the youngest,” signifies truth therefrom which is new; “and his brother is dead,” signifies that internal good is not; “and he alone is left to his mother,” signifies that this is the only truth of the church; “and his father loveth him,” signifies that it has conjunction with spiritual good from the natural; “and thou saidst unto thy servants,” signifies perception given; “Make him come down unto me,” signifies that the new truth must be in subjection to internal good; “and I will set mine eye upon him,” signifies influx then of truth from good “and we said unto my lord,” signifies reciprocal perception; “The boy cannot leave his father,” signifies that this truth cannot he separated from spiritual good; “and should be leave his father, he will die,” signifies that if it were separated the church would perish; “and thou saidst unto thy servants,” signifies perception concerning that thing; “If your youngest brother come not down with you,” signifies if it be not subject to internal good; “ye shall see my faces no more,” signifies that there will be no mercy, and no conjunction with truths in the natural; “and it came to pass when we came up unto thy servant my father,” signifies elevation to spiritual good; “we told him the words of my lord,” signifies knowledge of this thing; “and our father said,” signifies perception from spiritual good; “Return ye, buy us a little food,” signifies that the good of truth should he appropriated; “and we said, We cannot go down,” signifies objection; “if our youngest brother be with us, then will we go down,” signifies unless there be with them a conjoining intermediate; “for we cannot see the man’s faces,” signified because there will be no mercy or conjunction; “and our youngest brother he not with us,” signifies except by means of an intermediate; “and thy servant my father said unto us,” signifies perception from spiritual good; “Ye know that my wife bare me two sons,” signifies that if there be spiritual good which is of the church, there will he internal good and truth; “and the one went out from me,” signifies the seeming departure of internal good; “and I said, Surely tearing he is torn in pieces,” signifies perception that it perished by evils and falsities; “and I have not seen him hitherto,” signifies because it has vanished; “and ye are taking this one also from my faces,” signifies if the new truth also should depart; “and if harm befall him,” signifies by evils and falsities; “and ye will make my gray hairs go down in evil to the grave,” signifies that spiritual good, and thus the internal of the church, would perish; “and now when I come to thy servant my father,” signifies the good of the church corresponding to the spiritual good of the internal church; “and the boy he not with us,” signifies if the new truth is not with them; “and his soul is bound in his soul,” signifies since there is a close conjunction; “and it shall come to pass when he seeth that the boy is not, that he will die,” signifies that spiritual good will perish; “and thy servants will make thy servant our father’s gray hairs go down in sorrow to the grave,” signifies that all will be over with the church.

AC (Potts) n. 5794 5794. And Judah came near unto him. That this signifies the communication of the external man with the internal through good, is evident from the signification of “coming near” to speak with anyone, as being communication; and from the representation of Judah, as being the good of the church in the natural (see n. 5782). That it is the communication of the external man with the internal, is because Judah represents the good of the church in the natural or external man, and Joseph, good in the internal. That it is “through good,” is because the communication takes place solely through good, and not through truth unless there is good in the truth.

AC (Potts) n. 5795 5795. And said. That this signifies perception, is evident from the signification of “saying,” as being perception (of which often above).

AC (Potts) n. 5796 5796. By me, my lord. That this signifies entreaty, is plain from what follows.

AC (Potts) n. 5797 5797. Let thy servant I pray speak a word in my lord’s ears. That this signifies for reception and hearing (that is, entreaty therefor), is evident from the signification of “speaking a word,” as being influx (see n. 2951, 5481), and as it is influx, it is reception on the part of the other (n. 5743); and from the signification of “ears,” as being obedience (n. 4551, 4653), here a kind of hearkening or hearing, because an inferior is speaking to a superior. Hence it is plain that by “Let thy servant I pray speak a word in my lord’s ears,” is signified entreaty for reception and hearing.

AC (Potts) n. 5798 5798. And let not thine anger be kindled against thy servant. That this signifies lest he turn away, is evident from the signification of “anger,” as being a turning away (see n. 5034), because one who is angry with another turns away, for in that state he does not think like him, but against him. That “anger” is a turning away is plain from many passages in the Word, especially from those where anger and wrath are ascribed to Jehovah or the Lord, by which is signified a turning away-not that Jehovah or the Lord ever turns away, but that man does so; and when he turns away it seems to him as if the Lord did so, for he is not heard. The Word so speaks in accordance with the appearance. And because “anger” is a turning away, it is also an assault on good and truth on the part of those who have turned away; while on the part of those who have not turned away, there is no assault, but repugnance on account of aversion to what is evil and false.
[2] That “anger” is an assault has been shown above (n. 3614); that it is also a turning away, and likewise the penalty when truth and good are assailed, is plain from the following passages. In Isaiah:
Woe to them that decree decrees of iniquity. They shall fall under the bound, and under the slain. For all this His anger is not turned away. Woe to Asshur, the rod of Mine anger. I will send him against a hypocritical nation, and against the people of wrath will I give him a charge. He thinketh not right, and his heart doth not meditate right (Isa. 10:1, 4-7);
“anger” and “wrath” denote a turning away and opposition on man’s part, and the attendant punishing and not hearing appear like anger; and as it is on man’s part, it is said, “Woe to them that decree decrees of iniquity. He thinketh not right, and his heart doth not meditate right.”
[3] In the same:
Jehovah, with the vessels of His anger, [comes] to destroy the whole land. Behold, the day of Jehovah cometh, cruel, with indignation, wrath and anger, to make the earth a waste, that He may destroy the sinners thereof out of it. I will shake the heaven, and the earth shall be shaken out of her place in the indignation of Jehovah Zebaoth, and in the day of the wrath of His anger (Isa. 13:5, 9, 13);
the “heaven” and the “earth” here denote the church, which having turned away from truth and good, its vastation and destruction are described by the “indignation, anger, and wrath” of Jehovah; when in fact it is quite the contrary, namely, that the man who is in evil is indignant, angry, and wroth, and sets himself in opposition to good and truth. The penalty which is from the evil is attributed to Jehovah on account of the appearance. Elsewhere occasionally in the Word the last time of the church and its destruction are called the “day of the anger of Jehovah.”
[4] Again:
Jehovah hath broken the staff of the wicked, the rod of the rulers. Thou wilt smite the peoples in fury, with an incurable stroke, ruling the nations with anger (Isa. 14:5, 6);
where the meaning is similar. This is as with a culprit who is punished by the law, and who ascribes the evil of the penalty to the king or judge; not to himself. Again:
Jacob and Israel because they would not walk in the ways of Jehovah, neither heard they His law; He poured upon him the wrath of anger, and the violence of war (Isa. 42:24, 25).
In Jeremiah:
I will fight against you in an outstretched hand and a strong arm, and in anger, and in wrath, and in great heat. Lest my fury go forth like fire, and burn and be not quenched, because of the wickedness of your works (Jer. 21:5, 12);
in this passage “fury,” “anger,” and “great heat” are nothing else than the evils of penalty because of the turning away from what is good and true, and an assault thereon.
[5] By Divine law all evil is attended with the penalty, and wonderful to say, in the other life the evil and the penalty cleave together; for as soon as an infernal spirit does evil more than usual, punishing spirits are at hand, and punish him, and this without advertence. That evil of penalty because of turning away is meant, is plain, for it is said, “because of the wickedness of your works.” In David:
He sent upon them the wrath of His anger, indignation and fury, and distress, and an inroad of evil angels. He leveled a path for His anger, He spared not their soul from death (Ps. 78:49, 50). See also Isa. 30:27, 30; 34:2; 54:8; 57:17; 63:3, 6; 66:15; Jer. 4:8; 7:20; 15:14; 33:5; Ezek. 5:13, 15; Deut. 9:19, 20; 29:20, 22, 23; Rev. 14:9, 10; 15:7.
[6] “Wrath,” “anger,” “indignation,” “fury,” in these passages also denote a turning away, assault, and consequent penalty. That the penalty for turning away and assault is ascribed to Jehovah or the Lord, and is called “anger,” “wrath,” and “fury in Him,” is because the race sprung from Jacob had to be kept in the representatives of a church, which are merely external; and they could not have been kept in them except through fear and dread of Jehovah, and unless they had believed that He would do them evil from anger and wrath. They who are in externals without an internal cannot otherwise be brought to do external things; for there is nothing interior that binds them. Moreover the simple within the church, from the appearance apprehend no otherwise than that God is angry when anyone does evil. Yet everyone who reflects can see that there is nothing of anger, still less of fury, with Jehovah or the Lord; for He is mercy itself and good itself, and is infinitely above willing evil to anyone. Nor does the man who is in charity toward the neighbor do evil to anyone. All the angels in heaven are such; and how much more the Lord Himself!
[7] But in the other life the case is this. When the Lord reduces heaven and its societies into order, which is continually being done on account of new comers, and gives them bliss and happiness, and when this flows into the societies which are in the opposite (for in the other life all the societies of heaven have opposed to them societies in hell, whence there is equilibrium), and these feel a change owing to the presence of heaven, they are then angry and wrathful, and burst forth into evil, and at the same time rush into the evil of the penalty. Moreover when evil spirits or genii approach the light of heaven, they begin to be in anguish and torment (see n. 4225, 4226), which they attribute to heaven, and consequently to the Lord; when in fact it is they themselves that bring the torment upon themselves; for evil is tortured when it comes near to good. Hence it is evident that nothing but good is from the Lord, and that all evil is from those who turn away, who are in the opposite, and who attack. From this arcanum it is evident how the matter stands.

AC (Potts) n. 5799 5799. For thou art even as Pharaoh. That this signifies that it has dominion over the natural, is evident from the representation of Pharaoh, as being the natural in general (see n. 5160); and from the representation of Joseph, as being the internal (of which above). That the internal has dominion over the natural is represented by Joseph’s being set over all the land of Egypt, and also over all Pharaoh’s house (Gen. 41:40, 41).

AC (Potts) n. 5800 5800. My lord asked his servants, saying. That this signifies perception of their thought, is evident from the signification of “asking,” as being to perceive another’s thought (see n. 5597). That “asking” signifies this, is because in the spiritual world or in heaven no one has need to ask another what he thinks about such things as are of his affection, because the one perceives the other’s thought which is thence derived; and moreover the internal which Joseph represents does not ask the external which Jacob’s sons represent, for the external has its all from the internal. Hence it is plain that by “asking” is signified the perception of the thought. We occasionally read in the Word that Jehovah asks man, when yet He knows all and everything that man thinks; but this is so said because man believes that his thought is concealed from everyone because it is within him. The asking is in consequence of this appearance and the derivative belief.

AC (Potts) n. 5801 5801. Have ye a father, or a brother? That this signifies the good which is the source, and the truth which is the means, is evident from the representation of Israel, who is here the “father,” as being spiritual good or the good of truth (see n. 3654, 4598), that it is the good which is the source, is because the truths in the natural are from the spiritual good; and from the representation of Benjamin, who is here the “brother,” as being truth; that it is the truth which is the means, is because through this there is conjunction of the truths of the church in the natural (which Jacob’s sons represent) with the spiritual good which is “Israel;” and as the conjunction is through this, it is described in many passages how his father loved Benjamin who represents this truth, and how Judah could not return with the others to his father unless Benjamin were with them. (In regard to this truth, see below, n. 5835.)

AC (Potts) n. 5802 5802. And we said unto my lord. That this signifies reciprocal perception, is evident from the signification of “saying,” as being perception, as often explained. That reciprocal perception is meant is plain.

AC (Potts) n. 5803 5803. We have a father, an old man. That this signifies that they have spiritual good as the source, is evident from the representation of Israel, who is here the “father,” as being spiritual good which is the source (of which just above, n. 5801). In regard to the representation of Israel, it may be seen above (n. 4286, 4292, 4570) that he represents the spiritual church, and indeed its internal, which is the good of truth, or spiritual good from the natural. (What spiritual good or the good of truth is, may also be seen above, n. 5526, 5733.)

AC (Potts) n. 5804 5804. And a child of his old age, the youngest. That this signifies truth therefrom which is new, is evident from the representation of Benjamin, who is here the “child, the youngest,” as being truth (of which above, n. 5801; as also that a “child” or “son” is truth, n. 489, 491, 1147, 2623, 3373); and from the signification of “old age,” as being newness of life (see n. 3492, 4220, 4676). Hence it is plain that by a “child of old ages, the youngest,” is signified truth which is new. The case herein is this. The man who is being regenerated and becoming spiritual is first led to good by means of truth; for man does not know what spiritual good, or what is the same thing, Christian good is, except through truth or through doctrine drawn from the Word. In this way he is initiated into good. Afterward, when he has been initiated, he no longer is led to good through truth, but to truth through good, for he then not only sees from good the truths which he knew before, but also from good brings forth new truths which he did not and could not know before; for good is attended with a longing for truths, because with these it is, as it were, nourished, it being perfected by them. These new truths differ greatly from the truths which he had previously known; for those which he then knew had but little life, while those which he now acquires have life from good.
[2] When a man has come to good by means of truth, he is “Israel;” and the truth which he then receives from good, that is, through good from the Lord, is new truth, which is represented by Benjamin while he was with his father. By means of this truth good becomes fruitful in the natural, and brings forth numberless truths wherein is good. In this way the natural is regenerated, and through fruitfulness first becomes like a tree with good fruits, and successively like a garden. From all this it is evident what is meant by new truth from spiritual good.

AC (Potts) n. 5805 5805. And his brother is dead. That this signifies that internal good is not, is evident from the representation of Joseph, as being the celestial of the spiritual (see n. 4592, 4963, 5249, 5307, 5331, 5332), thus internal good, for this is the same as the celestial of the spiritual; and from the signification of “being dead,” as being to be no more (n. 494). The difference between the representation of Joseph as being internal good, and that of Israel as being spiritual good, is this. “Joseph” is internal good from the rational, and “Israel” is internal good from the natural (see n. 4286). This difference is such as is that between celestial good, or the good that is of the celestial church, and spiritual good, or the good that is of the spiritual church, which goods have already been frequently treated of. It is said that such internal or celestial good is not there; which is signified by “his brother is dead.”

AC (Potts) n. 5806 5806. And he alone is left of his mother. That this signifies that this is the only truth of the church, is evident from the representation of Benjamin, who here is the “only one left,” as being new truth, (as just above, n. 5804); and from the signification of “mother,” as being the church (n. 289, 2691, 2717, 5581). In regard to this, that the truth which Benjamin here represents, and which is described above (see n. 5804) is the only truth of the church, the case is this. This truth is that truth which is from spiritual good (which is “Israel”), and which is represented by Benjamin when with his father; but it is a still more interior truth when with Joseph. The truth which Benjamin represents when with his father, and which is called new truth, is that which alone makes man to be the church; for in this truth, or in these truths, there is life from good. That is to say, the man who is in truths of faith from good, he is the church; but not the man who is in truths of faith and not in the good of charity. For the truths with this man are dead, even though they are the same truths. From this it may be seen what is meant by this being the only truth of the church.

AC (Potts) n. 5807 5807. And his father loveth him. That this signifies that it has conjunction with spiritual good from the natural, is evident from the signification of “love,” as being conjunction (of which presently); from the representation of Israel, who here is he that “loves him,” as being spiritual good from the natural (see n. 4286, 4598); and from the representation of Benjamin, who is he whom “the father loves,” as being new truth (as above, n. 5804, 5806). The conjunction of this truth with that good is what is signified by “his father loving him.” There cannot fail to be conjunction with this truth, because it is from that good. Between this truth and good there is conjunction like that between father and son; also like that between the willing of the mind and its understanding; for all good is of the will, and all truth is of the understanding. When the will wills good, this good is insinuated into the understanding, and there takes form according to the quality of the good; and this form is truth. And because the new truth is thus born, it is evident that there must be conjunction.
[2] In regard to love as being conjunction, be it known that love is spiritual conjunction, because it is a conjunction of the minds, or of the thought and the will, of two. From this it is evident that regarded in itself love is purely spiritual, and that the natural of it is the delight of consociation and conjunction. In its essence love is the harmony resulting from changes of the state, and variations in the forms or substances, of which the human mind consists. This harmony, if from the heavenly form, is heavenly love. It is evident therefore that love cannot have any other origin than the Divine love itself which is from the Lord; thus that love is the Divine which flows into forms, and so disposes them that their changes of state and variations may be in the harmony of heaven.
[3] But the opposite loves, namely, the loves of self and of the world, are not conjunctions but disjunctions. They indeed appear like conjunctions, but this is because each regards the other as one with himself so long as they are in pursuit of gains and honors, or in revenge and persecution toward those who oppose them. But as soon as the one does not favor the other, there is disjunction. It is otherwise with heavenly love, which is altogether averse to doing well to another for the sake of self; but does it for the sake of the good that is in the other, and which he receives from the Lord; consequently for the sake of the Lord Himself from whom is the good.

AC (Potts) n. 5808 5808. And thou saidst unto thy servants. That this signifies perception given, is evident from the signification of “saying” in the historicals of the Word, as being perception; and because something was said to them, it signifies perception given.

AC (Potts) n. 5809 5809. Make him come down unto me. That this signifies that the new truth must be in subjection to internal good, is evident from the signification of “making to come down,” for to come to the internal in order to be conjoined, is to become subject to it, because everything which is below or exterior must be wholly subordinate or subject to the higher or interior, in order that there may be conjunction; and from the representation of Benjamin, who here is he whom they should make to come down, as being new truth (of which above, n. 5804, 5806); and from the representation of Joseph, who is he to whom he should come down, as being internal good, as shown before.

AC (Potts) n. 5810 5810. And I will set mine eye upon him. That this signifies the influx then of truth from good, is evident from the signification of “setting the eye upon” anyone, as being to communicate the truth which is of faith. (That the “eye” corresponds to the intellectual sight, and to the truths of faith, may be seen, n. 4403-4421, 4523-4534.) And because “to set the eye upon” anyone is communication, it is also influx; for internal good, which Joseph represents, does not communicate except by influx with the truth represented by Benjamin, because this truth is below.

AC (Potts) n. 5811 5811. And we said unto my lord. This signifies reciprocal perception, as above (n. 5802).

AC (Potts) n. 5812 5812. The boy cannot leave his father. That this signifies that this truth cannot be separated from spiritual good, is evident from the signification of “leaving,” as being to be separated; from the representation of Israel as being spiritual good from the natural (as shown above, n. 4286, 4598, 5807); and from the representation of Benjamin as being new truth (see n. 5804, 5806). This truth is called a “boy,” because it is born last; for this truth is not born until the man is regenerate. He then receives newness of life through this new truth conjoined with good. Therefore also this truth is signified by “a child of his old age, the youngest” (n. 5804).

AC (Potts) n. 5813 5813. And should he leave his father, he will die. That this signifies that if it were separated the church would perish, is evident from the signification of “leaving,” as being to be separated (as just above, n. 5812); and from the signification of “dying,” as being to be no more (n. 494), thus to perish. As this truth conjoined with spiritual good makes the church (n. 5806), if it were separated from that good, the church would perish. Moreover Israel, who here is the “father,” represents the church (n. 4286), but not without this truth.

AC (Potts) n. 5814 5814. And thou saidst unto thy servants, signifies perception concerning this thing (as above, n. 5808).

AC (Potts) n. 5815 5815. If your youngest brother come not down with you. That this signifies if it be not subject to internal good, is evident from what has been said above (n. 5809).

AC (Potts) n. 5816 5816. Ye shall see my faces no more. That this signifies that there will be no mercy and no conjunction with the truths in the natural, is evident from the signification of the “face,” when predicated of the Lord, as being mercy (n. 222, 223, 5585); and therefore “not to see the faces” is that there is no mercy (n. 5585, 5592); and when there is no mercy, there is also no conjunction, for there is no love, which is spiritual conjunction. The Divine love is called “mercy” in respect to the human race, beset with miseries so great. That there would be no conjunction with the truths in the natural, is because by the sons of Jacob, to whom these words were said, are represented truths in the natural (n. 5403, 5419, 5427, 5458, 5512).
[2] As to there being no mercy and no conjunction with the truths in the natural, unless the truth which is represented by Benjamin be subject to the internal good which is “Joseph,” the case is this. The truth which makes man to be the church is the truth which is from good; for when man is in good then from good he sees truths and perceives them, and thus believes that they are truths; but not at all if he is not in good. Good is like a little flame which gives light and illumines, and causes man to see, perceive, and believe truths. For the affection of truth from good determines the internal sight thither, and withdraws the sight from worldly and bodily things, which induce darkness. Such is the truth which Benjamin here represents. That this is the only truth of the church may be seen above (n. 5806), that is, it is the only truth which makes man to be the church. But this truth must be altogether subject to the internal good which is represented by Joseph; for the Lord flows in through internal good, and gives life to the truths which are below; thus also to this truth which is from spiritual good from the natural, which is represented by Israel (see n. 4286, 4598).
[3] From these things it is also plain that conjunction takes place by means of this truth with the truths which are below; for unless this truth were subject to internal good, so that it had therefrom an influx of good into itself, there would be no reception of the mercy which continually flows in from the Lord through internal good, for there would be no intermediate. And if there were no reception of mercy, there would be no conjunction. This is what is signified by “if your youngest brother come not down with you, ye shall see my faces no more.”

AC (Potts) n. 5817 5817. And it came to pass when we came up unto thy servant my father. That this signifies elevation to spiritual good, is evident from the signification of “coming up,” as being elevation, of which presently; and from the representation of Israel, who here is the “father,” as being spiritual good from the natural (see n. 4286, 4598). The elevation which is signified by “coming up,” is toward interior things, as here from the truths in the natural which are represented by the ten sons of Jacob, to the spiritual good from the natural which is represented by Israel. For there is an exterior and an interior natural (n. 5497, 5649); in the interior natural is the spiritual good which is “Israel,” and in the exterior natural are the truths of the church which are the “sons of Jacob.” Therefore by “coming up to the father” is signified elevation to spiritual good.

AC (Potts) n. 5818 5818. We told him the words of my lord. That this signifies knowledge of this thing, is evident without explication.

AC (Potts) n. 5819 5819. And our father said. That this signifies perception from spiritual good, is evident from the signification of “saying” in the historicals of the Word, as being perception (as frequently above); and from the representation of Israel, who here is the “father,” as being spiritual good (n. 3654, 4286, 4598).

AC (Potts) n. 5820 5820. Return ye, buy us a little food. That this signifies that the good of truth should be appropriated, is evident from the signification of “buying,” as being to appropriate to oneself (see n. 5397, 5406, 5410, 5426); and from the signification of “food,” as being the good of truth (n. 5410, 5426, 5487, 5582, 5588, 5655). Spiritual food is in general all good, but specifically it is the good which is acquired by means of truth, that is, truth in the will and in act, for this good becomes good from the willing and doing, and is called the good of truth. Unless truth thus becomes good, it does not benefit the man in the other life; for when he comes into the other life it is dissipated, because it does not agree with his will, thus not with the delight of his love. He who has learned truths of faith in the world, not for the sake of willing and doing them and thus turning them into goods, but only that he may know and teach them for the sake of honor and gain, even although he may in the world be considered most learned, yet in the other life he is deprived of the truths and is left to his own will, that is, his life. And he then remains as he had been in his life; and wonderful to say he is then averse to all the truths of faith: and denies them to himself, howsoever he had before confirmed them. To turn truths to goods by willing and doing them, that is, by life, is what is meant by appropriating the good of truth, which is signified by “buy us a little food.”

AC (Potts) n. 5821 5821. And we said, We cannot go down. That this signifies objection, is evident without explication.

AC (Potts) n. 5822 5822. If our youngest brother be with us, then will we go down. That this signifies unless there be with them a conjoining intermediate, is evident from the representation of Benjamin, who here is the “youngest brother,” as being a conjoining intermediate (see n. 5411, 5413, 5443, 5639, 5668). In regard to this, that Benjamin represents the intermediate between the celestial of the spiritual, or internal good, which is “Joseph,” and truths in the natural, which are the “ten sons of Jacob,” and also that he represents new truth (as in n. 5804, 5806, 5809), the case is this. An intermediate in order to be an intermediate must derive something from each, namely from the internal and from the external; otherwise it is not a conjoining intermediate. The intermediate which Benjamin represents derives from the external or natural that it is new truth there; for the new truth which he represents is in the natural, because it is from the spiritual good from the natural, which his father represents as Israel (n. 5686, 5689); but the intermediate derives this by influx from the internal which is represented by Joseph. Thus it derives something from each. This is the reason why Benjamin represents a conjoining intermediate, and also new truth-new truth when with his father, a conjoining intermediate when with Joseph. This is a secret which cannot be more clearly set forth; and it cannot be understood except by those who are in the thought that there is with man an internal and an external distinct from each other; and who are also in the affection of knowing truths. These are enlightened in respect to the intellectual part by the light of heaven, so that they see what others do not see, thus also this secret.

AC (Potts) n. 5823 5823. For we cannot see the man’s faces. That this signifies because there will be no mercy or conjunction, is evident from what has been said above (n. 5816), where are the same words.

AC (Potts) n. 5824 5824. And our youngest brother, he not with us. That this signifies except by means of an intermediate, is evident from the representation of Benjamin, as being an intermediate (as just above, n. 5822).

AC (Potts) n. 5825 5825. And thy servant my father said unto us. That this signifies perception from spiritual good, is evident from the signification of “saying,” as being perception (of which frequently above); and from the representation of Israel, who here is the “father,” as being spiritual good from the natural (see n. 3654, 4598, 5801, 5803, 5807).

AC (Potts) n. 5826 5826. Ye know that my wife bare me two sons. That this signifies that if there be spiritual good which is of the church, there will be internal good and truth, is evident from the representation of Israel, who says this of himself, as being spiritual good from the natural (of which just above, n. 5825); from the representation of Rachel, who is here the “wife who bare him two sons,” as being the affection of interior truth (see n. 3758, 3782, 3793, 3819); and from the representation of Joseph and Benjamin, who are the “two” whom she bare, as being internal good and truth-Joseph internal good, and Benjamin interior truth.
[2] In regard to this, that there will be internal good and truth if there be spiritual good which is of the church, the case is this. The spiritual good which Israel represents is the good of truth, that is, truth in the will and in act. This truth, or this good of truth, in man, makes him to be the church. When truth has been implanted in the will (which is perceived by the fact that the man is affected with truth for the sake of the end that he may live according to it), then there is internal good and truth. When man is in this good and truth, then the kingdom of the Lord is in him, and consequently he is the church, and together with others like him makes the church in general. From this it may be seen that in order that the church may be the church, there must be spiritual good, that is, the good of truth, but by no means truth alone-from which at this day the church is called the church, and one church is distinguished from another. Let everyone think within himself whether truth would be anything unless it had life for the end. What are doctrinal things without this end? and what the precepts of the Decalogue without a life according to them? For if anyone is acquainted with these, and with all their meaning in its fullness, and yet lives contrary to them, of what benefit are they? have they any effect at all? except, with some, damnation? The case is similar with the doctrinals of faith from the Word, which are precepts of Christian life, for they are spiritual laws. Neither do these conduce to anything unless they become of the life. Let a man consider within himself whether there is anything in him that is anything except what enters into his very life; and whether the life of man, which is life, is anywhere else than in his will.
[3] From this then it is that it is said by the Lord in the Old Testament, and confirmed in the New, that all the Law and all the Prophets are founded in love to God, and love to the neighbor, thus in the life itself, but not in faith without life; therefore by no means in faith alone, consequently neither in confidence, for this is impossible without charity. If this appears with the evil in times of danger, or when death is at hand, it is a spurious or false confidence; for not the least of this confidence appears in them in the other life, however much they may have professed it with apparent ardor at the approach of death. That faith, whether you call it confidence or trust, effects nothing with the wicked, the Lord Himself teaches in John:
As many as received, to them gave He the power to be sons of God, to them that believe in His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12, 13).
[4] They who are “born of bloods” are those who do violence to charity (see n. 374, 1005), also who profane truth (n. 4735); they who are “born of the will of the flesh” are those who are in evils from the love of self and of the world (n. 3813); and they who are “born of the will of man” are those who are in persuasions of falsity; for a “man” signifies truth, and in the opposite sense falsity. They who are “born of God” are those who have been regenerated by the Lord, and thence are in good. These are they who receive the Lord, and these are they who believe in His name, and these are they to whom He gives the power to be sons of God, but not to the others; from which it is very plain what faith alone effects for salvation.
[5] Moreover in order that man may be regenerated and become the church, he must be introduced through truth to good; and he is introduced when truth becomes truth in the will and in act. This truth is good, and is called the good of truth, and produces new truths continually; for then for the first time it makes itself fruitful. The truth which is thence brought forth or made fruitful is what is called internal truth, and the good from which it is, is called internal good; for nothing becomes internal until it has been implanted in the will, because what is of the will is the inmost of man. So long as good and truth are outside of the will, and in the understanding only, they are outside of the man; for the understanding is without, and the will is within.

AC (Potts) n. 5827 5827. And the one went out from me. That this signifies the seeming departure of internal good, is evident from the signification of “going out,” or going away, as being departure; and from the representation of Joseph as being internal good (of which above). That the departure was seeming only is plain, for Joseph still lived. The case herein is this. By what has been related of Joseph, from beginning to end, is represented in its order the glorification of the Lord’s Human, and consequently in a lower sense the regeneration of man, for this is an image or type of the Lord’s glorification (see n. 3138, 3212, 3296, 3490, 4402, 5688). With the regeneration of man the case is this. In the first state when a man is being introduced through truth into good, the truth appears manifestly, because it is in the light of the world, and not far from the sensuous things of the body. But it is not so with good, for this is in the light of heaven, and remote from the sensuous things of the body, for it is within in man’s spirit. Hence it is that the truth which is of faith appears manifestly, but not good, although this is continually present, and flows in, and makes the truths live. Man could not possibly be regenerated in any other way. But when this state has been passed through, then good manifests itself, and this by love to the neighbor, and by the affection of truth for the sake of life. These also are the things represented by Joseph’s being carried away and not appearing to his father, and by his afterward manifesting himself to him. This also is meant by the seeming departure of internal good, which is signified by “the one went out from me.”

AC (Potts) n. 5828 5828. And I said, Surely, tearing he is torn in pieces. That this signifies perception that it has perished by evils and falsities, is evident from the signification of “saying,” as being perception (of which frequently above); and from the signification of “being torn in pieces,” as being to perish by evils and falsities (that is, the internal good which is represented by Joseph, n. 5805). That “to be torn in pieces” has this signification, is because in the spiritual world there is no other tearing in pieces than that of good by evils and falsities. The case herein is like death and what relates to death. In the spiritual sense these do not signify natural death, but spiritual death, which is damnation, for there is no other death in the spiritual world. So likewise “tearing” does not signify in the spiritual sense such tearing as is done by wild beasts, but the tearing to pieces of good by evils and falsities. Moreover the wild beasts which tear, signify in the spiritual sense the evils of cupidities and the derivative falsities, which also are represented by wild beasts in the other life.
[2] The good which continually flows in from the Lord with man, does not perish except by evils and the derivative falsities, and by falsities and the derivative evils. For as soon as this good, continuous through the internal man, comes to the external or natural man, it is met by evil and falsity, by which the good is torn in pieces and extinguished in various ways as by wild beasts. By this the influx of good through the internal man is checked and stayed, and consequently the inner mind, through which is the influx, is closed, and only so much of the spiritual is admitted through it as to enable the natural man to reason and speak, but this only from earthly, bodily, and worldly things, and indeed contrary to good and truth, or in accordance with them from pretense or deceit.
[3] It is a universal law that influx adjusts itself according to efflux, and if efflux is checked influx is checked. Through the internal man there is an influx of good and truth from the Lord, and through the external there must be an efflux, namely into the life, that is, in the exercise of charity. When there is this efflux then there is continual influx from heaven, that is, through heaven from the Lord; whereas if there is no efflux, but resistance in the external or natural man (that is, evil and falsity which tear to pieces and extinguish the inflowing good), it follows from the universal law just mentioned that the influx adjusts itself to the efflux, consequently that the influx of good draws back, and thereby the internal through which is the influx is closed; and through this closing there comes stupidity in spiritual things, even until the man who is such neither knows nor is willing to know anything about eternal life, and at last becomes insane, so that he opposes falsities against truths, calling them truths and the truths falsities, and evils against goods, making them goods and the goods evil. Thus he tears good completely to pieces.
[4] That which is “torn” is occasionally mentioned in the Word, whereby in the proper sense is signified that which perishes through falsities from evils; but that which perishes through evils is called a “carcass.” When only what is “torn” is mentioned, both are signified, for the one involves the signification of the other; but it is otherwise when both are mentioned, for then a distinction is made. Because that which is “torn” signified in the spiritual sense that which had perished by falsities from evils, therefore it was forbidden in the representative church to eat anything torn, which by no means would have been thus forbidden unless that spiritual evil had been understood in heaven. Otherwise what harm would there have been in eating flesh torn by a wild beast?
[5] Of “torn” things, that they were not to be eaten, it is thus written in Moses:
The fat of a carcass and the fat of that which is torn may be for every use, provided in eating ye shall not eat it (Lev. 7:24).
Again:
A carcass and that which is torn he shall not eat, to be defiled therewith: I am Jehovah (Lev. 22:8).
And again:
Men of holiness ye shall be to Me; therefore ye shall not eat the flesh that is torn in the field; ye shall cast it forth to dogs (Exod. 22:31).
In Ezekiel:
The prophet saith, Ah Lord Jehovih! behold my soul hath not been defiled, and a carcass and that which is torn I have not eaten from my youth until now, so that the flesh of abomination hath not come into my mouth (Ezek. 4:14).
From these passages it is plain that it was an abomination to eat that which was torn, not because it was torn, but because it signified the tearing of good to pieces by falsities which are from evils, whereas a “carcass” signified the death of good by evils.
[6] The tearing of good to pieces by falsities from evils is meant also in the following passages from David in the internal sense:
The likeness of the wicked is as a lion, he desireth to tear, and as a young lion that sitteth in hiding places (Ps. 17:12).
Again:
They opened their mouth against me, a tearing and a roaring lion (Ps. 22:13).
And yet again:
Lest they tear my soul as a lion, tearing but none rescuing (Ps. 7:2).
A “lion” denotes those who vastate the church. Where it is said above of Joseph, that he was sold by his brethren, and that his tunic stained with blood was sent to his father, then his father also said, “It is my son’s tunic, an evil wild beast hath devoured him, tearing, Joseph is torn in pieces” (Gen. 37:33). (That “to be torn in pieces” is to be dissipated by falsities from evil may be seen where this is explained, n. 4777.)

AC (Potts) n. 5829 5829. And I have not seen him hitherto. That this signifies because it has vanished, is evident without explication.

AC (Potts) n. 5830 5830. And ye are taking this one also from my faces. That this signifies if the new truth also should depart, is evident from the representation of Benjamin, of whom this is said, as being new truth (see n. 5804, 5806, 5809, 5822); and from the signification of “taking him from my faces,” as being to estrange from spiritual good, thus to depart. Because this truth is from spiritual good which is “Israel,” if it should depart, it would be all over with the good itself; for good takes its quality from truths, and truths take their being from good; thereby they have life together.

AC (Potts) n. 5831 5831. And if harm befall him. That this signifies by evils and falsities, is evident from the signification of “harm befalling” anyone, as being to be injured by evils and falsities. No other “harm” is meant in the spiritual sense, because in the spiritual world all harm is from evils and falsities.

AC (Potts) n. 5832 5832. And ye will make my gray hairs go down in evil to the grave. That this signifies that spiritual good, and thus the internal of the church, would perish, is evident from the representation of Israel, as being spiritual good (n. 5807, 5812, 5813, 5817, 5819, 5825), and the internal of the spiritual church (n. 4286); from the signification of “gray hairs,” as being the ultimate of the church; and from the signification of “going down in evil to the grave,” as being to perish (n. 4785). “To go down in good into the grave” is to rise again and to be regenerated (n. 2916, 2917, 5551), wherefore “to go down in evil into the grave” is the opposite, thus to perish. As to the internal of the church perishing if the truth represented by Benjamin were to perish, the case is this. In order that good may be good it must have its own truths; and truths must have their own good in order to be truths. Good without truths is not good, and truths without good are not truths. Together they form a marriage, which is called the heavenly marriage. Wherefore if one departs, the other perishes; and the one may depart from the other through a tearing in pieces by evils and falsities.

AC (Potts) n. 5833 5833. And now when I come to thy servant my father. That this signifies the good of the church corresponding to the spiritual good of the internal church, is evident from the representation of Judah, who says this of himself, as being the good of the church (see n. 5583, 5603, 5782); and from the representation of Israel, who here is his “father,” as being spiritual good (n. 5807, 5812, 5813, 5817, 5819, 5825). The good of the church which Judah represents is the good of the external church; whereas the spiritual good which Israel represents is the good of the internal church (n. 4286). For every church of the Lord is internal and external; and the things of the external church correspond to those which are of the internal church. Thus also the good of the church which Judah represents, corresponds to the spiritual good represented by Israel.

AC (Potts) n. 5834 5834. And the boy he not with us. That this signifies if the new truth is not with it, is evident from the representation of Benjamin, who here is the “boy,” as being new truth (see n. 5804, 5806, 5822).

AC (Potts) n. 5835 5835. And his soul is bound in his soul. That this signifies since there is close conjunction, is evident from the signification of “soul,” as being life, thus “the soul of the one being bound in the soul of the other” signifies the life of the one in the life of the other, consequently that there is close conjunction-here of spiritual good, which is “Israel,” with the truth from this good, which is “Benjamin.” As to there being so close a conjunction between good and its truth, like the soul of the one which is bound in the soul of the other, the case is this. The mind of man, which is the man himself, and is where the man’s life is, has two faculties, one allotted to the truths of faith, the other to the good of charity. The faculty which is allotted to the truths of faith is called the understanding, and that which is allotted to the good of charity is called the will. In order that man may be man, these two faculties must make a one.
[2] But that at the present day these two faculties are altogether disjoined, may be seen from the fact that a man can understand that a thing is true, and yet not will it. He can understand that all things in the Decalogue are true, also in some measure those in the doctrinals which are from the Word; nay, he may also be able intellectually to confirm them, and even to preach them, but yet will otherwise, and from willing act otherwise. It is plain from this that these two faculties in man are disjoined. But that they ought not to be disjoined may be known from the fact that to understand truth would elevate a man toward heaven, and to will evil would draw him down toward hell, and so he would hang between the two. But still his will, in which his very life consists, would draw him downward, thus inevitably into hell. Therefore lest this happen, these two faculties must be conjoined, which is done through regeneration by the Lord, and this through the implantation of the truth of faith in the good of charity. For thus through the truth of faith the man is endowed with a new understanding, and through the good of charity with a new will; whence he has two faculties which make one mind.

AC (Potts) n. 5836 5836. And it shall come to pass when he seeth that the boy is not, that he will die. That this signifies that spiritual good will perish (that is, if the truth which is “Benjamin” departs), is evident from the representation of Israel as being spiritual good (of which above); and from the representation of “dying,” as being to cease to be such (see n. 494), thus to perish. (That good would perish if its truth should depart has been shown above, n. 5830, 5832.)

AC (Potts) n. 5837 5837. And thy servants will make thy servant our father’s gray hairs go down in sorrow to the grave. That this signifies that all will be over with the church, is evident from the things unfolded above (n. 5832), where like things are said. That Israel, who is the “father,” is here the church, is because spiritual good, which he represents, makes the church in man; insomuch that whether you say “spiritual good,” or “the church,” it is the same thing, for they cannot be separated. Therefore it is that in the Word, especially in the prophets, “Israel” is the spiritual church.

AC (Potts) n. 5838 5838. Verses 32-34. For thy servant became surety for the boy from being with my father, saying, If I bring him not back unto thee I shall sin to my father all the days. And now I pray let thy servant remain instead of the boy a servant to my lord, and let the boy go up with his brethren. For how shall I go up to my father and the boy be not with me? peradventure I shall see the evil that shall come upon my father. “For thy servant became surety for the boy from being with my father, saying,” signifies adjunction to itself; “If I bring him not back unto thee,” signifies unless it be conjoined with spiritual good; “I shall sin to my father all the days,” signifies a turning away, and thus that there would be no good of the church; “and now I pray let thy servant remain instead of the boy a servant to my lord,” signifies submission; “and let the boy go up with his brethren,” signifies in order that interior truth may be conjoined with spiritual good; “for how shall I go up to my father and the boy he not with me?” signifies that spiritual good from the natural would be without interior truth; “peradventure I shall see the evil that shall come upon my father,” signifies perception that it will perish.

AC (Potts) n. 5839 5839. For thy servant became surety for the boy from being with my father, saying. That this signifies adjunction, is evident from the signification of “becoming surety for” another, as being to adjoin him to oneself (as above, n. 5609). For the truth which Benjamin represented, while it is not so much with spiritual good, which is the “father,” may in the meantime be with the good of the external church which Judah represents; for this good and spiritual good act as one by correspondence.

AC (Potts) n. 5840 5840. If I bring him not back unto thee. That this signifies unless it be conjoined with spiritual good, is evident from the signification of “bringing back,” as being to be conjoined again; and from the representation of Israel, as being spiritual good (of which frequently above).

AC (Potts) n. 5841 5841. I shall sin to my father all the days. That this signifies a turning away, and thus that there would be no good of the church, is evident from the signification of “sinning,” as being disjunction (see n. 5229, 5474), thus a turning away; and if the good of the external church which Judah represents, averts itself from the good of the internal church represented by Israel, there is no longer any good of the church. The conjunction itself causes that there is good from which is the church. With these two goods, of the internal church and of the external, the case is this. The good of the internal church, or internal good, produces the good of the external church, or external good, by influx; and because it is so, internal good elevates to itself external good in order that this may look to it, and through it upward toward the Lord. This takes place when there is conjunction; but if there is disjunction, external good turns itself away, and looks downward, and thus perishes. It is this turning away which is signified by “I shall sin to my father all the days.”

AC (Potts) n. 5842 5842. And now I pray let thy servant remain instead of the boy a servant to my lord. That this signifies submission, is evident from the fact that to offer oneself as a servant in the place of another is to deprive oneself of freedom from one’s own, and to submit oneself altogether to the other. By these words is signified the submission of the natural or external man under the internal; for when the good there submits itself, the very truths there submit themselves, for truths are of good.

AC (Potts) n. 5843 5843. And let the boy go up with his brethren. That this signifies in order that interior truth may be conjoined with spiritual good, is evident from the representation of Benjamin, as being new truth (see n. 5804, 5806, 5809, 5822), thus interior truth; and from the signification of “going up with his brethren,” as being to be again conjoined with his father, that is, with the spiritual good which is represented by Israel. The interior truth which Benjamin here represents, is the new truth, for this is interior relatively to the truths which are below. For the truth which proceeds from good is interior truth; thus this truth is so because it proceeds from spiritual good, which is “Israel.” The good of charity from the will, thus from affection, is internal good, or the good of the internal church; but the good of charity not from affection but from obedience, and not from the will but from doctrine, is external good, or the good of the external church; and it is the same with the truths which are from it.

AC (Potts) n. 5844 5844. For how shall I go up to my father, and the boy be not with me? That this signifies that spiritual good from the natural would be without interior truth, is evident from the representation of Israel, who here is the “father,” as being spiritual good from the natural (of which above); and from the representation of Benjamin, who here is the “boy,” as being interior truth (see just above, n. 5843).

AC (Potts) n. 5845 5845. Peradventure I shall see the evil that shall come upon my father. That this signifies a perception that it will perish, is evident from the signification of “seeing,” as being to understand (as above, n. 2807, 3863, 4403-4421), and thence to perceive (n. 3764, 4567, 5400). That it will perish is signified by the “evil which shall come upon him,” the same as by “making his gray hairs go down in evil to the grave” (n. 5832), also that if his father did not see him with his brethren, he “would die” (n. 5836). This is the evil that is signified. (That spiritual good, which is “Israel,” would perish if the truth which is “Benjamin” should depart, may be seen above, n. 5832.)

AC (Potts) n. 5846 5846. Of the angels and spirits with man.
The influx from the spiritual world into man is in general of such a nature that man cannot think or will anything of himself, but everything flows in; good and truth from the Lord through heaven, thus through the angels who are with the man; evil and falsity from hell, thus through the evil spirits who are with the man; and this into the man’s thought and will. This I know will appear a very great paradox because it is contrary to the appearance; but experience itself shall declare how the matter stands.

AC (Potts) n. 5847 5847. No man, spirit, or angel ever has any life from himself, thus neither can he think and will from himself; because in thinking and willing is the life of man, and speaking and acting is the life thence derived. For there is one only life, that of the Lord, which flows into all, but is variously received, and indeed according to the quality which a man has induced on his soul by his life. Hence with the evil, goods and truths are turned into evils and falsities, but with the good they are received-goods as goods, and truths as truths. This may be compared to the light of the sun flowing into objects, which is modified and varied in them diversely according to the form of the parts, and thus is turned into colors, some sad and some cheerful. While a man lives in the world he induces a form on the purest substances of his interiors, so that it may be said that he forms his soul, that is, its quality; and according to this form is received the life of the Lord, which is the life of His love toward the universal human race. (That there is one only life, and that men, spirits, and angels are recipients of life, see n. 1954, 2021, 2706, 2886-2889, 2893, 3001, 3318, 3337, 3338, 3484, 3741-3743, 4151, 4249, 4318-4320, 4417, 4524, 4882.)

AC (Potts) n. 5848 5848. In order that the life of the Lord may flow in and be received according to all law in man, there are continually with him angels and spirits-angels from heaven, and spirits from hell; and I have been informed that there are with everyone two spirits and two angels. That there are spirits from hell is because man of himself is continually in evil, for he is in the delight of the love of self and of the world, and insofar as man is in evil, or in this delight, so far angels from heaven cannot be present.

AC (Potts) n. 5849 5849. The two spirits adjoined to man cause him to be in communication with hell, and the two angels cause him to be in communication with heaven. Without communication with heaven and hell, man could not live even a moment. If these communications were taken away, the man would fall dead as a stock; for then would be taken away the connection with the First Esse, that is, with the Lord. This has also been shown me by much experience. The spirits with me were removed a little, and then as they were removed I began as it were to expire, and indeed should have expired if they had not been sent back. But I know that few will believe there is any spirit with them, nor even that there are any spirits; and this chiefly for the reason that at this day there is no faith, because no charity, and thus it is not believed that there is a hell, nor even that there is a heaven, nor consequently that there is any life after death. Another reason is that they do not see spirits with their eyes; for they say, “If I should see, I would believe; what I see, this is; but what I do not see, I do not know whether it is.” When yet they know, or might know, that man’s eye is so dull and gross that it does not even see many things that exist in ultimate nature, as is evident from microscopes which make them visible. How then could it see what is within even purer nature, where spirits and angels are? These man cannot see except with the eye of his internal man, for this is accommodated to such vision. But the sight of this eye is not opened to man while he is in this world, for many reasons. From all this it is evident how far distant is the faith of this day from the faith of ancient times, when it was believed that every man had his angel with him.

AC (Potts) n. 5850 5850. The truth of the matter is this. From the Lord through the spiritual world into the subjects of the natural world there is a general influx and also a particular influx-a general influx into those things which are in order, a particular influx into those things which are not in order. Animals of every kind are in the order of their nature, and therefore into them there is general influx. That they are in the order of their nature is evident from the fact that they are born into all their faculties, and have no need to be introduced into them by any information. But men are not in their order, nor in any law of order, and therefore they receive particular influx; that is, there are with them angels and spirits through whom the influx comes. And unless these were with men, they would rush into every wickedness and would plunge in a moment into the deepest hell. Through these spirits and angels man is kept under the auspices and guidance of the Lord. The order into which man was created would be that he should love the neighbor as himself, and even more than himself. Thus do the angels. But man loves only himself and the world, and hates the neighbor, except insofar as he favors his commanding and possessing the world. Therefore as the life of man is altogether contrary to heavenly order, he is ruled by the Lord through separate spirits and angels.

AC (Potts) n. 5851 5851. The same spirits do not remain constantly with a man, but are changed according to the man’s states, that is, the states of his affection, or of his loves and ends, the former being removed and others succeeding. In general there are with man spirits of such a quality as is the man himself. If he is avaricious, there are spirits who are avaricious; if he is haughty, there are haughty spirits; if he is desirous of revenge, there are spirits of this character; if he is deceitful, there are the like spirits. Man summons to himself spirits from hell in accordance with his life. The hells are most exactly distinguished according to evils of cupidities, and according to all the differences of evil. Thus there is never any lack of spirits like himself to be called out and adjoined to a man who is in evil.

AC (Potts) n. 5852 5852. The evil spirits with man are indeed from the hells, but while they are with him they are not in hell, but taken out from thence. The place where they then are is midway between hell and heaven, and is called the World Of Spirits, of which mention has often been made before. In this world called the world of spirits there are also good spirits who likewise are with man. Into that world also come men immediately after death, who after tarrying a while there, are either sent away into the lower earth, or are let down into hell, or taken up into heaven, each one according to his life. In that world the hells are terminated above, being there closed or opened at the good pleasure of the Lord; and in that world heaven is terminated below; thus it is an interval that distinguishes heaven from hell. From this it may now be known what the world of spirits is. When evil spirits who are with man are in that world, they are not in any infernal torment, but are in the delights of the love of self and of the world, as also of all the pleasures in which the man himself is; for they are in every thought and every affection of the man; but when they are sent back into their hell, they return into their former state.

AC (Potts) n. 5853 5853. The spirits who come to a man enter into all his memory and into all the memory-knowledges that he possesses. Thus they put on all things belonging to the man, insomuch that they know no otherwise than that these are their own. This is a prerogative that spirits have above man. Hence it is that all things which the man thinks they think, and all things which the man wills they will; and conversely, whatever the spirits think the man thinks, and whatever the spirits will the man wills; for they act as a one by conjunction. Yet on both sides it is supposed that such things are in and from themselves, both on the part of the spirits and on the part of the men. But this is a fallacy.

AC (Potts) n. 5854 5854. It is provided by the Lord that spirits should flow into what is thought and willed by man, but angels into his ends, and thus through the ends into all that follows from the ends. Angels also flow in through good spirits into the goods of life and truths of faith with man, by means of which they lead him away from evils and falsities as far as possible. This influx is tacit, imperceptible to the man, but still operating and efficient in secret. Especially do they avert evil ends and insinuate good ones. But insofar as they cannot do this, they withdraw, and flow in more remotely, and more absently, and then evil spirits come nearer; for angels cannot be present in evil ends, that is, in the loves of self and of the world, and yet they are present from afar.
[2] The Lord could through angels lead man into good ends by omnipotent force; but this would be to take away the man’s life, for his life consists in entirely contrary loves. Therefore the Divine law is inviolable, that man shall be in freedom, and that good and truth, or charity and faith, shall be implanted in his freedom, and by no means in compulsion; because what is received in a state of compulsion does not remain, but is dissipated. For to compel a man is not to insinuate into his will, because it is then the will of another from which he acts; and therefore when he returns to his own will, that is, to his own freedom, this is rooted out. The Lord therefore rules man through his freedom, and as far as possible withholds him from the freedom of thinking and willing evil; for unless man were withheld by the Lord, he would be continually plunging into the deepest hell.
[3] It was said that the Lord could through angels lead man into good ends by omnipotent force; for evil spirits can be driven away in an instant, even if there should be myriads about a man, and this indeed by means of one angel; but then the man would come into such torment and into such a hell that he could not possibly endure it, for he would be miserably deprived of his life. For the life of man is from cupidities and phantasies against good and truth. If this life were not sustained through evil spirits and thus amended, or at least led, he would be reduced to nothing and would not survive a minute. For nothing else is seated in him than the love of self and of gain, and of reputation for their sake, thus whatever is contrary to order. Wherefore unless he should be reduced into order moderately and by degrees, through the leading of his freedom, he would at once expire.

AC (Potts) n. 5855 5855. Before the way was opened to me to speak with spirits, I was of the opinion that no spirit or angel could ever know or perceive my thoughts, because they were within me, and known to God alone. And then it once happened that I observed that a certain spirit knew what I was thinking, for he spoke with me about what I was thinking of, in a few words, and gave an indication of his presence by a certain sign. At this I was astounded, chiefly because he knew my thoughts. From this it was evident how difficult it is for a man to believe that any spirit knows what he is thinking, when yet he knows not only the thoughts which the man himself knows, but also the least things of his thoughts and affections, which the man does not know-nay, such things as the man can never know during the life of the body. This I know from the continuous experience of many years.

AC (Potts) n. 5856 5856. Communications of societies with other societies are effected through spirits whom they send forth and through whom they speak. These spirits are called Subjects. When any society was present with me, I could not know it until they sent forth a spirit, at the sending of whom communication was at once opened. This is a very familiar thing in the other life and is frequently done. From this it may be seen that the spirits and angels who are with man, are for the sake of communication with societies in hell and with societies in heaven.

AC (Potts) n. 5857 5857. I have sometimes spoken with spirits about the surpassing capacity they have above men for putting on at their first coming all things of the man’s memory; and though they had previously known nothing of the sciences, of the languages, and other things which the man has learned and imbued from childhood even to old age, they nevertheless come in a moment into possession of all; so that with the learned they are learned, with the ingenious they are ingenious, and with the prudent they are prudent. At these remarks, those spirits became elated, for they were not good, and therefore it was given to tell them further that with the ignorant they are ignorant, and with the stupid they are stupid, with the insane and foolish they are insane and foolish; for they put on all the interiors of the man with whom they are, thus also his fallacies, phantasies, and falsities, consequently his insanities and follies. But evil spirits cannot approach little children, because these have not yet in their memory anything that evil spirits can put on; and therefore with little children there are good spirits and angels.

AC (Potts) n. 5858 5858. From much experience it has been given me to know that whatever the spirits think and speak from the memory of a man, they suppose to be their own and in themselves. If they are told that this is not the case, they are highly indignant-such is the fallacy of sense that prevails with them. To convince them that such is not the case, they were asked whence they knew how to speak with me in my mother tongue, and yet they had known nothing at all of it during their life in the body, and how they knew the other languages in which I am skilled, although from themselves they did not know one; do they believe that these languages are theirs? Moreover I read the Hebrew language before them, and they understood it as much as I did-even little children-but no further. All the knowledges also that are in my memory are in theirs. By this they were convinced that when they come to a man, they come into possession of all his knowledges, and that they are in falsity in believing them to be their own. They have also their own knowledges, but are not permitted to draw them out, to the end that they may serve man through his knowledges-as well as for various other reasons, of which above (n. 2476, 2477, 2479), and because there would be the greatest confusion if spirits were to flow in from their own memory (n. 2478).

AC (Potts) n. 5859 5859. Some spirits came to me by ascending, and said that they had been with me from the beginning, knowing no otherwise. But when I showed them to the contrary, they at last confessed that they had now come for the first time, but because they had at once put on all things of my memory, they could know no otherwise. From this again it was evident that when spirits come to a man they instantly put on all the man’s memory-knowledges as if they were their own; and also that when a number of spirits are present, they each of them put on these knowledges, and they each of them suppose that they are their own. Into this faculty comes man immediately after death. Hence also it is that when good spirits come into a heavenly society, they put on and possess all the wisdom of all in that society-for such is the communion-and this although in the life of the body they had known nothing whatever of such things as are said in the heavenly society. This is the case if when in the world they had lived in the good of charity, for this good is attended with the appropriation to itself of everything of wisdom, because this is secretly implanted in good itself; and it is from this that they know as it were from themselves things which in the bodily life had been incomprehensible and even unutterable.

AC (Potts) n. 5860 5860. The spirits who are with man also put on his persuasions, whatever these may be, as has been proved to me by much experience. Thus they put on man’s persuasions not only in civil and moral things, but also in the spiritual things of faith. From this it may be seen that the spirits with those who are in heresies, in fallacies and illusions as to the truths of faith, and in falsities, are in the like, with not the slightest difference. The reason of this is that man may be in his freedom, and not be disturbed by anything of the spirit’s own.

AC (Potts) n. 5861 5861. From all this it is plain that during his life in the world a man is as to his interiors, thus as to his spirit, in company with other spirits, and is so adjoined to them that he cannot think anything or will anything except together with them, and that thereby there is a communication of his interiors with the spiritual world, and that in this way and not otherwise can he be led by the Lord. When a man comes into the other life he has with him his unbelief in there having been with him any spirit, especially any from hell. There is therefore shown him, if he desires it, the society of spirits in whose company he had been, and from which emissary spirits had been with him. And then after passing through some preliminary states, he at last returns to the same society, because this society has acted in unity with the love which had obtained the dominion with him. I have sometimes seen their societies shown to them.

AC (Potts) n. 5862 5862. It is not known to the spirits with man, but only to angels from the Lord, that they are with him, because they are adjoined to his soul or spirit, and not to his body. Those things which from the thoughts are determined into speech, and those which from the will are determined into acts in the body, flow in order into act by general influx, according to the correspondences with the Grand Man; and therefore the spirits who are with man have nothing in common with these things: thus they do not speak through man’s tongue, which would be obsession; nor see through his eyes, nor hear through his ears, what is in the world. It is otherwise with me, for the Lord has opened my interiors so that I might see the things in the other life: hence spirits have known that I was a man in the body, and opportunity has been given them of seeing through my eyes things in the world, and of hearing those speaking to me who were in my company.

AC (Potts) n. 5863 5863. If evil spirits perceived that they are with man, and that they are spirits separate from him, and if they could flow into what is of his body, they would try to destroy him in a thousand ways, for they hold man in deadly hatred. And as they knew that I was a man in the body, they were in a continual effort to destroy me, not only as to the body, but especially as to the soul; for to destroy man and any spirit is the very delight of life of all those who are in hell; but I have been continually protected by the Lord. From this it is evident how dangerous it is for man to be in living company with spirits, unless he is in the good of faith.

AC (Potts) n. 5864 5864. As evil spirits have heard that spirits are with man, they have supposed that so they might assail these spirits, and together with them man. They have also sought them a long time, but in vain. Their intention was to destroy them. For as the delight and bliss of heaven is to do good to man, and to promote his eternal welfare, so on the other hand the delight of hell is to do evil to man, and to contribute to his eternal ruin. In such opposition are they.

AC (Potts) n. 5865 5865. There was a certain spirit, not evil, to whom it was permitted to pass over to a certain man and speak with me from thence. When he came to the man he said that there appeared to him as it were a kind of black inanimate something, or as it were a black lifeless mass. This was the bodily life of the man, which he was permitted to view. It was said that the bodily life of a man who is in the good of faith appears, when one is permitted to view it, not black, but woody and of the color of wood. The same was given me to know by another experience. A certain evil spirit was let into the state of the body, by thinking from the sensuous things of the body, thus from the external memory. He then seemed to me as a black lifeless mass. When he was restored, he said that he had supposed he was in the life of the body. In other cases spirits are not allowed to look into the bodily things of man, for these are in the world and its light, and when spirits look at those things which are of the light of the world, these appear as mere darkness.

AC (Potts) n. 5866 5866. A continuation about the angels and spirits with man will be found at the end of the following chapter.

Genesis 45

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 household, 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.

AC (Potts) n. 5867 5867. The Contents.
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.

AC (Potts) n. 5868 5868. The Internal Sense.
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 (Potts) n. 5869 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 (see 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 (see 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 (Potts) n. 5870 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 (Potts) n. 5871 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 (see 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 (Potts) n. 5872 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 (Potts) n. 5873 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 (see n. 5480); and also, as it is the effect of sadness, as being the effect of love (see n. 3801), thus joy.

AC (Potts) n. 5874 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 (see 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 (Potts) n. 5875 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 (see n. 5160, 5799). Thus his “house” is the whole natural.

AC (Potts) n. 5876 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 be 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 (Potts) n. 5877 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 (see n. 1898, 1919, 2080, 2619, 2862, 3395, 3509, 5687, 5743), here to give the faculty of perception (of which in what follows); from the representation of Joseph, as being the internal celestial (of which just above, 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 (Potts) n. 5878 5878. I am Joseph, signifies manifestation, as is evident without explication.

AC (Potts) n. 5879 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 (see 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 (Potts) n. 5880 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 (of which above, 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 (Potts) n. 5881 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 (Potts) n. 5882 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 (of which see above, n. 5877); and from the representation of the sons of Jacob, as being truths in the natural (of which also above, 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 things 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 (Potts) n. 5883 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 sometimes 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 (Potts) n. 5884 5884. And they came near. That this signifies the effect, namely, that a more interior communication was effected, is evident without explication.

AC (Potts) n. 5885 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 (as above, 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 (Potts) n. 5886 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 (see n. 5805, 5826, 5827); and from the signification of “selling,” as being to alienate (n. 4752, 4758). By “Egypt” is here signified things lowest (as below, 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 oneself, 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 (Matt. 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 (Potts) n. 5887 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 (see n. 3635, 3883-3896).
* In Latin “spirit” and “breath” are the same word. [Reviser].

AC (Potts) n. 5888 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 (see 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 (Potts) n. 5889 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 (Potts) n. 5890 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 (of which in what follows); 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 (Hos. 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 (Matt. 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 (Potts) n. 5891 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 (Potts) n. 5892 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 (Potts) n. 5893 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 (see 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 (see 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 (Potts) n. 5894 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 (as just above, 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 (see n. 468, 530, 560, 561, 660, 1050, 1738, 1906, 2284, 5135, 5342). Here, remains are the acknowledgments and affections of truth before good manifests itself. With good 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 (Potts) n. 5895 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 (of which in what follows); 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. (That an “ass” denotes the truth of memory-knowledge, thus truth in the natural, may be seen 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 (Hos. 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 (see preface to Gen. 22); 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 plow, 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 (Matt. 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 (see above, where these words were unfolded n. 3652). Thus “he who puts his hand to the plow” 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; Mic. 3:12).

AC (Potts) n. 5896 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 (see above, n. 5890).

AC (Potts) n. 5897 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 [residuae] 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 (that “Asshur” is such reasonings, see 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. 36:31, 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 (Mic. 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 (Zeph. 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” (as just above in Isaiah) 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 betake 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” (see 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 he 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 (Potts) n. 5898 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 (see 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 (see n. 5403, 5419, 5427, 5458, 5512).

AC (Potts) n. 5899 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 (Potts) n. 5900 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 (see n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700). That “not you sent me,” denotes that they did not dismiss is evident.

AC (Potts) n. 5901 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 (Potts) n. 5902 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 (see 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 (Potts) n. 5903 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 (Potts) n. 5904 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 (see 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 (Potts) n. 5905 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 (Potts) n. 5906 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 (see 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 (Potts) n. 5907 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 (of which frequently above); and from the representation of Joseph, as being the internal celestial (see 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 (Potts) n. 5908 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 (as above, 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. (That “Egypt” is memory-knowledge has been shown many times.)

AC (Potts) n. 5909 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 (Potts) n. 5910 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 (see 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 (Potts) n. 5911 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 (see n. 5909). Therefore to be “near to him,” thus continually nigh him, is perpetual conjunction.

AC (Potts) n. 5912 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 (of which above, 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 (Potts) n. 5913 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 (see 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 (Potts) n. 5914 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 (Potts) n. 5915 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; whosoever believeth in Me, as the Scripture hath said, out of his belly shall flow streams of living water (John 7:37, 38).

AC (Potts) n. 5916 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 (Potts) n. 5917 5917. Lest thou be rooted out. That this signifies lest it perish, is evident without explication.

AC (Potts) n. 5918 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 (of which above). That “thy household and all that thou hast” is all that belongs to it, is manifest.

AC (Potts) n. 5919 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 (see n. 2150, 3764, 4567, 4723, 5400); that testifying is signified, is plain.

AC (Potts) n. 5920 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 (as above, 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 (Potts) n. 5921 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 (Potts) n. 5922 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 (of which below); from the signification of “Egypt,” as being the memory-knowledges in the natural, thus the natural (as above, n. 5908); and from the representation of Israel, who is here the “father” with whom communication was to be made, as being spiritual good (of which above, 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), 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 may be seen in the preface to Genesis 18 (also n. 4859e), and that by “Elias” is meant the prophetic Word, in the same preface (also n. 2762, 5247e).
[6] In Matthew:
They shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 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, may also be seen in the preface to Genesis 18; 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 (see 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 fullness of all the earth is His glory (Isa. 6:3).
Again:
The glory of Jehovah shall he 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,” (as in 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 (see the passages cited just above), therefore to it as to a king is attributed “glory,” as in David:
Lift up your heads, O ye gates; and be ye lifted up, ye doors of the world; that the King of glory may come in. Who is this King of glory? 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 (see 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 (Matt. 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 . . . (Matt. 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 (Matt. 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 (see n. 3969, 4669, 4723, 4727).
* “Comeliness (decus).” The Hebrew words for “comeliness” in the passages here referred to are in these passages rendered “glory,” “glorious,” “beautiful,” “glorious land,” and “pleasant land,” in the authorized versions of the English Bible.

AC (Potts) n. 5923 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 (Potts) n. 5924 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 (Potts) n. 5925 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 (Potts) n. 5926 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 (see n. 3542, 3695, 3725), and properly the conjunction of celestial and spiritual things (see 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 oneself, consequently it denotes inmost conjunction; and from the representation of Benjamin, as being the intermediate (n. 5411, 5413, 5443, 5639, 5686, 5688, 5689).
* “Necks,” in the plural. It is so written in both the Hebrew and the Latin. [Reviser.]

AC (Potts) n. 5927 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 (see n. 5480, 5873).

AC (Potts) n. 5928 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 (Potts) n. 5929 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 (see 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 (Potts) n. 5930 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 (of which just above, n. 5927, 5928), here an effect of affection, for the same reason as explained just above (n. 5929).

AC (Potts) n. 5931 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 (Potts) n. 5932 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 (Potts) n. 5933 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 (see n. 5160, 5799).

AC (Potts) n. 5934 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 (see 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 insofar 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 (Potts) n. 5935 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 (of which just above, n. 5933).

AC (Potts) n. 5936 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 (see 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 (Potts) n. 5937 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 (of which often above); from the representation of Pharaoh, as being the natural in general (see 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 insofar 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 (Potts) n. 5938 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 (see 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 (Potts) n. 5939 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 (see 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 (see 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 (Potts) n. 5940 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 (see 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 (Potts) n. 5941 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 (see n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833); and from the representation 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 (Potts) n. 5942 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 (see 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 (Potts) n. 5943 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 (see 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 fattiness, 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; also 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 burnt-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 burnt-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).
* “A feast of lees (convivium fecum).” So also Schmidius. In Apocalypse Explained n. 252:7 Swedenborg says, commenting on this expression, “a feast of less, that is, of the best wine.” But in Arcana Coelestia n. 2341, Swedenborg translates the expression “a feast of sweet wines,” instead of “a feast of lees.” Delitzch in his Commentary on the Prophesies of Isaiah says on this passage, “Shemarim mezukkakim are wines which have been left to stand upon their less after the first fermentation is over, which have thus thoroughly fermented, and have been kept a long time, and which are then filtered before drinking; hence wine both strong and clear.”

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

AC (Potts) n. 5945 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 (of which above); 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.
* The carts of Egypt. These “carts” (Hebrew agalah; Swedenborg vehiculum) were two-wheeled vehicles drawn by cattle, whereas the chariots were drawn by horses. The carts were used for the conveyance of persons, burdens, or produce. As there were no roads in Egypt and Palestine, only the simplest wheeled vehicles were possible. These agalah were not wagons, which run on four wheels and are usually drawn by horses. They were really a somewhat inferior kind of chariot, less speedy, and usually ruder in construction; and this fact supplies the basis for their correspondence. Agalah is correctly rendered “cart” in 1 Sam 6:2; 2 Sam. 6; Isa. 5:18; 28:27, 28. “From time immemorial Egypt was rich in small, two-wheeled carriages, which could be used even where there were no roads (See Gen. 50:9; Exod. 14:6, with Isa. 36:9).” (Keil and Delitsch On the Pentateuch.) See also the interesting article “Cart” in Smith’s Dictionary of the Bible, which contains ancient pictorial representations of these “carts,” both Egyptian and Assyrian, drawn by oxen, and carrying passengers.

AC (Potts) n. 5946 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” (see 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 (Potts) n. 5947 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 (of which below); and from the signification of “coming,” as being approach (as above, 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 withdraws, 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 (Potts) n. 5948 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 insofar 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 heavenly 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 (Potts) n. 5949 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 (see 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 (Potts) n. 5950 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 (Potts) n. 5951 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 (see 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 (Potts) n. 5952 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 (of which above); from the signification of “carts,” as being doctrinal things (see 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 (Potts) n. 5953 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 (see n. 5490).

AC (Potts) n. 5954 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 (of which below). 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 (as just above, n. 5951). (That to change the garments was representative of holy truths being put on, and that hence came changes of garments, see 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 (see 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 sepulcher was like lightning, and his raiment white as snow (Matt. 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 (Matt. 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 (Matt. 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 he 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 insofar as the man does not love himself more than others, and insofar 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 (Potts) n. 5955 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 (see 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 (of which below); 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 hand 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 (Judg. 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 (Josh. 6:4).

AC (Potts) n. 5956 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” (of which just above, 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 (Potts) n. 5957 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 (see 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 (Potts) n. 5958 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 (see 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 (see above, 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.
* As in n. 5950.

AC (Potts) n. 5959 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 (as above, n. 5958); from the signification of “she-asses,” as being things of service (as also just above, 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 insofar as they relate to truth, and by “she-asses” are signified things of service insofar 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 (Potts) n. 5960 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” (see just above, 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 (Potts) n. 5961 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 (Potts) n. 5962 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 (see 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 everyone 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 (see also 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 them, but shortly afterward the dawn comes, and so the morning.

AC (Potts) n. 5963 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” (of which often above); 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 (Potts) n. 5964 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 (see 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 insofar 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 (Potts) n. 5965 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 (that Jacob represents the external of the church and Israel the internal, see 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, but out 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 (Potts) n. 5966 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 (see 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 (of which frequently above), and thus also notice.

AC (Potts) n. 5967 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 (see 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 (Potts) n. 5968 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 (see n. 5276, 5278, 5280, 5301).

AC (Potts) n. 5969 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 (see 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 (Potts) n. 5970 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 (see 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 (Potts) n. 5971 5971. And he saw the carts which Joseph had sent to carry him. That this signifies doctrinal things thence derived which might persuade, is evident from the signification of “carts,” as being doctrinal things (see 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 (Potts) n. 5972 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 (see 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 (Potts) n. 5973 5973. And Israel said. That this signifies spiritual good now, is evident from the representation of Israel, as being spiritual good (see 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,” may be seen above, 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 (verses 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. 47:27-29).
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 (Potts) n. 5974 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 (see above, n. 5967); that joy is denoted is manifest.

AC (Potts) n. 5975 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 (see 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.

AC (Potts) n. 5976 5976. Continuation concerning the angels and spirits with man.
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 (Potts) n. 5977 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 (Potts) n. 5978 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 (Potts) n. 5979 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 (Potts) n. 5980 5980. The angels attentively and continually observe what the evil spirits and genii with a man are intending and attempting; and insofar as the man suffers it, they bend evils into goods, or to goods, or toward goods.

AC (Potts) n. 5981 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 (Potts) n. 5982 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 (Potts) n. 5983 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 (Potts) n. 5984 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 (Potts) n. 5985 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 (Potts) n. 5986 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 every one 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 disagrees 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 (Potts) n. 5987 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 (Potts) n. 5988 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 (Potts) n. 5989 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 (Potts) n. 5990 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 hells, 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 (Potts) n. 5991 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 (Potts) n. 5992 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 insofar 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 (Potts) n. 5993 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 (of which 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 he 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.

Genesis 46

1. And Israel journeyed, and all that he had, and came to Beersheba, and sacrificed sacrifices to the God of his father Isaac.
2. And God said to Israel in the visions of the night, and He said, Jacob, Jacob. And he said, Behold me.
3. And He said, I am God; the God of thy father; fear not to go down into Egypt, for I will there make of thee a great nation.
4. I will go down with thee into Egypt; and I will cause thee to go up, even in going up; and Joseph shall put his hand upon thine eyes.
5. And Jacob rose up from Beersheba; and the sons of Israel carried Jacob their father, and their babes, and their women, in the carts which Pharaoh had sent to carry him.
6. And they took their cattle, and their acquisition which they had acquired in the land of Canaan, and came into Egypt, Jacob, and all his seed with him:
7. His sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his seed, brought he with him into Egypt.
8. And these are the names of the sons of Israel, who came into Egypt, of Jacob and of his sons: Reuben, Jacob’s firstborn.
9. And the sons of Reuben: Hanoch, and Pallu, and Hezron, and Carmi.
10. And the sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman.
11. And the sons of Levi: Gershon, and Kohath, and Merari.
12. And the sons of Judah: Er, and Onan, and Shelah, and Perez, and Zerah; but Er and Onan died in the land of Canaan. And the sons of Perez were Hezron and Hamul.
13. And the sons of Issachar: Tola, and Puvah, and Iob, and Shimron.
14. And the sons of Zebulun: Sered, and Elon, and Jahleel.
15. These are the sons of Leah, whom she bare unto Jacob in Paddan-aram, and his daughter Dinah; all the souls of his sons and of his daughters were thirty and three.
16. And the sons of Gad: Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.
17. And the sons of Asher: Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister; and the sons of Beriah: Ber, and Malchiel.
18. These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare to Jacob: sixteen souls.
19. The sons of Rachel, Jacob’s wife: Joseph and Benjamin.
20. And to Joseph were born in the land of Egypt, whom Asenath the daughter of Potiphera priest of On bare unto him, Manasseh and Ephraim.
21. And the sons of Benjamin: Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.
22. These are the sons of Rachel, who were born to Jacob: all the souls were fourteen.
23. And the sons of Dan: Hushim.
24. And the sons of Naphtali: Jahzeel, and Guni, and Jezer, and Shillem.
25. These are the sons of Bilhah, whom Laban gave unto Rachel his daughter, and these she bare to Jacob; all the souls were seven.
26. All the souls that came with Jacob into Egypt, that came out of his thigh, besides Jacob’s sons’ women, all the souls were sixty and six.
27. And the sons of Joseph, who were born to him in Egypt, were two souls. All the souls of the house of Jacob, that came into Egypt, were seventy.
28. And he sent Judah before him unto Joseph, to show before him unto Goshen; and they came into the land of Goshen.
29. And Joseph harnessed his chariot, and went up to meet Israel his father, to Goshen; and he was seen of him, and fell upon his necks, and wept upon his necks a long while.
30. And Israel said unto Joseph, Let me die, after that I have seen thy faces, that thou art yet alive.
31. And Joseph said unto his brethren, and unto his father’s house, I will go up, and will tell Pharaoh, and will say unto him, My brethren, and my father’s house, who were in the land of Canaan, are come unto me;
32. And the men are shepherds of the flock, for they are men of cattle; and they have brought their flocks, and their herds, and all that they have.
33. And it may be that Pharaoh will call you, and will say, What are your works?
34. And ye shall say, Thy servants have been men of cattle from their youth even until now, both we, and our fathers; in order that ye may dwell in the land of Goshen; for every shepherd of the flock is an abomination of the Egyptians.

AC (Potts) n. 5994 5994. The Contents.
In this chapter the subject treated of in the internal sense is the conjunction of the internal celestial which is “Joseph,” with spiritual good from the natural which is “Israel.” There are then enumerated the truths and goods of the church in their order, wherewith conjunction must afterward be effected. The truths and goods of the church are Israel’s sons and grandsons, who came into Egypt.

AC (Potts) n. 5995 5995. The Internal Sense.
Verse 1. And Israel journeyed, and all that he had, and came to Beersheba, and sacrificed sacrifices to the God of his father Isaac. “And Israel journeyed, and all that he had,” signifies the beginning of conjunction; “and came to Beersheba,” signifies charity and faith; “and sacrificed sacrifices to the God of his father Isaac,” signifies worship therefrom, and influx from the Divine intellectual.

AC (Potts) n. 5996 5996. And Israel journeyed, and all that he had. That this signifies the beginning of conjunction, is evident from the signification of “journeying,” as being what is successive and continuous (see n. 4375, 4882, 5493); here, what was continuous and successive in the glorification of the Lord, who in the supreme sense is “Israel” and “Joseph;” but in the internal sense, what is continuous and successive in the regeneration of man. And as in this chapter the subject of the conjunction of the natural man with the spiritual, or of the external with the internal, now succeeds and is continued, therefore by the words “Israel journeyed, and all that he had” is signified the beginning of this conjunction.

AC (Potts) n. 5997 5997. And came to Beersheba. That this signifies charity and faith, is evident from the signification of “Beersheba,” as being the doctrine of charity and of faith (see n. 2858, 2859, 3466), but here, charity and faith, and not their doctrine, for it is predicated of spiritual good, which is “Israel.” Spiritual good is more than doctrine, doctrine being from this good; and therefore he who has arrived at spiritual good has no more need of doctrinal things, which are from others; for he is in the end whither he was tending, and is no longer in the means thereto; and doctrinal things are nothing but the means of arriving at good as the end. This is the reason why by “Beersheba” is signified charity and faith.

AC (Potts) n. 5998 5998. And sacrificed sacrifices to the God of his father Isaac. That this signifies worship therefrom and influx from the Divine intellectual, is evident from the signification of “sacrificing sacrifices,” as being worship (see n. 922, 923, 2180); and from the representation of Isaac, as being in the supreme sense the Divine rational or intellectual of the Lord (n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210). That influx therefrom into worship is signified, follows, for the worship meant is that from charity and faith, which are signified by “Beersheba” (n. 5997), where he sacrificed. That Jacob sacrificed to the God of his father Isaac, shows what was the nature of the fathers of the Jewish and Israelitish nation, namely, that each of them worshiped his own God. That the God of Isaac was a God other than Jacob’s, is evident from the fact that he sacrificed to him, and that in the visions of the night it was said unto him, “I am God, the God of thy father;” and also from the fact that he swore by the same in these words: “The God of Abraham, and the God of Nahor, the God of their father, judge between us; and Jacob sware by the Dread of his father Isaac” (Gen. 31:53). And it is also evident that at first Jacob did not acknowledge Jehovah, for he said, “If God will be with me, and will keep me in this way in which I walk, and will give me bread to eat, and garment to put on, and I return in peace to my father’s house, then shall Jehovah be my God” (Gen. 28:20, 21). Thus he acknowledged Jehovah conditionally.
[2] It was their custom to acknowledge the gods of their fathers, but their own in especial. This custom they derived from their fathers in Syria; for Terah, Abram’s father, and also Abram himself when there, worshiped other gods than Jehovah (n. 1356, 1992, 3667). Their posterity, who were called “Jacob” and “Israel,” were consequently of such a disposition that at heart they worshiped the gods of the Gentiles, and Jehovah only with the mouth and in name alone. The reason why they were such was that they were in externals alone without any internal, and such men can believe no otherwise than that worship consists merely in uttering the name of God and in saying that He is their God, and this so long as He is their benefactor; and that worship does not at all consist in a life of charity and faith.

AC (Potts) n. 5999 5999. Verses 2-4. And God said to Israel in the visions of the night, and He said, Jacob, Jacob. And he said, Behold me. And He said, I am God, the God of thy father; fear not to go down into Egypt, for I will there make of thee a great nation. I will go down with thee into Egypt; and I will cause thee to go up, even in going up; and Joseph shall put his hand upon thine eyes. “And God said to Israel in the visions of the night,” signifies obscure revelation; “and He said, Jacob, Jacob,” signifies to natural truth; “and he said, Behold me,” signifies notice; “and he said, I am God, the God of thy father,” signifies the Divine intellectual from which is the influx; “fear not to go down into Egypt,” signifies that natural truth with all things appertaining to it must be initiated into the memory-knowledges of the church; “for I will there make of thee a great nation,” signifies that truths shall become good; “I will go down with thee into Egypt,” signifies the presence of the Lord in that state; “and I will cause thee to go up, even in going up,” signifies elevation afterward; “and Joseph shall put his hand upon thine eyes,” signifies that the internal celestial shall vivify.

AC (Potts) n. 6000 6000. And God said to Israel in the visions of the night. That this signifies obscure revelation, is evident from the signification of “God said in the visions” as being revelation. For revelations were made either by dreams, or by night visions, or by day visions, or by speech within the man, or by speech without him from angels that were seen, and also by speech without him from angels that were not seen. By all these are signified in the Word various kinds of revelations, and by a “vision of the night,” obscure revelation; for “night” signifies what is obscure (see n. 1712, 2514), and obscurity in the spiritual sense is that truth does not appear. Moreover in the Word “night” signifies falsity from evil, for they who from evil are in falsity are in the obscurity of night. Thus all who are in hell are said to be in night. They indeed are in a kind of light there, for they see one another; but this light is like the light from a hard-coal fire, and is turned into darkness and thick darkness when heavenly light flows in. Hence it is that they who are in hell are said to be in night, and that they are called angels of night and of darkness; and on the other hand they who are in heaven are called angels of day and of light.
[2] That “night” denotes what is obscure, and likewise what is false, may also be seen from the following passages in the Word. In John:
Jesus said, Are there not twelve hours in the day? If anyone walk in the day, he stumbleth not. But if anyone walk in the night, he stumbleth, because the light is not in him (John 11:9, 10);
“twelve hours” denote all states of truth; “walking in the day,” denotes to live in truth; and “walking in the night,” to live in falsity.
[3] Again:
I must work the works of Him that sent Me while it is day; the night cometh when no one can work (John 9:4);
“day” denotes truth from good; and “night,” falsity from evil. It is the first time of the church which is meant by “day,” for then truth is received, because men are in good; and it is the last time of the church which is meant by “night,” for then nothing of truth is received, because men are not in good. For when man is not in good, that is, when he is not in charity toward the neighbor, then even if the veriest truths are told him, he receives them not, for then it is not at all perceived what is true, because the light of truth falls into such things as are of the body and the world, which alone are attended to, and alone are loved and estimated as real; but not into such things as are of heaven, because with such men these are relatively of little or no account. Thus the light of truth is absorbed and smothered in what is densely dark, as is the light of the sun in what is black. This is signified by “the night cometh when no one can work.” It is also such a time at this day.
[4] In Matthew:
While the bridegroom tarried, all the virgins slumbered and slept. But at midnight there was a cry made, Behold, the bridegroom cometh (Matt. 25:5, 6);
“midnight” also denotes the last time of an old church, when there is nothing of faith because nothing of charity, and also the first time of a new church. In Luke:
I say unto you, In that night there shall be two upon one bed; the one shall be accepted, and the other shall be left (Luke 17:34);
here in like manner “night” denotes the last time of an old church and the first of a new one.
[5] In Matthew:
Jesus said to the disciples, All ye shall be scandalized against Me in this night. And to Peter, In this night, before the cock crow, thou shalt deny Me thrice (Matt. 26:31, 34);
that it pleased the Lord to be taken at night, signified that with them at that time Divine truth was in the obscurity of night, and that falsity from evil was in its place. And that Peter denied the Lord thrice in that night, also represented the last time of the church, when the truth of faith is indeed taught, but is not believed. Such a time is “night,” because the Lord is then utterly denied in the hearts of men; for the twelve apostles, like the twelve tribes of Israel, represented all things of faith (n. 577, 2089, 2129, 2130, 3272, 3354, 3488, 3858, 3913, 3926, 3939, 4060), and Peter represented the faith of the church (see the preface to Gen. 18; also to Gen. 22; and also n. 3750, 4738). Therefore it was that the Lord said unto Peter that “in that night he should deny Him thrice;” and to the disciples, “all ye shall be scandalized against Me in this night.”
[6] In Isaiah:
One calleth unto me out of Seir, Watchman, what of the night? watchman, what of the night? The watchman said, The morning cometh, and also the night 12);
speaking of the coming of the Lord, which is the “morning,” which coming was when there was no longer any spiritual truth in the earth, and which is “night.”
[7] In Zechariah:
It shall be one day which is known to Jehovah; not day nor night; for about the time of evening there shall be light. It shall come to pass in that day that living waters shall go out from Jerusalem; and Jehovah shall be king over all the earth; in that day shall Jehovah be one, and His name one (Zech. 14:7-9);
speaking here likewise of the Lord and also of a new church. “Jehovah who shall be king, and Jehovah being one and His name one,” is the Lord as to the Divine Human, which should be one with the Divine Itself which is called the “Father.” Before the coming of the Lord the Divine Human was Jehovah in the heavens, for by passing through the heavens He presented Himself as a Divine Man before many on earth. But at that time the Divine Human was not so completely one with the Divine Itself which is called the “Father,” as when the Lord made it in Himself altogether one. That before this they were as it were distinct, is plain from the nineteenth chapter of Genesis, where it is said, “Jehovah caused it to rain upon Sodom and Gomorrah sulfur and fire from Jehovah out of heaven” (verse 24; see n. 2447). The “day when it was not day nor night,” is when the Lord was born; for it was then “evening,” that is, the end of the representatives of the church; the “light about the time of evening” is the Divine truth which would then appear.
[8] In Isaiah:
Surely in the night Ar has been laid waste, Moab has been cut off; surely in the night Kir of Moab has been laid waste (Isa. 15:1);
“Moab” denotes natural good, and in the opposite sense adulterated good (n. 2468); its vastation is here treated of. Vastations are said to be effected “in the night,” because truth is then obscured, and falsity enters. In Jeremiah:
The great city weeping shall weep in the night, and her tear shall be on her cheek (Lam. 1:2);
describing the desolation of truth; “night” denotes falsity.
[9] In David:
Thou shalt not be afraid of the dread of night, of the arrow that flieth by day, nor of the death that wasteth at noonday (Ps. 91:5, 6);
the “dread of night” denotes falsities of evil which are from hell; the “arrow that flieth by day,” falsity which is openly taught, whereby good is destroyed; the “death that wasteth at noonday,” evil which is lived in openly, whereby truth is destroyed. In John:
The gates of the holy Jerusalem shall not be shut by day; for there is no night there (Rev. 21:25).
There shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light (Rev. 22:5).
“There shall be no night there” denotes that there shall be no falsity. In Daniel:
Daniel said, I saw in my vision when it was night. After this I saw in the visions of the night 7);
“visions of the night” here also denote obscure revelation, for in this passage the four beasts are treated of, and their horns, and many things which belong to obscure revelation. It is similar with the horses of various colors which Zechariah saw “in the night” (Zech. 1:8, and following verses).

AC (Potts) n. 6001 6001. And He said, Jacob, Jacob. That this signifies to natural truth, is evident from the representation of Jacob, as being natural truth (see n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538). The reason why it is said “Jacob,” and not “Israel,” is that natural truth with all belonging to it must be initiated into the memory-knowledges of the church, which is signified by Jacob with his sons going down into Egypt (see below, n. 6004).

AC (Potts) n. 6002 6002. And he said, Behold me. That this signifies notice, is evident without explication.

AC (Potts) n. 6003 6003. And He said, I am God, the God of thy father. That this signifies the Divine intellectual from which is the influx, is evident from the representation of Isaac, who is here the “father,” as being the Divine rational or intellectual of the Lord (see above n. 5998); for it is said, “God, the God of thy father.” That the influx is from this is because all truth is of the intellectual, thus also natural truth, which is represented by Jacob (n. 6001). (What the Divine rational or intellectual is which is represented by Isaac, see n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210.) In the original tongue, “God” is named in the first place in the singular, but in the second place in the plural; that is, in the first the name is “El,” and in the second it is “Elohim.” The reason is that by “God” in the first place is signified that there is one God and only one, and by “God” in the second place that He has many attributes. Thus arises the name “Elohim” or “God” in the plural, as in the Word almost everywhere. As there are many attributes, and the Ancient Church assigned a name to each, therefore its descendants, with whom the knowledge of such things was lost, believed there were many gods, and each family chose one of them for its God-as Abraham, Shaddai (n. 1992, 3667, 5628), and Isaac, the God who was called “Pachad” or “Dread.” And as the God of each was one of the Divine attributes, therefore the Lord said unto Abram, “I am God Shaddai” (Gen. 17:1), and here unto Jacob, “I am the God of thy father.”

AC (Potts) n. 6004 6004. Fear not to go down into Egypt. That this signifies that natural truth with all things appertaining to it must be initiated into the memory-knowledges of the church, is evident from the representation of Jacob, who is he that was to go down into Egypt, as being natural truth (of which just above, n. 6001); and from the signification of “going down,” as being to be initiated, for in order that this initiation might be represented, Jacob with all that appertained to him went down into Egypt; and from the signification of “Egypt,” as being the memory-knowledges of the church (n. 1462, 4749, 4964, 4966).
[2] In regard to truth being initiated into the memory-knowledges of the church, the case is this. The memory-knowledges of the church were at that time the representatives and significatives of their rituals, for all the rituals of the church were from such things, as also were the memory-knowledges which served as their doctrinals of charity. From these memory-knowledges they knew who are meant by the poor, the needy, the miserable, the afflicted, the oppressed, widows, orphans, sojourners, the bound in prison, the naked, the sick, the hungry, the thirsty, the lame, the blind, the deaf, the maimed, and by many other classes into which they distinguished the neighbor, and thus taught how charity was to be exercised. Such were the memory-knowledges of that time. That at this day these are altogether blotted out of remembrance is evident from the fact that where the above are mentioned in the Word, scarcely anyone knows but that such are meant as are so called-as that widows are meant where “widows” are mentioned, sojourners where “sojourners” are mentioned, the bound in prison where these are mentioned, and so on. Such memory-knowledges flourished in Egypt; and therefore by “Egypt” are signified memory-knowledges. That natural truth which is “Jacob” was to be initiated into such memory-knowledges, is represented by Jacob’s going down into Egypt with all that belonged to him.
[3] Truths are said to be initiated into such memory-knowledges when they are brought into them, so as to be in them. This is effected for the reason that when a memory-knowledge comes into the thought, the truths which have been brought into it may come at the same time into remembrance; as for example, when a sojourner is presented to the thought, seeing that by him are signified those who are to be instructed, that there should instantly come into thought all the exercises of charity toward such, thus truths. In like manner in all other cases. When memory-knowledges are thus filled, then when anyone is thinking from them, the thought extends and diffuses itself far and wide, and indeed to many societies in the heavens at the same time. For such a memory-knowledge, consisting as it does of so many truths within itself, unknown to the man, unfolds itself in this way; but it is necessary that truths be in them.
[4] It is also of Divine order for interior things to bestow themselves in exterior ones, or what is the same, prior things in posterior ones, thus at last all prior things in the ultimates, and for them to be together there. This is the case in universal nature. Unless this is done the man cannot be fully regenerated, for by such a bringing of truths into memory-knowledges, things interior and exterior agree together and make a one which otherwise would be in disagreement; and if they are in disagreement, the man is not in good, because he is not in what is sincere. Moreover memory-knowledges are in a light nearly the same as that in which is the sensual of man’s sight, and this light is such that unless it is enlightened within by the light which is from truths, it leads into falsities, especially into those derived from the fallacies of the senses; and also into evils from falsities. That this is the case will be seen from the experience about influx that is related at the close of the chapters.

AC (Potts) n. 6005 6005. For I will there make of thee a great nation. That this signifies that truths shall become good, is evident from the representation of Jacob, of whom these words are spoken, as being natural truth (see above n. 6001); and from the signification of “nation,” as being good (n. 1259, 1260, 1416, 1849). “Nations” and “peoples” are often mentioned in the Word, but everywhere with this difference: that by “nations” are signified goods or evils, and by “peoples,” truths or falsities.

AC (Potts) n. 6006 6006. I will go down with thee into Egypt. That this signifies the presence of the Lord in that state, is evident from the signification of “going down with thee,” as being the presence of the Lord, for by the God who spoke with Jacob in the visions of the night is meant the Lord.

AC (Potts) n. 6007 6007. And I will cause thee to go up, even in going up. That this signifies elevation afterward, is evident from the signification of “going up,” as being elevation (see n. 3084, 4539, 5406, 5817). The elevation which is here signified is from memory-knowledges to things more interior. For after memory-knowledges have been filled with truths (according to what was said above, n. 6004), the man is elevated from memory-knowledges toward things more interior, and then the memory-knowledges serve him as the ultimate plane of his mental activities (intuitionum). To be elevated toward things more interior is to think more interiorly, and at last as a spirit and as an angel; for the more interiorly thought proceeds, the more perfect it is, because it is nearer the influx of truth and good from the Lord. (That thought is more interior and more exterior may be seen, n. 5127, 5141.)

AC (Potts) n. 6008 6008. And Joseph shall put his hand upon thine eyes. That this signifies that the internal celestial shall vivify, is evident from the representation of Joseph, as being the internal celestial (see n. 5869, 5877); and from the signification of “putting the hand upon the eyes,” as being to vivify.
For by “putting the hand upon the eyes” is meant that the external sensual, or that of the body, shall be closed, and the internal sensual shall be opened; thus that elevation shall be effected, and thus vivification. It was customary to lay the hand upon the eyes of a dying person, because by “death” was signified resuscitation into life (n. 3498, 3505, 4618, 4621). For when a man dies, he does not die, but only lays aside the body which had served him for use in the world, and he passes into the other life in a body which serves him for use there.

AC (Potts) n. 6009 6009. Verses 5-7. And Jacob rose up from Beersheba; and the sons of Israel carried Jacob their father, and their babes, and their women, in the carts which Pharaoh had sent to carry him. And they took their cattle, and their acquisition which they had acquired in the land of Canaan, and came into Egypt, Jacob, and all his seed with him: his sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his seed, brought he with him into Egypt. “And Jacob rose up,” signifies the enlightening of natural truth; “from Beersheba,” signifies from the doctrine of charity and faith; “and the sons of Israel carried Jacob their father,” signifies that truths which are spiritual caused natural truth to advance; “and their babes,” signifies together with those things which are of innocence; “and their women,” signifies and those things which are of charity; “in the carts which Pharaoh had sent to carry him,” signifies doctrinals from the memory-knowledges of the church; “and they took their cattle,” signifies the goods of truth; “and their acquisition which they had acquired in the land of Canaan,” signifies truths procured from prior truths which are of the church; “and came into Egypt,” signifies initiation into the memory-knowledges of the church; “Jacob, and all his seed with him,” signifies of natural truth and of all things of faith appertaining thereto; “his sons, and his sons’ sons with him,” signifies truths in order; “his daughters, and his sons’ daughters,” signifies goods in order; “and all his seed” signifies everything of faith and of charity; “brought he with him into Egypt,” signifies that they were brought into the memory-knowledges which are of the church.

AC (Potts) n. 6010 6010. And Jacob rose up. That this signifies the enlightening of natural truth, is evident from the signification of “rising up,” as being elevation into a state of light, thus an enlightening (see n. 4881); and from the representation of Jacob, as being natural truth (see above, n. 6001).

AC (Potts) n. 6011 6011. From Beersheba. That this signifies from the doctrine of faith and of charity, is evident from the signification of “Beersheba,” as being the doctrine of faith and charity (see n. 2858, 2859, 3466).

AC (Potts) n. 6012 6012. And the sons of Israel carried Jacob their father. That this signifies that truths which are spiritual caused natural truth to advance, is evident from the representation of the sons of Israel, as being spiritual truths (see n. 5414, 5879); and from the representation of Jacob, as being natural truth (n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538). The reason why “they carried” denotes that they caused to advance, is that it is predicated of spiritual truths relatively to natural truth, and natural truth cannot be advanced from any other source than spiritual truth, for its life and force of acting are thence derived. It is for this reason that the sons of Jacob are here called the “sons of Israel,” and that Jacob is called “Jacob.”

AC (Potts) n. 6013 6013. And their babes. That this signifies together with those things which are of innocence, is evident from the signification of “babes,” as being innocence (see n. 3183, 5608). It is said “with those things which are of innocence,” also “which are of charity,” for the reason that without innocence and charity, natural truth cannot be caused to advance by spiritual truths; for in order that truth may be genuine, it must derive its essence and life from charity, and charity from innocence. For the interior things which vivify truth succeed one another in the following order: inmost is innocence; next lower is charity; and lowest is work of charity from truth or according to truth. The reason why they succeed one another in this order is that they so succeed one another in the heavens. For the inmost or third heaven is the heaven of innocence; the middle or second heaven is the heaven of charity, within which is innocence from the inmost heaven; and the ultimate or first heaven is the heaven of truth, within which is charity from the second heaven, and within this is innocence from the third. All these must be in the same order with man, for in respect to his interiors man is formed after the image of the three heavens; and therefore a regenerated man is a heaven in particular or in the least form. But in respect to his exteriors, especially the body, he is formed after the image of the world, and therefore he was called by the ancients a microcosm. For the ear is formed after the whole nature of air and sound; the eye after the whole nature of ether and light; the tongue after the whole sense of the solvent and fluent parts in liquids; the nostrils after the sense of things fluent in the atmosphere; the touch after the sense of cold and heat, also of things of the earth that have weight; and so on. As man’s external senses are formed after the whole image of the natural world, so his internal senses, which belong to his understanding and will, are formed after the whole image of heaven, to the end that every man may be in particular a recipient of Divine good from the Lord, as heaven is in general.

AC (Potts) n. 6014 6014. And their women. That this signifies and those things which are of charity, is evident from the signification of “women,” as being goods, when their “men” are truths (see n. 4823), consequently the things which are of charity; for all spiritual goods are of charity toward the neighbor, and all celestial goods are of love to the Lord.

AC (Potts) n. 6015 6015. In the carts which Pharaoh had sent to carry him. That this signifies doctrinals from the memory-knowledges of the church, is evident from the signification of “carts,” as being doctrinal things (see n. 5945); and from the representation of Pharaoh, as being the memory-knowledge of the church in general; for by “Egypt” is signified the memory-knowledge of the church (n. 1462, 4749, 4964, 4966), and therefore by its “king” is signified this memory-knowledge in general, as also elsewhere in the Word; but in most passages, as by “Egypt,” so also by “Pharaoh,” is signified perverted memory-knowledge. That “Pharaoh” is memory-knowledge in general, is evident in Isaiah:
Fools are the princes of Zoan, the wise ones of the counselors of Pharaoh; counsel has become brutish; how say ye unto Pharaoh, I am the son of the wise, the son of the kings of antiquity? (Isa. 19:11);
here “Pharaoh” is the memory-knowledge of the church in general, and therefore he is called the “son of the wise,” and the “son of the kings of antiquity;” the “wise,” and the “kings of antiquity,” denote the truths of the Ancient Church. But such knowledge made foolishness is here meant, for it is said, “fools are the princes of Zoan; the counsel is become brutish.”
[2] Again:
They depart to go down into Egypt, but they have not asked at My mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt. Therefore shall the strength of Pharaoh become to you for a shame, and the trust in the shadow of Egypt for a reproach (Isa. 30:2, 3);
“to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt” denotes to trust to memory-knowledges in the things of faith, and not to have faith in any spiritual truth, unless memory-knowledge and what is sensuous dictate it, which nevertheless is of perverted order; for the truths of faith ought to be in the first place, and confirming memory-knowledges in the second place, because if these are in the first place nothing whatever of truth is believed.
[3] In Jeremiah:
Hath said Jehovah Zebaoth the God of Israel, Behold I visit upon Amon in No, and upon Pharaoh, and upon Egypt, and upon its gods, and upon its kings; especially upon Pharaoh, and them that trust in him (Jer. 46:25);
here also “Pharaoh” denotes memory-knowledge in general; “they that trust in him” are those who trust in memory-knowledges, but not in the Word, that is, in the Lord in the Word. Thus everything is perverted in the doctrinals of faith, and hence comes falsity, and also denial that the Divine and heavenly is anything. Such especially are in the habit of saying, “Make me see these things with the eye, or show me scientifically that it is so, and then I will believe.” And yet if they were to see, and if it were shown, they would not believe, because what is negative reigns universally.
[4] In the same:
Against Pharaoh: Behold waters rise up from the north, which shall become an overflowing stream, and shall overflow the land and the fullness thereof, the city and them that dwell therein; so that the men shall cry, and all the inhabitants of the land shall howl, at the voice of the stamping of the hoofs of his strong horses, and at the tumult of his chariot, the rumbling of his wheels (Jer. 47:1, 2, 3);
from each of the things here said about Pharaoh, it is clear that “Pharaoh” is memory-knowledge in general, here in perverted order, which destroys the truths of faith. An “overflowing stream” is memory-knowledge destroying the understanding of truth, and thus vastating; “they shall overflow the land and the fullness thereof” denotes that this is done to the whole church; “the city and them that dwell therein” denotes to the truth of the church and the good thence derived; “the stamping of the hoofs of the horses” denotes the lowest memory-knowledges, which are direct from things of sense; “the tumult of the chariot” denotes the derivative false doctrine; “the rumbling of the wheels” denotes things of sense and their fallacies, which cause to advance.
[5] In Ezekiel:
Hath said the Lord Jehovih; Behold I am against thee, Pharaoh king of Egypt, the great whale that lieth in the midst of his rivers, that saith, The river is mine, and I have made myself. Therefore I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick to thy scales (Ezek. 29:3, 4);
here also “Pharaoh” denotes memory-knowledge in general, as in like manner is evident from all that is said of him.
[6] Again:
Take up a lamentation upon Pharaoh king of Egypt. Thou art as whales in the seas; and thou hast come forth with thy streams, and troubled the waters with thy feet, and fouled their streams. When I shall extinguish thee I will cover the heavens, and make the stars thereof black; I will cover the sun with a cloud, and the moon shall not make her light to shine; all the luminaries of light will I make black over thee, and will set darkness upon thy land (Ezek. 32:2, 3, 7, 8);
that these things, like many in the prophets, cannot be comprehended by anyone without the internal sense, is evident, as that Pharaoh is as whales in the seas, that he came forth from his streams, and troubled the waters with his feet; that over him the heavens should be covered, the stars should be made black, and all the luminaries of light; that the sun should be covered with a cloud, the moon not give her light, and darkness be set upon his land. But the internal sense teaches what these things signify, namely, that memory-knowledges pervert the truths of the church if a man enters by their means into the secrets of faith and believes nothing unless he sees it from them, nay, unless he sees it from things of sense. That this is the internal sense is evident from the explication of each expression.
[7] Pharaoh is called “king of Egypt” from memory-truth; for memory-knowledge is truth in the natural (that a “king” denotes truth, see n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044), and that the king of a people has the like signification as the people (n. 4789); thus “Pharaoh” has the like signification as “Egypt,” but in general. That “Egypt” is memory-knowledge has been frequently shown. Pharaoh is compared to “whales in the seas,” because a “whale” or “sea-monster” signifies the generals of memory-knowledges (n. 42), and “seas” signify collections of memory-knowledges (n. 28). It is also said that he “came forth with his streams,” because by “streams” are signified the things of intelligence (see n. 108, 109, 2702, 3051), here of insanity, because derived from things of sense and memory-knowledges (see n. 5196). It is then said that he “troubled the waters with his feet, and fouled their streams,” because by “waters” are signified spiritual truths (n. 680, 739, 2702, 3058, 3424, 4976, 5668), and by “feet,” the things of the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952), thus “to trouble the waters with his feet” denotes to defile and pervert the truths of faith through the memory-knowledges of the natural; and “to foul their streams” is to do thus to intelligence.
[8] It is finally said that “when he shall be extinguished the heavens shall be covered,” because by the “heavens” are signified the interiors of man, since these are indeed his heavens. These are closed when memory-knowledges have dominion over the truths of faith, or the natural over the spiritual. That then the knowledges of truth and of good perish, is signified by the words, “I will make the stars of the heavens black, and all the luminaries of light” (that the “stars” are these knowledges see n. 2495, 2849, 4697; and that “luminaries” are goods and truths, n. 30-38). That then neither can the good of love anymore flow in, is signified by “I will cover the sun with a cloud;” and that neither can the good of faith flow in, is signified by “the moon shall not make her light to shine” (that the “sun” is the good of love, and the “moon” the good of faith, see n. 1529, 1530, 2120, 2495, 3636, 3643, 4060, 4696). And that thus only falsities will have possession of the natural mind, is signified by “I will set darkness upon thy land” (that “darkness” is falsities, see n. 1839, 1860, 4418, 4531; and that the “land of Pharaoh” or the “land of Egypt” is the natural mind, n. 5276, 5278, 5280, 5288, 5301). From all this it is now evident what is the sense contained in these prophetic words. As by “Pharaoh” is signified memory-knowledge in general, by him is also signified the natural in general (n. 5799).

AC (Potts) n. 6016 6016. And they took their cattle. That this signifies the goods of truth, is evident from the signification of “cattle,” as being the good of truth; for by “cattle” are meant both flocks and herds, and also horses, camels, mules, and asses. And as “flocks” in the internal sense are interior goods, and “herds” exterior goods, but “horses,” “camels,” “mules,” and “asses” such things as are of the intellectual, all of which bear relation to truths, therefore by “cattle” is signified the good of truth.

AC (Potts) n. 6017 6017. And their acquisition which they had acquired in the land of Canaan. That this signifies truths procured from prior truths which are of the church, is evident from the signification of “acquisition,” as being truth procured (see n. 4105), and also good procured (n. 4391, 4487); and from the signification of the “land of Canaan,” as being the church (n. 3686, 3705, 4447, 4517, 5136). That they were procured from prior truths of the church, follows, because when truths multiply themselves from good, they are multiplied from prior truths.

AC (Potts) n. 6018 6018. And came into Egypt. That this signifies initiation into the memory-knowledges of the church, is evident from the signification of “coming” or “going down, into Egypt,” as being the initiation of truth into the memory-knowledges of the church (see n. 6004).

AC (Potts) n. 6019 6019. Jacob, and all his seed with him. That this signifies of natural truth and of all things of faith appertaining thereto (that is, their initiation into the memory-knowledges of the church), is evident from the representation of Jacob, as being natural truth (see n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538); and from the signification of “seed,” as being the faith of charity (n. 255, 1025, 1447, 1610, 1940, 2848, 3310). Thus “all his seed with him” denotes all things of faith appertaining to natural truth.

AC (Potts) n. 6020 6020. His sons, and his sons’ sons, with him. That this signifies truths in their order, is evident from the signification of “sons,” as being truths (see n. 489, 491, 533, 1147, 2623, 3373), thus also “sons’ sons,” but truths which are from the former in their order.

AC (Potts) n. 6021 6021. His daughters, and his sons’ daughters. That this signifies goods in order, is evident from the signification of “daughters,” as being goods (see n. 489-491, 2362, 3963), thus also “sons’ daughters,” but the goods which are from the former, thus in their order (as just above in the case of the sons).

AC (Potts) n. 6022 6022. And all his seed. That this signifies everything of faith and of charity, is evident from the signification of “seed,” as being the faith of charity (as above, n. 6019), thus both faith and charity; for where the one is, there is the other.

AC (Potts) n. 6023 6023. Brought he with him into Egypt. That this signifies that they were brought into the memory-knowledges of the church, is evident from the signification of “coming” or “going down, into Egypt,” as being to initiate and bring truths into the memory-knowledges of the church (of which above, n. 6004, 6018). The same is also signified by “bringing with him into Egypt” (n. 5373, 6004). Truths are initiated and brought in when memory-knowledges are ruled by truths; and they are ruled by truths when truth is acknowledged because the Lord has so said in the Word, and the memory-knowledges which affirm it are accepted, but those which oppose it are removed. Thus truth becomes lord over those memory-knowledges which are affirmative of it, while those not affirmative are rejected. When this is the case, then the man in thinking from memory-knowledges is not led into falsities, as is the case where truths are not within. For memory-knowledges are not true from themselves, but from the truths within them, and such as are the truths in them, such a general truth is the memory-knowledge. For a memory-knowledge is merely a vessel (n. 1469, 1496), which is capable of receiving both truths and falsities, and this with endless variety.
[2] As for example the memory-knowledge of the church that every man is the neighbor. Into this memory-knowledge may be initiated and brought truths in endless abundance; as that every man is indeed the neighbor, but each one with a difference; that he is most the neighbor who is in good, and this also with a difference according to the quality of the good; that the origin of the neighbor is from the Lord Himself, so that the nearer any are to Him, that is, the more they are in good, the more they are the neighbor; and the more remote they are from Him, the less; and also that a society is more the neighbor than an individual man, and a kingdom in general more than a society, but our own country more than other kingdoms; that the church is still more the neighbor than our country, and the Lord’s kingdom still more; and also that the neighbor is loved when anyone discharges his office aright for the good of others, or of his country, or of the church; and so on. This shows how many truths can be brought into this one memory-knowledge of the church, for they are so many that it is difficult to distribute them into genera, and to assign to each genus some specific truths, in order that it may be distinguished and recognized. This was a study in the ancient churches.
[3] That the same memory-knowledge can be filled with falsities in endless abundance, may also be seen by inverting the above truths, and saying that everyone is neighbor to himself, and that in every instance the origin of the neighbor is from self; and that therefore a man’s nearest neighbor is he who most favors him, and makes one with him, and thereby presents himself in him as an image of himself; nay, that neither is his country the neighbor, except insofar as concerns his own advantage; and so on without end. Yet the memory-knowledge remains the same: that every man is the neighbor. But by one this is filled with truths, by another with falsities. The case is similar with all other memory-knowledges.

AC (Potts) n. 6024 6024. Verses 8-27. And these are the names of the sons of Israel, who came into Egypt, of Jacob and of his sons: Reuben, Jacob’s firstborn. And the sons of Reuben: Hanoch, and Pallu, and Hezron, and Carmi. And the sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman. And the sons of Levi: Gershon, and Kohath, and Merari. And the sons of Judah: Er, and Onan, and Shelah, and Perez, and Zerah; but Er and Onan died in the land of Canaan. And the sons of Perez were Hezron and Hamul. And the sons of Issachar: Tola, and Puvah, and Iob, and Shimron. And the sons of Zebulun: Sered, and Elon, and Jahleel. These are the sons of Leah, whom she bare unto Jacob in Paddan-aram, and his daughter Dinah: all the souls of his sons and of his daughters were thirty and three. And the sons of Gad: Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli. And the sons of Asher: Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister; and the sons of Beriah: Ber, and Malchiel. These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare to Jacob: sixteen souls. The sons of Rachel, Jacob’s wife: Joseph and Benjamin. And to Joseph were born in the land of Egypt, whom Asenath the daughter of Potiphera priest of On bare unto him, Manasseh and Ephraim. And the sons of Benjamin: Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard. These are the sons of Rachel, who were born to Jacob: all the souls were fourteen. And the sons of Dan: Hushim. And the sons of Naphtali: Jahzeel, and Guni, and Jezer, and Shillem. These are the sons of Bilhah, whom Laban gave unto Rachel his daughter, and these she bare to Jacob: all the souls were seven. All the souls that came with Jacob into Egypt, that came out of his thigh, besides Jacob’s sons’ women, all the souls were sixty and six. And the sons of Joseph, who were born to him in Egypt, were two souls. All the souls of the house of Jacob, that came into Egypt, were seventy.
[2] “And these are the names of the sons of Israel, who came into Egypt,” signifies the quality of truths from the spiritual in order, which were brought into the memory-knowledges of the church; “of Jacob and his sons,” signifies the truth of the natural in general, and the truths of the natural in particular; “Reuben, Jacob’s firstborn,” signifies faith in the understanding, which is apparently in the first place. “And the sons of Reuben; Hanoch, and Pallu, and Hezron, and Carmi,” signifies the doctrinals of faith in general. “And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar,” signifies faith in the will and its doctrinals in general; “and Shaul the son of a Canaanitish woman,” signifies a doctrinal not from a genuine origin. “And the sons of Levi; Gershon, and Kohath, and Merari,” signifies spiritual love and its doctrinals in general. [3] “And the sons of Judah; Er, and Onan, and Shelah, and Perez, and Zerah,” signifies celestial love and its doctrinals; “but Er and Onan died in the land of Canaan,” signifies that falsity and evil were extirpated. “And the sons of Perez were Hezron and Hamul,” signifies the truths of that good, which are goods of charity. “And the sons of Issachar; Tola, and Puvah, and Iob, and Shimron,” signifies celestial conjugial love and its doctrinals. “And the sons of Zebulun; Sered, and Elon, and Jahleel,” signifies the heavenly marriage and its doctrinals. “These are the sons of Leah, whom she bare unto Jacob in Paddan-aram,” signifies that these doctrinals were from spiritual affection in the natural through the knowledges of good and truth; “and his daughter Dinah,” signifies the church; “all the souls of his sons and of his daughters were thirty and three,” signifies the state of spiritual life and its quality.
[4] “And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli,” signifies the good of faith and the derivative works and their doctrinals. “And the sons of Asher; Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister: and the sons of Beriah; Ber, and Malchiel,” signifies the happiness of eternal life and the delight of the affections and their doctrinals. “These are the sons of Zilpah,” signifies that these are of the external church; “whom Laban gave to Leah his daughter,” signifies from the affection of external good; “and these she bare to Jacob,” signifies that they were from the natural; “sixteen souls,” signifies their state and quality.
[5] “The sons of Rachel Jacob’s wife,” signifies which were from celestial affection; “Joseph and Benjamin,” signifies the internal of the church, “Joseph” its good and “Benjamin” the truth thence derived. “And to Joseph were born in the land of Egypt,” signifies internal celestial and spiritual things in the natural; “whom Asenath the daughter of Potiphera priest of On bare unto him,” signifies from the marriage of good with truth and of truth with good; “Manasseh and Ephraim,” signifies the new will and its intellectual, which are of the church. “And the sons of Benjamin; Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard,” signifies the spiritual internal and its doctrinals. “These are the sons of Rachel, who were born to Jacob,” signifies that they were from celestial affection; “all the souls were fourteen,” signifies their state and quality.
[6] “And the sons of Pan; Hushim,” signifies the holy of faith and good of life, and the doctrinal of these. “And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem,” signifies temptations in which is victory and the doctrinals about them. “These are the sons of Bilhah,” signifies that these are of the internal church; “whom Laban gave unto Rachel his daughter,” signifies from the affection of internal good; “all the souls were seven,” signifies their state and quality.
[7] “All the soul that came with Jacob into Egypt,” signifies all the truths and goods initiated into the memory-knowledges of the church; “that came out of his thigh,” signifies that were from the marriage; “besides Jacob’s sons’ women,” signifies except the affections of those things which were not from this marriage; “all the souls were sixty and six,” signifies their state and quality; “and the sons of Joseph, who were born to him in Egypt,” signifies things celestial and spiritual in the natural; “were two souls,” signifies the will and the intellectual thence derived, which are of the church; “all the souls of the house of Jacob, that came into Egypt, were seventy,” signifies what is full in order.

AC (Potts) n. 6025 6025. The further explication of these words will be omitted, because they are mere names. What they signify may be seen from the general explication given just above (n. 6024). And what the sons of Jacob themselves signify may be seen in the explication where their birth is treated of. This is worthy of note: that no son was born to the sons of Jacob in Egypt, whither they came, although they were still young; but their sons were all born in the land of Canaan, while they themselves were born in Paddan-aram, except Benjamin. This was of the Lord’s special Divine providence, in order that the things of the church might be represented by them from their very birth. The sons of Jacob being born in Paddan-aram represented that the man of the church must be born anew or regenerated by means of the knowledges of good and truth; for “Paddan-aram” signifies the knowledges of good and truth (n. 3664, 3680, 4107), and their birth represented the new birth through faith and charity (n. 4668, 5160, 5598), thus at first through the knowledges of these. But that their sons were all born in the land of Canaan represented that from thence are such things as are of the church, for the “land of Canaan” denotes the church (n. 3686, 3705, 4447, 4454, 4516, 5136, 5757). But that to Joseph were born sons in Egypt, was in order that there might be represented the dominion of the internal man in the external, especially the dominion of the celestial spiritual in the natural, “Manasseh” being the will, and “Ephraim” the intellectual, of the church, in the natural.

AC (Potts) n. 6026 6026. Verses 28-30. And he sent Judah before him unto Joseph, to show before him unto Goshen; and they came into the land of Goshen. And Joseph harnessed his chariot, and went up to meet Israel his father, to Goshen; and he was seen of him, and fell upon his necks, and wept upon his necks a long while. And Israel said unto Joseph, Let me die this time, after that I have seen thy faces, that thou art yet alive. “And he sent Judah before him unto Joseph,” signifies the communication of the good of the church with the internal celestial; “to show before him unto Goshen,” signifies with respect to the midst in the natural; “and they came into the land of Goshen,” signifies the residence of life there; “and Joseph harnessed his chariot,” signifies doctrine from the internal; “and went up to meet Israel his father,” signifies influx; “to Goshen,” signifies into the midst in the natural; “and he was seen of him,” signifies perception; “and fell upon his necks,” signifies conjunction; “and wept upon his necks a long while,” signifies mercy; “and Israel said unto Joseph,” signifies the perception of spiritual good; “Let me die this time,” signifies new life; “after that I have seen thy faces,” signifies after the noticing of mercy; “that thou art yet alive,” signifies the noticing of the consequent life in himself.

AC (Potts) n. 6027 6027. And he sent Judah before him unto Joseph. That this signifies the communication of the good of the church with the internal celestial, is evident from the representation of Judah, as being the good of the church (see n. 5583, 5603, 5782, 5794, 5833); and from the representation of Joseph, as being the internal celestial (n. 5869, 5877); that “to send before him” denotes to communicate, is plain. The reason why Judah was sent, and not another, was that there might be signified the communication of good with good, which is immediate; namely, the communication of external good, which Judah represents, with internal good, which Joseph represents. For the good which is of love to the Lord and of charity toward the neighbor flows in from the Lord through the internal into the external; and so much is received in the external as there is of good there. But if in the man’s external there is only the truth of faith, and not good, then the influx of good from the Lord through the internal is not received in the external; for immediate communication with truth is not possible, but only mediate communication through good. This is the reason why no other than Judah was sent by Jacob unto Joseph.

AC (Potts) n. 6028 6028. To show before him unto Goshen. That this signifies with respect to the midst in the natural, namely, that there was communication, is evident from the signification of “Goshen,” as being the midst (that is, the inmost) in the natural (see n. 5910). By the midst or the inmost in the natural is signified the best therein, for what is best is in the midst, that is, in the center or inmost, and round about it on all sides are goods, arranged in the heavenly form, nearer and more remote according to the gradations of goodness from the best in the midst. Such is the arrangement in order of goods in the regenerate. But with the wicked the most evil things are in the midst, and goods are relegated to the extremes, where they are continually being pushed outside. This is the form with the wicked individually, and in the hells in general. Thus it is the infernal form. From what has been said about the best in the midst and about goods being arranged in order toward the sides, it is evident what is meant by the communication of the good of the church with the internal celestial, with respect to the midst in the natural.

AC (Potts) n. 6029 6029. And Joseph harnessed his chariot. That this signifies doctrine from the internal, is evident from the representation of Joseph, as being the internal (as often above); and from the signification of “chariot,” as being doctrine (n. 5321).

AC (Potts) n. 6030 6030. And went up to meet Israel his father. That this signifies influx, namely, from the internal celestial into spiritual good from the natural, is evident from the representation of Joseph, who “goes up to meet,” as being the internal celestial (see n. 5869, 5877); and from the representation of Israel, as being spiritual good (see n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833). Thus it follows that “to go up to meet him” denotes influx, for “to go up to meet,” here, is to betake himself and come unto him.

AC (Potts) n. 6031 6031. To Goshen. That this signifies into the midst in the natural, is evident from what has been said just above about Goshen (n. 6028).

AC (Potts) n. 6032 6032. And he was seen of him. That this signifies perception, is evident from the signification of “to see,” as being to understand and to perceive (see n. 2150, 3764, 4567, 4723, 5400), and also to have faith (n. 2325, 2807, 3863, 3869, 4403, 4421, 5400). In regard to “seeing” as denoting to understand and thence to perceive and also to have faith, be it known that there are two things with man which make his life, namely, Spiritual Light and Spiritual Heat. Spiritual light makes the life of his understanding, and spiritual heat the life of his will. Spiritual light is from its first origin Divine truth from the Divine good of the Lord, and hence is the truth of faith from the good of charity. And spiritual heat is from its first origin the Divine good of the Divine love of the Lord, and hence is the good of celestial love, which is love to the Lord, and the good of spiritual love, which is love toward the neighbor. These two, as before said, constitute the whole life of man.
[2] As regards spiritual light, it is with this in the understanding of man as it is with natural light in his external sight; namely, in order that the eye may see, it is necessary that there be light to illumine, and then the eye sees in the light all things which are round about outside of it. So the intellectual mind, which is man’s internal eye-in order that this eye may see, it is necessary for the light of heaven, which is from the Lord, to illumine it; and when this eye is illumined by this light, it then sees the things which are round about outside of itself; but the objects which it sees are spiritual, namely, memory-knowledges and truths. But when this light does not illumine, the intellectual mind or internal eye of man, like the external or bodily eye, is in darkness and sees nothing, that is, from memory-knowledges nothing of truth, and from truths nothing of good. The light which illumines the intellectual mind is in very truth light, and such light that it a thousand times surpasses the midday light of the world, which I bear witness to because I have seen it. By this light all the angels in the heavens see the things which are round about outside of themselves, and also by the same light they see and perceive the truths which are of faith, and their quality. Hence then it is that by “seeing” is signified in the spiritual sense not only the understanding, but also whatever is of the understanding, as thought, reflection, observation, prudence, and many such things; likewise not only faith, but also whatever is of faith, as truth, doctrine from the Word, and the like.
[3] But as regards spiritual heat, it is with this in the will of man as it is with natural heat in the body, in that it vivifies. But in its first origin, which origin is from the Lord, spiritual heat is nothing else than the Divine love toward the universal human race, and from this the reciprocal love of man to Him and also toward the neighbor. And this spiritual heat is in very truth heat, which gladdens the bodies of the angels with heat, and at the same time their interiors with love. Hence it is that by “heat,” “flame,” and “fire” in the Word are signified in the genuine sense those things which are of love, as the affections of good and of truth, and also good itself.

AC (Potts) n. 6033 6033. And fell upon his necks. That this signifies conjunction, is evident from the signification of “falling upon the necks,” as being conjunction close and intimate (see n. 5926). That “to fall upon the necks” signifies conjunction is because the neck joins together the head and the body, and by the “head” are signified the interiors, and by the “body” the exteriors. Hence the “neck” denotes the conjunction of the interiors with the exteriors, and thus the communication of the interiors with the exteriors, and also of celestial things with spiritual (see n. 3542, 5320, 5328), which communication is by virtue of conjunction also signified by these same words, for “Joseph” is the internal, and “Israel” is relatively the external.

AC (Potts) n. 6034 6034. And wept upon his necks a long while. That this signifies mercy, is evident from the signification of “weeping,” as being mercy (see n. 5480, 5873, 5927). It is said “upon his necks a long while,” because the beginning and also the continuance of conjunction is mercy, namely, the mercy of the Lord who in the supreme sense is “Joseph.”

AC (Potts) n. 6035 6035. And Israel said unto Joseph. That this signifies the perception of spiritual good, namely, from the internal celestial, is evident from the signification of “saying,” in the historicals of the Word, as being perception; from the representation of Israel, upon whose necks Joseph wept, as being spiritual good; and from the representation of Joseph, as being the internal celestial; all of which have been frequently spoken of above.

AC (Potts) n. 6036 6036. Let me die this time. That this signifies new life, is evident from the signification of “dying,” as being resurrection into life, thus new life (see n. 3326, 3498, 3505, 4618, 4621, 6008). The reason why “dying” signifies newness of life, has also been shown in the sections just quoted; namely, that when a man dies, there immediately begins a newness of his life; for he is raised up into life, the material body being cast off which had served him for use in the world. New life is here signified by “dying,” because it comes from influx by the internal (which is signified by Joseph’s going up to meet Israel his father, see n. 6030), and from conjunction, which is signified by Joseph’s falling on the necks of Israel (n. 6033).

AC (Potts) n. 6037 6037. After that I have seen thy faces. That this signifies after the noticing of mercy, is evident from the signification of “to see,” as being a noticing (of which above, n. 6032); and from the signification of the “faces,” when predicated of the Lord, as being mercy (see n. 222, 223, 5585, 5816).

AC (Potts) n. 6038 6038. That thou art yet alive. That this signifies the perception of the consequent life in himself, is evident from the signification of “being alive,” as in the internal sense being spiritual life (n. 5890). That the perception of this life in himself is signified, follows from what goes before (that he had new life from influx and conjunction, n. 6036), and from the affection of joy at seeing him. This affection gives the perception of life in himself.

AC (Potts) n. 6039 6039. Verses 31-34. And Joseph said unto his brethren, and unto his father’s house, I will go up, and will tell Pharaoh, and will say unto him, My brethren, and my father’s house, who were in the land of Canaan, are come unto me; and the men are shepherds of the flock, for they are men of cattle; and they have brought their flocks, and their herds, and all that they have. And it may be that Pharaoh will call you, and will say, What are your works? And ye shall say, Thy servants have been men of cattle from their youth even until now, both we, and our fathers; in order that ye may dwell in the land of Goshen; for every shepherd of the flock is an abomination of the Egyptians.
“And Joseph said unto his brethren,” signifies the perception of truths in the natural; “and unto his father’s house” signifies of goods there; “I will go up and will tell Pharaoh” signifies communication with the natural where are the memory-knowledges of the church; “and will say unto him, My brethren, and my father’s house, who were in the land of Canaan, are come unto me,” signifies in respect to the truths and the goods of the church, that they are to be initiated; “and the men are shepherds of the flock,” signifies that they lead to good; “for they are men of cattle,” signifies that they have good from truths; “and they have brought their flocks, and their herds, and all that they have,” signifies that good interior and exterior, and whatever is thence, is present; “and it may be that Pharaoh will call you,” signifies if the natural in which are the memory-knowledges of the church wills to be conjoined; “and will say, What are your works?” signifies and to know your goods; “and ye shall say, Thy servants have been men of cattle from their youth even until now,” signifies that from the beginning and as yet they have truths from which is good; “both we, and our fathers” signifies that it was so from the first goods; “in order that ye may dwell in the land of Goshen,” signifies so shall your residence be in the midst of the natural where are the memory-knowledges of the church; “for every shepherd of the flock is an abomination of the Egyptians,” signifies separation thus from perverted memory-knowledges which are opposed to the memory-knowledges of the church.

AC (Potts) n. 6040 6040. And Joseph said unto his brethren. That this signifies the perception of truths in the natural, is evident from the signification of “saying,” as being perception (of which often above); from the representation of the sons of Israel, as being spiritual truths in the natural (n. 5414, 5879); and from the representation of Joseph, as being the internal celestial (n. 5869, 5877). Hence it is evident that by “Joseph said unto his brethren” is signified the perception of truths in the natural from the internal celestial. That by “Joseph said,” is not signified his perception, is because Joseph is the internal, and all perception flows in through the internal into the external or natural. For of itself the natural perceives nothing whatever, but its perceiving is from what is prior to itself; nay, neither does the prior perceive from itself, but from what is still prior to itself, thus finally from the Lord, who Is of Himself. Such is the nature of influx, and therefore such is the nature of perception. It is with influx as it is with coming forth (exsistentia) and subsistence.
Nothing comes forth (exsistit) of itself, but from what is prior to itself, thus finally all things from the First, that is, from the Esse and the Existere of Itself. And also from the same all things subsist, for it is with subsistence as with coming forth, for to subsist is perpetually to come forth. The reason why it is said “the perception of truths in the natural,” but not “the perception of those who are in these truths,” is that such is the nature of spiritual speech. For in this way ideas of thought are abstracted from persons, and are determined to things; and things, that is, truths and goods, are what live with man and cause man to live, for they are from the Lord, from whom is everything of life. In this way also the thought is withdrawn from attributing truths and goods to the person. By such speech also a general idea is had, which extends itself more widely than if the idea of person is adjoined to it; as for instance if it is said “the perception of those who are in these truths,” the ideas are at once determined to such persons, as is usually the case, and thus they are withdrawn from the general idea; and in this way the enlightenment from the light of truth is diminished. Moreover in the other life thought about persons excites those who are being thought of; for in the other life all thought is communicated. These are the reasons why an abstract form of speech is used, as here: “the perception of truths in the natural.”

AC (Potts) n. 6041 6041. And unto his father’s house. That this signifies of goods therein, that is, the perception of these, is evident from the signification of “house,” as being good (see n. 3128, 3652, 3720, 4982); and from the signification of “father,” as also being good (n. 2803, 3703, 3704, 5581, 5902).

AC (Potts) n. 6042 6042. I will go up, and will tell Pharaoh. That this signifies communication with the natural where are the memory-knowledges of the church, is evident from the signification of “telling,” as being communication (see n. 4856); and from the representation of Pharaoh, as being the natural where are the memory-knowledges of the church (n. 5799, 6015).

AC (Potts) n. 6043 6043. And will say unto him, My brethren, and my father’s house, who were in the land of Canaan, are come unto me. That this signifies in respect to the truths and goods of the church, that they are to be initiated, is evident from the representation of the sons of Israel, who are here his “brethren,” as being spiritual truths in the natural (of which just above, n. 6040); from the signification of “father’s house,” as being goods therein (of which also just above, n. 6041); from the signification of the “land of Canaan,” as being the church (n. 3686, 3705, 4447, 4517, 5136); and from the signification of “coming unto Joseph,” or to Egypt where Joseph was, as being to be initiated into memory-knowledges which are of the church (of which above, n. 6004, 6018). (As to the initiation of truths which are of the church into memory-knowledges which are of the natural, see above, n. 6023; and as to their conjunction, see below, n. 6047.)

AC (Potts) n. 6044 6044. And the men are shepherds of the flock. That this signifies that they lead to good, is evident from the signification of “shepherds of the flock,” as being those who lead to good (see n. 343, 3795, 5201). For he is a “shepherd” who teaches and leads, and that is the “flock” which is taught and led. But in the internal sense are meant truths which lead to good, for by the sons of Israel, who here are the “men, shepherds of the flock,” are represented spiritual truths (n. 6040). Moreover with those who teach it is truths that lead. That truths which are of faith lead to good which is of charity, was shown above; and the same is evident from the fact that all things both in general and in particular have relation to an end, and look to it, and those which do not look to an end cannot subsist. For the Lord has created nothing whatever except for the sake of an end; in so much that it may be said that the end is the all in all things that have been created; and all things that have been created are in such an order that as the end from the First through the intermediates looks to the last or ultimate, so the end within the last or ultimate has regard to the end in the First. Hence comes the connection of things. In its first origin the end itself is nothing but the Divine good of the Divine love; thus it is the Lord Himself. Wherefore also in the Word He is called the “First and the Last,” the “Alpha and Omega” (Isa. 41:4; 44:6; 48:12; Rev. 1:8, 11, 17; 2:8; 21:6; 22:13). This being the case, it is necessary that each and all things which pertain to the life with man should have relation to an end and should look to it. He who has any rational ability can see that the memory-knowledges with a man look to truths as their end, and that the truths look to goods, and that the goods look to the Lord as the last and the first end; as the last end when they look at Him from truths, and as the first end when they look at Him from good. Such is the case with the truths of the church that they lead to good, which is signified by the “men being shepherds of the flock,” and by their being “men of cattle,” as now follows.

AC (Potts) n. 6045 6045. For they are men of cattle. That this signifies that they have good from truths, is evident from the signification of “cattle,” as being the good of truth, or good from truths (see n. 6016). This is said of the sons of Israel, who are spiritual truths in the natural (n. 5414, 5879); thus it is said of truths, here that they lead to good (of which just above, n. 6044).

AC (Potts) n. 6046 6046. And they have brought their flocks, and their herds, and all that they have. That this signifies that good interior and exterior, and whatever is therefrom, is present, is evident from the signification of “flock,” as being interior good; from the signification of “herd,” as being exterior good (see n. 5913); from the signification of “all that they have,” as being whatever is therefrom (n. 5914); and from the signification of “they have brought,” as being to be present.

AC (Potts) n. 6047 6047. And it may be that Pharaoh will call you. That this signifies, if the natural in which are the memory-knowledges of the church wills to be conjoined, is evident from the signification of “to call to himself,” as being to will to be conjoined; for to call to himself from the affection that they should dwell in his land and become one nation with his own, is to will to be conjoined; and from the representation of Pharaoh, as being the natural in which are the memory-knowledges of the church (as above, n. 6042). By Pharaoh’s calling is signified what is reciprocal of initiation and conjunction, namely, of the memory-knowledges of the church with truths and goods in the natural; for all conjunction needs reciprocity, whereby there is consent on both sides.
[2] The conjunction of the truths of the church with its memory-knowledges is here treated of, but it is necessary to know in what manner they are to be conjoined. For indeed the start must not be made from memory-knowledges, and through these an entrance be made into the truths of faith, because the memory-knowledges with a man are derived from things of sense, thus from the world, from which spring innumerable fallacies. But the start must be made from truths of faith, in this way. First there must be learned the doctrinal things of the church, and then the Word must be examined to see whether these are true; for they are not true because the heads of the church have said so and their followers confirm it, because in this way the doctrinal things of all churches and religions would have to be called true, merely because they exist in the country, and men hold them from their birth; and in this wise not only would the doctrinal things of Papists and also of Quakers be true, but also those of Jews and even of Mohammedans, because their leaders have said so and their followers confirm it. This shows that the Word must be searched, and there it must be seen whether the doctrinal things are true. When this is done from the affection of truth, then the man is enlightened by the Lord so as to perceive, without knowing whence, what is true; and he is confirmed therein in accordance with the good in which he is. If these truths disagree with the doctrinal things, let him take heed not to disturb the church.
[3] Afterward, when he has been confirmed, and is thus in the affirmative from the Word that the doctrinal things are truths of faith, it is then allowable for him to confirm them by all the memory-knowledges he possesses, of whatsoever name and nature; for then, because what is affirmative reigns universally, he accepts the memory-knowledges which agree, and rejects those which by reason of the fallacies they contain disagree; for faith is strengthened by means of memory-knowledges; and therefore no one is forbidden to search the Scriptures from the affection of knowing whether the doctrinal things of the church within which he was born, are true; for in no other way can he be enlightened. After doing this no one is forbidden to fortify himself by means of memory-knowledges; but he may not do so before. This is the way and the only way of conjoining the truths of faith with memory-knowledges; not only with the memory-knowledges of the church, but also with any memory-knowledges whatever. Yet very few at this day proceed in this way; for most persons who read the Word do not read it from the affection of truth, but from the affection of confirming therefrom the doctrinal things of the church within which they were born, no matter what these may be.
[4] In the Word there is described the Lord’s kingdom, in that the spiritual, the rational, and memory-knowledge are therein conjoined together; but this is described by names which signify these; namely, by “Israel,” “Assyria,” and “Egypt.” By “Israel” is described the spiritual, by “Assyria” the rational, and by “Egypt” memory-knowledge, in these words of Isaiah:
In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a pillar near the border thereof to Jehovah. And it shall be for a sign and for a witness thereof to Jehovah Zebaoth in the land of Egypt; for they shall cry unto Jehovah because of the oppressors, and He shall send them a savior, and a prince, and he shall deliver them. And Jehovah shall become known to Egypt, and the Egyptians shall know Jehovah in that day, and shall offer sacrifice and meat offering, and shall vow a vow to Jehovah, and shall perform it. In that day there shall be a path from Egypt unto Assyria, and Assyria shall come into Egypt, and Egypt into Assyria, and Egypt shall serve Assyria. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land; which Jehovah Zebaoth shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isa. 19:19-25).
[5] Everyone can see that Egypt is not meant here, nor Assyria, nor yet Israel, but something else by each of them. (That by “Israel” is meant the spiritual of the church, has already been shown, n. 3654, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833; and by “Assyria,” the rational, n. 119, 1186; and by “Egypt,” memory-knowledges, n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 6004, 6015.) These three conjoined together in the man of the church are described in the prophet by the words, “there shall be a path from Egypt to Assyria, and Assyria shall come into Egypt, and Egypt into Assyria, and Egypt shall serve Assyria; in that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land.” For in order that a man may be a man of the church, it is necessary for him to be spiritual, and also rational, with memory-knowledge subservient to these. From all this it is now evident that memory-knowledge is by no means to be rejected from the truths of faith, but that it is to be conjoined with them; but by the prior way, that is, by the way from faith; and not by the posterior way, that is, by the way from memory-knowledges. (See also what has been already shown, n. 128-130, 195, 196, 232, 233, 1226, 1911, 2568, 2588, 4156, 4760, 5510, 5700.)

AC (Potts) n. 6048 6048. And will say, What are your works? That this signifies, and to know your goods, is evident from the signification of “works,” as being goods. That “works” are goods is because they are from the will, and things from the will are good or evil, but things from the understanding, such as discourse, are true or false. The works of the sons of Jacob, and also the works of their fathers, were to pasture cattle, thus to act as shepherds. These works also signify goods, specifically goods from truths. That they have this signification is from correspondences, for lambs, sheep, kids, and goats, which are of the flock, correspond to the goods of charity; in like manner bullocks and oxen, which are of the herd. That they correspond is evident from the fact that when from heavenly affection the angels are conversing together about the goods of charity, there appear in some places in the world of spirits, and also in the first or ultimate heaven, flocks and herds-flocks, when they are speaking of the interior goods of charity; and herds when of the exterior goods (n. 3218-3220). For this reason it is that in the Word such things are signified by “flocks and herds.” In general be it known that every significative in the Word derives its origin from representatives in the other life, and these from correspondences. The reason is that the natural world is from the spiritual world as an effect from its cause, to the end that the spiritual world may flow into the natural world and there act as the causes. In this way also all things of this world are held together in their tenor and in order. (That universal nature is a theater representative of the Lord’s kingdom, that is, of the spiritual and heavenly things therein, may be seen, n. 2758, 2987-3002, 4939, 5116.)

AC (Potts) n. 6049 6049. And ye shall say, Thy servants have been men of cattle from their youth even until now. That this signifies that from the beginning and as yet they have truths from which is good, is evident from the signification of “men of cattle,” as being truths from which is good (see n. 6016, 6045); and from the signification of “from their youth even until now,” as being from the beginning and as yet. In regard to “cattle” signifying truths from which is good, be it known that “cattle” are all beasts of burden greater and less, in both the flock and the herd, and also camels, horses, mules, and asses. These latter beasts of burden signify such things as relate to truths; but the former, namely, those of the herd and the flock, signify such things as relate to good. Therefore it is that all those beasts of burden in general which are “cattle” signify truths from which is good. The term “cattle” in the original tongue is from a word which also means “acquisition,” and “acquisition” in the spiritual sense is also truth from which is good, for the reason that good is acquired by means of truth. But “small cattle” signify interior goods, for these are of the flock, such as lambs, sheep, kids, goats, and rams. “Cattle” also signify truths from which is good in other passages of the Word, as in Isaiah:
Then shall He give the rain of thy seed, wherewith thou shalt sow the land; and the bread of increase; and it shall be fat and rich: in that day shall thy cattle pasture in a broad meadow (Isa. 30:23);
“to pasture” denotes to be instructed in truths and about goods (n. 5201); a “broad meadow” denotes the doctrine of truth; it is called “broad” because “breadth” is truth (n. 3433, 3434, 4482). Thus it is plain that “cattle” are truths from which is good. In Ezekiel:
To bring back thine hand upon the wastes that are inhabited, and upon the people that are gathered out of the nations, working with cattle and possession, that dwell upon the navel of the earth (Ezek. 38:12);
where in like manner “cattle” denote truths through which is good; and “possession” denotes good.

AC (Potts) n. 6050 6050. Both we, and our fathers. That this signifies that it was so from the first goods, is evident from the signification of “fathers,” as being goods (see n. 2803, 3703, 3704, 5581, 5902). Thus that they were men of cattle, and also their fathers, denotes from the first goods. By “fathers” also in many passages in the Word in the internal sense are not meant Abraham, Isaac, and Jacob, but they who were of the Ancient Church who were in good.

AC (Potts) n. 6051 6051. In order that ye may dwell in the land of Goshen. That this signifies, so shall your residence be in the midst of the natural where are the memory-knowledges of the church, is evident from the signification of “to dwell,” as being life, and thus the residence of life (see n. 1293, 3384, 4451); and from the signification of “Goshen,” as being the midst or inmost in the natural (n. 5910, 6028). That there are the memory-knowledges of the church which are signified by “Egypt,” is plain, for Goshen was the best tract of land in Egypt.

AC (Potts) n. 6052 6052. For every shepherd of the flock is an abomination of the Egyptians. That this signifies separation thus from perverted memory-knowledges, which are opposed to the memory-knowledges of the church, is evident from the signification of an “abomination of the Egyptians,” as being the separation of memory-knowledges; for the things which are an abomination are separated, because the reason of their being abominated is that they are contrary to accepted principles and loves, thus because they are opposed; in the present case, opposed to the perverted memory-knowledges which are signified by the “Egyptians” when it is said that “every shepherd of the flock is an abomination to them;” and from the signification of a “shepherd of the flock,” as being one who leads to good (of which above, n. 6044). The memory-knowledge which confirms good is that to which perverted memory-knowledge is opposed. Perverted memory-knowledges are those which destroy the truth of faith and the good of charity, and are also those which invert order, such as the magical things that existed in Egypt. For there are very many things that are in accordance with order which those magicians abused, such as correspondences and representatives, which were memory-knowledges more cultivated among them than among others. These follow from order even when the evil apply them, for in the application of them to the exercise of command over others, and to the doing of injury to others, they are perverted, because magical. In regard to their separation, which is here treated of, this is effected by means of the bringing into order that takes place when good with truths is in the midst or inmost, which is signified by “Goshen;” for then the perverted memory-knowledges which are opposed are cast out.
Up to this point the subject treated of has been the conjunction of truths with memory-knowledges, of which conjunction be it further known that the conjunction of the internal or spiritual man with the external or natural man cannot possibly be effected unless truths are insinuated into memory-knowledges. For memory-knowledges together with the delights of the natural affections constitute the external or natural man; and therefore unless conjunction is effected with memory-knowledges, it cannot be effected at all. And yet in order that a man may be regenerated, his internal and external must be conjoined together, for unless they are conjoined, all good flowing in from the Lord through the internal man into the external or natural man is either perverted, or suffocated, or rejected, and then the internal man is also closed. The method in which this conjunction is effected is what has been described in this chapter, which method is by means of the insertion of truths into memory-knowledges.

AC (Potts) n. 6053 6053. On influx, and on the interaction of the soul with the body.
Nothing whatever can be known or even thought about influx, and about the interaction of the soul with the body, unless it is known what the soul is, and also something of its nature. If nothing is definitely known about the soul, nothing can be said about its influx and interaction. For how can the communication of two parts be thought of in the total absence of knowledge about the nature of one of them? That complete ignorance prevails about the nature of the soul, especially in the learned world, is evident from the fact that some believe it to be an aerial thing, others something flaming or fiery, others a purely thinking entity, others a general vital force, and others a natural activity. And what is a still further proof of the prevailing ignorance about the nature of the soul is that various places in the body are assigned it, some placing it in the heart, some in the brain and its fibers, others in the corpora striata, others in the ventricles, and others in a small gland; some in every part, but in so doing they conceive of a vitality such as is common to every living thing. From all this it is evident that nothing is known about the soul, and this is the reason why all that has been asserted on the subject is conjectural. And as in this way men could have no idea about the soul, very many have not been able to avoid the belief that the soul is a mere vital thing that is dissipated when the body dies. And this is the reason why the learned have less belief in the life after death than the simple; and because they do not believe in it, neither can they believe in the things which belong to that life, which are the heavenly and spiritual things of faith and love. This also appears from the Lord’s words in Matthew:
Thou hast hid these things from the wise and intelligent, and hast revealed them unto babes (Matt 11:25).
And again:
Seeing they see not, and hearing they hear not, neither do they understand (Matt. 13:13).
For the simple have no such thoughts about the soul; but believe that they will have after death; in which simple faith, unknown to them, there is hidden the belief that they will live there as men, will see angels, will speak with them, and will enjoy happiness.

AC (Potts) n. 6054 6054. As regards the soul of which it is said that it will live after death, it is nothing else than the man himself who lives within the body, that is, the interior man who in this world acts through the body, and who causes the body to live. This man, when loosed from the body, is called a spirit, and then appears in a complete human form; yet he cannot possibly be seen with the eyes of the body, but only with the eyes of the spirit; and before the eyes of the latter he appears like a man in this world; he has senses (namely, touch, smell, hearing, sight) much more exquisite than in this world; he has appetites, cupidities, desires, affections, loves, such as there are in this world, but in a more surpassing degree; he also thinks as in this world, but more perfectly; he converses with others; in a word, he is there just as he had been in this world, insomuch that if he does not reflect upon being in the other life, he knows no otherwise than that he is in this world (as I have sometimes heard spirits say), for the life after death is a continuation of the life in this world. This then is the soul of man which lives after death.
[2] But lest in consequence of the conjectures and hypotheses about it, the word “soul” should give rise to the idea of the unknown, it is better to say man’s “spirit,” or if you prefer it, the “interior man,” for the spirit appears there exactly like a man, with all the members and organs belonging to a man, and moreover is the man himself, even in the body. That this is so, is also evident from the angels that have been seen, as recorded in the Word, who were all seen in the human form; for all the angels in heaven have the human form, because the Lord has it, who after His resurrection appeared so many times as a man. That an angel, as well as the spirit of man, is in form a man, is because the universal heaven has from the Lord the capacity of conspiring into the human form, whence the universal heaven is called the Grand Man of which, and also of the correspondence of all things of man therewith, I have treated at the close of many chapters. And as the Lord lives in each one in heaven; and as by influx from the Lord the universal heaven acts into each one, therefore every angel is an image thereof, that is, is a form most perfectly human, and so in like manner is a man after death.
[3] All the spirits I have seen, who are thousands and thousands, have appeared to me exactly like men; and some of them have said that they are men just as in the world, and they added that in the life of the body they had never believed that it would be so. Many were sad because of the ignorance of men about their state after death; and because they think so inanely and emptily about the soul; and because most persons who have thought more deeply on the subject have supposed the soul to be a kind of thin air, which idea must needs lead into the insane error that it is dissipated after death.

AC (Potts) n. 6055 6055. He who does not know the interiors of man, cannot know about influx and the interaction of the soul with the body; for the interaction and the influx are effected by means of these interiors. In order to know the interiors of man, it is necessary to know that there is an internal man and an external man, and that the internal man is in the spiritual world, and the external man in the natural world; thus that the former is in the light of heaven, and the latter in the light of the world. It is also necessary to know that the internal man is so distinct from the external man that the former, being prior and interior, can subsist without the latter; but that the latter or external man, being posterior and exterior, cannot subsist without the former. It must be known, further, that the internal man is what is properly called the intellectual or rational man, because this is in the light of heaven,” in which light are reason and understanding; whereas the external man is what is properly to be called that of memory-knowledge, because in him there are memory-knowledges, which for the most part derive their light from those things which are of the light of the world, when this light is enlightened and thus vivified by the light of heaven.

AC (Potts) n. 6056 6056. It has been said that the internal man, being prior, can subsist without the external, because this is posterior; but not the converse. For it is a universal rule that nothing can subsist from itself, but from and through something else, consequently that nothing can be kept in form except from and through something else, which may also be seen from everything in nature. The case is the same with man. In respect to his external, man cannot subsist except from and through his internal. Neither can the internal man subsist except from and through heaven. And neither can heaven subsist from itself, but only from the Lord, who alone subsists from Himself. Influx is according to existence and subsistence, for all things subsist by means of influx. But that all things in general and in particular subsist by influx from the Lord, not only mediately through the spiritual world, but also immediately in both mediates and ultimates, will be shown in what follows.

AC (Potts) n. 6057 6057. Before any statement can be made about influx and the operation of the soul into the body, it must be well understood that the internal man is formed according to the image of heaven, and the external man according to the image of the world; insomuch that the internal man is a heaven in the least form, and the external man is a world in the least form, thus is a microcosm. That the external man is an image of the world, may be seen from the external or bodily senses; for the ear is formed according to the whole nature of the modification of the air; the lungs according to the whole nature of its pressure, as also is the general surface of the body, which is held in its form by the circumpressure of the air; the eye is formed according to the whole nature of ether and of light; the tongue to the sense of the solvent and fluent parts in liquids; and, together with the lungs, the trachea, the larynx, the glottis, the fauces, and the lips, according to the power of suitably modifying the air, whence come articulate sounds, or words, and harmonious sounds; the nostrils are formed according to the sense of particles fluent in the atmosphere; the sense of touch, which encompasses the whole body, is according to the sense of the changes of state in the air, namely, to the sense of its cold and heat, and also to the sense of liquids and to that of weights. The interior viscera to which the aerial atmosphere cannot enter are held in connection and form by a more subtle air, which is called ether; not to mention that all the secrets of interior nature are inscribed upon and applied to the external man, such as all the secret things of mechanics, of physics, of chemistry, and of optics. From all this it is evident that universal nature has contributed to the conformation of the external of man; and hence it is that the ancients called man a microcosm.
[2] And just as the external man has been formed according to the image of all things of the world, so has the internal man been formed according to the image of all things of heaven, that is, according to the image of the celestial and spiritual things which proceed from the Lord and from which and in which is heaven. The celestial things there are all those which are of love to the Lord and of charity toward the neighbor; and the spiritual things there are all those of faith, which in themselves are so many and of such a nature that the tongue cannot possibly utter one millionth part of them. That the internal man has been formed according to the image of all these things, is strikingly shown in the angels, who when they appear before the internal sight (as they have appeared before mine), affect the inmosts by their mere presence; for love to the Lord and charity toward the neighbor pour out of them and penetrate, and the derivative things of faith shine forth from them and affect. By this and other proofs it has been made plain to me that as the internal man has been created to be an angel, he is a heaven in the least form.
[3] From all this it is now evident that in man the spiritual world is conjoined with the natural world, consequently that with him the spiritual world flows into the natural world in so vivid a manner that he can notice it, provided he pays attention. All this shows the nature of the interaction of the soul with the body, namely, that properly it is the communication of spiritual things which are of heaven, with natural things which are of the world, and that the communication is effected by means of influx, and is according to the conjunction. This communication which is effected by means of influx according to the conjunction is at this day unknown, for the reason that each and all things are attributed to nature, and nothing is known about what is spiritual, which at this day is so far set aside that when it is thought of it appears as nothing.

AC (Potts) n. 6058 6058. But influx is of such a nature that there is an influx from the Divine of the Lord into every angel, into every spirit, and into every man, and that in this way the Lord rules everyone, not only in the universal, but also in the veriest singulars, and this immediately from Himself, and also mediately through the spiritual world. In order to make known the existence of this influx, much has already been said about the correspondence of man’s parts with the Grand Man, that is, with heaven; and at the same time about the representation of spiritual things in natural; at the close of chapters 23 to 43, and afterward about the angels and spirits with man, at the close of chapters 44 and 45; and this is now to be followed with a specific exposition of the subject of influx and the interaction of the soul and the body. But this subject must be illustrated by experiences, for otherwise things so much unknown and rendered so obscure by hypotheses cannot be brought forth into the light. The illustrative experiences shall be presented at the close of some of the following chapters. Let what has been said thus far serve as an introduction.

Genesis 47

1. And Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, have come out of the land of Canaan; and behold they are in the land of Goshen.
2. And from among his brethren he took five men, and set them before Pharaoh.
3. And Pharaoh said unto his brethren, What are your works? And they said unto Pharaoh, Thy servants are a shepherd of the flock, both we and our fathers.
4. And they said unto Pharaoh, To sojourn in the land have we come; for there is no pasture for thy servants’ flock; for the famine is grievous in the land of Canaan; and now I pray let thy servants dwell in the land of Goshen.
5. And Pharaoh said unto Joseph, saying, Thy father and thy brethren have come unto thee:
6. The land of Egypt before thee is it; in the best of the land make thy father and thy brethren dwell; let them dwell in the land of Goshen; and if thou knowest, and there be among them, men of activity, then set them as princes over my cattle.
7. And Joseph brought Jacob his father, and set him before Pharaoh; and Jacob blessed Pharaoh.
8. And Pharaoh said unto Jacob, How many are the days of the years of thy life?
9. And Jacob said unto Pharaoh, The days of the years of my sojournings are a hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their sojournings.
10. And Jacob blessed Pharaoh, and went out from before Pharaoh.
11. And Joseph made his father and his brethren dwell, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded.
12. And Joseph sustained his father, and his brethren, and all his father’s house, with bread, according to the mouth of the babe.
13. And there was no bread in all the land; because the famine was very grievous, and the land of Egypt and the land of Canaan labored by reason of the famine.
14. And Joseph gathered together all the silver that was found in the land of Egypt, and in the land of Canaan, for the produce which they bought; and Joseph brought the silver into Pharaoh’s house.
15. And when the silver was all spent in the land of Egypt, and in the land of Canaan, all Egypt came unto Joseph, saying, Give us bread; for why should we die beside thee because the silver faileth?
16. And Joseph said, Give your cattle; and I will give you for your cattle, if silver fail.
17. And they brought their cattle unto Joseph; and Joseph gave them bread [in exchange] for the horses, and for the cattle of the flock, and for the cattle of the herd, and for the asses; and he provided them with bread [in exchange] for all their cattle in this year.
18. And when this year was ended, they came unto him in the second year, and said to him, We will not hide from my lord how that the silver is spent; and the herd of the beast is to my lord; there is naught left before my lord besides our body and our ground.
19. Wherefore should we die before thine eyes, both we and our ground? buy us and our ground for bread, and we shall live, and our ground, servants to Pharaoh; and give seed, that we may live, and not die, and the ground be not laid waste.
20. And Joseph bought all the ground of Egypt for Pharaoh; for the Egyptians sold everyone his field, because the famine grew strong upon them; and the land was Pharaoh’s.
21. And as for the people, he removed it to the cities from one end of the border of Egypt even to the other end thereof.
22. Only the ground of the priests bought he not; because a portion was appointed for the priests by Pharaoh, and they ate their appointed portion which Pharaoh had given them; wherefore they sold not their ground.
23. And Joseph said unto the people, Behold I have bought you this day and your ground for Pharaoh; lo here is seed for you, and ye shall sow the ground.
24. And it shall be in the in-gatherings that ye shall give a fifth to Pharaoh, and four parts shall be for you, for seed of the field, and for your food, and for them in your houses, and for food for your babes.
25. And they said, Thou hast made us live; let us find grace in the eyes of my lord, and we will be Pharaoh’s servants.
26. And Joseph made it a statute even unto this day, concerning the ground of Egypt, that Pharaoh should have the fifth; only the ground of the priests, only theirs, was not Pharaoh’s.
27. And Israel dwelt in the land of Egypt, in the land of Goshen; and they had a possession therein, and were fruitful, and multiplied exceedingly.
28. And Jacob lived in the land of Egypt seventeen years; so the days of Jacob, the years of his life, were seven years, and a hundred and forty years.
29. And the days of Israel drew near to die; and he called his son Joseph, and said to him, If I pray I have found grace in thine eyes, put I pray thy hand under my thigh, and do mercy and truth with me; bury me not I pray in Egypt.
30. And I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their sepulcher. And he said, I will do according to thy word.
31. And he said, Swear to me: and he sware to him. Israel bowed himself upon the bed’s head.

AC (Potts) n. 6059 6059. The Contents.
After spiritual good from the natural, which is “Israel,” has been conjoined with the internal celestial, which is “Joseph,” as described in the foregoing chapter, the subject treated of in the internal sense of this chapter is the insinuation of the truths of the church, which are in the natural, into memory-knowledge. The truths of the church which are in the natural are the sons of Jacob; general truth itself therein is “Jacob;” the memory-knowledge into which these truths are insinuated is “Pharaoh.”

AC (Potts) n. 6060 6060. Afterward, memory-knowledges are treated of, how they were brought into order by the internal celestial which is “Joseph;” namely, that first the truths of memory-knowledges, then the truths of good and goods of truth, and at last the whole natural in respect to memory-knowledges, were brought under their general.

AC (Potts) n. 6061 6061. Lastly is described the regeneration of spiritual good from the natural, which is “Israel.”

AC (Potts) n. 6062 6062. The Internal Sense.
Verse 1. And Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, have come out of the land of Canaan; and behold they are in the land of Goshen. “And Joseph came and told Pharaoh, and said,” signifies the presence of the internal celestial in the natural where memory-knowledges are, and the consequent influx and perception; “My father and my brethren,” signifies spiritual good in the natural and the truths of the church there; “and their flocks, and their herds,” signifies the interior and exterior goods of truth; “and all that they have,” signifies whatever is thence derived; “have come out of the land of Canaan,” signifies that they are from the church; “and behold they are in the land of Goshen,” signifies that they are in the midst of the natural where are memory-knowledges.

AC (Potts) n. 6063 6063. And Joseph came and told Pharaoh, and said. That this signifies the presence of the internal celestial in the natural where memory-knowledges are, and the consequent influx and perception, is evident from the signification of “coming to” anyone, as being presence (see n. 5934); from the representation of Joseph, as being the internal celestial (n. 5869, 5877); from the signification of “telling,” as being influx (n. 5966); from the representation of Pharaoh, as being the natural and the memory-knowledge in general (n. 5799, 6015); and from the signification of “saying,” in the historicals of the Word, as being perception (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509, 5687). Hence it is evident that by “Joseph came and told Pharaoh, and said,” is signified the presence of the internal celestial in the natural where are memory-knowledges, and the consequent influx and perception.
[2] Frequent mention has already been made of the influx of the internal into the natural or external, and of the perception of the latter; and it has been shown that the natural subsists and lives by virtue of influx from the internal, that is, through the internal from the Lord. For without influx thence the natural has no life, because it is in the nature of this world, and from this derives all that it has; and the nature of this world is utterly devoid of life; and therefore in order that the natural with man may live, there must be influx from the Lord, not only immediate from Him, but also mediate through the spiritual world, consequently into man’s internal, for this is in the spiritual world; and then from this there must be influx into the natural, in order that this may live. The natural of man is formed to receive life therefrom. This then is what is meant by the influx of the internal celestial into the natural where memory-knowledges are. By virtue of influx from the internal there comes forth perception in the external or natural which is represented by Pharaoh; for influx and perception correspond to each other (n. 5743).

AC (Potts) n. 6064 6064. My father and my brethren. That this signifies spiritual good in the natural, and the truths of the church there, is evident from the representation of Israel, who is here the “father,” as being spiritual good in the natural (see n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); and from the representation of the sons of Israel, as being the truths of the church in the natural (n. 5414, 5879, 5951). The influx and perception spoken of just above (n. 6063) have reference to these, namely, to spiritual good and the truths of the church in the natural.

AC (Potts) n. 6065 6065. And their flocks, and their herds. That this signifies the interior and the exterior goods of truth, is evident from the signification of “flocks,” as being interior goods, and of “herds,” as being exterior goods (see n. 5913, 6048). The reason why the goods of truth are signified, is that spiritual good, which is represented by Israel, is the good of truth (n. 4598). The goods which are in heaven and with man are from a double origin, namely, from an origin in the will and from an origin in the understanding. In the good that originates in the will were the most ancient people who were of the celestial church, but in the good that originates in the understanding were the ancient people who were of the spiritual church. In the former good are they who are in the inmost or third heaven, but in the latter good are they who are in the middle or second heaven. What and of what nature is the difference has been frequently told in these explications. The good which originates in the will is the good from which is truth; but the good which originates in the understanding is the good which is from truth, or the good of truth. In itself this good is nothing else than truth in act.

AC (Potts) n. 6066 6066. And all that they have, signifies whatever is thence derived (as above, n. 6046).

AC (Potts) n. 6067 6067. Have come out of the land of Canaan. That this signifies that they are from the church, is evident from the signification of “coming out of any land,” as being to be from thence; and from the signification of the “land of Canaan,” as being the Lord’s kingdom in the heavens and the Lord’s kingdom on earth, which latter is the church (see n. 1607, 3038, 3481, 3686, 3705, 4447, 4454, 5136).

AC (Potts) n. 6068 6068. And behold they are in the land of Goshen. That this signifies that they are in the midst of the natural where memory-knowledges are, is evident from the signification of “Goshen,” as being the midst or inmost in the natural (see n. 5910, 6028, 6031). As regards being in the midst of the natural, the case is this. When the goods and truths which are of the church, that is, which are from the Word of the Lord, have been acknowledged, and are received in the natural with faith, they then occupy the middle place there. For those things which are directly under the view are in the midst, but those things which are not directly under the view are at the sides. Hence those things which are in the midst appear clearly, but those which are at the sides appear obscurely. The case herein is the same as it is with the sight of the eye. Those things which are directly under the sight are in the midst, that is, in the center, and appear clearly; but those which are not directly under the sight are remote from the midst, that is, are at the sides, and appear obscurely. For the internal eye, which is the intellectual mind, and which has its sight from the light of heaven, views those things which are in the natural outside of itself, which are memory-knowledges, just as the external eye views objects or a field of objects outside of itself. The internal sight is determined to those things which afford the greatest delight and which are dear to the heart, and upon them it fixes a direct view, as also does the external sight to like things in its fields of objects. Thus the internal sight is determined to the memory-knowledges which are most in accord with the truth and good in which the man is; and then, with him, these memory-knowledges are in the midst. The reason why the internal sight looks at memory-knowledges, is that it is spiritual, and therefore is determined to spiritual things, thus to memory-knowledges, for these fall under the spiritual view.

AC (Potts) n. 6069 6069. Verses 2-6. And from among his brethren he took five men, and set them before Pharaoh. And Pharaoh said unto his brethren, What are your works? And they said unto Pharaoh, Thy servants are a shepherd of the flock, both we and our fathers. And they said unto Pharaoh, To sojourn in the land have we come; for there is no pasture for thy servants’ flock; for the famine is grievous in the land of Canaan; and now I pray let thy servants dwell in the land of Goshen. And Pharaoh said unto Joseph, saying, Thy father and thy brethren have come unto thee; the land of Egypt before thee is it; in the best of the land make thy father and thy brethren dwell; let them dwell in the land of Goshen; and if thou knowest, and there be among them, men of activity, then set them as princes over my cattle. “And from among his brethren he took five men,” signifies from the truths of the church some; “and set them before Pharaoh,” signifies insinuation into memory-knowledges; “and Pharaoh said unto his brethren,” signifies a perception about the truths of the church in the natural; “What are your works?” signifies about services and uses; “and they said unto Pharaoh, Thy servants are a shepherd of the flock,” signifies that they lead to good; “both we and our fathers,” signifies that this is so from the ancients; “and they said unto Pharaoh,” signifies continuance of perception; “To sojourn in the land have we come,” signifies to seek life in memory-knowledges; “for there is no pasture for thy servants’ flock,” signifies that memory-knowledges are wanting in which are goods of truth; “for the famine is grievous in the land of Canaan,” signifies that there is a lack of such things in the church; “and now I pray let thy servants dwell in the land of Goshen,” signifies that they may live in the midst of them; “and Pharaoh said unto Joseph, saying,” signifies perception in the natural where memory-knowledges are; “Thy father and thy brethren have come unto thee,” signifies with respect to the influx of the internal celestial into spiritual good from the natural, and into the truths of the church there; “the land of Egypt before thee is it,” signifies that the memory-knowledges of the natural mind are under the auspices of the internal celestial; “in the best of the land make thy father and thy brethren dwell,” signifies that they should live in the inmost of these; “let them dwell in the land of Goshen,” signifies where is the midst; “and if thou knowest, and there be among them, men of activity,” signifies the more excellent things in doctrine; “then set them as princes over my cattle,” signifies that they may be the primary things of memory-knowledges.

AC (Potts) n. 6070 6070. And from among his brethren he took five men. That this signifies from the truths of the church some, is evident from the representation of the sons of Jacob, who here are the “brethren,” as being the truths of the church (see n. 5403, 5419, 5427, 5458, 5512); and from the signification of “five,” as being some (n. 4638, 5291).

AC (Potts) n. 6071 6071. And set them before Pharaoh. That this signifies insinuation into memory-knowledges, is evident from the representation of Pharaoh, as being memory-knowledge in general (see n. 5799, 6015). Insinuation is signified by “setting before him,” because the end in presenting them was to insinuate them, that is, the truths of the church, for these are the “sons of Jacob.” As regards truths, that they must be insinuated into the memory-knowledges of the church, see n. 6004, 6023, 6052; but as at this day this is a subject about which nothing is known, it must be illustrated further. At the present day the memory-knowledges of the church are those which belong to the literal sense of the Word. Unless truths from the internal sense are insinuated into these memory-knowledges, the mind can be drawn into every heresy; but when truths have been insinuated into them, the mind cannot be drawn into heresies.
[2] For example, he who has learned from the literal sense of the Word that God is angry, that He punishes, leads into temptations, casts into hell, and causes evil, may be drawn into false ideas about God, as that from good itself, which is God, can come forth evil, thus what is opposite to Him; when yet from good comes good, and from evil comes evil. But this memory-knowledge appears with quite another aspect if interior truths are insinuated into it, as for instance this truth: that it is the evil with man that causes him to be angry, that leads into temptations, punishes, casts into hell, and from itself is continually producing evils; and that this matter is circumstanced as are the laws in kingdoms, which laws are from the king, while the evils of penalty are not from the king, but from those who do evils.
[3] Then again this truth: that hells exist, the source of all evil, and that this is permitted because it is unavoidable for man’s sake, seeing that he is in evil and his life is thence derived, and therefore unless he is left in evil he cannot be in freedom, thus cannot be reformed. Nevertheless nothing but good comes from God, for insofar as man suffers it, God bends evil into good.
[4] Also this truth: that the most general things are to be believed first, and that they are afterward to be illustrated by individual truths; as for instance this general memory-knowledge: that all things which take place are from God, thus also the evils of penalty; but in what manner these are from God is to be learned afterward, and also the nature and origin of that which is done from permission.
[5] In like manner this truth: that all worship of God must needs begin with holy fear, within which is the thought that God will reward the good and punish the evil. The simple and little children must believe this, because they do not yet apprehend what permission is-even according to the Lord’s words, “Rather fear Him who is able to destroy both body and soul in hell” (Matt. 10:28); and when they begin by not daring through fear to do what is evil, there is gradually insinuated love together with good, and then they begin to know and perceive that nothing but good is from God, and that evil is from themselves, and at last that all evil is from hell.
[6] Moreover they who are in heaven perceive that nothing but good is from God; but they who are in hell say that all evil is from God, because He permits it, and does not remove it. But to those who are in the world of spirits it is said in reply, that if evil were taken away from them they would have no life, neither would a man who is in evil; and that the evil which is in them punishes itself according to law, and that by reason of the evils of penalty they at last abstain from doing evils; and also that the punishment of the evil is the protection of the good. Add to this that they who are in evil, and also they who are in external worship without internal, as were the Jews, must by all means be in fear of God, and believe that He punishes; for from fear of God they are able to do what is good, but in no wise from love.
[7] When these and many other truths are insinuated into the memory-knowledge above referred to, it appears in a very different aspect; for then this memory-knowledge becomes like a transparent vessel, in which the truths that shine through cause the vessel to be seen no otherwise than as one general truth.

AC (Potts) n. 6072 6072. And Pharaoh said unto his brethren. That this signifies a perception about the truths of the church in the natural, is evident from the signification of “saying,” as being perception (of which above, n. 6063); from the representation of Pharaoh, as being the natural and memory-knowledge in general (of which also above, n. 6063); and from the representation of the sons of Jacob, who here are the “brethren,” as being the truths of the church in the natural (of which above, n. 6064). From all this it is evident that by “Pharaoh said unto his brethren” is signified a perception of the natural about the truths of the church therein.

AC (Potts) n. 6073 6073. What are your works? That this signifies about services and uses, is evident from the signification of “works,” as being goods (n. 6048), thus services and uses, for these are goods. All the goods which are called goods of charity are nothing but uses, and uses are nothing but works for the neighbor, for our country, for the church, for the Lord’s kingdom. Moreover regarded in itself charity itself does not become charity until it comes into act and becomes work. For to love anyone, and not do him good when we have the power, is not to love him; but to do him good when we have the power, and to do it from our hearts, this is to love him; and then all things of charity toward him are contained within the very deed or work; for a man’s works are the complex of all things of his charity and faith, and are what are called spiritual goods, and indeed become goods by exercise, that is, by means of uses.
[2] As the angels who are in heaven are in good from the Lord, they long for nothing more than to perform uses. These are the very delights of their life, and it is also according to uses that they enjoy bliss and happiness (see n. 453, 454, 696, 997, 3645), which likewise the Lord teaches in Matthew:
The Son of man shall come in the glory of His Father with His angels; and then shall He render to everyone according to his works (Matt. 16:27);
by “works” here are not meant works such as they appear in the outward form, but such as they are in their inward form, namely, such as is the charity contained in them; the angels regard works in no other way.
[3] And because a man’s works are the complex of all things of his charity and faith, and the life causes charity to be charity and faith to be faith, thus good, therefore the Lord loved John more than the rest of His disciples, and he lay on His breast at supper (John 21:20); for by him were represented the goods or works of charity (see prefaces to Gen. 18 and 22); for which reason also the Lord said unto him, “Follow Me,” and not to Peter, by whom was represented faith (see the same prefaces). Wherefore faith, which is “Peter,” said with indignation, “Lord, what shall this man do? Jesus said unto him, If I will that he remain till I come, what is that to thee? follow thou Me” (John 21:21-23). By this was also foretold that faith would despise works, and yet that these are near the Lord, as may also be clearly seen from the Lord’s words to the sheep and to the goats (Matt. 25:34-46), wherein nothing but works are recounted. And that faith would reject the Lord is evident from the representation by Peter when he denied Him thrice; that he did this at night, signifies the last time of the church, when there is no longer any charity (see n. 6000); that he did it thrice signifies that this condition is then complete (n. 1825, 2788, 4495, 5159); that it was before the cock crew, signifies before newness of the church would arise, for the twilight and morning which follow the night signify the first of the church (n. 2405, 5962).

AC (Potts) n. 6074 6074. And they said unto Pharaoh, Thy servants are a shepherd of the flock. That this signifies that they lead to good, is evident from the signification of a “shepherd of the flock,” as being one who leads to good (see n. 6044), here the truths which lead to good, because the sons of Jacob denote the truths of the church.

AC (Potts) n. 6075 6075. Both we and our fathers. That this signifies that this is so from the ancients, is evident from the signification of “fathers,” as being those who were of the ancient churches (see n. 6050). In many passages of the Word where the Jews and the Israelites are treated of, their fathers are mentioned with praise. They who abide in the sense of the letter understand by “fathers” in these passages no others than Abraham, Isaac, and Jacob, and also the sons of Jacob. But in the internal sense by “fathers” there, when spoken of in a good sense, are not meant these patriarchs, but they who were of the Most Ancient Church which was before the flood, and they who were of the Ancient Church which was after the flood. The men of both these churches were called “fathers” because from them the church had descended, and the things of the church had been derived.
[2] By “fathers” are meant those who were of the Ancient Churches, in Moses:
Jehovah had delight in thy fathers to love them, and He chose their seed after them (Deut. 10:15).
And again:
Remember the days of eternity, understand the years of generation and generation. When the Most High gave to the nations their inheritance, when He separated the sons of man, He set the bounds of the peoples according to the number of the sons of Israel. But when Jeshurun waxed fat, he forsook God, they sacrifice to demons, to gods that came from what is near, and that your fathers knew not (Deut. 32:7, 8, 15, 17).
This passage occurs in the prophetic song of Moses, in which the Ancient Church is treated of from verse seven to verse fifteen, and the posterity of Jacob from verse fifteen to verse forty-four. The state of the Most Ancient Church which was before the flood is signified by the “days of eternity;” and the state of the Ancient Church which was after the flood by the “years of generation and generation;” the state of their good by the “inheritance which the Most High gave to the nations;” and the state of their truth by the “Most High separating the sons of man, and setting the bounds of the peoples according to the number of the sons of Israel.” (That this number, or twelve, means all truths of faith in the complex, may be seen above, n. 577, 2089, 2129, 2130, 3272, 3858, 3913.) From this it is plain that by “fathers” are signified those who were of the Ancient Churches. [3] In like manner in the following passages. In Isaiah:
Our house of holiness, and our ornament, where our fathers praised Thee, is become a burning of fire (Isa. 64:11).
In Jeremiah:
Did not thy father eat and drink? but he did judgment and justice; then it was well with him (Jer. 22:15).
Again:
They sinned to Jehovah, the habitation of justice, and the hope of their fathers, to Jehovah (Jer. 50:7).
In David:
We have heard with our ears, O God, our fathers have told us, the work Thou didst in their days, in the days of antiquity (Ps. 44:1).
“Fathers” have the like signification in Daniel 11:24, 37, 38. That they who were of the Ancient Churches are meant by “fathers” in these passages, is not seen in the sense of the letter, but only from the internal sense, in which the church and its goods and truths are treated of. Moreover the church itself, being the heavenly marriage, that is, the marriage of good and truth, is called in the Word “father” as to good, and “mother” as to truth (n. 3703, 5581).

AC (Potts) n. 6076 6076. And they said unto Pharaoh. That this signifies continuance of perception, is evident from the signification of “saying,” as being perception (see n. 6063); and from the representation of Pharaoh, as being the natural in general (as above). Continuance of perception by the natural is signified, because the expression “they said unto Pharaoh” was also used just above (n. 6074), and now here again.

AC (Potts) n. 6077 6077. To sojourn in the land have we come. That this signifies to seek life in memory-knowledges, is evident from the signification of “to sojourn,” as being to be instructed, and also to live (see n. 1463, 2025); thus “to come to sojourn” means to seek life; and from the signification of “land,” here the land of Egypt, as being where memory-knowledge is, thus as being memory-knowledge. (That “Egypt” denotes memory-knowledge has been frequently shown above.) In regard to the life of truth being in memory-knowledges, or to truths seeking their life in memory-knowledges, be it known that all things which are in the spiritual world, and hence all things which are in the natural world, seek something ulterior in which to be, and to act as cause in effect, to the end that they may continually be producing something. This ulterior thing is as it were a body, and that which seeks to be in it is as it were a soul. This effort ceases only in the ultimates of nature, where things inert have place. In the natural world this is seen in everything; and it is also seen in the spiritual world, in that good seeks to live in truths, and truths seek to live in memory-knowledges, and memory-knowledges in things of sense, and things of sense in the world.
[2] As to what specifically regards truths being in memory-knowledges, be it known that interior truths may indeed be insinuated into memory-knowledges, but the truths have no life therein until there is good in the memory-knowledges; for in good there is life, and in truths from good, and thus in memory-knowledges from good through truths. Then good is like a soul to truths, and through truths to memory-knowledges, which are like a body. In a word, charity toward the neighbor vivifies and animates faith, and through faith the memory-knowledges that belong to the natural mind.
[3] There are few at this day who know that truths and memory-knowledges are distinct from each other. The reason is that few are in the truths of faith from charity, and truths of faith in which there is not charity are nothing else than memory-knowledges, for they are in the memory exactly as are other things which are there. But when truths of faith are from charity, or when charity is in them, they then perceptibly distinguish themselves from memory-knowledges, and sometimes elevate themselves from them, and they then view the memory-knowledges as beneath them. This may be very clearly seen from the state of man after death. He can then think and speak rationally about the truths and goods of faith, and this with more perspicuity than in the life of the body, but he cannot recall any memory-knowledges from the memory, these being then with him as things forgotten and obliterated, although he has them all with him (see n. 2475-2486). From this it is evident that truths of faith, which in themselves are spiritual, and memory-knowledges, which in themselves are natural, are distinct from each other; and that truths of faith are elevated from memory-knowledges toward heaven by means of the affection of the good of charity.

AC (Potts) n. 6078 6078. For there is no pasture for thy servants’ flock. That this signifies that memory-knowledges are wanting in which are the goods of truth, is evident from the signification of “pasture for a flock,” as being the memory-knowledges in which are goods of truth; thus “no pasture” is memory-knowledges in which there are no goods of truth. “Pasture” in the internal sense is that which sustains the spiritual life, and especially is it the truth of memory-knowledge, for the soul of man desires this as the body desires food. This truth nourishes, and therefore “to feed” denotes to be instructed (see n. 5201). That memory-knowledges and truths sustain the soul of man is very evident from man’s longing to know things, and also from the correspondence of food with memory-knowledges (n. 1480, 3114, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915), which correspondence also shows itself in man when he is partaking of food, for if this is done while he is speaking and listening, the vessels which receive the chyle are opened, and he is more fully nourished than if he is alone. Spiritual truths and instructions in them would have the same effect with men if they were in the affection of good. That truths nourish the spiritual life is especially manifest with good spirits and with the angels in heaven, for both good spirits and angels have a constant longing to know things and to be wise; and when they lack this spiritual food they feel desolate, their life is languid, and they are hungry; and they are not restored and raised into the bliss of their life until their longing is satisfied. But in order that memory-knowledges may yield healthful nourishment to the soul, there must be in them life from the goods of truth. If there is no life from this source, the memory-knowledges do indeed sustain the man’s interior life, but only his natural life, and not his spiritual life.
[2] That “pasture” in the internal sense denotes that which sustains man’s spiritual life, is also evident from other passages in the Word; as in Isaiah:
I gave thee for a covenant of the people, to restore the land; to say to them that are bound, Go forth; to them that are in darkness, Be ye revealed. They shall feed upon the ways; and on all hillsides shall be their pasture (Isa. 49:8, 9);
“to feed upon the ways” denotes to be instructed in truths (that “ways” are truths, see n. 627, 2333; and that “to feed” is to be instructed, n. 5201); “pasture on all hillsides” denotes to be sustained from good, for “hills,” like “mountains,” are the goods of love (n. 795, 796, 1430, 2722, 4210).
[3] In Jeremiah:
Woe to the shepherds that destroy and scatter the flock of My pasture
where “pasture” denotes such things as sustain spiritual life. Again:
The princes of Zion are become like harts; they have found no pasture (Lam. 1:6);
“they have found no pasture” denotes no truth of good.
[4] In Ezekiel:
I, even I, will search for My flock, I will feed them in a good pasture, and in the mountains of the height of Israel shall their fold be; thus shall they lie down in a good fold, and in fat pasture shall they feed upon the mountains of Israel (Ezek. 34:11, 14);
where “good and fat pasture upon the mountains of Israel” denotes the goods of truth. Again:
Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures (Ezek. 34:18);
where the signification is similar. In Hosea:
I knew thee in the wilderness, in the land of drought. When they had their pasture, then were they sated; they were sated, and their heart was elated (Hos. 13:5, 6).
In Joel:
The beast groaneth, the herds of the ox are perplexed, because they have no pasture, yea, the flocks of small cattle are made desolate (Joel 1:18).
In David:
Jehovah is my shepherd; in pasture of herb He will make me lie down; to the waters of rest He will lead me; He will restore my soul (Ps. 23:13).
Again:
Jehovah hath made us, and not we ourselves; His people, and the flock of His pasture. [Or,] therefore we are His; His people, and the flock of His pasture (Ps. 100:3).
[5] “Pasture” in these passages denotes the truths in which man is instructed, here such things as regard spiritual life; for spiritual life is such that if this pasturage fails, it languishes and as it were pines away as does the body when it lacks food. That “pasture” denotes the good and truth which restore and sustain the soul or spirit of man, is clear from the Lord’s words in John:
I am the door; by Me if anyone enter in, he shall be saved, and shall go in and go out, and shall find pasture (John 10:9);
where “pasture” denotes the goods and truths which those have who acknowledge the Lord, and seek life from Him alone.

AC (Potts) n. 6079 6079. For the famine is grievous in the land of Canaan. That this signifies that there is a lack of such things in the church, is evident from the signification of “famine,” as being a lack of good (see n. 5893); and from the signification of the “land of Canaan,” as being the church (of which above, n. 6067).

AC (Potts) n. 6080 6080. And now I pray let thy servants dwell in the land of Goshen. That this signifies that they may live in the midst of them, is evident from the signification of “dwelling,” as being to live (see n. 1293, 3384, 3613, 4451, 6051); and from the signification of the “land of Goshen,” as being the midst or inmost in the natural (n. 5910, 6028, 6031, 6068).

AC (Potts) n. 6081 6081. And Pharaoh said unto Joseph, saying. That this signifies perception in the natural where memory-knowledges are, is evident from the signification of “saying,” as being perception (of which often before); from the representation of Pharaoh, as being the natural where is memory-knowledge (see n. 5799, 6015, 6063); and from the representation of Joseph, as being the internal, from which the natural has perception (n. 5469).

AC (Potts) n. 6082 6082. Thy father and thy brethren have come unto thee. That this signifies with respect to the influx of the internal celestial into spiritual good from the natural, and into the truths of the church there, is evident from the representation of Israel, who is here the “father,” as being spiritual good from the natural (see n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833); and from the representation of his sons, who are here the “brethren,” as being the truths of the church in the natural (n. 5414, 5879, 5951). That the influx of the internal celestial is signified, is because these things were said to Joseph, by whom is represented the internal celestial (n. 5869, 5877), and influx into the natural or into the external comes from the internal.

AC (Potts) n. 6083 6083. The land of Egypt, before thee is it. That this signifies that the memory-knowledges of the natural mind are under the auspices of the internal celestial, is evident from the signification of the “land of Egypt,” as being the natural mind where memory-knowledges are (see n. 5276, 5278, 5280, 5288, 5301); and from the signification of “before thee,” as being under the auspices of the internal celestial, which is “Joseph” (n. 5869, 5877).

AC (Potts) n. 6084 6084. In the best of the land make thy father and thy brethren dwell. That this signifies that they shall live in the inmost of these, namely, of memory-knowledges, is evident from the signification of the “best of the land,” as being the inmost of the natural mind where memory-knowledges are (of which in what follows, for the “land of Egypt” is this mind; as just above, n. 6083); from the signification of “dwelling,” as being to live (n. 1293, 3384, 3613, 4451, 6051); and from the representation of Israel and his sons, who are here the “father and brethren” who shall live therein, as being spiritual good from the natural and the truths of the church there (see above, n. 6082).
[2] That the “best” denotes the inmost is because that is the best which is kept directly in view; for the eye is ever directed to that which most affects and delights; and that which is kept directly in view is also the inmost, because it is in the center, and is therefore before the eyes in the strongest light; while other things are round about in the circumference, and are therefore less clear, and at last obscure, because they do not delight and affect so much. This is the case with memory-knowledges before the internal sight, the objects of this sight being no other than memory-knowledges and truths. That which is delightful and good in the objects is what directs the sight toward them. But be it known that truths and the memory-knowledges which agree with them come directly under the view (that is, are in the inmost) with those who are delighted and affected with spiritual and celestial truths, for to them these truths are the best things; but falsities and the memory-knowledges which agree with them come directly under the view (that is, are in the inmost) with those whom the evils of love of self and of the world affect and delight. (See also what has been said above, n. 6068.)

AC (Potts) n. 6085 6085. Let them dwell in the land of Goshen. That this signifies where the midst is, is evident from the signification of “dwelling,” as being to live (as just above, n. 6084); and from the signification of the “land of Goshen,” as being the midst or inmost in the natural (n. 5910, 6028, 6031, 6068).

AC (Potts) n. 6086 6086. And if thou knowest, and there be among them, men of activity. That this signifies the more excellent things in doctrine, is evident from the signification of “men of activity,” as being things more excellent in doctrine, for “man” [vir] signifies one who is intelligent, and also truth (see n. 158, 265, 749, 1007, 3134, 4823), consequently doctrine; and “active” signifies excellent; for in the original tongue “activity” is expressed by a word that also signifies forces and valor, which in the internal sense are things which have power, and thus surpass in excellence.

AC (Potts) n. 6087 6087. Then set them as princes over my cattle. That this signifies that they may be the primary things of memory-knowledges, is evident from the signification of “princes,” as being primary things (see n. 1482, 2089, 5044); and from the signification of “cattle,” as being truths from which is good (n. 6016, 6045, 6049), here memory-knowledges in which these truths are, because it is said “over my cattle,” namely, Pharaoh’s, by whom are represented, not truths in which is good, but memory-knowledges in which are truths.

AC (Potts) n. 6088 6088. Verses 7-10. And Joseph brought Jacob his father, and set him before Pharaoh; and Jacob blessed Pharaoh. And Pharaoh said unto Jacob, How many are the days of the years of thy life? And Jacob said unto Pharaoh, The days of the years of my sojournings are a hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their sojournings. And Jacob blessed Pharaoh, and went out from before Pharaoh. “And Joseph brought Jacob his father,” signifies the presence of general truth from the internal; “and set him before Pharaoh,” signifies insinuation into what is general of memory-knowledges; “and Jacob blessed Pharaoh,” signifies a devout wish for conjunction, and the consequent fructification; “and Pharaoh said unto Jacob,” signifies perception in the natural where memory-knowledges are, concerning the general truth of the church; “How many are the days of the years of thy life?” signifies concerning the state of life of the natural from the spiritual; “and Jacob said unto Pharaoh,” signifies the answer; “The days of the years of my sojournings,” signifies concerning what is successive of life; “are a hundred and thirty years,” signifies the state and quality; “few and evil have been the days of the years of my life,” signifies that the state of life of the natural has been full of temptations; “and they have not attained to the days of the years of the life of my fathers,” signifies that it has not been uplifted to the state of life of those who were before; “in the days of their sojournings,” signifies in respect to the state of their life; “and Jacob blessed Pharaoh,” signifies as before, a devout wish for conjunction and the consequent fructification; “and he went out from before Pharaoh,” signifies separation in respect to time.

AC (Potts) n. 6089 6089. And Joseph brought Jacob his father. That this signifies the presence of general truth from the internal, is evident from the signification of “causing to come,” or “bringing,” as being to make present, and of “coming unto” anyone, as being presence (see n. 5934, 6063); and from the representation of Jacob, as being the doctrine of natural truth, and also natural truth (n. 3305, 3509, 3525, 3546, 4538), here truth in general, because his sons represent truths in particular. That it is from the internal, is because “Joseph” is the internal, from which is truth in the natural. General truth is called the “father” of Joseph, because general truth is insinuated with man first of all. This is afterward enriched with particular truths, and lastly there comes forth the view of them from the internal, that is, there come forth reason and understanding. This is very manifest in the case of man, for his judgment increases from infancy. It is the same with spiritual truths and goods, when a man is being born anew, or is being regenerated. But after the internal has come forth from general truth in the natural, the state is changed, and the internal no longer acknowledges truth in the natural as father, but as servant. That it becomes a servant is declared by Joseph’s dream about his father: that the sun and the moon and eleven stars made obeisance to him; wherefore his father said, “What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?” (Gen. 37:9, 10); and therefore also his father is so often called by his sons, in the presence of Joseph, his “servant” (Gen. 43:28; 44:24, 27, 30, 31); and moreover Joseph was lord in all the land of Egypt, thus also over his father.

AC (Potts) n. 6090 6090. And set him before Pharaoh. That this signifies insinuation into what is general of memory-knowledges, is evident from the things unfolded above (n. 6071).

AC (Potts) n. 6091 6091. And Jacob blessed Pharaoh. That this signifies a devout wish for conjunction and the consequent fructification, is evident from the signification of “to bless,” as here being a devout wish for conjunction, namely, of truth with memory-knowledge in the natural, for this conjunction is here treated of. “To bless” signifies many things: in the spiritual sense it involves all things that are good and also all that are prosperous; and from this it signifies to be gifted with the good of love and of charity (see n. 3185, 4981); and it also signifies conjunction (n. 3504, 3514, 3530, 3565, 3584); and likewise fructification from the affection of truth (n. 2846); also a devout wish for prosperity (n. 3185); here therefore a devout wish for that which is here treated of, namely, for conjunction, and thus for fructification. For fructification follows from conjunction, because when conjunction has been effected, good increases and truth is multiplied, for there is then a marriage of good and truth, from which such effects are produced. This cannot be effected before, except as from whoredom; but the good from this source is spurious, and also the truth, the good having regard to self, and the truth deriving its savor from this good.

AC (Potts) n. 6092 6092. And Pharaoh said unto Jacob. That this signifies perception in the natural where memory-knowledges are, concerning the general truth of the church, is evident from the signification of “saying,” as being perception (of which above, see n. 6063); from the representation of Pharaoh, as being the natural where memory-knowledges are (see n. 5799, 6015); and from the representation of Jacob, as being the general truth of the church (of which above, n. 6089).

AC (Potts) n. 6093 6093. How many are the days of the years of thy life? That this signifies concerning the state of life of the natural from the spiritual, is evident from the signification of “days,” and also of “years,” as being states (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); and from the signification of “life,” as being spiritual life (n. 5407, 5890), here spiritual life in the natural, that is, the natural from the spiritual.

AC (Potts) n. 6094 6094. And Jacob said unto Pharaoh. That this signifies the answer, is evident without explication.

AC (Potts) n. 6095 6095. The days of the years of my sojournings. That this signifies concerning what is successive of life, is evident from the signification of “days” and “years,” as being states (of which just above, n. 6093); and from the signification of “sojournings,” as being life and instruction (n. 1463, 2025, 3672), thus the successive state of life.

AC (Potts) n. 6096 6096. Are a hundred and thirty years. That this signifies the state and quality, is evident from the fact that all numbers in the Word signify things (see n. 575, 647, 648, 755, 813, 1963, 2075, 2252, 3252, 4264, 4495, 4670, 5265), thus the state and quality of the thing which is being treated of. Wherefore this number specifically signifies the state and quality of the life which had appertained to Jacob hitherto, that is, the state and quality of the spiritual life which the natural at this time had from the spiritual.

AC (Potts) n. 6097 6097. Few and evil have been the days of the years of my life. That this signifies that the state of life of the natural has been full of temptations, is evident from the signification of “days” and “years,” as being states (as above, n. 6093, 6095); and from the signification of the “life of Jacob,” as being spiritual life in the natural (n. 6093). Temptations in this state are signified by the days having been “evil.” All temptations appear evil, for the reason that they are interior anxieties and griefs, and as it were damnations; for the man is then let into the state of his evils, consequently among evil spirits, who accuse him, and thus torment the conscience; nevertheless the angels defend him, that is, the Lord through angels, for the Lord keeps him in hope and trust, which are the forces of combat from within whereby he resists. Especially is the natural let into temptations when it is receiving the spiritual, because in the natural reside evils of life and falsities of doctrine. For this reason Jacob says this of himself, because by him is here represented the natural as to truth.

AC (Potts) n. 6098 6098. And they have not attained to the days of the years of the life of my fathers. That this signifies that it has not been uplifted to the state of their life, is evident from the signification of “attaining to,” as here being to be uplifted (of which in what follows) and from the signification of “days” and of “years of life,” as being states of spiritual life (see n. 6093, 6095, 6097). That “attaining to” is here to be uplifted, is because his fathers Isaac and Abraham represented more uplifted, that is, more interior things, than he; for in the supreme sense Abraham represented the Lord’s Divine Itself, Isaac the Lord’s Divine rational, and Jacob His Divine natural. (That Abraham represented the Lord’s Divine Itself, see n. 1965, 1989, 2011, 3245, 3251, 3305, 3439, 3703, 4615; that Isaac represented the Divine rational, n. 1893, 2066, 2072, 2083, 2630, 2774, 3012, 3194, 3210, 4615; and that Jacob represented the Divine natural as to truth and as to good, n. 3305, 3509, 3525, 3546, 3576, 3599, 4286, 4538, 4570, 4615.) Therefore also by Abraham is represented the celestial with man, by Isaac the spiritual, and by Jacob the natural, for the reason that the regeneration of man is an image of the glorification of the Lord (see n. 3138, 3212, 3296, 3490, 4402, 5688). From all this it is now plain that by the words “and they have not attained to the days of the years of the life of my fathers” is signified that it has not been uplifted to the state of their life.

AC (Potts) n. 6099 6099. And Jacob blessed Pharaoh, signifies a devout wish for conjunction and the consequent fructification (as above, n. 6091).

AC (Potts) n. 6100 6100. And he went out from before Pharaoh. That this signifies separation in respect to time, is evident from the signification of “going out,” as being to be separated, here to be separated in respect to time from the natural where memory-knowledges are, which are represented by Pharaoh. In regard to this, that by “going out” is signified separation in respect to time, the case is this. In the foregoing pages the subject treated of has been the conjunction of spiritual good from the natural, which is “Israel,” and also of the truths of the church in the natural, which are his “sons,” with the internal celestial, which is “Joseph;” but conjunction with the natural has not yet been treated of, but only insinuation. But in what now follows this conjunction is treated of, from verse thirteen to verse twenty-seven of this chapter (see the Contents, n. 6059, 6060). Hence it is that by “Jacob went out from before Pharaoh” is signified separation in respect to time.

AC (Potts) n. 6101 6101. Verses 11, 12. And Joseph made his father and his brethren dwell, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded. And Joseph sustained his father, and his brethren, and all his father’s house, with bread, according to the mouth of the babe. “And Joseph made his father and his brethren dwell,” signifies the life of spiritual good and of the truths of the church from the internal celestial; “and gave them a possession in the land of Egypt, in the best of the land,” signifies in the inmost of the natural mind where memory-knowledges are; “in the land of Rameses,” signifies the inmost of the mind and its quality; “as Pharaoh had commanded,” signifies with the consent of the natural where memory-knowledges are; “and Joseph sustained his father, and his brethren, and all his father’s house, with bread,” signifies that from the internal celestial there was a continuous influx of good into spiritual good and the truths of the church in the natural, whence was their life; “according to the mouth of the babe,” signifies each according to the quality of the good of innocence.

AC (Potts) n. 6102 6102. And Joseph made his father and his brethren dwell. That this signifies the life of spiritual good and of the truths of the church from the internal celestial, is evident from the signification of “to dwell,” as being life (n. 1293, 3384, 3613, 4451, 6051); 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); from the representation of his sons, who are here the “brethren,” as being the truths of the church in the natural (n. 5414, 5879, 5951); and from the representation of Joseph, as being the internal celestial (n. 5869, 5877). From all which it is evident that by the words “Joseph made his father and his brethren dwell” is signified the life of spiritual good and of the truths of the church from the internal celestial.

AC (Potts) n. 6103 6103. And gave them a possession in the land of Egypt, in the best of the land. That this signifies in the inmost of the natural mind where memory-knowledges are, is evident from the signification of a “possession,” as being the residence of the spiritual life (see n. 2658); from the signification of the “land of Egypt,” as being the natural mind where memory-knowledges are (n. 5276, 5278, 5280, 5288, 5301); and from the signification of “the best of the land,” as being the inmost (of which above, see n. 6084). Hence it is plain that by the words “and gave them a possession in the land of Egypt, in the best of the land” is signified the residence of spiritual life in the inmost of the natural mind where memory-knowledges are.

AC (Potts) n. 6104 6104. In the land of Rameses. That this signifies the inmost of the mind and its quality, is evident from the fact that all the names in the Word, both of persons and of places, signify things (see n. 1888, 3422, 4298, 4442, 5095, 5225); and as the “land of Goshen” denotes the inmost of the natural mind (n. 5910, 6028, 6031, 6068), therefore “Rameses,” which was the best tract of land in the land of Goshen, denotes the inmost of what is spiritual in the natural mind. But the nature of this inmost can scarcely be comprehended by man, for it contains innumerable and also ineffable things, which can only be seen in the light of heaven, thus by angels; as is the case with the rest of the names, of both places and persons, which occur in the word.

AC (Potts) n. 6105 6105. As Pharaoh had commanded. That this signifies with the consent of the natural where memory-knowledges are, is evident from the signification of “commanding,” as being influx (see n. 5486, 5732), but here consent, because the natural which is represented by Pharaoh has all that belongs to it by influx from the internal; and therefore that which the natural commands, does indeed appear like a command from it, but it is really from the internal; thus it is consent. Relatively to the internal, man’s natural is almost like his speech relatively to his thought; for it appears as if the speech of man commands or gives orders, but it is the thought.

AC (Potts) n. 6106 6106. And Joseph sustained his father, and his brethren, and all his father’s house, with bread. That this signifies that from the internal celestial there was a continuous influx of good into spiritual good and the truths of the church in the natural, whence was their life, is evident from the signification of “sustaining with bread,” as being the influx of good; for “to sustain” here denotes to continually flow in, whence man has spiritual life, and “bread” is the good of love (see n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915); from the representation of Joseph, as being the internal celestial (n. 5869, 5877); from the representation of Israel, who is here the “father,” as being spiritual good from the natural; from the representation of his sons, who are here the “brethren,” as being the truths of the church in the natural (of which above, n. 6102); and from the signification of “all his father’s house,” as being all in one complex that is of spiritual good and from this good. Hence it is plain that by “Joseph sustained his father, and his brethren, and all his father’s house, with bread,” is signified the continuous influx of the good of love from the internal celestial into spiritual good and the truths of the church in the natural, and into all things that are of spiritual good and from it.

AC (Potts) n. 6107 6107. According to the mouth of the babe. That this signifies each according to the quality of the good of innocence, is evident from the signification of “according to the mouth,” as being each, and according to quality; and from the signification of “babe,” as being the good of innocence (see n. 430, 2126, 3183, 5608). In regard to influx from the internal celestial into spiritual good and into the truths of the church in the natural according to the quality of the good of innocence, the case is this. Innocence is that from the inmost which qualifies all the good of charity and of love. For the Lord flows in through innocence into charity, and in proportion to the innocence, such is the reception of charity; for innocence is the very essential of charity (n. 2780, 3111, 3183, 3994, 4797, 6013). The nature of innocence may be seen as in a mirror from little children, in that they love their parents and trust in them alone, having no care but to please them; and accordingly they have food and clothing not merely for their needs, but also for their delight; and as they love their parents, they do with the delight of affection whatever is agreeable to them, thus not only what they command, but also what they suppose them to wish to command, and moreover have no self-regard whatever; not to mention many other characteristics of infancy. But be it known that the innocence of little children is not innocence, but only its semblance. Real innocence dwells solely in wisdom (n. 2305, 2306, 3494, 4797), and wisdom consists in bearing oneself toward the Lord, from the good of love and of faith, as do little children toward their parents in the way just stated.

AC (Potts) n. 6108 6108. Verses 13-26. And there was no bread in all the land, because the famine was very grievous, and the land of Egypt and the land of Canaan labored by reason of the famine. And Joseph gathered together all the silver that was found in the land of Egypt, and in the land of Canaan, for the produce which they bought; and Joseph brought the silver into Pharaoh’s house. And when the silver was all spent in the land of Egypt, and in the land of Canaan, all Egypt came unto Joseph, saying, Give us bread; for why should we die beside thee because the silver faileth? And Joseph said, Give your cattle; and I will give you for your cattle, if silver fail. And they brought their cattle unto Joseph; and Joseph gave them bread [in exchange] for the horses, and for the cattle of the flock, and for the cattle of the herd, and for the asses; and he provided them with bread [in exchange] for all their cattle in this year. And when this year was ended, they came unto him in the second year, and said to him, We will not hide from my lord how that the silver is spent; and the cattle of the beast is to my lord; there is naught left before my lord, besides our body, and our ground: wherefore should we die before thine eyes, both we and our ground? buy us and our ground for bread, and we shall live, and our ground, servants to Pharaoh; and give seed, that we may live, and not die, and the ground be not laid waste. And Joseph bought all the ground of Egypt for Pharaoh; for the Egyptians sold everyone his field, because the famine grew strong upon them; and the land was Pharaoh’s.
And as for the people, he removed it to the cities from one end of the border of Egypt even to the other end thereof. Only the ground of the priests bought he not; because a portion was appointed for the priests by Pharaoh, and they ate their appointed portion which Pharaoh had given them; wherefore they sold not their ground. And Joseph said unto the people, Behold I have bought you this day and your ground for Pharaoh; lo here is seed for you, and ye shall sow the ground. And it shall be in the ingatherings that ye shall give a fifth to Pharaoh, and four parts shall be for you, for seed of the field, and for your food, and for them in your houses, and for food for your babes. And they said, Thou hast made us live; let us find grace in the eyes of my lord, and we will be Pharaoh’s servants. And Joseph made it a statute even unto this day, concerning the ground of Egypt, that Pharaoh should have the fifth; only the ground of the priests, only theirs, was not Pharaoh’s. “And there was no bread in all the land,” signifies that good no longer appeared; “because
the famine was very grievous,” signifies desolation; “and the land of Egypt and the land of Canaan labored by reason of the famine,” signifies that this was in the natural and within the church; “and Joseph gathered together all the silver,” signifies all true and adaptable memory-knowledge; “that was found in the land of Egypt, and in the land of Canaan,” signifies that was in the natural and in the church; “for the produce which they bought,” signifies that thereby they were sustained; “and Joseph brought the silver into Pharaoh’s house,” signifies that it was all brought into relation to what is general in the natural; “and when the silver was all spent in the land of Egypt, and in the land of Canaan,” signifies that on account of the desolation, true and adaptable memory-knowledge was no longer to be seen in the natural and within the church; “all Egypt came unto Joseph,” signifies application to the internal; “saying, Give us bread,” signifies an entreaty concerning the sustenance of the spiritual life; “for why should we die beside thee because silver faileth?” signifies that otherwise by reason of the lack of truth there would be spiritual death; “and Joseph said,” signifies the internal from which is the answer; “Give your cattle, and I will give you [in exchange] for your cattle,” signifies that they should bring forward the goods of truth, and they would be sustained; “if silver fail,” signifies if truth is no longer visible to them; “and they brought their cattle unto Joseph,” signifies the goods of truth, that they were brought forward; “and Joseph gave them bread,” signifies sustenance in respect to the spiritual life; “[in exchange] for the horses,” signifies memory-knowledges from the intellectual; “and for the cattle of the flock, and for the cattle of the herd,” signifies interior and exterior goods of truth; “and for the asses,” signifies things of service; “and he provided them with bread [in exchange] for all their cattle,” signifies sustenance through the influx of good from the internal; “in this year,” signifies the period of this state; “and when this year was ended,” signifies desolation after the period of this state; “they came unto him in the second year,” signifies the beginning of the following state; “and said to him, We will not hide from my lord,” signifies a perception that it was known to the internal; “how that the silver is spent,” signifies truth not visible on account of the desolation; “and the cattle of the beast is to my lord,” signifies the good of truth in like manner; “there is nought left before my lord, besides our body and our ground,” signifies that the receptacles of good and truth were completely desolated; “wherefore should we die before thine eyes, both we and our ground?” signifies that if they should be desolated there would no longer be spiritual life under the internal; “buy us and our ground for bread,” signifies the appropriation of both receptacles, that they may be sustained with good; “and we shall live, and our ground, servants to Pharaoh,” signifies total submission; “and give seed,” signifies in this way an influx of the good of charity and of the truth of faith; “that we may live and not die,” signifies spiritual life from this source, and no longer any fear of damnation; “and the ground be not laid waste,” signifies that the mind must be cultivated with the memory-knowledges of the church; “and Joseph bought all the ground of Egypt for Pharaoh,” signifies that the internal appropriated to itself the whole natural mind where memory-knowledges are, and placed it under general auspices; “for the Egyptians sold every one his field,” signifies the renunciation and subjection of all things which are of service to the church; “because the famine grew strong upon them,” signifies because there was desolation even to despair; “and the land was Pharaoh’s,” signifies that all things were subjected to the natural that was under the auspices of the internal; “and as for the people he removed it to the cities,” signifies that truths of memory-knowledge were referred to doctrinal things; “from one end of the border of Egypt even to the other end thereof,” signifies extension through the whole natural where memory-knowledges are; “only the ground of the priests bought he not,” signifies that the internal procured for itself from the natural capacities to receive good, because these are from itself; “because a portion was appointed for the priests by Pharaoh,” signifies that it was set in order by the natural that was under the auspices of the internal; “and they ate their appointed portion which Pharaoh had given them,” signifies that goods did not appropriate to themselves more than was according to the setting in order; “wherefore they sold not their ground,” signifies that for this reason they had no need to renounce and submit them; “and Joseph said unto the people,” signifies the influx of the internal into the truths of memory-knowledge; “Behold I have bought you this day and your ground for Pharaoh,” signifies that it procured these for itself, and made them subject to the general in the natural that was under the auspices of the internal; “lo here is seed for you, and ye shall sow the ground,” signifies the good of charity and the truth of faith that were to be implanted; “and it shall be in the ingatherings,” signifies the fruits thence derived; “that ye shall give a fifth to Pharaoh,” signifies remains, that these are for the general in the natural that is under the auspices of the internal; “and four parts shall be for you,” signifies those things which were not yet remains; “for seed of the field,” signifies for the nourishment of the mind; “and for your food, and for them in your houses,” signifies that thereby the good of truth may be in each and all things; “and for food for your babes,” signifies in those things which are of innocence; “and they said, Thou hast made us live,” signifies spiritual life in no other manner and from no other source; “let us find grace in the eyes of my lord,” signifies the will that in this way they be made subject, and humiliation; “and we will be Pharaoh’s servants,” signifies that they renounce their own, and submit to the natural that is under the auspices of the internal; “and Joseph made it a statute,” signifies what is concluded from consent; “even unto this day,” signifies eternally; “concerning the ground of Egypt, that Pharaoh should have the fifth,” signifies remains, as before; “only the ground of the priests, only theirs, was not Pharaoh’s,” signifies capacities to receive good, that these are immediately from the internal.

AC (Potts) n. 6109 6109. And there was no bread in all the land. That this signifies that good no longer appeared, is evident from the signification of “bread,” as being the good of love and of charity (of which just above, n. 6106); and from the signification of there “being none in all the land,” as being that it no longer appeared. In what now follows, the internal celestial is treated of, that it reduced all things in the natural into order under a general principle, to the end that there might be effected a conjunction of memory-knowledges with the truths of the church, and through these truths with spiritual good, and through this good with the internal celestial. But as the reduction of memory-knowledges into order under a general principle cannot be effected otherwise than through vastations of good and desolations of truth, and, soon afterward, through the giving of sustenance; therefore in what now follows, all these things are treated of in the internal sense. But for many reasons these things rarely take place with a man during his life in this world; whereas in the other life they take place with all who are being regenerated. And as they do not take place with man in this world, it is no wonder if they appear to him as things unknown, and seem to him like secret things never before heard of.

AC (Potts) n. 6110 6110. Because the famine was very grievous. That this signifies desolation, is evident from the signification of “famine,” as being a lack of good and of knowledges (see n. 1460, 3364, 5277, 5279, 5281, 5300, 5579, 5893); thus a “very grievous famine” denotes desolation (n. 5360, 5376, 5415, 5576). With regard to desolation, be it known that truths and goods and the knowledges thereof make the spiritual life of those who are in heaven, for these are the celestial and spiritual foods with which they are nourished. These foods are given them daily by the Lord. When it is morning with them, goods are supplied; when it is noon, truths are supplied; but when it is evening, goods and truths are lacking, and this even unto twilight and the return of morning. The angels are then kept in a state of appetite, which is of such a nature that they long for these things more than those who are hungry on earth long for food. This state is signified by “famine,” and it is a kind of desolation, but not such as exists with those who are in the lower earth (n. 698, 699, 1106-1113).
[2] Scarcely anyone in this world can believe that the angelic heaven has such an appetite for truths and goods and the knowledges of these; for they who are intent on nothing else than gain and glory and indulgence in pleasures, will wonder that such things are a matter of life to the angels, and will say, “What are knowledges of good and of truth to me? what have these to do with life? The things which give life and the delight of life are riches, honors, and pleasures.” But be it known to them that the life which is from these things is the life of the body, and not the life of the soul, and that the former life perishes with the body, but the latter remains to eternity; and that they consult their own evil who during their abode in this world think nothing about the spiritual life.
[3] As further regards desolation, it is for the sake of inducing appetite, for goods and truths are received in accordance with this; and when the desires excited by appetite are obtained, they cause satisfaction and happiness. Wherefore in the other life they who are in desolation are soon afterward refreshed, and attain their desires. By means of such alternations are all made perfect. It is worthy of note that the alternations of the day in the natural world-morning, midday, evening, night, and again morning-perfectly represent the alternations in the spiritual world, with only this difference: that the alternations of the spiritual world flow into the understanding and the will, and sustain those things which are of the life; while the alternations in the natural world flow into those things which are of the body, and sustain them.
[4] What is still more worthy of note is that the shades of evening and the darkness of night do not come from the Lord, but from things that belong to angels, spirits, and men. For the Lord as a Sun is continually shining and flowing in, but evils and falsities from what is one’s own, being in men, spirits, and angels, turn and convert them from the Lord, and thus lead them into the shades of evening, and those who are evil into the darkness of night; in like manner as the sun of our world is continually shining and inflowing, but the earth by its rotation turns itself away from it, and brings itself into shade and darkness.
[5] The reason why these alternations take place in the natural world is that the natural world comes forth from the spiritual world, and therefore also subsists from it; and hence it is that universal nature is a theater representative of the Lord’s kingdom (see n. 3483, 4939). The reason why these alternations exist in the spiritual world is that all who are in heaven may be continually perfected. From this there are such alternations also in the natural world, for otherwise all things therein would perish with drought.
[6] Yet be it known that in heaven there is no night, but only evening, which is succeeded by the twilight that precedes the morning. But in hell there is night. There are alternations there also, but these are opposite to the alternations in heaven; for in hell morning is the heat of cupidities, noon is the itching of falsities, evening is anxiety, and night is torment. Yet through all these alternations the night dominates, and it is only the variations of shade and of the darkness of night that present these alternations.
[7] Be it further known that in the spiritual world the alternations with one person are not like those with another; and also that the alternations there are not distinguished into stated times, because it is the variations of state that present them to view; for in place of times in the natural world there are states in the spiritual world (n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 4814, 4882, 4901, 4916).

AC (Potts) n. 6111 6111. And the land of Egypt and the land of Canaan labored by reason of the famine. That this signifies that this was in the natural where memory-knowledges are, and within the church, is evident from the signification of the “land of Egypt,” as being the natural mind where memory-knowledges are (n. 5276, 5278, 5280, 5288, 5301); from the signification of the “land of Canaan,” as being the church (of which above, see n. 6067); and from the signification of “famine,” as being desolation (as just above, n. 6110). Hence it is evident that by the words “the land of Egypt and the land of Canaan labored by reason of the famine” is signified that there was desolation in the natural where memory-knowledges are, and within the church.

AC (Potts) n. 6112 6112. And Joseph gathered together all the silver. That this signifies all true and adaptable memory-knowledge, is evident from the signification of “gathering together,” as being to bring together into a one; from the representation of Joseph, as being the internal celestial (of which often above); and from the signification of “silver,” as being truth (see n. 1551, 2954, 5658), but here true and adaptable memory-knowledge, for it is said of the silver in the land of Egypt and in the land of Canaan, as presently follows. Hence it is that by “Joseph gathered together all the silver” is signified that the internal celestial brought together into a one all the true and adaptable memory-knowledge. A memory-knowledge is said to be true and adaptable that has not been darkened by fallacies, which, so long as they cannot be dispelled, render the memory-knowledge unadaptable; and so also is a memory-knowledge which has not become perverted by applications to falsities and to evils by others or by oneself, for when these have once been impressed on any memory-knowledge, they remain. Therefore all memory-knowledge that is free from such vitiations, is true and adaptable memory-knowledge.

AC (Potts) n. 6113 6113. That was found in the land of Egypt, and in the land of Canaan. That this signifies that was in the natural and in the church, is evident from the signification of the “land of Egypt,” as being the natural where memory-knowledges are (of which above, n. 6111); and from the signification of the “land of Canaan,” as being the church (of which also above, n. 6067). By the church is here meant that which is of the church with man, for man is a church when he is in good and truth, and an assemblage of such men makes the church in general.

AC (Potts) n. 6114 6114. For the produce which they bought. That this signifies that thereby they were sustained, is evident from the signification of “produce,” as being the truth of the church (n. 5402); and from the signification of “buying,” as being to appropriate (see n. 4397, 5374, 5397, 5406, 5410, 5426). Thus the signification is, to be sustained, for the subject treated of is the spiritual food which is signified by “produce,” which food when appropriated sustains the spiritual life.

AC (Potts) n. 6115 6115. And Joseph brought the silver into Pharaoh’s house. That this signifies that it was all brought into relation to what is general in the natural, is evident from the signification of “bringing into,” as being to bring into relation and to introduce; from the signification of “silver,” as being true and adaptable memory-knowledge (see n. 6112); and from the representation of Pharaoh, as being the natural in general (see n. 5160, 5799, 6015); thus the “house of Pharaoh” is what is general in the natural, because it is everything therein in the complex.
[2] In regard to true and adaptable memory-knowledges being brought into relation to what is general, be it known that in order to be anything, all memory-knowledges and also all truths whatsoever, must be brought into relation to their generals, and must be placed and contained in and under a general, as otherwise they are at once dissipated. For in order that memory-knowledges and truths may be anything, they must be brought into a form in which they shall mutually regard each other, which cannot be effected unless they are consociated under a general; and therefore it is this general which holds them together in form, and causes that each constituent therein may have its own quality. The general itself, together with other generals, must also be brought into relation under things more general; and the more general things again, under the most general; for otherwise the general things, and likewise the more general things, would be dissipated.
[3] The most general universal, by virtue of which all things are held together, is the Lord Himself, and that which holds together is the Divine truth proceeding from Him. The more general things are the general societies in the spiritual world, into which the Divine truth flows and distinguishes them in kind from one another. The general things are the societies less general under each more general society. The more general societies are those to which the members, organs, and viscera in man correspond, which by a wonderful connection are in such a form that they mutually regard each other, and thus mutually hold each other together, and also present themselves as a one. In man, the most general universal, which holds the single things together, is the soul; thus also it is the Divine truth proceeding from the Lord, for this is continually flowing in and causing the soul to be such as it is.
[4] The Divine truth proceeding from the Lord is what is called the “Word through which all things were created” (John 1:1-3), or through which all things have come into existence, consequently through which all things subsist. That all things in the universal natural world are under a general, and each thing under its own general; and that otherwise they cannot subsist, will be plainly discerned by him who is willing to pay attention to the things in nature.

AC (Potts) n. 6116 6116. And when the silver was all spent in the land of Egypt, and in the land of Canaan. That this signifies that on account of the desolation, true and adaptable memory-knowledge was no longer to be seen in the natural and within the church, is evident from the signification of “being all spent,” as being to be no longer visible; from the signification of “silver,” as being true and adaptable memory-knowledge (of which above, n. 6112); from the signification of the “land of Egypt,” as being the natural where memory-knowledges are (of which above, n. 6111); and from the signification of the “land of Canaan,” as being the church (of which also above, n. 6067). That it was on account of the desolation, is evident from what goes before (n. 6110).

AC (Potts) n. 6117 6117. And all Egypt came unto Joseph. That this signifies application to the internal, is evident from the signification of “coming unto him,” as being to be applied; from the signification of “Egypt,” as being knowledge (of which above); and from the representation of Joseph, as being the internal (of which also above). That all the memory-knowledge in the natural was under the auspices of the internal, is signified by Joseph’s being ruler over all the land of Egypt. But the conjunction of the truths of the church with the memory-knowledges in the natural is what is now described in the internal sense.

AC (Potts) n. 6118 6118. Saying, Give us bread. That this signifies an entreaty concerning the support of the spiritual life, is evident from the signification of “giving,” when predicated of bread, as being to sustain; and from the signification of “bread,” as being spiritual life. For by “bread” is specifically signified the good of love and of charity, but in general spiritual life, for in this case by “bread” is meant all food (as shown above, see n. 2165); and when all food in general is meant, spiritual life is meant, for in the spiritual sense food in general is all the good of love and also all the truth of faith, and these two are what make spiritual life.

AC (Potts) n. 6119 6119. For why should we die beside thee because the silver faileth? That this signifies that otherwise by reason of the lack of truth there would be spiritual death, is evident from the signification of “dying,” as being spiritual death (of which in what follows); and from the signification of “silver failing,” as being a lack of truth (that “silver” denotes true and adaptable memory-knowledge may be seen above, n. 6112). In regard to the fact that there is spiritual death when there is a lack of truth, the case is this. Spiritual life consists in activities according to truths, consequently in uses; for they who are in spiritual life have an appetite and a longing for truths with a view to life, that is, that they may live according to them, thus with a view to uses. So far therefore as they are able to receive truths in accordance with which uses may be done, so far they are in spiritual life, because so far they are in the light of intelligence and of wisdom. When therefore truths fail, as is the case when a state of shade comes, which is signified in the Word by “evening” (n. 6110), the spiritual life labors; for such things present themselves as belong to shade, that is, to spiritual death; for in this case they are not as before kept in the light, but are in part let back into their own; and hence there arises from the shade an image of spiritual death, that is, of damnation.
[2] That by “death” is signified spiritual death, or damnation, is evident from very many passages in the Word, of which it will suffice to adduce the following. In Isaiah:
In righteousness He shall judge the poor, and reprove with rectitude the wretched of the earth. But He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He cause the wicked to die (Isa. 11:4);
speaking of the Lord. The “rod of His mouth,” and the “breath of His lips,” denote the Divine truth from which is judgment; “to die” denotes to be damned. Again:
He will swallow up death eternally; and the Lord Jehovih will wipe away the tear from upon all faces (Isa. 25:8).
Again:
The dead shall not live; the Rephaim shall not rise; because Thou hast visited, Thou hast extinguished them (Isa. 26:14).
Again:
Thy dead shall live, my carcass, they shall arise (Isa. 26:19).
Again:
Ye have said, We have made a covenant with death, and with hell have we made a vision; your covenant with death shall be abolished, and your vision with hell shall not stand (Isa. 28:15, 18).
[3] In Jeremiah:
Ye wait for the light, but He turns it into the shadow of death, He makes it thick darkness (Jer. 13:16).
In Ezekiel:
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 the souls live that should not live (Ezek. 13:19).
In Hosea:
I will redeem them from the hand of hell; from death I will deliver them; O death, I will be thy pests; O hell, I will be thy destruction (Hos. 13:14).
In David:
Thou liftest me up from the gates of death (Ps. 9:13).
Again:
Enlighten mine eyes, lest perchance I sleep death (Ps. 13:3).
Again:
The cords of death compassed me, and the cords of hell (Ps. 18:4, 5).
Again:
They shall be set as a flock in hell; death shall pasture them (Ps. 49:14).
In John:
I have the keys of hell and of death (Rev. 1:18).
Again:
He that overcometh shall not be hurt in the second death (Rev. 2:11).
[4] Again:
I know thy works, that thou hast a name that thou livest, but thou art dead. Be thou watchful, and establish the things that remain, which are ready to die (Rev. 3:1, 2).
In Matthew:
The people that sitteth in darkness saw a great light; and to them that sit in the region and shadow of death, to them light hath arisen (Matt. 4:16).
In John:
He that heareth My word, and believeth on Him that sent Me, shall have eternal life, and shall not come into judgment, but hath passed from death unto life (John 5:24).
Again:
I go away, and ye shall seek Me, but ye shall die in your sin. I said therefore unto you that ye shall die in your sins; for unless ye believe that I am, ye shall die in your sins. If anyone shall keep My word, he shall never see death (John 8:21, 24, 51, 52).
As “death” signified damnation, the people of the representative church were forbidden to touch the dead, and if they touched they were unclean, and were to be cleansed (Ezek. 44:25; Lev. 15:31; 21:1, 2; 22:8; Num. 6:6-12; 19:11 to the end).

AC (Potts) n. 6120 6120. And Joseph said. That this signifies the internal from which is the answer, is evident from the representation of Joseph, as being the internal (of which above); that it signifies the answer is evident.

AC (Potts) n. 6121 6121. Give your cattle; and I will give you [in exchange] for your cattle. That this signifies that they should bring forward the goods of truth and they would be sustained, is evident from the signification of “cattle,” as being the goods of truth (n. 6016, 6045); and from the signification of “giving [in exchange] for them,” namely, bread, as being the sustenance of the spiritual life (of which above, see n. 6118).

AC (Potts) n. 6122 6122. If silver fail. That this signifies if truth is no longer visible to them, is evident from the signification of “silver failing,” as being a lack of truth, thus that truth is no longer visible (of which above, n. 6116, 6119). Truth is said to be not visible, because in a state of desolation truth appears as if it had fled away. Yet it is present, for all the truth and good which have at any time been given by the Lord to man, spirit, and angel, remain, and nothing of them is taken away; but in a state of desolation they are obscured by what is their own, so as not to appear; but when a state of light returns, they become present and visible. From this it is plain what is meant by truth not being visible.

AC (Potts) n. 6123 6123. And they brought their cattle unto Joseph. That this signifies the goods of truth, that they were brought forward, is evident from the signification of “bringing,” as being to be brought forward; and from the signification of “cattle,” as being the goods of truth (see n. 6016, 6045).

AC (Potts) n. 6124 6124. And Joseph gave them bread. That this signifies sustenance in regard to the spiritual life, is evident from the signification of “giving bread,” as being the sustenance of the spiritual life (of which above, n. 6118).

AC (Potts) n. 6125 6125. [In exchange] for the horses. That this signifies memory-knowledges from the intellectual, is evident from the signification of “horses,” as being things intellectual (n. 2760-2762, 3217, 5321); and because they are predicated of Egypt, by which are signified memory-knowledges, “horses” here denote memory-knowledges from the intellectual. It is here necessary to state what these memory-knowledges from the intellectual are. Man has an intellectual, and he has a will, and this not only in his internal man, but also in his external. The intellectual in a man grows and increases from his infancy to his maturity, and consists in viewing things from what belongs to experience and to memory-knowledge; and also in viewing causes from effects; and in viewing consequences in connection with their causes. Thus the intellectual consists in the comprehension and perception of such things as are of civic and moral life. It comes into existence from the influx of light from heaven; and therefore every man can be perfected in respect to the intellectual. The intellectual is given to everyone according to his application, according to his life, and according to his nature; nor is it lacking in anyone, provided he is of sound mind. It is given to man to the end that he may be in freedom and in choice, that is, in the freedom of choosing good or evil. Unless man has such an intellectual as has been described, he cannot do this of himself, thus neither could anything be appropriated to him.
[2] Be it known further, that it is man’s intellectual which receives what is spiritual, so as to be a recipient of spiritual truth and good. For nothing of good, that is, of charity, and nothing of truth, that is, of faith, can be insinuated into anyone who has not an intellectual, but they are insinuated according to his intellectual; and therefore also man is not regenerated by the Lord until in adult age and possessed of an intellectual, before which period the good of love and truth of faith fall as seed into ground that is quite barren. But when a man has been regenerated, his intellectual performs the use of seeing and perceiving what is good, and thereby what is true; for the intellectual carries over those things which are of the light of heaven into those which are of the light of nature, whereby the former appear in the latter as do the interior affections of man in a face free from pretence; and as the intellectual performs this use, therefore in the Word, in many passages where the spiritual of the church is treated of, its intellectual also is treated of, as of the Lord’s Divine mercy shall be shown elsewhere.
[3] From all this it is now evident what is meant by memory-knowledges from the intellectual, namely, that they are memory-knowledges which confirm those things that a man intellectually apprehends and perceives, whether these are evil or good. These memory-knowledges are signified in the Word by “horses from Egypt;” as in Isaiah:
Woe to them that go down into Egypt for help, and lean on horses; and trust on the chariot, because they are many, and upon the horsemen, because they are very strong; and they look not unto the Holy One of Israel, and seek not Jehovah. For Egypt is man, and not God; and his horses flesh, and not spirit (Isa. 31:1, 3);
where “horses from Egypt” denote memory-knowledges from a perverted intellectual.
[4] In Ezekiel:
He rebelled against him in sending his ambassadors into Egypt, that it might give him horses and much people. Shall he prosper? shall he escape that doeth this? (Ezek. 17:15);
where also “horses from Egypt” denote memory-knowledges from a perverted intellectual, which are consulted in matters of faith, while the Word, that is, the Lord, is not believed except from these; thus it is not believed at all, for denial reigns in a perverted intellectual.
[5] That such memory-knowledges were destroyed is represented by the horses and chariots of Pharaoh being drowned in the sea Suph; and because these knowledges are signified by “horses,” and false doctrinal things by “chariots,” therefore “horses and chariots” are so often mentioned in the Word (see Exod. 14:17, 18, 23, 26, 28; and thereafter in the Song of Moses and Miriam):
The horse of Pharaoh went in, and also his chariot, and also his horsemen, into the sea; but Jehovah caused the waters of the sea to return upon them. Sing ye to Jehovah, for exalting He hath exalted Himself; the horse and his rider hath He cast into the sea (Exod. 15:19, 21).
[6] Similar memory-knowledges are also signified by what was prescribed in Moses for the king over Israel:
If they desire a king, a king from the midst of the brethren shall be set over them; only he shall not multiply horses for himself, nor bring back the people into Egypt in order that he may multiply horses (Deut. 17:15, 16);
a king represented the Lord as to Divine truth (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966, 5044, 5068), thus as to intelligence, for this when genuine is from Divine truth. That intelligence ought to be procured by means of the Word, which is Divine truth, and not by means of memory-knowledges from one’s own intellectual, is signified by the injunction that the king “should not multiply horses, and should not bring back the people into Egypt in order that he may multiply horses.”

AC (Potts) n. 6126 6126. And for the cattle of the flock, and for the cattle of the herd. That this signifies the interior and exterior goods of truth, is evident from the signification of “flock,” as being interior goods, and from the signification of “herd,” as being exterior goods (see n. 5913); and as it is the goods of truth that are signified, it is said “cattle of the flock, and cattle of the herd,” “cattle” being the good of truth (see n. 6016, 6045, 6049).

AC (Potts) n. 6127 6127. And for the asses. That this signifies things of service, is evident from the signification of “asses,” as being things of service (see n. 5958, 5959).

AC (Potts) n. 6128 6128. And he provided them with bread [in exchange] for all their cattle. That this signifies sustenance through the influx of good from the internal, is evident from the signification of “providing with bread,” or giving them bread, as being the sustenance of the spiritual life (of which above, n. 6118); from the signification of “cattle,” as being the good of truth (of which just above, n. 6126); and from the representation of Joseph who provided them, as being the internal (as also above). That it was through the influx of good from the internal, follows, because all the sustenance of spiritual life in the natural is effected by means of influx from the internal, that is, from the Lord through the internal. As mention is so frequently made of influx, and perhaps few know what is meant by influx, it is necessary to state what it is. The nature of influx may be seen from a comparison with such things as inflow in nature, as from the influx of heat from the sun into all things of the earth, whence comes vegetative life; and from the influx of light into the same, whence comes what is helpful to vegetative life, and besides is the source of the consequent colors and beauties; in like manner from the influx of heat into the surface of our bodies, and also of light into the eye; in like manner from the influx of sound into the ear; and so on. From this it may be comprehended what is the influx of life from the Lord, who is the Sun of heaven, from whom comes the heat which is love, and the spiritual light which is faith. Moreover the influx itself is plainly felt; for heavenly heat, which is love, causes the vital heat which is in man; and heavenly light, which is faith, causes the intellectual light which is in man; but these are varied according to the reception.

AC (Potts) n. 6129 6129. In this year. That this signifies the period of this state, is evident from the signification of a “year,” as being an entire period from beginning to end (see n. 2906).

AC (Potts) n. 6130 6130. And when this year was ended. That this signifies desolation after the period of this state, is evident from the signification of “this year being ended,” as being after the period of this state. That a “year” denotes the period of an entire state, may be seen just above (n. 6129). That there was desolation after that period, is plain from what now follows.

AC (Potts) n. 6131 6131. They came unto him in the second year. That this signifies the beginning of the following state, is evident from what goes before, thus without further explication.

AC (Potts) n. 6132 6132. And said to him, We will not hide from my lord. That this signifies that it was known to the internal, is evident from the signification of “saying,” as being perception (of which above, n. 6063); from the representation of Joseph, who is here the “lord,” as being the internal (of which also above); and from the signification of “not hiding it from him,” as being to be known. That in the internal sense “not to hide” denotes to be known, is because everything that comes forth and takes place in the natural is known to the internal, for the natural has from the internal all that belongs to itself, and therefore nothing can be concealed from the internal. Nevertheless in the external sense, and especially in the historical sense, the present form of speech is made use of; just as when the Lord speaks to a man He first questions him concerning the matter in hand, although it is fully known to Him; as for instance when the angel of Jehovah spake unto Hagar (Gen. 16:7, 8); unto Abraham (Gen. 18:9); and unto Moses (Exod. 4:2); and indeed in no other way would the external feel satisfied, for unless it utters a thing, it believes that it is not known.

AC (Potts) n. 6133 6133. How that our silver is spent. That this signifies truth not visible on account of the desolation, is evident from what was said above (n. 6116), where like words occur.

AC (Potts) n. 6134 6134. And the cattle of the beast is to my lord. That this signifies the good of truth in like manner, is evident from the signification of the “cattle of the beast,” or of the “cattle of the flock and of the herd,” as being the interior and exterior good of truth (of which above, n. 6126). That this in like manner was no longer visible on account of the desolation, is plain from what was said just above concerning the silver (n. 6133).

AC (Potts) n. 6135 6135. There is naught left before my lord besides our body and our ground. That this signifies that the receptacles of good and truth were completely desolated, is evident from the signification of “body,” as being a receptacle of good (of which in what follows); and from the signification of “ground,” as being a receptacle of truth. That “ground” denotes a receptacle of truth is because it receives seeds, and by the seeds that are sown in it are specifically signified those things which are of faith from charity, thus which are of truth from good (see n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373); hence “ground” denotes a receptacle of truth, as may be seen from what has before been said and shown concerning “ground” (n. 566, 1068, 3671). That these receptacles were desolated is signified by there being “naught left before my lord besides.”
[2] In the genuine sense “body” signifies the good which is of love, and “ground” the truth which is of faith; but when the truths and goods of truth which are signified by “silver” and “cattle” are no longer visible on account of the desolation, then by “body” is signified only a receptacle of good, and by “ground” only a receptacle of truth. That in the genuine sense “body” signifies the good which is of love, is because the body, or the whole man which is meant by the “body,” is a receptacle of life from the Lord, thus a receptacle of good; for the good of love makes the life itself in man, because the vital heat, which is love, is the vital heat itself; and unless this heat is in a man, he is a dead thing. Therefore it is that by the “body” in the internal sense is meant the good of love. And even if a man has no heavenly love, but only infernal love, still the inmost of his life is from heavenly love, for this love continually flows in from the Lord and effects in him vital heat in its beginning; but in its progress it is perverted by the man, whence comes infernal love, from which there is an unclean heat.
[3] That in the genuine sense “body” is the good of love, is very evident from the angels, for when they become present, love so pours out of them that you would believe them to be nothing but love, and this from their whole body, which also appears bright and shining from the light which is from the love; for the good of love is like a flame which emits from itself light, which is the truth of faith thence derived. This being the character of the angels in heaven, what must not the Lord Himself be, from whom the angels have everything of love, and whose Divine Love appears as a Sun from which the universal heaven has its light, and all who are therein have their heavenly heat, that is, their love, thus their life. It is the Lord’s Divine Human which so appears, and from which all these things are. From this it is evident what is meant by the Lord’s “body,” namely, the Divine love, in like manner as by His “flesh” (see n. 3813). Moreover the Lord’s very body when glorified, that is, made Divine, is nothing else. What else must we think about the Divine, which is infinite?
[4] From all this it may be known that by the “body” in the Holy Supper nothing else is meant than the Lord’s Divine love toward the universal human race, concerning which it is thus written in the Gospels:
Jesus taking the bread, and blessing, brake and gave to the disciples, and said, Take, eat; this is My body (Matt. 26:26; Mark 14:22; Luke 22:19);
“this is My body,” He said of the bread, because by the “bread” also is signified the Divine love (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 4735, 5915).
[5] The Divine love is also signified by the Lord’s “body” in John:
Jesus said, Destroy this temple, and in three days I will raise it up. But He spake of the temple of His body (John 2:19, 21);
the “temple of His body” is the Divine truth from the Divine good (that the “temple” is the Lord as to Divine truth, see above, n. 3720). And because His “body” in the supreme sense is the Divine good of the Lord’s Divine love, therefore all who are in heaven are said to be “in the Lord’s body.”
[6] That the Lord’s “body” is the Divine good, is evident also from these words in Daniel:
I lifted up mine eyes, and saw, and behold, a man clothed in linen, whose loins were girded with gold of Uphaz; his body also was like the tarshish, and his face as the appearance of lightning, and his eyes as torches of fire, and his arms and his feet like the shining of burnished brass, and the voice of his words like the voice of a multitude (Dan. 10:5, 6);
by the “gold of Uphaz with which the loins were girded,” by the “appearance of lightning which was on his face,” by the “torches of fire which his eyes presented,” and by the “shining of brass which was of his arms and his feet,” are signified the goods of love; that “gold” is the good of love, may be seen above (n. 113, 1551, 1552, 5658), and also “fire” (n. 934, 4906, 5215), and because “fire” so also “lightning;” and that “brass” is the good of love and of charity in the natural (n. 425, 1551); by the “tarshish,” like to which the rest of the body appeared, namely-the middle of the body between the head and the loins, is signified the good of charity and of faith, for the tarshish is a flashing precious stone.

AC (Potts) n. 6136 6136. Wherefore should we die before thine eyes, both we and our ground? That this signifies that if they should be desolated there would no longer be spiritual life under the internal, is evident from the signification of “before thine eyes,” as being under the internal; for by Joseph, to whom these words were spoken, is represented the internal; from the signification of “both we and our ground,” as being the receptacles of good and truth (as just above, n. 6135), thus the receptacles of spiritual life. These receptacles are said to “die” when there is not within anything of spiritual life; for by “dying” is signified desolation, that is, the privation of good and truth, which good and truth make spiritual life.

AC (Potts) n. 6137 6137. Buy us and our ground for bread. That this signifies the appropriation of both receptacles that they may be sustained with good, is evident from the signification of “buying,” as being appropriation (see n. 4397, 5374, 5397, 5406, 5410, 5426); from the signification of “us and our ground,” as being the receptacles of good and truth (as above, n. 6135, 6136), thus both receptacles; and from the signification of, “for bread,” as being sustenance from good. That “bread” is the good both of love and of faith, is because by it is meant also all food in general (n. 6118).

AC (Potts) n. 6138 6138. And we shall live, and our ground, servants to Pharaoh. That this signifies total submission, is evident from the signification of “we and our ground,” as being the receptacles of good and of truth (as just above, see n. 6135-6137); and from the signification of “servants,” as being to be without freedom from man’s own (see n. 5760, 5763), thus total submission. By receptacles are meant the very forms of men; for men are nothing else than forms receptive of life from the Lord, and these forms are such by inheritance and by actual life that they refuse to admit the spiritual life which is from the Lord. But when these receptacles have been so far renounced that they no longer have any freedom from the man’s own, there is total submission. A man who is being regenerated is at last so far reduced by repeated alternations of desolation and sustenance that he no longer wills to be his own, but the Lord’s; and when he has become the Lord’s he comes into a state of such a nature that when he is left to self he grieves and is seized with anxiety; and when he is delivered from this state of self he returns into his happiness and bliss. In such a state are all the angels.
[2] In order that He may make a man blessed and happy, the Lord wills a total submission, that is, that he be not partly his own and partly the Lord’s, for then there are two lords, which no one can serve at the same time (Matt. 6:24). Total submission is also meant by the Lord’s words in Matthew:
He that loveth father and mother more than Me is not worthy of Me; and he that loveth son and daughter more than Me is not worthy of Me (Matt. 10:37);
where by “father and mother” are signified in general those things which are man’s own from inheritance, and by “son and daughter” those things which are his own from actual life. Man’s own is also signified by “soul” in John:
He that loveth his soul shall lose it; but he that hateth his soul in this world shall keep it unto life eternal. If anyone will minister to Me, let him follow Me; and where I am, there shall also My servant be (John 12:25, 26).
Total submission is also signified by the Lord’s words in Matthew:
Another disciple said, Lord, suffer me first to go and bury my father. But Jesus said to him, Follow Me; and let the dead bury their dead (Matt. 8:21, 22).
[3] That submission must be total is very evident from the first commandment of the church:
Thou shalt love the Lord thy God from all thy heart, and from all thy soul, and from all thy mind, and from all thy forces; this is the first commandment (Mark 12:30).
Thus because love to the Lord does not come from man, but from the Lord Himself, therefore all the heart, all the soul, all the mind, and all the forces, which are recipients, must be the Lord’s, consequently submission must be total. Such is the submission which is here signified by the words “we shall live, and our ground, servants to Pharaoh,” for by Pharaoh is represented the natural in general which is under the auspices of the internal celestial, in the supreme sense under the auspices of the Lord, who in this sense is “Joseph.”

AC (Potts) n. 6139 6139. And give seed. That this signifies in this way an influx of the good of charity and of the truth of faith, is evident from the signification of “seed,” as being the good of charity and the truth of faith (see n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373). That “to give” these is influx, is evident, because they come into man by influx from the Lord.

AC (Potts) n. 6140 6140. That we may live, and not die. That this signifies spiritual life from this source and no longer any fear of damnation, is evident from the signification of “living,” as being spiritual life (see n. 5890); and from the signification of “dying,” as being damnation (n. 6119), here the fear of damnation; because in a state of desolation, when a man is being regenerated, there is no damnation, but fear of damnation.

AC (Potts) n. 6141 6141. And the ground be not laid waste. That this signifies that the mind must be cultivated with the memory-knowledges of the church, is evident from the signification of the “ground,” as being the receptacle of truth (see n. 6135-6137)-the receptacle itself being the mind, here the natural mind, because it is the ground of Egypt that is spoken of; and from the signification of “being laid waste,” as being to be without truth that is visible; in the present case, without the memory-knowledges of the church, for by the “Egyptians” are signified the memory-knowledges of the church (n. 4749, 4964, 4966, 6004), which also are the truths of the natural. That the “land of Egypt” is the natural mind where memory-knowledges are, may be seen above (n. 5276, 5278, 5280, 5288, 5301); wherefore the “ground of Egypt” signifies this mind specifically. Therefore by “the ground not being laid waste” is signified that the mind must be cultivated with memory-knowledges.

AC (Potts) n. 6142 6142. And Joseph bought all the ground of Egypt for Pharaoh. That this signifies that the internal appropriated to itself the whole natural mind where memory-knowledges are, and placed it under general auspices, is evident from the representation of Joseph, as being the internal (of which often above); from the signification of “buying,” as being to appropriate to oneself (see n. 4397, 5374, 5406, 5410, 5426); from the signification of the “ground of Egypt,” as being the natural mind where memory-knowledges are (as just above, n. 6141); and from the representation of Pharaoh, as being the natural in general (n. 5160, 5799, 6015). Thus that it was “for Pharaoh” denotes to place under general auspices in the natural.

AC (Potts) n. 6143 6143. For the Egyptians sold everyone his field. That this signifies the renunciation and subjection of all things that are of service to the church, is evident from the signification of “selling,” as being to alienate so as to be no longer one’s own (see n. 4098, 4752, 4758, 5886), thus to renounce and to subject; and from the signification of “field,” as being the doctrine of the church, and in a general sense, the church (n. 368, 2971, 3310, 3766). From this it is plain that by “the Egyptians sold everyone his field,” is signified the renunciation and subjugation of all things that are of service to the church.

AC (Potts) n. 6144 6144. Because the famine grew strong upon them. That this signifies because there was desolation even to despair, is evident from the signification of “famine,” as being desolation in respect to those things which are of the church (n. 5415, 5576); and when the famine is said “to grow strong,” it denotes despair (n. 5279), for the last of desolation is despair. There are many reasons why despair is the last of desolation and of temptation (see n. 5279, 5280), of which only these following may be adduced. Despair causes those who feel it to acknowledge in an effectual and feeling manner that there is nothing of truth and good from themselves, and that from themselves they are condemned; but that they are delivered from condemnation by the Lord; and that salvation flows in by means of truth and good. Despair also causes them to feel the happiness of life which is from the Lord; for when they come out of that state, they are like those who have been condemned to death, and are set free from prison. Moreover by means of desolations and temptations, states contrary to heavenly life are felt, the result of which is the implantation of a sense and perception of the satisfaction and happiness of heavenly life; for a sense and perception of what is satisfying and happy is impossible without comparison with the opposites. To the end therefore that full comparisons may be made, desolations and temptations are brought to their utmost, that is, to despair.

AC (Potts) n. 6145 6145. And the land was Pharaoh’s. That this signifies that all things were subjected to the natural that was under the auspices of the internal, is evident from the signification of “the land was Pharaoh’s,” as being the appropriation and subjection of all things which are signified by the “land;” and from the representation of Pharaoh, as being the natural in general (see n. 5160, 5799, 6015), into which were brought the memory-knowledges which are signified by “Egypt” (n. 6115). That it is under the auspices of the internal, is because the whole natural, both in general and in part, as being under the auspices of the internal, is signified by Joseph’s being ruler over all the land of Egypt, and also by his being set over Pharaoh’s house (Gen. 41:40-43), as we read:
Joseph said unto his brethren, God hath set me for a father to Pharaoh, and for a lord to all his house, and I rule in all the land of Egypt (Gen. 45:3, 8).
This is the reason why it is said of the natural that it is under the auspices of the internal.

AC (Potts) n. 6146 6146. And as for the people, he removed it to the cities. That this signifies that the truths of memory-knowledge were brought into relation to doctrinal things, is evident from the signification of the “people,” as being truths (see n. 1259, 1260, 3295, 3581), here truths of memory-knowledge because they are predicated of the people of Egypt; and from the signification of “cities,” as being doctrinal things (n. 402, 2449, 3216, 4492, 4493). Therefore “to remove the people to the cities,” is to bring the truths of memory-knowledge into relation to doctrinal things. This follows from what goes before, namely, from this, that truths were brought into relation to what is general in the natural (n. 6115); for doctrinal things are the generals to which truths are brought into relation; because the doctrine of the church is divided into its heads, and each head is a general of the church. For this reason also the people was removed to the cities by Joseph, that thereby might be represented the relation of truths to generals, thus to doctrinal things.

AC (Potts) n. 6147 6147. From one end of the border of Egypt even to the other end thereof. That this signifies extension through the whole natural where memory-knowledges are, is evident from the meaning of the expression, “from one end of the border to the other end thereof,” as being extension through the whole; and from the signification of “Egypt,” as being memory-knowledge in the natural (of which often above), thus the natural where memory-knowledges are. For the natural is what contains, and memory-knowledges are what are contained. Thus by “Egypt” is signified both what contains and what is contained, that is, both the natural and the memory-knowledge. Wherefore also by “Pharaoh the king of Egypt,” is signified the natural in general (n. 5160, 5799), and also memory-knowledge in general (n. 6015); and by the “land of Egypt,” the natural mind (n. 5276, 5278, 5280, 5288, 5301).

AC (Potts) n. 6148 6148. Only the ground of the priests bought he not. That this signifies that the internal procured for itself from the natural, capacities to receive good, because these are from itself, is evident from the representation of Joseph, of whom these things are said, as being the internal (of which above); from the signification of the “ground,” as being the receptacle of truth (of which also above, n. 6135-6137), here the capacity to receive good, for capacity is receptibility, and this must be within it, in order that a receptacle may be a receptacle. This capacity comes from good, that is, through good from the Lord; for unless the good of love flowed in from the Lord, no man would have the capacity to receive either truth or good. It is the influx of good of love from the Lord which causes all things within man to be disposed for reception. That the capacity to receive good is from the natural, is signified by the ground being in Egypt, for by “Egypt” is signified the natural in respect to memory-knowledges (n. 6142). The internal sense as given above is further evident from the signification of “priests,” as being good (of which in what follows); and from the signification of “not buying,” as being not to appropriate to himself these capacities as he had appropriated to himself truths and the goods of truth with their receptacles (which was done by means of desolations and sustainings), for the reason that these capacities were from himself, that is, from the internal. Thus it is that by these words, “Only the ground of the priests bought he not” is signified that the internal procured for itself from the natural, capacities to receive good, because these are from itself.
[2] The case herein is this. The capacities in man to receive truth and good are immediately from the Lord, nor does man render any aid in the procuring of them. For man is always kept in the capacity to receive good and truth, and from this capacity he has understanding and will; but a man’s not receiving them is the result of his turning to evil: the capacity does indeed then remain, but the approach to the thought and feeling of them is closed against him; and therefore the capacity to see truth and feel good perishes in proportion as a man turns himself to evil and confirms himself therein in life and faith. That man contributes nothing whatever to the capacity to receive truth and good, is known from the doctrine of the church, that nothing of the truth of faith and nothing of the good of charity comes from man, but that all comes from the Lord. Nevertheless a man can destroy this capacity in himself. From this it may now be seen how it is to be understood that the internal procured for itself from the natural, capacities to receive good, because these are from itself. It is said “from the natural,” because the influx of good from the Lord is effected by the Lord through the internal into the natural. When a capacity to receive has been acquired in the natural, then there is influx, for then there is reception (as may be seen above, n. 5828).
[3] In regard to goods being signified by “priests,” be it known that there are two things which proceed from the Lord, namely, good and truth. The Divine good was represented by priests, and the Divine truth by kings. Hence it is that by “priests” are signified goods, and by “kings” truths. (Concerning the priesthood and royalty which are predicated of the Lord, see n. 1728, 2015, 3670.) In the Ancient Representative Church the priesthood and the royalty were joined together in one person, because the good and truth which proceed from the Lord are united, and in heaven with the angels are also joined together.
[4] The person in whom these two things in the Ancient Church were joined together was called “Melchizedek,” or “King of Righteousness,” as may be seen from the Melchizedek who came to Abraham, of whom it is thus written:
Melchizedek king of Salem brought forth bread and wine; and he was priest to God Most High; and he blessed Abraham (Gen. 14:18, 19).
That he represented the Lord as to both is manifest from the fact that he was king and at the same time priest, and that he was allowed to bless Abraham and to offer him bread and wine, which at that time also were symbols of the good of love and the truth of faith. That Melchizedek represented the Lord as to both is further manifest from David:
Jehovah hath sworn and He will not repent, Thou art a priest eternally after the manner of Melchizedek (Ps. 110:4);
which was said of the Lord; “after the manner of Melchizedek” means that he was both king and priest, that is, in the supreme sense, that from Him proceed the Divine good and the Divine truth together.
[5] Moreover as a representative church was instituted with the posterity of Jacob, therefore in one person conjointly was represented the Divine good and the Divine truth which proceed united from the Lord. But on account of the wars and of the idolatry of that people, these two offices were at first divided, and they who ruled over the people were called “leaders,” and afterward “judges;” while they who officiated in holy things were called “priests,” and were of the seed of Aaron, and Levites. Yet afterward these two offices were joined together in one person, as in Eli and in Samuel. But because the people were of such a character that a representative church could not be instituted among them, but only the representative of a church, by reason of the idolatrous disposition which prevailed among them, therefore it was permitted that the two offices should be separated, and that the Lord as to Divine truth should be represented by kings, and as to Divine good by priests. That this was done at the will of the people, and not of the Lord’s good pleasure, is manifest from the word of Jehovah unto Samuel:
Obey the voice of the people in all that they shall say unto thee; for they have not rejected thee, but they have rejected Me, that I should not reign over them; and thou shalt show them the king’s right (1 Sam. 8:7 to the end; 12:19, 20).
[6] The reason why these two offices were not to be separated, was that the Divine truth separated from the Divine good condemns everyone; whereas the Divine truth united to the Divine good saves. For from the Divine truth man is condemned to hell, but by the Divine good he is taken out therefrom, and is elevated into heaven. Salvation is of mercy, thus from the Divine good; but damnation is when man refuses mercy, and thus rejects from himself the Divine good; wherefore he is left to judgment from truth. (That kings represented the Divine truth may be seen, n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.)
[7] That priests represented the Lord as to Divine good, and that from this they signify good, may be seen from all those things in the internal sense which were instituted with respect to the priesthood when Aaron was chosen, and afterward the Levites; as that the high priest alone should enter into the Holy of holies and there minister; that the holy things of Jehovah should be for the priest (Lev. 23:20; 27:21); that they should not have a portion and inheritance in the land, but that Jehovah should be their portion and inheritance (Num. 18:20; Deut. 10:9; 18:1); that the Levites were given to Jehovah instead of the firstborn, and that by Jehovah they were given to Aaron (Num. 3:9, 12, 13, 40, to the end; 8:16-19); that the high priest with the Levites should be in the midst of the camp when they pitched and when they set forward (Num. 1:50-54; 2:17; 3:23-38; 4:1 to the end); that no one of the seed of Aaron in whom was any blemish should come near to offer burnt-offerings and sacrifices (Lev. 21:17-21); besides many other things (see Lev. 21:9-13, and elsewhere).
[8] All these things represented in the supreme sense the Divine good of the Lord, and thus in the relative sense the good which is of love and of charity. But the garments of Aaron, which were called the “garments of holiness,” represented the Divine truth from the Divine good; concerning which garments of the Lord’s Divine mercy more shall be said in the explications of what is written in Exodus.
[9] As truth is signified by “kings,” and good by “priests,” therefore in the Word “kings and priests” are frequently mentioned together; as in Revelation:
Jesus Christ hath made us kings and priests to God and His Father (Rev. 1:5, 6; 5:10);
“kings” are said to be “made” from the truth which is of faith, and “priests” from the good which is of charity. Thus with those who are in the Lord truth and good are joined together, as they are in heaven (as was said above), and this is meant by “being made kings and priests.”
[10] In Jeremiah:
It shall come to pass in that day that the heart of the king and of the princes shall perish; and the priests shall be amazed; and the prophets shall wonder (Jer. 4:9).
Again:
The house of Israel are ashamed; they, their kings, their princes, and their priests, and their prophets (Jer. 2:26).
Again:
The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem (Jer. 8:1).
In these passages “kings” denote truths; “princes,” primary truths (n. 1482, 2089, 5044); “priests,” goods; and “prophets,” those who teach (n. 2534).
[11] Be it known further that the fact of Joseph’s not buying the ground of the priests was a representative that all capacity to receive truth and good is from the Lord, is evident from a similar law concerning the fields of the Levites in Moses:
The field of the suburbs of the cities of the Levites may not be sold; for it is their eternal possession (Lev. 25:34);
by this is meant in the internal sense that no man ought to claim for himself anything of the good of the church, which is the good of love and of charity, because this is from the Lord alone.

AC (Potts) n. 6149 6149. Because a portion was appointed for the priests by Pharaoh. That this signifies that therefore it was set in order by the natural that was under the auspices of the internal, is evident from the signification of an “appointed portion,” as being what is set in order; and from the representation of Pharaoh, as being the natural in general (see n. 5160, 5799, 6015). And because this setting in order in the natural comes from the internal, it is added that it was under the auspices of the internal, which was also represented by Joseph’s being lord over all Egypt, and also over Pharaoh’s house (as may be seen above, n. 6145).

AC (Potts) n. 6150 6150. And they ate their appointed portion which Pharaoh had given them. That this signifies that goods did not appropriate to themselves more than according to the setting in order, is evident from the signification of “eating,” as being to appropriate to oneself (see n. 3168, 3513, 3596, 3832, 4745); and from the signification of “their appointed portion,” as being that which is set in order (see n. 6149). Thus by “eating their appointed portion” is signified that goods did not appropriate to themselves more than according to the setting in order. That it was from the natural which is represented by Pharaoh, that is, in the natural under the auspices of the internal, may also be seen just above (n. 6149).

AC (Potts) n. 6151 6151. Wherefore they sold not their ground. That this signifies that for this reason they had no need to renounce and submit them, is evident from the signification of “selling,” as being to renounce (of which above, n. 6143), thus to submit, for that which is renounced is submitted to another; and from the signification of the “ground,” that is, of the priests of Egypt, as being the capacity to receive good in the natural (of which also above, n. 6148). That for this reason they had no need, namely, to renounce and submit them, is signified by the expression, “Wherefore not.”

AC (Potts) n. 6152 6152. And Joseph said unto the people. That this signifies the influx of the internal into the truths of memory-knowledge, is evident from the signification of “saying,” as being perception (see n. 6063); and because it is predicated of the internal, which is “Joseph,” it denotes influx, for that which is perceived in the external flows in from the internal; and from the representation of Joseph, as being the internal (as may be seen frequently above); and from the signification of the “people,” as being the truths of memory-knowledge (n. 6146).

AC (Potts) n. 6153 6153. Behold I have bought you the day and your ground for Pharaoh. That this signifies that it procured these for itself, and made them subject to what is general in the natural that was under the auspices of the internal, is evident from the signification of “buying,” as being to appropriate and procure (n. 4397, 5374, 5397, 5406, 5410, 5426); and from the signification of “ground,” as being receptacles of truth (n. 6135-6137). That it subjected them to what is general in the natural is signified by his “buying them for Pharaoh,” by whom is represented the natural in general (n. 5160, 5799, 6015). It is said “under the auspices of the internal” in accordance with what was unfolded above (n. 6145).

AC (Potts) n. 6154 6154. Lo here is seed for you, and ye shall sow the ground. That this signifies the good of charity and the truth of faith that were to be implanted, is evident from the signification of “seed,” as being truth from good, or as being faith from charity, thus both (see n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373, 3671); from the signification of “sowing,” as being to implant; and from the signification of the “ground,” as being receptacles (n. 6135-6137). But when truth and good have been implanted, the “ground” no longer signifies a receptacle, but, like a “field,” that which is of the church (n. 566).

AC (Potts) n. 6155 6155. And it shall be in the ingatherings. That this signifies the fruits thence derived, is evident from the signification of the “ingatherings,” as being the fruits; for the harvest, which is gathered in from the field, is the fruit of it.

AC (Potts) n. 6156 6156. That ye shall give a fifth to Pharaoh. That this signifies remains, that these are for the general in the natural which is under the auspices of the internal, is evident from the signification of “five” and of a “fifth part,” as being remains (see n. 5291, 5894); and from the representation of Pharaoh, as being what is general in the natural (see above, n. 6153). It is said “under the auspices of the internal” for the reason spoken of above (n. 6145). What remains are may be seen above (n. 1050, 1738, 1906, 2284, 5135, 5897, 5898), namely, that they are goods and truths from the Lord stored up in the interior man. These are let down into the exterior or natural man when he is in a state of good; but the moment he comes into a state of evil they are drawn back and stored up again. The reason of their being drawn back and stored up again, is to prevent their being mingled with evils, and thus perishing. When a man cannot be regenerated, the remains in him are carefully preserved in his interiors. But when a man is being regenerated, then, Insofar as this is the case, the remains are let down from the interiors into the exteriors, for the reason that by regeneration the interiors are conjoined with the exteriors and act as a one. Remains are then first let down to generals, and afterward successively to particulars. As the subject here treated of in the internal sense is the regeneration of the natural, it may be known from what has been said what is meant by remains being for what is general in the natural.

AC (Potts) n. 6157 6157. And four parts shall be for you. That this signifies those things which were not yet remains, is evident from the signification of “four parts,” when said of the residue when a fifth part, by which are signified remains, has been taken away (see n. 6156), as being the things which are not yet remains. By “four” is signified the like as by “two,” namely, things which are pairs and which are conjoined together (n. 1686), as are good and truth. When these have not as yet become remains, they are here signified by “four parts.” For goods and truths do not become remains until they are being appropriated to man, and they are for the first time being appropriated to man when they are received from affection in freedom.

AC (Potts) n. 6158 6158. For seed of the field. That this signifies for the nourishment of the mind, is evident from the signification of “seed,” as being truth and good, thus as being faith and charity (of which above, n. 6154); and from the signification of “field,” as being in a general sense the church (see n. 2971, 3766), and in a particular sense the church in a man, thus a man in whom the church is, that is, who receives truth and good. When he is called a “field,” it is his mind that is meant; for man is not man from his external form, but from his mind, that is, from his understanding and will which constitute his mind, and also from the truth of faith and the good of charity which constitute the still more inward mind. This, namely, the mind, when it is in the genuine sense a man, is nourished and sustained by truth and good; and as truth and good are signified by “seed,” nourishment also is signified by it, which indeed is plain from the words that directly follow: “for your food, and for them in your houses, and for food for your babes.” Hence then it is that the “seed of the field” denotes the nourishment of the mind.

AC (Potts) n. 6159 6159. And for your food, and for them in your houses. That this signifies that thereby the good of truth may be in each and all things, is evident from the signification of “food,” as being the good of truth (see n. 5410, 5426, 5487, 5582, 5588, 5655); and from the signification of “those who are in the houses,” as being each and all things of good derived from truth. Thus “for food for those in the houses” denotes the good of truth in each and all things. As regards the good of truth being in each and all things, the case is this. In proportion as a man is being regenerated, good insinuates itself into each and all things that appertain to him; for the affection of good becomes that which reigns universally in him; and that which reigns universally reigns also singularly, that is, in each and all things. This may be seen from the ruling affection with everyone. This affection, whatever it may be, is present in each particular of his will, and also in each particular of his thought, and although it does not always appear to be present in the thought, nevertheless it is in it. The reason why it does not appear is that at these moments it is clothed with affections that are insinuated by means of objects; but as these affections are put off, the ruling affection comes into plain view.
[2] This cannot be better seen than from the case of spirits and angels. Spirits who are evil, or with whom evil is dominant, are evil in each and all things, even when they are speaking what is true and are doing what is good, for in all this they have no other intention than to deceive others so as to be believed to be good, and thus to beguile under a semblance of good. When this is the case, it is plainly heard from the very tone of their speech, and is also perceived from their sphere. The angels in heaven, with whom good rules, that is, universally reigns, are good in each and all things; or in other words, with them good from the Lord shines forth in each and all things; for even if they do anything of evil in the outward form, it is nevertheless their end or intention that good may come therefrom. From all this it is evident that where good universally reigns, it reigns in each and all things; and it is the same with evil. For that which reigns universally comes into existence for the first time when each and all things are of the same nature; and the universal is according to the quality and quantity of these; for that which is called universal is universal from the fact that it is in all things individually.

AC (Potts) n. 6160 6160. And for food for your babes. That this signifies in those things which are of innocence, is evident from the signification of “food,” as being the good of truth (as just above, n. 6159); and from the signification of “babes,” as being innocence (n. 430, 3183, 5608).

AC (Potts) n. 6161 6161. And they said, Thou hast made us live. That this signifies spiritual life in no other manner and from no other source, is evident from the signification of “making live,” as being spiritual life (see n. 5890). As in what precedes the subject treated of has been the vivification or regeneration of the natural, the whole process of which is there described, which is of such a nature and no other, it is therefore added that it is in no other manner and from no other source.

AC (Potts) n. 6162 6162. Let us find grace in the eyes of my lord. That this signifies the will that in this way they be made subject, and humiliation, is evident from the fact that these words, uttered after all things appertaining to them have been renounced, are words of acknowledgment, thus also of the will that in this way they be subjected; thus that they are words of humiliation. That this sense is within these words is evident from the state in which the people then were, which state is also manifest from the series of what goes before and of what follows.

AC (Potts) n. 6163 6163. And we will be Pharaoh’s servants. That this signifies that they renounce their own, and submit to the natural which is under the auspices of the internal, is evident from the signification of “servants,” as being to be devoid of freedom from their own (see n. 5760, 5763), thus to renounce their own; and from the signification of “being Pharaoh’s,” as being submitted to the natural which is under the auspices of the internal (n. 6145).

AC (Potts) n. 6164 6164. And Joseph made it a statute. That this signifies what is concluded from consent, is evident from the signification of “making a statute,” as being to conclude from consent; for that which is made a statute is done with consent on both sides, and is accounted among things ordained by agreement, thus duly.

AC (Potts) n. 6165 6165. Even unto this day. That this signifies eternally, is evident from the signification of “even unto this day,” as being eternally (see n. 2838, 4304).

AC (Potts) n. 6166 6166. Concerning the ground of Egypt, that Pharaoh should have the fifth. This signifies remains, as before (n. 6156).

AC (Potts) n. 6167 6167. Only the ground of the priests, only theirs, was not Pharaoh’s. This signifies capacities to receive good, which are immediately from the internal (as also above, n. 6148). What has now been said about the conjunction of the natural with the internal, and thus about its regeneration by means of repeated desolations and vivifications, must needs seem to the man of the church at this day as things unheard of. Nevertheless the case is really so, and is one of those things with which even simple spirits in the other life are well acquainted. Wherefore when the Word is being read by a man, they who are in the other life, being in the internal sense of the Word, not only perceive all these things, but see besides innumerable arcana therein, and such as cannot be expressed by any human speech. Those which have been adduced are comparatively only few.

AC (Potts) n. 6168 6168. Verses 27-31. And Israel dwelt in the land of Egypt, in the land of Goshen; and they had a possession therein, and were fruitful, and multiplied exceedingly. And Jacob lived in the land of Egypt seventeen years; and the days of Jacob, the years of his life, were seven years, and a hundred and forty years. And the days of Israel drew near to die; and he called his son Joseph, and said to him, If I pray I have found grace in thine eyes, put I pray thy hand under my thigh, and do mercy and truth with me; bury me not I pray in Egypt; and I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their sepulcher. And he said, I will do according to thy word. And he said, Swear to me; and he sware to him. And Israel bowed himself upon the bed’s head. “And Israel dwelt in the land of Egypt,” signifies that spiritual good lived among the memory-knowledges which are of the church; “in the land of Goshen,” signifies in the midst of them; “and they had a possession therein,” signifies given and set in order in this way by the internal; “and were fruitful and multiplied exceedingly,” signifies the derivative goods of charity and truths of faith; “and Jacob lived in the land of Egypt,” signifies that the truth of the natural was in memory-knowledges; “seventeen years,” signifies the state therein; “and the days of Jacob, the years of his life, were seven years, and a hundred and forty years,” signifies the general state and its quality; “and the days of Israel drew near to die,” signifies the state immediately before regeneration; “and he called his son Joseph,” signifies the presence of the internal; “and said to him, If I pray I have found grace in thine eyes,” signifies longing; “put I pray thy hand under my thigh,” signifies a sacred binding; “and do mercy and truth with me,” signifies humiliation; “bury me not I pray in Egypt,” signifies regeneration not in memory-knowledges; “and I will lie with my fathers,” signifies life such as the ancients had; “and thou shalt carry me out of Egypt,” signifies that there may be elevation out of memory-knowledges; “and bury me in their sepulcher,” signifies such regeneration; “and he said, I will do according to thy word,” signifies that so it shall be done of providence by the Divine; “and he said, Swear to me,” signifies that it may be irrevocable; “and he sware to him,” signifies that it was irrevocable; “and Israel bowed himself upon the bed’s head,” signifies that he turned to those things which are of the interior natural.

AC (Potts) n. 6169 6169. And Israel dwelt in the land of Egypt. That this signifies that spiritual good lived among the memory-knowledges which are of the church, is evident from the signification of “dwelling,” as being to live (see n. 1293, 3384, 3613, 4451); from the representation of Israel, as being spiritual good (see n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833); and from the signification of the “land of Egypt,” as being the natural mind where memory-knowledges are (n. 5276, 5278, 5280, 5288, 5301); (that “Egypt” signifies the memory-knowledges of the church may be seen above, n. 4749, 4964, 4966, 6004).

AC (Potts) n. 6170 6170. In the land of Goshen. That this signifies in the midst of them, is evident from the signification of the “land of Goshen,” as being the midst or inmost in the natural (see n. 5910, 6028, 6031, 6068), thus in the midst of memory-knowledges, because Goshen was the best tract of land in Egypt.

AC (Potts) n. 6171 6171. And they had a possession therein. That this signifies given and set in order in this way by the internal, is evident from the signification of a “possession,” as being the residence of spiritual life (see n. 6103); and as Joseph gave them this possession (verse 11), it is signified that this residence was given and set in order by the internal. That this is signified, follows from the series.

AC (Potts) n. 6172 6172. And were fruitful, and multiplied exceedingly. That this signifies the derivative goods of charity and truths of faith, is evident from the signification of “being fruitful,” as being to bring forth the goods of charity; and from the signification of “multiplying,” as being to bring forth the truths of faith (see n. 43, 55, 913, 983, 2846, 2847); for the expression “to be fruitful” comes from “fruits,” which in the internal sense signify the works of charity; and “to be multiplied,” from “multitude,” which in the internal sense is predicated of the truths of faith; for in the Word “many” is said of truths, and “great” of goods.

AC (Potts) n. 6173 6173. And Jacob lived in the land of Egypt. That this signifies that the truth of the natural was in memory-knowledges, is evident from the signification of “living,” as being spiritual life (see n. 5890); from the representation of Jacob, as being the truth of the natural (n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538); and from the signification of the “land of Egypt,” as being the memory-knowledges of the church (as just above, n. 6169).

AC (Potts) n. 6174 6174. Seventeen years. That this signifies the state therein, is evident from the signification of “seventeen,” as being from beginning to end, or from the beginning to what is new (n. 755, 4670); and from the signification of “years,” as being states (n. 487, 488, 493, 893). Thus here by the “seventeen years which Jacob lived in Egypt” is signified the beginning of a state of spiritual life in the natural among memory-knowledges even to its end. (That all numbers in the Word are significative of things, see n. 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265.)

AC (Potts) n. 6175 6175. So the days of Jacob, the years of his life, were seven years and a hundred and forty years. That this signifies the general state and its quality, may be seen if the numbers “seven,” “forty,” and a “hundred” are unfolded. What “seven” signifies may be seen above (n. 395, 433, 716, 728, 881, 5265, 5268); what “forty” signifies (n. 730, 862, 2272, 2273); and what a “hundred” (n. 1988, 2636, 4400). But the numbers thus compounded cannot be easily unfolded, for they contain more things than can be reduced to a summary statement, and be expressed to the apprehension. These numbers in general contain the whole state of that which is represented by Jacob, and its quality. These things the angels see in one complex from the very number a hundred and forty-seven; for all numbers in the Word fall with them into ideas of things, as has been made plain to me from the fact that sometimes numbers in a long succession have appeared to me, and the angels then said that those numbers enfolded within them in succession likewise the things of which they were conversing. From this also the most ancient people, who were of the celestial church, made a computation consisting of numbers, by which were conveyed heavenly things not easily comprehensible to the ideas of the natural mind. But after their times these computations perished, together with the perception of heavenly things, and there remained only the knowledge of the general signification of the simple numbers, as “three,” “six,” “seven,” “twelve;” and not so much of the signification of compound numbers. But at this day it is not known that the numbers in the Word signify anything except number, and therefore what has been said on the subject will perhaps be thought incredible.

AC (Potts) n. 6176 6176. And the days of Israel drew near to die. That this signifies the state immediately before regeneration, is evident from the signification of “drawing near,” as being to be nigh, thus immediately previous; from the signification of “days,” as being states (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); from the representation of Israel, as being spiritual good (of which above, n. 6169); and from the signification of “dying,” as being to rise again and be awakened into spiritual life (n. 3326, 3498, 3505, 4618, 4621, 6036), thus to be regenerated; for he who is being regenerated rises again from spiritual death, and is awakened into new life.

AC (Potts) n. 6177 6177. And he called his son Joseph. That this signifies the presence of the internal, is evident from the signification of “calling unto himself,” as being to make present with himself, thus as being presence; and from the representation of Joseph, as being the internal (as frequently shown above, n. 6089, 6117, 6120, 6128, 6132, 6136, 6145, 6149, 6152, 6153, 6156, 6163, 6167).

AC (Potts) n. 6178 6178. And said to him, If I pray I have found grace in thine eyes. That this signifies longing, is evident from the affection in which Jacob was when he spoke these words to Joseph. This affection is within this form of speech; for the words “If I pray I have found grace in thine eyes” are merely a form of speech by which is expressed the affection, thus the longing of the will (as also above, n. 6162).

AC (Potts) n. 6179 6179. Put I pray thy hand under my thigh. That this signifies a sacred binding, is evident from the signification of “putting the hand under the thigh,” as being a binding, with all power, by means of that which belongs to conjugial love; for by the “hand” is signified power (see n. 878, 3091, 4931-4937, 5328, 5544), and by the “thigh” that which is of conjugial love (n. 3021, 4277, 4280, 4575, 5050-5062). In the supreme sense the conjugial is the union of the Divine and the Divine Human In the Lord; and from this it is the union of the Divine good and the Divine truth in heaven; for that which proceeds from the Lord is the Divine truth from the Divine good. From this, heaven is heaven, and is called a “marriage,” for it is the conjunction of the good and the truth there, which proceed from the Lord, that makes it. And as the Lord is the good there, and heaven is the truth thence derived, therefore in the Word the Lord is called the “bridegroom,” and heaven and also the church are called the “bride;” for good and truth make a marriage, and their conjunction is what is meant by the conjugial. Hence it is plain how sacred a thing it was to be bound by means of what is conjugial, which was signified by “putting the hand under the thigh.” From this marriage of good and truth descends genuine conjugial love, In regard to which and its sanctity see what was said above (n. 2727-2759).

AC (Potts) n. 6180 6180. And do mercy and truth with me. That this signifies humiliation, is evident from the signification of “doing mercy,” as being the good of love; and from the signification of “doing truth,” as being the truth of faith (of which significations in what follows). These words are uttered as words of supplication, thus of humiliation. That “doing mercy” denotes the good of love is because all mercy is of love; for he who is in love or charity is also in mercy, and the love and charity in him become mercy when the neighbor is In need or misery, and he affords him help in that state. Hence it is that by “mercy” is signified the good of love. That “doing truth” denotes the truth of faith is because all truth is of faith, and for this reason in the original tongue faith is meant by the same expression.
[2] Because the good of love and the truth of faith are in the closest conjunction, and the one is not possible without the other, therefore this form of speaking was usual among the ancients, because they knew that the good of love is inseparable from the truth of faith, and for this reason also these two are often spoken of conjointly in the Word, as in Exodus:
Jehovah great in mercy and truth (Exod. 34:6).
In the second book of Samuel:
David said unto the men of Jabesh, Jehovah do mercy and truth with you (2 Sam. 2:5, 6).
In the same:
David said unto Ittai the Gittite, Return thou, and take back thy brethren with thee, with mercy and truth (2 Sam. 15:20).
In Hosea:
Jehovah hath a controversy with the inhabitants of the land, because there is no truth, and no mercy, and no knowledge of God in the land (Hos. 4:1).
In David:
All the ways of Jehovah are mercy and truth to them that keep His covenant (Ps. 25:10).
Again:
Thou wilt not withhold Thy mercies from me, O Jehovah; Thy mercy and Thy truth will perpetually guard me (Ps. 40:11).
Again:
I will sing the eternal mercies of Jehovah; with my mouth will I make known Thy truth to generation and generation. For I have said, Eternally shall mercy be builded; in the very heavens Thou wilt confirm Thy truth. Righteousness and judgment are the support of Thy throne; mercy and truth stand before Thy faces (Ps. 89:1, 2, 14);
and in other passages in David (Ps. 26:3; 36:5; 57:3, 10; 61:7; 85:10; 86:15; 89:24, 33; 92:2).

AC (Potts) n. 6181 6181. Bury me not I pray in Egypt. That this signifies regeneration not in memory-knowledges, is evident from the signification of “burying,” as being resurrection and regeneration (see n. 2916, 2917, 4621, 5551); and from the signification of “Egypt,” as being memory-knowledges (of which frequently above). What is meant by regeneration not in memory-knowledges, may be seen in what presently follows (n. 6183).

AC (Potts) n. 6182 6182. And I will lie with my fathers. That this signifies life such as the ancients had, is evident from the signification of “lying,” as being life; for “to lie” here means to be buried with them, and as “being buried” denotes resurrection and regeneration, “lying with them” denotes life, because resurrection is into life, and in like manner regeneration; and from the signification of “fathers,” as being those who were of the Ancient and Most Ancient Churches (see n. 6075), thus the ancients.

AC (Potts) n. 6183 6183. And thou shalt carry me out of Egypt. That this signifies that there may be elevation out of memory-knowledges, is evident from the signification of “carrying me,” as being elevation; for “going up” is said of passing from Egypt to the land of Canaan, whereby is signified elevation (see n. 3084, 4539, 4969, 5406, 5817, 6007), and the same by “carrying there out of Egypt;” and from the signification of “Egypt,” as being memory-knowledges (of which above). What elevation from memory-knowledges is, shall be briefly stated. The regeneration of the natural is effected by means of the insinuation by the Lord of spiritual life through the internal man into the memory-knowledges in the natural. This insinuation has been treated of in this chapter. But if when the man has been regenerated thus far, he is of such a character that he can be further regenerated, he is elevated thence to the interior natural, which is under the immediate auspices of the internal; whereas if the man is not of such a character, in this case his spiritual life is in the exterior natural. The elevation is effected by a withdrawing from things of sense and memory-knowledge, thus by elevation above them, and then the man comes into a state of interior thought and affection, thus interiorly into heaven. They who are in this latter state are in the internal church; but they who are in the former state are in the external church, and are represented by Jacob, whereas they who are in the latter state are represented by Israel. To the end therefore that “Jacob” may be “Israel,” and thus by him as “Israel” may be represented the spiritual good which is in the interior natural, thus the internal spiritual church, these words were said by Jacob.

AC (Potts) n. 6184 6184. And bury me in their sepulcher. That this signifies such regeneration, is evident from the signification of “burying,” as being regeneration (of which above, n. 6181). Thus “to be buried in their sepulcher,” that is, in the same one, denotes such regeneration.

AC (Potts) n. 6185 6185. And he said, I will do according to thy word. That this signifies that so it shall be done of providence by the Divine, is evident from the signification of “doing according to the word” of anyone, as being that so it shall be done. It is added “of providence by the Divine” because Abraham, Isaac, and Jacob represented three things which make a one. In the supreme sense, Abraham represented in the Lord the Divine Itself, Isaac the Divine rational, and Jacob the Divine natural (see n. 3305, 4615, 6098); and in the sense that regards man, these three patriarchs represented the inmost which is celestial good, the interior which is spiritual good, and the exterior which is natural good. These are signified by those three in one sepulcher, because by a “sepulcher” is signified resurrection into life and regeneration (n. 2916, 2917, 4621, 5551).

AC (Potts) n. 6186 6186. And he said, Swear to me. That this signifies that it may be irrevocable, is evident from the signification of “swearing,” as being irrevocable confirmation (see n. 2842).

AC (Potts) n. 6187 6187. And he sware to him. That this signifies that it was irrevocable, is evident from the signification of “swearing,” as being what is irrevocable (as just above, n. 6186).

AC (Potts) n. 6188 6188. And Israel bowed himself upon the bed’s head. That this signifies that he turned to those things which are of the interior natural, is evident from the signification of “bowing oneself,” as here being to turn himself; and from the signification of “bed,” as being the natural (of which in what follows). Thus the “head of the bed” is what is higher in the natural, that is, what is interior; for by “head” when mentioned in the Word is signified what is interior, and this in respect to the body, which is exterior. By his turning himself to those things which are of the interior natural, is signified that natural truth, which is “Jacob,” was being elevated to spiritual good, which is “Israel,” according to what was said and unfolded above (n. 6183).
[2] That a “bed” denotes what is natural, is because the natural is beneath the rational, and serves it as a bed; for the rational as it were lies down upon the natural; and because the natural is thus spread out underneath, it is called a “bed,” as also in Amos:
As the shepherd hath rescued out of the mouth of the lion two legs, or a piece of an ear; so shall the sons of Israel be rescued that dwell in Samaria, In the corner of a bed, and on the end of a couch (Amos 3:12);
“in the corner of a bed” denotes in the lowest of the natural; and “on the end of a couch” denotes in what is sensuous. For by the “people Israel,” whose metropolis was Samaria, was represented the Lord’s spiritual kingdom. Of this it is said, as of the father Israel here, that it is “upon the head of the bed,” for spiritual good, which is represented by the father Israel, is the “head of the bed.” But when they turn themselves thence to those things which are of the lowest natural and which are of the sensuous, it is then said that they are “in the corner of the bed,” and “on the end of the couch.”
[3] Again in the same prophet:
They that lie upon beds of ivory, and stretch themselves upon their couches; but they are not grieved for the breach of Joseph (Amos 6:4, 6);
“beds of ivory” denote the pleasures of the lowest natural, which are those of the proud; “not to be grieved for the breach of Joseph,” is to have no concern about the dissipation of good from the internal. So in David:
If I come into the tent of my house, If I go up upon the couch of my bed (Ps. 132:3);
the “tent of my house” denotes the holy of love (n. 414, 1102, 2145, 2152, 3312, 4128, 4391, 4599); “to go up upon the couch of the bed” denotes upon the natural, to the truth which is from the good of love. Everyone can see that “coming into the tent of the house,” and “going up upon the couch of the bed,” is a prophetic saying, which cannot be understood without the internal sense.

AC (Potts) n. 6189 6189. Continuation about influx and the interaction of the soul and the body.
That two angels from heaven and two spirits from hell are with man, and that thereby he has communication with both heaven and hell, and also has freedom thereby to turn to the one or to the other, has been shown at the end of chapters 44 and 45. But that each and all things with man flow in according to his freedom-evil from hell, and good from heaven, that is, through heaven from the Lord-is what man does not know, and therefore will perhaps scarcely believe.

AC (Potts) n. 6190 6190. As the subject here treated of is Influx, and this is mentioned so frequently, it is necessary to say in advance what influx is. What is meant by spiritual influx cannot be better seen than by means of the natural influxes which take place and appear in this world-as by the influx of heat from the sun into all things of the earth, with all variety in accordance with the seasons of the year and the climates of the earth; and by the influx of light into the same, with all variety likewise in accordance with the times of the days and also of the years, also in a varied manner according to the climates. From the influx of heat from the sun into all things of the earth, whence comes vegetative life; and from the influx of light into the same, whence comes support to that life, and also colors and displays of beauties; in like manner from the influx of the same heat into the surface of our bodies, and also of light into the eye; likewise from the influx of sound into the ear; and from other instances of a similar kind, it may be comprehended what is the influx of life from the Lord, who is the Sun of heaven, from whom comes heavenly heat, which is the good of love, and heavenly light, which is the truth of faith. The influx of these is also plainly felt, for heavenly heat which is love produces the vital heat which is in man, and heavenly light which is faith produces his understanding, because the truth of faith which proceeds from the Lord enlightens his intellectual; but in both cases with much variety, for it is according to the reception on the part of man.

AC (Potts) n. 6191 6191. That man is governed by the Lord by means of angels and spirits, has been given me to know by experience so manifest as not to leave even the smallest doubt concerning it; for now through a course of many years all my thoughts and all my affections, even to the most minute of all, have flowed in by means of spirits and angels. This it has been given me to perceive so plainly that nothing could be more plain; for I have perceived, I have seen, and I have heard, who they were, what was their quality, and where they were. And when anything adverse fell into my thought or will, I have spoken with them and chided them. And I have also observed that the power they had of infusing such things was restrained by the angels; and also in what manner; and likewise often that they were driven away, and that then new spirits were present in their place, from whom again there was influx. It has also been given me to perceive whence those spirits came, or of what societies they were the subjects; and an opportunity of speaking with those societies themselves has likewise frequently been granted. And notwithstanding that everything, even to the most minute, of the thoughts and affections, flowed in through the spirits and angels, still I thought as before, and willed as before, and conversed with men as before, no difference from my former life being observed by anyone. I am aware that scarcely anyone will believe that such is the fact, but still it is an eternal verity.

AC (Potts) n. 6192 6192. It has been shown me to the life in what manner spirits flow in with man. When they come to him, they put on all things of his memory, thus all things which the man has learned and imbibed from infancy, and the spirits suppose these things to be their own. Thus they act as it were the part of the man in the man. But they are not allowed to enter further with a man than to his interiors which are of the thought and will, and not to the exteriors which are of the actions and speech; for these latter come into act by means of a general influx from the Lord without the mediation of particular spirits and angels. But although the spirits act the part of the man with a man in respect to those things which are of his thought and will, they nevertheless do not know that they are with a man, for the reason that they possess all things of his memory, and believe that these are not another’s, but their own; and this for the reason also that they may not injure the man. For unless the spirits from hell who are with a man believed these things to be their own, they would attempt in every way to destroy the man both body and soul, because this is the infernal delight itself.

AC (Potts) n. 6193 6193. As in this way spirits possess all things of a man’s thought and will, and angels things which are still more interior, and as the man is thus most closely conjoined with them, therefore the man must necessarily perceive and feel that it is he himself who thinks and wills; for the communications in the other life are of such a nature that in a society containing similar spirits each one believes that to be his own which is another’s. And therefore when the good come into heavenly society, they at once enter into all the intelligence and wisdom of that society, insomuch that they know no otherwise than that these are in themselves. And such also is the case with a man, and with a spirit who is attendant upon him. The things which flow in from the spirits who are from hell are evils and falsities, but those which flow in from the angels who are from heaven are goods and truths. Thus by means of influxes opposite to each other the man is kept in the midst, thus in freedom. As the things which flow in from the angels, flow in through the more inward interiors, they are not so apparent to the outward sense as are those which flow in from evil spirits. Moreover the angels are of such a character that they never desire to hear that the influxes of good and truth are from themselves, but that they are from the Lord, and they are indignant if it is thought otherwise; for they are in the manifest perception that it is so, and they love nothing more than to will and think not from themselves, but from the Lord. On the other hand, evil spirits are angry if told that they do not think and will from themselves, because this is contrary to the delight of their loves; and they are more angry when told that life is not in them, but that it flows in. When this is shown them by experience to the life, which has often been done, they then indeed confess that it is so, for they cannot speak contrary to experience; but still after some delay they deny it, and then they are not willing that it should be any further confirmed by experience.

AC (Potts) n. 6194 6194. It has sometimes happened that I have meditated by myself, and have also talked with others, without reflecting that spirits were present who excited these activities. But directly afterward the spirits accosted me, and told me the state in which they had then been, namely, that they knew no otherwise than that they were the ones who were thinking, and this in my case in such a manner that the nearest believed themselves to be absolutely those who were thinking, but the more remote less so, and they who were still more remote, still less so. And it was also shown what societies flowed into the spirits as into their subjects.

AC (Potts) n. 6195 6195. There were spirits with me a long time, neither very good nor very evil, a little above the head. They had the power to inflow deeply into the affections, and because they so willed, after a while they entered, and then bound themselves with me in such a manner that it seemed as if they could scarcely be separated. I spoke with them in regard to this, saying that they ought to separate themselves; but they could not. When they attempted it, and separated themselves a little, they then so dulled my thoughts that I could not think except confusedly and disconnectedly, and a painful sensation was felt in my head, like that with those who fall into a swoon. By this it was made evident in what manner loves conjoin, and that thereby is the conjunction of all in the other life. Wherefore spirits who enter into the very affections possess the other, as is also the case In the world when a man favors another’s love; whereas truths do not conjoin, but the affections of truth. From this it was made evident to me how man is conjoined either with heaven or with hell, namely, by means of his loves; with hell by means of the loves of self and of the world, but with heaven by means of the loves of the neighbor and of God. It was also evident that a man bound to hell can in no wise be loosed therefrom except through Divine means by the Lord; as was also shown from those who were bound with me only by slight affections, and yet I was not loosed from them except by means of intermediate loves, whereby they were gradually conjoined with others. And as they were separated they appeared to be removed to a distance from me toward the left in front, and the separation was observed by means of changes of state of the affections; for as the affections were changed, so they receded. From this it is also evident whence come the appearances of distance in the other life.

AC (Potts) n. 6196 6196. That spirits are associated with a man in accordance with his loves, has been made known to me by manifold experience, for as soon as I have begun to intensely love anything, spirits were present who were In such love, and they were not removed until the love ceased.

AC (Potts) n. 6197 6197. As often as anything has fallen into my thought and the desires of my will, the source of which I have not known, so often when I have desired to know the source, I have been shown from what societies it came, and sometimes through what spirits as subjects. They have also then spoken with me, and confessed that they were thinking that thing, and likewise that they knew that it flowed in with me and appeared to me as in myself. The deceitful, who appear directly above the head, have occasionally flowed in with me with such subtlety that I knew not whence the influx was, and also that I scarcely perceived any otherwise than that what flowed in was in myself and from myself, as is usual with others. But as I knew of a certainty that it was from another source, perception was given me by the Lord so exquisite that I perceived each single influx from them, also where they were and who they were. When they observed this, they were very indignant, especially because I reflected upon what came from them. This reflection flowed in through angels. Those deceitful ones chiefly insinuated such things as were contrary to the Lord; and then it was given me to reflect upon the fact that no one in hell acknowledges the Lord; but that insofar as they may, they are full of abuse of Him; yet they are not unwilling to hear mention made of the Father, the Creator of the universe. From this very plain indication it is evident that it is the Lord who rules the universal heaven, as He Himself teaches in Matthew: “All power is given unto Me in heaven and in earth” (Matt. 28:18); and that they are opposed to the Lord because they are opposed to heaven, where the Lord is all in all.

AC (Potts) n. 6198 6198. There were spirits with me who supposed that it was they themselves who live, and that I had life from no other source than they, thus that they were I. But when they were told that they were separate spirits, and that I also was a spirit as to my interiors: this they could not believe. That they might know it, they were separated, and in this way it was shown that they were spirits by themselves. But still they were unwilling to believe, and were obstinately insistent. They went away for a time, and when they returned they were in the same persuasion. From this also it is evident that spirits know no otherwise than that the things appertaining to man are their own. But such as obstinately believe so are not readily admitted to men, because they cannot be separated without difficulty. A like persuasion is indeed impressed on all other spirits, to the intent that they may be of service to man, but with a difference.

AC (Potts) n. 6199 6199. Another spirit also supposed himself to be me, insomuch that when he talked with me In my native language he believed that he was speaking from his own, saying that the language was his. But it was shown that the language that belongs to spirits is entirely different, and that it is the universal language of all, and that from it ideas flowed into my native language, and thus they speak, not from themselves, but in me; and that this is a proof that they not only come into those things which are man’s, but also that they suppose them to be their own.

AC (Potts) n. 6200 6200. As I have been now continuously for nine years in company with spirits and angels, I have carefully observed how the case is with regard to influx. While I have been thinking, the material ideas of my thought appeared as it were In the middle of a kind of undulation,* and I noticed that this undulation was nothing else than such things as had been adjoined to that subject in the memory, and that the full thought appears in this way to the spirits; but that nothing else then comes to the man’s apprehension than that which is In the middle and which had appeared as material. I have likened that surrounding undulation to spiritual wings, by which the thing thought of is elevated out of the memory. From this the man has perception of a subject. That in that surrounding undulation there were innumerable things which agreed with the subject thought of, was made evident to me from the fact that the spirits who were in a more subtle sphere thereby knew all those things which I had ever known on that subject; and thus that they fully imbibe and put on all things which belong to the man; and genii, who attend solely to the cupidities and affections, imbibe and put on those things which are of the loves. To illustrate this by an example: When I thought of a man whom I know, then the idea of him, such as it appears when his name is mentioned before a man, was presented in the midst; but round about, like an undulating volatile something (undans volatile), was everything that I had known and thought about him from childhood; whereby the whole of him, such as he was in my thought and affection, appeared among the spirits In an instant. Moreover when I have been thinking about any city, then from that undulating sphere that was round about, the spirits instantly knew all that I had seen and known about it. The case was the same with matters of science.
* Thought represented by an undulating sphere with a solid in the middle. When a stone is thrown into calm water it produces a concentric undulation. This however is only in a plane. But imagine a sphere or globe of some fluid medium with such an exciting object in the middle, and undulations going away from it in all directions. This may give some idea of the “material ideas in the middle” and the “volatile undulating sphere” all around it.

AC (Potts) n. 6201 6201. The thought appeared in this way among the spirits when I was a little withdrawn from the things of sense. But when the thought was in the things of sense, no such undulating sphere appeared; but it was all material, and not unlike external sight. In this case the man is said to think in the sensuous. But when he thinks interiorly, he is said to be withdrawn from the things of sense. That man can be withdrawn from things of sense was known to the ancients, and therefore also some of them have written about this state. They who think in things of sense are called sensuous, and the like spirits are adjoined to them. Such spirits scarcely apprehend more things with a man than those which come down to his sensation; for they are more gross than all other spirits. It has been observed that when a man is in what is sensuous, and is not elevated therefrom, he thinks of nothing else than what is of the body and of the world, and is not then desirous to know anything about what belongs to eternal life, and is even averse to hearing of that life.
[2] That I might know that this is the case, I have sometimes been let down into what is sensuous, and then such things instantly presented themselves, and then also the spirits who were in that grosser sphere poured in base and scandalous things; but as soon as I was withdrawn from what is sensuous, such things were dissipated. In sensuous life are many who indulge in the pleasures of the body, and also those who have altogether rejected thought beyond what they see and hear, and especially those who have rejected thought about eternal life. Wherefore such persons make light of all such things; and when they hear of them, they loathe them. Spirits of this kind abound in the other life at the present day, for troops of them come from the world; and the influx from them prompts man to indulge his natural inclination, and to live for himself and the world, but not for others except insofar as they favor him and his pleasures. In order for a man to be uplifted from these spirits, he must think about eternal life.

AC (Potts) n. 6202 6202. Another influx has also been observed, which is not effected through the spirits who are with the man, but through others who are sent forth from some infernal society into the sphere of the man’s life. These speak together about such things as are adverse to the man, from which there usually flows in what is troublesome, undelightful, sad, or anxious, with much variety. Such spirits have often been with me, and they who infused anxieties were felt in the province of the stomach, without my knowing whence these anxieties came. But they were always detected, and I then heard what they said among themselves, which were such things as were adverse to my affections. The avaricious have sometimes appeared in the same region, but a little higher, and infused anxiety from care for the future; and it was given me to chide them and tell them that they have relation to such things in the stomach as are undigested, have a bad smell, and thus are nauseous. I have also seen that they were driven away, and that then the anxiety entirely ceased, and this repeatedly, that I might know of a certainty that it came from them. Such is the influx with those who for no reason are oppressed with melancholy anxiety, and likewise with those who are in spiritual temptation. But in this latter case such spirits not only inflow in general, but also infernal spirits in particular call up the evils which the man has done, and pervert and put a wrong interpretation upon the goods. With these the angels then engage in combat. Into such a state comes a man who is being regenerated, whereby he is let down into his own; and this takes place when he immerses himself too much in worldly and bodily things, and when he is to be elevated to spiritual things.

AC (Potts) n. 6203 6203. In regard to the origin of the influx of evil from hell, the case is this. When a man first from consent, then from purpose, and at last from the delight of affection, casts himself into evil, then a hell is opened which is in such evil (for the hells are distinct from one another according to evils and all their varieties), and there afterward takes place an influx from that hell. When a man comes into evil in this way, it clings to him, for the hell in the sphere of which he then is, is in its very delight when in its evil; and therefore it does not desist, but obstinately presses in, and causes the man to think about that evil, at first occasionally, and afterward as often as anything presents itself which is related to it, and at last it becomes with him that which reigns universally. And when this takes place, he then seeks for such things as confirm that it is not an evil, and this until he wholly persuades himself; and then, insofar as he can, he studies to remove external bonds, and makes evils allowable and clever, and at last even becoming and honorable-such as adulteries, thefts effected by art and deceit, various kinds of arrogance and boasting, contempt for others, vituperations, persecutions under an appearance of justice, and the like. The case with these evils is like that with downright thefts, which when committed of set purpose two or three times, cannot be desisted from; for they continually cling to the man’s thought.

AC (Potts) n. 6204 6204. Be it known further that the evil which enters into the thought does no harm to the man, because evil is continually infused by spirits from hell, and is continually repelled by angels. But when evil enters into the will, then it does harm, for then it also goes forth into act whenever external bonds do not restrain. Evil enters into the will by being kept in the thought, by consent, especially by act and the consequent delight.

AC (Potts) n. 6205 6205. I have often noticed that evil spirits put on especially man’s persuasions and cupidities, and that when they put them on they rule the man despotically; for he who introduces himself into a man’s cupidities, and into his persuasions, subjects the man to himself, and makes him his servant; whereas influx through angels takes place in accordance with the man’s affections, which they gently lead and bend to good, and do not break, the very influx being tacit and scarcely perceptible, for it flows into the interiors, and continually acts by means of freedom.

AC (Potts) n. 6206 6206. Be it further known that all evil flows in from hell, and all good through heaven from the Lord. But the reason why evil is appropriated to a man is that he believes and persuades himself that he thinks and does it from himself, and in this way makes it his own. If he believed as is really the case, then evil would not be appropriated to him, but good from the Lord would be appropriated to him; for the moment that evil flowed in, he would reflect that it was from the evil spirits with him, and as soon as he thought this, the angels would avert and reject it. For the influx of the angels is into what a man knows and believes, but not into what a man does not know and does not believe; for their influx is not fixed anywhere except where there is something appertaining to the man.
[2] When a man appropriates evil to himself in this way, he gets for himself a sphere of that evil, which sphere is that to which those spirits from hell adjoin themselves who are in the sphere of a like evil; for like is conjoined with like. The spiritual sphere with a man or a spirit is an exhalation flowing forth from the life of his loves, from which his quality is known at a distance. All in the other life are conjoined together in accordance with the spheres, and so also are the societies one with another; and according to their spheres they are also dissociated, for opposite spheres come into collision, and mutually repel each other. Therefore the spheres of the loves of evil are all in hell, and the spheres of the loves of good are all in heaven; that is, they who are in these spheres.

AC (Potts) n. 6207 6207. The influx of the angels is especially into the conscience of man: there is the plane into which they operate. This plane is in the interiors of man. Conscience is twofold, interior and exterior. Interior conscience is of spiritual good and truth; exterior conscience is of justice and equity. At the present day this latter conscience exists with many; but interior conscience with few. Nevertheless they who enjoy exterior conscience are saved in the other life; for they are of such a character that if they act contrary to what is good and true, or contrary to what is just and equitable, they are inwardly distressed and tormented; not because by so doing they suffer loss of honor, of gain, or of reputation; but because they have acted contrary to good and truth, or to justice and equity. But where these consciences do not exist, there is something else of a very low nature which sometimes counterfeits conscience, and which leads men to do what is true and good, and what is just and equitable, not from the love of these, but for the sake of self and their own honor and advantage. These persons also are distressed and tormented when adverse things befall them. But this conscience is no conscience, because it belongs to the love of self and of the world, and there is nothing in it which regards the love of God and of the neighbor; and therefore in the other life it does not show itself. Men of this description can also perform duties of considerable eminence, like those who enjoy genuine conscience; for in the external form they act in a similar way; but for the sake of their own honor and reputation; and therefore the more they fear the loss of these, the better do they perform public duties in favor of their neighbor and of their country; whereas those who do not fear the loss of these things are members of the commonwealth who are worthy only of rejection. They who are in this false conscience do not even know what conscience is, and when they are told by others what it is, they deride it and believe it to be the result of simplicity or of mental disorder. These things have been said in order that it may be known how the case is with influx, namely, that conscience is the plane into which the angels flow, and indeed into the affections of good and truth, and of justice and equity therein; and that in this way they hold the man bound, yet still in freedom.

AC (Potts) n. 6208 6208. There are many who enjoy an hereditary natural good, by virtue of which they feel delight in doing well to others, but who have not been imbued with principles of doing what is good, either from the Word, the doctrine of the church, or from their religiosity. Thus they could not be endowed with any conscience, for conscience does not come from natural or hereditary good, but from the doctrine of truth and good and a life in accordance therewith. When such persons come into the other life, they marvel that they are not received into heaven, saying that they have led a good life. But they are told that a good life from what is natural or hereditary is not a good life, but that a good life is from those things which belong to the doctrine of good and truth and the consequent life; for by means of these, men have principles impressed on them that concern what is true and good, and they receive conscience, which is the plane into which heaven flows. In order that such persons may know that this is the case, they are sent into various societies, and they then suffer themselves to be led astray into evils of every kind, by mere reasonings and the derivative persuasions that evils are goods and goods evils, and in this way they are persuaded in every direction, and are carried away like chaff before the wind; for they are devoid of principles, and also of a plane into which the angels may operate and withdraw them from evils.

AC (Potts) n. 6209 6209. The influx of the angels with a man is not noticed as is the influx of spirits, for that which inflows from the angels is not material, but is spiritual, and all appears like a stream of air (fluviatile aereum); from the interior angels, like a luminous one; and from the still more interior angels, like a flaming one. Of the Lord’s Divine mercy more shall be said about this at the end of the following chapters.

AC (Potts) n. 6210 6210. It has sometimes happened that I was earnestly thinking about worldly things, and about such things as give great concern to most persons, namely, about possessions, the acquirement of riches, about pleasures, and the like. At these times I noticed that I was sinking down into what is sensuous and that in proportion as my thought was immersed in such things, I was removed from the company of the angels. By this it was also made plain to me that they who are deeply immersed in such cares cannot have interaction with those who are in the other life. For when such thoughts possess the whole of the mind, they carry the lower mind downward, and are like weights which drag it down; and when they are regarded as the end, they remove the man from heaven, to which he cannot be elevated except by means of the good of love and of faith. This was made still more manifest to me from the fact that once when I was led through the abodes of heaven, and was at the time in a spiritual idea, it happened that I suddenly began to sink into thought about worldly things, and then all that spiritual idea was dissipated and became as naught.

AC (Potts) n. 6211 6211. I have sometimes wondered why speech and action are not directed by means of particular spirits, as are thought and will; but I was instructed that speech follows from thought, and action from will, and that this flows from order, thus by means of general influx. Nevertheless spirits are allotted to each member of speech, and to each member of action; but these spirits are not aware of it. General influx is a continuous endeavor from the Lord through the universal heaven into everything pertaining to the life of man.

AC (Potts) n. 6212 6212. It is known from the Word that there was an influx from the world of spirits and from heaven into the prophets, partly by dreams, partly by visions, and partly by speech; and also with some into the very speech and into the very gestures, thus into the things that belong to the body; and that at the time they did not speak from themselves, nor act from themselves, but from the spirits who were then in possession of their bodies. At such times some of them behaved like insane persons, as did Saul when he lay naked; others when they wounded themselves; others when they put horns on themselves, and others in similar ways.
[2] And as I longed to know in what manner these men were actuated by spirits, I was shown by means of a living experience. To this end I was for a whole night possessed by spirits, who so took possession of my bodily things that I had only a very obscure sensation that it was my own body. When these spirits came, they appeared like little clouds heaped together into various forms, for the most part pointed; the little clouds were black. In the morning I saw a chariot with a pair of horses, in which a man was being conveyed. Afterward I saw a horse on which someone was sitting, who was thrown off from the horse backward, and there lay while the horse was kicking. Afterward another was seen seated on a horse. They were noble horses.
[3] After these things were seen, the angels told me what they signified, namely, that the chariot in which the man was, signified the spiritual sense that was in the prophetical things that were uttered, and which these represented; that the horse which threw his rider and kicked, signified the Jewish and Israelitish people with whom were these things, that people being solely in externals, and therefore the intellectual rejected them, and as it were by kicking put them away; and that the other sitting on the horse signified the intellectual with those who are in the internal sense of the prophetic Word.
[4] From this state, in which I was during the night until morning, I was instructed how the prophets, through whom spirits spake and acted, were possessed; namely, that the spirits had possession of their bodies, insomuch that scarcely anything was left except that they knew that they existed. There were certain spirits appointed to this use, who did not desire to obsess men, but merely to enter into the man’s bodily affections; and when they entered into these, they entered into all things of the body. The spirits who were usually with me said that I was absent from them while I remained in this state.
[5] The spirits who possessed my body, as formerly the bodies of the prophets, afterward talked with me, and said that at the time they knew no otherwise than that they had life as when in the body, besides saying much more. I was told further that there were also other influxes with the prophets, to enable them to be at their own disposal, and to use their own thought, only that spirits spake with them, for the most part at that time within them; but that this influx was not into the thought and the will, but was merely a discourse that came to their hearing.

AC (Potts) n. 6213 6213. That hell through its spirits continually injects evil and falsity, and that these spirits pervert and extinguish truths and goods, and that the Lord through the angels continually averts, removes, mitigates, and moderates these efforts, has been made so familiar to me by the almost continual experience of many years, that I cannot even think of any doubt. But in order that the angels may be able to avert the influxes from hell, there must be in the man truths of faith joined to good of life into which they may flow. These must be the plane into which they may operate. But if a man have no such things, he is carried away by hell, and then the Lord through angels rules him as to externals, which are called external bonds, which belong to the man’s own prudence, in order that he may appear in external form as a lover of his neighbor and his country; but only for the sake of his own honor, of his own advantage, of reputation for the sake of these, of the fear of the penalties of the law, and also of death. These are the external bonds by which a man is ruled, when there are no internal bonds which are of conscience. But these external bonds are of no avail in the other life, for they are taken away from the man, and when they are taken away he appears such as he had been inwardly.

AC (Potts) n. 6214 6214. How difficult it is for man to believe that spirits know his thoughts, was made evident to me by the following circumstance. Before I spoke with spirits it happened that a certain spirit said a few words to me about that of which I was thinking. It amazed me that a spirit should know this; because I supposed that such things were hidden, and known only to God. Afterward, when I began to speak with spirits, I was indignant that I could not think anything that they did not know, and because this would be troublesome to me. But after I had been accustomed to it for a few days it became familiar to me. At last I found that spirits not only perceive all things of man’s thought and will, but also many more things than the man himself perceives; and that the angels perceive still more, namely the intentions and ends, from the first through the middle to the last; and that the Lord knows not only the quality of the whole man, but also what his quality will be to eternity. From this it is evident that nothing whatever is hidden; but that what a man inwardly thinks and plots is in the other life made manifest as in clear day.

AC (Potts) n. 6215 6215. A continuation about influx and the interaction of the soul and the body will be found at the end of the following chapter.

Genesis 48

1. And it came to pass after these words, that one said unto Joseph, Behold thy father is sick; and he took his two sons with him, Manasseh and Ephraim.
2. And one told Jacob, and said, Behold thy son Joseph cometh unto thee; and Israel strengthened himself, and sat upon the bed.
3. And Jacob said unto Joseph, God Shaddai appeared unto me at Luz in the land of Canaan, and blessed me,
4. And He said unto me, Behold I will make thee fruitful, and will cause thee to be multiplied, and will make of thee a company of peoples; and I will give this land to thy seed after thee for an eternal possession.
5. And now thy two sons, who were born to thee in the land of Egypt, before I came unto thee into Egypt, they are mine; Ephraim and Manasseh, as Reuben and Simeon, they shall be mine.
6. And thy generation, which thou begettest after them, shall be thine; upon the name of their brethren they shall be called in their inheritance.
7. And I, in my coming from Paddan, Rachel died upon me in the land of Canaan, in the way, when there was still a tract of land to come unto Ephrath; and I buried her there in the way to Ephrath, the same is Bethlehem.
8. And Israel saw the sons of Joseph, and said, Whose are these?
9. And Joseph said unto his father, These are my sons, whom God hath given me here. And he said, Take them I pray unto me, and I will bless them.
10. And the eyes of Israel were heavy with old age; he could not see. And he brought them near unto him; and he kissed them and embraced them.
11. And Israel said unto Joseph, I had not thought to see thy faces; and lo God hath made me see thy seed also.
12. And Joseph brought them away from his thighs; and he bowed himself with his face to the earth.
13. And Joseph took them both, Ephraim in his right hand on Israel’s left hand, and Manasseh in his left hand on Israel’s right hand, and brought them near unto him.
14. And Israel put forth his right hand, and put it upon Ephraim’s head, and he was the younger, and his left hand upon Manasseh’s head, he put forth his hands crosswise; for Manasseh was the firstborn.
15. And he blessed Joseph, and said, The God before whom my fathers walked, Abraham and Isaac, the God who feedeth me since I am unto this day,
16. The Angel who redeemeth me from all evil, bless the boys; and let my name be called in them, and the name of my fathers Abraham and Isaac; and let them grow unto a multitude in the midst of the earth.
17. And Joseph saw that his father put his right hand upon the head of Ephraim, and it was evil in his eyes; and he laid hold of the hand of his father to remove it from upon Ephraim’s head upon Manasseh’s head.
18. And Joseph said unto his father, Not so, my father; for this is the firstborn; put thy right hand upon his head.
19. And his father refused, and said, I know, my son, I know; he also shall be for a people, and he also shall become great; and nevertheless his younger brother shall be greater than he, and his seed shall be the fullness of the nations.
20. And he blessed them in this day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh; and he set Ephraim before Manasseh.
21. And Israel said unto Joseph, Behold, I die; and God shall be with you, and shall bring you back unto the land of your fathers.
22. And I give thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.

AC (Potts) n. 6216 6216. The Contents
In this chapter the subject treated of in the internal sense is the intellectual of the church, which is from truth, and its will, which is from good. The intellectual of the church is “Ephraim,” and the will of the church is “Manasseh.”

AC (Potts) n. 6217 6217. That in the church the truth of faith which is of the intellectual is apparently in the first place, and the good of charity which is of the will is apparently in the second, is signified by Israel’s putting his right hand upon the head of Ephraim, and his left upon the head of Manasseh.

AC (Potts) n. 6218 6218. The Internal Sense
Verses 1, 2. And it came to pass after these words, that one said unto Joseph, Behold thy father is sick; and he took his two sons with him, Manasseh and Ephraim. And one told Jacob, and said, Behold thy son Joseph cometh unto thee; and Israel strengthened himself, and sat upon the bed. “And it came to pass after these words,” signifies what follows from what has gone before; “that one said unto Joseph,” signifies an eminent perception; “Behold thy father is sick,” signifies what is successive of regeneration; “and he took his two sons with him, Manasseh and Ephraim,” signifies the will of the church and the intellectual of the church born from the internal; “and one told Jacob,” signifies a perception from the truth of the natural; “and said, Behold thy son Joseph cometh unto thee,” signifies concerning the presence of the internal; “and Israel strengthened himself,” signifies new forces through spiritual good; “and sat upon the bed,” signifies that this was turned to the natural.

AC (Potts) n. 6219 6219. And it came to pass after these words. That this signifies what follows from what has gone before, is evident from the signification of “words,” as being things (as already shown); thus “after these words” denotes what follows from what has gone before.

AC (Potts) n. 6220 6220. That one said unto Joseph. That this signifies an eminent perception, is evident from the signification of “saying,” as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509, 5687); that it is an eminent perception is because the subject treated of in what follows is the intellectual and the will of the church, thus its truth and good, and this from influx through the internal celestial, which is “Joseph.”

AC (Potts) n. 6221 6221. Behold thy father is sick. That this signifies what is successive of regeneration, is evident from the signification of “dying,” as being resurrection into life, and regeneration (see n. 3326, 3498, 3505, 4618, 4621, 6036); hence “to be sick,” which precedes, denotes what is progressive toward regeneration, thus what is successive of regeneration. That “dying” denotes regeneration, and “being sick” what is successive of regeneration, cannot but appear too remote to be believed; but he who knows anything about angelic thought and speech will acknowledge that it is so. The angels know nothing of death, nor of sickness, and therefore have no idea of them, but in their place, when man reads of them, they have the idea of the continuation of life and of resurrection; and this because when man dies, he puts off only that which had served him for use in the world, and enters into the life in which he had been with his spirit. This is the idea that presents itself to the angels when “dying” and “being sick” are read of, and likewise the idea of regeneration, because this is resurrection into life; for before this the man had been spiritually dead; but when he has been regenerated he becomes alive and a son of the resurrection. If when he lives in the body, the man himself longs for heaven, he thinks no otherwise of death and the sickness which precedes it than as being resurrection into life; for when he thinks about heaven, he withdraws himself from the idea of the body, especially when he is sick and comes near to death. From this it is plain that the spiritual idea of the death of the body is that of newness of life; therefore when the subject of resurrection or regeneration is considered in heaven, and this idea flows down and is determined into such things as are of the world, it falls only into such as these. Thus is it with the Word, which as to each and all things has descended from the Lord and passed through heaven down into the world; in the descent it has clothed itself with forms adapted to apprehension in the three heavens, and at last with a form adapted to the apprehension of man, which is the literal sense.

AC (Potts) n. 6222 6222. And he took his two sons with him, Manasseh and Ephraim. That this signifies the will and the intellectual of the church born from the internal, is evident from the representation of Manasseh, as being the new will in the natural, and its quality (concerning which see n. 5354e); and from the representation of Ephraim, as being the new intellectual in the natural, and its quality (n. 5354); that they were born from the internal is signified by their being the sons of Joseph, by whom is represented the internal celestial (n. 5869, 5877).
[2] It is necessary to explain what is meant by the intellectual and the will of the church. The intellectual of the church is to perceive from the Word what the truth of faith is, and what the good of charity. It is known that the literal sense of the Word is of such a nature that whatever tenet a man embraces, he confirms from that sense; and this because the things of the literal sense of the Word are general vessels which receive truths, and because the quality of these vessels does not appear as through a transparency until they have received truths; thus because they are only generals, which must first be learned by man, in order that he may receive the particulars and singulars in a fit and proper manner. That the literal sense of the Word is of such a nature that whatever tenet a man embraces he confirms from that sense, is very manifest from so many heresies which have existed in the church, and still do so, each of which is confirmed by its partisans from the literal sense of the Word, and so confirmed that they thoroughly believe it to be true; and thereafter if they were to hear from heaven the very truth, they would not receive a bit of it.
[3] The reason is that they have not the intellectual of the church; for the intellectual of the church consists in a man’s perceiving, when he reads the Word and carefully compares one passage with another, what is to be believed, and what is to be done. This intellectual is to be found in such men only as are enlightened by the Lord, and who in the Christian world are also called the enlightened; and this enlightenment is to be found in such men only as desire to know truths, not for the sake of reputation and glory, but for the sake of life and use. This very enlightenment is received by the intellectual in a man, for it is the intellectual which is enlightened. This is very evident from the fact that they who have little of the intellectual cannot possibly see such things from the Word; but have faith in those whom they believe to be enlightened. Be it known further that they who have been regenerated, receive from the Lord an intellectual capable of being enlightened. It is the light of heaven from the Lord which flows into the intellectual and enlightens it; for the intellectual has its light, its sight, and consequently its perception, from no other source.
[4] But this intellectual, which is called the intellectual of the church, is more interior than the intellectual which comes from mere memory-knowledges, for it is a perception that the thing is so, not from the dictate of memory-knowledges and philosophy, but from the dictate of the Word in its spiritual sense. For example, they who are in the intellectual of the church are able clearly to perceive that the Word everywhere teaches that love to the Lord and charity toward the neighbor are essentials of the church; and that the life of man remains after death; and that his life is from his loves; also that faith separate from charity is not faith; and that faith avails nothing for eternal life except insofar as it is joined to the good of love to the Lord and to the good of charity toward the neighbor; consequently that these and faith must be conjoined together for there to be spiritual life. That these are truths can be clearly perceived by those who have the intellectual enlightened, but not at all by those who have not this.
[5] It is believed that those have an intellectual in the things of the church who are skillful in confirming the tenets or doctrinals of their own church by many things, and this even to persuasion that it is so, and who also are skillful in dexterously confuting many heresies. But this is not the intellectual of the church; for to confirm a tenet is not of the intellectual, but of ingenuity in the sensuous, and it is sometimes found in the worst of men, and can also be done by those who believe nothing whatever, and also by those who are in very falsities. Nothing is more easy than for all such persons to confirm whatever they please, even to the point of persuading the simple. But the intellectual of the church is to perceive and see, before any tenet is confirmed, whether it is true or not, and then to confirm it.
[6] This is the intellectual which is represented by Ephraim; but the good of the church, which is represented by Manasseh, is the good of charity which is insinuated by the Lord into the man of the church by means of the truths of faith; for these, together with the good of charity, are what flow into the intellectual and enlighten it, and also make the intellectual and the will constitute one mind. That both the intellectual and the will are born from the internal, may be seen from what has frequently been said and shown above; for all the affection of good and truth, by which comes enlightenment, flows from no other source, and thus is born from no other source, than the internal; that is, through the internal from the Lord.

AC (Potts) n. 6223 6223. And one told Jacob. That this signifies a perception from the truth of the natural, is evident from the signification of “telling,” as being perception (see n. 3608, 5601); and from the representation of Jacob, as being the truth of the natural (see n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538, 6001).

AC (Potts) n. 6224 6224. And said, Behold thy son Joseph cometh unto thee. That this signifies the presence of the internal, is evident from the representation of Joseph, as being the internal (see n. 6177); and from the signification of “coming to” anyone, as being presence (see n. 5934, 5941, 5947, 6063, 6089). That “Joseph” is here the internal, and in other places the internal celestial, is in application to those things which are beneath in the natural; when it is applied to the lower things of the natural which are represented by Jacob, it is then called the “internal,” and in like manner when it is applied to Pharaoh; but when it is applied to the interior things of the natural, which are represented by Israel, and also by his ten sons, it is then called the “internal celestial,” and “internal good,” and this on account of the influx.

AC (Potts) n. 6225 6225. And Israel strengthened himself. That this signifies new forces through spiritual good, is evident from the signification of “strengthening himself,” as being to receive new forces; and from the representation of Israel, as being spiritual good from the natural (see n. 4286, 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833). That it is through spiritual good, is because in what immediately precedes, Jacob is called “Jacob,” and here “Israel,” for it is said, “One told Jacob, and said, Behold thy son Joseph cometh unto thee; and Israel strengthened himself;” for “Israel” is spiritual good from the natural; but “Jacob” is the truth of the natural; and the truth of the natural, which is of faith there, is confirmed (or strengthened) by means of spiritual good, which is the good of charity. “Israel” is also the internal of the church, and “Jacob” its external (see n. 4286, 4292, 4570). The external of the church is strengthened and receives forces from no other source than its internal. In the internal of the church are they who are in the good of charity, which is the good of faith, and also the good of truth, and likewise spiritual good, which are “Israel;” but in the external of the church are they who are in the truth of faith, and not as yet manifestly in good, but in whose truth there is nevertheless good; this truth is “Jacob.”

AC (Potts) n. 6226 6226. And sat upon the bed. That this signifies that this was turned to the natural, is evident from the signification of “bed,” as being the natural (see n. 6188). “Israel’s sitting upon the bed” denotes that spiritual good was turned to the natural, because by “Israel’s bowing himself on the head of the bed” (Gen. 47:31) was signified that spiritual good turned itself to those things which are of the interior natural (n. 6188); and therefore by his removing himself thence and sitting upon the bed is signified that spiritual good turned itself to the natural. What is meant by turning to the interior natural, and to the exterior, cannot be stated to the apprehension, because very few know that the natural is interior and exterior, and that the thought is now in the one and now in the other; and they who do not know this, do not reflect upon it, and consequently cannot have acquired knowledge of it by any experience. And yet this is common with everyone, but with a difference; for the thought is now elevated to what is higher, and now is again let down to what is lower; thus the thought of man now looks upward, and now looks downward.
[2] Besides, everyone can see that Israel’s bowing himself on the head of the bed, and afterward sitting upon the bed, are matters too slight to be mentioned in the most holy Word, unless they enfolded some secret which can be disclosed only by means of the internal sense, consequently only by a knowledge of what each word signifies in the spiritual sense, that is, in the sense in which are the angels. For the angels do not, like man, think from the objects of the world, of the body, and of the earth, but from those of heaven; and what the difference is between these two classes of objects is especially evident from the correspondences treated of at the end of several chapters.

AC (Potts) n. 6227 6227. Verses 3-7. And Jacob said unto Joseph, God Shaddai appeared unto me at Luz in the land of Canaan, and blessed me. And He said unto me, Behold I will make thee fruitful, and will cause thee to be multiplied, and will make of thee a company of peoples; and I will give this land to thy seed after thee for an eternal possession. And now thy two sons who were born to thee in the land of Egypt before I came unto thee into Egypt, they are mine; Ephraim and Manasseh, as Reuben and Simeon, they shall be mine. And thy generation which thou begettest after them shall be thine; upon the name of their brethren they shall be called in their inheritance. And I, in my coming from Paddan, Rachel died upon me in the land of Canaan, in the way, when there was still a tract of land to come unto Ephrath; and I buried her there in the way to Ephrath, the same is Bethlehem. “And Jacob said unto Joseph,” signifies the communication of the truth of the natural with the internal; “God Shaddai appeared unto me at Luz in the land of Canaan,” signifies the Divine appearing in the natural in a former state; “and blessed me,” signifies prediction about vivification; “and He said unto me, Behold I will make thee fruitful, and will cause thee to be multiplied” signifies vivification through the good of charity and the truth of faith; “and will make of thee a company of peoples,” signifies increase indefinitely; “and I will give this land to thy seed after thee for an eternal possession,” signifies the Lord’s kingdom for those who are in that good and truth; “and now thy two sons, who were born to thee in the land of Egypt,” signifies good and truth in the natural from the internal; “before I came unto thee into Egypt,” signifies before the truth of the natural was in the memory-knowledges there; “they are mine,” signifies that they are in me; “Ephraim and Manasseh,” signifies the intellectual and the will of the church; “as Reuben and Simeon, they shall be mine,” signifies that they shall be truth and the good of truth; “and thy generation which thou begettest after them,” signifies interior truths and goods, which are afterward; “shall be thine,” signifies that they shall be in the rational which is from the internal; “upon the name of their brethren they shall be called in their inheritance,” signifies that they would be of the quality of the truths and goods of the church, and together among them; “and I, in my coming from Paddan,” signifies from a state of knowledges; “Rachel died upon me in the land of Canaan,” signifies the end of the former affection of interior truth; “in the way, when there was still a tract of land,” signifies what is intermediate; “to come unto Ephrath,” signifies the spiritual of the celestial in the former state; “and I buried her there in the way to Ephrath,” signifies the rejection of that state; “the same is Bethlehem,” signifies in its place a state of new affection of truth and good.

AC (Potts) n. 6228 6228. And Jacob said unto Joseph. That this signifies the communication of the truth of the natural with the internal, is evident from the signification of “saying,” as being perception (of which above, n. 6220), and also communication (see n. 3060, 4131), for that which is perceived by another is communicated; from the representation of Jacob, as being the truth of the natural (of which just above, n. 6223); and from the representation of Joseph, as being the internal (of which also above, n. 6224).

AC (Potts) n. 6229 6229. God Shaddai appeared unto me at Luz in the land of Canaan. That this signifies the Divine appearing in the natural in a former state, is evident from the signification of “God Shaddai,” as being the Divine, for the God of Abraham, of Isaac, and of Jacob, was called “Shaddai” (see n. 3667, 5628), and that He was Jehovah, or the Lord, thus the Divine, may be seen from what is said in Genesis 28:13, 20; from the signification of “appeared unto me,” as being that He appeared; from the signification of “Luz,” as being the natural in a former state (n. 4556); and from the signification of the “land of Canaan,” as being the church (of which above). Hence it is plain that by “God Shaddai appeared unto me at Luz in the land of Canaan” is signified the Divine appearing in the natural, where is the truth of the spiritual church.

AC (Potts) n. 6230 6230. And blessed me. That this signifies a prediction about vivification, is evident from the signification of “blessing,” as here being a prediction about vivification; for the blessing was that He would make him fruitful, and multiply him, and make him a company of peoples, and give the land to his seed after him for an eternal possession; all which are predictions about vivification. Not that the posterity of Jacob were vivified; but they who are in the truth of faith and the good of charity; for these are “Jacob” and “Israel” in the internal sense.

AC (Potts) n. 6231 6231. And He said unto me, Behold I will make thee fruitful, and will cause thee to be multiplied. That this signifies vivification through the good of charity and the truth of faith, is evident from the signification of “being made fruitful,” as being said of the good of charity, and of “being multiplied,” as being said of the truths of faith (see n. 43, 55, 913, 983, 2846, 2847). As these are what make man live, vivification is predicated of them.

AC (Potts) n. 6232 6232. And will make of thee a company of peoples. That this signifies increase indefinitely, is evident from the signification of a “company of peoples,” as being truths from good without limit; for “peoples” signify truths (see n. 1259, 1260, 3295), and “company,” abundance. Hence “to make a company of peoples” is to cause truths to increase in abundance; that it is indefinitely is because all things in the spiritual world which proceed from the Infinite, as do truths and goods, are capable of being multiplied and increasing indefinitely. That is called indefinite which cannot be defined and limited by number; nevertheless what is indefinite is finite relatively to what is infinite, and so finite that there is no ratio between the two.
[2] That truths and goods can increase indefinitely comes from the fact that they proceed from the Lord, who is infinite. That truths and goods are of this nature, may be seen from the fact that the universal heaven is in truth and good, and yet no one is in exactly the same truth and good as another. This would still be the case if heaven were a thousand and a thousand times greater. The same may be seen from the fact that the angels are being perfected to eternity, that is, they continually grow in good and truth, and yet cannot arrive at the grade of any perfection, because there always remains an indefinite scope; for truths are indefinite in number, and each truth has an indefinite scope within it; and so on.
[3] This is still more evident from things in nature: though men should increase in number indefinitely, still no one would have the same face as another, nor the same internal face, that is, the same mind, and not even the same tone of voice; hence it is plain that there is an indefinite variety of all things, and that there is never one thing the same as another. This variety is still more indefinite in the truths and goods that belong to the spiritual world; because one thing in the natural world corresponds to thousands and thousands in the spiritual world; and therefore the more interior things are, the more indefinite they are.
[4] That there are such indefinite things pertaining to all things in the spiritual world, and also in the natural world, is because they come forth from the Infinite, as was said above; for unless they so came forth they would never be indefinite; and therefore from the indefinite things in both worlds it is very evident that the Divine is infinite.

AC (Potts) n. 6233 6233. And I will give this land to thy seed after thee for an eternal possession. That this signifies the Lord’s kingdom for those who are in this good and truth, is evident from the signification of the “land,” here the land of Canaan, as being the Lord’s kingdom (n. 1607, 3038, 3481, 3705, 4240, 4447); from the signification of “seed,” as being the truth of faith and the good of charity (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310; that the “seed of Abraham, Isaac, and Jacob” are those who are in goods and truths, and are called the “sons of the kingdom,” see above n. 3373); and from the signification of an “eternal possession,” as being to have the Lord’s life. These are the “sons of the kingdom.”

AC (Potts) n. 6234 6234. And now thy two sons, who were born to thee in the land of Egypt. That this signifies good and truth in the natural from the internal, is evident from the representation of Manasseh and Ephraim, who here are the “two sons,” as being the will and the intellectual of the church in the natural, born from the internal (of which above, n. 6222), and because good is of the will, and truth is of the intellectual, by the same are signified the good and truth of the church; from the signification of “who were born to thee,” namely, to Joseph, as being from the internal; and from the signification of the “land of Egypt,” as being the natural mind, in which are the memory-knowledges of the church (of which above, n. 5276, 5278, 5280, 5288, 5301), and as being the natural (n. 6147).

AC (Potts) n. 6235 6235. Before I came unto thee into Egypt. That this signifies before the truth of the natural was in the memory-knowledges there, is evident from the signification of “before I came unto thee,” as being before it was; from the representation of Jacob, who says this of himself, as being the truth of the natural (see n. 6223); and from the signification of “Egypt,” as being memory-knowledges in the natural (n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 6004). That by Jacob and his sons coming into Egypt was represented that truths were to be insinuated into the memory-knowledges of the church, was shown in the two preceding chapters (n. 6004).

AC (Potts) n. 6236 6236. They are mine. That this signifies that they are in me, is evident from the representation of Jacob, who says this of himself, as being the truth of the natural (of which below); and from the representation of Manasseh and Ephraim, as being the will and the intellectual of the church in the natural (see n. 5354, 6222). That these words, “they are mine,” denote that they are in me, is because Jacob is the truth of the natural, thus also the natural as to truth, and in the natural are the intellectual and the will which are represented by Ephraim and Manasseh; and therefore as they are in this natural, by their “being mine” is signified that they are in me. That “Jacob” is the natural, in the supreme sense the Lord’s Divine natural, may be seen above (n. 3305, 3509, 3525, 3576, 4009, 4538, 4570, 6098), and in the relative sense truth in the natural, thus also the natural as to truth (n. 3509, 3525, 3546); and as “Jacob” in general is truth in the natural, therefore his “ten sons” are the truths of the church there in particular (n. 5403, 5419, 5427, 5458, 5512), thus now also the “sons of Joseph.” By Pharaoh also is represented the natural, yet not as to truths, but as to memory-knowledges, which are lower, and into which truths can be initiated and insinuated, which was represented by the coming of Jacob and his sons into Egypt.

AC (Potts) n. 6237 6237. Ephraim and Manasseh. That this signifies the intellectual and the will of the church, may be seen above (n. 5354, 6222).

AC (Potts) n. 6238 6238. As Reuben and Simeon they shall be mine. That this signifies that they shall be truth and the good of truth, is evident from the representation of Reuben, as being faith in the understanding, and the truth of doctrine whereby men can attain to the good of life (see n. 3861, 3866), thus in general the truth of the intellectual; and from the representation of Simeon, as being faith in the will, consequently truth in act, which is the good of faith or the good of truth (n. 3869-3872, 4497, 4502, 4503, 5626, 5630), thus in general the good that belongs to the new will. That the like are represented by Ephraim and Manasseh, is evident; but as Reuben profaned his representative (n. 4601), and Simeon defiled his (see n. 4497, 4502, 4503), and as on this account they were cursed (see the following chapter, verses 3-7), therefore they lost their birthright, and in their stead Ephraim and Manasseh the sons of Joseph were acknowledged as the firstborn (1 Chron. 5:1). Nevertheless the representative still remained with Reuben and Simeon, for it matters not what may be the quality of the person who represents (n. 665, 1097, 4281); that is to say, there remained the representative of faith in the understanding with Reuben, and the representative of faith in the will with Simeon; but with Ephraim there was the representative of the intellectual of the church, and with Manasseh of the will of the church.

AC (Potts) n. 6239 6239. And thy generation which thou begettest after them. That this signifies interior truths and goods, which are afterward, is evident from the signification of “generation,” as being the things that belong to faith and charity (see n. 613, 2020, 2584), thus truths and goods; and from the signification of “after them” as being the interior things which are afterward. That interior things are signified is because the things which are begotten from the internal afterward, are more interior; for those things which have been begotten previously serve successively for producing those which are begotten afterward more interiorly, for the internal elevates the natural to itself by degrees. This is plain from the generation of all things of the intellectual in man; for man is first sensuous, afterward he becomes more and more interior, even until he becomes intellectual. It is the same with the new generation which is effected by means of faith and charity. Hence it is that man is perfected by degrees (see what was said above about the successive elevation toward the interiors when man is being regenerated, n. 6183).
[2] That “generation” in the Word signifies the things that belong to faith and charity, is because no other generation than a spiritual one can be understood in the internal sense. This generation is also meant in David:
They shall fear a fear; for God is in the generation of the righteous (Ps. 14:5);
the “generation of the righteous” denotes truths from good, for “righteousness” is predicated of good. In Isaiah:
They shall not labor in vain, nor bring forth for terror; they are the seed of the blessed of Jehovah (Isa. 65:23).
Again:
Who hath wrought and done it? Who calleth the generations from the beginning? I, Jehovah, the first, and with the last I am the same (Isa. 41:4).
In Ezekiel:
Thy tradings and thy generations are of the land of the Canaanite; thy father was an Amorite, and thy mother was a Hittite. As to thy generations, in the day when thou wast born thy navel was not cut off, and thou wast not washed with waters for My sight (Ezek. 16:3, 4);
speaking of the abominations of Jerusalem, where it is very manifest that “generations” are generations in a spiritual sense.
[3] Again in Isaiah:
Awake as in the days of eternity, the generations of eternities (Isa. 51:9);
the “days of eternity” denote the state and time of the Most Ancient Church, of which “eternity” is predicated because it was in the good of love to the Lord, to which good, because it is immediately from the Lord, “eternity” is ascribed; “generations of eternities” are the goods thence derived.
[4] So in Moses:
Remember the days of eternity, understand the years of generation and generation (Deut. 32:7);
where the “days of eternity” denote the state and time of the Most Ancient Church which was before the flood, and was a celestial church; the “years of generation and generation” denote the state and time of the Ancient Church which was after the flood, and was a spiritual church; which churches are here treated of.
[5] And in Joel:
Judah shall abide to eternity, and Jerusalem to generation and generation (Joel 3:20);
“eternity” is here predicated of Judah, because by Judah is represented the celestial church (n. 3881); and “generation and generation” is predicated of Jerusalem, because by “Jerusalem” is signified the spiritual church (n. 402).
[6] In Isaiah:
My righteousness shall be to eternity, and My salvation to generation of generations (Isa. 51:8);
where “eternity” is predicated of the good of love, for “righteousness” is predicated of this good (n. 612, 2235); and “generation,” of the good of faith.
[7] And in David:
Thy kingdom is a kingdom of all eternities, and Thy dominion to all generation and generation (Ps. 145:13);
where the sense is the same; for unless “eternity” is predicated of what is celestial, and “generation” of what is spiritual, only one would be mentioned; both would be a useless repetition.
[8] The things that belong to a state of faith are also signified by the command that a bastard should not come into the congregation of Jehovah to the tenth generation (Deut. 23:2); an Ammonite and a Moabite not even to the tenth generation (Deut. 23:3), and that an Edomite and an Egyptian might come into the congregation of Jehovah in the third generation (Deut. 23:8). So in the commandment of the Decalogue, in that Jehovah God would visit the iniquity of the fathers upon the sons, upon the third and fourth generation with respect to those who hate Him (Exod. 20:5).
[9] That “generations” denote the things of faith and charity, is because in the spiritual sense no other generations can be meant than those which are of regeneration, or of one who is regenerate; in like manner as the “births,” “childbearings,” and “conceptions” in the Word: that these terms denote the births, childbearings, and conceptions of faith and charity (n. 1145, 1255, 3860, 3868, 4668, 5160, 5598).

AC (Potts) n. 6240 6240. Shall be thine. That this signifies that they shall be in the rational, which is the internal, is evident from the fact that the internal celestial which is represented by Joseph, is in the rational (see n. 4286, 4963); and therefore by “being thine” is signified that they shall be in the rational, as before by “being mine” was signified that they should be in the natural, in which is the truth of the natural which is represented by Jacob (n. 6236). What the rational is shall be briefly told. The intellectual of the internal man is called “rational,” but the intellectual of the external man is called “natural;” thus the rational is internal, and the natural is external; and they are perfectly distinct from each other. But a truly rational man is no other than he who is called a celestial man, and who has perception of good, and from good perception of truth; whereas he who has not this perception, but only the knowledge that a thing is true because he is so instructed, and from this has conscience, is not truly a rational man, but is an interior natural man. Such are they who are of the Lord’s spiritual church. They differ from the celestial as the light of the moon differs from the light of the sun; and therefore the Lord appears to the spiritual as a moon, but to the celestial as a sun (see n. 1521, 1529-1531, 4060, 4696).
[2] Many in the world suppose that a rational man is one who can reason acutely about many things, and so join his reasonings together that his conclusions may appear like truth; but this is found in the very worst of men, who are able to reason skillfully and persuade that evils are goods, and that falsities are truths; and the reverse. But he who reflects can see that this is vicious phantasy, and not what is rational. The rational consists in inwardly seeing and perceiving that good is good, and from this that truth is truth; for the sight and perception of such men are from heaven. That they who are of the Lord’s spiritual church are interiorly natural, is because they only acknowledge as truth that which they have received from their parents and masters, and afterward have confirmed in themselves; and do not see inwardly, and perceive, whether it is true from any other source than that they have confirmed it in themselves. It is otherwise with the celestial; and it is from this that the latter are rational, but the former interiorly natural. The internal celestial which is represented by Joseph, is in the rational; whereas the spiritual good which is represented by Israel, is in the interior natural (n. 4286); for it is the spiritual who are represented by Israel, and the celestial who are represented by Joseph.

AC (Potts) n. 6241 6241. Upon the name of their brethren they shall be called in their inheritance. That this signifies that they would be of the quality of the truths and goods of the church, and together among them, is evident from the signification of a “name,” and of “being called by name,” as being the quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421); from the representation of Ephraim and Manasseh, who here are the “brethren,” as being the intellectual and the will of the church (n. 3969, 5354, 6222), thus truth and good (n. 6234); and from the signification of “in their inheritance,” as being together among them.

AC (Potts) n. 6242 6242. And I, in my coming from Paddan. That this signifies from a state of knowledges, is evident from the signification of “Paddan-aram,” as being the interior knowledges of truth and good (see n. 3664, 3680, 4107); thus “Paddan” is a state of knowledges.

AC (Potts) n. 6243 6243. Rachel died upon me in the land of Canaan. That this signifies the end of the former affection of interior truth, is evident from the signification of “dying,” as being to cease to be such (see n. 494), and as being the end of the former representation (n. 3253, 3259, 3276, 5975); and from the representation of Rachel, as being the affection of interior truth (see n. 3758, 3782, 3793, 3819).

AC (Potts) n. 6244 6244. In the way, when there was still a tract of land. That this signifies what is intermediate, may be seen without explication.

AC (Potts) n. 6245 6245. To come unto Ephrath. That this signifies the spiritual of the celestial in the former state, is evident from the signification of “Ephrath,” as being the spiritual of the celestial in the former state (see n. 4585, 4594).

AC (Potts) n. 6246 6246. And I buried her there in the way to Ephrath. That this signifies the rejection of that state, is evident from the signification of “burying,” as being rejection (n. 4564); and from the signification of “Ephrath,” as being the spiritual of the celestial in the former state (n. 6245).

AC (Potts) n. 6247 6247. The same is Bethlehem. That this signifies in its place a state of new affection of truth and good, is evident from the signification of “Bethlehem,” as being the spiritual of the celestial in a new state (see n. 4594), thus a state of new affection of truth and good; for the spiritual of the celestial is the truth of good, thus the affection of truth from good. It is necessary to say how the case is with the contents of this verse in the internal sense. The subject treated of is the rejection of a former affection of truth, and the reception of a new one. The former affection of truth exists while man is being regenerated, but the latter, which is the new one, when he has been regenerated. In the former state the man is affected with truth for the sake of the end that he may become intelligent, but in the latter state that he may become wise; or what is the same, in the former state he is affected with truth for the sake of doctrine, but in the latter for the sake of life; when for the sake of doctrine, then from truth he looks to good; but when for the sake of life, he from good looks to truth. Thus the latter state is the inverse of the former; and therefore the former state is rejected while the man is being regenerated; and the latter, which is a new state, is received. Moreover relatively to the latter new state, the former state is impure; for when a man is affected with truth for the sake of doctrine in order that he may become intelligent, he is also at the same time affected with reputation and glory. This affection cannot then but be present, and it is also permitted as being introductory, because the man is of such a nature. But when he is affected with truth for the sake of life, he then rejects glory and reputation as ends, and embraces the good of life, that is, charity toward the neighbor.

AC (Potts) n. 6248 6248. Verses 8, 9. And Israel saw the sons of Joseph, and said, Whose are these? And Joseph said unto his father, These are my sons, whom God hath given me here. And he said, Take them I pray unto me, and I will bless them. “And Israel saw the sons of Joseph,” signifies a perception about the intellectual and the will of the church; “and said, Whose are these?” signifies and about their origin; “and Joseph said unto his father,” signifies an answer from within; “These are my sons, whom God hath given me here,” signifies that they were from the internal in the natural; “and he said, Take them I pray unto me,” signifies that they should accede to spiritual good; “and I will bless them,” signifies a prediction about good and truth.

AC (Potts) n. 6249 6249. And Israel saw the sons of Joseph. That this signifies a perception about the intellectual and the will of the church, is evident from the signification of “seeing,” as being perception (see n. 2150, 3764, 4403-4421, 4567, 4723, 5400); and from the representation of Ephraim and Manasseh, as being the intellectual and the will of the church, born from the internal, which is “Joseph” (n. 5354, 6222).

AC (Potts) n. 6250 6250. And said, Whose are these? That this signifies, and about their origin, namely, a perception, is evident from the signification of “saying,” as being perception (see n. 6220); and from the signification of “Whose are these?” as being about their origin; for in the internal sense an interrogation denotes knowledge from perception (n. 2693, 6132).

AC (Potts) n. 6251 6251. And Joseph said unto his father. That this signifies an answer from within, may be seen without explication, for by “Joseph” is meant the internal (n. 6177); for when a man perceives, he then on making inquiry with himself about anything, also answers himself from within. I have also observed that when spirits have made inquiry with me, they received an answer by merely looking into my thought.

AC (Potts) n. 6252 6252. These are my sons, whom God hath given me here. That this signifies that they were from the internal in the natural, is evident from the representation of Joseph, whose sons they were, as being the internal (see n. 6177, 6224); and from the signification of the “land of Egypt,” meant by “here,” as being the natural mind (n. 5276, 5278, 5280, 5288, 5301), thus the natural.

AC (Potts) n. 6253 6253. And he said, Take them I pray unto me. That this signifies that they should accede to spiritual good, is evident from the signification of “taking them to him,” as being that they should accede; and from the representation of Israel to whom they should accede, as being spiritual good (n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833).

AC (Potts) n. 6254 6254. And I will bless them. That this signifies a prediction about good and truth, is evident from the signification of “blessing,” as being prediction (see above, n. 6230), here about good and truth, which are represented by Manasseh and Ephraim. As “to bless” is a very general expression, it signifies various things; that it signifies also a prediction, both about the good things that will happen, and about the evil, is plain in the following chapter, where Israel foretold to his sons what should befall them; to some, evil things, as to Reuben, Simeon, and Levi; and to some, good things, as to Judah and Joseph. This prediction is called a “blessing” in verse 28 of this chapter: “This is what their father spake of them, and blessed them, everyone according to his blessing he blessed them.” That “blessing” denotes prediction, is evident from the words in the first verse of the chapter: “Jacob called his sons, and said, Be ye gathered together, and I will tell you what shall happen to you in the extremity of the days.”

AC (Potts) n. 6255 6255. Verses 10-14. And the eyes of Israel were heavy with old age; he could not see. And he brought them near unto him; and he kissed them and embraced them. And Israel said unto Joseph, I had not thought to see thy faces, and lo God hath made me see thy seed also. And Joseph brought them away from his thighs; and he bowed himself with his face to the earth. And Joseph took them both, Ephraim in his right hand on Israel’s left hand, and Manasseh in his left hand on Israel’s right hand, and brought them near unto him. And Israel put forth his right hand, and put it upon Ephraim’s head, and he was the younger; and his left hand upon Manasseh’s head; he put forth his hands crosswise; for Manasseh was the firstborn.
“And the eyes of Israel were heavy,” signifies his obscure perception; “with old age,” signifies because at the end of the representation; “he could not see,” signifies no advertence; “and he brought them near unto him,” signifies presence; “and he kissed them,” signifies conjunction from the affection of truth; “and embraced them,” signifies conjunction from the affection of good; “and Israel said unto Joseph,” signifies elevation to the internal; “I had not thought to see thy faces,” signifies that he had had no hope of the influx of his love; “and lo God hath made me see thy seed also,” signifies that not only was the influx of love perceived, but also the good and truth thence derived; “and Joseph brought them away from his thighs,” signifies the good of the will and the truth of the intellectual in the natural from the affection of love on the part of spiritual good; “and he bowed himself with his face to the earth,” signifies their humiliation; “and Joseph took them both, Ephraim in his right hand on Israel’s left hand,” signifies the truth of the intellectual as in the second place; “and Manasseh in his left hand on Israel’s right hand,” signifies the good of the will in the first place; “and brought them near unto him,” signifies adjunction; “and Israel put forth his right hand, and put it upon Ephraim’s head,” signifies that he accounted truth as being in the first place; “and he was the younger,” signifies although it is in the second; “and his left hand upon Manasseh’s head,” signifies that he accounted good as being in the second place; “he put forth his hands crosswise,” signifies thus not according to order; “for Manasseh was the firstborn,” signifies since indeed good is in the prior place.

AC (Potts) n. 6256 6256. And the eyes of Israel were heavy. That this signifies his obscure perception, is evident from the signification of “eyes,” as being the intellectual sight (see n. 2701, 4403-4421, 4083, 4086, 4339), as also “seeing” (n. 6249); from the representation of Israel, as being spiritual good in the natural (as above, n. 6253); and from the signification of “being heavy,” when said of the eyes, as being what is obscure, thus obscure perception. That Israel was in obscure perception when he blessed the sons of Joseph, is because he was at the end of the representation; but in general, because that spiritual good which is represented by Israel is in obscure perception; for it is from the natural, where natural light rules, but not heavenly light, in which is the spiritual and celestial good which is from the rational. Such is the external man, which is also called natural. When spiritual good from the natural is mentioned, they are meant who are in this good, namely, they who are of the Lord’s spiritual church, and therefore also this church is represented by Israel (see n. 4286). That the spiritual, who are they of that church, are relatively in obscurity, may be seen above (n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3246, 3833, 4402); and being in obscurity, they also put the truth that is of faith in the first place, as here did Israel, in that he set Ephraim before Manasseh.
[2] The reason why the spiritual so believe is that they are introduced to good by means of truth (n. 2954), and when they are being introduced, they do not perceive good, because it flows into the affection of truth from within, thus not into perception until they have been regenerated. Hence also it is that they call the goods of charity the fruits of faith; and yet those are but little solicitous about fruits who assert that faith alone saves without good works, even in death’s last hour, no matter how the man had previously lived. It is evident that this is an obscure perception with respect to good and truth. Nevertheless the case is as follows: those who from principles derived from doctrine set faith before charity, and yet live a life of charity, are they who are of the Lord’s spiritual church, and are saved; for in their life they set the good of charity first, but in doctrine the truth of faith.

AC (Potts) n. 6257 6257. With old age. That this signifies because at the end of the representation, is evident from the signification of “old age,” as being newness of representation (see n. 3254), thus the end of the former one.

AC (Potts) n. 6258 6258. He could not see. That this signifies no advertence, is evident from the signification of “seeing,” as being perception (see n. 6249), thus also advertence.

AC (Potts) n. 6259 6259. And he brought them near unto him. That this signifies presence, is evident from the signification of “bringing,” as being to make present.

AC (Potts) n. 6260 6260. And he kissed them. That this signifies conjunction from the affection of truth, is evident from the signification of “kissing,” as being conjunction from affection (see n. 3573, 3574, 4215, 4353, 5929). That it is from the affection of truth, is because it follows that “he embraced them,” by which is signified conjunction from the affection of good, for “embracing” denotes a more interior and therefore a closer affection than “kissing,” as is the affection of good compared with the affection of truth.

AC (Potts) n. 6261 6261. And embraced them. That this signifies conjunction from the affection of good, is evident from the signification of “embracing,” as being the conjunction of love (n. 4351), thus conjunction from the affection of good (as just above, n. 6260). That “embracing” denotes this affection is very evident from the testifying of love by an embrace, which is an act that flows from this; for every spiritual affection has a gesture in man’s body that corresponds to it, and this gesture is representative of the affection. That this is also true of kissing (spoken of just above) is known.

AC (Potts) n. 6262 6262. And Israel said unto Joseph. That this signifies elevation to the internal, is evident from the signification of “saying,” as being perception, and also influx (of which above). That it denotes elevation is because the subject treated of in this verse is the influx of love, and thus of good and truth from the internal, which influx is elevation to the internal; for the external cannot be in love toward the internal, except by means of influx and elevation from the internal. For the very love which is felt in the external is of the internal, and because in order to the producing of any effect every acting must have its reacting or reciprocal, and the acting is the cause, and the reacting is the thing caused, therefore reaction is also of action, as the thing caused is of the cause; for all the force in the thing caused is from the cause. This is the case with reaction in every single thing in universal nature.

AC (Potts) n. 6263 6263. I had not thought to see thy faces. That this signifies that he had no hope of the influx of his love, is evident from the signification of “faces,” as being the interiors (see n. 358, 2434, 3527, 3573, 4066, 4796, 4798, 5695), thus the affections, for these shine forth chiefly from the face (n. 4796, 5102), hence the “face of God” denotes the Divine love, consequently mercy (n. 5585); and from the signification of “I had not thought,” as being that he had had no hope. That it is the influx of love which is signified by “seeing the face,” is also plain from what precedes and what follows.

AC (Potts) n. 6264 6264. And lo God hath made me see thy seed also. That this signifies that not only was the influx of love perceived, but also good and truth thence derived, is evident from the representation of Manasseh and Ephraim, who here are the “seed,” as being the good of the will and the truth of the intellectual (see n. 5354, 6222); and also from the signification of “seed,” as also being good and truth (n. 1610, 2848, 3310, 3373, 3671); and because it is said, “I had not thought to see thy faces, and lo God hath made me see thy seed also,” it is signified that not only was the influx of love perceived, but also the good and truth thence derived; for by “seeing the faces” is signified the influx of love (n. 6263).

AC (Potts) n. 6265 6265. And Joseph brought them away from his thighs. That this signifies the good of the will and the truth of the intellectual from the affection of love on the part of spiritual good, is evident from the representation of Joseph, as being the internal celestial (see n. 5869, 5877); from the representation of Manasseh and Ephraim, whom Joseph brought away, as being the good of the will and the truth of the intellectual (n. 5354, 6222); and from the signification of “thighs,” as being the affection of love (n. 3021, 4277, 4280, 4575, 5050-5062). That it was “on the part of spiritual good” is because they were brought away from Israel, who is spiritual good (see n. 6253). By these things is signified that the internal celestial removed the good of the will and the truth of the intellectual from spiritual good, that is, from the affection of love thereof, because Israel, by whom is represented spiritual good, had caused this good and truth to approach to himself; besides their being brought to him by Joseph, by whom is represented the internal celestial; for which reason they were brought away, and were afterward brought again by Joseph, as follows. The reason is, that there is in this way an influx of love from the internal celestial through spiritual good into them. For this is according to order, and hence this external ritual had to be rigidly observed when they were to be blessed; for they were then being presented before the Lord, from whom is the prediction here signified by the “blessing” (see n. 6254). Hence then it is that Joseph brought his sons from the thighs of his father, and himself afterward brought them thither.

AC (Potts) n. 6266 6266. And he bowed himself with his face to the earth. That this signifies their humiliation, is evident from the signification of “bowing himself with his face to the earth,” as being interior humiliation (see n. 5682); for such bowing is a bodily act that corresponds to humiliation of mind; hence they who adore God from the heart, thus bow themselves. It is said “he bowed himself,” because Joseph was in their stead, not then before Israel, but before the Lord, from whom was the blessing by Israel. That this was done by Joseph in their stead, is because such is the case in things spiritual; the good of the will and the truth of the intellectual in the natural cannot from themselves humble themselves before the Lord, but only from the internal by means of influx; for without influx through the internal into the natural, there is nothing of will and understanding therein, and not even anything of life; for the internal is the intermediate through which is life from the Lord therein.

AC (Potts) n. 6267 6267. And Joseph took them both, Ephraim in his right hand on Israel’s left hand. That this signifies the truth of the intellectual as in the second place; and that Manasseh in his left hand on Israel’s right hand signifies the good of the will in the first place, is evident from the representation of Ephraim, as being the truth of the intellectual, and from the representation of Manasseh, as being the good of the will (n. 5354, 6222); and from the signification of the “right hand,” as being to be in the first place; and of the “left hand,” as being to be in the second place; as is manifest from all the usage in life. How the case herein is will be shown in what follows.

AC (Potts) n. 6268 6268. And brought them near unto him. That this signifies adjunction, is evident without explication.

AC (Potts) n. 6269 6269. And Israel put forth his right hand, and put it upon Ephraim’s head. That this signifies that he accounted truth as being in the first place, is evident from the signification of “putting forth his right hand,” as being to account in the first place (that the “right hand” denotes in the first place, is manifest); and from the representation of Ephraim, as being the intellectual, thus also the truth of faith, for this dwells in man’s intellectual part when there is sight there from the light of heaven, thus spiritual sight (see n. 6222). It is set forth in this verse, and also in verses 17-19, that Israel put his right hand on Ephraim’s head, and his left hand on Manasseh’s head; and by this is signified that he accounted the truth of faith as being in the first place, and the good of charity in the second. The reason was that until he has been regenerated, the spiritual man, who is represented by Israel (n. 4286, 6256), supposes no otherwise; for he has a sensible apprehension of what the truth of faith is, but not what the good of charity is; because the latter flows in by an interior way, but the former, by an exterior way, just as does memory-knowledge.
[2] But they who are not being regenerated say absolutely that faith is in the first place, that is to say, that it is the essential of the church, because in this way they can live as they desire, and still say that they have hope of salvation. Hence also at this day charity has so disappeared that the nature of it is known to scarcely anyone, and consequently so has faith, for the one is not possible without the other. If charity were in the first place, and faith in the second, the aspect of the church would be different; for then no others would be called Christians than those who live a life according to the truth of faith, that is, a life of charity; and they would then also know what charity is. Then too they would not make a number of churches by making a distinction among them according to opinions about the truths of faith; but they would say that there is one church, in which are all who are in the good of life, not only those within the region where the churches are, but also those who are outside of it. In this manner the church would be an illustration about such things as belong to the Lord’s kingdom; for charity enlightens, and never faith without charity; and the errors that are brought in by means of faith separated would be clearly seen.
[3] Hence it is evident how different an aspect the church would have if the good of charity were in the first place, that is, were the essential, and the truth of faith in the second, that is, its formal. The aspect of the church would then be like that of the Ancient Church, which made the church consist in charity, and had no other doctrinals of the church than those of charity: from this they had wisdom from the Lord. The quality of that church is described in these words in Moses:
Jehovah led him about, He instructed him, He guarded him as the pupil of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, He took him, He bare him upon His wings; Jehovah alone did lead him, neither was there any strange god with him. He made him ride on the high places of the earth, and fed him with the increase of the fields; 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. 32:10-14).
Wherefore they who were of that church are in heaven, and in all happiness and glory there.

AC (Potts) n. 6270 6270. And he was the younger. That this signifies although it is in the second place, is evident from the signification of the “younger,” as being to be in the second place.

AC (Potts) n. 6271 6271. And his left hand upon Manasseh’s head. That this signifies that he accounted good as being in the second place, is evident from the signification of “putting his left hand,” as being to account in the second place; and from the representation of Manasseh, as being the will, thus also the good of charity. How the case herein is may be seen above (n. 6269).

AC (Potts) n. 6272 6272. He put forth his hands crosswise. That this signifies, thus not according to order, is evident from the signification of “putting forth the hands crosswise,” as being not according to order; for thereby he makes the younger the firstborn, and the reverse; consequently the truth of faith prior and higher; and the good of charity posterior and lower; for “birthright” denotes priority and superiority (see n. 3325). It is evident how much evil this introduces into the church; for thereby its people get into such obscurity that they do not know what good is, thus neither what truth is; for good is like flame, and truth like the light from it: if you take away the flame, the light also perishes; and if any light appears, it is like a deceptive light that is not from flame. Hence it is that churches are at variance with one another, and dispute about truth, and one congregation asserts a thing to be true, which another asserts to be false. And what is still worse, when once they have set faith in the prior place in the assemblage of the church, they next begin to separate faith from charity, and to make the latter of comparatively no account, and thus to care nothing for the life, a thing to which man naturally inclines. Hence the church perishes, for it is the life which makes the church with man, but not doctrine without life; thus not confidence, which is eminent faith; for genuine confidence is possible with those only who are in charity, from which is the life of confidence. (Moreover, that the good of charity is actually the firstborn, that is, in the prior place, and that the truth of faith appears to be so, may be seen above, n. 3324, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247, 4337, 4925, 4926, 4928, 4930, 4977.)

AC (Potts) n. 6273 6273. For Manasseh was the firstborn. That this signifies since indeed good is in the prior place, is evident from the representation of Manasseh, as being the good that is of the will (of which above); and from the signification of “birthright,” as being priority and superiority (see n. 3325), thus the “firstborn” is one who is in the prior place. Who cannot see from natural light alone, provided it is enlightened a little, that good is in the prior place, as is also man’s will; and that truth is in the posterior place, as is also man’s thinking? And also that man’s will causes him to think one way and not another, consequently that the good with a man causes this or that to be true; thus that truth is in the second place, and good in the first? Think and reflect whether the truth that is of faith can take root except in good, and whether faith is faith unless it is therein rooted. Hence you may conclude what is primary or essential to the church, that is, to the man in whom the church is.

AC (Potts) n. 6274 6274. Verses 15,16. And he blessed Joseph, and said, The God before whom my fathers walked, Abraham and Isaac, the God who feedeth me since I am, unto this day, the Angel who redeemeth me from all evil, bless the boys; and let my name be called in them, and the name of my fathers Abraham and Isaac; and let them grow unto a multitude in the midst of the earth. “And he blessed Joseph,” signifies a prediction with respect to the truth of the intellectual and the good of the will having life from the internal; “and said, The God before whom my fathers walked, Abraham and Isaac,” signifies the Divine from which internal good and internal truth had life; “the God who feedeth me,” signifies this Divine vivifying the good of spiritual truth from the natural; “since I am, unto this day,” signifies continually; “the Angel who redeemeth me from all evil,” signifies the Lord’s Divine Human, by which is effected deliverance from hell; “bless the boys,” signifies give them to have truth and good; “and let my name be called in them,” signifies that in them should be the quality of the good of spiritual truth from the natural; “and the name of my fathers Abraham and Isaac,” signifies and the quality of internal good and truth; “and let them grow unto a multitude in the midst of the earth,” signifies extension from the inmost.

AC (Potts) n. 6275 6275. And he blessed Joseph. That this signifies a prediction with respect to the truth of the intellectual and the good of the will having life from the internal, is evident from the signification of “blessing,” as being prediction (see n. 6230, 6254); and from the representation of Ephraim and Manasseh, who here are “Joseph,” as being the truth of the intellectual and the good of the will in the natural, born from the internal (n. 6234, 6249). That by “Joseph” are meant his sons, is evident from the blessing itself, in which it is said, “The Angel who redeemeth me from all evil, bless the boys, and let my name be called in them;” and the reason is that this good and truth in the natural, represented by Manasseh and Ephraim, are the very internal there. The internal and the external are indeed distinct from each other; but in the natural, where they are together, the internal is as in its own adapted form, which form does nothing from itself, but only from the internal within it; thus it is merely acted upon. The case herein is like the efficient in the effect: the efficient and the effect are distinct from each other, yet the efficient is in the effect as in its own adapted form, and through it acts as cause in the sphere where the effect is produced. In man the like is the case with the good and truth in the natural, born from the internal; for the internal clothes itself with such things as belong to the natural, in order that it may be there and lead a life there; but the things with which it clothes itself are nothing but coverings, which of themselves do nothing at all.

AC (Potts) n. 6276 6276. And said, The God before whom my fathers walked, Abraham and Isaac. That this signifies the Divine from which internal good and internal truth had life, is evident from the signification of “God,” as being the Divine; from the signification of “walking,” as being to live, or to have life (see n. 519, 1794); from the representation of Abraham, as being in the supreme sense the Lord’s Divine Itself; and from the representation of Isaac, as being His Divine rational, thus the internal human-for Jacob is the Lord’s Divine natural, or His external human (see n. 2011, 3245, 3305, 3439, 4615). But in the representative sense “Abraham” is internal good, and “Isaac” internal truth (n. 3703, 6098, 6185). That these things in the representative sense are signified by “Abraham and Isaac,” is because that good and truth which are in the Lord’s kingdom proceed from His Divine and Divine Human; and make the Lord Himself to be there; thus He Himself is His kingdom.

AC (Potts) n. 6277 6277. The God who feedeth me. That this signifies this Divine vivifying the good of spiritual truth from the natural, is evident from the signification of “feeding,” as being to vivify. That “to feed” is to instruct, (see n. 6044) is because a “pasture” is that which sustains the spiritual life of man (n. 6078); but “feeding” and a “pasture” are there said of a flock, whereas “feeding” is here said of Jacob-that he was sustained with food and the necessaries of life; by which in the internal sense the like is signified; for that which sustains and vivifies the life of the body, in the internal sense signifies that which sustains the spiritual life and vivifies it. That Israel represents spiritual good from the natural, has been shown above (n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); and because this good which Israel represents is the good of truth, therefore the good of spiritual truth is here signified; for in the genuine sense “Israel” is the spiritual church, and the good of this church is the good of truth; because those who belong to this church are instructed about good by means of truth, and when they do according to the truth in which they are instructed, then this truth is called good. This is the good which is called the good of truth, and is represented by Israel.

AC (Potts) n. 6278 6278. Since I am, unto this day. That this signifies continually, is evident from the signification of “today” and “to this day,” as being what is perpetual and eternal (see n. 2838, 4304, 6165); here therefore “since I am, unto this day” signifies continually, namely, vivifying, which is “feeding” (n. 6277).

AC (Potts) n. 6279 6279. The Angel who redeemeth me from all evil. That this signifies the Lord’s Divine Human by which is effected deliverance from hell, is evident from the signification of “angel,” as being the Lord’s Divine Human (of which below); from the signification of “redeeming,” as being to deliver (of which also below); and from the signification of “evil,” as being hell. The reason why “evil” denotes hell is that hell itself is nothing but evil; for whether you say that all in hell are evil, or that hell is evil, it is the same. In the spiritual sense, when “evil” is mentioned, hell is meant, for they who are in the spiritual sense, as are the angels in heaven, think and speak abstractedly from persons, because universally, and therefore to them evil is hell. It is the same with “sin,” when thereby is meant the ruling evil, as in Genesis:
Jehovah said unto Cain, If thou doest not well, sin coucheth at the door; and unto thee is his desire, and thou shall rule over him (Gen. 4:6, 7);
where “sin” denotes hell, which is at hand when a man does evil. The very evil with man is nothing else than hell, for it inflows therefrom, and the man is then a hell in the least form, as also is everyone there. So on the other hand, the very good in man is nothing else than heaven in him; for good flows in through heaven from the Lord; and the man who is in good, is heaven in the smallest image, as also is everyone in heaven.

AC (Potts) n. 6280 6280. That the “redeeming Angel” is the Lord as to the Divine Human, is evident from the fact that by assuming the Human and making it Divine the Lord redeemed man, that is, delivered him from hell; whence the Lord as to His Divine Human is called the “Redeemer.” That the Divine Human is called the “Angel” is because the word “angel” means “sent,” and the Lord as to the Divine Human is said to be “sent,” as is plain from many passages in the Word of the Evangelists. Moreover before the Lord’s coming into the world the Divine Human was Jehovah Himself flowing in through heaven when He spoke the Word; for Jehovah was above the heavens, but that which passed from Him through the heavens was at that time the Divine Human; for by the influx of Jehovah into heaven, He set forth a man, and the very Divine thence derived was a Divine man. This then is the Divine Human from eternity, and is what is called “Sent,” by which is meant proceeding, and this is the same as “Angel.”
[2] But as Jehovah by this Divine Human of His, could not flow in any longer with men, because they had so far removed themselves from this Divine, He therefore took on the Human and made it Divine, and thus by influx from this into heaven He could reach even those of the human race who would receive the good of charity and the truth of faith from the Divine Human, which was thus made visible, and could thus deliver them from hell, which could not possibly have been effected in any other way. This deliverance is that which is called “redemption,” and the Divine Human Itself, which delivered or redeemed, is what is called the “redeeming Angel.”
[3] But be it known that in respect to the Divine Human, as well as in respect to the Divine Itself, the Lord is above heaven; for He is the Sun which illumines heaven; thus that heaven is far beneath Him. The Divine Human which is in heaven is the Divine truth which proceeds from Him, which is the light from Him as a sun. In respect to His essence the Lord is not Divine truth, for this is from Him as light from the sun, but He is Divine good itself, one with Jehovah.
[4] The Lord’s Divine Human is called “Angel” in other places also in the Word, as when He appeared to Moses in the bush, of which it is written in Exodus:
When Moses came to the mountain of God, unto Horeb, the Angel of Jehovah appeared to him in a flame of fire out of the midst of a bush. Jehovah saw that Moses turned aside to see, therefore God called unto him out of the midst of the bush. And he said further, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob (Exod. 3:1, 2, 4, 6);
it is the Lord’s Divine Human which is here called the “Angel of Jehovah,” and it is plainly said that it was Jehovah Himself. That Jehovah was there in the Divine Human may be seen from the fact that the Divine Itself could not appear except through the Divine Human; according to the Lord’s words in John: “No one hath ever seen God, the only begotten Son, who is in the bosom of the Father, He hath set Him forth” (John 1:18); and in another place: “Ye have neither ever heard the voice of the Father, nor seen His shape” (John 5:37).
[5] Moreover the Lord as to the Divine Human is called the “Angel” where it treats of leading the people into the land of Canaan, of which we read in Exodus:
Behold I send an Angel before thee, to keep thee in the way, and to bring thee unto the place which I have prepared. Beware thou of His faces, for He will not bear your transgression, because My name is in the midst of Him (Exod. 23:20, 21, 23);
that the “Angel” in this passage is the Divine Human, is evident from the fact that it is said, “because My name is in the midst of Him,” that is, Jehovah Himself is. By “My name” is signified the quality of Jehovah which is in the Divine Human (that the Lord as to the Divine Human is the “name of Jehovah,” may be seen above, n. 2628; and that the “name of God” is His quality, as also everything in one complex by means of which God is worshiped, n. 2724, 3006).
[6] In Isaiah:
In all their distress He had distress, and the Angel of His faces will deliver them; in His love and in His indulgence He redeemed them, and He took them, and carried them all the days of eternity (Isa. 63:9);
that the “Angel of the faces of Jehovah” is the Lord as to the Divine Human, is manifest, for it is said that “He redeemed them.”
[7] In Malachi:
Behold the Lord whom ye seek shall suddenly come unto His temple, even the Angel of the covenant whom ye desire; Behold He cometh, saith Jehovah Zebaoth. But who shall endure the day of His coming, and who shall stand when He appeareth? Then shall the meat-offering of Judah and Jerusalem be sweet to Jehovah, as in the days of eternity, and as in former years (Mal. 3:1, 2, 4);
that the “Angel of the covenant” is the Lord as to the Divine Human is very evident, for the subject treated of is His coming; the “offering of Judah and Jerusalem being then sweet to Jehovah” signifies that worship from love and faith in Him will then be sweet. That by “Judah” here is not meant Judah, nor by “Jerusalem” Jerusalem, is clearly evident; for neither then nor afterward was the offering of Judah and Jerusalem sweet. That the “days of eternity” are the states of the Most Ancient Church, which was celestial; and that the “former years” are the states of the Ancient Church, which was spiritual, may be seen above (n. 6239). Moreover by an “angel” in the Word, in the internal sense, is not signified an angel, but something Divine in the Lord (n. 1925, 2319, 2821, 3039, 4085).

AC (Potts) n. 6281 6281. As regards “redeeming,” in the proper sense this signifies to restore and appropriate to Himself that which had been His; and it is predicated of slavery, of death, and of evil; when of slavery, they are meant who have been enslaved, in the spiritual sense enslaved by hell; when of death, they are meant who are in condemnation; and when of evil, as here, they are meant who are in hell, for the evil from which the angel redeems is hell (see n. 6279). As the Lord delivered man from these evils by making the Human in Himself Divine, therefore His Divine Human is called in the Word the “Redeemer,” as in Isaiah:
I aid thee, saith Jehovah, and thy Redeemer, the Holy One of Israel (Isa. 41:14).
Again:
Thus hath said Jehovah, the Redeemer of Israel, his Holy One (Isa. 49:7, 26).
Again:
Jehovah Zebaoth is His name; and thy Redeemer the Holy One of Israel; the God of the whole earth shall He be called (Isa. 54:5).
In these passages, the Divine Itself, which is called “Jehovah,” is distinguished from the Divine Human, which is called the “Redeemer the Holy One of Israel.”
[2] But that it is Jehovah Himself in the Divine Human, is evident from the following passages. In Isaiah:
Thus hath said Jehovah, the King of Israel, and his Redeemer, Jehovah Zebaoth, I am the first, and I am the last, and besides Me there is no God (Isa. 44:6).
Thus hath said Jehovah thy Redeemer, I am Jehovah thy God, that teacheth thee (Isa. 48:17).
Again:
Thou art our Father, for Abraham knoweth us not, and Israel doth not acknowledge us; Thou Jehovah art our Father, our Redeemer; from everlasting is Thy name (Isa. 63:16).
In David:
Jehovah who redeemed thy life from the pit (Ps. 103:4).
[3] From these passages also it is plain that by “Jehovah” in the Word no other is meant than the Lord (see n. 1343, 1736, 2921, 3035, 5663); and that “Jehovah the Redeemer” is His Divine Human. Therefore also those who have been redeemed are called the “redeemed of Jehovah” in Isaiah:
Say ye to the daughter of Zion, Behold thy salvation cometh; Behold His reward is with Him, and the price of His work before Him. They shall call them, The people of holiness, the redeemed of Jehovah (Isa. 62:11, 12);
that it is the Lord from whom they are called the “redeemed of Jehovah,” is very clear; for it is said of His coming: “Behold thy salvation cometh; behold His reward is with Him.” See besides Isa. 43:1; 52:2, 3; 63:4, 9; Hos. 13:14; Exod. 6:6; 15:13; Job 19:25, where it is evident that “redemption” is predicated of slavery, of death, and of evil.

AC (Potts) n. 6282 6282. Bless the boys. That this signifies give them to have truth and good, is evident from the signification of “blessing,” as being to endow with truth and good; for in the spiritual sense “blessing” involves nothing else (see n. 1420, 1422, 4981); and from the representation of Ephraim and Manasseh, who here are the “boys,” as being the intellectual and the will of the church, to which truth and good should be given: to the intellectual, truth; and to the will, good.

AC (Potts) n. 6283 6283. And let my name be called in them. That this signifies that in them should be the quality of the good of spiritual truth from the natural, is evident from the signification of the “name being called in” anyone, as being his quality in him (see n. 1754, 1896, 2009, 3421); and from the representation of Israel, as being the good of spiritual truth from the natural (of which above, n. 6277); and because the quality of Israel was in them, therefore they also were received among the rest of the sons of Jacob, and were made tribes, one of Manasseh and the other of Ephraim, and with them the twelve tribes were made up, when the tribe of Levi, being made the priesthood, was not numbered among the tribes that obtained inheritance by lot (see Joshua and also Ezekiel 48).

AC (Potts) n. 6284 6284. And the name of my fathers, Abraham and Isaac. That this signifies, and the quality of internal good and truth, is evident from the signification of “name,” as being the quality (see n. 6283); and from the representation of Abraham and Isaac, as being internal good and truth (of which above, n. 6276). Internal good and truth must be in external good and truth, in order for these to be good and truth. For, as was said above (n. 6275), the external is merely a formed something, of such a nature that the internal can be in it, and lead a life there according to the influx into itself from the Lord; neither also is the internal anything else relatively to the highest, which is the Lord, whence is all life; and the things beneath are merely forms recipient of life through the degrees in their order, down to the last, which is the body.

AC (Potts) n. 6285 6285. And let them grow unto a multitude in the midst of the earth. That this signifies extension from the inmost, is evident from the signification of the “midst,” as being the inmost (see n. 2940, 2973, 6068, 6084, 6103). Hence “growing unto a multitude” is extension; for the truths that are signified by a “multitude” extend themselves round about from the inmost, as from a center; and the greater the extension thence is, and the better this is in accordance with heavenly order, so much the more perfect is the state; this is the state which is signified by this part of the blessing: “and let them grow unto a multitude in the midst of the earth.”

AC (Potts) n. 6286 6286. Verses 17-20. And Joseph saw that his father put his right hand, upon the head of Ephraim, and it was evil in his eyes; and he laid hold of the hand of his father to remove it from upon Ephraim’s head upon Manasseh’s head. And Joseph said unto his father, Not so, my father; for this is the firstborn; put thy right hand upon his head. And his father refused, and said, I know, my son, I know; he also shall be for a people, and he also shall become great; and nevertheless his younger brother shall be greater than he, and his seed shall be the fullness of the nations. And he blessed them in this day, saying, In thee shall Israel bless, saying, God set thee as Ephraim and as Manasseh; and he set Ephraim before Manasseh.
“And Joseph saw that his father put his right hand upon the head of Ephraim,” signifies a perception that he accounted truth as being in the first place; “and it was evil in his eyes,” signifies displeasure; “and he laid hold of the hand of his father,” signifies influx into the power of his obscure perception; “to remove it from upon Ephraim’s head upon Manasseh’s head,” signifies to turn him away from error; “and Joseph said unto his father, Not so, my father, for this is the firstborn” signifies perceptible influx with respect to good that it has priority; “put thy right hand upon his head,” signifies that thus it should be in the first place; “and his father refused,” signifies no consent; “and said, I know, my son, I know,” signifies that so it is, but that it appears otherwise; “he also shall be for a people, and he also shall become great,” signifies that truth from good also shall be increased, thus the celestial man; “and nevertheless his younger brother shall be greater than he,” signifies that good from truth shall receive more increase, thus the spiritual man; “and his seed shall be the fullness of the nations,” signifies that the truth of faith shall reign; “and he blessed them in this day,” signifies foresight and providence eternally; “saying, In thee shall Israel bless, saying, God set thee as Ephraim and as Manasseh,” signifies that his own spiritual may be in the truth of the intellectual and in the good of the will; “and he set Ephraim before Manasseh,” signifies that he accounted truth as being in the first place, because he was spiritual.

AC (Potts) n. 6287 6287. And Joseph saw that his father put his right hand upon the head of Ephraim. That this signifies a perception that he accounted truth as being in the first place, is evident from the signification of “saying,” as being to understand and perceive (see n. 2150, 2807, 3764, 4567, 4723, 5400); from the representation of Joseph, as being the internal celestial (n. 5869, 5877, 6224); from the representation of Israel, who here is the “father,” as being spiritual good from the natural; from the signification of “putting the right hand on the head,” as being to account in the first place (n. 6269); and from the representation of Ephraim, as being the truth of the intellectual in the natural (n. 6234, 6238, 6267). From this it is plain that by “Joseph saw that his father put his right hand on the head of Ephraim,” is signified a perception of the internal celestial that spiritual good from the natural accounted truth as being in the first place. (See what was said and shown above, n. 6256, 6269, 6272, 6273.)

AC (Potts) n. 6288 6288. And it was evil in his eyes. That this signifies displeasure, is evident without explication. The reason why it displeased Joseph was that by him is represented the internal celestial, which is above the spiritual good that is represented by Israel. What is higher can perceive how the case is with what is done in what is lower, thus also whether it is truth that is being thought there, or not. For as what is higher sees from the light of heaven, it sees the things that are below; thus the internal celestial which is “Joseph,” saw that the spiritual good from the natural which is “Israel,” was in error, and therefore it displeased him.

AC (Potts) n. 6289 6289. And he laid hold of the hand of his father. That this signifies influx into the power of his obscure perception, is evident from the signification of “laying hold of the hand,” as being influx into the power of perception; for when the internal desires by means of influx to compel the external to think and will something, it as it were takes hold of it, here of the power of perception that is signified by the “hand.” (That the “hand” is power may be seen above, n. 878, 3387, 4931-4937.) That the perception is called obscure, is because relatively to the celestial, who are represented by Joseph, the spiritual, who are represented by Israel, are in obscurity. (That the spiritual are relatively in obscurity, may be seen above, n. 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3833, 4402.) That the spiritual are in obscurity, is very evident from the fact that before they have been regenerated they are altogether in thick darkness with respect to truth and good, and that while they are being regenerated, it is such truth as is in the doctrine of their church that they acknowledge, and in which truth they have faith, whether it is true or not. Nevertheless it is this truth that becomes good with them when it becomes of the will and thence of the life, and then it is that good which is called the good of truth, and also the good of faith, and likewise spiritual good, or the good of the spiritual church. The quality of the good that is from such an origin may be known to everyone who considers the matter. Nevertheless the good from such truth, even with the Gentiles, is accepted by the Lord, provided it has for a principle or starting point charity toward the neighbor, and that in this charity there is innocence.

AC (Potts) n. 6290 6290. To remove it from upon Ephraim’s head upon Manasseh’s head. That this signifies to turn him away from error, is evident from the signification of “removing,” as being to turn away; and from the signification of “from upon Ephraim’s head upon Manasseh’s head,” as being from error; for it was an error for him to account truth as being in the first place and good in the second, as has been shown above.

AC (Potts) n. 6291 6291. And Joseph said unto his father, Not so, my father; for this is the firstborn. That this signifies perceptible influx with respect to good, that it has the priority, is evident from the signification of “saying,” when predicated of the internal celestial, which here is “Joseph,” as being influx (see n. 6152); here perceptible influx, because he not only took hold of his hand, but also said, “Not so, my father, for this is the firstborn.”

AC (Potts) n. 6292 6292. Put thy right hand upon his head. That this signifies that thus it should be in the first place, is evident from the signification of “putting the right hand on the head,” as being to account in the first place (see n. 6269, 6287). That when he was blessing, Israel placed his hand on the head, was from a ritual received from the ancients; for in the head are the very intellectual and will of man, but in the body are acts according thereto, and compliance; thus putting the hand on the head was a representative that a blessing was being communicated to the intellectual and the will, thus to the man himself. From that ancient time the same ritual remains even to this day, and is in use in inaugurations, and also in the act of blessing.

AC (Potts) n. 6293 6293. And his father refused. That this signifies no consent, is evident without explication.

AC (Potts) n. 6294 6294. And said, I know, my son, I know. That this signifies that so it is, but that it appears otherwise, is evident from the signification of “knowing,” as here being to know that it is so, but that it appears otherwise. That spiritual good which is “Israel” now perceived this, was from the influx of the internal celestial, which is “Joseph” (which influx has been treated of above, n. 6289, 6291). When spiritual good is in enlightenment from such an influx, it perceives that it is so, that is, that good is in the prior place, and truth in the posterior, and also that it appears otherwise; but at this time it makes the priority consist in the fact that truth should reign over good (as said below), and for this reason he retains the right hand on the head of the younger son, and the left on the head of the firstborn.

AC (Potts) n. 6295 6295. He also shall be for a people, and he also shall become great. That this signifies that truth from good also shall be increased, thus the celestial man, is evident from the signification of “people,” as being truth (see n. 1259, 1260, 3581, 4619); from the signification of “becoming great,” as being to be increased; and from the representation of Manasseh, of whom this is said, as being the good of the will in the natural, born from the internal (see n. 6234, 6238, 6267). That truth from good is of the celestial man, is evident from what has already been frequently said and shown with respect to the celestial man, namely, that the celestial man is one who is in good from the will, and from this in truth; and that he is distinguished from the spiritual man by the fact that the latter is in truth from the intellectual, and from this in good. And because “Manasseh” is the good of the will, therefore by him is represented the celestial man, but the external celestial man, or the man of the external celestial church; for “Manasseh” is the good of the will in the natural, thus in the external man; whereas “Joseph” is the man of the internal celestial church, because he is the good of the will in the rational, thus in the internal man.
[2] In a few words something must be said of the truth of good which is of the celestial man. This truth is indeed called truth, but it is good. With the celestial man there is the good of love to the Lord and the good of love toward the neighbor. The good of love to the Lord is his internal, and the good of love toward the neighbor is his external. Therefore as regards the men who are of the celestial church, those are in the internal of this church who are in love to the Lord, and those are in its external who are in love toward the neighbor. The good of this love, namely, of love toward the neighbor with the celestial man, is what is here called the “truth of good,” and is represented by Manasseh. For the celestial man is such that he does not reason from truth, nor about truth, because he has perception from good (that is, through good from the Lord) that a thing is so or is not so (see n. 202, 337, 2715, 3246, 4448); and yet the good of charity with him is what is called truth, but celestial truth.

AC (Potts) n. 6296 6296. And nevertheless his younger brother shall be greater than he. That this signifies that good from truth shall receive more increase, thus the spiritual man, is evident from the representation of Ephraim, here the “younger brother,” as being the truth of the intellectual in the natural born from the internal (see n. 6234, 6238, 6267), but here “Ephraim” is good from truth (of which in what follows); and from the signification of “becoming greater” than another; as being to receive more increase. That here “Ephraim” is good from truth, is because he represents the man of the spiritual church, but the man of the external spiritual church, as Manasseh represents the man of the external celestial church (n. 6295). Good from truth constitutes this man, that is, the man of the spiritual church. The internal of this church is what is represented by Israel, but the external by Ephraim. The man of the spiritual church differs from the man of the celestial church in this, that the good of the spiritual church is implanted in the intellectual part, but the good of the celestial church in the will part (see n. 863, 875, 895, 927, 928, 1023, 1043, 1044, 2256, 4328, 4493, 5113); therefore Ephraim represents the spiritual man, and Manasseh the celestial.
[2] That good from truth, or the spiritual man, receives more increase than the good from which is truth, or the celestial man, is because the will of man has continually been depraved, and at last so that evil has taken entire possession of it, insomuch that nothing sound (integer) has remained there. Therefore lest man should perish, the Lord provided that he might be regenerated as to the intellectual part, and thus be saved. Hence then it is that there are few with whom there is anything sound left in the will part, thus few who can become celestial men, but many who can become spiritual men; thus that the latter receive more increase than the former. This is what is signified by his “younger brother becoming greater than he.”

AC (Potts) n. 6297 6297. And his seed shall be the fullness of the nations. That this signifies that the truth which is of faith shall reign, is evident from the signification of “seed,” as being faith and charity (see n. 1025, 1447, 1610, 1940, 2848, 3187, 3310, 3373, 3671), here faith, because predicated of Ephraim; and from the signification of the “fullness of the nations,” as being abundance, thus that the truth of faith shall reign. “Fullness” in the Word signifies all, and where it does not signify all, it signifies abundant, and is predicated both of truth and of good; for “multitude” is predicated of truth, but “magnitude” of good, thus “fullness of both,” as in Jeremiah:
Behold waters rise up out of the north, which shall become an overflowing stream, and shall overflow the land and the fullness thereof, the city and them that dwell therein (Jer. 47:2);
“the land and the fullness” denote all, both truth and good, that is of the church. For this reason it is added, “the city and them that dwell therein;” for by “city” are signified truths, and by “them that dwell therein,” goods (n. 2268, 2451, 2712).
[2] In Ezekiel:
They shall eat their bread with solicitude, and drink their waters with amazement, that the land thereof may be devastated from its fullness (Ezek. 12:19);
the “land” denotes the church, and the “fullness” the good and truth there. That both are signified is evident from what precedes, that “they should eat bread with solicitude, and drink waters with amazement;” for by “bread” is signified the good of love, and by “waters” the truth of faith, which are called the “fullness of the earth.”
[3] In like manner in Amos:
The pride of Jacob, and his palaces, I hate, therefore will I shut up the city and the fullness thereof (Amos 6:8).
In David:
The heavens are Thine, the earth also is Thine; the world and the fullness thereof Thou hast founded (Ps. 89:11).
The earth is Jehovah’s, and the fullness thereof; the world, and they that dwell therein. For He hath founded it upon the seas, and established it upon the streams (Ps. 24:1, 2);
where also the “fullness” denotes truth and good; the “earth,” the church in a specific, and the “world,” the church in a universal sense. That “Jehovah founded the world upon the seas” denotes upon the things that are of memory-knowledge (n. 28); and that “He established it upon the streams” denotes upon the things that are of intelligence (n. 3051). Who cannot see that it is not meant that Jehovah founded the world upon the seas, and established it upon the streams, for the world is not founded and established thereon; and therefore he who reflects can see that by “seas” and by “streams” something else is signified, and that this something else is the spiritual or internal of the Word.

AC (Potts) n. 6298 6298. And he blessed them in this day. That this signifies foresight and providence eternally, is evident from the signification of “blessing,” as being prediction (see n. 6230, 6254), but in the supreme sense the Lord’s foresight; and because foresight, it is also Providence, for the one is impossible without the other; for evil is foreseen and good is provided, and the evil which is foreseen is by providence bent into good. That here “to bless” denotes foresight and providence, is because Israel, who here blesses, in the supreme sense is the Lord (n. 4286). That eternally is meant, is evident from the signification of “this day,” or “today,” as being what is eternal (n. 2838, 3998, 4304, 6165).

AC (Potts) n. 6299 6299. Saying, In thee shall Israel bless, saying, God set thee as Ephraim and as Manasseh. That this signifies that his own spiritual may be in the truth of the intellectual and the good of the will, is evident from the representation of Israel, as being spiritual good (see n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); and from the representation of Ephraim, as being the truth of the intellectual, and of Manasseh, as being the good of the will (of which above). That the spiritual, which is “Israel,” may be in them, is signified by the words, “in thee shall Israel bless, and God set thee.”
[2] As regards the spiritual represented by Israel being in the truth of the intellectual and the good of the will, which are “Ephraim and Manasseh,” the case is this. The spiritual good which is represented by Israel is the spiritual of the internal church; whereas the truth and good represented by Ephraim and Manasseh are of the external church (see n. 6296). In order for an internal to be an internal of the church, it must needs be in the external of the church, for the external holds the place of the foundation on which the internal stands, and is the receptacle into which the internal flows. Hence it is that the natural, which is external, must needs be regenerated; for unless it is regenerated, the internal has neither foundation nor receptacle; and if it has no foundation nor receptacle, it utterly perishes. This then is what is meant by his own spiritual being in the truth of the intellectual and the good of the will.
[3] As an illustration of this matter take this example. The very affection of charity which a man feels within himself as a quietude and bliss in benefiting the neighbor without regard to any recompense, is the internal of the church; but to will this good and to do it from truth, that is, because it has been so commanded in the Word, is the external of the church. If the natural, which is the external, is not in agreement, that is, does not will nor do this good, because it sees in it no recompense, thus nothing of self (for in the natural or external man there is such a disposition both from what is hereditary and from what is actual), then the internal has no foundation, nor corresponding receptacle, except such as either rejects, or perverts, or extinguishes the influx; and therefore the internal perishes, that is, is closed and stopped up, so that nothing from heaven can pass into the natural through the internal, except some light of a general nature that passes through the chinks everywhere round about, in order that there may be a faculty of thinking, of willing, and of speaking, but according to that which is in the natural, thus in favor of evil and falsity against good and truth, to which purpose it makes subservient that amount of spiritual light which in a general manner flows in through the chinks everywhere round about.

AC (Potts) n. 6300 6300. And he set Ephraim before Manasseh. That this signifies that he accounted truth as being in the first place, because he was spiritual, is evident from what has been unfolded above (verses 13, 14, 17-19).

AC (Potts) n. 6301 6301. Verses 21, 22. And Israel said unto Joseph, Behold, I die; and God shall be with you, and shall bring you back unto the land of your fathers. And I give thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow. “And Israel said unto Joseph, Behold, I die,” signifies the perception of spiritual good from the internal celestial about new life, and about the end of the representation; “and God shall be with you” signifies the Divine providence of the Lord; “and shall bring you back unto the land of your fathers,” signifies to the state of both Ancient Churches; “and I give thee one portion above thy brethren,” signifies that the truth of the intellectual and the good of the will would have more there; “which I took out of the hand of the Amorite,” signifies by victory over evil; “with my sword,” signifies by means of truth combating; “and with my bow,” signifies from doctrine.

AC (Potts) n. 6302 6302. And Israel said unto Joseph, Behold, I die. That this signifies the perception of spiritual good from the internal celestial about new life, and about the end of the representation, is evident from the signification of “saying,” as being perception (see n. 6220); from the representation of Israel, as being spiritual good (of which also above, n. 6225); from the representation of Joseph, as being the internal celestial (n. 5869, 5877); and from the signification of “dying,” as being resurrection into life (n. 3498, 3505, 4618, 4621, 6036, 6221), and also as being the end of the former representation (n. 3253, 3259, 3276); which end is also here signified by “dying.” For when one dies who had represented anything of the church, another succeeds who continues the representation in its order. Thus after Abraham died, the representative was continued in its order in Isaac, and afterward in Jacob, and after him in his sons; and so when Moses died, the representative succeeded in Joshua, and afterward in the judges in order, even to the kings, and so on.

AC (Potts) n. 6303 6303. And God shall be with you. That this signifies the Divine providence of the Lord, is evident from the signification of “God shall be with you,” as being the Divine providence of the Lord; for when the Lord is with anyone, He leads him, and provides that all things which happen, whether sad or joyful, befall him for good: this is the Divine providence. The reason why it is called the providence “of the Lord” is that it is said, “God shall be with you,” and by “God” and by “Jehovah” in the Word is meant the Lord, for there is no other God besides Him; for He is the very Father and He is the very Son, for they are one; the Father is in Him, and He in the Father, as He Himself teaches in John 14:9-11 (see n. 1343, 1736, 2921, 3035, 5663).

AC (Potts) n. 6304 6304. And shall bring you back unto the land of your fathers. That this signifies to the state of both Ancient Churches, is evident from the signification of “land,” as being the church (see n. 566, 662, 1066, 1067, 1733, 1850, 2117, 2118, 3355, 4535, 4447, 5577); and from the signification of “fathers,” as being the men of the Ancient and Most Ancient Churches (n. 6075). It is said “to the state of both Ancient Churches,” because the sons of Israel and their descendants, like those who belonged to the Ancient Churches, in every particular represented the Lord’s kingdom, celestial and spiritual. The representative itself was also instituted; with the Jewish nation that of the celestial kingdom, and with the Israelitish that of the spiritual kingdom; but with that generation nothing but a mere representative could be instituted, and not anything of the church or kingdom of the Lord; for they desired to see and acknowledge in the representatives absolutely nothing but what was external, and not anything internal. Nevertheless in order that there might exist a representative, and thereby some communication with heaven, and through heaven with the Lord, they were kept in externals; and it was then provided by the Lord that communication should exist by means of a mere external representative without an internal. This was the state to which the descendants of Jacob could be brought back; nevertheless in their external representatives there lay inwardly hidden Divine things; in the highest sense such as regarded the Lord’s Divine Human; and in the relative sense such as regarded the Lord’s kingdom in the heavens, and the church. This state of both Ancient Churches is signified by the words, “God shall bring you back unto the land of your fathers.”

AC (Potts) n. 6305 6305. And I give thee one portion above thy brethren. That this signifies that the truth of the intellectual and the good of the will should have more there, is evident from the representation of Ephraim and Manasseh, who here are “Joseph” (as above, n. 6275), as being the truth of the intellectual and the good of the will (of which often above); and from the signification of “giving one portion above the brethren,” as being to have more there, namely, in the church, which is signified by “land” (see n. 6304). The reason why the good of the will and the truth of the intellectual would have more there, is that these are the two essentials of the church; and therefore the birthright also was given to the sons of Joseph (1 Chron. 5:1).

AC (Potts) n. 6306 6306. Which I took out of the hand of the Amorite. That this signifies by victory over evil, is evident from the representation of the Amorite, as being evil (see n. 1857); and from the signification of “taking out of the hand,” as being to acquire through victory. As regards the Amorites, be it known that by them is signified evil, and also by the Canaanites; and by the rest of the nations in that land which are mentioned in the Word are signified various kinds of evil and also of falsity. Such things were represented by the nations when the sons of Israel came into possession of the land of Canaan, for the reason that, while the sons of Israel represented heavenly things, those nations represented infernal things, and in this way the land of Canaan represented every state of the other life; and because the nations represented infernal things, they were given to the curse, and it was forbidden to enter into a covenant with those which remained.
[2] That the sons of Israel seized and inhabited the land of those who represented the hells was a representative that about the time of the Lord’s coming the infernals would have occupied a large part of heaven; and that by coming into the world and making the Human in Himself Divine the Lord would expel them and cast them down into the hells, and thus deliver heaven from them, and give it for an inheritance to those who would be of His spiritual kingdom.
[3] That by the Amorite nation was represented evil in general, is plain from the passages where it is mentioned, as in Ezekiel:
Jerusalem, thy tradings and thy generations were from the land of the Canaanite; thy father was an Amorite, and thy mother a Hittite (Ezek. 16:3, 45);
as in the internal sense “father” signifies the good of the church, but in the opposite sense evil; and “mother” signifies the truth of the church, but in the opposite sense falsity, therefore it is said “thy father was an Amorite, and thy mother a Hittite.”
[4] And in Amos:
I destroyed the Amorite before them, whose height was like the height of the cedars, and he was sturdy as the oak. I led you in the wilderness, to possess the land of the Amorite (Amos 2:9, 10);
here also the “Amorite” denotes evil, for the evil of the love of self is described by the “height of the cedars and the sturdiness of the oak.” That the “Amorite” is evil in general, is because the whole land of Canaan was called “the land of the Amorite;” for it is said, “I led you in the wilderness, to possess the land of the Amorite.” Again in the second book of Kings:
Manasseh king of Judah hath done evil above all the evil that the Amorites did, who were before him (2 Kings 21:11).
[5] That “with my sword” signifies by means of truth combating, is evident from the signification of “sword,” as being truth combating (see n. 2799, 4499). And that “with my bow” signifies by means of doctrine, is evident from the signification of “bow,” as being doctrine (n. 2686, 2709).
[6] That the words “the portion which I took out of the hand of the Amorite with my sword and with my bow” were spoken by Israel on account of the internal sense, is very manifest, because Jacob did not take that portion from the Amorite with his sword nor with his bow, but bought it of the sons of Hamor, as is plain from the words in Genesis:
Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came thither from Paddan-aram; and encamped before the city. And he bought the portion of the field, where he had spread his tent, from the hand of the sons of Hamor, Shechem’s father, for a hundred kesitah (Gen. 33:18, 19).
That this field was the portion which he gave to Joseph, is evident from these words in Joshua:
The bones of Joseph, which the sons of Israel brought up out of Egypt, buried they in Shechem, in the portion of the field which Jacob bought of the sons of Hamor, the father of Shechem, for a hundred kesitah; and they were for an inheritance to the sons of Joseph (Josh. 24:32).
From this it is plain that that portion was bought, and that it was what was given to Joseph.
[7] That the city of Shechem was not meant, which was near there, where Simeon and Levi slew every male, and which they took with the sword (Gen. 34), may be seen from the fact that Jacob abhorred that deed, and on that account cursed Simeon and Levi, and utterly put away from himself that deed, saying:
Let not my soul come into their secret; in their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they unstrung an ox. Cursed be their anger, for it was vehement; and their wrath, for it was hard: I will divide them in Jacob, and scatter them in Israel” (Gen. 49:5-7).
From all this it is now evident that these words, “one portion which I took out of the hand of the Amorite with my sword and with my bow,” were said by him when he was in the prophetic spirit, for the sake of the internal sense.

AC (Potts) n. 6307 6307. Continuation about influx, and about the interaction of the soul and the body.
That there is an influx from the spiritual world through angels and spirits into the affections and thoughts, has been given me to know so manifestly by the experience of many years, that nothing can be more manifest. I have felt the influx, not only as to the thoughts, but also as to the affections and when evils and falsities were flowing in, I was given to know from what hells they came; and when goods and truths, from what angels. This experience has consequently become so familiar to me that at last I have been able to know whence came every one of my thoughts and affections; and nevertheless my thoughts have been just like those which I had before.

AC (Potts) n. 6308 6308. This influx is effected by means of spirits and angels. The order of the influx is that evil spirits first flow in, and the angels disperse their action. That there is such an influx the man does not perceive, because his thought is kept in freedom by means of the equilibration between these two influxes, and because he does not attend to such things; nor could the evil know if they did attend, because with them there is no equilibrium between evil and good. But they who are in good can know it; and they also know from the Word that there is something within which fights against the evil and falsity with them, and that the spiritual man fights against the natural; thus the angels, who are in man’s interiors and in his spiritual things, against the evil spirits who are in his exteriors and in his natural things; and it is also from this that the church is called militant. But the evil which flows into the thought from the evil spirits, does the man no harm if he does not receive it; but if he receives it and transfers it from the thought into the will, he makes it his own; and he then goes over to the side of the infernal spirits, and withdraws from the angels of heaven. This is what the Lord teaches when He says that the things which enter into a man do not make him unclean; but the things which go out of him, because these go forth from the heart, that is, from the will (Mark 7:14-23).

AC (Potts) n. 6309 6309. I have spoken with good spirits about the internal and the external man, saying that it is wonderful that few within the church believe (although they know it from the Word) that there is an internal man, distinct from the external, when yet they might know this from a slight daily inspection of their own thought and will, namely, from the fact that they often think interiorly otherwise than they do exteriorly; and what they think exteriorly, they let out into speech, into their faces, and into act; but not so what they think interiorly, for this they deeply hide, as is customary with dissemblers, hypocrites, and the deceitful. They who are in good may know this from the fact that they think they ought not to do so and so, rebuking themselves; from which it can be seen that there is an interior man, separate from the exterior. But the reason why they do not attend to this, or if they do attend do not perceive it is that they make life consist in the body; and also that when they immerse the whole thought in bodily and worldly things, insight into such subjects perishes, and even belief that the fact is so. This also it has been given me to know from experience. When I was in any heavenly idea, and dropped into thought about worldly and earthly things, instantly heavenly things perished so absolutely as scarcely to be acknowledged. The reason is that the things of the light of heaven become darkness when they fall into those which belong to the light of this world; for in themselves these two lights are contrary to each other. In order however that they may not be contrary, man is regenerated, and is also elevated from sensuous toward interior things; and insofar as he is elevated from sensuous things, so far he abandons evils and falsities. But he cannot be elevated unless he is in the good of faith and of life.

AC (Potts) n. 6310 6310. The interiors of man are distinct according to degrees by means of derivations, and according to these degrees are also the lights. The internal sensuous, which is nearest the sensuous things of the body, has the most gross light. This light it has been given me to discern by much experience, and I have noticed that whenever I sank into this light, falsities and evils of many kinds presented themselves, and even things scandalous against heavenly and Divine things, besides things filthy and foul. The reason is that this light rules in the hells, and by means of it chiefly do the hells flow into man. When a man is in this light, his thought is in nearly the same light as that in which is his external sight, and is then almost in the body. Men who are in this light are to be called the Sensuous, for they do not think beyond the sensuous things of the body. What is beyond these they neither perceive nor believe, believing only that which they see and touch. In this light are they who have not at all cultivated things interior, living in neglect and contempt of all things rational and spiritual; and in this light are especially the avaricious and adulterers, and they who have lived in mere pleasures and in disgraceful idleness, and who consequently think what is filthy, and often what is scandalous, about the holy things of the church.

AC (Potts) n. 6311 6311. In the light just referred to are as before said the hells, and in it also are some who are not so evil, that is, who have not been avaricious, adulterous, or voluptuous, but who have come into this light because they have not cultivated their rational. It was given me early one morning to see these spirits in a kind of twilight; they appeared in a public place, in crowds, carrying bags in which were crude materials, weighing them, and carrying them away. Some sirens were at that time not far off, and I heard them saying that they desired to be there, because they saw men with their eyes. For as sirens have been more adulterous than others, and also in opposition to all heavenly and spiritual things, they cannot see other spirits, except such as are in sensuous light, because they themselves are of the same character.

AC (Potts) n. 6312 6312. As the hells are in this sensuous light, therefore unless a man is elevated out of it, he must needs perish. He is elevated by means of the good of faith. There are also hells which are in a more subtle sphere, where are they who have been inwardly malignant, and have devised many arts for depriving others of their goods, and have contrived many treacherous plans in order to obtain dominion. But it was observed that this sphere flows into the external sensuous sphere, and this at the back where are the involuntary things of man. Hence the sensuous sphere is so strong.

AC (Potts) n. 6313 6313. When a man is being elevated toward interior things, he comes out of the gross sensuous light into a milder light, and at the same time is withdrawn from the influx of scandalous and filthy things, and is brought nearer to the things that belong to what is just and fair, because nearer to the angels who are with him, thus nearer to the light of heaven. This elevation from sensuous things was known to the ancients, even to the Gentiles, and therefore when the lower mind is withdrawn from sensuous things, their wise men said that it comes into interior light, and at the same time into a tranquil state, and into a kind of heavenly bliss; and from this they also concluded that the mind is immortal. Man is capable of being elevated still more interiorly, and the more interiorly he is elevated, the clearer is the light into which he comes; and at last he comes into the light of heaven, which light is nothing else than wisdom and intelligence from the Lord. The three heavens are distinguished in no other way than according to elevations toward interior things, thus also according to degrees of light; the third heaven, being in inmost things, is in the greatest light, thus in a wisdom which far surpasses the wisdom of the lower heavens.

AC (Potts) n. 6314 6314. As it is with light, so also it is with the heat which is man’s vital heat. This vital heat does not in the slightest degree derive its origin from the heat which is from the sun of this world; but from spiritual heat, which is love, and which proceeds from the Lord: the angels have this heat. Hence so far as man is in love, so far he is in vital heat. The body, however, is in the heat of the world, and so is the interior sensuous; but the vital heat flows into this heat and vivifies it. The purities and the grossnesses of this heat are circumstanced in the same way as are the lights. It is this heat which is meant by the holy fires in the Word, and therefore by these fires are there signified heavenly loves. But in the opposite sense it is this heat which is meant by the fires of hell, and therefore by these fires in the Word are signified infernal loves and their cupidities.

AC (Potts) n. 6315 6315. A man who in his earthly life has been elevated from sensuous things by means of the good of faith, is alternately in sensuous and in interior light; when he is in worldly cares, in company where external things flourish, and in pleasures, he is in sensuous life; in this state he shuns and is also averse to speaking and thinking about God, and about the things that belong to faith; and if he were then to speak and think on these subjects, he would make light of them, unless at the moment he were to be elevated by the Lord toward interior things. When the same man is not in worldly things, but in interior light, he thinks from what is just and fair; and if he is in a still more interior light, he thinks from spiritual truth and good. He who is in the good of life is elevated from one light into the other; and into the more interior light in an instant when he begins to think evilly; for angels are near him. This has been given to know by much experience, because I have frequently perceived the elevations, and at the same time the changes of state in respect to the affections, and in respect to the thoughts.

AC (Potts) n. 6316 6316. It will surprise you to hear that a great part of the learned are sensuous. The reason is that they have acquired their knowledge merely for the sake of reputation, in order that they may be promoted to honors and thereby to gain, but not with a view to become wise; for all the sciences in the learned world are means of becoming wise, and also means of becoming insane. When the learned are raised to honors, they afterward live sensuously, more than the simple; and they then believe it to be the part of simplicity to attribute anything to the Divine, and not to prudence and nature, and everything else to chance.

AC (Potts) n. 6317 6317. There were spirits with me who when they had lived in the world were called learned. They were let into the state of thought in which they had been when in the body, and their thought about spirits was communicated to me, which thought was of such a nature that they could never be brought to believe that a spirit enjoys any sensation; and everything else they had thought about spirits or souls after death was devoid of all quality. The reason was that they had made life consist in the body, and by means of matters of knowledge and of philosophy had confirmed themselves against the life of the spirit or soul after death; and thereby had closed interior things against themselves in such a manner that they could not possibly be elevated into them. After they had confirmed themselves against the things that belong to the life after death, if the veriest truths had then been told them, they would have treated them like the blind who see not, and like the deaf who hear not; and some of them would ridicule them; and this in exact proportion to their belief in their own preeminent wisdom. But the unlearned, who have been in the good of faith, are not of this character, for they have not confirmed themselves against the things of the church by means of any matters of knowledge and philosophy, and therefore their perception is broader and clearer; and because they have not closed interior things they are capable of receiving goods and truths.

AC (Potts) n. 6318 6318. There are also men who are more than sensuous, namely, corporeal, and are those who have wholly confirmed themselves against the Divine, and have ascribed all things to nature, and thus have lived without any regard for what is just and fair, except only in the outward form. These being inwardly like brute animals (although outwardly they appear like men) are more than sensuous, and in the other life appear to themselves and others as if they were corporeal. They have been seen by me in front near the right foot, rising up out of the deep, very hairy, and as it were rough and gross; and when they had risen up there appeared the semblance of a sword hanging over their heads. I spoke with them, and they said it appeared to them exactly as if they were in the body.

AC (Potts) n. 6319 6319. As regards the influx of angels with a man, it is not an influx of such thoughts as the man then has, but is according to correspondences; for the angels are thinking spiritually, whereas the man perceives this naturally; thus with the man the spiritual things fall into their correspondents, consequently into their representatives. For example, when a man speaks of bread, of seedtime, of harvest, of fatness, and the like, the thought of the angels is then about the goods of love and of charity; and so forth. I once dreamed a common dream, and when I awoke, I related all from beginning to end. The angels said that all things coincided exactly with those which they had spoken of among themselves; not that these were the same as I had dreamed, but things corresponding and representative, and it is the same in every single thing. I afterward talked with them about influx. Objects, however, such as a man sees with his eyes, do not appear before the spirits who are with the man, neither are words heard such as the man hears with the ear, but such as the man is thinking. That thought is wholly different from speech, is evident from the fact that man thinks in a moment more than he can utter in half an hour, because he thinks abstractedly from the words of language. From this may in some measure be known the nature of the interaction of the soul with the body, namely, that it is such as is the influx of the spiritual world into the natural world; for the soul or spirit of man is in the spiritual world, and his body is in the natural world: thus it is according to correspondences.

AC (Potts) n. 6320 6320. When the angels flow in, they adjoin affections also, and the very affections contain innumerable things within them; but of these innumerable things only a few are received by the man, in fact those only which are applicable to the things which are already in his memory. All the other things of the angelic influx encompass them, and keep them as it were in their bosom.

AC (Potts) n. 6321 6321. That there is angelic influx, and that without it man cannot live, has been given to know by experience. There are malignant spirits who have devised arts for hindering the angelic influx, but only in part. With me also they were permitted to do this, to the end that I might know from experience that the case is so. In proportion as they hindered the influx, the life of the thought fluctuated, and at last was the same as it is with those who are falling into a swoon. But I was instantly restored, and those spirits were cast down into their hell. They appeared to the left, in the plane of the crown of the head, where at first they were in concealment.

AC (Potts) n. 6322 6322. It is according to all appearance that the external senses, as the sight and hearing, flow into the thought, and excite ideas there; for it appears that objects, and also speech, move the senses, first the external, and then the internal senses. But this appearance, however strong, is nevertheless a fallacy; for what is external, being gross and material, cannot flow into and move what is internal, which is pure and spiritual: this is contrary to nature. It is the internal sense, that is, the sense of the spirit itself, which sensates through the external sense, and disposes the external sensory to receive objects according to its dictates; and therefore the sensories (as for instance the sensory of sight, or the eye) instantly accommodate themselves to all objects in accordance with the nature of these; which would not take place in the sensories unless there were an influx from within. For all the fibers and appendages, which are very numerous about every sensory or organ of sense, are in an instant determined suitably to the quality of the object; nay, into the organ itself there is instantly imparted a conformable state. I have often heard among spirits a discourse about this appearance, and it was as often replied by angels that influx by no means takes place from externals into internals, but always from internals into externals; and that this is according to order, contrary to which there can be no influx. Two or three times I have seen spirits separated from an angelic society because they had believed from the appearance that there exists an influx from externals into internals; thus that influx is physical and not spiritual. The reason of their separation was that according to this notion it might have been concluded that the hells, which are in externals, can flow into the heavens, which are in internals; and it might also have been concluded that the influx of life is not from the Lord, when yet everything of life flows in from Him, because He is in the inmost, and relatively to Him all things are external.

AC (Potts) n. 6323 6323. That within the good of love which flows in from the Lord through angels is all truth, which truth would become manifest of itself if man lived in love to the Lord and in love toward the neighbor, is evident not only from the things that take place in heaven, but also from those which take place in lower nature; and from the latter, because they are in plain sight, I may draw some illustrations.
[2] Brute animals are impelled to action in no other way than by means of the loves and the affections of these into which they have been created and afterward born; for every animal is carried whither his affection and love draw it; and this being so, they are also in all matters of knowledge that ever belong to their love; for they know from a love resembling conjugial love how to come together, cattle after their kind, and birds after their kind; birds know how to build their nests, lay their eggs, brood upon them, hatch their young, and how to feed them, and this without any instruction, merely from the love which resembles conjugial love, and from love toward their offspring, which loves have implanted in them all these matters of knowledge. In like manner they know what things to eat for food, and how to seek them. And, what is more wonderful, bees know how to seek their food from flowers of various kinds, and also to gather the wax with which they make their cells, wherein first they deposit their offspring, and then store up food; they also know how to provide for the winter; not to mention very many other things. All these matters of knowledge are included in their loves, and dwell there from their earliest origin. Into these they are born, because they are in the order of their nature into which they were created; and thereafter they are moved by a general influx from the spiritual world.
[3] If man were in the order into which he was created, namely, in love toward the neighbor, and in love to the Lord (for these loves are proper to man), he above all animals would be born not only into matters of knowledge, but also into all spiritual truths and celestial goods, and thus into all wisdom and intelligence; for he is able to think of the Lord, and to be conjoined with Him through love, and thus to be elevated to what is Divine and eternal, which is not possible to brute animals. Thus in the supposed case man would be directed by no other than general influx from the Lord through the spiritual world. But as he is not born into order, but contrary to his order, he is therefore born into ignorance of all things; and for this reason it has been provided that he may afterward be reborn, and thus come into as much of intelligence and wisdom as he receives of good, and of truth through good, in freedom.

AC (Potts) n. 6324 6324. Spirits who reason much in the other life have little perception of what is true and good, and therefore they cannot be admitted into interior angelic societies; for nothing of intelligence can be communicated to them there. These spirits also have reasoned among themselves about the influx of all thoughts and affections, and said, “If this be so, no one can become guilty and suffer the penalty of any fault.” But they received for answer that if a man would believe as the case really is, namely, that all that is good and true is from the Lord, and all that is evil and false is from hell, he then could not become guilty of any fault, nor could evil be imputed to him; but because he believes that it is from himself, he appropriates evil to himself, for this is the effect of his faith; and in this way evil adheres and cannot be separated from him; nay, such is man that he would be indignant if anyone should say that he thinks and wills from others, and not from himself.

AC (Potts) n. 6325 6325. It is an eternal truth that the Lord rules heaven and earth, and also that no one besides the Lord lives of himself, consequently that everything of life flows in-the good of life from the Lord, and the evil of life from hell. This is the faith of the heavens. When a man is in this faith (and he can be in it when he is in good), then evil cannot be fastened and appropriated to him, because he knows that it is not from himself, but from hell. When a man is in this state, he can then be gifted with peace, for then he will trust solely in the Lord. Neither can peace be given to any others than those who are in this faith from charity; for others continually cast themselves into anxieties and cupidities, whence come disquietudes. Spirits who desire to direct themselves, suppose that this would be to lose their own will, thus their freedom, consequently all delight, thus all life and its sweetness. This they say and suppose, because they do not know how the case really is; for the man who is led by the Lord is in freedom itself, and thus in delight and bliss itself; goods and truths are appropriated to him; there is given him an affection and desire for doing what is good, and then nothing is more delightful to him than to perform uses. There is given him a perception of good, and also a sensation of it; and there is given him intelligence and wisdom; and all these as his own; for he is then a recipient of the Lord’s life. It is known in the learned world that the principal cause and the instrumental cause act together as a one: man, being a form recipient of the Lord’s life, is an instrumental cause, and the life from the Lord is the principal cause. This life is felt in the instrumental cause as of it, when yet it is not of it.

AC (Potts) n. 6326 6326. There was a philosopher who ranked among the more celebrated and sane, and who died some years ago, with whom I have spoken about the degrees of life in man, saying that man consists of mere forms for receiving life, and that one form is more interior than another, but that one has come into existence and subsists from another; also that when the lower or exterior form is dissolved, the higher or interior form still lives. It was further said that all operations of the mind are variations of the form, which variations in the purer substances are in such perfection that they cannot be described; and that the ideas of thought are nothing else; and that these variations take place according to the changes of the state of the affections. How very perfect are the variations in the purer forms may be concluded from the lungs, which fold themselves variously and vary their forms according to every expression of speech, and to every note of a tune, and to every motion of the body, and also to each state of thought and affection; and what then must be the case with interior things, which, in comparison with so large an organ, are in the greatest perfection. The philosopher confirmed what was said, and declared that such things had been known to him when he lived in the world, and that the world should apply philosophy to such uses, and should not be intent on mere forms of words and disputes about these, and thus labor in the dust.

AC (Potts) n. 6327 6327. A continuation will be found at the end of the following chapter.

Genesis 49

1. And Jacob called his sons, and said, Gather ye yourselves together, and I will tell you what shall befall you in the end of the days.
2. Assemble yourselves and hear, ye sons of Jacob, and hear unto Israel your father.
3. Reuben, my firstborn, thou art my strength, and the beginning of my forces, excellent in eminence, and excellent in power.
4. Light as water thou shalt not excel, because thou wentest up on thy father’s bed, then profanedst thou it; he went up on my couch.
5. Simeon and Levi are brethren; instruments of violence are their swords.
6. Into their secret let not my soul come; in their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they unstrung an ox.
7. Cursed be their anger for it was vehement, and their wrath for it was hard. I will divide them in Jacob, and scatter them in Israel.
8. Judah, thy brethren shall celebrate thee, thy hand shall be in the neck of thine enemies, thy father’s sons shall bow down to thee.
9. Judah is a lion’s whelp; from the prey my son thou art gone up; he bowed, he couched as a lion, and as an old lion; who shall rouse him up?
10. The scepter shall not be removed from Judah, and a lawgiver from between his feet, even until Shiloh come; and to him is the obedience of the peoples.
11. He binds his young ass unto the vine, and his ass’s colt unto the choice vine; he washes his clothing in wine, and his covering in the blood of grapes:
12. His eyes are red with wine, and his teeth are white with milk.
13. Zebulun shall dwell at the haven of the seas, and he shall be at a haven of ships, and his side shall be toward Zidon.
14. Issachar is a bony ass, lying down between the burdens.
15. And he shall see rest that it is good, and the land that it is pleasant; and he shall bow his shoulder to bear, and shall be a servant to tribute.
16. Dan shall judge his people as one of the tribes of Israel.
17. Dan shall be a serpent upon the way, an arrow-snake upon the path, biting the horse’s heels, and his rider shall fall backward.
18. I wait for Thy salvation, O Jehovah.
19. Gad, a troop shall ravage him, and he shall ravage the heel.
20. From Asher, his bread is fat, and he shall yield the delights of a king.
21. Naphtali is a hind let loose, giving discourses of elegance.
22. Joseph is the son of a fruitful one, the son of a fruitful one over a fountain, of a daughter, she marches upon the wall.
23. And embitter him, and shoot at him, and hate him, the archers.
24. And he shall sit in the strength of his bow, and the arms of his hands are made strong by the hands of the mighty Jacob; from thence is the shepherd, the stone of Israel.
25. By the God of thy father, and He shall help thee, and with Shaddai, and He shall bless thee, with the blessings of heaven above, with blessings of the deep that lieth beneath, with blessings of the breasts and of the womb.
26. The blessings of thy father shall prevail above the blessings of my progenitors, even to the desire of the hills of an age: they shall be on the head of Joseph, and on the crown of the head of the Nazirite of his brethren.
27. Benjamin is a wolf; he shall seize in the morning, he shall devour the spoil, and at even he shall divide the prey.
28. All these are the twelve tribes of Israel; and this is what their father spake to them and blessed them; every one according to his blessing he blessed them.
29. And he commanded them, and said unto them, I am being gathered unto my people; bury me unto my fathers in the cave that is in the field of Ephron the Hittite;
30. In the cave that is in the field of Machpelah, which is upon the faces of Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite for a possession of a sepulcher.
31. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah:
32. The purchase of the field and of the cave that is therein was from the sons of Heth.
33. And Jacob finished commanding his sons, and he gathered up his feet unto the bed, and expired, and was gathered unto his peoples.

AC (Potts) n. 6328 6328. The Contents
In this chapter the subject treated of in the internal sense is not the descendants of Jacob, and what would befall them; but the truths of faith and the goods of love which the twelve tribes named from the sons of Jacob represent and signify.

AC (Potts) n. 6329 6329. It first treats of faith separated from charity, which is utterly rejected. This faith is “Reuben,” “Simeon,” and “Levi.”

AC (Potts) n. 6330 6330. It then treats of the celestial church, which is the “tribe of Judah,” and in the supreme sense there, of the Divine Human of the Lord.

AC (Potts) n. 6331 6331. Then of the rest of the tribes according to the states of good and truth which they represent.

AC (Potts) n. 6332 6332. Lastly of the celestial spiritual church* which is “Joseph;” and here also in the supreme sense of the Divine Human of the Lord.
* The Latin here is “de Ecclesia Coelesti Spiritualis, quae Josephus.” Literally translated this would read, “Of the celestial of the spiritual church, which is Joseph.” But this is ambiguous, and would by most readers be understood to refer to the celestial principle or degree of the spiritual church, whereas it really refers to the degree called “the celestial of the spiritual” which is represented by Joseph. This is clear in the Latin as it stands. In order therefore to avoid all obscurity it has seemed best to slightly vary the rendering, and thus make it clear, while also harmonizing it with the expression used by Swedenborg himself in n. 6417, where speaking of the very same thing he says that it signifies “the spiritual church.” The “celestial of the spiritual” which is represented by Joseph is the highest part of the spiritual kingdom of heaven and of the spiritual church on earth, and therefore Joseph stands well for the spiritual church in general, as Judah does for the celestial church.

AC (Potts) n. 6333 6333. The Internal Sense
From the things said by Jacob in this chapter it may be clearly seen that there is another sense in the Word than that which appears in the letter; for Jacob, who was then Israel, says that he will tell what shall befall his sons in the end of the days (verse 1), and yet the things he tells and that he predicts did not at all befall them; such as that the descendants of Reuben, Simeon, and Levi should be cursed more than the rest; and that Simeon and Levi should be divided in Jacob, and be scattered in Israel (verses but the contrary befell Levi, namely, that he was blessed, for the priesthood was allotted to him.
[2] Neither did that befall Judah which is said of him, except that the representative of the church remained longer with him than with the rest of the tribes; and moreover such things are said of him as no one can know the meaning of, except from another sense which is hidden within, as that he should bow himself and couch as a lion; should bind his young ass unto the vine, and his ass’s colt unto the choice vine; that he should wash his clothing in wine, and his covering in the blood of grapes; that his eyes should be red with wine, and his teeth white with milk (verses 9, 11, 12). All these things are of such a nature as to cause everyone to see that there is something within them that is known in heaven, and that cannot be made known to man, except from thence.
[3] It is the same with what Israel said of the rest of his sons; as of Zebulun, that he should dwell at the haven of the seas and of ships, and that his side should be toward Zidon; of Issachar, that he should be a bony ass lying down between the burdens, stooping his shoulder to bear a burden; of Dan, that he should be a serpent in the way, an arrow-snake upon the path, biting the horse’s heels, and that his rider will fall backward; and so on with the rest. From all this it is very evident that as already said the Word has an internal sense. The Word is given in order to unite heaven and earth, or angels with men; and therefore it has been so written that it may be spiritually apprehended by the angels, when naturally apprehended by man, and that in this way what is holy may flow in through the angels, by which means union is effected. Such is the Word in both the historical and the prophetical parts; but the internal sense is less apparent in the historical than in the prophetical parts, because the historical parts have been written in a different style, yet still by means of significatives.
[4] The historical parts have been given in order that infants and children may thereby be initiated into the reading of the Word; for the historical parts are delightful, and rest in their minds, whereby communication is given them with the heavens; and this communication is grateful, because they are in a state of innocence and mutual charity. This is the reason why there is an historical Word. There is a prophetical Word, because when it is read, it is not understood by man except obscurely, and when it is understood obscurely by such men as there are now, it is perceived clearly by the angels, as it has been given me to know from much experience, of which by the Lord’s Divine mercy elsewhere.

AC (Potts) n. 6334 6334. Verses 1, 2. And Jacob called his sons, and said, Gather ye yourselves together, and I will tell you what shall befall you in the end of the days. Assemble yourselves and hear ye sons of Jacob, and hear unto Israel your father. “And Jacob called his sons,” signifies the setting in order of the truths of faith and goods of love in the natural; “and said, Gather ye yourselves together,” signifies all of them in general together; “and I will tell you what shall befall you in the end of the days,” signifies the quality of the state of the church in the order in which they then were; “assemble yourselves,” signifies that they should set themselves in order; “and hear, ye sons of Jacob,” signifies the truths and goods in the natural; “and hear unto Israel your father,” signifies a prediction about them by spiritual good; in the supreme sense, the Lord’s foresight.

AC (Potts) n. 6335 6335. And Jacob called his sons. That this signifies the setting in order of the truths of faith and goods of love in the natural, is evident from the signification of “calling,” as being to set in order, for the reason of calling them together was that the truths of faith and goods of charity might be presented in this orderly arrangement; and from the representation of Jacob and his sons, as being the truths of faith and goods of love in the natural. (That Jacob represents these in general, may be seen, n. 3509, 3525, 3546, 3659, 3669, 3677, 3775, 3829, 4234, 4273, 4337, 5506, 5533, 5535, 6001, 6236; and also his sons, or the tribes named from them, the same in particular, n. 3858, 3926, 3939, 4060.) As regards the setting in order of the truths of faith and of the goods of love, which is here signified, and is presented in the internal sense in this chapter, be it known that the twelve tribes of Israel represented in general all truths and goods in one complex, thus all the truths and goods which proceed from the Lord, and consequently those which are in heaven, and of which heaven consists. And because they are all represented in general, they are also represented severally in particular; for generals contain in them particulars, as wholes contain parts.
[2] The lights in heaven are varied in accordance with the goods and the derivative truths, and the states of intelligence and wisdom, in accordance with the lights; and it was from this that the light sparkled and quivered through the Urim and Thummim, and this with variety in accordance with the state of the matter about which the interrogation was made. This took place because the twelve tribes, by which were signified all truths and goods in general, were marked on that breastplate, that is, on the Urim and Thummim, for there was a single precious stone for each tribe. The reason why they were precious stones was that they signified spiritual and celestial truths (n. 114, 3720); and the gold in which they were set signified good (see n. 113, 1551, 1552, 5658). This is the secret that was signified by the Urim and Thummim.
[3] That the twelve tribes had such a signification, is plain from the passages in the Word where they are mentioned; especially from the inheritance of the tribes in the land of Canaan, described in Joshua, and from their inheritance in the Lord’s kingdom, described in the last chapters of Ezekiel, where we read of the new earth, the new Jerusalem, and the new temple; and in John in Revelation (Rev. 7:4-8); also from the order in which they encamped in the wilderness, which was of such a nature that they thereby represented truths and goods in their genuine order. Hence the prophetic utterance of Balaam:
When Balaam lifted up his eyes, and saw Israel dwelling according to their tribes, the spirit of God came upon him. And he gave forth an enunciation, and said, How good are thy tabernacles O Jacob! thy habitations O Israel! As the valleys are they planted, as gardens beside the river, as sandalwood trees which Jehovah hath planted, as cedars beside the waters (Num. 24:2-6).
(See also the things shown about the tribes and their ordering in n. 2129, 3858, 3862, 3926, 3939, 4060, 4603.)

AC (Potts) n. 6336 6336. And said, Gather ye yourselves together. That this signifies all in general together, is evident from the signification of “gathering,” as being that they should be together, here all the truths of faith and the goods of love which are signified by the twelve sons of Jacob (see n. 6335).

AC (Potts) n. 6337 6337. And I will tell you what shall befall you in the end of the days. That this signifies the quality of the state of the church in the order in which they then were, is evident from the signification of “telling what shall befall,” as being to communicate and to foretell; and from the signification of the “end of the days,” as being the last of the state in which they are together. For “days” are states (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); and the “end” is the last; thus the “end of the days” is the last of the state, namely, that in which truths and goods in general, when in their order, are together. The reason why it is the state of the church which is signified, is that the truths and goods which are represented by Jacob and his sons are what constitute the church; therefore by Jacob is represented the church (n. 4286, 4439, 4514, 4520, 4680, 4772, 5536, 5540); and so also by his sons (n. 5403, 5419, 5427, 5458, 5512). That the quality of the state is meant, is because the representation of the truths and goods of the church is according to the order in which the sons of Jacob or the tribes are mentioned in the Word (n. 3862, 3926, 3939). One quality is signified when Reuben is mentioned first, for when Reuben is mentioned first the quality begins from faith; but when Judah is mentioned first, then the quality begins from love; and it is different still when some other one is mentioned first. The quality is also varied according to the order in which the rest of the tribes are mentioned after these. Hence come forth innumerable, nay, infinite, variations, and more so when the truths and goods in general which are signified by the twelve tribes also take on specific variations, each truth and good innumerable ones, which causes each of them to receive in general another face; and still more so when these specific truths and goods take on innumerable singular variations; and so on. That infinite variations thus arise may be illustrated by many things in nature. Hence then it is that the twelve tribes have a different signification when mentioned in one order in the Word, from what they have when mentioned in another; thus they have a different signification in this chapter from what they have elsewhere.

AC (Potts) n. 6338 6338. Assemble yourselves. That this signifies that they should set themselves in order, is evident from the signification of “assembling,” as being to be set in order, for in the spiritual sense “to be assembled” has no other meaning, because truths and goods cannot be assembled unless they are also set in order. For the universal influx which proceeds from the Lord effects this, because it contains within it all the singulars down to the veriest ones; and it is all these taken together which are the universal influx that reduces into order all things in the heavens. When the universal influx is doing this, it appears as if the very goods and truths set themselves in order, and as if they flow into order of their own accord. This is the case with the universal heaven, which is in order, and is continually kept in order by the universal influx from the Lord. It is also the case with the societies in heaven in general, and likewise with the societies in particular; for as soon as angels or spirits assemble, they are forthwith disposed into order as of themselves, and thus constitute a heavenly society, which is an image of heaven. This would never take place unless the universal influx which proceeds from the Lord contained within it the veriest singulars of all, and unless all these were in the most perfect order. If there were any universal influx from God without singulars, as many suppose, and a man, spirit, or angel were to direct himself in singulars, instead of order there would be confusion of all things; neither would there be a heaven, a hell, the human race, or even nature. This may be illustrated by many things with man, as that unless his thoughts were ordered universally and at the same time singularly by the affections of love, it would be impossible for them to flow rationally and analytically. So likewise with the actions: unless the soul in universal and in singular flowed into the viscera of the body, nothing could take place in the body with order and regularity; but when the soul flows in singularly and thus universally, then all things are set in order as of themselves. These things have been said to the intent that it may be known what is meant by truths and goods setting themselves in order.

AC (Potts) n. 6339 6339. And hear, ye sons of Jacob. That this signifies the truths and goods in the natural, is evident from the representation of the sons of Jacob, as being the truths and goods of the church in the natural (of which above, n. 6335).

AC (Potts) n. 6340 6340. And hear unto Israel your father. That this signifies a prediction about them by spiritual good, in the supreme sense the Lord’s foresight, is evident from the signification of “hearing,” namely, what shall happen in the end of the days, as being prediction; and from the representation of Israel, as being spiritual good (see n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); and because prediction is signified in the internal sense by “hearing what shall befall in the end of the days,” the foresight of the Lord is signified in the supreme sense, for all prediction is from the Lord’s foresight. Its being said that the “sons of Jacob should hear to Israel,” signifies that they who are of the church should hear the Lord, that is, should hear Him in the Word, and what He there teaches with respect to the truths of faith and the goods of love, and what He predicts with respect to those who are in such truth and good as are signified by one or another son of Jacob; as what He teaches and predicts about those in faith separate from charity, here signified by “Reuben,” “Simeon,” and “Levi;” or about those in celestial good, signified by “Judah;” also about those in spiritual good, signified by “Joseph;” thus also about those who are in such things as are signified by the rest of the sons.

AC (Potts) n. 6341 6341. Verses 3, 4. Reuben, my firstborn, thou art my strength, and the beginning of my forces, excellent in eminence, and excellent in power (valore). Light as water, thou shalt not excel, because thou wentest up on thy father’s bed, then profanedst thou it; he went up on my couch. “Reuben, my firstborn,” signifies faith which is apparently in the prior place; “thou art my strength,” signifies power in good by means of faith; “and the beginning of my forces,” signifies that through it is the first power in truth; “excellent in eminence, and excellent in power,” signifies the glory and sovereignty thence derived; “light as water,” signifies that faith alone has not such things; “thou shalt not excel,” signifies that it has no glory or sovereignty; “because thou wentest up on thy father’s bed,” signifies because when separated from the good of charity it has a foul conjunction; “then profanedst thou it,” signifies that if conjoined with evil it is profane; “he went up on my couch,” signifies because it has contaminated spiritual good in the natural.

AC (Potts) n. 6342 6342. Reuben, my firstborn. That this signifies faith which is apparently in the prior place, is evident from the representation of Reuben, as being faith in the understanding (see n. 3861, 3866), and confession of the faith of the church in general (n. 4731, 4734, 4761); and from the signification of “firstborn,” as being to be in the prior place (see n. 3325); (but that faith is in the prior place only apparently, may be seen above, n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930, 4977, 6256, 6269, 6272, 6273).

AC (Potts) n. 6343 6343. Thou art my strength. That this signifies power in good by means of faith, is evident from the representation of Reuben, who here is “thou,” as being faith in the understanding (see n. 6342); and from the signification of “strength,” as being the power that is in good. As regards power, namely, the power of thinking and willing, of perceiving, of doing what is good, of believing, and of dissipating falsities and evils, it is all from good through truth; good is the principal, and truth is only the instrumental (see n. 3563, 4931, 5623). That there is signified the power that is in good, is because “strength” signifies this power, whereas “forces” signify the power of truth; hence it is that by “the beginning of my forces,” as presently follows, is signified the first power in truth; for the word by which “forces” are expressed in the original, is in the Word predicated of truth; but the word by which “strength” is expressed, is predicated of good.
[2] That the Word is holy, and in its interiors most holy, is very evident from the fact that in every detail of the Word there is the heavenly marriage, that is, the marriage of good and truth, thus heaven; and that in every detail of the inmost sense there is the marriage of the Lord’s Divine Human with His kingdom and church; nay, in the supreme sense there is the union of the Divine Itself and the Divine Human in the Lord. These most holy things are in every detail of the Word-a manifest proof that the Word has descended from the Divine. That this is so may be seen from the fact that where mention is made of good, mention is made of truth also; and where the internal is spoken of, the external also is spoken of. There are also words which constantly signify good, and words which constantly signify truth, and words which signify both good and truth; and if they do not signify them, still they are predicated of them, or involve them. From the predication and signification of these words it is plain that, as before said, in every detail there is the marriage of good and truth, that is, the heavenly marriage, and in the inmost and supreme sense the Divine marriage which is in the Lord, thus the Lord Himself.
[3] This appears everywhere, but not evidently except in passages where there are repetitions of the same thing, with only a change of words, as in this chapter, where it is said of Reuben, “Thou art my strength, and the beginning of my forces;” also, “excellent in eminence, and excellent in power.” Here “strength” relates to good, and “forces” to truth; and “excellent in eminence” to truth, and “excellent in power” to good. So in the following verse, of Reuben: “Thou wentest up on thy father’s bed; then thou profanedst it; he went up on my couch.” So in what follows with respect to Simeon and Levi: “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” (verse 7); where “anger” signifies a turning away from good, and “wrath” a turning away from truth; and “Jacob” is the external of the church, and “Israel” is its internal. Also with respect to Judah: “Thy brethren shall celebrate thee; thy father’s sons shall bow down to thee” (verse 8). Again: “He binds his young ass unto the vine, and his ass’s colt unto the choice vine; he washes his clothing in wine, and his covering in the blood of grapes” (verse 11). With respect to Zebulun: “He shall dwell at the haven of the seas, and he shall be at the haven of ships” (verse 13). With respect to Dan: “He shall be a serpent upon the way, an arrow-snake upon the path” (verse 17).
[4] Like things frequently occur in the Psalms and in the prophets, as in Isaiah:
Babel shall not be inhabited to eternity, neither shall it be inhabited even to generation and generation. Her time is near, and it shall come, and her days shall not be prolonged (Isa. 13:20, 22).
Seek ye from above in the book of Jehovah, and read ye; no one of these shall be missing, the one shall not long for the other; for with the mouth He hath commanded, and His spirit it hath gathered them. And the same hath cast the lot for them, and the hand hath distributed to them by rule. They shall possess it even eternally, to generation and generation shall they dwell therein (Isa. 34:16, 17);
and so in a thousand other passages. He who does not know that the expressions in the Word are significative of spiritual and celestial things, and that some are said of good, and some of truth, cannot but believe that such expressions are mere repetitions, said merely to fill up, and therefore in themselves useless; and from this it is that they who think wrongly about the Word, regard such expressions as ground for contempt; when yet the veriest Divine things are stored therein, namely, the heavenly marriage, which is heaven itself; and the Divine marriage, which is the Lord Himself. This sense is the “glory” in which the Lord is, and the literal sense is the “cloud” in which is this glory (Matt. 24:30; Luke 21:27. See the preface to Genesis 18, and also n. 5922.)

AC (Potts) n. 6344 6344. And the beginning of my forces. That this signifies that through it is the first power in truth, is evident from the signification of the “beginning of forces,” as being the first power; and as “forces” are predicated of truth, it is the first power in truth that is signified, in like manner as in Isaiah:
Jehovah giveth strength to the wearied one, and to him that hath no forces He multiplieth power (Isa. 40:29);
where “strength” is predicated of good, and “forces” of truth, and “power” of both. How it is to be understood that through faith there is power in good, and the first power in truth, which is signified by “Reuben, my firstborn, thou art my strength, and the beginning of my forces,” shall be briefly told. All the power in the spiritual world is from good through truth. Without good, truth has no power whatever, for truth is like a body, and good is like the soul of this body, and in order that the soul may do anything, it must be by means of the body. Hence it is plain that truth without good has no power whatever, just as the body without the soul has no power; for the body is then a carcass, and so also is truth without good.
[2] When the faith of truth through good is first born, the power appears to be in truth. This power is what is called the “first power in truth through faith,” and is signified by the “beginning of forces,” as also elsewhere in the Word where “birthright” is treated of; as in David:
He smote all the firstborn in Egypt, the beginning of forces in the tents of Ham (Ps. 78:51).
And in another place:
He smote all the firstborn in their land, the beginning of all their forces (Ps. 105:36).
Also in Deuteronomy:
He shall acknowledge the firstborn son of the hated one, to give him two parts of all that shall be found for him; in that he is the beginning of his forces, the right of the birthright is his (Deut. 21:17).
[3] As by the “firstborn” is signified in the genuine sense the good that is of charity, but in the sense according to the appearance the truth that is of faith (see n. 3325, 4925, 4926, 4928, 4930), and as these two are the foundations of the church, therefore by the ancients the firstborn was called the “strength of the father, and the beginning of his forces.” That such was the signification is plainly evident from the fact that every firstborn belonged to Jehovah or the Lord, and that in the stead of all the firstborn the tribe of Levi was accepted and the priesthood given to it.
[4] Scarcely anyone in this world can know what is the nature of the power that is in truth from good; but it is known to those who are in the other life; thus by revelation thence. They who are in truth from good, that is, in faith from charity, are in power through truth from good. In this power are all the angels, and from this the angels are called in the Word “powers;” for they are in the power of restraining evil spirits, one angel being able to restrain a thousand all at once. They exercise their power chiefly when with man, in defending him at times against many hells, and this in a thousand and a thousand ways.
[5] They have this power by means of the truth that is of faith from the good that is of charity; but as they have their faith from the Lord, it is the Lord alone who is the power in them. This power which is through faith from the Lord is meant by the Lord’s words to Peter:
Upon this rock I will build My church; and the gates of hell shall not prevail against it. And I will give thee the keys of the kingdom of the heavens, and whatsoever thou shalt bind on earth shall be bound in the heavens, and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matt. 16:18, 19).
This was said to Peter, because by him was represented faith (see preface to Gen. 22, and also n. 3750, 4738, 6000, 6073); and by “Peter,” wherever in the Word he is called “Peter,” as here, is signified in the internal sense, faith, and in the supreme sense the Lord as to faith.

AC (Potts) n. 6345 6345. Excellent in eminence, and excellent in power (valore). That this signifies that glory and sovereignty are thence derived, is evident from the signification of “excelling in eminence,” as being glory, for he who is in eminence is in glory; and from the signification of “excelling in power,” as being sovereignty, for he who is in power is in sovereignty. “Glory” in this passage has reference to the truth that is of faith (see n. 5922), and “sovereignty” to the good that is of charity; therefore it is said that hence is glory and sovereignty, namely, from the truth of faith and the good of charity (of which just above).

AC (Potts) n. 6346 6346. Light as water. That this signifies that faith alone has not such things, namely, glory and sovereignty, is evident from the signification of “being light as water,” as being to be of no weight or power. That faith alone is meant, that is, faith separated from charity, is plain from what follows about Reuben and Simeon and Levi; here also under these names faith separated or alone is treated of.

AC (Potts) n. 6347 6347. Thou shalt not excel. That this signifies that it has no glory or sovereignty, is evident from the signification of “not excelling,” namely, in eminence and power (as just above, to which this refers), in that such faith has neither glory nor sovereignty.

AC (Potts) n. 6348 6348. Because thou wentest up on thy father’s bed. That this signifies, because when separated from the good of charity it has a foul conjunction, is evident from the signification of “going up on a father’s bed,” as being to have a foul conjunction, namely, that faith separated from the good of charity has this. For if faith in doctrine or in the understanding, here represented by Reuben, is not initiated into good and conjoined therewith, it is either dissipated and made null, or is initiated into and conjoined with what is evil and false, which is the foul conjunction that is signified, for it then becomes profane. That this is so may be seen from the fact that faith can have a dwelling-place nowhere else than in good, and if it has no dwelling-place there, it must either become null, or be conjoined with evil. This is very evident from those in the other life who have been in faith alone and in no charity, in that their faith is there dissipated; but if it has been conjoined with evil, their lot is with the profane.
[2] In the Word, “adulteries” in the internal sense signify adulterations of good, and “whoredoms” signify falsifications of truth (see n. 2466, 3399); but the foul conjunctions called the forbidden degrees (see Lev. 18:6-24), signify various kinds of profanation. That here also profanation is signified, is plain, for it is said “thou wentest up on thy father’s bed, then profanedst thou it; he went up on my couch.” That this means the profanation of good by faith separated, may be seen above (n. 4601), where this wicked deed of Reuben is treated of.
[3] With faith alone, or separated from charity, the case is this. If it is conjoined with evil (which takes place when anyone first believes the truth that is of faith, and especially when he first lives according to it, and afterward denies it and lives contrary to it), it then becomes profane; for thus the truth that is of faith and the good that is of charity are first inrooted in the interiors by means of doctrine and life, and afterward are called forth thence and conjoined with evil. In the other life the worst lot of all awaits the man with whom this takes place; for with such a man good cannot be separated from evil, and yet in the other life they are kept separate; neither has such a man any remains of good stored up in his interiors, because they have utterly perished in evil. The hell of such is to the left in front at a great distance, and those who are there appear to the angelic sight like skeletons, with scarcely any life. In order therefore to prevent the profanation of good and truth, a man who is such that he does not suffer himself to be regenerated (which is foreseen by the Lord) is withheld from faith and charity, and is permitted to be in evil and from this in falsity, for then he cannot profane. (See what has been said and shown before about profanation, n. 301-303, 571, 582, 593, 1001, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3489, 3898, 4289, 4601.)

AC (Potts) n. 6349 6349. Then profanedst thou it. That this signifies that if conjoined with evil faith is profane, is evident from what has been said just above (n. 6348).

AC (Potts) n. 6350 6350. He went up on my couch. That this signifies that it contaminated spiritual good in the natural, is evident from the signification of “going up on a couch,” as being to contaminate by profaning (of which just above, n. 6348); and from the representation of Israel, on whose couch he went up, as being spiritual good in the natural (n. 6340).

AC (Potts) n. 6351 6351. Verses 5-7. Simeon and Levi are brethren; instruments of violence are their swords. Into their secret let not my soul come; in their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they unstrung an ox. Cursed be their anger for it was vehement, and their wrath for it was hard. I will divide them in Jacob, and scatter them in Israel. “Simeon and Levi are brethren,” signifies faith in the will, and charity, here the reverse, because they signify faith separate from charity; “instruments of violence are their swords,” signifies that doctrinal things serve to destroy the works of charity, thus charity itself; “into their secret let not my soul come,” signifies that spiritual good does not desire to know the evils which are of their will; “in their assembly let not my glory be united,” signifies that neither does the truth of spiritual good desire to know the falsities of their thought thence derived; “for in their anger they slew a man,” signifies that they utterly averted themselves, and in their turning away extinguished faith; “and in their good pleasure they unstrung an ox,” signifies that from a depraved will they utterly weakened the external good of charity; “cursed be their anger for it was vehement,” signifies a grievous turning away from good, and the consequent condemnation; “and their wrath, for it was hard,” signifies a turning away from the derivative truth, that it was confirmed; “I will divide them in Jacob,” signifies that they must be banished from the natural man; “and scatter them in Israel,” signifies from the spiritual man also.

AC (Potts) n. 6352 6352. Simeon and Levi are brethren. That this signifies faith in the will, and charity, here the reverse, because they signify faith separated from charity, is evident from the representation of Simeon, as being faith in the will (see n. 3869-3872, 4497, 4502, 4503, 5482, 5626, 5630); and from the representation of Levi, as being charity (n. 3875, 3877), but here the reverse, because they signify faith separate from charity. For when this faith is represented by Reuben (as is plain from the explication of verse 4), it follows that no faith in the will, and thus no charity, are what are represented by Simeon and Levi, for these things follow in a series from their beginning. Therefore by Simeon is represented falsity in the will, and by Levi evil in act, for these are opposite to faith in the will and to charity. That these are signified is plain from Simeon and Levi being cursed.

AC (Potts) n. 6353 6353. Instruments of violence are their swords. That this signifies that doctrinal things serve to destroy the works of charity, thus charity itself, is evident from the signification of “instruments of violence,” as being what serves to destroy charity (that “instruments” denote things that are of service is evident, and that “violence” denotes the destruction of charity, will be seen presently); and from the signification of “swords,” as being doctrinal things. For “swords” [gladii] denote the truths of faith, by means of which combat is waged against falsities and evils (see n. 2799), thus “swords” [machaerae] are doctrinal things, here the doctrinal things by means of which combat is waged against truth and good, and by means of which these are extinguished, because this is done by those who are in faith alone, or in faith separate from charity, with whom the reverse prevails.
[2] The doctrinal things of those who are in faith alone, whereby they destroy the works of charity, are chiefly those which teach that man is saved by faith alone without the works of charity, and that these are not necessary, and that man is saved by faith alone even in the last hour, no matter how he had lived through the whole course of his life, thus those who have practiced nothing but cruelties, those who have practiced nothing but adulteries, those who have practiced nothing but profane things; and hence that salvation is merely admission into heaven, none being admitted but they who have received this grace at the end of their life; and thus that some have been elected out of mercy, and some damned out of unmercifulness; when yet heaven is denied by the Lord to no one, but the life and the communication of life (which are there perceived as an odor is perceived by those exposed to it on earth) render it impossible for the wicked to dwell there, because they are tormented by the evil of their life there more than in the deepest hell.
[3] That a “sword” signifies falsity combating and slaying, is evident in John:
There went forth another horse that was red, and to him that sat thereon it was given to take peace from the earth, that they should kill one another, whence there was given unto him a great sword (Rev. 6:4).
Again:
If anyone shall kill with the sword, with the sword must he be killed (Rev. 13:10, 14).
[4] That “violence” is violence inflicted on charity, is clear from many passages in the Word, as in Isaiah:
The violent one shall cease, and the scorner shall be consumed, all who ripen iniquity shall be cut off, who make a man sin in a word, and ensnare him who reproveth in the gate, and turn aside the just into emptiness (Isa. 29:20, 21);
in this passage the “violent one” is expressed by another word in the original, but of similar signification; that the “violent one” is one who inflicts violence on charity, is signified by “making a man sin in a word,” and “turning aside the just.”
[5] In the same:
Their works are works of iniquity, and the deed of violence is in their hands. Their feet run to evil, and they make haste to shed innocent blood (Isa. 59:6, 7);
where “violence” is violence inflicted on charity, which is also signified by “shedding blood” (see n. 374, 1005). Again:
Violence shall no more be in thy land, wasting and a breach in thy borders (Isa. 60:18);
where “violence” denotes the destruction of charity, for hence comes “wasting and breach in the land,” that is, in the church.
[6] In Jeremiah:
I proclaim violence and vastation; because the word of Jehovah is made a reproach unto me, and a shame all the day (Jer. 20:8);
where “violence” also denotes violence in spiritual things, thus the destruction of charity and also of faith. In Ezekiel:
The land is full of judgment of bloods, and the city is full of violence (Ezek. 7:23);
where “judgment of bloods” denotes the destruction of faith; and “violence,” the destruction of charity.
[7] Again:
If he beget a son that is violent, a shedder of blood, that doeth any one of these things: if he hath eaten upon the mountains, and defiled his companion’s wife, hath oppressed the poor and needy, hath seized spoil, hath not restored the pledge, and hath lifted up his eyes to idols, hath committed abomination, hath given upon interest, and hath received usury; shall he live? He shall not live, dying he shall die (Ezek. 18:10-13);
here a “son that is violent and a shedder of blood” is described, and all the works of charity which it destroys are recounted; thus a “son that is violent and a shedder of blood” is a destroyer of charity and faith.
[8] In David:
Deliver me O Jehovah from the evil man, preserve me from the man of violences, who think evils in their heart, the whole day they gather themselves together for war; they sharpen their tongue like a serpent, the poison of the asp is under their lips. Keep me O Jehovah from the hands of the wicked; preserve me from the man of violences. Let not the man of tongue subsist in the earth; let evil hunt the man of violence to overthrow him (Ps. 140:1-4, 11);
a “man of violences” denotes those who destroy the truths of faith and the goods of charity; their fighting against these truths and goods is signified by their “gathering themselves together the whole day for war, sharpening the tongue as a serpent, the poison of the asp under their lips, and evil hunting him to overthrow him.” (And so in other passages, as Ezek. 12:19; Joel 4:19; Mal. 2:16, 17; Zeph. 3:4; Ps. 18:48; 55:9-11; 58:3-6; Deut. 19:16.)

AC (Potts) n. 6354 6354. Into their secret let not my soul come. That this signifies that spiritual good does not desire to know the evils that are of their will, is evident from the representation of Israel, who says this of himself, as being spiritual good (see n. 6340); and from the signification of “not coming into a secret,” as being not to desire to know, namely, the evils of the will that are signified by “Simeon and Levi” (n. 6352); it is said “my soul” because by “soul” is here signified the life of good belonging to spiritual good; the life of its truth is signified by “glory,” of which in what follows.

AC (Potts) n. 6355 6355. In their assembly let not my glory be united. That this signifies that neither does the truth of spiritual good desire to know the falsities of their thought thence derived, is evident from the representation of Israel, as being spiritual good (see n. 6340); and from the signification of “not being united in their assembly,” as being not to desire to be conjoined with the falsities of their thought, thus also not to desire to know them (falsities of thought being signified by “assembly,” which like “multitude,” is predicated of truths, and in the opposite sense of falsities); and from the signification of “glory,” which is predicated of truth (n. 4809, 5922), for truth is glory to those who are in spiritual good.

AC (Potts) n. 6356 6356. For in their anger they slew a man. That this signifies that they utterly averted themselves, and in their turning away extinguished faith, is evident from the signification of “anger,” as being a receding from charity, and a turning away (see n. 357, 5034, 5798); from the signification of “slaying” as being to extinguish; and from the signification of “man” [vir] as being the truth of faith (n. 3134, 3309, 3459, 4823).

AC (Potts) n. 6357 6357. And in their good pleasure they unstrung an ox. That this signifies that from a depraved will they utterly weakened the external good of charity, is evident from the signification of “good pleasure,” as being the will, here a depraved will; from the signification of “unstringing,” as being to weaken; and from the signification of an “ox,” as being the natural or external good of charity (see n. 2180, 2566, 2781). The reason why an “ox” is here spoken of, and just before a “man,” is that by a “man” is signified the truth of faith, and by an “ox” the good of charity; and in order that when good is treated of, truth may also be treated of, because of the heavenly marriage in everything of the Word (n. 6343).

AC (Potts) n. 6358 6358. Cursed be their anger for it was vehement. That this signifies a grievous turning away from good and the consequent condemnation, is evident from the signification of “being cursed,” as being condemnation, for he who has been cursed has been condemned; and from the signification of “anger,” as being a turning away from good (n. 357, 5034, 5798, 6356); thus “vehement anger” denotes a grievous turning away.

AC (Potts) n. 6359 6359. And their wrath for it was hard. That this signifies a turning away from the derivative truth, that it was confirmed, is evident from the signification of “wrath,” as being a turning away from truth (that “wrath” is predicated of truth, and “anger” of good, may be seen above, n. 3614); and from the signification of “hard,” as being what is confirmed, for the falsity which has been confirmed even to persuasion, is hard. That it is hard has been given to know from experience, for among spirits and among the angels truth from good appears and is presented to view as soft, but falsity from evil as hard, and this in proportion as the falsity from evil is more confirmed. When persuasion has been brought about by means of confirmation from many things, this hardness appears there like the hardness of bone. Such hardness is also like the hardness in this world, in that it reflects the rays of light. Thus when the light of heaven from the Lord falls upon the hardness produced by falsity from evil, it is reflected; but on the other hand, when the light of heaven from the Lord falls upon the softness produced by truth from good, it is received.

AC (Potts) n. 6360 6360. I will divide them in Jacob. That this signifies that they must be banished from the natural man, is evident from the signification of “dividing,” as being separation and removal from truth and good (see n. 4424), thus banishment; and from the representation of Jacob, as being the natural or external man (n. 3305, 3576, 4286, 4292, 4570, 6236).

AC (Potts) n. 6361 6361. And scatter them in Israel. That this signifies from the spiritual man also, is evident from the signification of “scattering,” as being banishment; but “scattering” is distinguished from “dividing” in that the latter is predicated of the external man and of truth, but “scattering” of the internal man and of good. (That Jacob represents the natural or external man, and Israel the spiritual or internal, may be seen above, n. 4286, 4292, 4570.) That these things which were said by Israel of Simeon and Levi, and also those which were said of Reuben, do not signify what would befall their descendants in the end of the days, as is said in the first verse, may be seen from the fact that the descendants of Simeon and Levi were not cursed, and divided in Jacob and scattered in Israel; for the tribe of Simeon was among the rest of the tribes as one of them; and the tribe of Levi was made the priesthood, thus was rather blessed than cursed; and so with the tribe of Reuben, which also was not more vile than the other tribes. Hence it is very manifest that what is said in this chapter of the sons of Jacob, as to what should befall them in the end of the days, is not what should befall themselves, but what should befall those who are meant by them in the internal sense; and here those who are in faith separated from charity, for these are here meant in the internal sense by “Reuben,” “Simeon,” and “Levi.” From this it is very evident that there is an internal sense of the Word which does not appear in the letter, nor to anyone unless he knows the correspondences of natural things with spiritual, and not at all to him who does not know what the spiritual and what the celestial are.

AC (Potts) n. 6362 6362. Verses 8-12. Thou Judah, thy brethren shall celebrate thee, thy hand shall be in the neck of thine enemies, thy father’s sons shall bow down to thee. Judah is a lion’s whelp; from the prey my son thou art gone up; he bowed, he couched as a lion, and as an old lion; who shall rouse him up? The scepter shall not be removed from Judah, and a lawgiver from between his feet, even until Shiloh come; and to him is the obedience of the peoples. He binds his young ass unto the vine, and his ass’s colt unto the choice vine; he washes his clothing in wine, and his covering in the blood of grapes; his eyes are red with wine, and his teeth are white with milk. “Thou Judah,” signifies the celestial church, in the supreme sense the Lord as to the Divine celestial; “thy brethren shall celebrate thee,” signifies that this church is eminent above the rest; “thy hand shall be in the neck of thine enemies,” signifies that the infernal and diabolical crew will flee at his presence; “thy father’s sons shall bow down to thee,” signifies that truths will submit themselves of their own accord; “Judah is a lion’s whelp,” signifies innocence with innate forces; “from the prey my son thou art gone up,” signifies that from the Lord through the celestial there is deliverance of many from hell; “he bowed, he couched as a lion, and as an old lion,” signifies the good of love and the derivative truth in their power; “who shall rouse him up?” signifies that he is safe among all in the hells; “the scepter shall not be removed from Judah,” signifies that sovereignty shall not depart from celestial good; “and a lawgiver from between his feet,” signifies truths from this good in lower things; “until Shiloh come,” signifies the coming of the Lord, and the tranquillity of peace then; “and to him is the obedience of the peoples,” signifies that from His Divine Human shall proceed truths; “he binds his young ass unto the vine,” signifies truth in the natural for the external church; “and his ass’s colt unto the choice vine,” signifies truth from the rational for the internal church; “he washes his clothing in wine,” signifies that His natural is Divine truth from His Divine good; “and his covering in the blood of grapes,” signifies that His intellectual is Divine good from His Divine love; “his eyes are red with wine,” signifies that the intellectual, or internal Human, is nothing but good; “and his teeth are white with milk,” signifies that the Divine natural is nothing but the good of truth.

AC (Potts) n. 6363 6363. Thou Judah. That this signifies the celestial church, in the supreme sense the Lord as to the Divine celestial, is evident from the representation of Judah, as being in the supreme sense the Lord as to the Divine of love, or as to the Divine celestial; but in the relative sense the Lord’s celestial kingdom, thus the celestial church (see n. 3881). (What the celestial kingdom, the celestial church, and the celestial are, may be seen above, n. 640, 641, 765, 895, 2048, 2088, 2669, 2708, 2715, 2718, 2896, 3235, 3246, 3374, 3886, 3887, 4448, 4493, 5113, 5922, 6295.)

AC (Potts) n. 6364 6364. Thy brethren shall celebrate thee. That this signifies that this church is eminent above the rest, is evident from the signification of “being celebrated,” as being to be eminent; from the representation of Judah, here meant by “thee,” as being the celestial church (see n. 6363); and from the signification of “brethren,” as being the truths of this church, thus also the churches which are in these truths, and which are represented by the brethren of Judah, for truths and goods constitute the church. The truths of the celestial church are signified by “thy brethren,” that is, the brethren of Judah; but the truths of the spiritual church by the “sons of his father” (see n. 6366).

AC (Potts) n. 6365 6365. Thy hand shall be in the neck of thine enemies. That this signifies that the infernal and diabolical crew will flee at his presence, is evident from the signification of “enemies,” as being the infernal and diabolical crew, for these are enemies in the spiritual sense; and from the signification of the “hand in their neck,” as being to pursue those who are in flight; for when an enemy flees, the hand of the conqueror is in his neck. It is said that they shall flee at his presence, because when any one of the infernal crew approaches any angel of the Lord’s celestial kingdom, he flees at his presence, being unable to endure it, because he cannot endure the sphere of celestial love, which is that of love to the Lord; this sphere being to him like burning and tormenting fire. Moreover a celestial angel never fights, still less is his hand in the neck of his enemies, nor indeed does he regard anyone as an enemy insofar as he is concerned; yet it is so expressed on account of the conditions in this world; but the real meaning is that the infernals, regarding themselves as his enemies, flee from his presence.

AC (Potts) n. 6366 6366. Thy father’s sons shall bow down to thee. That this signifies that truths will submit themselves of their own accord, is evident from the signification of “bowing down,” as being to submit themselves; and from the signification of the “father’s sons,” as being the truths that are from spiritual good, for the “sons of Israel” denote spiritual truths (see n. 5414, 5879, 5951), and “Israel” is spiritual good (n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833). That these truths will submit themselves of their own accord, is because when celestial love, which is represented by Judah, flows into the spiritual truths which are represented by the sons of Israel, it disposes them into order, and thus submits them to the Lord; for the celestial has this efficacy through influx into spiritual things, that is, good through influx into truth. For this reason also the Lord’s celestial kingdom is the inmost or third heaven, thus is nearest the Lord; and His spiritual kingdom is the middle or second heaven, thus is further away from the Lord. It is from this order that the Lord flows into the spiritual kingdom, both mediately through the celestial kingdom, and also immediately. The influx is of such a nature that the spiritual kingdom is kept in order by means of the celestial kingdom, and in this way is submitted to the Lord. The influx from the celestial kingdom is effected by means of love toward the neighbor, for this is the external of the celestial kingdom and the internal of the spiritual kingdom; hence the conjunction of both (see n. 5922).

AC (Potts) n. 6367 6367. Judah is a lion’s whelp. That this signifies innocence with innate forces, is evident from the signification of a “lion,” as being the good of love and the truth thence derived in their power (of which in what follows); thus a “lion’s whelp” denotes innocence with forces. The reason why it is said “with innate forces” is that “Judah” here is the celestial of love, and the celestial of love is in the will part (see n. 895, 927, 4493, 5113), thus it has innate forces; for man is born into the things of the will part; hence they of the Most Ancient Church, which was celestial, were born into the good of love insofar as they had good in their will. From this then it is that the forces are said to be “innate.” The reason why a “lion’s whelp” denotes innocence, is that a “lion” denotes the good of celestial love, and a “whelp” is as it were its infant, thus is innocence.
[2] That a “lion” denotes the good of celestial love and the derivative truth, in its power, and also that in the opposite sense it denotes the evil of the love of self in its power, is evident from passages in the Word where a “lion” is mentioned. That it denotes the good of celestial love is evident in John:
Behold the lion that is of the tribe of Judah, the root of David, hath conquered to open the book, and to loose the seven seals thereof (Rev. 5:5);
here the Lord is called a “lion” from the omnipotence belonging to His Divine love and the Divine truth thence derived. In other passages in the Word, Jehovah or the Lord is compared to a “lion,” as in Hosea:
They shall go after Jehovah; He shall roar like a lion; for He shall roar, and the sons shall come with honor from the sea (Hos. 11:10).
[3] In Isaiah:
Thus said Jehovah unto me, Like as when the lion roareth, and the young lion over his prey, if a fullness of shepherds come running upon him, he is not dismayed at their voice, and is not afflicted by their tumult; so shall Jehovah Zebaoth come down to fight upon Mount Zion and upon the hill thereof (Isa. 31:4);
here the omnipotence of Divine good is compared to a “lion,” and the omnipotence of the Divine truth thence derived is compared to a “young lion,” for it is said that “Jehovah Zebaoth shall come down to fight upon Mount Zion and upon the hill thereof;” for “Mount Zion” signifies the good of Divine love, and the “hill thereof,” the Divine truth thence derived (see n. 795, 796, 1430, 4210).
[4] For the same reason the four animals in Ezekiel and in John, by which are meant cherubs, had the faces of a man, a lion, an ox, and an eagle. In Ezekiel:
The likeness of the faces of the four animals: the face of a man and the face of a lion on the right side had they four; and they four had the face of an ox on the left side; and they four had the face of an eagle (Ezek. 1:10; 10:14).
And in Revelation:
Before the throne were four animals full of eyes before and behind. And the first animal was like a lion, and the second animal like a calf, the third animal had a face as a man, the fourth animal was like a flying eagle (Rev. 4:6, 7).
That these animals were cherubs is said in Ezekiel 10, and is also plain from the description of them in John, namely, that they had eyes before and behind; for by “cherubs” are signified the Lord’s foresight and providence (n. 308); that they had the face of a lion was from the omnipotence of Divine truth from Divine good, which is of providence. It was similar with the cherubs about the new temple, in Ezekiel 41:19.
[5] That the celestial, who are in power from good and the derivative truth, which are from the Lord, are meant by “lions,” is evident in David:
There is no want to them that fear Jehovah. The young lions do lack, and suffer hunger; but they that seek Jehovah shall not want any good (Ps. 34:9, 10).
Again:
The lions roar after their prey, and to seek their food from God. The sun ariseth, they are gathered together, and lay them down in their habitations (Ps. 104:21, 22).

And in the prophecy of Balaam:
At that time it shall be said to Jacob and Israel, What hath God wrought! Behold the people shall rise up as an old lion, and as a young lion shall he lift himself up; he shall not rest until he eat the prey (Num. 23:23, 24).
[6] And again:
When Balaam saw Israel dwelling according to their tribes, he said, He boweth down, he coucheth as a lion, and as an old lion, who shall rouse him up? (Num. 24:2, 9).
It is the celestial that is here described, because it was the celestial order that the tribes represented by their encampment which Balaam saw in spirit when he saw Israel dwelling according to their tribes (see n. 6335). This order is from the Divine good through the Divine truth from the Lord, and in this order is all power, here denoted by the “lion which boweth down and coucheth.”
[7] In Micah:
The remains of Jacob shall be among the nations, in the midst of many peoples, as a lion among the beasts of the forest, as a young lion among the flocks of sheep; who if he go through, treadeth down and scattereth, and there is none rescuing. Let thy hand be exalted over thine enemies, and let all thy foes be cut off (Mic. 5:8, 9);
where the “lion” and “young lion” denote celestial good and celestial truth, which are the “remains of Jacob.” The meaning is similar in Isa. 21:8; Jer. 25:38; Ezek. 32:2; Zech. 11:3. The like was represented by the lions at the ivory throne of Solomon, two at the sides of the throne, and twelve upon the six steps (1 Kings 10:18-20); also by the lions upon the borders of the ten bases of brass (1 Kings 7:29, 36).
[8] That in the opposite sense a “lion” signifies the evil of the love of self in its power, is plain from the following passages:
No lion shall be there, and no ravenous beast shall go up thereon, it shall not be found there; but they shall go free; thus the redeemed of Jehovah shall return and shall come to Zion with singing (Isa. 35:9, 10).
In Jeremiah:
Why is Israel become a prey? The young lions roar against him, they utter their voice, they reduce his land to a waste (Jer. 2:14, 15).
Again:
The lion cometh up from his bramble, and the destroyer of the nations hath journeyed, he went forth from his place to reduce the land into a waste (Jer. 4:7).
Again:
They have not known the way of Jehovah, the judgment of their God. Wherefore a lion out of the forest hath smitten them, and a wolf of the plains will lay them waste (Jer. 5:4, 6).
And in Nahum:
Where is the habitation of the lions, and the pasture of the young lions; where the lion stalked, the old lion, the lion’s whelp, and none made afraid? The lion seizeth enough for his whelps, and strangleth for His old lionesses, and filleth his caves with prey, and his habitations with ravin. Behold I am against thee, saith Jehovah Zebaoth, and I will burn her chariot in the smoke, and the sword shall devour thy young lions; and I will cut off thy prey from the earth (Nah. 2:11-13);
speaking of Nineveh. In the above passages a “lion” denotes the power possessed by the evil of the love of self when it destroys and lays waste; and so in Jer. 12:8; 49:19; 50:17, 44; 51:38; Ezek. 19:2-11; 33:2; Joel 1:6; Zeph. 3:3; Ps. 57:5; 58:6; 91:13; Rev. 13:2.

AC (Potts) n. 6368 6368. From the prey my son thou art gone up. That this signifies that from the Lord through what is celestial there is deliverance of many from hell, is evident from the signification of “going up from the prey,” as being deliverance from hell (of which below); and from the representation of Judah, who is here “my son,” as being the Divine celestial (n. 6363). That “to go up from the prey” denotes deliverance from hell is because man of himself is in hell, for his will and thought from his own is nothing but evil and its falsity, by which he has been so bound to hell that he cannot be torn away without violence. This tearing away and deliverance is what is called the “prey;” and because this is done from the Lord’s Divine good, it is said that from the Lord through what is celestial is the deliverance of many from hell.
[2] But be it known that no one can be torn away and delivered from hell unless in the life of the body he has been in spiritual good, that is, in charity through faith; for unless he has been in this good through faith, there is nothing to receive the good which flows in from the Lord; but it flows through, except that which can be fixed somewhere; and therefore these persons cannot be torn away or delivered from hell. For all the states that a man has acquired in the life of the body are retained in the other life, and are filled; with the good the states of good are retained and filled with good, and by means of these states they are elevated into heaven; and with the evil the states of evil are retained and filled with evil, and by means of these states they sink down into hell. This is the meaning of the saying that as a man dies, so he remains. This shows who they are that can be delivered by the Lord from hell by means of the Divine celestial.

AC (Potts) n. 6369 6369. He bowed, he couched as a lion, and as an old lion. That this signifies the good of love and the derivative truth in their power, is evident from the signification of “bowing,” as being to put forth his power, for when a lion crouches (as when it sees its prey) it hardens its sinews and gathers strength; from the signification of “couching,” as being to lie in safety and without dread; and from the signification of a “lion” and an “old lion,” as being the good of love and the derivative truth in their power (see n. 6367). A “young lion” denotes one who is in power through truth from good, and an “old lion” one who is in power through good. For they who are in celestial good never fight, but are safe through good; because where they come, the evil flee away, for the evil cannot endure their presence (n. 6365); it is these who are signified by an “old lion.”

AC (Potts) n. 6370 6370. Who shall rouse him up? That this signifies that he is safe among all in the hells, is evident from the signification of “who shall rouse him up,” as being to be safe. That it denotes among all in the hells is because he is safe among all evils, even in the midst of the hells; for love to the Lord and toward the neighbor has this effect, because they who are in this love are most closely conjoined with the Lord, and are in the Lord, because they are in the Divine which proceeds from Him; hence nothing of evil can reach them. Be it known that there are innumerable hells, distinct according to the genera of evils and the derivative falsities, and according to the species of these, and the details of the species; and that in each hell there is order; and that this order is preserved by the Lord, both immediately, and mediately through the celestial angels; at times also angels are sent thither to bring into order what is disorderly there; and when they are there, they are in safety. This is what is meant by the safety among all in the hells of him who is in what is celestial.

AC (Potts) n. 6371 6371. The scepter shall not be removed from Judah. That this signifies that sovereignty shall not depart from the celestial kingdom, is evident from the signification of “being removed,” as being to depart; from the signification of “scepter,” as being sovereignty, and indeed the sovereignty of truth from good (see n. 4876), for a scepter is a badge of royal power, and by royalty is signified truth (n. 1672, 1728, 2015, 2069, 3009, 4575, 6148); and from the representation of Judah, as being the celestial kingdom (n. 6363). Hence it is plain that by the “scepter not being removed from Judah” is signified that the sovereignty shall not depart from the celestial kingdom.
[2] From the sense of the letter it appears that by what is contained in this verse is meant that the kingdom should not be removed from the Jewish people until the Lord came. This also is true, yet in this historic truth, as in everything else, there is an internal sense; for that the kingdom should not be removed from the Jewish people, is a worldly matter; but the spiritual truth of the internal sense appears when by “scepter” is understood sovereignty, and by “Judah” the celestial kingdom. But that sovereignty should depart from the celestial kingdom when the Lord came, is a secret that no one can know except from revelation. The case is this. Before the coming of the Lord into the world, there was influx of life with men and with spirits from Jehovah or the Lord through the celestial kingdom, that is, through the angels who were in that kingdom, and hence they then had the sovereignty. But when the Lord came into the world, and thereby made the Human in Himself Divine, He put on just that which was with the angels of the celestial kingdom, thus He put on this sovereignty. For previously the Divine transflux through that heaven had been the Divine Human; it was also the Divine Man which was presented to view when Jehovah so appeared; but this Divine Human ceased when the Lord Himself made the Human in Himself Divine. This shows how the case is with this secret. The angels of that kingdom have indeed great sovereignty now, but only insofar as they are in the Lord’s Divine Human through love to Him. (See what has already been stated and shown, n. 1990, 2803, 3061, 4180, 4687, 5110, 6280.)

AC (Potts) n. 6372 6372. And a lawgiver from between his feet. That this signifies truths from this good in lower things, is evident from the signification of a “lawgiver,” as being truths (of which below); and from the signification of “feet,” as being natural things (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328), thus lower things, for natural things are beneath, and celestial things (just now described) are above. It is said a “lawgiver from between his feet” in order that the spiritual of the celestial may be signified, or the truth which is from good, for at that time the spiritual kingdom was not such as it was after the Lord’s coming-distinct from the celestial kingdom-but was one with the celestial kingdom, being merely its external; therefore also it is said “from between his feet,” in order that truth which is from good may be signified; for this is signified by this inner side of the feet, from its communication with the loins. Of this truth it is also said that it should be “removed when Shiloh came,” that is, its sovereignty should be removed, just as was the sovereignty of the celestial (see n. 6371); for the celestial kingdom at that time exercised its sovereignty by means of this truth; and because this was so, this truth is called a “lawgiver.” This truth is also meant in the internal sense by a “lawgiver” in Isaiah:
Jehovah is our judge, Jehovah is our lawgiver, Jehovah is our king (Isa. 33:22);
where “judge” denotes that He acts from good; “lawgiver,” that He acts from truth from this good; “king,” that He acts from truth; thus they follow in order. And in David:
Gilead is Mine, and Manasseh is Mine, and Ephraim is the strength of My head, Judah is My lawgiver (Ps. 60:7; 108:8);
where “Judah a lawgiver” is celestial good and its celestial truth. In Moses:
The fountain, the princes digged it, the nobles of the people digged it out, by the lawgiver, with their staves (Num. 21:18).
And again:
Gad saw the first fruits for himself, for there was the portion of the hidden lawgiver; whence came the heads of the people; he wrought the righteousness of Jehovah, and His judgments with Israel (Deut. 33:21);
where also “lawgiver” denotes truth from good.

AC (Potts) n. 6373 6373. Until Shiloh come. That this signifies the coming of the Lord, and the tranquillity of peace then, is evident from the signification of “Shiloh,” as being the Lord, who is called “Shiloh” from the fact that He pacified and made all things tranquil; for in the original, “Shiloh” is derived from a word which means tranquillity. The reason why the Lord is here called “Shiloh” is plain from what was said above (n. 6371, 6372) about the celestial kingdom and its sovereignty; for when the Divine was presented to view through that kingdom there was in tranquillity, because the things in heaven, and the things in hell, could not thereby be reduced into order, for the Divine which flowed through that kingdom could not be pure, because heaven is not pure; thus neither was that kingdom so strong that all things could by means of it be kept in order; and therefore also the infernal and diabolical spirits were then raising themselves up from the hells and were ruling over the souls who were arriving from the world. The result was that none could be saved but the celestial; and at last scarcely they, unless the Lord had taken on the Human and had made this in Himself Divine; whereby the Lord reduced all things into order, first those in heaven, and afterward those in the hells; thus producing the tranquillity of peace. That the spiritual, that is, they who were of the spiritual church, were saved by the Lord’s coming, may be seen above, n. 2661, 2716, 2833, 2834; and that the Lord, when in the world, reduced all things into order, n. 1820, 4286, 4287; that the Divine truth from Jehovah or the Lord flowed in through heaven into the human race, but because this did not suffice when man removed himself from good, the Lord came into the world and made the Human in Himself Divine, in order that from the very Divine Human of the Lord the Divine truth might proceed, and thus might save man, who should receive good through truth, may also be seen above, n. 4180, 6280.

AC (Potts) n. 6374 6374. And to him is the obedience of the peoples. That this signifies that from His Divine Human should proceed truths which could be received, is evident from the signification of “obedience,” as being the reception of truths which proceed from the Lord; and from the signification of “peoples,” as being those who are in truths, thus also truths (see n. 1259, 1260, 3581), and hence those who are of the spiritual church (n. 2928).

AC (Potts) n. 6375 6375. He binds his young ass unto the vine. That this signifies [conjunction through] truth in the natural for the external church, is evident from the signification of “binding,” as being to be conjoined; from the signification of a “vine,” as being the spiritual church (see n. 1069, 5113), here the external spiritual church, because by a “choice vine,” presently mentioned, is signified the internal church; and from the signification of an “ass,” as being truth in the natural (n. 2781). Hence it is plain that by “he binds to the vine his young ass” is signified conjunction through truth in the natural with the external church.

AC (Potts) n. 6376 6376. And his ass’s colt unto the choice vine. That this signifies [through] truth from the rational for the internal church, is evident from the signification of a “vine,” as being the spiritual church (see n. 1069, 5113), thus a “choice vine” is the internal church, for the internal of the church is more excellent than its external; and from the signification of an “ass’s colt,” as being rational truth (n. 2781). The external of the church is distinguished from its internal in that the former is in the natural, thus in the external man; but the latter is in the rational, thus in the internal man. They who are in the external of the church are in truth, but they who are in its internal, are in good; the former are not so much affected with the good of charity as with the truth of faith; but the latter are affected with the good of charity and thence with the truth of faith. The latter are they who are signified by the “choice vine,” but the former by the “vine.”

AC (Potts) n. 6377 6377. He washes his clothing in wine. That this signifies that His natural is Divine truth from His Divine good, is evident from the signification of “washing,” as being to purify (see n. 3147); from the signification of “wine,” as being the good of love toward the neighbor, and the good of faith, and in the supreme sense Divine truth from the Divine good of the Lord (of which presently); and from the signification of “clothing,” as being what is exterior, which covers what is interior (n. 5248); thus the natural, for this is exterior, and covers the rational which is interior; hence also “clothing” denotes truth, because truth is exterior, and covers good which is interior (n. 2576, 4545, 4763, 5319, 5954).
[2] That “wine” denotes love toward the neighbor and the good of faith, may be seen from what has been shown in respect to the bread and wine in the Holy Supper (n. 2165, 2177, 3464, 4581, 5915), namely, that the “bread” is the good of celestial love, and that the “wine” is the good of spiritual love. This may be seen also from the meat-offering and the drink-offering in the sacrifices, in which the “meat-offering” signified the good of love, and the “drink-offering” the good of faith, the meat-offering consisting of such things as signified the good of love, and the drink-offering of wine which signified the good of faith; moreover the very sacrifices were called “bread” (n. 2165). That a drink-offering of wine was employed in the sacrifices may be seen in Exod. 29:40; Lev. 23:12, 13, 18, 19; Num. 15:2-15; 28:6, 7, 18 to the end; 29:1-7.
[3] That “wine” signifies love toward the neighbor and the good of faith, is plain also from Isaiah:
Everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy and eat; yea come, buy wine and milk without silver and without price (Isa. 55:1);
everyone must know that they were not to buy wine and milk, but that which is signified by wine and milk, that is, love toward the neighbor and faith; these are given by the Lord without silver and without price.
[4] And in Hosea:
The threshing-floor and the winepress shall not feed them, and the new wine shall deceive them. Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria. They shall not pour out wine to Jehovah; and their sacrifices shall not be pleasing unto Him (Hos. 9:2-4);
here also in the internal sense are meant the good of love and the good of faith, that they ceased; the good of love is the “threshing-floor,” from the grain there and the bread that comes from it; and the good of faith is the “wine press,” the “new wine,” and the “libation of wine:” that “Ephraim shall return into Egypt” denotes that the intellectual should consult memory-knowledges with respect to the secrets of faith; “they shall eat what is unclean in Assyria” denotes that which results from the consequent reasoning. (That “Ephraim” is the intellectual of the church, may be seen, n. 5354, 6222, 6238, 6267; also that “Egypt” is memory-knowledge, n. 1164, 1165, 1186, 1462, 5702; and “Assyria” reasoning, n. 1186.) Moreover the very connection shows that there is more in the words than appears in the letter; for in the internal sense there is coherence, but not in the external; as when it is said that “the threshing-floor and the winepress shall not feed them,” and that “the new wine shall deceive them,” and presently that “Ephraim shall return into Egypt, and they shall eat what is unclean in Assyria;” and moreover without the internal sense what could be meant by “Ephraim returning into Egypt,” and by their “eating what is unclean in Assyria?”
[5] The cessation of mutual love and of the good of faith is also described by a “winepress” and “wine” in Jeremiah:
Upon thy vintage hath the waster fallen; whence gladness was gathered, and joy from Carmel, and from the land of Moab, for I have caused wine to cease from the winepresses; he will not tread hedad* (Jer. 48:32, 33).
[6] That “wine” signifies the good of mutual love and of faith, is plain also in John:
I heard a voice out of the midst of the four animals saying, Hurt not the oil and the wine (Rev. 6:6);
where “oil” is the good of celestial love; and “wine,” the good of spiritual love.
[7] The like is meant by “oil and wine” in the Lord’s parable about the Samaritan, in Luke:
A certain Samaritan as he journeyed, and seeing him who had been wounded by thieves, was moved with compassion, wherefore coming to him he bound up his wounds, pouring in oil and wine (Luke 10:33, 34);
where “pouring in oil and wine” signifies that he performed the works of love and of charity. (That “oil” denotes the good of love may be seen above, n. 886, 3728.) The like was meant by the ancients pouring oil and wine upon a pillar when they sanctified it (Gen. 35:14; n. 4581, 4582).
[8] That “wine” denotes the good of love and of faith, is plain from the Lord’s words which He said of wine when He instituted the Holy Supper:
I say to you that I will not drink henceforth of this product of the vine until that day when I shall drink it new with you in My Father’s kingdom (Matt. 26:29; Luke 22:17, 18);
everyone can see that He would not drink wine there, but that there is signified the good of love and of faith, which He would give to those who are of His kingdom. The like is signified by “wine” in Isa. 24:9, 11; Lam. 2:11, 12; Hos. 14:7; Amos 9:13, 14; Zech. 9:15, 17; Luke 5:37-39.
[9] As “wine” signifies the good of love and of faith, therefore in the supreme sense it signifies the Divine truth from the Divine good of the Lord, for from this by influx the man who receives it has the good of love and of faith.
[10] As most expressions in the Word have also a contrary sense, so also has “wine,” in which sense “wine” signifies falsity from evil, as in Isaiah:
Woe unto them that rise up in the morning under the dawn, and follow strong drink; that tarry into the twilight, that wine may inflame them! Woe to the heroes to drink wine, and to men of strength to mingle strong drink! (Isa. 5:11, 22).
Again:
These also err through wine, and through strong drink go astray; the priest and the prophet err through strong drink, they are swallowed up of wine, they go astray through strong drink; they err among the seer, they stumble in judgment (Isa. 28:7).
The shepherds know not to understand, they all look back to their own way. Come ye, I will take wine, and we will be drunken with strong drink; and let there be, on the morrow, as on this day, a great abundance (Isa. 56:11, 12).
And further (in Jer. 13:12; Hos. 4:11; 7:5; Amos 2:8; Mic. 2:11; Ps. 75:8; Deut. 32:33). Falsity from evil is also signified by the “cup of the wine of anger” (Jer. 25:15, 16; Rev. 14:8, 10; 16:19); and by the “wine press of the wine of the fury of the anger of God” (Rev. 19:15); and by the “wine of whoredom” (Rev. 17:2; 18:3).
* Hedad is supposed to have been a loud shout of rejoicing somewhat like our “Hurrah!” and therefore untranslatable. It is so treated by Swedenborg, who systematically leaves it just as it stands in the Hebrew. In explaining its meaning he says: “The ovation or rejoicing aloud of those who tread the winepress is meant by hedad” (Apocalypse Explained, n. 922:4). “By hedad is signified the end when the people were wont to rejoice aloud and utter a cry on the completion of the vintage and gathering in of the harvest” (AE 911:10).

AC (Potts) n. 6378 6378. And his covering in the blood of grapes. That this signifies that His intellectual is Divine good from His Divine love, is evident from the signification of the “blood of grapes,” as being the good of love, and in the supreme sense the Lord’s Divine good from His Divine love (of which in what follows); and from the signification of a “covering,” as being the intellectual, for the intellectual is a recipient, and that which receives, being a vessel, is like a covering. That by a “covering” is signified the intellectual, and by “clothing” the natural (of which just above, n. 6377), is because there the subject treated of is what is external, but here what is internal; for in the Word, on account of the heavenly marriage, where it treats of what is external it treats also of what is internal; and where it treats of truth it treats also of good (see n. 6343). This sometimes appears like a repetition of the same thing, as here: “He washes his clothing in wine, and his covering in the blood of grapes,” where “wine” and the “blood of grapes” appear to be the same, and also “clothing” and “covering;” but they are not the same, because what is external and what is internal are thus expressed.
[2] That the “blood of grapes” denotes the Divine good from the Divine love of the Lord, is plain from the signification of “blood,” as being the Divine truth from the Divine good of the Lord (n. 4735); and by “grapes” in the supreme sense is signified the Lord’s Divine good which those have who are in His spiritual kingdom; and hence by “grapes” in the relative sense is signified the good of charity (n. 5117). By the “blood of the grape” the like is also signified in the song of Moses:
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 thou shalt drink the blood of the grape unmixed (Deut. 32:14).

AC (Potts) n. 6379 6379. His eyes are red with wine. That this signifies that the intellectual or internal Human is nothing but good, is evident from the signification of “red,” as being the good of love, and this from fire and from blood, which are red (n. 3300), hence “red with wine” denotes that it is nothing but good; and from the signification of “eyes,” as being the intellectual (n. 2701, 3820, 4403-4421, 4523-4534); and because the Lord is here treated of, it is His internal human which is meant by “the intellectual,” for the external human is signified by “his teeth are white with milk,” as now follows.

AC (Potts) n. 6380 6380. And his teeth are white with milk. That this signifies that the Divine natural is nothing but the good of truth, is evident from the signification of “white,” which is predicated of truth (see n. 3301, 3993, 4007, 5319); from the signification of “teeth,” as being in the genuine sense what is natural; for the things in man which are hard, as his teeth, bones, cartilages, correspond to the truths and goods which are of the lowest natural; and from the signification of “milk,” as being the celestial spiritual, or what is the same, the good of truth (n. 2184). That the Lord’s Divine natural is the good of truth is said relatively to men who are in faith and in love to the Lord; for they who are of the external church are not able to elevate the thought higher than to the Lord’s Divine natural; whereas they who are of the internal church elevate the thought above the natural to what is internal. For everyone who is in faith in the Lord has an idea of Him according to his capacity of elevating his thoughts; for they who know the nature of what is internal can have an idea of what is internal; but they who do not know the nature of what is internal have an idea of what is external. Hence it is that the Lord’s Divine natural is called the “good of truth,” when yet His whole Human is the Divine good of the Divine love.

AC (Potts) n. 6381 6381. From what has now been said of Judah, it is very evident that there is an internal sense of the Word, and that unless what this sense involves is known, that which is signified by the things written of Judah cannot be known; as that he is a “lion’s whelp,” that he is “gone up from the prey,” that he “bowed and couched as a lion,” and “as an old lion;” and what is signified by a “lawgiver from between his feet,” by “Shiloh,” by “binding his young ass unto the vine, and his ass’s colt unto the choice vine,” by “washing his clothing in wine, and his covering in the blood of grapes,” by “his eyes being red with wine, and his teeth white with milk.” The meaning of all these things would lie completely hidden, unless they were uncovered by means of a sense that lies deeper.

AC (Potts) n. 6382 6382. Verse 13. Zebulun shall dwell at the haven of the seas, and he shall be at a haven of ships, and his side shall be toward Zidon. “Zebulun” signifies the cohabitation of good and truth; “shall dwell at the haven of the seas,” signifies life where there is conclusion of truth from memory-knowledges; “and he shall be at a haven of ships,” signifies where are doctrinal things from the Word; “and his side shall be toward Zidon,” signifies extension on one side to the knowledges of good and truth.

AC (Potts) n. 6383 6383. Zebulun. That this signifies the cohabitation of good and truth, is evident from the representation of Zebulun, as being the heavenly marriage (see n. 3960, 3961), thus the conjunction of good and truth, for this conjunction is the heavenly marriage. It is said “the cohabitation of good and truth” because in the original language “Zebulon” means “cohabitation.” Here under the name of “Zebulon” are treated of those in the church who form conclusions about spiritual truths from memory-knowledges, and thus fortify them with themselves. But be it known that by “Zebulun” are not meant those who do not believe unless memory-knowledges and sensuous things declare for it, and who are until then in what is negative. Such never believe, for the reason that what is negative reigns universally, and when this is the case there flow in and are gathered together memory-knowledges which deny, but not those which confirm; the latter being cast to the sides, or explained to favor the negative memory-knowledges, whereby what is negative is fortified. But by “Zebulun” are here meant those who believe doctrinal things from the Word, thus with whom something affirmative reigns universally; and yet their faith has not its life in truths, but in memory-knowledges, for they apply these to doctrinal things, and thus fortify their affirmative. They who are “Zebulun,” therefore, do not elevate themselves from memory-knowledges; but when they hear or think of any truth of faith they at once fall back into memory-knowledge. There are many such in the world, and the Lord provides that memory-knowledges and sensuous things may serve them for this use.

AC (Potts) n. 6384 6384. Shall dwell at the haven of the seas. That this signifies life where there is conclusion of truth from memory-knowledges, is evident from the signification of “haven,” as being the residence where memory-knowledges terminate and begin; here, the residence where there is conclusion of truth from memory-knowledges, for under the name of “Zebulun” those are here treated of with whom the truths of faith are in this residence; from the signification of “seas,” as being memory-knowledges in the complex (n. 28); and from the signification of “dwelling,” as being life (n. 1293, 3384, 3613, 4451, 6051). From this it is plain that by “dwelling at the haven of the seas” is signified life where there is conclusion of truth from memory-knowledges. (As regards this life see what has been said above, n. 6383.) Be it known further that this life is in the external or natural man, and with some in the lowest natural, or in the sensuous, for they have the truths of faith so bound to memory-knowledges that they cannot be elevated. Hence also they are in obscurity more than all others in the spiritual church; for they have but little light from the intellectual, because this has been immersed in memory-knowledges and sensuous things. The case is different with those who have been in what is affirmative, and have fortified the truths of faith by means of memory-knowledges; but yet so that they can be elevated from these knowledges, that is, from the natural where these are. The intellectual of these men has been enlightened, and from this is in a certain perception of spiritual truth, to which the memory-knowledges that are beneath serve as a mirror wherein the truths of faith and of charity appear and are acknowledged, as affections are in the face.

AC (Potts) n. 6385 6385. And he shall be at a haven of ships. That this signifies where are doctrinal things from the Word, is evident from the signification of “haven,” as being a residence (see just above, n. 6384), thus where they are; and from the signification of “ships,” as being doctrinal things from the Word. That “ships” have this signification is because they pass through seas and rivers, and carry things useful for life; for by “seas” and “rivers” are signified knowledges and memory-knowledges; the useful things of life which they carry, are the doctrinal things and also the very truths from the Word which are signified by “ships,” as is plain from the following passages:
The isles shall trust in Me, and the ships of Tarshish in the beginning, to bring thy sons from far, their silver and their gold with them (Isa. 60:9);
“ships of Tarshish” denote doctrinal things and truths from the Word, wherefore it is said that they should “bring their sons, their silver and gold;” for by “sons” are signified those who are in truths; by “silver,” the truth itself; and by “gold,” good. Everyone can see that ships of Tarshish are not here meant, nor sons, silver, and gold.
[2] In Ezekiel:
Thy borders are in the heart of the sea, thy architects have perfected thy beauty. They have built all thy planks of fir-trees from Senir; they have taken the cedar from Lebanon to make a mast for thee. Of the oaks of Bashan have they made thine oars; they have made thy beam of ivory; the daughter of a step from the Isles of Kittim. Of fine linen with broidered work from Egypt was thy sail, that it might be to thee for an ensign; blue and crimson from the isles of Elishah was thy covering. The inhabitants of Zidon and Arvad were thy rowers: thy wise men, O Tyre, who were in thee, were thy pilots. The elders of Gebal and the wise men thereof were in thee thy caulkers; all the ships of the sea and their sailors were in thee, to trade thy trading (Ezek. 27:4-9);
this is said of Tyre, by which are signified the knowledges of good and truth (see n. 1201), which are described by what belongs to a ship, as “planks,” “mast,” “oars,” “beam,” “sail,” a “covering,” “rowers,” “pilots,” and “sailors.” That all these are not to be understood according to the letter must be plain to everyone; but when the knowledges of truth and good, which are “Tyre,” together with doctrinal things from the Word, are understood by “ships,” then all things fit together beautifully.
[3] In David:
O Jehovah, how manifold are Thy works! in wisdom hast Thou made them all. This sea great and wide in spaces; there go the ships; the whale which Thou hast formed to play therein (Ps. 104:24-26).
Again:
Let them sacrifice the sacrifices of confession; and declare the works of Jehovah with rejoicing. They that go down to the sea in ships, that do work in many waters, these see the works of Jehovah and His wonders in the deep (Ps. 107:22-24);
here also “ships” denote knowledges and doctrinal things; the “whale” denotes the generals of memory-knowledges (n. 42); and as “ships” are knowledges and doctrinal things, therefore it is said, “they that go down to the sea in ships see the works of Jehovah and His wonders in the deep;” for those see these things who are in the knowledges and doctrinal things from the Word.
[4] In Revelation:
The second angel sounded, and as it were a great mountain burning with fire was cast into the sea, and the third part of the sea became blood, whence the third part of the creatures that were in the sea, and had souls, died; and the third part of the ships was destroyed (Rev. 8:8, 9);
the “great mountain burning with fire” denotes the love of self (n. 1691); the “sea,” the natural where memory-knowledges are (n. 28); “blood,” violence done to charity (n. 374, 1005); “creatures in the sea having souls,” truths of memory-knowledge with goods; a “third part,” something not yet complete (n. 2788); their “dying,” that they had no spiritual life (n. 6119); hence “the third part of the ships being destroyed” denotes that the truths and goods of doctrinal things from the Word were falsified. From all this may be known what is signified by this prophecy.
[5] But in the opposite sense “ships” signify the knowledges and doctrinal things of what is false and evil, as in Daniel:
At the time of the end shall the king of the south strive with him; therefore the king of the north shall rush upon him like a whirlwind, with chariot and with horsemen, and with many ships; and he shall come into the lands, and shall overflow and penetrate (Dan. 11:40);
the “king of the south” denotes truth from good; the “king of the north,” falsities from evil; “chariots with horsemen and with ships,” doctrinal things of falsity; the “lands,” churches, of which it is predicted that falsities from evils in the time of the end should overflow and penetrate them.
[6] In Revelation:
Every pilot, and everyone employed upon ships, and sailors, and all they who trade upon the sea, stood afar off, and cried when they saw the smoke of the burning of Babylon, saying, What city is like the great city? Woe, woe, the great city, wherein were made rich all that had ships in the sea by reason of her costliness! (Rev. 18:17-19);
it is evident that “ships” here denote the knowledges and doctrinal things of falsity and evil, because “Babylon” denotes worship which outwardly appears holy, and inwardly is profane. Moreover no one can fail to see that by “ships” something else than ships is here meant. In Isaiah:
Thus saith Jehovah your Redeemer, the Holy one of Israel, For your sake I have sent to Babylon, that I may throw down all her bars, and the Chaldeans, whose cry is in the ships (Isa. 43:14);
where the meaning is similar. Moreover falsities from evil are signified by “ships” in Isa. 2:11, 16; 23:1, 14; and in Ps. 48:7.

AC (Potts) n. 6386 6386. And his side shall be toward Zidon. That this signifies extension on one side to the knowledges of good and truth, is evident from the signification of “side,” as being extension on one side; and from the signification of “Zidon,” as being exterior knowledges of good and truth (n. 1201). Here, where Zebulun is treated of, mention is made of knowledges, of doctrinal things, and of memory-knowledges, and it is said that there is extension on one side to the knowledges of good and truth, and also that there is conclusion of truth from memory-knowledges where there are doctrinal things from the Word; therefore it is necessary to say what is the distinction between these terms. Doctrinal things are those which are from the Word; knowledges are those which are from doctrinal things on the one side and from memory-knowledges on the other; and memory-knowledges are those which belong to experience, either one’s own or that of others.

AC (Potts) n. 6387 6387. Verses 14, 15. Issachar is a bony ass, lying down between the burdens. And he shall see rest that it is good, and the land that it is pleasant; and he shall bow his shoulder to bear, and shall be a servant to tribute. “Issachar,” signifies reward from works; “is a bony ass,” signifies the lowest service; “lying down between the burdens,” signifies life among works; “and he shall see rest that it is good,” signifies works of good without reward, that they are full of happiness; “and the land that it is pleasant,” signifies that in this happiness are they who are in the Lord’s kingdom; “and he shall bow his shoulder to bear,” signifies that nevertheless he labors with all exertion; “and he shall be a servant to tribute,” signifies that he may have merit.

AC (Potts) n. 6388 6388. Issachar. That this signifies reward from works, is evident from the representation of Issachar, as being the mutual love which is “hire,” or reward (n. 3956, 3957), here reward from works, as is plain from the details in the internal sense in this prophecy about Issachar. Moreover in the original tongue “Issachar” means “hire.” That “Issachar” here signifies reward from works, and previously mutual love, is because by “Issachar” are here meant those who are in a certain kind and appearance of mutual love, that is, of charity toward the neighbor, and who desire to be rewarded for the goods which they do. Thus they not only defile, but also pervert genuine mutual love, or charity; for they who are in genuine mutual love are in their delight and bliss when they are benefiting the neighbor, for they desire nothing more. This delight and bliss are what is meant by “hire” in the Word; for the delight and bliss is itself the reward; and in the other life this becomes the joy and happiness which are in heaven, thus it becomes heaven to them. For when they who are in this love perform uses, and do good to others, they are in such joy and happiness that then for the first time they seem to themselves to be in heaven; this is given them by the Lord, to everyone according to the uses he performs. But the happiness vanishes as soon as they think of reward, for being in the reward itself, thought about reward renders that love impure, and perverts it; the reason of which is that they are then thinking about themselves, and not about the neighbor, that is, about making themselves happy, and not others, except insofar as it affects themselves. Thus they convert love toward the neighbor into love toward themselves, and so far as they do this, so far the joy and happiness from heaven cannot be communicated to them, for they concentrate upon themselves the influx of happiness from heaven, and do not transmit it to others; and they are like objects which do not transmit the rays of light, but absorb them. Objects which transmit the rays of light appear in light, and sparkle, but those which absorb them appear opaque, and sparkle not at all; and therefore they who are of this nature are separated from angelic society, like those who have nothing in common with heaven. These are they who are here described under the name of “Issachar.”

AC (Potts) n. 6389 6389. A bony ass. That this signifies the lowest service, is evident from the signification of an “ass,” as being service (see n. 5958, 5959); and from the signification of “bone,” as being that which has little spiritual life (n. 5560, 5561). Thus a “bony ass” is the lowest service; for they who do what is good for the sake of reward, do indeed perform uses, and are of service; but yet are among those in the Lord’s kingdom who are in the lowest place, for they do not dispense the good which is communicated to them, except to those who can recompense them; and they pass by the rest who need aid the most, or if they do good to these, it is from the end of being rewarded by the Lord. Hence what they do they regard as merit, and thus consider the Lord’s mercy as due them. In this way they recede from humiliation, and in the same proportion from a state of receiving what is blessed and happy through heaven from the Lord. From all this it is evident that in the other life such are indeed employed in uses, but as lowest services.

AC (Potts) n. 6390 6390. Lying down between the burdens. That this signifies a life among works, is evident from the signification of “lying down,” as being life, but obscure life; and from the signification of “burdens,” as being works. That “burdens” denote such works is because those here treated of do not do goods from the affection of love toward the neighbor, but from the affection of love toward self. The works which flow from the affection of this love are like the burdens carried by the meaner asses, for they belong to the lowest services. For all servitude is from the affection of the love of self and of the world, and all freedom is from the affection of love to the Lord and toward the neighbor. The reason is that the affection of the former love flows in from hell, which commands with violence; whereas the affection of the latter love flows in from the Lord, who does not command, but leads. Hence again it is plain that they who do what is good for the sake of reward are lowest services, and their works are “burdens.” The like is signified by “burdens” in the book of Judges:
The princes in Issachar were with Deborah; and Issachar so with Barak; in the valley he shall be put under his feet, in the classes of Reuben great as to the resolves of heart. Why satest thou between the burdens, to hear the hissings of the flocks? (Judg. 5:15, 16);
here also “Issachar” denotes those who desire to be rewarded for works; “to be put in the valley under the feet” is to serve in lowest things; the “classes of Reuben” denote those who are in the knowledges of the truth of faith, among whom are those here signified by “Issachar,” but in a place beneath them; “to hear the hissings of the flocks” denotes contempt from those who are in the good of charity, who are the “flocks;” to “sit between burdens” denotes among self-meritorious works.

AC (Potts) n. 6391 6391. And he shall see rest that it is good. That this signifies the works of good without reward, that they are full of happiness, is evident from the signification of “rest,” as being the things that belong to heaven, and thus that are in the good of charity, or in works of good, without reward (of which below); from the signification of “that it is good,” as being that they are full of happiness. The reason why “rest” denotes works of good without reward, is that in the highest sense “rest” or “peace” signifies the Lord; in the relative sense, heaven; thus the good which is from the Lord (see n. 3780, 4681, 5662); and as no others are in the things signified by “rest” or “peace” than those who are in good of charity, thus in works of good without reward, these are signified by “rest;” for this follows from the connection of things in the internal sense.
[2] With regard to the subject itself, they who do goods with the sole end of reward cannot possibly know that in doing goods without any reward there is happiness so great as to be heavenly happiness itself. The reason of their ignorance is that they perceive happiness in the delight of the love of self, and insofar as a man perceives delight in this love, so far he does not perceive delight in heavenly love, for they are opposites. The delight which flows from the love of self completely extinguishes the delight which is from heavenly love, insomuch that it is absolutely unknown what heavenly delight is; and if its nature is told it is not believed, nay, it is denied.
[3] This it has been given me to know from evil spirits in the other life who, while they lived, did nothing of what is good to others or to their country except for the sake of themselves; such do not believe that any delight is possible in doing goods without the end of reward; for they suppose that if there is no end of reward all delight ceases. And if they are told further that when that delight ceases heavenly delight begins, they are amazed at the hearing; and they are still more amazed when they hear that this heavenly delight flows in through the inmost of man, and affects his interiors with inexpressible happiness; and they say that they cannot comprehend it, nay, that they do not desire to do so; for they believe that if they were to lose the delight of the love of self, they would be very miserable, because they would then be deprived of all the joy of life; and they also call those simple who are in a different state. Not unlike these persons are those who do works with an end of reward; for they do good works for themselves, and not for others, because they regard themselves therein, and not the neighbor, nor their country, nor heaven, nor the Lord, except as those who are thus placed under an obligation to do them a service. Such are the things described in the internal sense of this verse about Issachar.

AC (Potts) n. 6392 6392. And the land that it is pleasant. That this signifies that in this happiness are they who are in the Lord’s kingdom, is evident from the signification of “land,” as being the church, thus also the Lord’s kingdom (n. 662, 1066, 1067, 1413, 1607, 1733, 1850, 2117, 2118, 4447); that the “land” has this signification is because the land of Canaan, which is meant by the “land” in the Word, represented the Lord’s kingdom, and this because the church had been there from the most ancient time (n. 3038, 3481, 3686, 3705, 4447, 4454, 4516, 4517, 5136); and from the signification of “that it was pleasant,” which signifies the happiness that is in works of good without reward. It is said that “he shall see rest that it is good, and the land that it is pleasant,” and by both expressions is signified the happiness which is in the Lord’s kingdom, because “to see rest that it is good,” refers to what is celestial or to good, and “to see the land that it is pleasant,” refers to what is spiritual or to truth, and this on account of the marriage of good and truth (n. 6343). As to what further concerns happiness in works of good without reward, be it known that very few at this day know that in doing goods without the end of reward is heavenly happiness; for they do not know that there is any other happiness than in being advanced to honors, in being served by others, in abounding in riches, and in living in pleasures. That above these things there is a happiness which affects the interiors of man, thus that there is a heavenly happiness, and that this happiness is the happiness of genuine charity, they are deeply ignorant. Inquire of the wise of this day whether they know that this is heavenly happiness. From this also it is that many reject good works, believing that no one can do them without regard to self-merit; for they do not know that they who are led by the Lord desire nothing more than to do good works, and that they think of nothing less than of meriting by them. This is in the new will, which is given by the Lord to those who are being regenerated, for this will is the will of the Lord in the man.

AC (Potts) n. 6393 6393. And he shall bow his shoulder to bear. That this signifies that nevertheless he labors with all exertion, is evident from the signification of “shoulder,” as being all power, or all exertion (see n. 1085, 4931-4937); and from the signification of “bearing a burden,” as being to do works for the sake of merit; hence by “bowing the shoulder to bear” is signified to labor with all exertion to do works for the sake of merit. The reason why this is called “bearing,” is that they do not do what is good from the affection of good, thus not from freedom, but from the affection of self, which is servitude (n. 6390).
[2] As further regards those who desire a reward for the works which they perform, be it known that they are never contented, but are indignant if they have not a greater reward than others; and if they see others more blessed than themselves, they are sad and find fault. Neither do they make bliss consist in inward bliss, but in outward, namely, in being eminent, in having dominion, and being served by angels, thus in being above the angels, consequently in being princes and great men in heaven; when yet heavenly bliss consists, not in wishing to rule, nor in being served by others, but in wishing to serve others, and in being the least; as the Lord teaches:
James and John the sons of Zebedee came, saying, Grant unto us that we may sit, one on Thy right hand, and the other on Thy left hand, in Thy glory. But Jesus said to them, Ye know not what ye ask. To sit on My right hand and on My left hand is not Mine to give, except to whom it has been prepared. Ye know that they who are accounted to rule over the Gentiles exercise lordship over them; and their great ones have authority upon them. But it shall not be so among you; but whosoever will be great among you shall be your minister, and whosoever of you will be first shall be servant of all; for the Son of man came not to be ministered unto, but to minister (Mark 10:35-45).
[3] And that they have heaven who do what is good without the end of reward, the Lord teaches in Luke:
Everyone that exalteth himself shall be humbled, but he that humbleth himself shall be exalted. When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor thy rich neighbors, lest haply they also call thee in turn, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind; then thou shalt be blessed; because they have not wherewith to recompense thee; for thou shalt be recompensed in the resurrection of the just (Luke 14:11-14);
the “recompense in the resurrection of the just” is internal happiness from doing well without reward, which they receive from the Lord when they perform uses; and they who love to serve without recompense, the more they love it, the more noble are the uses to which they are appointed, and they are in fact greater and more powerful than others.
[4] They who do good works for the sake of recompense, say the same, because they know from the Word that they should desire to be the least in heaven; but at the time they are thinking that by so saying they will become great, thus there is the same end in view; but they who do what is good without recompense, really think nothing about being eminent, but only about being of service.
[5] See what was said and shown above about merit from works, and about the quality of those who are in it in the other life, that they appear to cut wood and to mow grass (n. 1110, 1111, 4943) how they are represented (n. 1774, 2027); that they who have done what is good for the sake of self and the love of the world receive no recompense for this good in the other life (n. 1835); that they who place merit in works interpret the Word according to the letter in their favor, and that they deride its interior contents (n. 1774, 1877); that true charity is wholly void of self-merit (n. 2371, 2373, 2380, 3816); that they who separate faith from charity make the works which they have done self-meritorious (n. 2373); that they who enter into heaven put off from themselves what is their own and self-merit (n. 4007); that to believe that they do good from themselves, and that by this good they have merit, is the case with most persons in the beginning of reformation, but that they put this off as they are being regenerated (n. 4174).

AC (Potts) n. 6394 6394. And he shall be a servant to tribute. That this signifies that he may have merit, is evident from the signification of “being a servant to tribute,” as being to be subject and to serve; and as it is said of those who desire to have merit through works that they are “bony asses, lying down between burdens,” and that “he bows the shoulder to bear,” by “being a servant to tribute” are also signified those who desire to have merit through works; for that they are lowest services was shown above (n. 6389). That “serving to tribute” denotes to be subject and to serve, is evident in Moses:
When thou drawest nigh unto a city to fight against it, thou shalt invite them unto peace; and it shall be, if it answer thee for peace, and open to thee, it shall be that all the people that is found therein shall become for tribute to thee, and shall serve thee (Deut. 20:10, 11).
In Jeremiah:
How hath the city dwelt solitary that was great in people! She is become as a widow. She that was great among the nations, who ruled in the provinces, she is become tributary (Lam. 1:1);
where it is plain that by “becoming for tribute,” and by “tributary,” is signified serving. In Matthew:
Jesus said, How seemeth it to thee, Simon? of whom do the kings of the earth receive tribute or tax? of their own sons, or of strangers? Peter saith to Him, Of strangers. Jesus saith to him, Therefore the sons are free. But lest we should be a stumbling-block to them, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened its mouth thou shalt find a piece of money; that take, and give it for Me and thee (Matt. 17:25-27);
here also by “giving tribute,” or “tax,” are meant those who serve, and therefore it is said that “strangers should give and sons should be free,” for strangers were servants (see n. 1097). That Peter should take up a fish out of the sea and should find in its month a piece of money which he was to give, represented that the lowest natural, which serves, should do this; for “fishes” signify this natural.

AC (Potts) n. 6395 6395. Verses 1-18. Dan shall judge his people as one of the tribes of Israel. Dan shall be a serpent upon the way, an arrow-snake upon the path, biting the horse’s heels, and his rider shall fall backward; I wait for thy salvation, O Jehovah. “Dan,” signifies those who are in truth and not as yet in good; “shall judge his people as one of the tribes of Israel,” signifies that he is one of the truths in general which the tribes of Israel represent; “Dan shall be a serpent upon the way,” signifies their reasoning about truth, because good does not as yet lead; “an arrow-snake upon the path,” signifies from truth about good; “biting the horse’s heels,” signifies fallacies from lowest nature; “and his rider shall fall backward,” signifies that hence comes a receding; “I wait for Thy salvation O Jehovah,” signifies unless the Lord brings aid.

AC (Potts) n. 6396 6396. That Dan signifies those who are in truth and not as yet in good, is evident from the representation of Dan, as being the good of life (see n. 3921, 3923); but here those who are in some good of life from truth, but not as yet from good. For with the man who is being regenerated by the Lord the case is this. He is first in truth and not in any good of life from truth; next he is in the good of life from truth, but not yet from good; afterward, when he has been regenerated, he is in the good of life from good, and he then perceives truth from good, and multiplies it in himself; these are the degrees of regeneration. By “Dan” are meant those who are in the good of life from truth, but not yet from good; the good with them as yet lies deeply hidden in truth, and gives them the affection of truth, and impels them to live according to truth. They who are such are in the Lord’s kingdom; but as they do not do good from good, but from truth, that is, not from a new will, but from the intellectual, and thus not from love, but from obedience because it is so commanded, they are therefore among those in the Lord’s kingdom who are in the first or ultimate heaven.
[2] These are they who are represented by Dan, for in this prophetic utterance of Israel, in the internal sense, by his twelve sons are described in general all who are in the Lord’s kingdom in respect to their quality. That they who are signified by “Dan” are in the ultimate heaven, or in the ultimate part of the Lord’s kingdom, because in truth and not yet in good, was represented by the lot of Dan falling last, when the land of Canaan was distributed for an inheritance among the tribes (Josh. 19:40-48); and by their inheritance lying in the extremity of that land (Judg. 18); for the lot was cast before Jehovah (Josh. 18:6), and therefore fell to each one according to his representation. That the land of Canaan represented the Lord’s kingdom (see n. 1607, 3038, 3481, 3686, 3705, 4447, 4454), and hence all the borders were representative (n. 1607, 1866, 4116), thus the ultimates of that land represented the ultimates in the Lord’s kingdom (n. 4240); and therefore Dan represented those who are in the ultimates there; for before truth has been conjoined with good, it is in the ultimate; but if truth is completely separated from good, it is not then in any border of the Lord’s kingdom, but is outside of it.
[3] That the inheritance of Dan was the ultimate of the land of Canaan is evident from the fact that when the whole extent of that land was described, it was said, “from Beersheba even to Dan” (2 Sam. 3:10; 17:11; 24:15; 1 Kings 4:25). By “Beersheba” in these passages is signified the inmost of the land, because Abraham and Isaac dwelt there before Jerusalem and Zion became the inmost of the land.
[4] The quality of those who are in truth and not yet in good, was also represented by the Danites who sought out land where they might dwell (Judg. 18), in their leading away a Levite out of the house of Micah, and taking away his ephod, teraphim, and graven image; whereby is signified the worship of those who are in truth and not yet in good; for they adore external things and disregard internal. No one perceives what is internal but he who is in good. That this was represented by the Danites is evident from the fact that all the historicals of the Word, both those in the books of Moses, and those in the books of Joshua, Judges, Samuel, and Kings, are representative of the celestial and spiritual things of the Lord’s kingdom; and so also is this story in the book of Judges about the Danites. As to what further concerns those who are in truth and not yet in good, their quality is described in the internal sense in what now follows about Dan.

AC (Potts) n. 6397 6397. Shall judge his people as one of the tribes of Israel. That this signifies that he is one of the truths in general which the tribes of Israel represent, is evident from the signification of “judging,” as being truth in its office (of which below); from the signification of “people,” as being those who are in truth (n. 1259, 1260, 2928, 3295, 3581, 4619), here those who are in truth and not yet in good, for these are “Dan” or the “people” of Dan (n. 6396); and from the representation of the “tribes of Israel,” as being all the truths and goods of faith in general (see n. 3858, 3926, 3939, 4060, 6335). Hence by “he shall judge his people as one of the tribes of Israel” is signified that this truth, represented by Dan, is also among the general truths which the tribes of Israel represent. That “judging his people” denotes truth in its office, is because by the tribes of Israel are represented all truths in general, as may be seen from the passages above cited, and truths are what judge; thus by “judging his people” is signified truth in its office.
[2] We read in the Word that four and twenty elders are to sit upon thrones and judge nations and peoples; and that the twelve apostles are in like manner to sit upon thrones and judge the twelve tribes of Israel. He who does not know the internal sense of the Word may believe that so it will be. But how this is to be understood may be seen from the internal sense when it is known what is signified by the “four and twenty elders,” and by the “twelve apostles,” and by the “thrones,” namely, all truths in their complex, according to what is judgment. The like is here meant by “judging the people as one of the tribes of Israel,” not that they, or any elders of them, are to judge; but the truths themselves which are signified by them; consequently the Lord alone, for from Him all truth proceeds. Of the four and twenty elders, that they are to sit upon thrones and to judge, it is thus written in John:
Around the throne were four and twenty thrones, and upon the thrones I saw four and twenty elders sitting, clothed in white garments, who had upon their heads crowns of gold (Rev. 4:4; 11:16).
And again:
I saw thrones, and they sat on them, and judgment was given to them (Rev. 20:4).
Of the twelve apostles it is thus written in Matthew:
Jesus said, Ye who have followed Me in the regeneration, when the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones judging the twelve tribes of Israel (Matt. 19:28).
And in Luke:
I appoint unto you, as the Father has appointed unto Me a kingdom, that ye may eat and drink upon My table in My kingdom, and sit upon thrones judging the twelve tribes of Israel (Luke 17:29, 30).
[3] That in these passages neither four and twenty elders nor twelve apostles are meant, but all truths and goods in general, is evident from the fact that no man, nor even an angel, can judge anyone; for no one but the Lord alone can know the interiors, what they are and what they will be, and this to eternity. (That by the “twelve apostles” the same is signified as by the “twelve tribes,” namely, all truths and goods in the complex, may be seen above, n. 2129, 2553, 3488, 3858.) From all this it is now plain that by “Dan shall judge his people as one of the tribes of Israel” is signified that the truth which is represented by Dan is one among the general truths through which is judgment.

AC (Potts) n. 6398 6398. Dan shall be a serpent upon the way. That this signifies their reasoning about truth because good does not as yet lead, is evident from the representation of Dan, as being those who are in truth and not yet in good (see n. 6396); from the signification of a “serpent,” as being reasoning from what is sensuous (of which in what follows); and from the signification of “way,” as being truth (n. 627, 2333). Thus by “Dan being a serpent upon the way” is signified their reasoning about truth, because good does not yet lead. The quality of this reasoning and of the consequent truth, will be told in what follows.
[2] That a “serpent” denotes reasoning from what is sensuous, is because the interiors of man are represented in heaven by animals of various kinds, and hence in the Word the like are signified by the same animals. The sensuous things of man were represented by serpents because sensuous things are the lowest things in man, and are relatively earthly, and as it were creeping; as may also be seen from the forms through which sensuous things flow, concerning which, of the Lord’s Divine mercy elsewhere. Hence these sensuous things were represented by serpents, and even the Lord’s Divine sensuous was represented by the brazen serpent in the wilderness (n. 4211); and prudence and circumspection, in externals, is signified by “serpents” in Matthew:
Be ye wise as serpents, and harmless as doves (Matt. 10:16).
But when a man is in what is sensuous, remote from what is internal, as are those who are in truth and not yet in good and speaks from what is sensuous, then by the “serpent” is signified reasoning; here therefore, where Dan is treated of, is signified reasoning about truth, because good does not yet lead. In other cases malice, cunning, and deceit, are signified by “serpents,” but by poisonous serpents, as by “vipers” and the like, the reasoning of which is poison. (That the “serpent” denotes reasoning from what is sensuous may be seen above, n. 195-197; also that the “serpent” denotes all evil in general; and that evils are distinguished by different kinds of serpents n. 251, 254, 257.)

AC (Potts) n. 6399 6399. An arrow-snake upon the path. That this signifies reasoning from truth about good, is evident from the signification of an “arrow-snake,” as being reasoning about good (of which presently); and from the signification of “path,” as being truth (n. 627, 2333, 3477). That an “arrow-snake upon the path” denotes reasoning from truth about good, is because by a “serpent” is signified reasoning, thus by an “arrow-snake” is signified the reasoning which projects itself, namely, from truth toward good; for with those who are represented by Dan truth is beneath, and good is above.

AC (Potts) n. 6400 6400. Biting the horse’s heels. That this signifies fallacies from lowest nature, is evident from the signification of “biting,” as being to adhere, and thereby do harm to; and from the signification of a “horse’s heel,” as being fallacies from lowest nature; for the “heel” denotes the lowest natural and corporeal (see n. 259, 4938-4952), and a “horse,” the intellectual (n. 2761, 2762, 3217, 5321, 6125); here a “horse” denotes fallacies, because it denotes the intellectual of the lowest natural or sensuous. That they who are in truth and not yet in good are in fallacies from lowest nature, may be seen from the fact that truth is not in any light unless good is with it, or in it; for good is like a flame which emits light from itself; and when good meets with any truth, it not only illuminates it, but also brings it to itself into its own light. They therefore who are in truth and not yet in good, are in shade and darkness; because truth has no light from itself, and the light which they have from good is faint, like a light which is going out; and therefore when these persons think and reason about truth, and from truth about good, they are like those who see phantasms in the dark, and believe them to be real bodies; or who see marks on a wall in a shady place, and in fancy make of them the image of some man or animal; and yet when the light comes, they are seen to be mere marks without any form; and it is the same with truths with those here treated of, for they see as truths those things which are not truths, and which are rather to be likened to phantasms, and to marks on a wall. Moreover all the heresies in the church have arisen from those who have been in some truth from the Word, but not in good; to them heresy has appeared exactly like truth; and in like manner the falsities in the church. That they who have promulgated these have not been in good, may be seen from the fact that they have rejected the good of charity far behind the truth of faith, and have in part devised such things as do not at all agree with the good of charity.
[2] It is said that they who are in truth and not yet in good reason about good and truth from fallacies from lowest nature, and therefore it is necessary to say what fallacies are. Take for example the life after death. They who are in fallacies from lowest nature, as are those who are in truth and not yet in good, do not believe that there is anything alive in man except his body, nor that when man dies he can rise again unless he again receives his body. If they are told that there is an interior man who lives in the body, and who is raised up by the Lord when the body dies, and that the man when raised has a body such as spirits or angels have, and that he sees, hears, speaks, is in company with others, and appears to himself exactly like a man, just as does a man in this world, they cannot apprehend it. Fallacies from lowest nature make them believe such things to be impossible, chiefly because they do not see them with the eyes of their body.
[3] Moreover when such persons think about the spirit or soul, they have no idea whatever about it except such as they have of the invisible things in nature, whence they make it either a mere breath, or aerial, or ethereal, or like a flame; some a mere thinking power which has scarcely any vitality until it is again joined to the body. The reason why they think in this way is that to them all interior things are in shade and darkness, and only outward things are in light, which shows how easily they may fall into error; for if they think only of how the body is to be put together again; of the destruction of the world, and that this has been vainly awaited for so many ages; of brute animals having a life not unlike the life of man; and that none of the dead appear and make known the state of their life-when they think these and other such things, they easily recede from belief in the resurrection; and so in many other cases. The reason is that they are not in good, and through good in light. Such being their state, it is also said, “and his rider shall fall backward; I wait for Thy salvation, O Jehovah.” By this is signified that hence comes a receding unless the Lord brings aid.

AC (Potts) n. 6401 6401. And his rider shall fall backward. That this signifies that hence comes a receding, is evident from the signification of “falling backward,” as being to recede, namely, from truth; and from the signification of “rider,” as being one who is in fallacies from lowest nature. (That these fallacies are signified by “horse” may be seen above, n. 6400; and therefore by “rider” are signified they who are in fallacies. How the case herein is, has just been shown.) As by “Dan” are signified those within the church who are such as were described above (n. 6400), and who thus are among the last in the Lord’s kingdom, therefore by “Dan” are also signified those who from fallacies hatch falsities and spread them about. Their falsities are also called “horses,” and their reasonings about truth and good, “serpents,” in Jeremiah:
The snorting of his horses was heard from Dan; at the voice of the neighing of his strong ones the whole land trembled; and they are come and have devoured the land and the fullness thereof, the city and those that dwell therein. For behold I send among you serpents, vipers, which will not be charmed; and they shall bite you (Jer. 8:16-17).

AC (Potts) n. 6402 6402. I wait for Thy salvation, O Jehovah. That this signifies unless the Lord brings aid, is evident from the signification of “waiting for salvation,” as here being to bring aid. (That “Jehovah” is the Lord may be seen above, n. 1343, 1736, 2156, 2329, 2447, 2921, 3023, 3035, 5663, 6303.) In regard to the aid which the Lord brings when they recede who are in truth and not yet led by good, which is signified by “the rider shall fall backward, I wait for Thy salvation O Jehovah,” be it known that they look downward or outward, for they are not yet in good; whereas they who are in good, as are the regenerate, look upward or inward; for when man is being regenerated, the order is changed in this way. As they who are in truth and not yet in good look downward or outward, therefore also they are among those who belong to the province of the outer skin in the Grand Man; for the outer skin is turned outward from the interiors of the body, and gets its sense of touch from what is without, but not sensibly from what is within. Hence it is plain that these persons are in the Lord’s kingdom, because in the Grand Man, but in its ultimates. (As to those who constitute the skin, see above, n. 5552-5559.)

AC (Potts) n. 6403 6403. Verse 19. Gad, a troop shall ravage him, and he shall ravage the heel. “Gad,” signifies works from truth and not yet from good; “a troop shall ravage him,” signifies works without judgment, that they will drive away from truth; “and he shall ravage the heel,” signifies disorder thence in the natural.

AC (Potts) n. 6404 6404. That Gad signifies works from truth and not yet from good, is evident from the representation of Gad, as being works (see n. 3934, 3935), here works from truth and not yet from good, as is evident from the description in the internal sense. This also follows in order, for by Dan just above are represented those who are in truth and not yet in good (n. 6396); here now by Gad are represented those who are in works from truths and not yet from good. The quality of these works will now be shown.

AC (Potts) n. 6405 6405. A troop shall ravage him. That this signifies works without judgment, that they will drive away from truth, is evident from the signification of a “troop,” as being works (see n. 3934), here works without judgment; for they who do works from truth and not yet from good have obscure understanding, whereas they who do works from good have the understanding enlightened, because good enlightens; for the light of truth from the Lord flows into the intellectual through good, and thus into truth, but not into truth immediately. The case herein is like that of the sun’s light, which inflows through heat into the subjects of the vegetable kingdom, trees, plants, and flowers, and causes them to grow and blossom, but not immediately; for when the light flows in without heat, as in winter, nothing grows and blossoms. Moreover “to ravage him” denotes to drive away from truth.
[2] But who they are that are here signified by “Gad,” shall be told. They are such as fall into illusion with respect to truth, and yet do works from this; thus works not of truth, still less of good. By such works they are driven away from truth, for as soon as a man who is in truth and not yet in good brings anything into act from his religiosity, he afterward defends it as if it were the veriest truth, and abides in it, nor does he admit any amendment of it, except insofar as he comes into good; for by so acting he imbues himself with it and loves it. Thus works drive him away from truth. Besides, he believes those things to be truths which are not truths, for these persons also, like those signified by “Dan,” judge from what is sensuous, thus without judgment. Let this be illustrated by examples. When one who counts everyone equally his neighbor, and thus benefits the evil equally with the good, and by thus conferring benefits on the evil does harm to others, has committed such acts repeatedly, he afterward defends them, saying that everyone is his neighbor, and that it is not his concern what his quality is, but only to confer benefits on him; thus he does works without judgment, and also contrary to the truth itself; for the truth itself is that all are the neighbor, but in a different degree, and that they are the neighbor more than others who are in good (see n. 2417, 3419, 3820, 5025).
[3] By “Gad” are also signified those who make all salvation consist in works alone, like the Pharisee of whom the Lord says in the parable:
The Pharisee standing by himself prayed thus, God, I thank Thee that I am not as other men, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess (Luke 18:11, 12);
thus holding external things as the veriest truths. They who are such are also in the Lord’s kingdom, but on the threshold, and therefore the Lord says, “I say unto you, the publican went down to his house justified more than the Pharisee” (Luke 18:14), thus that the Pharisee also went down justified, because he had done works from obedience to command. In a word, by Gad are represented those who call that truth which is not truth, and from this non-truth do works; hence their works are like the truths, for works are nothing but the will and understanding in act. That which saves these men is the intention to do what is good, and something of innocence in their ignorance.
[4] They who are in external works from that which is not truth, but which they believe to be truth, are signified by “Gad” also in Isaiah:
Ye that forsake Jehovah, that forget the mountain of My holiness, that set out a table for Gad, and that fill a drink-offering unto Meni (Isa. 45:11);
“to set out a table for Gad” denotes to be in works alone. And in Jeremiah:
Against the sons of Ammon, thus saith Jehovah: [Are there no sons] to Israel? hath he no heir? wherefore doth his king inherit Gad, and his people dwell in the cities thereof? (Jer. 49:1);
“to inherit Gad” denotes to live in works from that which is not truth; the “sons of Ammon” are they who falsify truths, and live according to them when falsified (n. 2468), to whom these things about Gad are applied by the prophet.

AC (Potts) n. 6406 6406. He shall ravage the heel. That this signifies a want of order thence in the natural, is evident from the signification of “ravaging,” as being to drive away from truth (see just above, n. 6405), thus to disturb the order, or cause a want of order; and from the signification of “heel,” as being the lowest natural (n. 259, 4938-4952). Hence it is plain that by “he shall ravage the heel” is signified a want of order in the natural. They who do works from truth and not yet from good, must needs cause in their natural a want of order, for works affect the natural; and consequently they must needs to this extent close their interiors; for the plane in which the interiors terminate is the natural, and if this is devoid of order, all that which flows in from the interiors also becomes devoid of order; and all that which is devoid of order is dark and opaque, so that they cannot see what is truth, but in this opacity and darkness they seize for truth what is not truth, and from this non-truth do their works. Moreover works are most necessary, for they are charity and faith in effect and in life, and who cannot see that without them there is no charity? Works are nothing but good and truth themselves in outward form; for good which is of the will, and truth which is of the understanding, when put forth into act, are called “works;” hence it is evident that such as are the good and truth, such are the works.

AC (Potts) n. 6407 6407. Verse 20. From Asher his bread is fat, and he shall yield the delights of a king. “From Asher,” signifies the blessedness of the affections; “his bread is fat,” signifies delight from good; “and he shall yield the delights of a king,” signifies pleasantness from truth.

AC (Potts) n. 6408 6408. From Asher. That this signifies the blessedness of the affections, namely, of the celestial affections which are of love to the Lord and of charity toward the neighbor, is evident from the representation of Asher, as being the happiness of eternal life, and the blessedness of the affections (see n. 3938, 3939). Moreover Asher was so called from “blessedness.” This blessedness cannot be easily described, because it is internal, and seldom shows itself with anyone in the very body, thus seldom to the sense. For during his life in the body, man has a distinct sensation of what takes place in his body, but a very obscure one of what takes place in his spirit, because while man is in the body worldly cares act as a hindrance, and where these cares exist the blessedness of the affections cannot flow so far as into the bodily sense unless natural and sensuous things have been reduced to agreement with inward ones, and even then only obscurely, as a tranquillity from contentment of mind; but after departure from this life it manifests itself, and is perceived as something blessed and happy, and then it affects both the interiors and the exteriors. In a word, the blessedness of the celestial affections is that of the soul or spirit itself, flowing in by an internal way, and penetrating toward the body, where it is received so far as the delights of natural and sensuous loves do not stand in the way.
[2] Not a whit of this blessedness is possible with those who are in the delight of the love of self and of the world, for these loves are totally opposite; and therefore they who are in these loves cannot at all comprehend that there is any blessedness except that of being exalted to dignities, being worshiped as deities, abounding in riches, and possessing greater wealth than others. If they are told that the delight from these loves is external, and perishes with the body, and that what remains in the mind is turned after death into sadness and gloom, such as prevail in the hells; and that there is an internal delight which is the satisfaction and happiness enjoyed by those who are in heaven; these things they do not at all comprehend, because the external reigns with them and the internal is closed. From all this it may be known what is meant by the blessedness of the affections which is signified by “Asher.”

AC (Potts) n. 6409 6409. His bread is fat. That this signifies delight from good, is evident from the signification of “fat,” as being delight; for by “fatness” is signified what is celestial, or the good of love (see n. 353, 5943); but when the word “fat” is used, and is joined to “bread,” which signifies the good of love, then by “fat” is signified the delight of this love. (That “bread” signifies the good of love may be seen above, n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915.)

AC (Potts) n. 6410 6410. And he shall yield the delights of a king. That this signifies pleasantness from truth, is evident from the signification of “delights,” as being what is pleasant; and from the signification of a “king,” as being truth (see n. 1672, 1728, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148); thus “to yield the delights of a king” denotes what is pleasant from truth. Mention is made of both “delight from good” and “pleasantness from truth” on account of the heavenly marriage in everything of the Word (n. 6343). The delight from good and the pleasantness from truth which cause blessedness in heaven, do not consist in idleness, but in activity; for in idleness delight and pleasantness become undelight and unpleasantness; but in activity delight and pleasantness are permanent and constantly uplift, and cause blessedness. With those who are in heaven, activity consists in the performance of uses (which to them is delight from good), and in relishing truths with the end of uses (which to them is pleasantness from truth).

AC (Potts) n. 6411 6411. Verse 21. Naphtali is a hind let loose, giving discourses of elegance. “Naphtali,” signifies the state after temptations; “is a hind let loose,” signifies the freedom of natural affection; “giving discourses of elegance,” signifies gladness of mind.

AC (Potts) n. 6412 6412. That Naphtali signifies the state after temptations is evident from the representation of Naphtali as being temptation, and also the state after temptations (n. 3927, 3928). Moreover Naphtali is so named from “wrestlings,” which in the spiritual sense are temptations.

AC (Potts) n. 6413 6413. Is a hind let loose. That this signifies the freedom of natural affection, is evident from the signification of a “hind,” as being natural affection (of which below); and from the signification of “let loose,” as being freedom, for when a captured hind is let loose it has freedom. Deliverance from a state of temptations is compared to a “hind let loose,” because the hind is an animal of the forest, loving freedom more than other animals, in which the natural also resembles it; for this loves to be in the delight of its affections, consequently in freedom, for freedom is that which belongs to affection. The reason why a “hind” signifies natural affection, is that it is one of the beasts which are significative of [good] affections, as are all those which are for food and use, such as lambs, sheep, goats, and kids, and also oxen, bullocks, and cows; but these beasts are also significative of spiritual affections, because burnt-offerings and sacrifices were made of them, whereas hinds, not being employed for such a use, were significative of natural affections. (That “beasts” signify affections may be seen above, n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 3519, 5198; also that their signifying affections is from the representatives in the world of spirits, n. 3218, 5198.)
[2] Natural affections are also signified by “hinds” in David:
Jehovah maketh my feet like those of hinds, and stationeth me upon my high places (Ps. 18:33).
And in Habakkuk:
Jehovih the Lord is my strength, who setteth my feet like those of hinds, and maketh me to march upon my high places (Hab. 3:19).
“To make the feet like those of hinds” denotes the natural in the freedom of the affections (that “feet” are the natural, see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328). That “to set the feet as those of hinds” has this signification, may be seen from the fact that to make the feet nimble and active to run like those of hinds is not anything spiritual; and yet that something spiritual is involved, is plain from what immediately follows, that “Jehovah will set him and cause him to march upon his high places,” whereby is signified spiritual affection, which is above natural affection. So with this passage in Isaiah:
The lame shall leap as a hart (Isa. 35:6);
for by the “lame” is signified one who is in good, but not as yet genuine (n. 4302).
[3] In David:
As the hart crieth after the water brooks, so crieth my soul after Thee (Ps. 42:1);
the “hart” here is the affection of truth; “to cry after the water brooks” denotes to long for truths. (That “waters” are truths, see n. 2702, 3058, 3424, 4976, 5668.)
[4] In Jeremiah:
Out of the daughter of Zion hath gone forth all her honor; her princes are become like harts, they have found no pasture (Lam. 1:6);
where the “daughter of Zion” denotes the affection of good, which affection is of the celestial church (n. 2362); “princes” denote the primary truths of that church (n. 1482, 2089, 5044), which are compared to “harts,” whereby are signified the affections of natural truth; and by the “harts not finding pasture,” are signified natural affections without truths and their goods. (That a “pasture” denotes truth and the good of truth, which sustain the spiritual life of man, see above, n. 6078, 6277.)
[5] So by “hinds” in Jeremiah:
The earth has been broken in pieces, in that there hath not been rain in the land, the husbandmen have been ashamed, they have covered over their heads, because even the hind hath brought forth in the field, but forsook it, because there was no grass (Jer. 14:4, 5);
the “hind” denotes the affection of natural good; “hath brought forth in the field” denotes to conjoin the natural affections with the spiritual things of the church; but because these affections were devoid of truths and goods, it is said that she “forsook, because there was no grass.” Everyone can see that there is an internal sense in what is here said about the hind; for without an internal sense what could be here meant by the “hind bringing forth in the field, but forsaking, because there was no grass?”
[6] In like manner in David:
The voice of Jehovah hath made the hinds to calve, and strippeth bare the forests; but in His temple everyone saith, Glory (Ps. 29:9);
that there is an internal sense which is spiritual in the words “the voice of Jehovah hath made the hinds to calve” is very evident from the fact that immediately afterward it is said, “but in His temple everyone saith, Glory,” which words without the spiritual sense do not cohere with what is said before about hinds and forests.

AC (Potts) n. 6414 6414. Giving discourses of elegance. That this signifies gladness of mind, is evident from the signification of “discourses of elegance,” as being gladness of mind; for all discourse proceeds from the mind, and when the mind is glad and cheerful, it speaks with elegance. (That after temptations come gladness and delight, see above, n. 1992, 3696, 4572, 5628.)

AC (Potts) n. 6415 6415. From what was said by Israel in this prophetic utterance about Dan, Gad, Asher, and Naphtali, it is very plain that there is an internal sense and that without this sense scarcely anything can be understood and known; such as that “Dan shall be a serpent upon the way, an arrow-snake upon the path, biting the horse’s heels, and that his rider shall fall backward;” that “a troop shall ravage Gad, and he shall ravage the heel;” that “Asher’s bread shall be fat, and he shall give the delights of a king;” and that “Naphtali is a hind let loose, giving discourses of elegance.” Who without the key from the internal sense can know what these things mean? That they were not said of the sons of Jacob, nor of the tribes, may be seen from the fact that nothing of the kind here described befell them in the “end of days,” when yet Israel says that he would tell them what should then befall them (verse 1); and as they were not said of them, it follows that they were said of such things as are represented by them, the nature of which has been unfolded above.

AC (Potts) n. 6416 6416. Verses 22-26. Joseph is the son of a fruitful one, the son of a fruitful one over a fountain, of a daughter, she marcheth upon the wall. And embitter him, and shoot at him, and hate him, the archers. And he shall sit in the strength of his bow, and the arms of his hands are made strong by the hands of the mighty Jacob; from thence is the shepherd, the stone of Israel. By the God of thy father, and He shall help thee, and with Shaddai, and He shall bless thee, with blessings of heaven above, with blessings of the deep that lieth beneath, with blessings of the breasts and of the womb. The blessings of thy father shall prevail above the blessings of my progenitors, even to the desire of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of the Nazirite of his brethren. “Joseph is the son of a fruitful one,” signifies the spiritual church, in the supreme sense the Lord as to the Divine spiritual; “the son of a fruitful one over a fountain,” signifies fruitfulness from truth from the Word; “of a daughter, she marcheth upon the wall,” signifies for fighting against falsities; “and embitter him” signifies resistance by falsities; “and shoot at him,” signifies that they fight from these falsities; “and hate him, the archers,” signifies with all hostility; “and he shall sit in the strength of his bow,” signifies that he is safe by means of the fighting truth of doctrine; “and the arms of his hands are made strong,” signifies the power of the forces for fighting; “by the hands of the mighty Jacob,” signifies by the omnipotence of the Lord’s Divine Human; “from thence is the shepherd, the stone of Israel,” signifies that from this is all the good and truth in the spiritual kingdom; “by the God of thy father, and He shall help thee,” signifies the God of the Ancient Church; “and with Shaddai,” signifies the Lord the benefactor after temptations; “and He shall bless thee with the blessings of heaven above,” signifies with good and truth from within; “with blessings of the deep that lieth beneath,” signifies with the memory-knowledges that are in the natural; “with blessings of the breasts,” signifies with the affections of good and truth; “and of the womb,” signifies their conjunction; “the blessings of thy father shall prevail above the blessings of my progenitors,” signifies that this church has spiritual good from the natural, not from the rational; “even to the desire of the everlasting hills,” signifies to celestial mutual love; “they shall be on the head of Joseph,” signifies these things as to the interiors; “and on the crown of the head of the Nazirite of his brethren,” signifies as to the exteriors.

AC (Potts) n. 6417 6417. Joseph is the son of a fruitful one. That this signifies the spiritual church, in the supreme sense the Lord as to the Divine spiritual, is evident from the representation of Joseph, as being in the supreme sense the Lord as to the Divine spiritual, in the internal sense the spiritual kingdom and the good of faith, and in the external sense fruitfulness and multiplication (see n. 3969, 3971); and because “Joseph” denotes the fruitfulness of good and the multiplication of truth, he is called the “son of a fruitful one.” By “Joseph” is here described the Lord’s spiritual kingdom, and above by “Judah” His celestial kingdom; for there are two kingdoms which constitute heaven, the celestial and the spiritual. The celestial kingdom constitutes the inmost or third heaven; the spiritual kingdom, the middle or second heaven. To the spiritual kingdom the Lord appears as a moon; but to the celestial kingdom as a sun (n. 1053, 1521, 1529-1531, 4060). It is said that by Joseph in the supreme sense is represented the Lord as to the Divine spiritual, but the case is this. The Lord is nothing else than Divine good; that which proceeds from His Divine good and flows into heaven, in His celestial kingdom is called the “Divine celestial,” and in His spiritual kingdom the “Divine spiritual;” thus the Divine celestial and the Divine spiritual are so called relatively to the receptions.

AC (Potts) n. 6418 6418. The son of a fruitful one over a fountain. That this signifies fruitfulness from truth from the Word, is evident from the signification of a “son,” as being truth (see n. 489, 491, 533, 2623, 2803, 2813, 3373, 3704); and from the signification of a “fruitful one,” as being fruitfulness from truth, for in the spiritual sense fruitfulness, like birth and nativity, is that of truth and good (n. 1145, 1255, 3860, 3868, 4070, 4668, 5598); and from the signification of a “fountain,” as being the Word (n. 2702, 3424, 4861). Hence it is evident that by the “son of a fruitful one over a fountain,” is signified fruitfulness from truth from the Word. They who are of the Lord’s spiritual church, which church is here represented by Joseph, from truth from the Word learn to know what is good, and thus through truth are initiated into good; hence they have the fruitfulness which is signified by a “fruitful one.”

AC (Potts) n. 6419 6419. Of a daughter, she marcheth upon the wall. That this signifies for fighting against falsity, is evident from the signification of a “daughter,” as being the church (see n. 2362, 3963); here the spiritual church, because this is the subject here treated of; and from the signification of “marching upon the wall,” as being for fighting against falsity, as is plain from what follows: “the archers embitter him, and shoot at him, and hate him, and he shall sit in the strength of his bow,” whereby is signified the fighting of falsity against truth.
[2] “To march upon the wall” is said because in the internal sense the subject treated of is assault on truth by falsities, and defense of truth against falsity; for the spiritual church, which is represented by Joseph, is continually being assaulted, but the Lord continually defends it. Hence in the Word what belongs to this church is compared to a city, which has a wall, outworks, gates, and bars; and by the assaults on that city are described the assaults on truth by falsities; hence also a “city” signifies doctrinal things (n. 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493), and its “wall” the truths of faith which defend it, and in the opposite sense the falsities which are being destroyed. That a “wall” signifies the truths of faith which defend, is plain in Isaiah:
We have a strong city; salvation will He appoint for walls and bulwark. Open ye the gates, that the righteous nation which keepeth faithfulnesses may enter in (Isa. 26:1).
Again:
Thou shalt call thy walls Salvation, and thy gates Praise (Isa. 60:18).
Again:
Behold I have graven thee upon the hands, thy walls are continually before Me (Isa. 49:16);
“walls” denote the truths of faith. Again:
I have set watchmen upon thy walls, O Jerusalem; they shall not be silent all the day and the night, keeping Jehovah in mind (Isa. 62:6);
where the sense is the same. In Jeremiah:
Thus said Jehovah Zebaoth, I will turn back the weapons of war wherewith ye fight with the king of Babylon, besieging you without the wall. I myself will fight against you with an outstretched hand (Jer. 21:4, 5).
Again:
Jehovah hath purposed to destroy the wall of the daughter of Zion; He hath made the rampart and wall to lament; they languish together. Her gates have sunk into the earth; He hath destroyed and broken her bars (Lam. 2:8, 9).
In Ezekiel:
The sons of Arvad and thine army were upon thy walls round about; and the Gammadim were in thy towers; they hanged their shields upon thy walls round about, they have perfected thy beauty (Ezek. 27:11);
speaking of Tyre, by which are signified the knowledges of good and truth.
[3] That such things are signified by a “city” and “walls,” is very evident from the description of the holy Jerusalem coming down out of heaven, which was seen by John. That a new church is signified thereby is plain from all the details; and by the “wall” thereof, the Divine truth proceeding from the Lord. It is written of this in John:
The holy Jerusalem coming down from heaven, having a wall great and high; having twelve gates. The wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. He that spake with me measured the city and its gates, and the wall thereof. The wall thereof was a hundred forty and four cubits, which is the measure of a man, that is, of an angel. The building of the wall was jasper; and the city was pure gold, like unto pure glass. The foundations of the wall of the city were adorned with every precious stone (Rev. 21:10-19);
[4] that the “wall” is the Divine truth proceeding from the Lord, and hence the truth of faith from the good of charity, is plain from everything said about the wall, that it “had twelve foundations and in them the names of the twelve apostles of the Lamb,” for by “twelve” are signified all (see n. 3272, 3858, 3913); by the “wall” and its “foundations,” the truths of faith, in like manner as by the “twelve apostles” (n. 3488, 3858, 6397); also that the “wall was one hundred and forty-four cubits,” for by this number the like is signified as by “twelve,” namely all, for it is twelve multiplied into twelve, and because this number when applied to a wall signifies all the truths and goods of faith, it is added that it is the “measure of a man, that is, of an angel;” and also that the “building of the wall was jasper, and its foundations were adorned with every precious stone,” for by “jasper” and “precious stones” are signified the truths of faith (n. 114).
[5] That in the opposite sense a “wall” signifies falsities which are being destroyed, is plain from the following:
A day of tumult in the valley of vision; the Lord Jehovih Zebaoth destroyeth the wall, and there is a shout toward the mountain; for Elam hath borne the quiver, with chariot of man, with horsemen, the horsemen placing have placed themselves even at the gate (Isa. 22:5-7).
Again:
The fortress of the refuge of thy walls shall He depress, cast down, throw to the earth, even to the dust (Isa. 25:12).
In Jeremiah:
Go ye up on her walls, and cast down (Jer. 5:10).
Again:
I will kindle a fire in the wall of Damascus which shall devour the palaces of Benhadad (Jer. 49:27).
Again:
Lift up a standard against the walls of Babylon, keep the watch, set the watchmen (Jer. 51:12).
In Ezekiel:
They shall overthrow the walls of Tyre, and destroy her towers; and I will scrape her dust from her, and make her the dryness of a rock (Ezek. 26:4).

AC (Potts) n. 6420 6420. And embitter him. That this signifies resistance by falsities, is evident from the signification of “to embitter,” as being resistance, for in proportion as the resistance is great, so is the embittering during the fight now treated of. That the resistance is by falsities, is plain from what follows.

AC (Potts) n. 6421 6421. And shoot at him. That this signifies that from these falsities they fight, is evident from the signification of “shooting at,” as being to fight from falsities; for a “bow” signifies doctrine, and “arrows” or “darts” those things which are of doctrine; thus the truths of doctrine with those who are in truths, and the falsities of doctrine with those who are in falsities (see n. 2686, 2709). That “to shoot” here denotes to fight from falsities, is because the subject here treated of is those who are in falsities.

AC (Potts) n. 6422 6422. And hate him, the archers. That this signifies with all hostility, is evident from the signification of “hatred,” as being all hostility, for he who holds anyone in hatred persecutes him with all hostility so far as he is able; and from the signification of “archers,” as here being they who are opposed to the men of the spiritual church; for a “shooter with a bow,” or “archer,” denotes the spiritual man, because a “bow” signifies the doctrinal things of the spiritual church (see n. 2686, 2709). Hence in the opposite sense a “shooter with a bow,” or “archer,” denotes one who as an enemy fights with the spiritual man. (That a “shooter with a bow,” or “archer,” denotes the spiritual man, may be seen above, n. 2686, 2709.) Hence it is plain that by the “archers hating him” is signified that they who are in falsities persecute the man of the spiritual church with all hostility.

AC (Potts) n. 6423 6423. And he shall sit in the strength of his bow. That this signifies that he is safe by means of the fighting truth of doctrine, is evident from the signification of “sitting,” as being to be safe, for he who sits in the strength of his bow is safe; and from the signification of a “bow,” as being doctrine (see n. 2686, 2709). The strength of doctrine is truth, for doctrine in which there is no truth is of no avail (that to truth belong power and strength, see above, n. 878, 3091, 4931, 4934, 4937, 6344). The reason why truth is strong, is that good acts through truth; for good is of such a nature that nothing of evil or of falsity can approach it, thus none of the infernal crew, who flee far away when good approaches, or an angel who is in good. But in order that good may fight with that crew which is with man from hell, and protect him in every way, and also protect the spirits who arrive from the world, and likewise those who are in the lower earth, it acts through truth, for in this way it can approach them.
[2] How much power there is in truth has been made evident to me by what it has been given me to see in the other life. A certain spirit who was in natural truth, because during his life in this world he had been a just man, passed through a number of hells, and spoke with me from thence, and described them; he was in power and strength so great that the infernal spirits could not at all infest him, so that he passed safely from one hell into another, which is quite impossible for those who are not in truth. From all this it is evident that by “sitting in the strength of a bow” is signified to be safe by means of the truth of doctrine: that it is by truth fighting, follows from what goes before, where it is said that “the archers shoot at him and hate him.”

AC (Potts) n. 6424 6424. And the arms of his hands are made strong. That this signifies the power of the forces for fighting, is evident from the signification of “arms” and “hands,” as being powers, (see n. 878, 3091, 3387, 4931-4937, 5327, 5328, 5544); that it is the power of the forces for fighting is clear, because fighting is what is being treated of.

AC (Potts) n. 6425 6425. By the hands of the mighty Jacob. That this signifies by the omnipotence of the Lord’s Divine Human, is evident from the signification of “hands,” as being power (of which just above, n. 6424), and in the supreme sense, in which the Lord is treated of, omnipotence (n. 878, 3387, 4592, 4933); and from the signification of the “mighty Jacob,” as being the Lord’s Divine natural, thus His Divine Human (see n. 1893, 3305, 3576, 3599, 4286, 4538, 6098, 6185, 6276). That it is the Lord who is meant by the “mighty Jacob,” is evident also in David:
Who sware to Jehovah, he vowed unto the mighty Jacob, Surely I will not come into the tent of my house until I find out a place for Jehovah, the habitations of the mighty Jacob (Ps. 132:2, 3, 5).
And in Isaiah:
That all flesh may know that I Jehovah am thy Saviour and thy Redeemer, the mighty Jacob (Isa. 49:26).
Again:
Hear O Jacob My servant, and Israel whom I have chosen, I will pour My spirit upon thy seed, and My blessing upon thy sons; this one shall say, I am Jehovah’s, and that one will call Himself by the name of Jacob, and another will write with his hand Jehovah’s, and will surname himself with the name of Israel (Isa. 44:1, 3, 5).
That “Israel” also in the supreme sense denotes the Lord, is evident in Hosea:
When Israel was a child, then I loved him, and called My son out of Egypt (Hos. 11:1);
that it is the Lord who is here meant by “Israel” is evident in Matthew:
Joseph went with the boy into Egypt, that it might be fulfilled which was spoken by the prophet, Out of Egypt have I called My Son (Matt. 2:14, 15).

AC (Potts) n. 6426 6426. From thence is the shepherd, the stone of Israel. That this signifies that from this is all good and truth in the spiritual kingdom, is evident from the signification of a “shepherd,” as being one who leads to the good of charity by means of the truth of faith (see n. 344, 3795, 6044); here in the supreme sense, because the Lord is treated of, it signifies good and truth itself; from the signification of “stone,” as being truth (see n. 1298, 3720, 3769, 3771, 3773, 3789, 3798); and from the representation of Israel, as being the spiritual church (see n. 3305, 4286); for “Israel” is spiritual good, or the good of truth (n. 4286, 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); and as the good of truth is the very essential of the spiritual church, therefore by “Israel” the spiritual church is signified, and in a higher sense the Lord’s spiritual kingdom.
[2] From all this it is evident that by “from thence is the shepherd, the stone of Israel” is signified that from this is all the good and truth of the Lord’s spiritual kingdom. That in the highest sense the “stone of Israel” denotes the Lord in respect to the truth that is in His spiritual kingdom, is because by “stone” in general is signified the temple, and specifically its foundation, and by the “temple” is signified the Lord’s Divine Human (as is evident in John 2:19, 21), and also by its foundation (Matt. 21:42, 44; and Isa. 28:16). That in the highest sense a “stone” denotes the Lord as to the Divine truth that is of His spiritual kingdom, is evident in David:
The stone which the architects rejected, is become the head of the corner. This was done from Jehovah: it is marvelous in our eyes (Ps. 118:22, 23).
That the “stone” here is the Lord, is evident in Luke:
It is written, The stone which the architects rejected, the same is become the head of the whosoever shall fall upon this stone shall be broken; but upon whomsoever it shall fall, it will grind him to powder (Luke 20:17, 18);
these words the Lord speaks concerning Himself. And in Isaiah:
Let Him be your fear, and let Him be your dread; for He shall be for a sanctuary, although a stone of stumbling, and a rock of offense, to the two houses of Israel; many among them shall stumble, and fall, and be broken (Isa. 8:13-15);
where the subject treated of is the Lord. Again:
Thus said the Lord Jehovih, Behold I will lay for a foundation in Zion a stone, a tried stone, of a precious corner, of a sure foundation; he that believeth shall not hurry (Isa. 28:16).
In Zechariah:
Jehovah Zebaoth shall visit His flock, the house of Judah, and shall make them as a horse of glory in war; from Him is the corner stone, from Him the nail, from Him the war bow (Zech. 10:3, 4).
[3] In Daniel:
Thou sawest even until a stone was cut out which was not done with hands, and it smote the image upon its feet, that were iron and clay, and brake them in pieces. The stone that smote the image became a great rock, and filled the whole earth. The God of the heavens shall make a kingdom rise up that shall not be destroyed forever, nor shall His kingdom be left to another people; it shall break in pieces and consume all these kingdoms, but itself shall stand forever. Forasmuch as thou sawest that a stone was cut out of the rock, which was not done with hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold (Dan. 2:34, 35, 44, 45);
here by a “stone” in the highest sense is meant the Lord, and in the relative sense His spiritual kingdom; that the stone was “cut out of a rock” signifies that it was from the truth of faith, for this is signified in the Word by a “rock;” and as the truth of faith is signified by “stone” and “rock,” it is the Lord’s spiritual kingdom that is also signified, for this is in the truth of faith, and from this in good.
[4] By the “stone” also upon which Jacob slept, and which he afterward set for a pillar, the like is signified, of which it is written:
Jacob awoke out of his sleep, and he said, Surely Jehovah is in this place, and I knew it not; and he feared, and said, How terrible is this place! this is nothing but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had set for his pillows, and set it for a pillar, and poured oil upon the head of it; and he said, This stone which I have set for a pillar shall be God’s house (Gen. 28:16-18, 22).
That in the highest sense the ancients understood the Lord by a “stone,” and in the representative sense His spiritual kingdom, is also clear in Joshua:
Joshua set up a stone under the oak that was in the sanctuary of Jehovah. And Joshua said unto the universal people, Behold, this stone shall be to us for a witness; for it hath heard all the discourses of Jehovah, which He spake to us; and it shall be for a witness against you, lest ye deny your God (Josh. 24:26, 27).

AC (Potts) n. 6427 6427. The contents of these two verses in the internal sense is plain from the things unfolded, but still these things must needs be obscure unless the nature of the spiritual kingdom is known. This kingdom consists of those who are in the truth of faith, but who make this the truth of life, and thus good; for when the truth of faith is lived, it becomes good, and is called the “good of truth,” but in its essence it is truth in act. In the Lord’s spiritual church the truth of faith is various, for that is said to be truth in one church which in another is said not to be truth, and this according to the doctrine of each; thus it is doctrinal things that are called truths. These truths are what are conjoined with good, and make the good of the spiritual church; and thus its good becomes such as is its truth, for good has its quality from truths.
[2] Hence it is evident that the good of the spiritual church is impure; and because it is impure, the spiritual cannot be admitted into heaven except by Divine means. The veriest Divine means was that the Lord came into the world and made the Human in Himself Divine; by this the spiritual were saved. But because the good with them is impure, they must needs be infested by evils and falsities, and thus be in combats; but the Lord provides that by means of these combats the impurity in them may gradually be purified, for the Lord fights for them. This is what is signified by “the daughter marched upon the wall,” and by “the archers embittered him, and shot at him, and hated him, and he shall sit in the strength of his bow, and the arms of his hands are made strong by the hands of the mighty Jacob, from whence is the shepherd, the stone of Israel.”
[3] See what has already been said about those who are of the spiritual church, namely, that they are in obscurity as to truth and the derivative good (n. 2708, 2715, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289); that this obscurity is illumined by the Lord’s Divine Human (n. 2716); that before the Lord’s coming there was not such a spiritual kingdom as after His coming (n. 6372); that the Lord came into the world in order to save the spiritual; and that they are saved by means of the Lord’s Divine Human (see n. 2661, 2716, 2833, 2834, 3969). Hence also it is plain that by “the arms of his hands were made strong by the hands of the mighty Jacob, from whence is the shepherd the stone of Israel,” is signified the power of fighting derived from the omnipotence of the Lord’s Divine Human, whence is all the good and truth in the spiritual kingdom (n. 6424-6426).

AC (Potts) n. 6428 6428. By the God of thy father, and He shall help thee. That this signifies that He is the God of the Ancient Church, is evident from the representation of Jacob, who here is the “father,” as being the Ancient Church (n. 4439, 4514, 4680, 4772). This church was a spiritual church, and in it the Lord was worshiped, who is here meant by the “God of the Ancient Church,” from whom is help in the combats spoken of above.

AC (Potts) n. 6429 6429. And with Shaddai. That this signifies the Lord the Benefactor after temptations, is evident from the signification of “Shaddai,” the Lord being so called relatively to temptations, and to benefactions after temptations (see n. 1992, 3667, 4572, 5628).

AC (Potts) n. 6430 6430. And He shall bless thee with the blessings of heaven above. That this signifies with good and truth from within, is evident from the signification of “blessings,” as being the multiplication of truth and the fruitfulness of good; “blessing” in the spiritual sense being nothing else; and from the signification of “heaven above,” as being from within, for the heaven of man is in his interiors, because the man who is in the good of life is as to his interiors in society with angels, thus in heaven, and as to his exteriors is in society with men, thus in the world. Therefore when man receives the good and truth which flow in from the Lord through heaven from within, he is “blessed with the blessings of heaven above.”

AC (Potts) n. 6431 6431. With the blessings of the deep that lieth beneath. That this signifies with the memory-knowledges that are in the natural, is evident from the signification of “being blessed with blessings,” as being to be endowed with such things as are from the spiritual world; and from the signification of the “deep that lieth beneath,” as being the memory-knowledges in the natural. It is relatively to the interiors (which are “heaven”) that the natural is called “the deep that lieth beneath” (see above, n. 6430); and as the natural is signified by “the deep that lieth beneath,” memory-knowledges are also signified, for these together with their delights are in the natural, and make its life, especially with the spiritual man, because by means of memory-knowledges he is introduced into truths, and by means of truths into good; from which it is evident that by “being blessed with the blessings of the deep that lieth beneath” is signified to be endowed with memory-knowledges, thus with truths, in the natural. By the “deep” are also signified the truths of memory-knowledge in the natural in the blessing of Joseph in Moses:
Blessed of Jehovah be his land; for the precious things of heaven, for the dew, for the deep also that lieth beneath (Deut. 33:13).

AC (Potts) n. 6432 6432. With blessings of the breasts. That this signifies with the affections of good and truth, is evident from the signification of the “breasts,” as being the affections of good and truth. That the “breasts” denote the affections of good and truth, is because they communicate with the organs of generation, and thereby also belong to the province of conjugial love (of which province see above, n. 5050-5062); and conjugial love corresponds to the heavenly marriage, which is the marriage of good and truth; for conjugial love descends from this marriage (n. 2618, 2728, 2729, 2803, 3132, 4434, 4835, 6179); hence by the “breasts” are signified the affections of good and truth. The same is also evident from the fact that infants are nourished by means of the breasts, and through this affection the “breasts” signify the conjunction of conjugial love with love toward offspring.
[2] These affections are also signified by the “breasts” in Isaiah:
Thou shalt suck the milk of the nations, and shalt suck the breasts of kings. For brass I will bring gold, and for iron silver (Isa. 60:16, 17);
“to suck the breasts of kings” denotes good from truth, for by “kings” are signified truths (see n. 1672, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148). That by the “milk of the nations,” and by the “breasts of kings,” there is signified something hidden which is spiritual, is manifest, for otherwise they would be words without meaning; that good and truth are signified is plain from what follows: “for brass I will bring gold, and for iron silver”; “brass” being natural good (n. 425, 1551), “gold” celestial good (n. 113, 1551, 1552, 5658), “iron” natural truth (n. 425, 426), and “silver” spiritual truth (n. 1551, 2954, 5658, 6112).
[3] And in Ezekiel:
As to the increase I made thee as the bud of the field, whence thou didst increase and grow up, and thou attainedst to ornament of ornaments; thy breasts were made firm, and thy hair grew (Ezek. 16:7);
this is said of Jerusalem, by which is here signified the Ancient Spiritual Church; the “breasts” being “made firm” denotes interior affections of good and truth; “thy hair grew” denotes exterior affections which are of the natural (that “hair” is the natural as to truth, see n. 3301, 5247, 5569-5573). That in these words there is a spiritual sense which does not appear in the letter, is plain; for without that sense what could be meant by saying of Jerusalem that “her breasts were made firm, and her hair grew?” [4] In the same:
There were two women the daughters of one mother who committed whoredoms in Egypt; they committed whoredoms in their youth, there were their breasts pressed, and there they touched the teats of their virginity (Ezek. 23:2, 3);
that the “two women” are Jerusalem and Samaria, is there said, by whom in the internal sense are signified churches; by their “committing whoredoms in their youth with Egypt,” is signified that they falsified the truths of the church by means of memory-knowledges (that “to commit whoredom” is to falsify truths, see n. 2466, 4865; and that “Egypt” is memory-knowledge, n. 1164, 1165, 1186, 1462, 5700, 5702); hence “their breasts were pressed” denotes that the affections of good and truth were perverted by means of falsifications. That such things are signified by the “whoredom of the women,” and by the “pressing of their breasts,” is evident to those who look into the meaning of the description of these women.
[5] In Hosea:
Plead ye with your mother, let her put away her whoredoms from her faces, and her adulteries from between her breasts, lest I strip her naked, and make her as a wilderness, and set her as a land of drought, and slay her with thirst (Hos. 2:2, 3);
“mother” denotes the church (n. 289, 2691, 2717, 3703, 4257, 5581); “whoredoms” denote falsifications of truth (n. 2466, 4865); “adulteries,” adulterations of good (n. 2466, 2729, 3399); hence “adulteries from between the breasts” denote the affections of good and truth adulterated; “to strip naked” denotes to deprive of all truth (n. 1073, 4958, 5433); “to make her as a wilderness, to set her as a land of drought, and to slay her with thirst” denotes to extinguish all truth.
[6] Again:
Give them a miscarrying womb and dry breasts (Hos. 9:14);
where “dry breasts” denote affections not of truth and good. And in Isaiah:
Stand still ye women that are secure, hear my voice; ye daughters that are confident, with your ears perceive my discourse; strip and make thyself bare, and gird upon the loins; they smite themselves upon the breasts for the fields of pure wine and the fruitful vine (Isa. 32:9, 11, 12);
where “daughters” denote affections (n. 2362, 3024, 3963); “to be made bare” denotes to be deprived of truth (n. 1073, 4958, 5433); “to gird themselves upon the loins” denotes to be in grief on account of lost good; “to smite upon the breasts,” denotes to be in grief on account of lost good of truth; and because these things are signified, it is said “for the fields of pure wine and the fruitful vine;” for a “field” denotes the church as to good, thus the good of the church (n. 2971, 3196, 3310, 3766), and a “vine” denotes the spiritual church, consequently the good of truth (n. 5113, 6375, 6376).
[7] In Revelation:
I saw seven golden lampstands, and in the midst of the seven lampstands one like the Son of man, clothed with a garment down to the foot, and girded about at the breasts with a golden girdle (Rev. 1:12, 13);
the “golden lampstands” denote the truths of good; the “Son of man” denotes the Divine truth; “girded about at the breasts with a golden girdle” denotes the good of love. That these things seen by John involve such things as are of the Lord’s kingdom and His church, everyone may conclude from the sanctity of the Word; for what sanctity would there be in making predictions about the kingdoms of this world? Hence it may be seen that heavenly things are signified by the “lampstands,” and by the “Son of man being clad with a garment down to the feet, and being girded about at the breasts with a golden girdle.”
[8] In Luke:
A certain woman from the people lifted up her voice and said concerning Jesus, Blessed is the womb that bare Thee, and the breasts which Thou hast sucked. But Jesus said, Yea rather, blessed are they that hear the Word of God and keep it (Luke 11:27, 28);
from the Lord’s answer it is plain what is signified by a “blessed womb,” and what by “breasts,” namely, those who hear the Word of God and keep it; thus the affections of truth which those have who hear the Word of God; and the affections of good which those have who keep or do it.

AC (Potts) n. 6433 6433. And of the womb. That this signifies their conjunction, namely, the conjunction of good and truth, is evident from the signification of “the womb,” as being the inmost of conjugial love; and as conjugial love comes forth from the heavenly marriage, which is the conjunction of good and truth, therefore this conjunction is signified by the “womb.” (That the inmost of conjugial love is signified by the “womb” may be seen above, n. 4918; and that conjugial love comes forth from the heavenly marriage, or from the conjunction of good and truth in heaven, n. 2618, 2728, 2729, 2803, 3132, 4434, 4835, 6179.)

AC (Potts) n. 6434 6434. The blessings of thy father shall prevail above the blessings of my progenitors. That this signifies that this church has spiritual good from the natural, is evident from the representation of Joseph, as being the spiritual church (see n. 6417); from the representation of Israel, here the “father,” as being spiritual good from the natural (n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); and from the representation of Isaac and Abraham, here the “progenitors,” as being in the supreme sense the Lord’s internal Divine-“Isaac,” the internal Divine Human, or the Lord’s Divine Rational (n. 1893, 2066, 2072, 2083, 3012, 3194, 3210); and “Abraham” the Lord’s Divine Itself (n. 2011, 3251, 3439, 4615); but in the relative sense “Abraham and Isaac” denote the internal of the Lord’s kingdom and church (n. 6098, 6185, 6276). From all this it may in some measure be seen what is signified by “the blessings of thy father shall prevail over the blessings of my progenitors,” namely, that the spiritual church should have good from the natural or external man, but not from the rational or internal man; for the good of the man of the spiritual church is in the natural, nor does it go further; but the good of the celestial church is in the rational. That this is the meaning cannot possibly be known unless it is known what Israel and Abraham and Isaac represent, and also where and whence is the good of the spiritual church.

AC (Potts) n. 6435 6435. Even to the desire of the hills of an age. That this signifies to celestial mutual love, is evident from the signification of the “hills of an age,” as being the things of mutual love (of which in what follows). That the spiritual church may come to this love, is signified by “even to the desire of the hills of an age.” Before it is shown from other passages of the Word that by the “hills of an age” is signified mutual love, it must first be told what is meant by the mutual love to which the man of the spiritual church, represented by Joseph, busies himself in arriving. From what has frequently been said and shown above, it is evident that there are two kingdoms which constitute heaven, namely, the celestial kingdom and the spiritual kingdom. The difference between these two kingdoms is that the internal good of the celestial kingdom is the good of love to the Lord, and its external is the good of mutual love; they who are of this kingdom are in the good of love, but not in the truth which is called the truth of faith, for this is in the good of this kingdom, insomuch that it cannot be seen separately from good, and therefore they who belong to this kingdom cannot even mention faith (n. 202, 203, 4448), because with them instead of the truth of faith there is the good of mutual love. But as regards the spiritual kingdom, its internal is the good of charity toward the neighbor, while its external is the truth of faith.
[2] From all this it is evident what is the difference between these two kingdoms, and also that they agree in the fact that the external of the celestial kingdom coincides with the internal of the spiritual kingdom, through the intermediate which is called the “celestial of the spiritual.” For as before said the external of the celestial kingdom is the good of mutual love, and the internal of the spiritual kingdom is the good of charity toward the neighbor; but the good of mutual love is more interior than the good of charity toward the neighbor, because the former is from the rational, but the latter is from the natural. But although the good of mutual love (which is the external of the celestial church) is more interior, and the good of charity toward the neighbor is more exterior, nevertheless, as just said, the Lord conjoins these goods by an intermediate, and thus conjoins these two kingdoms.
[3] In order to make a distinction between the external good of the celestial church and the internal good of the spiritual church, in the following pages we may call the former good the good of mutual love, and the latter the good of charity toward the neighbor, which difference has not been heretofore observed. These things being first known, it may be said what is signified by “even to the desire of the hills of an age,” which is among the blessings of Israel concerning this spiritual church, namely, that the spiritual kingdom may rise above the good of charity even to the good of mutual love, which is of the celestial kingdom; and that in this way these two kingdoms may be intimately conjoined: this is what is signified by these words.
[4] In very many passages of the prophetic Word mention is made of “mountains and hills,” and by them in the internal sense are signified the goods of love-by “mountains” the good of love to the Lord, which is the internal of the celestial kingdom; and by “hills” the good of mutual love, which is the external of the same kingdom; but where the spiritual kingdom is treated of, then by “mountains” is signified the good of charity toward the neighbor, which is the internal of this kingdom, and by “hills” the truth of faith, which is its external. Be it known that every church of the Lord is internal and external, and so is each of His kingdoms.
[5] That such is the signification of “hills,” is evident from the following passages:
In the latter days the mountain of Jehovah shall be for the head of the mountains, and shall be exalted above the hills (Isa. 2:2; Mic. 9:1);
the “mountain of Jehovah,” which is Zion, denotes the Lord’s celestial kingdom, thus the good of this kingdom, which is of love to the Lord; thus in the supreme sense it is the Lord Himself, for all the love and all the good in the celestial kingdom belong to the Lord.
[6] The like is signified by the “mountain of Zion” elsewhere in the Word, and by the “hill thereof” the good of mutual love, as in Isaiah:
Jehovah Zebaoth shall come down to fight upon the mountain of Zion, and upon the hill thereof (Isa. 31:4);
where “hill” denotes the good of mutual love; and as by a “hill” is signified the good of mutual love, and by a “mountain” the good of celestial love, which is the good of love to the Lord, it is said that “Jehovah would descend to fight upon that mountain.” Jehovah does not fight upon the mountain of Zion and the hill thereof; but where the good of love is, it is for this, that is, for those who are in it, that the Lord (in this passage “Jehovah”) fights. If He fought for Zion and for Jerusalem, it is because they represented the celestial church. Therefore also the mountain of Zion was called holy, and Jerusalem also was said to be holy, when yet in itself it was filthy, as is plain from the prophets, where its abominations are treated of.
[7] In David:
The mountains shall bring peace, and the hills in righteousness (Ps. 72:3).
In the same:
Praise Jehovah ye mountains, and all hills (Ps. 148:9).
In the same:
The mountains skipped like rams, the hills like the sons of the flock (Ps. 114:4, 6).
Again:
A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan. Why leap ye, ye mountains, ye hills of mountains? God desires to dwell in it, Jehovah also shall dwell forever (Ps. 68:15, 16).
In these passages “mountains” denote celestial love, and “hills” spiritual love; that mountains are not here meant, nor hills, nor they who were upon mountains and hills, is very manifest.
[8] In Isaiah:
There shall be upon every high mountain, and upon every lifted up hill, streams, channels of waters (Isa. 30:25);
“channels of waters” denote the knowledges of good and of truth, which are said to be “upon every high mountain and lifted up hill” because these knowledges flow from the goods of celestial and spiritual love.
[9] In Habakkuk:
Jehovah stood and measured the earth; He saw and dispersed the nations, because the mountains of eternity were scattered, and the hills of an age humbled themselves (Hab. 3:6);
the “mountains of eternity” denote the good of love of the Most Ancient Church, which was celestial; the “hills of an age,” the good of mutual love that belonged to that church; the former being its internal, the latter its external. When that church is meant in the Word, seeing that it was the most ancient one, “eternity” is sometimes added, as here the “mountains of eternity,” and elsewhere the “days of eternity” (n. 6239); and an “age” also is added, as here the “hills of an age,” and also in the prophetic utterance of Israel: “to the desire of the hills of an age.” Hence it is evident that by the “hills of an age” are signified the goods of mutual love, which are of the celestial church, or of the Lord’s celestial kingdom.
[10] So in Moses, in his prophetic utterance about Joseph:
Of the first-fruits of the mountains of the east, and of the precious things of the hills of eternity, let them come on the head of Joseph (Deut. 33:15, 16).
In Isaiah:
The mountains and the hills shall resound with singing, and all the trees of the field shall clap their hands (Isa. 55:12).
In Joel:
In that day the mountains shall drop down new wine, and the hills shall flow with milk, and all the brooks of Judah shall flow with waters (Joel 3:18; Amos 9:13).
In Ezekiel:
My sheep wander in all the mountains, and upon every high hill, and upon all the faces of the earth are they scattered. I will make them, the compass of My hill, a blessing; and I will send down the rain in its season (Ezek. 34:6, 26).
In Jeremiah:
Wasters are come upon all the hills in the wilderness; for the sword of Jehovah devoureth (Jer. 12:19).
In these passages the goods of celestial love are signified by “mountains;” and likewise by “hills,” but in a lower degree.
[11] Because “mountains” and “hills” signified such things, in the Ancient Church their Divine worship also was upon mountains and upon hills; and afterward the Hebrew nation set altars upon mountains and hills, and there sacrificed and burnt incense; and where there were no hills, they constructed high places. But because this worship became idolatrous, through holding the mountains and hills themselves holy, and thinking nothing at all about the holy things which they signified, this worship was therefore forbidden the Israelitish and Jewish people, because that people was more prone to idolatry than any other. In order however that this representative which had been in ancient times might be retained, the mountain of Zion was chosen, and by it in the supreme sense was represented the Divine good of the Lord’s Divine love, and in the relative sense the Divine celestial and the Divine spiritual in His kingdom.
[12] As such things were signified, Abraham was commanded to sacrifice his son upon one of the mountains in the land of Moriah; and the Lord was also seen upon a mountain by Moses, and the Law was promulgated from the elevation of a mountain, for He was seen by Moses upon Mount Horeb, and the Law was promulgated upon Mount Sinai; and the temple of Jerusalem was also built upon a mountain.
[13] That from an ancient rite holy worship was held upon mountains and hills, and afterward the Gentiles and also the idolatrous Israelites and Jews sacrificed and burnt incense thereon, is plain in Jeremiah:
Thine adulteries, and thy neighings, the wickedness of thy whoredom, upon the hills in the field, I have seen thine abominations (Jer. 13:27);
speaking of Jerusalem. In Ezekiel:
When their pierced ones shall be in the midst of their idols, round about their altars, upon every high hill, in all the heads of the mountains, and under every green tree, and under every tangled oak (Ezek. 6:13).
In Jeremiah:
Upon every high hill, and under every green tree, thou transgressing harlot (Jer. 2:20; 3:6; and 1 Kings 14:23; 2 Kings 16:4; 17:10).
[14] Because idolatrous worship took place upon mountains and hills, by them are signified in the opposite sense the evils that belong to the love of self; as in Jeremiah:
The mountains, and lo they are shaken, and all the hills are overturned. I held and lo there was no man, and all the birds of heaven had flown away (Jer. 4:24, 25).
In Isaiah:
Every valley shall be lifted up, and every mountain and hill shall be humbled (Isa. 40:4).
In the same:
Behold I have put thee for a thresher of a new thresher, set with spikes; thou shalt thresh the mountains, and shalt make the hills as chaff (Isa. 41:15).
Again:
I will lay waste mountains and hills, and dry up all their herbage (Isa. 42:15).
And in Micah:
Hear ye I pray what Jehovah speaketh: Arise, contend thou with the mountains, and let the hills hear thy voice (Mic. 6:1).
In Jeremiah:
My people have been lost sheep, their shepherds have misled them, refractory mountains, they have gone from a mountain upon a hill, they have forgotten their fold (Jer. 50:6; and in other places, as Jer. 16:6; Nah. 1:5, 6).
[15] The reason why “mountains” and “hills” signified the goods of celestial and spiritual love, was that they were prominent above the earth, and by things prominent and high were signified those which were of heaven, and in the supreme sense which were of the Lord. For the “land of Canaan” signified the Lord’s heavenly kingdom (n. 1607, 3038, 3481, 3705, 4240, 4447); hence all things in that land were significative, the “mountains” and “hills” being significative of such things as are high; for when the most ancient people who were of the celestial church ascended a mountain they thought of height, and from height, of what is holy, because Jehovah or the Lord was said to dwell “in the highest,” and because in the spiritual sense “height” denoted the good of love (n. 650).

AC (Potts) n. 6436 6436. They shall be on the head of Joseph. That this signifies these things as to the interiors, is evident from the signification of “head,” as being the interiors, because all things of man are there in their first principles, and it is also from correspondence that the interior things are signified by the head. Hence the “neck” signifies what is intermediate; the “body,” exterior things; and the “feet” with the “soles,” outermost ones. This correspondence is from the fact that heaven bears relation to a Great Man; the inmost heaven, where is the Lord’s celestial kingdom, relates to the head of that man; the middle or second heaven, where is the spiritual kingdom, to the body; and the ultimate or first heaven, to the feet (n. 4938, 4939, 5328, 6292).

AC (Potts) n. 6437 6437. And on the crown of the head of the Nazirite of his brethren. That this signifies as to the exteriors, is evident from the signification of the “crown of the head of a Nazirite,” as being exterior things (of which presently); and from the representation of the sons of Israel, who here are “his brethren,” as being spiritual truths in the natural (see n. 5414, 5879, 5951), which also are relatively exterior, for the man of the spiritual church is in the good of truth, and this good is interior, because in the interior natural. That a “Nazirite” signifies exterior things is because the Nazirites represented the Lord as to the Divine natural, which is the external Divine Human. That this was what they represented is evident from the fact that the Naziriteship is the hair, and that its sanctity consisted in the hair, which was for the sake of the representation that has been mentioned; for the hair corresponds to and hence signifies what is natural (n. 3301, 5247, 5569-5573). This is also plain from those who made a vow of Naziriteship, who were then forbidden to shave their hair (Num. 6:5); and afterward, when they had completed the days of the Naziriteship, they were to shave the head at the door of the tent, and to put the hair into the fire under the sacrifice of the peace-offering (Num. 6:13, 18). This is further evident from Samson, who was a Nazirite, in that his strength consisted in his hair (Judg. 13:3, 5; 16; see n. 3301). Hence it is written in Jeremiah:
Cut off the hair of thy Naziriteship, and cast it away, and take up a lamentation on the hills (Jer. 7:29).
From these passages it is evident that by the “crown of the head of a Nazirite” are signified exterior things, for the crown of the head of a Nazirite is where his hair is. This is the secret signified by the Nazirites in the Word.

AC (Potts) n. 6438 6438. From all that Israel foretold about Joseph, it is also evident that in each detail there is an internal sense, and that without this sense scarcely anything is understood. He who looks only at the sense of the letter may believe that these things that were said about Joseph would happen to his descendants through Manasseh and Ephraim (Gen. 48:1). But in their history in the books of Moses, Joshua, Judges, Samuel, and Kings, nothing of the kind is found; for they were not blessed above the rest of the tribes, and they like the rest were led into captivity and dispersed among the Gentiles; from which it is evident that what is stated in the sense of the letter is not signified, but something else that is in the internal sense. Also that without the internal sense it is impossible to know what all these things about Joseph involve-as that Joseph is “the son of a fruitful one, a fruitful one over a fountain, of a daughter, she marcheth upon the wall; the archers embitter him, and shoot at him, and hate him; and he shall sit in the strength of his bow, and the arms of his hands are made strong by the hands of the mighty Jacob, from thence is the shepherd, the stone of Israel;” that “the blessings of his father shall prevail above the blessings of his progenitors, even to the desire of the hills of an age;” and that “they shall be on the head of Joseph, and on the crown of the head of the Nazirite of his brethren;” all and each of which things are such that no one can know what they mean except from the internal sense.

AC (Potts) n. 6439 6439. Verse 27. Benjamin is a wolf; he shall seize in the morning, he shall devour the spoil, and at even he shall divide the prey. “Benjamin,” signifies the truth of the good of the spiritual church, which is “Joseph;” “is a wolf,” signifies the avidity of rescuing and delivering the good; “he shall seize in the morning, he shall devour the spoil,” signifies that when the Lord is present it shall be done; “and at even he shall divide the prey,” signifies their possession in the Lord’s kingdom, when as yet they are in obscurity.

AC (Potts) n. 6440 6440. Benjamin. That he signifies the truth of the good of the spiritual church, which is “Joseph,” is evident from the representation of Benjamin, as being the spiritual of the celestial (see n. 4592). The spiritual of the celestial is the truth of good, here the truth of that good which is of the spiritual church, which is represented by Joseph in this prophetic utterance of Israel; for as by Joseph is represented the spiritual church (n. 6417), by him is also represented the good of that church, because the church is the church from good; the truth of this good is “Benjamin.”

AC (Potts) n. 6441 6441. Is a wolf. That this signifies the avidity of rescuing and delivering the good, is evident from the signification of a “wolf,” as being one who seizes and scatters; and as in the Word “beasts” signify cupidities, a “wolf” signifies the avidity of seizing, as is also evident from the passages in the Word where a “wolf” is mentioned; as in Matthew:
Beware ye of false prophets, who come unto you in sheep’s clothing, but inwardly they are ravening wolves (Matt. 7:15).
And in John:
He that is a hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf seizeth them, and scattereth the sheep (John 10:12).
Likewise in other places (as Luke 10:3; Jer. 5:6; Ezek. 22:27; Zeph. 3:3). Hence it is plain that by a “wolf” are signified those who seize, but here one who rescues from hell those who have been seized. The signification of a “wolf” is in a similar category to that of a “lion,” also a rapacious animal, concerning which also it is said that it “seizeth the rapine,” “gathereth spoil,” and “preyeth upon prey,” as is here said of a wolf; and yet in a good sense a “lion” signifies truth in power from good (n. 6367). It is similar with other rapacious beasts, as leopards, eagles, etc.

AC (Potts) n. 6442 6442. He shall seize in the morning, he shall devour the spoil. That this signifies that when the Lord is present it shall be done, is evident from the signification of “morning,” as being in the supreme sense the Lord (see n. 2405, 2780), hence that “he shall seize in the morning” denotes that when the Lord is present, then shall be rescuing and deliverance of the good; and from the signification of “devouring the spoil,” as being to appropriate to Himself those whom He has rescued and delivered. (That “devouring” denotes to appropriate and conjoin with oneself, see n. 3168, 3513, 3596, 5643; that the “spoil” denotes those who have been rescued and delivered, is manifest.) That “seizing,” “rapine,” “spoil,” and “prey” are also spoken of the Lord in the Word because of His rescuing and delivering the good, is evident from what was said above (verse 9) about Judah: “Judah is a lion’s whelp; from the prey, my son, thou art gone up,” by which is signified that from the Lord through what is celestial is deliverance from hell (n. 6368). Also from other passages in the Word, as in Isaiah:
The roaring of Jehovah is like that of a lion, He roareth like young lions, and growleth, and layeth hold of the prey, so that there is none rescuing (Isa. 5:29).
Again:
As a lion roareth, and the young lion over his rapine, so shall Jehovah come down to fight upon the mountain of Zion (Isa. 31:4).
In Jeremiah:
I will rescue thee in that day, rescuing I will rescue thee; but thy soul is to thee for a spoil, because thou hast trusted in Me (Jer. 39:17, 18).
In Zephaniah:
Wait ye for Me, saith Jehovah, even unto the day that I rise up unto the prey (Zeph. 3:8).
And in Isaiah:
I will divide to Him among many, that He may divide the spoil with the strong ones (Isa. 53:12);
where the Lord is spoken of in the whole chapter.
[2] That “to devour the rapine or spoil” is to appropriate goods which have been seized by evils, is evident from the prophetic utterance of Balaam, in Moses:
Behold, the people shall rise up as an old lion, and as a young lion shall he lift himself up; he shall not rest until he eat of the spoil (Num. 23:24).
From all this it is evident that “rapine,” “spoil,” and “prey,” denote the rescuing and deliverance of the good by the Lord. This is predicated of the truth represented by Benjamin, because to truth is attributed power (n. 3091, 4931), but that which it has from good (n. 6344, 6423).

AC (Potts) n. 6443 6443. And at even he shall divide the prey. That this signifies their possession in the Lord’s kingdom when as yet they are in obscurity, is evident from the signification of “evening,” as being what is obscure (see n. 3056, 3833); and from the signification of “dividing the prey,” as being to give a possession in the heavenly kingdom; for by “prey” are signified those who have been rescued and delivered by the Lord; hence by “dividing the prey” is signified distribution, namely, among those who are in heaven, which is the same as their having a possession in the Lord’s kingdom. This is said to be done “in the evening,” because they who are being elevated into heaven are at first in obscurity; for they cannot come to clearness until they have been in heaven, and have been instructed with respect to truths by the Lord through the angels, into whose society they are sent; for there is need of time in order that the obscurity induced by falsities may be dissipated.

AC (Potts) n. 6444 6444. These are the things signified by “Benjamin;” but without the internal sense, who can say what the things which are said of him involve, as that he is a “wolf,” that he “shall seize in the morning,” that he “shall devour the spoil, and at evening shall divide the prey?” These things would be altogether hidden unless revealed by the internal sense. Of this kind are very many things in the prophets, of which if viewed from the letter few are understood; but if viewed from the internal sense all are understood. From all this it may now be seen that by the “sons of Jacob,” and by the “tribes” named from them, are signified such things as are of the Lord’s church and kingdom.

AC (Potts) n. 6445 6445. Verse 28. All these are the twelve tribes of Israel; and this is what their father spake to them, and blessed them; every one according to his blessing he blessed them. “All these are the twelve tribes of Israel,” signifies all truths and goods in the complex; “and this is what their father spake to them,” signifies communication through influx from spiritual good; “and blessed them, every one according to his blessing he blessed them,” signifies predictions as to the spiritual life, of what would happen to each one in such a state.

AC (Potts) n. 6446 6446. All these are the twelve tribes of Israel. That this signifies all truths and goods in the complex, is evident from the signification of the “twelve tribes of Israel,” as being all truths and goods in the complex (see n. 3858, 3926, 3939, 4060, 6335, 6397). That these are signified by the “tribes,” is plain not only from what has been said about the tribes in the places cited, but also from what has been said about them in this chapter.

AC (Potts) n. 6447 6447. And this is what their father spake to them. That this signifies communication through influx from spiritual good, is evident from the signification of “speaking,” as being to inflow (see n. 2951, 5481, 5743, 5797), here communication through influx; and from the representation of Israel, who is here their “father,” as being spiritual good (n. 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833).

AC (Potts) n. 6448 6448. And blessed them; every one according to his blessing he blessed them. That this signifies predictions as to the spiritual life, of what would happen to each one in such a state, is evident from the signification of “blessing,” as being prediction (see n. 6230, 6254); and from the signification of “every one according to his blessing he blessed them,” as being what would happen to each one. That it is as to the spiritual life of each one in such a state, is plain from all that has been said in this chapter of the sons of Israel or the tribes named from them; for by them are described all states of the church as to goods and truths, thus as to the spiritual life of everyone within the church.

AC (Potts) n. 6449 6449. Verses 29-33. And he commanded them, and said unto them, I am being gathered unto my people; bury me unto my fathers unto the cave that is in the field of Ephron the Hittite; in the cave that is in the field of Machpelah, which is upon the faces of Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite for a possession of a sepulcher. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah: the purchase of the field and of the cave that is therein, was from the sons of Heth. And Jacob finished commanding his sons, and he gathered up his feet unto the bed, and expired, and was gathered unto his peoples. “And he commanded them, and said unto them,” signifies insinuation; “I am being gathered unto my people,” signifies that he would be in the goods and truths of the natural which are from him; “bury me unto my fathers,” signifies that therein also are interior things and what is inmost; “unto the cave,” signifies where is obscurity; “that is in the field of Ephron the Hittite,” signifies which nevertheless can become clear; “in the cave that is in the field of Machpelah,” signifies in this obscurity; “which is upon the faces of Mamre,” signifies the quantity and quality thereof; “in the land of Canaan,” signifies where the church is; “which Abraham bought with the field from Ephron the Hittite,” signifies redemption; “for a possession of a sepulcher” signifies regeneration; “there they buried Abraham and Sarah his wife, there they buried Isaac and Rebekah his wife, and there I buried Leah,” signifies that all the interior things are in order in the good and truth in the natural; “the purchase of the field and of the cave that is therein was from the sons of Heth,” signifies the redemption of those who receive truth, and through truth good; “and Jacob finished commanding his sons,” signifies the effect of the insinuation; “and he gathered up his feet unto the bed,” signifies as to his lower things in which were things interior, unto the good and truth of the lower natural; “and expired,” signifies new life there; “and was gathered unto his peoples,” signifies that he was in the goods and truths of the natural which are from him.

AC (Potts) n. 6450 6450. And he commanded them, and said unto them. That this signifies insinuation, is evident from what follows, when Israel speaks to his sons about burying him in the cave of the field of Machpelah, where Abraham and Isaac were buried, whereby is signified life in the truths and goods of the natural, in which are interior things and what is inmost; and because these are treated of in what now follows, therefore by “commanding his sons and saying unto them” is signified insinuation into these things (that “to command” signifies influx, see n. 5486, 5732, thus it signifies insinuation).

AC (Potts) n. 6451 6451. I am being gathered unto my people. That this signifies that he would be in the goods and truths of the natural which are from him, is evident from the representation of the sons of Israel and of the tribes named from them, which are here “his people,” as being goods and truths in the natural (see n. 3858, 3926, 3939, 5414, 5879, 5951, 6335, 6337), and that these are from him is evident; and from the signification of “being gathered to that people,” as being to be in these things. As the subject treated of here and in what follows is the gathering or coming forth of spiritual good, which is “Israel,” in the goods and truths of the natural, which are his “sons” or the tribes named after them, it must be told how this is to be understood.
[2] In man there is what is inmost, there are interior things under the inmost, and there are exterior things. All these are most exactly distinct; they succeed in order, thus from the inmost down to the outermost; according to the order in which they succeed, they also flow in; hence it is that life flows through the inmost into the interiors, and through the interiors into the exteriors, thus according to the order in which they succeed; and it does not rest except in the ultimate of order, where it stops. And as the interior things flow in according to order down to the ultimate, and there stop, it is evident that the interior things are together in the ultimate, but in this order: the inmost, which has flowed in, holds the center; the interior things which are under the inmost encompass the center; and the exterior things make the circumference; and this not only in general, but also in every detail. The former order is called “successive order,” and the latter “simultaneous order;” and this latter order originates from the former; for in every case the simultaneous has its origin in the successive, and when it has thus originated it exists so.
[3] As all the interiors are together in the ultimate, therefore the appearance is as if life were in the ultimate, that is, in the body; when yet it is in the interiors, nor yet there, but in the highest, that is, in the Lord, from whom is the all of life. Hence also it is that life in the exteriors is obscure compared with life in the interiors; for in the exteriors the life is general, coming forth from the influx of many, nay, of innumerable things from the interiors, which appear together and in general. Thus now it is in some measure plain how it is to be understood that spiritual good which is “Israel” must be in the goods and truths of the natural, which are his sons or tribes; for spiritual good which is “Israel” is in the interior of the natural, and the goods and truths which are his sons are in its exterior. That spiritual good must be in these is signified by “I am being gathered unto my people.”

AC (Potts) n. 6452 6452. Bury me unto my fathers. That this signifies that therein also are interior things and what is inmost, is evident from the representation of Abraham and Isaac, who here are his “fathers,” as being interior things and what is inmost, Abraham being what is inmost, and Isaac the interior which is under the inmost (see n. 3245, 6098, 6185, 6276, 6434). (Moreover that the inmost and the interiors are together in the exterior, thus in goods and truths in the natural, which are the sons and tribes of Israel, may be seen above n. 6451.)

AC (Potts) n. 6453 6453. Unto the cave. That this signifies where is obscurity, is evident from the signification of a “cave,” as being what is obscure (see n. 2935). Moreover that there is obscurity in the exterior natural where the truths and goods are which are represented by the sons and tribes of Israel, because therein is what is general, may be seen above n. 6451e.

AC (Potts) n. 6454 6454. That is in the field of Ephron the Hittite. That this signifies which nevertheless can become clear, is evident from the signification of a “field,” as being the church (see n. 2971, 3766); and from the representation of Ephron the Hittite, as being those with whom truth and good can be received (n. 2933, 2940, 2969), thus those with whom the obscurity of faith can become clear. The case herein is this. Whatever is in the natural, and especially what is in the exterior natural, is obscure in comparison with what is in the interior natural, and still more so in comparison with what is in the rational (n. 6451, 6453). But this obscurity becomes clear in two ways; first, if the exteriors are brought into compliance with the interiors, and thus into correspondence; secondly, if the man can be elevated from the exterior to the interior things, and thus to see the exterior things from what is interior. This latter way is possible with those who are in the internal of the church, and the former with those who are in its external; but neither the one nor the other is obtained except through regeneration from the Lord. From this it is plain what is meant by the obscurity being capable of becoming clear.

AC (Potts) n. 6455 6455. In the cave that is in the field of Machpelah. That this signifies in this obscurity, is evident from the signification of a “cave,” and also of “Machpelah,” as being what is obscure. (That a “cave” denotes what is obscure may be seen above, n. 2935, 6453; and also “Machpelah,” n. 2935; but “Machpelah” signifies the quality of the obscurity.)

AC (Potts) n. 6456 6456. Which is upon the faces of Mamre. That this signifies the quantity and quality thereof, is evident from the signification of “Mamre,” as being the quantity and quality of that to which it is adjoined (see n. 2970, 4613).

AC (Potts) n. 6457 6457. In the land of Canaan. That this signifies where the church is, is evident from the signification of the “land of Canaan,” as being the church (see n. 3686, 3705, 4447, 5136).

AC (Potts) n. 6458 6458. Which Abraham bought with the field from Ephron the Hittite. That this signifies redemption, is evident from the signification of “buying,” as being to make one’s own (see n. 5374, 5397, 5410, 5426); thus also to redeem, for that which is redeemed is made one’s own; from the representation of Abraham, as being in the supreme sense the Lord (n. 1965, 1989, 2011, 3245, 3251, 3305, 3703, 4615, 6098, 6185, 6276); from the signification of a “field,” as being the church (n. 2971, 3766); and from the representation of Ephron the Hittite, as being those with whom good and truth can be received (n. 2933, 2940, 2969). Hence is evident what the sense of these words is, namely, that there is redemption by the Lord of those in the church with whom good and truth can be received.

AC (Potts) n. 6459 6459. For a possession of a sepulcher. That this signifies regeneration, is evident from the signification of a “sepulcher,” as being regeneration (see n. 2916, 2917, 5551).

AC (Potts) n. 6460 6460. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah. That this signifies that all the interior things are in order in the good and truth in the natural, is evident from what has been unfolded above (n. 6451, 6452).

AC (Potts) n. 6461 6461. The purchase of the field and of the cave that is therein was from the sons of Heth. That this signifies the redemption of those who receive truth, and through truth good, is evident from the signification of a “purchase,” as being redemption (see n. 6458); from the signification of a “field,” as being the church (n. 2971, 3766), thus the man of the church, for he is a church; from the signification of a “cave,” as being what is obscure (n. 2935, 6453); and from the representation of the sons of Heth, as being the spiritual church which was from the Ancient Church (n. 2913, 2986); and because the “sons of Heth” denote the spiritual church from the Ancient Church, they denote those who receive truth and through truth good, for from this is the spiritual church. From all this it is evident that by the “purchase of the field and of the cave which is in it was from the sons of Heth,” is signified the redemption of those who, being in the church and as yet in obscurity, receive truth and through truth good.

AC (Potts) n. 6462 6462. And Jacob finished commanding his sons. That this signifies the effect of the insinuation, is evident from the signification of “commanding sons and saying unto them,” as being insinuation (see n. 6450); thus “to finish commanding them” denotes the effect of the insinuation.

AC (Potts) n. 6463 6463. And he gathered up his feet unto the bed. That this signifies as to his lower things in which were things interior, unto the good and truth of the lower natural, is evident from the signification of “gathering up the feet,” as being to betake themselves to lower things (that “to gather” is to betake themselves, when the “feet” denote lower things, is plain; and that the “feet” denote the things of the natural may be seen above, n. 2162, 3147, 3761, 3986, 4280, 4938-4952, thus things that are lower, n. 6436), that lower things in which are interior ones are meant, is evident from what was said above (n. 6451); and from the signification of a “bed,” as being the natural (n. 6188, 6226), thus the good and truth of the natural, for these make the natural with man. That it is the good and truth of the lower natural, is because this natural is that to which interior things betake themselves (according to the things unfolded above, n. 6451, 6452); that the natural is lower and higher, or interior and exterior, see n. 3293, 3294, 5118, 5126, 5497, 5649. As by Israel is represented spiritual good from the natural, and by Jacob spiritual truth in the natural, and by his sons goods and truths in the natural distinguished into genera, therefore mention is made of a “bed,” because by it is signified the natural (n. 6188, 6226), as here, when he had finished speaking to his sons, that “he gathered up his feet unto the bed;” and also when Joseph came to him, it is said that “Israel strengthened himself, and sat upon the bed” (see n. 6226); and likewise after he had spoken with Joseph about burying him in the sepulcher of his fathers, it is said that “Israel bowed himself upon the bed’s head” (n. 6188). And in this connection it is a remarkable fact that when Jacob is thought of, there appears in the world of spirits a bed with a man lying in it; this appears at a distance above the head, toward the front to the right. This appearance originates in the fact that in heaven the idea of thought about Jacob is turned into the idea of thought about the natural; for in heaven there is not perceived what Jacob is, but what is represented by him, namely, the natural, which also is signified by a bed.

AC (Potts) n. 6464 6464. And expired. That this signifies new life there, namely, in the goods and truths of the lower natural, which are represented by his sons and the tribes, is evident from the signification of “expiring,” or “dying,” as being new life (see n. 3498, 3505, 4618, 4621, 6036).

AC (Potts) n. 6465 6465. And was gathered unto his peoples. That this signifies that he was in the goods and truths of the natural which are from him, is evident from what was said above (n. 6451), where are like words (see what was there adduced concerning the coming forth and life of spiritual good, which is “Israel,” in the goods and truths of the lower natural, which are his sons and the twelve tribes). With respect to the coming forth of interior things in exterior, be it further known that all things, not only with man, but also in universal nature, come forth by successive formations, thus posterior things by formations from prior ones. Hence it is that each formation comes forth separate from the others, but still the posterior depends upon the prior, insomuch that it cannot subsist without it; for the posterior is kept in its connection and form by the prior. From this it is also plain that in the posterior are all the prior things in their order; and the case is similar with the modes and forces which proceed from the prior things as from substances. This is the case with the interior and exterior things pertaining to man, and also with those which are of his life.
[2] He who does not conceive the interior and exterior things in man according to such formations, cannot possibly have any idea of the external and the internal man, and of the influx of the one into the other; still less of the coming forth and life of the interior man or spirit, and of its quality when the external, which is bodily, is separated by death. He who conceives of exterior and interior things as being continually more and more pure, and thus cohering by continuity, thus without distinction by formations of posterior things from prior ones, cannot apprehend otherwise than that when the external dies, the internal dies also; for he thinks that they cohere, and by reason of their coherence and continuity, when the one dies the other dies, because the one draws the other with it. These things have been said in order that it may be known that the internal and the external are distinct from each other; and that interior and exterior things succeed in order; and also that all interior things are together in exterior things, or what is the same, all prior things in posterior ones, which subject has been treated of in these verses in the internal sense.

AC (Potts) n. 6466 6466. Continuation about influx, and about the interaction of the soul and the body.
At the end of the preceding chapters it was shown that each life with man, namely, the life of his thought and the life of his will, flows in from heaven, and this through the angels and spirits who are with him; but by flowing in from heaven is meant that it flows in through heaven from the Lord, for the all of life with the angels is from the Lord, which they themselves unanimously confess, being also in the perception that it is so. And as the all of life with the angels is from the Lord, the all of life with man is also from the Lord, for man is directed by means of angels and spirits in particular, and by means of heaven in general by the Lord.

AC (Potts) n. 6467 6467. From this it is evident that no man has life from himself, and therefore neither can he think and will from himself, for the life of man consists in thinking and willing. For there is one only life, namely, that of the Lord, which flows into all, but is variously received, and this according to the quality which a man has induced on his soul by his life in the world. Hence with the evil, goods and truths are turned into evils and falsities; but with the good, goods are received as goods, and truths as truths. This may be compared to the light which flows into objects from the sun, which is diversely modified and variegated in the objects in accordance with the form of their parts, and hence is turned into colors either sorrowful or gladsome, thus in accordance with the quality. In like manner while a man lives in this world he induces on the purest substances that belong to his interior a quality, according to which the Lord’s life is received. Be it known that the life from the Lord is the life of love toward the universal human race.

AC (Potts) n. 6468 6468. Spirits fresh from the world, before they have been instructed by angels, believe no otherwise than that the all of life is in the man himself, and that nothing flows in; because they know nothing in particular about heaven, thus neither about influx thence. Neither are spirits who are not good willing to be instructed in these things, for they desire to live from themselves; and they have said that I had no life, because they had heard me say that I do not live from myself, and that I know this by continual experience; but to this they were unwilling to attend. It was further given to say, that everyone has life in accordance with the form of the interiors which he has acquired by willing and acting, thinking and speaking.
[2] I afterward spoke with good spirits about the influx of life from the Lord, that it flows into all, and that this is evident from heaven, in that heaven resembles a man, and is therefore called the Grand Man (of which, and of the correspondence therewith of all things in man, I have already treated at the end of a number of chapters), and that this could not possibly be unless life from the Lord flowed into heaven in general, and into each one there in particular.
[3] It was further said that this is evident from the fact that the universal heaven has reference to the Lord, and that the Lord is there the center of all the looks, they who are in heaven looking upward to Him, and they who are in hell looking downward from Him. For the Lord appears to those who are in the heavens as a sun above them. It was further said that it is evident that the all of life is from the Lord from this fact also, that the soul of man can in the womb so wonderfully form a body, and its manifold members and organs in such a connection, and its interiors according to the image of heaven: this could not possibly be done unless all life were from the Lord, and unless heaven were such as has been described.

AC (Potts) n. 6469 6469. It has also been given me to perceive by influx the sweetness which the Angels perceive from the fact that they do not think and will from themselves, but from the Lord; hence they have tranquillity, peace, and happiness. And when angels have inflowed so that I perceived it, the presence of the Lord has been plainly observed, a sign that they are in the Lord’s life; this it has been given to know from much experience. Once also when I was thinking of the influx of life from the Lord, and was revolving some doubts, it flowed in from heaven that no attention should be paid to thousands of objections and reasonings from fallacies.

AC (Potts) n. 6470 6470. That all life is from the Lord, it has also been given to know from the fact that no spirit thinks and speaks from himself, but from others, and these others from yet others, and so on. This has been frequently shown to those who believed that life was in them and did not flow in; and from this it has been given to conclude that because no one thinks and speaks from himself, but from others, therefore in the last resort all think and speak from One, thus from the Lord; and that unless all did so from One, it would be impossible for any order of lives to come forth in heaven, in which nevertheless the order is such that heaven is most distinctly arranged into societies according to the quality of the good. It would be altogether otherwise if everyone acted from his own life.

AC (Potts) n. 6471 6471. A certain spirit (not of the evil, but from those who supposed that they possessed the knowledges of faith more than others, and who had instructed some others even in the fact that all good and truth are from the Lord, and that man cannot think or will what is good from himself), was brought into such a state that he did not think and will from himself; for in the other life it is possible to be brought into such states. When he was in this state he said that he could not live in such a way; but that life was grievous to him. He was then told that he did not love to live in the truth which he had taught, and that the angels are in that state, and are in happiness when they perceive that they do not live from themselves; but this was of no avail. Hence it was evident how difficult it is to live a life of faith unless the man lives in the good of charity.

AC (Potts) n. 6472 6472. How the case is with the influx of each life, namely, of the life of the thought and the life of the will from the Lord, has been given to know by revelation; namely, that the Lord inflows in two ways: through heaven mediately, and from Himself immediately; and that from Himself He flows both into man’s rational things, which are his interior things, and into his natural things, which are his exterior ones. That which flows in from the Lord is the good of love and the truth of faith, for that which proceeds from the Lord is the Divine truth in which is the Divine good; but these are variously received with man, namely, in accordance with his quality.
[2] The Lord does not compel man to receive what flows in from Himself; but leads in freedom, and so far as man allows, through freedom leads to good. Thus the Lord leads man according to his delights, and also according to fallacies and the principles received therefrom; but gradually He leads him out from these; and this appears to the man as if it were from himself. Thus the Lord does not break these things, for this would be to do violence to freedom, which however must needs exist, in order that the man may be reformed (see n. 1937, 1947, 2875, 2876, 2881, 3145, 3146, 3158, 4031). That the Lord flows in with man in this manner, namely, not only mediately through heaven, but also immediately from Himself, both into the interior and the exterior things in the man, is a secret hitherto unknown.

AC (Potts) n. 6473 6473. That the Lord rules the last things of man equally as his first, can be seen from the fact that the order from the Lord is successive from first things to last, and in the order itself there is nothing but what is Divine; and this being so, the presence of the Lord must needs be in the last things equally as in the first, for the one follows from the other according to the tenor of order.

AC (Potts) n. 6474 6474. It was shown me by experience during the space of an hour, how all the thoughts are ruled by the Lord. There was an influx like a most gentle and almost imperceptible stream, the current of which does not appear, but still leads and draws. This, which flowed in from the Lord, led in this manner all the series of my thoughts into the consequent things, and although gently, powerfully, so that I could not possibly wander into other thoughts, which also I was allowed to attempt, but in vain.

AC (Potts) n. 6475 6475. I have heard it said to certain evil spirits, who were in the world of spirits and who were continually thinking against the Lord (in regard to the spirits who are from hell, when in the world of spirits, see n. 5852), that they should produce someone who said with truth about any angel of heaven (or, if they could, should show one single person in heaven) who does not acknowledge the Lord, and that He is the life of all, and that all have what they have from Him; but they were silent, because they could not do it. Some of the evil spirits, who believed that there are heavens where the Lord is not acknowledged, wandered about and made inquiry, but after trying in vain, they returned. It was said to them further that all in hell think against the Lord, nor do they attribute anything to Him which is above what is human; and yet most say that they acknowledge a Supreme Being, by which they mean the Father, and nevertheless live in hatred and revenge, and continually desire to be exalted over others, and to be worshiped as gods, and in this way they make hell for themselves. It is very different with those who acknowledge the Lord, and believe in Him from the heart. From this also it is evident that the Lord flows into all, both generally through heaven, and singularly and also universally from Himself; and that where the good of charity is, there He is; and also where the contrary is, there also He is, but in no other way than to give them life, and to withdraw them from evil insofar as this can be done.

AC (Potts) n. 6476 6476. Whenever I have been reading the Lord’s prayer, I have plainly perceived an elevation toward the Lord which was like an attraction, and at the same time my ideas were open, and from this there was effected a communication with some societies in heaven; and I noticed that there was an influx from the Lord into every detail of the prayer, thus into every idea of my thought that was from the meaning of the things in the prayer. The influx was effected with inexpressible variety, that is, not the same at one time as another; hence also it was made evident how infinite are the things contained in the prayer, and that the Lord is present in every one of them.

AC (Potts) n. 6477 6477. For many years I have observed the general sphere of the influxes around me. It consisted on the one hand of a perpetual endeavor by the hells to do evil, and on the other of a continual endeavor by the Lord to do good; by these endeavors opposite to each other I have been constantly kept in equilibrium. Such endeavors and consequent equilibrium are with everyone; from this all have freedom to turn whithersoever they please; but the equilibrium varies in accordance with the good or evil that reigns with the man. From this also it could be seen that the Lord flows in universally, and therefore also singularly. And I have been informed that the opposite endeavor, which is from hell, is nothing but the perversion into evil of the good that proceeds from the Lord.

AC (Potts) n. 6478 6478. When an angel does good to anyone, he also communicates to him his own good, good fortune, and bliss, and this with the desire to give the other everything, and to retain nothing. When he is in such communication, then good flows in unto him together with good fortune and bliss much more than he gives, and this with continual increase. But as soon as the thought occurs that he desires to communicate what he has for the sake of obtaining in himself this influx of good fortune and bliss, the influx is dissipated; and still more so if any thought comes in of recompense from him to whom he communicates his good. This it has been given me to know from much experience; and from this also it may be seen that the Lord is in every single thing, for the Lord is such that He wills to give Himself to all, and hence good fortune and bliss are increased with those who are images and likenesses of Him.

AC (Potts) n. 6479 6479. Spirits not so well disposed, who were for some time with me, continually injected doubts from the fallacies of the senses against the possibility of all things flowing from one fountain, and thus from the Lord. But they were told that so many doubts cannot be removed within a short time, on account of the fallacies of the senses, which must first be dispelled, and on account of the numberless unknown things which must first be known; nay, that with those who are in what is negative, that is, those with whom what is negative universally reigns, doubts cannot possibly be removed; for with them one scruple has more weight than a thousand confirmations. For one scruple is like a grain of sand placed close before the pupil of the eye, which, although single and small, yet takes away all the sight. But they who are in what is affirmative, that is, those with whom what is affirmative universally reigns, reject the scruples from fallacies which are contrary to truths, and if there are any things which they do not apprehend, these they cast to the sides, and say that they do not as yet understand them, and nevertheless they remain in the belief of the truth. But the above-mentioned spirits attended little to these things, because they were in what is negative.

AC (Potts) n. 6480 6480. As the subject here treated of is the Lord’s influx mediately through heaven and immediately from Himself, and this is more fitly called Providence (for the Lord flows not only into the will and thought of man, but also at the same time into many things that befall him), therefore in what now follows it will be called Providence.

AC (Potts) n. 6481 6481. Spirits coming into the other life bring with them the opinion that the Divine Providence is universal, but not in the singulars. The cause of this opinion had been that they had seen the evil exalted to honors, and become rich, and crowned with success, which such persons ascribe to their own sagacity; not knowing that the Divine Providence has for its end the eternal salvation of man, thus not his good fortune in this world, namely, his opulence and eminence, wherein most persons during the life of the body make happiness itself consist; when yet the fact is not so, for eminence usually begets the love of self, and opulence the love of the world, thus what is contrary to love to God and to charity toward the neighbor. Therefore such things are given to the evil, and also to the good if they are not unsuitable and do not withdraw them from heaven. Moreover the Lord provides for His ends through the evil equally as through the good; for the Lord moves the evil through their very loves to do what is good to the neighbor, to their country, and the church; for the evil desire to be in eminence, they desire their own advantage, and for the sake of these things they desire to seem upright and zealous, and from this desire, as from a fire, they are more strongly moved to do such things than are the well-disposed. It is also permitted the evil to believe that all things are of their own sagacity, and that there is no Divine Providence, or only one that is universal. As they are not willing to perceive otherwise, and in order that they may perform such things as are conducive to the public good, successes are also given them in accordance with their projects, which successes are greater incitements to them from the fact that they ascribe them to themselves.

AC (Potts) n. 6482 6482. I have spoken with spirits about the universal government of the Lord-that what is universal is impossible without its singulars, and that without these what is universal is nothing; for it is called universal because its singulars taken together are so called, just as particulars when taken together are called a general; and therefore to say that there is Providence in the universal and not in the singulars, is to say nothing. If anyone by Providence in the universal understands the preservation of the whole according to an order impressed on universal nature at its first creation, he does not consider that nothing can subsist unless it perpetually comes into existence; for, as is known in the learned world, subsistence is a perpetual coming into existence, thus preservation is perpetual creation; consequently providence is constantly in the details. Some confirm themselves in the persuasion that what is universal may exist without what is particular, from the case of a king, who rules only universally, and not in every detail; but they do not consider that the royalty is not only with the king himself, but also with his ministers, who are his vice-regents in things where he himself is not able to act; it is in this way that the universal which is of the king is in all the details. But with the Lord there is no need of this; for whatever is in Him is infinite, because Divine. The reason why the angels are His ministers is in order that they may be in active life, and thence in happiness; nevertheless the ministries which they discharge are not from them, but from influx from the Lord, as also the angels unanimously confess.

AC (Potts) n. 6483 6483. From what has now been said it may also be seen that a universal is precisely in accordance with its singulars; if these are less singular the universal also is less elevated, but if they are more singular, the universal is thereby more elevated; for the singulars cause the universal to be and to be called universal. From this may be known the nature of the Divine universal, that it is in the veriest singulars of all things; for it is the most elevated above all, because it is Divine and infinite.

AC (Potts) n. 6484 6484. There was a certain one who had confirmed himself in the notion that nothing is of the Divine Providence, but that each and all things are of sagacity, and are also from fortune and chance. He granted that there is fortune, but knew not what it is. He was one of the subtle evil spirits, because he had been more given to thought than to speech and conversation. When he came into the other life he continued there his former life, as all do; he sought out and learned all things-even magical arts-that he supposed might be of service to him, and by means of which he might take such care of himself as to be fortunate from himself. I conversed with him, and he said that he was in his heaven when this was the case, and that there could not possibly be any other heaven than that which he made for himself. But it was given to answer that his heaven is turned into hell as soon as the real heaven flows into it. He was then in the world of spirits, and when spirits are there they are in the delights of the loves in which they had been in the world (see n. 5852). But it then came to pass that heaven flowed into his delight, and he then suddenly felt hell, and said with horror that he had never believed this. I was told by good spirits that he was worse than the others because there was a more subtle influx from him than from the others. Afterward the same spirit was reduced into the state of his infancy, and the Lord showed the angels what his quality had been at that time, and also what was the then foreseen quality of his future life, and that every detail of his life had been led by the Lord, and that he would have plunged into the most atrocious hell if there had been even the least cessation of the continual providence of the Lord. This can be presented to view before the angels. He was also asked whether he had ever thought about eternal life. He said that he had not believed in it, and that he had rejected everything of the kind, because he saw so much confusion, the righteous suffering, and the wicked glorying, with other such things; also because he saw that brute animals have similar senses and life, also discernment and sagacity; thus he had believed that he should die as they do. He said that he had been in the utmost amazement when he perceived that he lived after death.

AC (Potts) n. 6485 6485. I have conversed with good spirits about the Divine Providence and about man’s own sagacity, and by means of a representation familiar among them they showed me about this matter, namely, by dust scattered and rare in the atmosphere. They said that relatively to the Divine Providence man’s own sagacity is like that speck of dust in comparison with the universal atmosphere, and which is relatively nothing and falls to the ground. They added that those who attribute all things to their own sagacity are like those who wander in dark forests, not knowing the way out, and if they find it they attribute it either to their own sagacity or to fortune. The angels said further that all accidents are of Providence, and that for many reasons Providence acts silently and secretly; and that if it acted openly, man could not possibly be reformed.

AC (Potts) n. 6486 6486. I have heard angels talking together about the Lord’s Providence; but of what they said, though I understood it, little can be described, because their speech was continually joined to heavenly representatives, but little of which can be expressed. They spoke wisely, saying that the Lord’s Providence is in the veriest singulars of all things, but not according to such an order as man proposes to himself, because things to come are both foreseen and provided; and that the case is like that of a person building a palace, who first collects materials of every kind, and lays them together in heaps, where they lie without order, while the kind of palace to be formed from them exists solely in the understanding of the architect.

AC (Potts) n. 6487 6487. When I was talking with the angels about the Divine Providence of the Lord, there were spirits also present, who had impressed on themselves some notion about fate or absolute necessity. They supposed the Lord to act from this necessity, because He cannot proceed otherwise than according to the most essential things, thus according to the things that belong to the most perfect order. But they were shown that man has freedom, and that if he acts from freedom, it is not from necessity. This was illustrated by the case of houses which are to be built, in that the bricks, mortar, sand, stones serving for foundations and columns, also timbers and beams, and the like, are brought together not in that order in which the house is to be constructed, but at pleasure; and that the Lord alone knows what kind of a house may be built with these materials. All the things which are from the Lord are most essential; but they do not follow in order from necessity, but in a manner that is applicable to the freedom of man.

AC (Potts) n. 6488 6488. There was discourse about predestination, and many of the spirits, from principles adopted in the world, were of the opinion that some have been predestined to heaven, and some to hell; but I heard an answer from heaven, that no one has ever been predestined to hell, but that all have been predestined to eternal life.

AC (Potts) n. 6489 6489. The Providence of the Lord has been conjoined with foresight, and the one is impossible without the other; for evils are foreseen, and goods are provided. And the evils which are foreseen, are by the provident disposition of the Lord continually bent to good, for the Divine end of good reigns universally. Hence nothing is permitted except for the end that some good may come out of it; but as man has freedom, in order that he may be reformed, he is bent from evil to good so far as he suffers himself to be bent in freedom, and (if he cannot be led to heaven) continually from the most atrocious hell, into which he makes every effort to plunge, into a milder one.

AC (Potts) n. 6490 6490. Unless the Lord’s Providence was in the veriest singulars, it would be impossible for man to be saved, or indeed to live, for life is from the Lord, and all the moments of life have a series of consequences to eternity. I was once given plainly to perceive the sphere of ends which is of Providence from the Lord.

AC (Potts) n. 6491 6491. That the Lord’s Providence is infinite, and regards what is eternal, may be seen from the formation of embryos in the womb, where lineaments are continually projected toward those which are to come, so that one lineament is always a plane for another, and this without any error, until the embryo is formed; and after it has been born, one thing is prepared successively toward another and for another, in order that a perfect man may come forth, and at last such a man as to be capable of receiving heaven. If all the details are thus provided during man’s conception, birth, and growth, how much more must this be the case with regard to the spiritual life.

AC (Potts) n. 6492 6492. In a dream my father appeared to me, and I spoke with him, saying that after a son becomes his own master he ought not to acknowledge his father as father, as before; for the reason why the father is to be acknowledged during the bringing up of the son, is that the father is then in the Lord’s stead, nor does a son know at that time what he ought to do except by the direction of his father. But when a son becomes his own master, and competent to think for himself, and seems to himself to be able to direct himself from himself, then the Lord must be his Father, whose vice-regent his natural father had been. These things I spoke in my dream. When I awoke, there seemed to descend from heaven a long roll fastened to rods, and tied by most beautiful woven knots of an azure color; the beauty of this object was indescribable. It was said that the angels make such presents to one another.

AC (Potts) n. 6493 6493. I have often spoken with spirits about fortune, which in the world appears like chance, because men know not whence it is; and because they do not know this, some deny that there is such a thing. When something happened to me which seemed to be by chance, I was told by the angels that it had happened because spirits of that kind were present; and that when it was a mischance, the sphere of spirits of a corresponding kind had prevailed. Moreover evil spirits have found out how to produce by their arts a sphere giving rise to misfortunes, which appeared exactly as if of chance. And it was further said that all things, nay, the leasts of all things, down to the leasts of the leasts, are directed by the Providence of the Lord, even as to the very steps; and when such a sphere prevails as is contrary thereto, misfortunes happen. They also confirmed the fact that there is no such thing as chance, and that apparent accident, or fortune, is Providence in the ultimate of order, in which all things are comparatively inconstant.

AC (Potts) n. 6494 6494. For a number of years I have carefully observed whether fortune is anything, and I have found that it is, and that sagacity then availed nothing. Moreover all who have long reflected on this subject, know and confess this, but they do not know whence it is: scarcely anyone knows that it is from the spiritual world, when yet this is the source of it. I once played in company a common game of chance with dice, and the spirits who were with me spoke to me about fortune in games, and said that what is fortunate was represented to them by a bright cloud, and what is unfortunate by a dusky cloud; and that when a dusky cloud appeared with me, it was impossible for me to win; moreover by this sign they predicted to me the turns of fortune in that game. From this it was given me to know that what is attributed to fortune, even in games, is from the spiritual world; much more that which befalls man in relation to the vicissitudes in the course of his life; and that what is called fortune is from the influx of Providence in the ultimates of order, where it so comes forth; thus that Providence is in the veriest singulars of all things, according to the Lord’s words, that not even a hair falls from the head without the will of God.

AC (Potts) n. 6495 6495. From all that has been adduced it may be seen that the influx from the Lord is immediate, and also mediate through heaven; but the influx which is from the Lord is the good of heavenly love, thus of love toward the neighbor. In this love the Lord is present, for He loves the universal human race, and desires to eternally save every member of it; and as the good of this love is from Himself, He Himself is in it; thus He is present with the man who is in the good of this love. But when a man suffers himself to come into such a state as to receive influx from hell, he then feels the life of the love of self and of the world to be delightful, and the life of the love of the neighbor (unless it is in favor of himself) to be undelightful. And because a man who is in this state desires nothing but evils, and thinks nothing but falsities about the spiritual life, therefore to prevent his acting as he desires, and speaking as he thinks, he is kept in bonds by his loves themselves, whose loss he fears, thus by the fear of the loss of honor, gain, reputation, and life. Into these bonds which constitute the lowest plane, the Lord then flows, and through them rules the man; and hence he appears moral and civil in act, sometimes like an angel, and does no harm to society and his neighbor; and if he does harm, there are civil laws to punish him. But in the other life this plane is nonexistent; there man is in the spiritual world, consequently in the sphere of his interiors; thus such as he had been inwardly, such he is there, and not such as he had appeared in externals; for externals are taken away from him, and when these are taken away, his quality in the world, whether that of a devil or that of an angel, is manifest.

AC (Potts) n. 6496 6496. A continuation will be found at the end of the following chapter.

Genesis 50

1. And Joseph fell upon the faces of his father, and wept upon him, and kissed him.
2. And Joseph commanded his servants the physicians to embalm his father; and the physicians embalmed Israel.
3. And forty days were fulfilled for him; for so are fulfilled the days of the embalmed; and the Egyptians wept for him seventy days.
4. And the days of weeping for him passed away, and Joseph spake unto the house of Pharaoh, saying, If I pray I have found grace in your eyes, speak I pray in the ears of Pharaoh, saying,
5. My father made me swear, saying, Lo, I die: in my sepulcher which I have digged for me in the land of Canaan, there shalt thou bury me. And now I pray let me go up, and bury my father, and I will return.
6. And Pharaoh said, Go up, and bury thy father, according as he made thee swear.
7. And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt,
8. And all the house of Joseph, and his brethren, and his father’s house: only their babes, and their flocks, and their herds, they left in the land of Goshen.
9. And there went up with him both chariots and horsemen; and the army was exceeding great.
10. And they came to the threshing-floor Atad, which is in the passage of the Jordan, and they wailed there a very great and grievous wailing; and he made a mourning for his father seven days.
11. And the inhabitant of the land, the Canaanite, saw the mourning in the threshing-floor Atad, and they said, This is a grievous mourning to the Egyptians; wherefore they called the name of it Abel-mizraim, which is in the passage of the Jordan.
12. And his sons did unto him as he had commanded them:
13. And his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a sepulcher, from Ephron the Hittite, upon the faces of Mamre.
14. And Joseph returned into Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father.
15. And Joseph’s brethren saw that their father was dead, and they said, Peradventure Joseph will hate us, and returning will return unto us all the evil that we requited to him.
16. And they commanded Joseph, saying, Thy father did command before he died, saying,
17. Thus shall ye say unto Joseph, I pray forgive I pray the transgression of thy brethren, and their sin, because they requited evil to thee; and now forgive I pray the transgression of the servants of the God of thy father. And Joseph wept when they spake unto him.
18. And his brethren also went and fell down before him; and they said, Behold we are thy servants.
19. And Joseph said unto them, Fear ye not; for am I in God’s stead?
20. And you thought evil against me, but God thought it for good, in order to do as it is this day, to keep alive a great people.
21. And now fear ye not: I will sustain you, and your babes. And he comforted them, and spake upon their heart.
22. And Joseph dwelt in Egypt, he and his father’s house; and Joseph lived a hundred and ten years.
23. And Joseph saw Ephraim’s sons of the third generation: the sons also of Machir the son of Manasseh were born upon Joseph’s knees.
24. And Joseph said unto his brethren, I die; and visiting God will visit you, and will make you go up out of this land unto the land which He sware to Abraham, to Isaac, and to Jacob.
25. And Joseph took an oath of the sons of Israel, saying, Visiting God will visit you, and ye shall make my bones go up from hence.
26. And Joseph died, a son of a hundred and ten years; and they embalmed him, and he was put in an ark in Egypt.

AC (Potts) n. 6497 6497. The Contents
After treating of Abraham, Isaac, and Jacob, by whom in the supreme sense is represented the Lord, this last chapter of Genesis in the internal sense treats of the church-that after the celestial church had perished, a spiritual church was instituted by the Lord. The beginning and progress of this church are described in the internal sense, and at the close of the chapter, its end; and that in its stead the mere representative of a church was instituted among the descendants of Jacob.

AC (Potts) n. 6498 6498. The Internal Sense.
Verses 1-3. And Joseph fell upon the faces of his father, and wept upon him, and kissed him. And Joseph commanded his servants the physicians to embalm his father; and the physicians embalmed Israel. And forty days were fulfilled for him, for so are fulfilled the days of the embalmed; and the Egyptians wept for him seventy days. “And Joseph fell upon the faces of his father,” signifies the influx of the internal into the affection of good; “and wept upon him,” signifies sorrow; “and kissed him,” signifies the first conjunction; “and Joseph commanded his servants the physicians,” signifies preservation from the evils which hindered; “to embalm his father,” signifies lest it should be infected with any contagion; “and the physicians embalmed Israel,” signifies what was done for the preservation of the good which is from truth; “and forty days were fulfilled for him,” signifies states of preparation by means of temptations; “for so are fulfilled the days of the embalmed,” signifies that these are states of preservation; “and the Egyptians wept for him,” signifies the sadness of the memory-knowledges of the church; “seventy days,” signifies a full state.

AC (Potts) n. 6499 6499. And Joseph fell upon the faces of his father. That this signifies the influx of the internal into the affection of good, is evident from the signification of “falling upon the faces” of anyone, as being influx; from the representation of Joseph, as being the internal (see n. 5805, 5826, 5827, 5869, 5877, 6177, 6224); from the signification of the “face,” as being affection (n. 4796, 4797, 5102); and from the representation of Israel, who is here the “father,” as being spiritual good, or the good of truth (n. 3654, 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833). Hence it is evident that by “Joseph fell upon the faces of his father” is signified the influx of the internal into the affection of spiritual good. That the influx of the internal into the affection of spiritual good is signified, is because in the internal sense the subject treated of is the spiritual church, that it was instituted by the Lord; for by “Israel” is signified the good of truth, or spiritual good, and this good makes the spiritual church, wherefore also by “Israel” this church is signified (n. 4286, 6426). In order that this good may come into existence, there must be influx from the internal celestial, which is represented by Joseph; for without influx from this, spiritual good is not good, because it is of no affection. In what follows in the internal sense the institution of this church is continued (n. 6497). That this church is described by Israel now dead and presently to be buried, is because in the internal sense by “death” is not signified death, nor by “burial” burial, but by “death” is signified new life (n. 3498, 3505, 4618, 4621, 6036), and by “burial” regeneration (n. 2916, 2917, 5551).

AC (Potts) n. 6500 6500. And wept upon him. That this signifies sorrow, is evident without explication. By the sorrow here signified by “weeping” is not meant in the internal sense sorrow for death as it is in the external, but for the good of the spiritual church, that it cannot be elevated above what is natural; for the Lord flowing in through the internal continually wills to perfect this good, and to draw it toward Himself, but still it cannot be elevated to the first degree of the good that belongs to the celestial church. For the man of the spiritual church is comparatively in obscurity, and reasons about truths as to whether they are truths, or confirms what is called doctrine, and this without perception whether what he confirms is true or not; and when he has confirmed it with himself, he fully believes that it is true, even though it is false; for there is nothing that cannot be confirmed, this being the work of ingenuity, not of intelligence, still less of wisdom; and what is false may be confirmed more readily than what is true, because it favors the cupidities, and agrees with the fallacies of the senses. Such being the nature of the man of the spiritual church, he cannot possibly be elevated above what is natural; and this is the source of the sorrow which is signified by “Joseph wept upon him.”

AC (Potts) n. 6501 6501. And kissed him. That this signifies the first conjunction, is evident from the signification of “kissing,” as being conjunction from affection (see n. 3573, 3574, 4215, 4353, 5929, 6260); in this case the first conjunction, because a closer conjunction is treated of in what follows.

AC (Potts) n. 6502 6502. And Joseph commanded his servants the physicians. That this signifies preservation from the evils which hindered conjunction, is evident from the signification of “commanding,” as being to flow in (see n. 5732); from the representation of Joseph, as being the internal, of which above (n. 6499); and from the signification of the “physicians,” as being preservation from evils. That it denotes from the evils which hindered conjunction (of which just above, n. 6501), is apparent from the connection. Hence it is evident that by “Joseph commanded his servants the physicians” is signified influx from the internal with respect to preservation from the evils which hindered conjunction. That “physicians” signify preservation from evils is because in the spiritual world diseases are evils and falsities, spiritual diseases being nothing else; for evils and falsities take away health from the internal man, and induce sicknesses on the mind, and at last pains; nor is anything else signified in the Word by “diseases.”
[2] That “physicians,” the “medical art,” and “medicines” in the Word signify preservations from evils and falsities, is evident from the passages where they are named; as in Moses:
If hearing thou hearest the voice of thy God, and doest that which is good in His eyes, and givest ear to His commandments, and keepest all His statutes, I will put none of the diseases upon thee which I have put upon the Egyptians; for I am Jehovah thy physician (Exod. 15:26);
“Jehovah the Physician” denotes the preserver from evils, for these are signified by the “diseases put upon the Egyptians.” That the “diseases put upon the Egyptians” signify evils and falsities originating in reasonings from memory-knowledges and fallacies concerning the arcana of faith, will of the Lord’s Divine mercy be shown when these diseases are treated of; that spiritual things are signified, is evident from the fact that it is said “if they would hear the voice of God, would do good, would give ear to the commandments, and would keep the statutes, then these diseases should not be upon them.”
[3] In the same sense also the Lord calls Himself a “physician” in Luke:
They that are whole have no need of a physician; but they that are sick. I came not to call the righteous, but sinners to repentance (Luke 5:31, 32); here also a “physician” denotes a preserver from evils, for by the “whole” are meant the righteous, and by the “sick,” sinners. In Jeremiah:
Is there no balm in Gilead, is there no physician there? why then hath not the health of the daughter of My people come up? (Jer. 8:22);
a “physician” denotes preservation from falsities in the church, for the “health of the daughter of My people” denotes the truth of doctrine there.
[4] That “healings,” “cures,” “remedies,” and “medicines” are not spoken of in the Word in a natural but in a spiritual sense, is plain in Jeremiah:
Why hast Thou smitten us, that we have no remedy? they await peace, but there is no good; a time of healing, but behold terror (Jer. 14:19; 8:15).
Again:
I will cause to come up to him health and cure, and I will heal them; and I will reveal to them a crown of peace and truth (Jer. 33:6).
Again:
There is none that judgeth thy judgment for health, thou hast no medicines of restoration (Jer. 30:13).
Again:
Go up into Gilead, and take balm, O virgin daughter of Egypt; in vain hast thou multiplied medicines; there is no healing for thee (Jer. 46:11).
[5] In Ezekiel:
By the river upon the bank thereof, on this side and on that, there cometh up every tree of food, whose leaf falleth not, neither is the fruit thereof consumed, it is born again in its months, because the waters thereof go forth from the sanctuary; whence the fruit thereof is for food, and the leaf thereof for medicine (Ezek. 47:12);
the subject here treated of in the prophet is the new house of God, or the new temple, by which is signified a new church, and in an interior sense the Lord’s spiritual kingdom; and therefore the “river upon whose bank cometh up every tree of food” signifies things that belong to intelligence and wisdom (n. 108, 109, 2702, 3051); “trees” signify the perceptions and knowledges of good and truth (n. 103, 2163, 2682, 2722, 2972, 4552); “food,” the goods and truths themselves (n. 680, 4459, 5147, 5293, 5576, 5915); “waters going forth from the sanctuary,” the truths which make intelligence (n. 2702, 3058, 3424, 4976, 5668); the “sanctuary,” celestial love, in the supreme sense the Divine Human of the Lord, from whom is this love; the “fruits which are for food,” the goods of love (n. 913, 983, 2846, 2847, 3146); the “leaf which is for medicine,” the truth of faith (n. 885). From this it is plain what “medicine” signifies, namely, that which preserves from falsities and evils; for when the truth of faith leads to the good of life, it preserves, because it withdraws from evils.

AC (Potts) n. 6503 6503. To embalm his father. That this signifies lest it should be infected with any contagion, is evident from the signification of “embalming,” as being a means of preserving from contagion; and from the representation of Israel, as being the good of the spiritual church (see n. 6499). Hence it is evident that by “embalming his father” is signified a means of preservation lest the good that belongs to the spiritual church should be infected with any contagion. The reason why “to embalm” signifies a means of preservation from contagion, is that the purpose of embalming bodies was to preserve them from putrefying. The means of the preservation of spiritual good from contagion is treated of in what now follows.

AC (Potts) n. 6504 6504. And the physicians embalmed Israel. That this signifies what was done for the preservation of the good which is from truth, is evident from the signification of “embalming,” as being a means of preservation from contagion (see above, n. 6503), here what was done for preservation, because it is said “they embalmed;” from the signification of “physicians,” as being preservation from evils (n. 6502); and from the representation of Israel, as being spiritual good, which is the same as the good which is from truth (of which also above, n. 6499).

AC (Potts) n. 6505 6505. And forty days were fulfilled for him. That this signifies states of preparation by means of temptations, is evident from the signification of the number “forty,” as being temptations (see n. 730, 862, 2272, 2273); and from the signification of “days,” as being states (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850). That they are states of preparation is signified by these “days being fulfilled for him;” for by fulfilling these days preparation was made that the bodies might be preserved from putrefying, in the spiritual sense that souls might be preserved from the contagion of evil. (That by means of temptations evils and falsities are removed, and that man is thereby prepared to receive truths and goods, n. 868, 1692, 1717, 1740, 2272, 3318, 4341, 4572, 5036, 5356, 6144.)

AC (Potts) n. 6506 6506. For so are fulfilled the days of the embalmed. That this signifies that these are states of preservation, is evident from the signification of “days,” as being states (n. 6505); and from the signification of “being embalmed,” as being a means of preservation (n. 6503).

AC (Potts) n. 6507 6507. And the Egyptians wept for him. That this signifies the sadness of the memory-knowledges of the church, is evident from the signification of “weeping,” as being the height of sadness, and a representative of internal mourning (see n. 3801, 4786); and from the representation of the Egyptians, as being the memory-knowledges of the church (n. 4749, 4964, 4966). The sadness of the memory-knowledges of the church, which is signified by the “Egyptians weeping for Israel,” does not mean sadness on account of his death, for this is the sense of the letter; but their sadness here means sadness because the good of the church, which is represented by Israel, had left the memory-knowledges, which are the externals of the church, when it ascended from them to the internal of the church, which is the good of truth; for in this case it no longer regards memory-knowledges as being with itself, as before, but beneath itself. For when the truth of the spiritual church becomes good, a revolution takes place, and the man no longer looks at truths from truths, but from good, which revolution has already been several times described. From this comes the sadness, and it also comes from the fact that a different order is effected among the memory-knowledges, which is not effected without pain.

AC (Potts) n. 6508 6508. Seventy days. That this signifies a full state, is evident from the signification of “seventy;” for this number involves the like as “seven,” and “seven” signifies an entire period from beginning to end, thus a full state (see n. 728, 2044, 3845). (That numbers in the Word signify things, see n. 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175; and that numbers multiplied signify the like with the simple numbers from which they are compounded, n. 5291, 5335, 5708; thus “seventy” the like with “seven.”)
[2] That “seventy” denotes an entire period, thus a full state, is evident also from the following passages:
It shall come to pass in that day that Tyre shall be forgotten seventy years, according to the days of one king; from the end of seventy years it shall be to Tyre like the song of the harlot; for it shall come to pass from the end of seventy years that Jehovah shall visit Tyre (Isa. 23:15, 17);
“Tyre” denotes the knowledges of good and truth of the church (n. 1201), which should be forgotten; “seventy years,” an entire period from beginning to end; “according to the days of one king,” the state of truth within the church, for “days” denote states (n. 6505), and “king,” truth (n. 1672, 2015, 2069, 3009, 5044, 5068, 6148). Everyone who considers the matter can see that by “Tyre” in this passage is not meant Tyre, and that without the internal sense it cannot be apprehended what is meant by “Tyre being forgotten seventy years,” nor what is meant by this being “according to the days of one king;” and so on.
[3] And in Jeremiah:
The whole earth shall be a desolation, and a waste, and these nations shall serve the king of Babylon seventy years; and it shall come to pass, when seventy years are fulfilled, that I will visit their iniquity upon the king of Babylon, and upon this nation (Jer. 25:11, 12; 29:10);
“seventy years” denote a full state of desolation and devastation, and this was signified by the captivity of seventy years which the Jewish people endured.
[4] In Daniel:
Seventy weeks are decreed upon thy people, and upon the city of thy holiness, to consummate the transgression, and to seal up sins, and to expiate iniquity, and to bring in the righteousness of the ages, and to seal up vision and prophet, and to anoint the holy of holies (Dan. 9:24);
where “seventy” manifestly denotes a full state, thus an entire period, before the Lord was to come; whence it is said of Him, that He came “in the fullness of time.” That “seventy weeks” denotes a full state, is plain from the particulars in this verse, namely, that so many weeks were “decreed to consummate the transgression,” also to “expiate iniquity,” and to “bring in the righteousness of the ages,” to “seal up vision and prophet,” to “anoint the holy of holies,” each particular involving fullness. The like is involved in what follows in the same chapter:
Know therefore and perceive, that from the going forth of the word to restore and to build Jerusalem, even unto Messiah the Prince, shall be seven weeks (Dan. 9:25);
where “seven” denotes a full state. (That “seven” as well as “seventy” signifies a full state, may be seen above.) “Jerusalem” in this passage manifestly denotes a new church, for Jerusalem was not then built, but was destroyed.

AC (Potts) n. 6509 6509. Verses 4-6. And the days of weeping for him passed away, and Joseph spake unto the house of Pharaoh, saying, If I pray I have found grace in your eyes, speak I pray in the ears of Pharaoh, saying, My father made me swear, saying, Lo, I die; in my sepulcher which I have digged for me in the land of Canaan, there shalt thou bury me; and now I pray let me go up, and bury my father, and I will return. And Pharaoh said, Go up, and bury thy father, according as he made thee swear. “And the days of weeping for him passed away,” signifies that the states of sorrow were accomplished; “and Joseph spake unto the house of Pharaoh,” signifies the influx of the internal into the natural mind; “saying, If I pray I have found grace in your eyes,” signifies that it may be well received; “speak I pray in the ears of Pharaoh, saying,” signifies entreaty for consent; “My father made me swear,” signifies that he has the church at heart; “saying, Lo, I die,” signifies that it had ceased to be; “in my sepulcher which I have digged for me in the land of Canaan, there shalt thou bury me,” signifies that it was to be resuscitated where the former church had been; “and now I pray let me go up, and bury my father,” signifies the resuscitation of the church there by the internal; “and I will return,” signifies presence in the natural mind; “and Pharaoh said, Go up, and bury thy father,” signifies affirmation that the church will be resuscitated; “according as he made thee swear,” signifies because this is at heart.

AC (Potts) n. 6510 6510. And the days of weeping for him passed away. That this signifies that the states of sorrow were accomplished, is evident from the signification of “passed away,” as being to be accomplished; and from the signification of “the days of weeping,” as being states of sorrow (as may be seen above, n. 6500; and that “days” are states, n. 6505).

AC (Potts) n. 6511 6511. And Joseph spake unto the house of Pharaoh. That this signifies the influx of the internal into the natural mind, is evident from the signification of “speaking,” as being influx (see n. 2951, 5481, 5743, 5797); from the representation of Joseph, as being the internal (n. 6499); from the representation of the house, as being the mind (n. 4973, 5023); and from the representation of Pharaoh, as being the natural (n. 5160, 5799, 6015). Hence it is evident that by “Joseph spake unto the house of Pharaoh” is signified the influx of the internal into the natural mind.

AC (Potts) n. 6512 6512. Saying, If I pray I have found grace in your eyes. That this signifies that it may be well received, is evident from the signification of “finding grace in your eyes,” as being a form of insinuation, thus that it may be well received (see n. 4975, 6178).

AC (Potts) n. 6513 6513. Speak I pray in the ears of Pharaoh, saying. That this signifies entreaty for consent, is evident from the signification of “speak I pray,” as being entreaty; and from the signification of “ears,” as being obedience (n. 2542, 3869, 4551, 4652-4660), here consent, because it is said to the king. Obedience is also consent; but is called obedience when applied to inferiors, and consent when applied to superiors.

AC (Potts) n. 6514 6514. My father made me swear. That this signifies that he has the church at heart, is evident from the representation of Israel, who is here the “father,” as being the spiritual church (see n. 4286, 6426); and from the signification of “making to swear,” as being to bind inwardly; here to have at heart, for he who binds inwardly, and thus by conscience, does it because he has it at heart; hence this is here signified by “making to swear.”

AC (Potts) n. 6515 6515. Saying, Lo, I die. That this signifies that it, namely, the church, ceased to be, is evident from the signification of “dying,” as being no longer to be (see n. 494); and as being the last time of the church, when it expires (n. 2908, 2917, 2923).

AC (Potts) n. 6516 6516. In my sepulchre which I have digged for me in the land of Canaan, there shalt thou bury me. That this signifies that the church was to be resuscitated where a former church had been, is evident from the signification of a “sepulcher,” and of “burying,” as being resuscitation (see n. 5551); and from the signification of the “land of Canaan,” as being the Lord’s kingdom and church (n. 1413, 1437, 1607, 1866, 3038, 3481, 3705, 4240, 4447). The reason why Jacob desired to be buried in the land of Canaan, where Abraham and Isaac were buried, and not elsewhere, was that his descendants were to possess that land, and he would lie among his own. In the internal sense however, not this, but something else was signified, namely, regeneration and resurrection, because therein is the church; for in the internal sense by “burial” is signified regeneration and resurrection (n. 2916, 2917, 4621, 5551); and by the “land of Canaan” is signified the church, as is evident from the passages cited just above; and by “Abraham, Isaac, and Jacob” is signified the Lord as to the Divine Itself and the Divine Human, and in the relative sense the Lord’s kingdom as to its internal and external (n. 1965, 1989, 2011, 3245, 3305, 4615, 6098, 6185, 6276). Such then is the signification in the internal sense of their burial there; and hence with the Jews who believe in a resurrection the opinion still survives that although they may be buried elsewhere, they will rise again there.
[2] The reason why it is said that the church will be revived “where the former church had been,” is that from the most ancient times the Lord’s church had been in the land of Canaan (n. 3686, 4447, 4454, 4516, 4517, 5136). It was for this reason that Abraham was ordered to go there, and that the descendants of Jacob were brought into it; and this not because that land was more holy than all other lands, but because from the most ancient times all the places there-provinces, and cities, and mountains, and rivers-had been representative of such things as belong to the Lord’s kingdom; and the very names that were given them involved such things. For every name given from heaven to any place, and also to any person, involves what is celestial and spiritual; and when it has been given from heaven, it is perceived there; and it was the Most Ancient Church, which was celestial and had communication with heaven, that gave the names. The reason therefore why the church was to be there again, was that the Word was to be given, in which all things were to be representative and significative of things spiritual and celestial, and thus the Word might be understood in heaven as well as on earth; which could not possibly have been done unless the names of places and of persons were significative. For this reason the descendants of Jacob were brought in there; and prophets were there raised up by whom the Word was written; and for this reason also the representative of a church was instituted among the descendants of Jacob. Hence it is plain why it is said that a church was to be resuscitated where the former church had been.
[3] That the names which are in the Word signify things, may be seen above, n. 1224, 1264, 1876, 1888, 4442, 5225, and in many other places where the signification of names is explained; but that the names in the Word are perceived in heaven as to their signification, and this without instruction, is a secret which no one has hitherto known, and therefore it must be told. When the Word is being read, the Lord flows in and teaches; and wonderful to say there are writings in the spiritual world also, which I have sometimes seen, and have been able to read, but not to understand; yet they are clearly understood by good spirits and angels, because they are in accord with their universal language; and it has been given me to know that every word therein, down to the very syllables, involves such things as belong to that world, thus spiritual things; and that they are there perceived from the breathing, and from the affection resulting from their utterance, thus from a softer or harsher modifying forth; but this perhaps scarcely anyone will believe. This has been disclosed in order that it may be known that the names in the Word, having been written in heaven, are at once perceived there in respect to their signification.

AC (Potts) n. 6517 6517. And now I pray let me go up and bury my father. That this signifies the resuscitation of the church there by the internal, is evident from the signification of “burying,” as being resuscitation (see n. 6516); from the representation of Israel, who here is the “father,” as being the church (n. 6514); and from the representation of Joseph, who says this of himself, as being the internal (n. 6499).

AC (Potts) n. 6518 6518. And I will return. That this signifies presence in the natural mind, is evident from the signification of “returning,” as being presence; for in the internal sense “to set forth” and “to go” signify to live (see n. 3335, 4882, 5493, 5605), hence “to return” or “come again” is the presence of the life at the place of departure, for the mind is still present there. That the presence is in the natural mind, is because by the “land of Egypt” to which he was to return is signified the natural mind (n. 5276, 5278, 5280, 5288, 5301).

AC (Potts) n. 6519 6519. And Pharaoh said, Go up, and bury thy father. That this signifies affirmation that the church will be resuscitated; is evident from what was said above (n. 6517), where like words occur. That affirmation is denoted is obvious.

AC (Potts) n. 6520 6520. According as he made thee swear. That this signifies because this is at heart, is evident from the signification of “making to swear,” as being to have at heart (see n. 6514).

AC (Potts) n. 6521 6521. Verses 7-9. And Joseph went up to bury his father; and with him went up all the servants of Pharaoh; the elders of his house, and all the elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father’s house: only their babes, and their flocks, and their herds, they left in the land of Goshen. And there went up with him both chariots and horsemen; and the army was exceeding great. “And Joseph went up to bury his father,” signifies the internal toward the setting up again of the church; “and with him went up all the servants of Pharaoh,” signifies that it adjoined to itself the memory-knowledges of the natural; “the elders of his house,” signifies that were in agreement with good; “and all the elders of the land of Egypt,” signifies that were in agreement with truth; “and all the house of Joseph,” signifies the celestial things of the spiritual; “and his brethren,” signifies the truths thence derived; “and his father’s house,” signifies spiritual good; “only their babes” signifies innocence; “and their flocks” signifies charity; “and their herds,” signifies practices of charity; “they left in the land of Goshen,” signifies that these were in the inmost of the memory-knowledges of the church; “and there went up with him both chariots,” signifies doctrinal things; “and horsemen,” signifies intellectual things; “and the army was exceeding great,” signifies truths and goods conjoined.

AC (Potts) n. 6522 6522. And Joseph went up to bury his father. That this signifies the internal toward the setting up again of the church, is evident from the representation of Joseph, as being the internal (see n. 6499); from the signification of “being buried,” as being resuscitation (n. 6516), thus a setting up again, because it is said of the church; and from the representation of Israel, who is here the “father,” as being the church (n. 4286, 6426).

AC (Potts) n. 6523 6523. And with him went up all the servants of Pharaoh. That this signifies that it adjoined to itself the memory-knowledges of the natural, is evident from the signification of “going up with him,” as being to adjoin to himself, for as it was by command that they went up, he adjoined them to himself; and from the signification of the “servants of Pharaoh,” as being the memory-knowledges of the natural. For by Pharaoh is represented the natural in general (see n. 5160, 5799, 6015); and because in the natural there are memory-knowledges, these are what are signified by his “servants,” as also by the “Egyptians” (n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 5702, 6004).

AC (Potts) n. 6524 6524. The elders of his house. That this signifies that were in agreement with good, is evident from the signification of “elders,” as being the chief things of wisdom, thus those which agree with good (of which in what follows); and from the signification of “house,” as being good (see n. 2559, 3652, 3720, 4982). That “elders” denote the chief things of wisdom is because in the Word “old men” signify the wise, and in a sense abstracted from person, wisdom. As the “twelve tribes of Israel” signified all truths and goods in the complex, there were set over them princes and elders, and by “princes” were signified the primary truths which are of intelligence, and by “elders” the chief things of wisdom, thus those which are of good.
[2] That “princes” signify the primary truths which are of intelligence, may be seen above (n. 1482, 2089, 5044); but that “elders” signified the chief things of wisdom, and “old men,” wisdom, is plain from the following passages. In David:
Let them extol Jehovah in the congregation of the people, and praise Him in the assembly of the elders (Ps. 107:32);
where the “congregation of the people” denotes those who are in the truths that belong to intelligence, “congregation” being predicated of truths (n. 6355), and also “people” (n. 1259, 1260, 2928, 3295, 3581); and the “assembly of the elders” denotes those who are in good, which is of wisdom; for wisdom is of life, thus of good, but intelligence is of knowledges, thus of truth (n. 1555). Again:
I am wiser than the elders, because I have kept Thy commandments (Ps. 119:100);
where the “elders” manifestly denote him who is wise. So in Job:
In old men there is wisdom, and in length of days intelligence (Job 12:12).
In Moses:
Thou shalt rise up before the gray head, and honor the faces of the old man (Lev. 19:32);
this was commanded because old men represented wisdom.
[3] In Revelation:
Upon the thrones I saw twenty-four elders sitting, clothed in white garments, who had golden crowns upon their heads (Rev. 4:4);
“elders” denote the things which belong to wisdom, thus those which belong to good; that “elders” denote these things is evident from the description-that they “sat on thrones, were clothed in white garments, and had crowns of gold on their heads;” for “thrones” denote the truths of intelligence from the good of wisdom (n. 5313); in like manner “white garments” (that “garments” are truths, n. 1073, 4545, 4763, 5248, 5954; and that “white” is predicated of truth, n. 3301, 5319). “Golden crowns upon their heads” denote the goods of wisdom; for “gold” is the good of love (n. 113, 1551, 1552, 5658), and the “head” is the celestial, where is wisdom (n. 4938, 4939, 5328, 6436). They are called “wise” who are in the third or inmost heaven, thus who are nearest the Lord; but they are called “intelligent” who are in the middle or second heaven, thus who are not so near the Lord.
[4] Again:
All the angels stood round about the throne, and the elders, and the four animals (Rev. 7:11);
where also “elders” denote the things that belong to wisdom. So in the following passages. In Isaiah:
The child will puff himself up against the old man, and the despised against the honored one (Isa. 3:5);
Again:
Jehovah Zebaoth shall reign in Mount Zion, and in Jerusalem; and before His elders shall be glory (Isa. 24:23).
In Jeremiah:
My priests and mine elders expired in the city, because they have sought food for themselves wherewith to refresh their soul (Lam. 1:19).
Again:
Her king and her princes are among the nations, the law is not; the elders of the daughter of Zion sit upon the earth, they keep silence (Lam. 2:9, 10).
Again:
They ravished the women in Zion, the virgins in the cities of Judah; princes were hanged up by their hand; the faces of the old were not honored; the elders have ceased from the gate (Lam. 5:11, 12, 14).
In Ezekiel:
Misery shall come upon misery, and rumor shall be upon rumor; therefore they shall seek a vision from the prophet; but the law hath perished from the priest, and counsel from the elders. The king shall mourn, and the prince shall be clothed with amazement (Ezek. 7:26, 27).
In Zechariah:
There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for multitude of days (Zech. 8:4).
That the elders might represent the things that belong to wisdom, the spirit of Moses was taken and given them, whence they prophesied (Num. 11:16, et seq.). In the opposite sense “elders” denote the things that are contrary to wisdom (Ezek. 8:11, 12).

AC (Potts) n. 6525 6525. And all the elders of the land of Egypt. That this signifies that were in agreement with truth, is evident from the signification of “elders,” as being the chief things of wisdom, thus those which agree with good (see n. 6524), here those which agree with truth, for the things which agree with good, agree also with truth; and from the signification of the “land of Egypt,” as being the natural mind where memory-knowledges are (n. 5276, 5278, 5280, 5288, 5301), thus also where truths are, for memory-knowledges are the truths of the natural mind, and when they are true, they are called truths of memory-knowledge.

AC (Potts) n. 6526 6526. And all the house of Joseph. That this signifies the celestial things of the spiritual, is evident from the representation of Joseph, as being the celestial of the spiritual (see n. 4286, 4592, 4963, 5307, 5331, 5332); hence the “house of Joseph” denotes the celestial things of the spiritual.

AC (Potts) n. 6527 6527. And his brethren. That this signifies the truths thence derived, is evident from the representation of the sons of Israel, who here are the “brethren of Joseph,” as being spiritual truths (see n. 5414, 5879, 5951); which truths are also from the internal celestial which is “Joseph,” but through spiritual good, which is “Israel.”

AC (Potts) n. 6528 6528. And his father’s house. That this signifies spiritual good, is evident from the representation of Israel, who here is the “father,” as being spiritual good (see n. 3654, 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); hence his “house” denotes all those things in the complex that belong to this good.

AC (Potts) n. 6529 6529. Only their babes. That this signifies innocence, is evident from the signification of “babes,” as being innocence (see n. 430, 3183, 5608).

AC (Potts) n. 6530 6530. And their flocks. That this signifies charity, is evident from the signification of “flocks,” as being the interior good of charity (see n. 5913, 6048).

AC (Potts) n. 6531 6531. And their herds. That this signifies the practices of charity, is evident from the signification of “herds,” as being the exterior goods of charity (see n. 2566, 5913, 6048); thus the practices thereof, for these are the exterior goods of charity.

AC (Potts) n. 6532 6532. They left in the land of Goshen. That this signifies that these were in the inmost of the memory-knowledges of the church, is evident from the signification of the “land of Goshen,” as being the middle or inmost in the natural, where are the memory-knowledges of the church (see n. 5910, 6028, 6031, 6068). That the goods of innocence and charity, interior and exterior (n. 6529-6531), were in that inmost, is signified by their “leaving the little ones, the flocks, and the herds, in the land of Goshen;” for wherever things are left, there they are; thus by “they left” in the internal sense is not here signified leaving, but being there, namely, in the inmost of the memory-knowledges of the church, which is “the land of Goshen.”

AC (Potts) n. 6533 6533. And there went up with him both chariots. That this signifies doctrinal things, is evident from the signification of “chariots,” as being doctrinal things (see n. 5321, 5945).

AC (Potts) n. 6534 6534. And horsemen. That this signifies intellectual things, is evident from the signification of “horsemen,” as being things that belong to the intellect, for by a “horse” is signified the intellectual (see n. 2760-2762, 3217, 5321, 6125). That “horsemen” denote things that belong to the intellect or understanding, may be seen further from the following passages:
Jehovah alone did lead him; He made him ride upon the high places of the earth (Deut. 32:12, 13);
speaking of the Ancient Church; “to make him ride upon the high places of the earth” denotes to endow with higher understanding.
[2] In David:
In thine honor mount up, and ride upon the Word of truth, and of gentleness, and of righteousness, and thy right hand shall teach thee wonderful things (Ps. 45:4),
speaking of the Lord; “riding upon the Word of truth” denotes being in the very understanding of truth. Again:
Sing to God, praise ye His name; extol Him that rideth upon the clouds by His name Jah (Ps. 68:4);

this also is said of the Lord; the “clouds” denote the literal sense of the Word (see the preface to Gen. 18, n. 4060, 4391, 5922, 6343e); “to ride upon them” is to be in the internal sense, where truth is in its intelligence and wisdom.
[3] In Zechariah:
In that day I will smite every horse with amazement, and his rider with madness, and I will open Mine eye upon the house of Judah; but will smite every horse of the peoples with blindness (Zech. 12:4);
where “horse” denotes the intellectual; and “rider,” the intellect. Who does not see that “horse” here does not mean horse, nor “rider” rider; but that something is signified which can be smitten with amazement and madness, also with blindness? That this pertains to the understanding is obvious.
[4] That by “horses” and “horsemen” are signified intellectual things, and in the opposite sense reasonings and falsities thence derived, may be seen in John:
I saw and behold a white horse, and he that sat thereon had a bow, and there was given unto him a crown, and he went forth conquering. And there went forth another horse that was red, and to him that sat thereon it was given to take peace from the earth, and that they should kill one another, and there was given unto him a great sword. I saw and behold a black horse, and he that sat thereon had a balance in his hand. And I saw and behold a pale horse, and him that sat upon it, whose name was Death (Rev. 6:2-8);
that here the “horses” and “they that sat upon them” signify such things as belong to the understanding of truth, and in the opposite sense such things as belong to falsity, is evident from all the details. The “white horse and he that sat thereon” denotes the understanding of truth from the Word. That “he who sat upon the white horse” is the Lord as to the Word, is said in plain words (Rev. 19:11, 13, 16). The “red horse and he that sat thereon” denotes reasonings from the cupidities of evil, whereby violence is done to truths from the Word; the “black horse and he that sat thereon” denotes the intellectual of truth extinguished; and the “pale horse and he that sat upon it” denotes the consequent damnation.
[5] In the opposite sense “horses” and “horsemen” denote the intellect perverted; and the consequent falsities, as in Ezekiel:
Oholah committed whoredom under Me, and she doted on her lovers, governors and leaders, all of them desirable young men, horsemen riding upon horses. Her sister Oholibah loved the sons of Asshur, governors and leaders, her neighbors, clothed in perfect attire, horsemen riding upon horses, all of them desirable young men (Ezek. 23:5, 6, 12);
“Oholah” denotes the perverted spiritual church, which is “Samaria;” and “Oholibah” the perverted celestial church, which is “Jerusalem;” for the Israelites who were of Samaria represented the spiritual church, but the Jews who were of Jerusalem represented the celestial church. The “Assyrians” and “sons of Asshur” denote reasoning against the truths of faith (n. 1186); “horsemen riding on horses” denotes the understanding perverted, whence come falsities.
[6] And in Habakkuk:
I stir up the Chaldeans, a bitter and hasty nation, that goeth into the breadth of the earth, to inherit habitations not their own; their horses are swifter than leopards, and are sharper than the evening wolves, that their horsemen may spread themselves, whence their horsemen come from far (Hab. 1:6, 8);
the “Chaldeans” denote those who are in falsities, but in externals appear to be in truths, thus the profanation of truth, and “Babylon” the profanation of good (n. 1182, 1368). “Going into the breadth of the earth” denotes to destroy truths. (That the “breadth of the earth” is truth may be seen above, n. 3433, 3434, 4482.) Hence it is evident that the “horsemen who spread themselves and come from far” denotes the things that belong to perverted understanding, thus falsities.

AC (Potts) n. 6535 6535. And the army was exceeding great. That this signifies truths and goods conjoined, is evident from the signification of “army,” as being truths and goods (see n. 3448); and as here the truths and goods signified by the “elders of the house of Pharaoh” and the “elders of the land of Egypt,” and by the “house of Joseph” and his “brethren” and also by the “house of their father,” were together, therefore by “an exceeding great army” are here signified truths and goods conjoined.

AC (Potts) n. 6536 6536. Verses 10, 11. And they came to the threshing-floor Atad, which is in the passage of the Jordan, and they wailed there a very great and grievous wailing; and he made a mourning for his father seven days. And the inhabitant of the land, the Canaanite, saw the mourning in the threshing-floor Atad, and they said, This is a grievous mourning to the Egyptians; wherefore they called the name of it Abel-mizraim, which is in the passage of the Jordan. “And they came to the threshing-floor Atad,” signifies the first state; “which is in the passage of the Jordan,” signifies which is a state of initiation into the knowledges of good and truth; “and they wailed there a very great and grievous wailing,” signifies grief; “and he made a mourning for his father seven days,” signifies the end of the grief; “and the inhabitant of the land, the Canaanite, saw the grievous mourning in the threshing-floor Atad,” signifies a perception of grief by the good of the church; “and they said, This is a grievous mourning to the Egyptians,” signifies that memory-knowledges have grief before they are initiated into the truths of the church; “wherefore they called the name of it Abel-mizraim,” signifies the quality of the grief.

AC (Potts) n. 6537 6537. And they came to the threshing-floor Atad. That this signifies the first state, is evident from the signification of “threshing-floor,” as being where the good of truth is, for in a threshing-floor there is grain, and by “grain” is signified the good that is from truth (see n. 5295, 5410), and also the truth of good (n. 5959); and from the signification of “Atad,” as being the quality of this state, according to the signification of names of places elsewhere. That by the “threshing-floor Atad” is signified a state, namely as to the good and truth of the church, is because it was at the passage of the Jordan, and by this passage is signified initiation into the knowledges of good and truth (of which presently). For the Jordan was the first boundary in respect to the land of Canaan; and as by the “land of Canaan” is signified the church, therefore by the “Jordan” is signified those things which are the first of the church, or by means of which entrance to the church is opened.
[2] Hence it is that by the “threshing-floor Atad” is signified the first state; and as the first state was signified, mourning was made near the threshing-floor, because it was on their side of the Jordan, and the land, of Canaan, by which is signified the church, was there in sight. That a “threshing-floor” signifies where are the good of truth and the truth of good, thus where are the things of the church, is evident in Joel:
Rejoice ye sons of Zion, and be glad in Jehovah your God; the threshing-floors are full of grain, and the presses overflow with new wine and oil (Joel 2:23, 24);
where the “sons of Zion” denote truths from good; the “threshing-floors full of grain,” the abundance of truths and goods.
[3] In Hosea:
Be not glad O Israel because thou hast committed whoredom from under thy God, thou hast loved harlot hire upon all the grain-floors; the threshing-floor and the wine-press shall not feed them, and the new wine shall cheat her (Hos. 9:1, 2);
where “committing whoredom and loving harlot hire” denotes falsifying truths and loving what is falsified; “grain-floors” denote the truths of good falsified.
[4] As a “threshing-floor” signified good and also truth, therefore at the time when they gathered from the floor, they celebrated the feast of tabernacles, of which in Moses:
Thou shalt make to thee the feast of tabernacles seven days, when thou hast gathered in from thy threshing-floor, and from thy wine-press (Deut. 16:13);
the “feast of tabernacles” signified holy worship, thus worship from good and truth (n. 3312, 4391).

AC (Potts) n. 6538 6538. Which is in the passage of the Jordan. That this signifies which is a state of initiation into the knowledges of good and truth, is evident from the signification of the “Jordan,” as being initiation into the knowledges of good and truth, thus that which is first of the Lord’s kingdom and church in respect to entrance, and last in respect to exit (see n. 4255); (that the rivers bounding the land of Canaan were representative of the ultimates in the Lord’s kingdom, may be seen above, n. 1585, 4116, 4240); hence by the “passage of Jordan” is signified initiation into the knowledges of good and truth, for the knowledges of good and truth are the first things whereby man is initiated into the things that belong to the church.

AC (Potts) n. 6539 6539. And they wailed there a very great and grievous wailing. That this signifies grief, is evident from the signification of a “wailing,” as being grief. The grief here signified is the grief of initiation (see n. 6537); for before the knowledges of good and truth, which are the initiaments, can be planted in good, and thus become the good of the church, there is grief; because another state must be induced on the natural, and the memory-knowledges there must be set in a different order; thus those which the man had previously loved must be destroyed; and therefore he must undergo temptations. Hence comes the grief which is represented by the grievous wailing which they wailed.

AC (Potts) n. 6540 6540. And he made a mourning for his father seven days. That this signifies the end of the grief, is evident from the signification of “mourning,” as being grief before the knowledges of good and truth have been implanted (see n. 6539); and from the signification of “seven days,” as being an entire period from beginning to end (n. 728, 2044, 3845, 6508); here therefore the end, because when those days were finished, they passed over the Jordan.

AC (Potts) n. 6541 6541. And the inhabitant of the land, the Canaanite, saw the grievous mourning in the threshing-floor Atad. That this signifies a perception of grief by the good of the church, is evident from the signification of “seeing,” as being a perception (n. 2150, 3764, 4723, 5400); from the signification of “inhabitant,” as being good (n. 2268, 2451, 2712, 3613); from the signification of “land,” here the land of Canaan, where was its “inhabitant the Canaanite,” as being the church (n. 1413, 1437, 1607, 1866, 3038, 3481, 3705); from the signification of “mourning,” as being grief (n. 6539, 6540); and from the signification of the “threshing-floor Atad,” as being the first state, namely that of initiation (n. 6537, 6538). Hence it is plain that by the “inhabitant of the land, the Canaanite, saw the grievous mourning in the threshing-floor Atad,” is signified a perception of grief by the good of the church.

AC (Potts) n. 6542 6542. And they said, This is a grievous mourning to the Egyptians. That this signifies that memory-knowledges have grief before they are initiated into the truths of the church, is evident from what has been said above (n. 6539), where these words were unfolded.

AC (Potts) n. 6543 6543. Wherefore they called the name of it Abel-mizraim. That this signifies the quality of the grief, is evident from the signification of a “name” and of “calling by name,” as being the quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421), and because in old time names were given which signified things and states, thus the quality (n. 1946, 3422, 4298); therefore the quality itself is signified by “Abel-mizraim,” by which name in the original tongue is meant “the mourning of the Egyptians.”

AC (Potts) n. 6544 6544. Verses 12, 13. And his sons did unto him as he had commanded them; and his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a sepulcher from Ephron the Hittite, upon the faces of Mamre. “And his sons did unto him as he had commanded them,” signifies the effect according to the influx; “and his sons carried him to the land of Canaan,” signifies that the church was transferred thither; “and buried him” signifies resuscitation there; “in the cave of the field of Machpelah,” signifies the beginning of regeneration; “which Abraham bought with the field,” signifies those whom the Lord had redeemed; “for a possession of a sepulcher, from Ephron the Hittite,” signifies those who receive the truth and good of faith, and suffer themselves to be regenerated; “upon the faces of Mamre,” signifies the quality and the quantity.

AC (Potts) n. 6545 6545. And his sons did unto him as he had commanded them. That this signifies the effect according to the influx, is evident from the signification of “doing,” as being the effect; and from the signification of “commanding,” as being influx (see n. 5486, 5732).

AC (Potts) n. 6546 6546. And his sons carried him into the land of Canaan. That this signifies that the church was transferred thither, is evident from the signification of “they carried,” as being to be transferred, that is, the church, for this is signified by the “land of Canaan” (see n. 1413, 1437, 1607, 1866, 3038, 3481, 3705). (Why the church was transferred thither may be seen above, n. 6516.)

AC (Potts) n. 6547 6547. And buried him. That this signifies resuscitation there, is evident from the signification of “being buried,” as being resuscitation (see n. 5551, 6516).

AC (Potts) n. 6548 6548. In the cave of the field of Machpelah. That this signifies the beginning of regeneration, is evident from the signification of the “cave of the field of Machpelah,” as being faith in obscurity (see n. 2935); and “Machpelah” denotes regeneration (n. 2970); thus the signification is the beginning of regeneration, for then faith is in obscurity.

AC (Potts) n. 6549 6549. Which Abraham bought with the field. That this signifies those whom the Lord had redeemed, is evident from the signification of “buying,” as being redemption (see n. 6458, 6461); from the representation of Abraham, as being the Lord (see n. 1965, 1989, 2011, 2172, 2198, 3245, 3305, 3439, 3703, 4615, 6098, 6185, 6276); and from the signification of “field,” as being the church (n. 2971, 3766). Hence it is evident that by “which Abraham bought with the field” are signified those who are of the church, whom the Lord had redeemed.

AC (Potts) n. 6550 6550. For a possession of a sepulcher from Ephron the Hittite. That this signifies those who receive the truth and good of faith, and suffer themselves to be regenerated, is evident from the signification of a “sepulcher,” as being regeneration (see n. 2916, 2917, 5551, 6459); and from the representation of Ephron the Hittite, as being those with whom good and truth can be received (n. 6458).

AC (Potts) n. 6551 6551. Upon the faces of Mamre. That this signifies the quality and the quantity, is evident from the signification of “Mamre,” as being the quality and quantity of that to which it is joined (see n. 2970, 2980, 4613, 6456). That something special is signified by Abraham’s having bought the cave of the field of Machpelah, which is before Mamre, from Ephron the Hittite, is evident from its being said so many times, as in previous chapters:
The field of Ephron which was in Machpelah, which was before Mamre, was made sure (Gen. 23:17).
After this, Abraham buried Sarah his wife in the cave of the field of Machpelah upon the faces of Mamre. And the field and the cave that is therein were made sure unto Abraham for a possession of a sepulcher from the sons of Heth (Gen. 23:19, 20).
They buried Abraham in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is upon the faces of Mamre; the field which Abraham bought from the sons of Heth (Gen. 25:9, 10).
Bury me in the cave that is in the field of Machpelah, which is upon the faces of Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite, for a possession of a sepulcher. The purchase of the field, and of the cave that is therein, was from the sons of Heth (Gen. 49:30-32).
And in this chapter:
They buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a sepulcher, from Ephron the Hittite, upon the faces of Mamre (Gen. 50:13).
The special thing which is signified by this frequent repetition in nearly the same words, is that by Abraham, Isaac, and Jacob is represented the Lord; by their burial is represented resurrection and resuscitation; by the cave of the field of Machpelah, the beginning of regeneration; by Ephron the Hittite, those who receive the good of faith and suffer themselves to be regenerated; and by the sons of Heth, the spiritual church. And it is because all these things combined signify the setting up again of a spiritual church that they are so many times repeated.

AC (Potts) n. 6552 6552. Verse 14. And Joseph returned into Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father. “And Joseph returned into Egypt, he and his brethren,” signifies the life of the internal celestial and of the truths of faith in memory-knowledges; “and all that went up with him to bury his father,” signifies all things that conduce to regeneration; “after he had buried his father,” signifies to resuscitate the church.

AC (Potts) n. 6553 6553. And Joseph returned into Egypt, he and his brethren. That this signifies the life of the internal celestial and of the truths of faith in memory-knowledges, is evident from the signification of “returning,” as being to live (see n. 5614, 6518); from the representation of Joseph, as being the internal celestial (n. 5869, 5877, 6177); from the representation of the sons of Israel, who are here “his brethren,” as being the truths of faith in the complex (n. 5414, 5879, 5951); and from the signification of “Egypt,” as being memory-knowledges (n. 1164, 1165, 1186, 1462, 4749, 4964, 4966). The life of the internal celestial and of the truths of faith in memory-knowledges, has been treated of in the chapters where Joseph is made lord of the land of Egypt and governor to the house of Pharaoh; and afterward where is described the journeying of the sons of Jacob to Joseph, and their coming with their father Jacob to Egypt (see n. 6004, 6023, 6052, 6071, 6077).

AC (Potts) n. 6554 6554. And all that went up with him to bury his father. That this signifies all things that conduce to regeneration, is evident from the signification of “burying,” as being regeneration and resurrection (see n. 2916, 2917, 4621, 6516); and as being the resuscitation and setting up again of the church (see n. 5551, 6516). All things which conduce thereto are signified by “all that went up with him,” for they were the whole house of Joseph, also the house of his father, and likewise the elders of the house of Pharaoh, and the elders of the land of Egypt; and by the “house of Joseph” are signified the celestial things of the spiritual (n. 6526); by the “house of his father,” all things of spiritual good (n. 6528); by the “elders of the house of Pharaoh,” those which agree with good (n. 6524); and by the “elders of the land of Egypt,” those which agree with truth (see n. 6525). Hence it is plain that by “all who went up with him to bury” are signified all things that conduce to regeneration. That “to bury” signifies both regeneration and resurrection, and likewise the resuscitation and setting up again of the church, is because these significations involve what is like; for regeneration is resurrection, because when man is being regenerated he is becoming alive from being dead, thus is rising again. And in like manner when the church is being resuscitated and set up again in a man; for this is effected by regeneration, thus by resurrection from death unto life.

AC (Potts) n. 6555 6555. After he had buried his father. That this signifies to resuscitate the church, is evident from the signification of “being buried,” as being the resuscitation of the church (see n. 6554); and from the representation of Israel, as being the spiritual church (n. 4286, 6426, 6514, 6517, 6522).

AC (Potts) n. 6556 6556. Verses 15-21. And Joseph’s brethren saw that their father was dead, and they said, Peradventure Joseph will hate us, and returning will return unto us all the evil that we requited to him. And they commanded Joseph, saying, Thy father did command before he died, saying, Thus shall ye say unto Joseph, I pray forgive I pray the transgression of thy brethren, and their sin, because they requited evil to thee; and now forgive I pray the transgression of the servants of the God of thy father. And Joseph wept when they spake unto him. And his brethren also went and fell down before him; and they said, Behold we are thy servants. And Joseph said unto them, Fear ye not; for am I in God’s stead? And you thought evil upon me, but God thought it for good, in order to do as it is this day, to make alive a great people. And now fear ye not; I will sustain you, and your babes; and he comforted them, and spake upon their heart.
“And Joseph’s brethren saw that their father was dead,” signifies the things alienated from truth and good, and a perception that the church was resuscitated; “and they said, Peradventure Joseph will hate us,” signifies that they had rejected the internal; “and returning will return unto us all the evil that we requited to him,” signifies the penalty therefore impending according to the desert; “and they commanded Joseph, saying,” signifies influx from the internal and the consequent perception; “Thy father did command before he died, saying,” signifies that it is by command of the church; “Thus shall ye say unto Joseph,” signifies perception from the internal what ought to be done; “I pray forgive I pray the transgression of thy brethren, and their sin,” signifies supplication and repentance; “because they requited evil to thee,” signifies that they had turned away from the good and truth which flow in; “and now forgive I pray the transgression of the servants of the God of thy father,” signifies repentance and acknowledgment of the Divine things of the church; “and Joseph wept when they spake unto him,” signifies reception from love; “and his brethren also went and fell down before him,” signifies the submission of the things that are in the natural under the internal; “and they said, Behold, we are thy servants,” signifies that they shall not be at their own disposal; “and Joseph said unto them, Fear ye not,” signifies re-creation by the internal; “for am I in God’s stead?” signifies that God will provide; “and you thought evil upon me,” signifies that the things alienated intend nothing but evil; “God thought it for good,” signifies that the Divine turns it into good; “in order to do as it is this day,” signifies that this is according to order from eternity; “to make alive a great people,” signifies that from this is life to those who are in the truths of good; “and now fear ye not,” signifies that they should not be anxious; “I will sustain you, and your babes,” signifies that they will live through the internal from the Divine by means of the truth that is of the understanding and the good that is of the will; “and he comforted them,” signifies hope; “and spake upon their heart,” signifies trust.

AC (Potts) n. 6557 6557. And Joseph’s brethren saw that their father was dead. That this signifies the things alienated from truth and good, and a perception that the church was resuscitated, is evident from the signification of “seeing,” as being to understand and perceive (see n. 2150, 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5400); from the representation of the sons of Jacob, who are here the “brethren,” as being things alienated from truth and good (for when they desired to kill Joseph, and sold him, they represented things alienated from truth and good, which state is here signified, as is plain from their words, “Peradventure Joseph will hate us, and returning will return unto us all the evil that we rendered to him,” and it is from this that they had then represented what is opposite); from the signification of “being dead,” as being to be resuscitated, that is, the church (n. 3236, 3498, 3505, 4618, 4621, 6036, 6221); and from the representation of Israel, who is here the “father,” as being the church (see n. 4286, 6426). Hence it is evident that by the “brethren of Joseph saw that their father was dead,” is signified a perception by things alienated from truth and good that the church was resuscitated.

AC (Potts) n. 6558 6558. And they said, Peradventure Joseph will hate us. That this signifies that they had rejected the internal, is evident from the signification of “holding in hatred,” as being to be averse to, and to reject; and from the representation of Joseph, as being the internal (see n. 6177, 6224). Not that Joseph rejected, but that they rejected Joseph. That there is attributed to the internal (which is “Joseph”) that which is of the external (which is his “brethren”) is according to the appearance, in the same way as hatred and revenge are attributed to Jehovah, although they pertain to man.

AC (Potts) n. 6559 6559. And returning will return unto us all the evil that we requited to him. That this signifies the penalty therefore impending according to the desert, is evident from the signification of “returning the evil that we requited to him,” as being the penalty according to the desert; for returning the evil which is done anyone, is penalty from having deserved it. How the case is with returning evil, or with penalties, in the spiritual world, must be told, because from this the internal sense of these words is plain. If evil spirits do any evil in the world of spirits beyond what they have imbued themselves with by their life in the world, punishers are instantly at hand and chastise them in exact accordance with the degree in which they pass these limits; for it is a law in the other life that no one must become worse than he had been in this world. They who are being punished cannot tell how these chastisers know that the evil is beyond what they had imbued themselves with; but they are informed that there is such an order in the other life that the very evil is attended with its penalty, so that the evil of the deed is wholly conjoined with the evil of the penalty, that is to say, its penalty is in the evil itself; and therefore that it is according to order for the requiters to be instantly at hand.
[2] This is what happens when evil spirits do evil in the world of spirits; but in their own hell they chastise one another according to the evil which they had by act imbued themselves with in this world; for this evil they bring with them into the other life. From all this it is evident how it is to be understood that the penalty impends according to the desert, which is signified by the words, “returning he will return unto us all the evil that we requited to him.” But as regards good spirits, if perchance they speak or do evil, they are not punished, but pardoned, and also excused; for their end is not to speak or do evil, and they know that such things are excited in them by hell, so that they have not come to pass by their fault; and the same is also observed from their resistance, and afterward from their grief.

AC (Potts) n. 6560 6560. And they commanded Joseph, saying. That this signifies influx from the internal and the consequent perception, is evident from the signification of “to command,” as being influx (see n. 5486, 5732); from the representation of Joseph, as being the internal (n. 6177, 6224) and from the signification of “saying,” as being perception (of which frequently above). Hence by “they commanded Joseph, saying” is signified influx from the internal, and the consequent perception. The reason why their command to Joseph denotes influx from the internal into the external, and not from the external into the internal, is that all influx comes from within, and never from without (see n. 6322).

AC (Potts) n. 6561 6561. Thy father did command before he died, saying. That this signifies that it is by command of the church, is evident from the representation of Israel, here the “father,” as being the church (see n. 4286, 6426); from the signification of “commanding,” as being influx (n. 6560), and in this case command, because it comes from the church, thus from the Divine; and from the signification of “before he died,” as being while the church still existed. That it is by command of the church that everyone ought to forgive his brother or neighbor, is evident from the Lord’s words in Matthew:
Peter said unto Jesus, Lord, how often shall my brother sin against me, and I forgive him? until seven times? Jesus saith to him, I say not until seven times, but until seventy times seven (Matt. 18:21, 22).
But it was ingrained in the Jewish nation that they should never forgive, but should hold as an enemy everyone who had in any way injured them, and they then thought it allowable to hate him, and to treat him as they chose, even to kill him. The reason was that this nation was in externals alone without what is internal, thus was in no command of the internal church. This was the reason why the brethren of Joseph were so much afraid that Joseph would hate them, and would requite evil to them.

AC (Potts) n. 6562 6562. Thus shall ye say unto Joseph. That this signifies perception from the internal what ought to be done, is evident from the signification of “saying,” in the historic Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509, 5687, 5743); and from the representation of Joseph, as being the internal (n. 6177, 6224, 6560). That it is perception of what ought to be done, is signified by “thus shall ye say.”

AC (Potts) n. 6563 6563. I pray forgive I pray the transgression of thy brethren, and their sin. That this signifies supplication and repentance, is evident from the signification of “I pray forgive I pray,” as being supplication; and that it also denotes repentance is plain from the confession that they had transgressed and sinned, and also from what follows, that they offered themselves to Joseph for servants. Mention is made of both “transgression” and “sin” because of the marriage of truth and good in every detail of the Word; for “transgression” signifies evil against truth, which is less; and “sin,” evil against good, which is greater; hence it is that both are mentioned; as also in other passages:
Jacob said to Laban, What is my transgression? what is my sin? that thou hast pursued after me (Gen. 31:36).
In Isaiah:
I will blot out as a cloud thy transgressions, and as a cloud thy sins (Isa. 44:22).
In Ezekiel:
In his transgression that he hath transgressed, and in his sin that he hath sinned, in these shall he die (Ezek. 18:24).
Again:
While your transgressions are revealed, so that in all your works your sins may appear (Ezek. 21:24).
And in David:
Blessed is he whose transgression is forgiven, whose sin is covered (Ps. 32:1).

AC (Potts) n. 6564 6564. Because they requited evil to thee. That this signifies because they had turned away from the good and truth which flow in, is evident from the signification of “evil,” as being a turning away (see n. 5746). That it denotes from the good and truth which flow in, is signified by “they requited to thee,” for “Joseph” is the celestial, and internal good (see n. 5805, 5826, 5827, 5869, 5877), through which good and truth flow in from the Lord. As regards the influx through the internal, the case is this. The Lord continually flows in through man’s internal with good and truth, good giving life and its heat, which is love, and truth giving enlightenment and its light, which is faith. But when this influx advances further, namely, into the exteriors, with the evil it is resisted and rejected, or is perverted or stifled; and then according to the rejection, perversion, or stifling, the interiors are closed, an entrance only remaining open here and there as through chinks round about; and from this there remains to the man the capacity to think and will, but against truth and good. This closing penetrates toward the exteriors more and more, according to the life of evil, and the consequent persuasion of falsity, and this down to the sensuous degree, from which then comes the thought. Pleasures and cravings then carry everything off. In such a state are those who are in the hells; for all considerations of what is honorable and good for the sake of gain, honor, and reputation, are taken away from the evil who come into the other life, and then they are in what is sensuous.

AC (Potts) n. 6565 6565. And now forgive I pray the transgression of the servants of the God of thy father. That this signifies repentance and acknowledgment of the Divine things of the church, is evident from the signification of “forgive I pray the transgression,” as being confession of having transgressed, and repentance; and from the signification of the “servants of the God of thy father,” as being acknowledgment of the Divine things of the church. For by calling themselves the “servants of the God of his father,” they acknowledge that they serve the God of the church, consequently they acknowledge the Divine things therein; for by “Israel,” here the “father,” is signified the church (see n. 4286, 6426).

AC (Potts) n. 6566 6566. And Joseph wept when they spake unto him. That this signifies reception from love, is evident from the signification of “weeping,” as being a significant of both sorrow and love (see n. 3801, 5480, 5873, 5927, 5930); from the representation of Joseph, as being the internal celestial (n. 5805, 5826, 5827, 5869, 5877, 6177, 6224); and from the signification of “speaking,” as being influx, and thence reception (see n. 5797); for the influx is from the internal celestial, which is “Joseph,” and the reception is by the truths in the natural, which are his “brethren.” Hence it is evident that by “Joseph wept when they spake unto him” is signified reception from love.

AC (Potts) n. 6567 6567. And his brethren also went and fell down before him. That this signifies submission of the things that are in the natural under the internal, is evident from the representation of the sons of Israel, who here are the “brethren,” as being spiritual truths in the natural (see n. 5414, 5879, 5951); from the signification of “falling down before him,” as being submission; and from the representation of Joseph, as being the internal (n. 6499). From this it is plain that by his “brethren went and fell down before him” is signified the submission of the things that are in the natural under the internal. In this chapter is described the setting up again of a spiritual church, and in this passage the submission of the things in the natural under the internal; of which submission be it known that the spiritual church cannot possibly be instituted with anyone, unless the things that belong to the natural or external man have been made submissive to the spiritual or internal man. So long as the mere truth which is of faith predominates with a man, and not the good which is of charity, so long the natural or external man has not been made submissive to the spiritual or internal man. But as soon as good has the dominion, the natural or external man submits himself, and then the man becomes a spiritual church. That such is the case is known from the fact that the man does from affection what the truth teaches, and that he does not act contrary to this affection, however the natural desires it. The very affection and consequent reason have the dominion, and subdue in the natural the delights of the love of self and of the world, as also the fallacies which had filled the memory-knowledges there; and at last so completely that this subjugation comes to be among the man’s pleasures; and then the natural is at rest, and afterward is in agreement; and when it is in agreement, it then partakes of the pleasantness of the internal. From all this it may be known what is meant by the submission of the things in the natural under the internal, which is signified by “his brethren went and fell down before him, and said, Behold we are thy servants.”

AC (Potts) n. 6568 6568. And they said, Behold we are thy servants. That this signifies that they shall not be at their own disposal, is evident from the signification of “servants,” as being to be without freedom from their own, thus not to be at their own disposal and mastery (see n. 5760, 5763).

AC (Potts) n. 6569 6569. And Joseph said unto them, Fear ye not. That this signifies re-creation by the internal, is evident from the representation of Joseph, as being the internal (see n. 6499); and from the signification of “Fear not,” as being that they should not be anxious; and as in what now follows Joseph leads them away from this anxiety by comforting them and speaking upon their heart, therefore by “Fear ye not,” is signified re-creation.

AC (Potts) n. 6570 6570. For am I in God’s stead? That this signifies that God will provide, is evident from the signification of “am I in God’s stead?” as being not to be God, but that God will provide.

AC (Potts) n. 6571 6571. And you thought evil upon me. That this signifies that the things alienated intend nothing but evil, is evident from the representation of the sons of Jacob, who here are “you,” as being things alienated from truth and good (see n. 6557), for when they thought evil against Joseph, they then represented things alienated; and from the signification of “thinking evil upon me” as being to intend evil; for the evil which is thought against anyone is intended; and as things alienated cannot intend good, it is therefore said that they intend nothing but evil. The case herein is this. The man who has been alienated from good and truth intends nothing but evil, because he cannot intend good; and what he intends, reigns with him, and therefore is in all his thoughts, and in every least detail of him; for the intention or end is the veriest life of man, the end being his love, and the love being his life. And what is more, a man is exactly such as is the end with him, and such also is his image in the light of heaven; and-this may surprise you-such as is his image in general, such is the image of the least things of his will. Thus the whole man is such as his end is.
[2] From this it is evident that the man who is an evil end cannot possibly be among those who are good ends; thus he who is in hell cannot possibly be in heaven; for the ends conflict, and the good ends prevail, because they are from the Divine. Hence also it is evident that they do not think truly who believe that everyone can be admitted into heaven from mercy alone; for if one who is an evil end comes into heaven, his life labors as with one who lies in the death agony, and he is direfully tortured; besides that in the light of heaven he appears as a devil. Hence it is evident that they who have been alienated from truth and good can think nothing but evil; and that this evil is in the least things of their thought and will is very manifest from the sphere which from afar exhales from such spirits, for their quality is thereby perceived. This sphere is like a spiritual evaporation from every detail of the life.

AC (Potts) n. 6572 6572. But God thought it for good. That this signifies that the Divine turns it to good, is evident from the signification of “thinking for good,” as being to intend (see n. 6571); but as it is said of God, it denotes to turn into good; for what God intends, He does.

AC (Potts) n. 6573 6573. In order to do as it is this day. That this signifies that this is according to order from eternity, is evident from the signification of “doing,” when said of the Divine, as being order, for whatever the Divine does, is order; and from the signification of, “as it is this day,” as being from eternity (see n. 2838, 3998, 4304, 6165, 6298).

AC (Potts) n. 6574 6574. To make alive a great people. That this signifies that from this is life to those who are in the truths of good, is evident from the signification of “making alive,” as being spiritual life (see n. 5890, 6032); and from the signification of “people,” as being truth (n. 1259, 1260, 3295, 3581, 4619), here the truth of good, because it is said a “great people.” For truth from good is great in comparison with the truth from which good is, because the former truth (that which is from good) is in itself good, because formed from good; thus is good in its form.
[2] The words which Joseph here spake to his brethren: “Ye thought evil against me, God thought it for good, in order to do as it is this day, to make alive a great people” are words which contain within them a secret of heaven, which secret is this. In the other life the Lord permits infernal spirits to lead the good into temptation, consequently to pour in evils and falsities; which also they do with all endeavor; for when they are doing this, they are in their life and its delight. But the Lord Himself is then present with those in temptation, both immediately, and mediately by angels, and resists by rebutting the falsities of the infernal spirits, and by dissipating their evil, thus giving refreshment, hope, and victory. Thus with those who are in the truths of good, the truths of faith and the goods of charity are more inwardly implanted and more strongly confirmed. This is the means by which spiritual life is bestowed.
[3] From all this it is evident what is signified in the internal sense by the words in this verse, namely, that they who have been alienated from truth and good, as are the spirits who induce temptations, intend nothing but evil, but that the Divine turns it into good, and this according to order from eternity, whence comes life to those who are in the truths of good. For be it known that the infernal spirits to whom it is permitted thus to trouble the good, intend nothing but evil; for they desire with all their might to drag them down from heaven and cast them into hell; because it is the very delight of their life to destroy anyone as to his soul; thus to eternity. But not one whit is permitted them by the Lord, except to the end that good may come of it, namely, that truth and good may be brought into shape and strengthened with those who are in temptation. In the universal spiritual world reigns the end which proceeds from the Lord, which is that nothing whatever, not even the least thing, shall arise, except that good may come from it. Hence the Lord’s kingdom is called a kingdom of ends and uses.

AC (Potts) n. 6575 6575. And now fear ye not. That this signifies that they should not be anxious, is evident without explication.

AC (Potts) n. 6576 6576. I will sustain you, and your babes. That this signifies that they will live through the internal from the Divine by means of the truth that is of the understanding and the good that is of the will, is evident from the signification of “sustaining,” as being the influx of good and truth (see n. 6106), thus life through truth and good; and from the representation of Joseph, as being the internal (n. 6499). But as spiritual life is not from the internal, but through the internal from the Lord, it is said, “through the internal from the Divine.” By “you and your babes” are signified spiritual truths in the natural, and the innocence that is in them, which were to live through the internal from the Divine by means of truth and good. That “to sustain” denotes life by means of truth and good, is because spiritual food is knowledge, intelligence, and wisdom, thus truth and good (n. 56-58, 681, 4792, 5293, 5340, 5342, 5576, 5579). The reason why it is said, “truth which is of the understanding and good which is of the will” is that all truth belongs to the understanding, and all good to the will; for the understanding is the receptacle of truth, and the will is the receptacle of good.

AC (Potts) n. 6577 6577. And he comforted them. That this signifies hope, is evident from the signification of “comforting,” as being to appease unrest of mind with hope (see n. 3610).

AC (Potts) n. 6578 6578. And spake upon their heart. That this signifies trust, is evident from the signification of “speaking upon the heart,” as being to impart trust, namely, that evil should not befall; for “to speak” denotes influx (see n. 2951, 5481, 5797), and the “heart” denotes the will (n. 2930, 3888); thus “to speak upon the heart” denotes influx into the will, and the resulting trust. From all this it is also evident that there is a marriage of truth which is of the understanding, and of good which is of the will, in every detail of the Word; for “comforting” is said of the understanding, and “speaking upon the heart,” of the will; therefore also his “comforting them” signifies hope, for this is of the understanding by means of truth; and his “speaking upon their heart” signifies trust, for this is of the will by means of good, because genuine trust is impossible with any but those who are in the good of charity; and genuine hope with any but those who are in the good of faith.

AC (Potts) n. 6579 6579. Verses 22, 23. And Joseph dwelt in Egypt, he and his father’s house; and Joseph lived a hundred and ten years. And Joseph saw Ephraim’s sons of the third generation: the sons also of Machir the son of Manasseh were born upon Joseph’s knees. “And Joseph dwelt in Egypt,” signifies the life of the memory-knowledges of the church from the internal; “he and his father’s house,” signifies from the internal and its good; “and Joseph lived a hundred and ten years,” signifies the state and quality; “and Joseph saw Ephraim’s sons of the third generation,” signifies the setting up again of the church in respect to the intellectual, and its derivatives; “the sons also of Machir the son of Manasseh,” signifies, and in respect to the will and its derivatives; “were born upon Joseph’s knees,” signifies that they were from good conjoined with truth from the internal.

AC (Potts) n. 6580 6580. And Joseph dwelt in Egypt. That this signifies the life of the memory-knowledges of the church from the internal, is evident from the signification of “dwelling,” as being life (see n. 1293, 3384, 3613, 4451, 6051); from the representation of Joseph, as being the internal (n. 6499); and from the signification of “Egypt,” as being the memory-knowledges of the church (n. 4749, 4964, 4966, 6004). In the preceding verses of this chapter the subject treated of is the spiritual church that was to be set up again; and after the external or natural has been made completely submissive to the internal or spiritual-which is signified by Joseph’s brethren falling down before him and offering themselves to him for servants-the subject now treated of is this church when set up again, which is described in these verses by Joseph’s dwelling in Egypt, and by sons being born of Ephraim, and of Machir the son of Manasseh. With the man who is a spiritual church there is life from the internal in the memory-knowledges of the church; for the memory-knowledges with him are made subordinate, and reduced into such order that they receive the influx of good and of truth, so as to be receptacles of influx from the internal. It is otherwise with those who are not a church, the memory-knowledges with these persons being so disposed that things confirmatory of truth and good have been rejected to the sides, thus far removed from the light of heaven; and thereafter the things that remain are receptive of falsity and evil.

AC (Potts) n. 6581 6581. He and his father’s house. That this signifies from the internal and its good, is evident from the representation of Joseph, who here is “he,” as being the internal (see n. 6499); and from the signification of “house,” as being good (n. 2048, 3720, 4982).

AC (Potts) n. 6582 6582. And Joseph lived a hundred and ten years. That this signifies the state and quality, is evident from the signification of numbers in the Word, as being things (see n. 575, 1963, 1988, 2075, 2252, 3252, 4264, 5265, 6175); and indeed the state and quality of the thing (n. 4670). So also it is with the number a “hundred and ten,” which contains the state and quality of the life of memory-knowledges from the internal.

AC (Potts) n. 6583 6583. And Joseph saw Ephraim’s sons of the third generation. That this signifies the setting up again of the church in respect to the intellectual and its derivatives, is evident from the representation of Ephraim, as being the intellectual of the church (see n. 3969, 5354, 6222, 6234, 6238, 6267); and from the signification of “sons of the third generation,” as being derivatives; for as sons and the sons of sons descend from a parent, they denote the derivatives of that which is represented by the parent. The setting up again of the church from the internal, that is, through the internal from the Lord, is signified by “Joseph saw.” (What the intellectual of the church represented by Ephraim is, see n. 6222.)

AC (Potts) n. 6584 6584. The sons also of Machir the son of Manasseh. That this signifies and in respect to the will and its derivatives, is evident from the representation of Manasseh, as being the will of the church (see n. 5351, 5353, 5354, 6222, 6238, 6267, 6296); and from the signification of his “sons” and “sons’ sons,” here the “sons of Machir,” as being the derivatives (n. 6583); the derivatives of the will of the church-signified by the “sons of Machir”-are goods conjoined with truths, thus also truths from good, for the truths that have been derived from good are forms of good. That the “sons of Machir” denote goods conjoined with truths is signified by their being “born on Joseph’s knees,” as presently follows; and that they denote truths from good is signified in the book of Judges: “Out of Machir shall come down lawgivers” (Judg. 5:14); “lawgivers” denote truths from good (n. 6372).

AC (Potts) n. 6585 6585. Were born upon Joseph’s knees. That this signifies that they were from good conjoined with truth from the internal, is evident from the signification of “bringing forth on the knees,” as being the conjunction of good and truth (see n. 3915); and from the representation of Joseph, as being the internal (n. 6499). The sons of Machir being born upon Joseph’s knees involves that Joseph acknowledged them as his own, for when it is so said, it is signified that they are adopted as his own, as may be seen from the sons born of Bilhah the maidservant of Rachel, concerning whom Rachel says:
Behold my handmaid Bilhah, come unto her, and she shall bear upon my knees, and I also shall be built up by her (Gen. 30:3).
The reason why these sons were acknowledged by Joseph as his own, was that by Manasseh is represented the will of the church, thus its good; and the internal which is represented by Joseph flows in with good, but not with truth except through good; hence it is that these are said to be “born upon Joseph’s knees.”

AC (Potts) n. 6586 6586. Verses 24-26. And Joseph said unto his brethren, I die; and visiting God will visit you, and will make you go up out of this land unto the land which He sware to Abraham, to Isaac, and to Jacob. And Joseph took an oath of the sons of Israel, saying, Visiting God will visit you, and ye shall make my bones go up from hence. And Joseph died, a son of a hundred and ten years; and they embalmed him, and he was put in an ark in Egypt. “And Joseph said unto his brethren, I die,” signifies a prediction that the internal of the church will cease; “and visiting God will visit you,” signifies that the last time will come; “and will make you go up out of this land unto the land which He sware to Abraham, to Isaac, and to Jacob,” signifies that they will come to the state of the church in which the ancients were; “and Joseph took an oath of the sons of Israel,” signifies a binding; “Visiting God will visit you,” signifies when this last of the church will come; “and ye shall make my bones go up from hence,” signifies that there will be the representative of a church, but not a representative church, which must be in the internal also; “and Joseph died,” signifies that the internal of the church ceased to be; “a son of a hundred and ten years,” signifies the state then; “and they embalmed him,” signifies preservation still; “and he was put in an ark in Egypt,” signifies concealment in the memory-knowledges of the church.

AC (Potts) n. 6587 6587. And Joseph said unto his brethren, I die. That this signifies a prediction that the internal of the church will cease, is evident from the representation of Joseph, as being the internal (see n. 6499), here the internal of the church, because in what precedes the subject treated of has been the church set up again by the internal, that is, through the internal by the Lord; and from the signification of “dying,” as being to cease to be such (n. 494); thus to cease. (That “dying” denotes the last time of the church, may be seen above, n. 2908, 2912, 2917, 2923.) Prediction concerning this time is signified by “Joseph said unto his brethren;” for in what now follows, even to the end, the subject treated of is the further state of the church. Hence it is plain that by “Joseph said unto his brethren, I die,” is signified that the internal of the church will cease.
[2] The case herein is this. A church in order to exist must be internal and external, for there are those who are in the internal of the church, and those who are in its external; the former are few, but the latter are very numerous. Nevertheless with those with whom is the internal church, the external must be also, for the internal of the church cannot be separated from its external; and also with those with whom is the external church, the internal must be also, but with these the internal is in obscurity.
[3] The internal of the church consists in willing good from the heart, and in being affected with good; and its external consists in doing it, and this according to the truth of faith which the man knows from good; but the external of the church consists in the devout performance of rituals, and in doing works of charity, according to the precepts of the church. From this it is evident that the internal of the church is the good of charity in the will. Therefore when this ceases, the church itself also ceases, for the good of charity is its essential. External worship indeed remains afterward, as before, but then it is not worship, but a rite, which is preserved because it has been so appointed; but this rite, which appears like worship, is like a shell without a kernel, for it is an external which remains wherein is no internal. When such is the state of the church it is at its end.

AC (Potts) n. 6588 6588. And visiting God will visit you. That this signifies that the last time will come, is evident from the signification of “being visited,” as being the last time, here the last time of the oppression of the sons of Israel in Egypt; in the internal sense, the last time of an old church, and the first of a new one. In the Word this last time is called “visitation,” and is predicated both of the church in general, and also of those who are within the church in particular; and of the new church which is being born, and of the old church which is expiring; in particular of the man of the church who is being saved, and of him who is being damned.
[2] That these things are signified in the Word by “visitation,” and the “day of visitation,” may be seen from the following passages. In Luke:
Blessed be the Lord God of Israel; for He hath visited and wrought deliverance for His people. Through the bowels of mercy of our God, whereby the dayspring from on high hath visited us, that He may appear to them that sit in darkness and the shadow of death (Luke 1:68, 78, 79); this is the prophetic utterance of Zacharias concerning the Lord when born; “to be visited” here denotes the raising up of a new church, and the enlightenment then of those who were in ignorance of the truth and good of faith, thus their deliverance; and therefore it is said, “He hath visited and wrought deliverance for His people,” “He hath visited that He may appear to them that sit in darkness and the shadow of death.”
[3] In Moses:
Jehovah said unto Moses, Gather the elders of Israel together, and say unto them, Jehovah the God of your fathers, the God of Abraham, of Isaac, and of Jacob, hath appeared to me, saying, Visiting I will visit you, and that which is done to you in Egypt (Exod. 3:16).
Again:
The people believed; and they heard that Jehovah had visited the sons of Israel (Exod. 4: 31).
“To be visited here denotes the last time when the church has ceased, and the first when it is beginning; the last with the Egyptians, and the first with the sons of Israel; thus also the deliverance of the latter.
[4] In Jeremiah:
They shall be carried away to Babylon; and there shall they be even until the day that I will visit them; then will I make to come up the vessels of the house of God, and I will bring them back unto this place (Jer. 27:22).
Again:
When seventy years have been fulfilled to Babylon, I will visit you, and I will establish upon you My good word, and will bring you back unto this place (Jer. 29:10);
where “to visit” denotes to deliver; in general the last time of captivity and desolation.
[5] “Visitation” and the “day of visitation” denote the last time of the church, in Isaiah:
What will ye do in the day of visitation and of devastation? it shall come from afar; unto whom will ye flee for help? (Isa. 10:3). Again:
Behold the day of Jehovah cometh, cruel, and of indignation, and of wrath, and of anger, to make the earth a waste. I will visit evil upon the world, and their iniquity upon the wicked (Isa. 13:9, 11).
In Jeremiah:
They shall fall among them that fall; and in the time of their visitation they shall stumble (Jer. 8:12).
In Hosea:
The days of visitation are come, the days of recompense are come (Jer. 9:7).
In Moses:
Jehovah said to Moses, Notwithstanding, go, lead this people in, whither I have spoken to thee; behold, Mine angel shall go before thee; but in the day of My visiting I will visit upon them their sin (Exod. 32:34).
In Luke:
Jesus said concerning Jerusalem, They shall not leave in thee one stone upon another; because thou hast not acknowledged the time of thy visitation (Luke 19:44).
The “day of visitation” denotes the coming of the Lord, and enlightenment then; but in respect to the Jewish nation, as they did not acknowledge it, it denotes the last time of the representatives of the church with them; for when Jerusalem was destroyed, the sacrifices ceased, and that nation was scattered.
[6] In Ezekiel:
A great voice cried in mine ears, The visitations of the city have come nigh, and a man has his instrument of destruction in his hand (Ezek. 9:1);
where the sense is similar. In Isaiah:
The Rephaim shall not rise, in that Thou hast visited, Thou hast extinguished them (Isa. 26:14);
the “Rephaim” denote the posterity of the Most Ancient Church, which was before the flood, who are also called “Nephilim” and “Anakim” (see n. 567, 581, 1673); “Thou hast visited and extinguished the Rephaim” denotes the last time of that church, and also the casting of them into hell (n. 1265-1272). “Visitation” denotes requital, thus damnation, in Jeremiah:
Shall I not visit for this? shall not My soul be avenged on such a nation as this? (Jer. 5:9).
Again:
I will bring the destruction of Esau upon him in the time that I shall visit him (Jer. 49:8).
And in Hosea:
I will visit upon him his ways, and I will requite his works (Hos. 4:9).

AC (Potts) n. 6589 6589. And will make you go up out of this land unto the land which He sware to Abraham, to Isaac, and to Jacob. That this signifies that they will come to the state of the church in which the ancients were, is evident from the signification of the “land of Egypt,” from which they were to “go up,” as being the vastated church, which was represented by the Egyptians oppressing the sons of Israel; and its destruction, by their being overwhelmed in the sea Suph; and from the signification of the “land of Canaan,” to which the sons of Israel were to “go up,” as being the Lord’s kingdom and church (see n. 1607, 3038, 3481, 3705, 4447, 4517).
[2] That this is the Ancient Church, or the state of the church in which were the ancients, is signified by its being designated as the “land which God sware to give to Abraham, to Isaac, and to Jacob;” for by these in the supreme sense is meant the Lord, and in the representative sense His kingdom in the heavens, and His kingdom on the earth, which is the church (see n. 1965, 1989, 2011, 3245, 3305, 6098, 6185, 6276). Thus “to swear to give the land to them,” is to confirm that they shall come to the state of the church in which the ancients were. Not that the posterity of Jacob were to come thereto, for they could not come to the state of that church, but only to its external, namely, to representatives, and scarcely to these; but that they should come thereto who are signified by the “sons of Israel,” who are all those who are of the spiritual church, both those who then had been, and those who were to come. (That “to swear” denotes to confirm from the Divine, may be seen, n. 2842, 3375.) The reason why the land of Canaan was promised and given to the descendants of Jacob, was that they might represent the church; and this because from ancient times the church had been in that land, and at that time all the places in it were named and made representative (n. 3686, 4447, 4516, 4517, 5135, 6516).

AC (Potts) n. 6590 6590. And Joseph took an oath of the sons of Israel. That this signifies binding, is evident without explication.

AC (Potts) n. 6591 6591. Visiting God will visit you. That this signifies when this last of the church will come, is evident from the signification of “visiting,” as being the last of the church (see n. 6588).

AC (Potts) n. 6592 6592. And ye shall make my bones go up from hence. That this signifies that there shall be the representative of a church, but not a church, which must be in the internal also, is evident from the representation of Joseph, as being the internal of the church (see n. 6587); and as by him is represented the internal of the church, by his “bones” is signified that which is most external, or the ultimate of the church, thus the representative thereof. For the representatives that had been in the Ancient Church, and were also instituted with the descendants of Jacob, were the ultimates of the church; but what they signified and represented were the internals of the church. These internals are signified by “flesh in which is spirit,” but the ultimates by “bones.” Hence it is evident what is the quality of the church when it is only in externals without internals, namely, that it is like the bony structure of a man without flesh. (That with the Israelitish and Jewish people there was no church, but only the representative of a church, see n. 4281, 4288, 4307, 4500, 4680, 4844, 4847, 4903, 6304; and that the representative of a church was not instituted with them until after they had been completely vastated as to the internal; and that otherwise they would have profaned holy things, n. 4289.)

AC (Potts) n. 6593 6593. And Joseph died. That this signifies that the internal of the church ceased to be, is evident from the signification of “dying,” as being to cease to be such as before (see n. 494, 6587); and from the representation of Joseph, as being the internal (see n. 6499). (As regards the quality of the church when the internal has ceased, see above, n. 6587, 6592.)

AC (Potts) n. 6594 6594. A son of a hundred and ten years. That this signifies the state then, is evident from the signification of a “hundred and ten years,” as being the state and quality of the life of memory-knowledges from the internal (see n. 6582). (That “years” denote states, see n. 487, 488, 493.)

AC (Potts) n. 6595 6595. And they embalmed him. That this signifies preservation still, is evident from the signification of “embalming,” as being preservation from the contagion of evil (n. 6503, 6504). As the end of the church is here treated of, it must be told what is meant by “preservation still when the church ceases to be,” which takes place when its internal ceases with man (n. 6587, 6592). The external then still remains, but is such as to have within it an internal; and yet this internal is not then with the man, because he does not think about it, or if he thinks about it he is not affected with it; but it is with the angels who are with the man. And as the man of the vastated church thinks nothing about the internal, neither is affected with it, and for the most part does not know that it exists, therefore the internal cannot be injured by him; for what a man knows, and especially what he has once believed, he can injure, but not what he either does not know, or does not believe to exist. In this manner the internal of the church is preserved, lest it should be affected by any evil. So were the internal things of the church preserved among the descendants of Jacob; for they were in externals without an internal, insomuch that they were not even willing to know about any internal; and therefore the internal things of the church were not revealed to them. (That internal things were not made known to the descendants of Jacob lest they should injure them by profaning, see n. 3398, 3480; and that those cannot profane the internal things of the church who do not believe them, and still less those who are ignorant of them, n. 593, 1008, 1059, 2051, 3398, 3402, 3898, 4289, 4601; also that the interior things of the church are not revealed until the church has been vastated, because then they are no longer believed, thus neither can they be profaned, see n. 3398, 3399.) These are the things that are meant by “preservation.”

AC (Potts) n. 6596 6596. And he was put in an ark in Egypt. That this signifies concealment in the memory-knowledges of the church, is evident from the signification of an “ark,” as being that in which something is stored up or concealed; and from the signification of “Egypt,” as being the memory-knowledges of the church (see n. 4749, 4964, 4966); and the memory-knowledges of the church were at that time the knowledges of the representatives and significatives that had been in the Ancient Church. The concealment of the internal in these is signified by the foregoing words. (Concerning the concealment of the internal of the church, and the consequent preservation lest it should suffer injury, see just above, n. 6595.) That an “ark” denotes that in which something is stored up or concealed, may be seen from the ark of the Testimony, in that it was called an “ark” because in it was stored up the Testimony or Law.

AC (Potts) n. 6597 6597. The internal sense of the things contained in the Book of Genesis has now been treated of. But as in this Book all things are historic, except the forty-eighth and forty-ninth chapters, in which there are prophetic things also, therefore it can scarcely appear that the sense which has been set forth is the internal sense; for the historic things hold back the mind in the literal sense, and thus remove it from the internal sense; and the more so because the internal sense is utterly different from the literal sense; for the one treats of spiritual and celestial things, and the other of worldly and earthly ones. But that the internal sense is such as has been set forth, is evident from all the details that have been unfolded, and especially from the fact that it has been dictated to me from heaven.

AC (Potts) n. 6598 6598. Continuation about influx, and about the interaction of the soul and the body.
It is known that one man excels another in the capacity to understand and perceive what is honorable in moral life, what is just in civil life, and what is good in spiritual life. The cause of this consists in the elevation of the thought to the things that pertain to heaven, whereby the thought is withdrawn from the external things of sense; for they who think solely from things of sense cannot see one whit of what is honorable, just, and good, and therefore they trust to others and speak much from the memory, and thereby appear to themselves wiser than others. But they who are able to think above the things of sense, provided the things in the memory have been set in order, possess a greater capacity than others to understand and perceive, and this according to the degree in which they view things from what is interior.

AC (Potts) n. 6599 6599. How the case is with those who think in the sensuous degree, and with those who think above this, and also what is the nature of the influx into the latter and into the former, I may state from experience. But first be it known that the thought of man is divided into ideas, and that one idea follows another, as one word follows another in speech. Yet the ideas of thought succeed each other so quickly that while he is in the body a man’s thought appears to him as if it were continuous, and thus as if there were no division. But in the other life it is self-evident that the thought is divided into ideas; for speech is then effected by means of ideas (see n. 2470, 2478, 2479). It is now necessary to say how the case is with thought and its ideas, namely, that the thought diffuses itself into the societies of spirits and of angels round about, and that the capacity to understand and perceive is according to the extension into these societies, that is, according to the influx from them; and in the next place that there are countless things in one idea of thought, and still more in one thought composed of ideas.

AC (Potts) n. 6600 6600. I have been clearly shown that man’s thought, and also that of spirits and of angels, pours itself around into many societies in the spiritual world, but the thought of one person in a different way from the thought of another. In order that I might know this for certain, I have been allowed to speak with some societies to which my thought had penetrated, and from this I was given to know what flowed into the thought, from what society it came, and also where and of what quality the society was, so that I could not be mistaken. The capacity of understanding and perceiving in man, spirit, and angel is in accordance with the extension of his thoughts and affections into the societies.
[2] He who is in the good of charity and of faith has extension into the societies of heaven, ample according to the degree in which he is in them, and in which he is in genuine good; for these things are in agreement with heaven, and therefore flow in there spontaneously and widely. Yet there are some societies into which the affection of truth, and others into which the affection of good, penetrates. The affection of truth penetrates to the societies of the spiritual angels, but the affection of good to the societies of the celestial angels. But on the other hand the thought and affection of those who are in evil and falsity have extension into infernal societies, and this also according to the degree of evil and falsity with them.
[3] It is said that the thought and affection of man, spirit, and angel pour themselves around into the societies, and that from this come the understanding and perception; but be it known that it is so said according to the appearance, for there is no influx of the thoughts and affections into the societies; but from the societies, and this through the angels and spirits with the man. For as has been shown at the end of preceding chapters, all influx comes from what is more interior; thus with the good from heaven (that is, through heaven from the Lord), and with the evil from hell.

AC (Potts) n. 6601 6601. One morning it was plainly shown that there are countless things in every idea and little affection, and also that these ideas and affections penetrate into societies. I was kept for some time in a certain affection and consequent thought, and it was then shown how many societies concurred. There were five societies that plainly showed themselves by living discourse. They told what they were thinking, and also that they had noticed that the same thoughts were in me; and they said in addition that they knew things I paid no attention to, namely, the causes of the things being thought of, and also the ends of these. The rest of the societies (which were many) to which my thought was extended, were not so plainly shown; and were also more remote. The extension of the thought from the objects which are the things being thought of, is circumstanced as are the objects of sight. From these a sphere of rays diffuses itself to a considerable distance, which falls into a man’s sight, and this to a greater or less distance according to the brightness and flaming in the object; for if the object is flaming, it is seen at a much greater distance than if it is cloudy and dusky. It is the same with the internal sight (which is that of the thought) from its objects. The objects of this sight are not material, like objects in this world; but they are spiritual, and therefore they diffuse themselves to such things as are in the spiritual world, thus to truths and goods there, consequently to the societies which are in these truths and goods; and just as a flaming object in this world shines around far and wide, so does good and its affection in the spiritual world; for flame corresponds to the affection of good. From all this it can be seen that the quality of a man’s life is altogether according to the societies into which his thought and affection extend themselves, and according to the quality and amount of this extension.

AC (Potts) n. 6602 6602. That the spheres of the thoughts and affections extend themselves round about into the spheres of societies which are far from the spot, was made evident to me also from the fact that while I was thinking from affection about such things as had a certain specific action on a distant society, the people in it spoke with me on the same subject, telling what they felt. This has been done repeatedly. One society was at the right, at a considerable distance, in the plane of the lower part of the chest; and another also was at the right, but nearer, in the plane of the knees. Distance is perceived from the state of the affection of truth and good. Insofar as the state of one society differs from the state of another, so far the societies appear to be remote from each other.

AC (Potts) n. 6603 6603. But be it known that the thoughts and affections which penetrate into societies do not in a specific manner move the societies to think and will as does the man, spirit, or angel, from whom the thoughts and affections go forth; but they enter into the universal sphere of the affection and consequent thought of these societies. Consequently the societies know nothing about the matter; for the spiritual sphere in which all societies are, is varied with each society; and when the thoughts and affections enter into this sphere, the societies are not affected. All thoughts and affections enter into the spheres of the societies with which they are in agreement. Hence it is that there exist extensions in every direction in freedom, like the extension of rays from objects in this world, which freely penetrate all around to the sight of everyone who stands there, with variety according to the clearness and the dullness of the sight, and also according to the serenity or obscurity of the atmosphere. In the spiritual world the affection of knowing truth and good corresponds to the serenity of the atmosphere.

AC (Potts) n. 6604 6604. There has occasionally appeared to me an angel, whose face, very plainly seen, was continually varied according to affections, as these succeeded one another with him in order, thus from one limit to the other-the universal ruling affection still remaining, by which it could be known that it was the same angel. And I was instructed that the changes of his face came from the societies with which he had communication, and that they came forth in accordance with the variations of the communication, as this was nearer with one society than with another, and so on in succession. For the extension of the affections and thoughts has its limits, and in the last societies vanishes, and passes away as does the sight into the universe. Within the limits of this general sphere the thoughts and affections can be varied, and may now be nearer to one society, and now to another. When they are in the midst of one, then the rest of the societies are to that one in the circumference; and so on with all variations in these limits.

AC (Potts) n. 6605 6605. It is worthy of note, that as the universal heaven bears relation to a man, who from this is called the Grand Man (as shown at the end of many chapters), so each society in like manner bears relation to a man; for the image of the universal heaven flows into the societies, and causes them to be like it; and not only into the societies, but also into the individuals in the society, whence each individual has a human form; for everyone in an angelic society is a heaven in least form. The varieties of their human form are in accordance with the quality of good and of truth with them. Hence it is that every spirit and angel appears in a form wholly in accordance with the communication of his thoughts and affections with the societies. Hence the more they are in good and truth, so are they in a more beautiful form. But if the communication of the thoughts and affections has been diffused into societies not according to heavenly order, then the form is to the same extent unbeautiful. And if the communication is with infernal societies, then the form is ugly and devilish; and those who are in total opposition to good and truth, being in opposition to the form of heaven (which is the human form), in the light of heaven appear not as men, but as monsters. This is the case with the whole of hell, with the societies therein, and with the individuals in the societies; and this also with variety according to the degree of opposition of evil against good and of the derivative falsity against truth.

AC (Potts) n. 6606 6606. When speaking with angelic spirits I have observed that the affections and thoughts appeared like a surrounding stream, and that the subject of the thought was in the middle with the stream all round it, and that this extended thence in every direction. From this also it was made manifest that the thoughts and affections extend themselves on all sides to societies.

AC (Potts) n. 6607 6607. It has been shown that when thoughts together with affections diffuse themselves, they circulate almost according to the form of the convolutions of the gray substance in the human brain. I have seen these circumfluxions for a long while: they circled round, bent inward, and wound in and out, as do the convolutions of the gray substance of the brains. But the forms of heaven are still more wonderful, and such as can by no means be comprehended, not even by angels; in such a form are the angelic societies in the heavens, and into such a form the thoughts of the angels flow, and almost in an instant to a great distance, because according to the infinitely perfect form.

AC (Potts) n. 6608 6608. Intellectual light has been given me, taken away, diminished, and moderated, in thinking, speaking, and writing, and this frequently; and it has been given me to perceive the variations and differences. The light itself was perceived as an illumination which enlightened the substances of the interior sight, as the light of the sun enlightens the organs of bodily sight. This general illumination caused the objects of things to appear, as the objects of the earth appear to an enlightened eye; and I have been instructed that these variations came forth according to the communications with heavenly societies.

AC (Potts) n. 6609 6609. The thoughts and speech of the societies within which was my thought, have been occasionally represented to me by clouds which ascended and descended in the azure. From the forms of the clouds, their colors, thinness, and density, it was given to know what was flowing in. Truths were represented by the azure color mingled with a beautiful brilliant white, the brilliancy of which cannot be described; appearances of truth were represented by a dull whiteness; and falsities by black clouds; and thus the influx of thoughts and affections could also be known from these appearances.

AC (Potts) n. 6610 6610. So long as a man lives, the ideas of his thought are varied, that is, they are multiplied and divided, and are thus extended to various and new societies; with those who are in evil, to infernal societies, as also with those who are in the persuasions of falsity. But with those who are in persuasions of truth, that is, in persuasive faith, the ideas of the thought are exceedingly confined; while with those who are being regenerated, the thoughts and affections are continually insinuated into new heavenly societies, and the extension increases. The former thoughts and affections are also divided; and being divided, are associated with ideas, which are again communicated to new societies. More especially generals are filled with particulars, and these with singulars, thus with new truths, whereby the illumination increases.

AC (Potts) n. 6611 6611. I have spoken with spirits about the changes of state of man’s life, that it is inconstant, and that he is borne upward and downward, now toward heaven and now toward hell. But they who suffer themselves to be regenerated are being borne continually upward, and thus always into more interior heavenly societies. Extension of sphere into these societies is given by the Lord to those who are being regenerated, especially to those who are being regenerated by means of temptations, in which resistance is made to evils and falsities; for the Lord then fights through angels against the evils and falsities; and in this way the man is introduced into the societies of these angels, which are more interior societies; and into whatever societies he has once been introduced, he there remains; and from this he also receives a more extended and elevated capacity of perception.

AC (Potts) n. 6612 6612. From all this it is also evident that the more exteriorly a man thinks, the less extension he has, and the more interiorly, the greater extension. For they who think exteriorly, that is, who are in what is sensuous, communicate only with grosser spirits; whereas they who think interiorly, that is, from the rational, have communication with angels; and the nature of this difference can be seen from the density of the sphere in which the sensuous spirits are, and from the purity of the sphere in which the angels of heaven are. This difference is like that between the extension of sound, and the extension of light; and how great this is, is known to those who are skilled in the things of nature.

AC (Potts) n. 6613 6613. That there are countless things in one idea of thought, and much more so in one thought composed of ideas, has been given me to know from much experience, some of which may be here adduced.

AC (Potts) n. 6614 6614. It has been shown by living experience how angelic ideas flow into the ideas of spirits who are beneath, and therefore in grosser ideas. An abundance of ideas from the angelic heaven was shown as a bright cloud divided into little masses; each little mass, which consisted of countless ideas, produced in a spirit one simple idea; and it was afterward shown that thousands and thousands of things were in it, which were also represented by a cloud before the eyes of spirits. I afterward spoke of these things with the spirits, showing that they may be illustrated by the objects of sight; for an object which appears simple, when seen through a magnifying glass, immediately presents to the sight a thousand things not before visible; as in the case of animalcules which appear as one obscure object, but when viewed in a microscope not only become many, but each is seen in its form; and if subjected to still higher power of sight, there are seen organs, members, viscera, and also vessels and fibers. Such also is the case with the ideas of thought, thousands and thousands of things being in each of them, although the many ideas together of which the thought is composed, appear only as a simple thing. Nevertheless there are more things in the ideas of thought of one person than in the ideas of another, the abundance of ideas in the thought being according to the extension into societies.

AC (Potts) n. 6615 6615. When the thought of angels descends to lower planes, it appears, as just said, like a bright cloud; but when the thought of the angels who are in the higher heavens descends, it appears like a flaming light, from which comes a quivering brightness. This bright cloud and flaming light are nothing else than the countless things that are in their thought. When these flow into the thought of the spirits who are beneath, they are there presented as only one thing; the light and brightness flow into their thought, and the flaming into their affection which is of love, which affection leads the ideas and joins them together. But the bright flaming and the quivering brightness do not appear to them, but were seen by me in order that I might know that higher things flow into lower ones; and that there are countless things which are perceived as one.

AC (Potts) n. 6616 6616. That there are so many things in one idea has also been made evident to me from the fact that when I heard spirits speaking with me, I could perceive from the mere tone of their speech whether they were speaking from pretense, from sincerity, from a friendly feeling, or from the good of love. A man can see this from the expression of the face of another man, and can also in some measure hear it from his speech; for when a man sees a glad expression shown him, and hears fair-spoken words, he can perceive whether there is in it pretense, or deceit, whether a gaiety that is natural or accidental, whether modesty, or friendliness, or insanity, and so on; which also is a sign that there are countless things in every idea. When I have spoken with spirits on this subject, some of them were incredulous, and they were therefore taken up into a higher region, and speaking with me from thence they said that they saw countless things in every idea of my thought; and so they believed.

AC (Potts) n. 6617 6617. That there are countless things in one idea, has also been made evident to me from the fact that the angels perceive in a moment the life of a spirit and of a man by merely hearing him speak, or by looking into his thought; the angels of a lower heaven can see this, and still more the angels of a higher one. A certain good spirit was taken up into the first heaven, and speaking with me from thence he said that he saw infinite things in what I was then reading in the Word; when yet I myself had only a simple thought on the subject. Afterward he was taken up into a more interior heaven, and he said from thence that he now saw still more things, and so many that what he had seen before were comparatively gross to him. He was next taken up into a heaven still more interior, where the celestial angels are, and he said from thence that what he had before seen was scarcely anything compared with the things he now saw. While this continued, various things flowed in, and I was affected with the various things that came from thence.

AC (Potts) n. 6618 6618. Certain spirits boasted that they knew all things. In the Grand Man these spirits bear relation to the memory. But they were told that there are illimitable things which they do not know, nay, that one idea can be filled with illimitable ideas and still appear simple; and also that if their ideas were to be filled with many things every day to all eternity, they could not know even all the general things; and that from this they might conclude how much there is which they do not know. This was also shown them, so that they acknowledged it. An angel spoke with them by changes of state, but they could not understand what he spoke; and then they were told that every change contained illimitable things, which nevertheless were not even noticed by them, for besides not understanding, they were not even affected with them.

AC (Potts) n. 6619 6619. That there are countless things in the ideas of thought, and that those which are in order within them are there from things more interior, was also evident to me while I read the Lord’s Prayer morning and evening. The ideas of my thought were then always opened toward heaven, and countless things flowed in, so that I observed clearly that the ideas of thought taken from the contents of the Prayer were filled from heaven. And such things were also poured in as cannot be uttered, and also could not be comprehended by me; I merely felt the general resulting affection, and wonderful to say the things that flowed in were varied from day to day. From this I was given to know that in the contents of this Prayer there are more things than the universal heaven is capable of comprehending; and that with man there are more things in it in proportion as his thought has been opened toward heaven; and on the other hand, there are fewer things in it in proportion as his thought has been closed; for with those whose thought has been closed, nothing more appears therein than the sense of the letter, or that sense which is nearest the words.

AC (Potts) n. 6620 6620. From all this it may be known how infinite are the contents also in everything of the Word (for the Word descends from the Lord through heaven), although it appears to those whose ideas have been closed, as a very simple thing. On this subject I once talked with spirits who denied that anything lies hidden in the Word; and I said that there are infinite and unutterable things therein, which cannot be perceived by those whose ideas are closed, and who admit nothing but the literal sense, which they interpret in favor of their own principles and cupidities, and thereby close to themselves access to what is stored within, and they either empty out their own ideas, or else close them tight. There was then also shown how an idea of thought appears when it has been enclosed, and how when it has been opened, for this can be easily shown in the light of heaven: the closed idea appeared like a black point, in which nothing was visible; but the opened idea appeared like a light in which there was something as of flame, and toward which everything there looked. The flame represented the Lord, and the things that looked to Him represented heaven; and it was said that in every idea which is from the Lord, there is an image of the whole heaven, because it is from Him who is heaven.

AC (Potts) n. 6621 6621. The thoughts of those who in the life of the body have studied the mere art of criticism when reading the Word, being little concerned about the sense, were represented as lines closed and not capable of being opened, and as a texture formed of such lines. Some spirits of this kind have been with me, and then all that was being thought and written became confused, the thought being kept as it were in prison, for it was determined solely to words, by withdrawing the mind from the sense, so that they wearied me past expression; and yet they believed themselves wiser than others.

AC (Potts) n. 6622 6622. I have spoken with spirits concerning influx into the ideas of thought, saying that men can by no means believe there are such countless things in them, for they conceive thought to be a merely simple and single thing; thus they judge from the exterior sensuous. The spirits with whom I then spoke were of the opinion that there is nothing within ideas, having impressed this upon themselves in the life of the body. But in order that they might comprehend that they perceive countless things as one, I was allowed to say that the motions of myriads of moving fibers concur in one action, and that also at the same time all things in the body move and adapt themselves for that action, both in general and in particular; and yet that little action appears simple and single, as if nothing of the kind were in it; and in like manner that countless things concur together to form one utterance, as the foldings of the lips and of all the muscles and fibers thereof; also the movements of the tongue, throat, larynx, windpipe, lungs, and diaphragm, with all the muscles thereof in general and in particular. Now as the man perceives one utterance therefrom as merely a simple sound which has nothing in it, it may be seen how gross is perception from the sensuous. What then must be the perception from the sensuous concerning those ideas of thought which are in a purer world, and thus more remote from what is sensuous!

AC (Potts) n. 6623 6623. As there are things so countless in the ideas of thought, the angels can know merely from a single word which proceeds from the thought what is the quality of the spirit, or of the man. This also has been confirmed by experience. When the word “truth” was only mentioned, as was done by several spirits in succession, it was instantly heard whether there was in it what is hard, harsh, soft, childlike, dear, innocent, full, empty, also whether there was in it what is false, feigned, closed, or open, and in what degree; in a word, the very quality of the idea was heard, and this only in what is general. What then must be the case in the singulars which the angels perceive!

AC (Potts) n. 6624 6624. As man thinks from what is sensuous, such things are obscure to him, nay, so obscure that he does not know what an idea is, and especially that thought is divided into ideas, as speech is into words; for thought appears to him continuous, and not discrete, when yet the ideas of thought are the words of spirits, and the ideas of a thought yet more interior are the words of angels. As ideas are the words of their speech, they are also sonorous among spirits and angels; hence the silent thought of man is audible to spirits and angels when it so pleases the Lord. How perfect the ideas of thought are in comparison with the words of speech, may be seen from the fact that a man can think more things within a minute than he can utter or write in an hour. The same could also be seen from speech with spirits and angels, for then in a moment I have filled a general subject with singulars, with the affection adjoined, whence the angels and spirits distinctly apprehended all things, and many more, which appeared about the subject like a cloud.

AC (Potts) n. 6625 6625. From all this it may now be seen what is the nature of the ideas of those who live evilly, and thence think evilly, namely, that therein are hatreds, revenges, envies, deceits, adulteries, haughtinesses, outward decorum simulating honor, also chastities for the sake of appearance, friendships for the sake of honor and gain and yet no friendships, besides foul and filthy things unmentionable. And moreover there are certain doctrinal matters of faith which countenance cupidities, and unless they did so there would be unbeliefs and also mockings. These and other such things are in the ideas of those who live evilly and consequently think evilly. Such things being within their ideas, it must needs be that when such persons come into the other life, they are separated and removed far from heaven, where such things excite horror.

AC (Potts) n. 6626 6626. I will relate some wonderful things. The Lord, who alone is Man, and from whom angels, spirits, and the inhabitants of earth are called men, does Himself, by His influx into heaven cause the universal heaven to represent and bear relation to a man, and by influx through heaven and from Himself immediately into the individuals there, cause each one to appear as a man, the angels in a more beautiful and resplendent form than can be described; and in like manner by His influx into the spirit of man. Nay, with an angel, a spirit, and a man who lives in charity toward the neighbor and in love to the Lord, the very smallest things of thought bear relation to a man, for the reason that this charity and this love are from the Lord, and whatever is from the Lord bears relation to a man. Moreover it is these things that make man. On the other hand, in hell, because they who are there are in things contrary to charity and celestial love, in their own light they do indeed appear like men, but in the light of heaven as dreadful monsters, in some of whom scarcely anything of the human form is recognizable. The reason is that the Lord’s influx through heaven is not received, but is either rejected, or extinguished, or perverted, causing them to have such an appearance. They are in like manner such forms in the smallest things of their thought or in their ideas; for such as anyone is in the whole, such he is in part; these being analogous and homogeneous. That form in which they appear is also the form of the hell in which they are; for every hell has its own form, which in the light of heaven is like a monster; and those of them who appear from this light show by their form from what hell they are. They have appeared to me at the gates which opened into the world of spirits, and they were seen as monsters, with much variety. That the gates of hell open into the world of spirits may be seen above (n. 5852).

[End of Vol. 8, also the book of Genesis, and of Part 5 of the original Latin work.]

AC (Potts) n. 6627 6627. Exodus 1

PREFACE

Prefatory to the chapters of the Book of Exodus are to be Doctrinal things; first, Doctrinal things of Charity; afterward, Doctrinal things of Faith; in order that what has been delivered in the Explications in a scattered form may be set forth in a connected one; and that in this way the Doctrine may appear in its order, such as is and ought to be the Doctrine of the church that it may agree with the good and truth in heaven.

AC (Potts) n. 6628 6628. In the preceding Explications it has been shown, as occasion offered, that the Doctrine of Charity was the doctrine in the Ancient Churches, and that this doctrine conjoined all the churches, and so made one out of many; for they acknowledged as men of the church all who lived in the good of charity, and called them brethren, however greatly they might be at variance in the truths which at this day are called the truths of faith. In these one instructed another, and this was among their works of charity; nor were they indignant if one did not accede to the opinion of another, knowing that everyone receives truth in proportion as he is in good.

AC (Potts) n. 6629 6629. Such being the character of the Ancient Churches, they were more interior men, and being more interior they were more wise; for those who are in the good of love and of charity are as to the internal man in heaven, and in an angelic society there which is in like good. From this they have an elevation of mind to interior things, and consequently to the things of wisdom; for wisdom can come from no other source than heaven, that is, through heaven from the Lord; and in heaven there is wisdom, because there they are in good.

AC (Potts) n. 6630 6630. But in course of time this ancient wisdom decreased; for insofar as the human race removed itself from the good of love to the Lord and of charity toward the neighbor, so far it also removed itself from wisdom, because so far it removed itself from heaven. From this it is that man from internal became external, and this successively.

AC (Potts) n. 6631 6631. And when man became external, he also became worldly and corporeal; and when he is of this character he no longer cares for the things of heaven; for they have been so far removed as not to be believed to exist; because the delights of earthly loves, and with these all evils which from these loves are delightful to him, then take complete possession of the whole man; and then all that he hears about the life after death, about heaven, and about hell, is like chaff in the wind, which flies away as fast as it is seen.

AC (Potts) n. 6632 6632. From this also it is that the Doctrine of Charity, which was so precious among the ancients, is at this day one of the lost things; for who at this day knows what in the genuine sense charity is, and what in the genuine sense the neighbor is? when yet this doctrine abounds in arcana so many and so great that it cannot be described as to a thousandth part. The whole Sacred Scripture is nothing else than the doctrine of love and of charity, as the Lord also teaches, saying, “Thou shalt love the Lord thy God from all thy heart, and in all thy soul, and in all thy mind; this is the first and great commandment: the second is like unto it, Thou shalt love thy neighbor as thyself; on these two commandments hang the law and the prophets” (Matt. 22:37-40). “The law and the prophets” are the Word in all and each of its parts.

AC (Potts) n. 6633 6633. As the doctrine of charity is at this day one of the lost things, and as the doctrine of faith is consequently much alienated from the truth, this doctrine may of the Lord’s Divine mercy be delivered before the several chapters of the Book of Exodus, and thus be restored to the church.

EXODUS 1

1. And these are the names of the sons of Israel that came into Egypt with Jacob; a man and his house they came.
2. Reuben, Simeon, Levi, and Judah;
3. Issachar, Zebulun, and Benjamin;
4. Dan and Naphtali, Gad and Asher.
5. And all the souls that came out of the thigh of Jacob were seventy souls: and Joseph was in Egypt.
6. And Joseph died, and all his brethren, and all that generation.
7. And the sons of Israel were fruitful, and were productive, and multiplied, and become very exceeding numerous; and the land was filled with them.
8. And there arose a new king over Egypt, who knew not Joseph.
9. And he said unto his people, Behold, the people of the sons of Israel are many and numerous more than we.
10. Come, let us use prudence with it,* peradventure it will be multiplied, and it will be that wars will happen, and it will also join itself to our enemies, and fight against us, and go up out of the land.
11. And they set over it princes of tributes, in order to afflict it with burdens. And it built cities of storehouses for Pharaoh, Pithom and Raamses.
12. And as they afflicted it, so it was multiplied, and so it was increased. And they were moved with loathing because of the sons of Israel.
13. And the Egyptians made the sons of Israel to serve with cruelty:
14. And they rendered their life bitter with grievous service, in clay, and in bricks, and in all service in the field, with all their service wherein they made them serve with cruelty.
15. And the king of Egypt said to the midwives of the Hebrew women, of whom the name of the one was Shiphrah, and the name of the other Puah;
16. And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him; and if it be a daughter, then she shall live.
17. And the midwives feared God, and did not as the king of Egypt spoke to them, and they kept the boys alive.
18. And the king of Egypt called the midwives, and said to them, Wherefore do ye this word, and keep the boys alive?
19. And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are living, and have brought forth before the midwife comes unto them.
20. And God did well to the midwives; and the people was multiplied and became very numerous.
21. And it came to pass, because the midwives feared God, that He made them houses.
22. And Pharaoh commanded all his people, saying, Every son that is born, ye shall cast him forth into the river, and every daughter ye shall keep alive.
* The singular number is here used in both the Hebrew and the Latin. The same peculiar form is found also in the English Bible (Gen. 11:6),”Behold the people is one.”

AC (Potts) n. 6634 6634. THE CONTENTS.
In the first chapter, in the internal sense, the subject treated of is the state of the renewed church, when good acts the first part, and is made fruitful by the multiplication of the truths of faith.

AC (Potts) n. 6635 6635. Afterward the infestation of these truths by falsities and evils in the natural is treated of, and that through this infestation the good would be made still more fruitful by means of truths. Down to the end the chapter continues to treat of this infestation and its increase in the series in which it takes place, and of the consequent implantation and confirmation of truth from good.

AC (Potts) n. 6636 6636. The Internal Sense.
Verses 1-5. And these are the names of the sons of Israel that came into Egypt with Jacob; a man and his house they came. Reuben, Simeon, Levi, and Judah; Issachar, Zebulun, and Benjamin; Dan and Naphtali; Gad and Asher. And all the souls that came out of the thigh of Jacob were seventy souls: and Joseph was in Egypt. “And these are the names of the sons of Israel,” signifies the quality of the church; “that came into Egypt with Jacob,” signifies after truths had been initiated into memory-knowledges; “a man and his house they came,” signifies as to truth and as to good; “Reuben, Simeon, Levi, and Judah; Issachar, Zebulun, and Benjamin; Dan and Naphtali, Gad and Asher,” signify this process from beginning to end; “and all the souls that came out of the thigh of Jacob,” signifies all things that were from general truth; “were seventy souls,” signifies what is full; “and Joseph was in Egypt,” signifies that the internal celestial was in the natural.

AC (Potts) n. 6637 6637. And these are the names of the sons of Israel. That this signifies the quality of the church, is evident from the signification of “name,” as being the quality (see n. 144, 145, 1754, 1896, 2009, 2628, 2724, 3006, 3421); from the representation of the sons of Israel, as being spiritual truths (n. 5414, 5879, 5951); and from the representation of Israel, as being the good of truth, or spiritual good (n. 3654, 4598, 5803, 5806, 5812, 5817, 5819, 5826, 5833). As Israel represents the good of truth, or spiritual good, and his sons spiritual truths in the natural, therefore the sons of Israel represent the church; for the church is the church from spiritual good and from the derivative truths. He who is not in spiritual good, that is, in the good of charity, and in spiritual truths, that is, in the truths of faith, is not of the church, in spite of his having been born within it. For the whole heavenly kingdom of the Lord is in the good of love and of faith; and unless the church is in the like, it cannot be the church, because it is not conjoined with heaven, for the church is the Lord’s kingdom on earth.
[2] Its being called the church is not from the fact that the Word is there, and that there are doctrinal things therefrom, nor from the fact that the Lord is known there, and that the sacraments are there; but it is the church from the fact that men live according to the Word, or according to doctrine from the Word, and so that the doctrine is the rule of life. They who are not of this character are not of the church, but are outside of it; and they who live in evil, thus they who live contrary to doctrine, are further outside the church than the Gentiles who know nothing whatever of the Word, of the Lord, and of the sacraments; for the former, because they know the goods and truths of the Church, extinguish the church in themselves, which the Gentiles cannot do, because they do not know them. Be it further known that everyone who lives in the good of charity and of faith is a church and kingdom of the Lord, and from this is called a temple, and also a house, of God. The church in general is constituted of those who are churches in particular, however far apart they may be. This then is the church which is meant here and in what follows by the “sons of Israel.”

AC (Potts) n. 6638 6638. That came into Egypt with Jacob. That this signifies after truths had been initiated into memory-knowledges, is evident from the signification of “Egypt,” as being memory-knowledges (n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125); and from the representation of Jacob, as being truth, and also good, in the natural, or the natural as to truth and good (n. 3305, 3509, 3525, 3546, 3576, 3599, 3659, 3669, 3677, 3775, 3829, 4009, 4234, 4286, 4337, 4538, 5306, 5533, 5535, 6001, 6236). That to “come into Egypt” is to be initiated into memory-knowledges, can be seen from the explications of the things in those chapters which treat of the journeying of the sons of Jacob to Egypt to buy corn, and afterward of their coming thither with Jacob. (How the case is with the initiation of the truths of the church into memory-knowledges, see n. 6004, 6023, 6052, 6071, 6077.) From all this it is evident that by the sons of Israel coming into Egypt are signified truths initiated into memory-knowledges.

AC (Potts) n. 6639 6639. A man and his house they came. That this signifies as to truth and as to good, is evident from the signification of a “man” [vir] as being truth (see n. 3134, 3459); and from the signification of a “house,” as being good (n. 3720, 4982). As in those chapters in Genesis which treat of the coming of the sons of Jacob, and of Jacob himself, into Egypt to Joseph, the subject treated of in the internal sense was the initiation of the truths of the church into memory-knowledges, and as the church has not been set up anew until this initiation has taken place, here therefore, according to the series of things in the internal sense, the renewed church is treated of, and how it is continually infested by memory-knowledges and falsities. For however well truths have been initiated and the church set up with a man, still such knowledges and falsities are continually rising up and assaulting what is of the church in him. It is this which is represented by Pharaoh and the Egyptians afflicting the sons of Israel, and being desirous to kill their infant boys.
[2] He who does not know how the case is with the assailing of the truth of the church by such knowledges and falsities with those who are of the church in the other life, can in no wise believe that it is so. The man of the church who comes into the other life must be purified from such things as infest truths and goods; otherwise he cannot be uplifted into heaven, and be there in a society which has been purified from such things. If he were to be uplifted thither sooner, he would be like a dense earthly vapor in a serene aura, or like a black mass in a bright light. In order therefore that a man of the church who has recently come from the world may be purified, he is kept in a state to be assailed by memory-knowledges which disagree with truths, and also by falsities, and this until these knowledges become of no account, and are removed. This seldom takes place with man during his life in the body, but in the other life it takes place with those who are to be uplifted into heaven, and this with much variety. From much experience, which would fill many pages if all were adduced, it has been given me to know that it is so.
[3] These are the things which in the internal sense are described by the sons of Israel being oppressed by the Egyptians, and being afterward delivered, and at last, after various states in the wilderness, being brought into the land of Canaan. That such is the case can in no wise be comprehended by those who believe that salvation is merely an introduction into heaven from mercy, that is granted to everyone who from apparent trust, which is called faith, has thought that because the Lord has suffered for him, he will be saved no matter how he has lived. For if salvation were merely an introduction into heaven from mercy, all in the whole world would be saved, because the Lord, who is mercy itself, wills the salvation of all, and the death or damnation of no one.

AC (Potts) n. 6640 6640. Reuben, Simeon, Levi, and Judah; Issachar, Zebulun, and Benjamin; Dan and Naphtali, Gad and Asher. That these signify this process from beginning to end, namely, that of the setting up anew of the church, to be described in what follows, is evident from the signification of the sons of Jacob, and also of the tribes named from them, as being all things of good and of truth, that is, all things of love and of faith, in the complex (see n. 3858, 3926, 3939, 4060, 6335); but with variety according to the order in which they are named (see n. 3862, 3926, 3939, 4603 seq.); thus things innumerable, and all things of the Lord’s church and kingdom both in general and in particular (n. 6337). But what they specifically signify when named in this or in another order, no one knows but the Lord alone, nor anyone in heaven but from the Lord, where the truths and goods which are signified are shown by means of lights to which is adjoined perception.
[2] As the twelve tribes represented the Lord’s kingdom and all things therein, therefore in order that these lights also might be represented, and thereby all the truths and goods of the church, twelve precious stones in their order were engraved and set in gold, one stone for each tribe, and this was called the “breastplate,” and was placed on Aaron’s ephod, and from this by varying flashes of light they received answers, to which was adjoined either a living voice, or an internal perception. Hence also it is evident that the twelve tribes of Israel signify all the truths and goods of the Lord’s kingdom and church in the complex, and this variously according to the order in which they are named. That they are here named in another order than that of birth, is plain from the fact that Issachar and Zebulun are named before Dan and Naphtali, though the latter were born before them; also Benjamin before Dan, Naphtali, Gad, and Asher, when yet Benjamin was born last; also that Gad and Asher are named last of all. In like manner in other parts of the Word, where they are named in still different orders.

AC (Potts) n. 6641 6641. And all the soul that came out of the thigh of Jacob. That this signifies all things that were from general truth, is evident from the signification of soul,” as being in the general sense man, here the man of the spiritual church (but in the internal sense “soul” denotes truth and good, because from this man is man, see n. 6605, 6626); from the signification of “thigh,” as being conjugial love (n. 3021, 4277, 4280, 5050-5062); and as the “thigh” denotes conjugial love, it denotes all love both celestial and spiritual (n. 3021, 4277, 4280, 4575); hence to “come out of the thigh” signifies truth and good from the heavenly marriage, consequently the truth and good of the church, for these, when they are genuine, have been born of the heavenly marriage, which is that of good and truth; and from the representation of Jacob, as being truth and also good in the natural, but in general, because his “sons” are the distinct truths and goods in this general (n. 6637). That Jacob here represents truths in general, is because the spiritual church is treated of, for this church begins from truths in general, and by means of these is introduced to its good; for with the man of the spiritual church it is not known what spiritual good is, and so it is not acknowledged except through truth, because he has no perception of truth from good, as the man of the celestial church has.

AC (Potts) n. 6642 6642. Were seventy souls. That this signifies what is full, is evident from the signification of “seventy,” as being what is full (see n. 6508).

AC (Potts) n. 6643 6643. And Joseph was in Egypt. That this signifies that the internal celestial was in the natural, is evident from the representation of Joseph, as being the internal celestial (see n. 5869, 5877, 6224); and from the signification of “Egypt,” as being the natural (n. 6147, 6252). That the internal celestial was in the natural where memory-knowledges are, and there disposed all things, was represented by Joseph’s being made ruler over all the land of Egypt, and by his being set over the house of Pharaoh. This was represented because the subject treated of in the internal sense is the setting up anew of a spiritual church; and because the natural could not be made a church unless the internal celestial were there, and did all things. (But on this subject see what has been said above, n. 6275, 6284, 6299, 6451, 6587.)

AC (Potts) n. 6644 6644. Verses 6, 7. And Joseph died, and all his brethren, and all that generation. And the sons of Israel were fruitful, and were productive, and multiplied, and became very exceeding numerous; and the land was filled with them. “And Joseph died,” signifies that the case would now be different with the internal of the church; “and all his brethren, and all that generation,” signifies also with the external in particular and in general; “and the sons of Israel were fruitful, and were productive,” signifies that the truths of the church increased as to good; “and multiplied, and became very exceeding numerous,” signifies that they increased very much as to truths from good; “and the land was filled with them,” signifies even to fullness of the church.

AC (Potts) n. 6645 6645. And Joseph died. That this signifies that the case would now be different with the internal of the church, is evident from the signification of “dying,” as being the end of a former state and the beginning of a new one, thus that the state of the church would now be different (that “to die” denotes to cease to be such, see n. 494, 6587, 6593, and that it denotes the end of a former representation, n. 3253, 3259, 3276, 6302); and from the representation of Joseph, as being the internal (n. 6177, 6224). The state of the church as it now is, is described in what follows in the internal sense; also the state of its external, which is signified by “his brethren died, and all that generation.”
[2] The case with the church in man is that it successively undergoes new states; for as man is strengthened in the truth of faith and the good of charity, so he is introduced into other states, the former state then serving as a plane for the following state, and so on continually. Thus the man who is a church, or who is being regenerated, is continually led toward more interior things, thus more interiorly into heaven. That it is so done is because the Lord from love, which is infinite because Divine, wills to draw man even to Himself, and so to bless him with all glory and happiness, as also is very evident from the Lord’s words in John:
I pray that they all may be one, as Thou Father art in Me, and I in Thee, that they also may be one in Us. The glory which Thou hast given Me I have given them, that they may be one even as We are one; I in them and Thou in Me. Father, I will that they whom Thou hast given Me be also with Me where I am; that they may see My glory which Thou hast given Me; for I have made known unto them Thy name, and I will make it known; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:21-24, 26).
[3] That these are words of Divine love toward all who receive, is very evident, and may be further evident from the fact that the Lord appears in the other life as a sun, and from it fills the universal heaven with heat and light. The flame of this sun is nothing else than the Divine love, and the light from it is the holy of love, which is the Divine truth. From this can be seen how great the Lord’s love is. From this then it is that they who are of the church are successively brought into new states, and thus continually more interiorly into heaven, consequently nearer to the Lord.

AC (Potts) n. 6646 6646. And all his brethren, and all that generation. That this signifies with the external also in particular and in general, is evident from the representation of the sons of Jacob who are here the “brethren,” as being the truths of the church in the natural (n. 5403, 5419, 5427, 5458, 5512); thus its external; and from the signification of “that generation,” as being the external of the church in general, for “generation” here involves the same as the “brethren of Joseph,” but in a relatively general sense.

AC (Potts) n. 6647 6647. And the sons of Israel were fruitful, and were productive. That this signifies that the truths of the church increased as to good, is evident from the representation of the sons of Israel, as being spiritual truths (see n. 5414, 5879), and the church (n. 6637); from the signification of “to be fruitful,” as being to increase as to good (n. 43, 55, 913, 983, 2846, 2847, 3146); and from the signification of “to be productive,” as being further derivation; for when the church has been set up anew with man, then good continually increases and is derived, both in the internal, and also toward and in the external. That with those of the spiritual church good increases by means of truths, has already been often shown; for the man of the spiritual church has not perception, as the man of the celestial church has, and therefore he does not know what the good of the church, or spiritual good, is, except by means of truths. Therefore when the man of the spiritual church is being regenerated, truths are stirred up by the Lord through the angels who are with him, and thereupon he is led into good. But when the man has been regenerated, then both truth and good together are stirred up, and in this way he is led. With the man of the spiritual church however, such as is the truth, such is the good, and hence such is the conscience, which is to him as perception, according to which he lives.

AC (Potts) n. 6648 6648. And multiplied, and became very exceeding numerous. That this signifies that they increased very much as to truths from good, is evident from the signification of “being multiplied,” as being to increase as to truths (see n. 43, 55, 913, 983, 2846, 2847); and from the signification of “becoming numerous,” as being further derivation, thus the increase of truth continually. The reason why it denotes the increase of truth from good, is that the subject now treated of is the renewed church; for with the church in man the case is this: while it is being set up anew the man is in truths and by means of these good increases; but when the church with him has been set up anew, then the man is in good, and from good in truths, which then increase continually-but little during his life in the world, because here cares for food and clothing, and for other things, act as a hindrance; but in the other life immeasurably, and this perpetually to eternity; for the wisdom which is from the Divine has no end. Thus the angels are perfected continually, and thus all are perfected who become angels when they come into the other life; for everything which is of wisdom is of infinite extension, and the things of wisdom are infinite in number. From this it can be seen that wisdom can increase to eternity, and yet not reach far beyond the first degree; for the reason that the Divine is infinite, and that such is the case with what is from the infinite.

AC (Potts) n. 6649 6649. And the land was filled with them. That this signifies even to fullness of the church, is evident from the signification of “being filled,” as being what is full; and from the signification of “land,” as being the church (n. 82, 662, 1066, 1067, 1262, 1411, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577). By the “land of Goshen,” where the sons of Israel now were, is signified the church. That the church was there before the sons of Israel came into the land of Canaan, is evident from what follows, namely, that none of the plagues were there which were in other parts of Egypt, also that there was light there, when in other places there was darkness (Exod. 10:21-23), and that thus that land was quite separated from the rest of the lands in Egypt; and it is further evident from the fact that by the “land of Goshen” is signified the middle or inmost in the natural (n. 5910, 6028, 6031, 6068), thus the church, for the spiritual church is in the inmost of the natural.

AC (Potts) n. 6650 6650. Verses 8-14. And there arose a new king over Egypt, who knew not Joseph. And he said unto his people, Behold, the people of the sons of Israel are many and numerous more than we. Come, let us use prudence with it;* peradventure it will be multiplied, and it will be that wars will happen, and it will also join itself to our enemies, and fight against us, and go up out of the land. And they set over it princes of tributes, in order to afflict it with burdens. And it built cities of store-houses for Pharaoh, Pithom and Raamses. And as they afflicted it, so it was multiplied, and so it was increased. And they were moved with loathing because of the sons of Israel. And the Egyptians made the sons of Israel to serve with cruelty; and they rendered their life bitter with grievous service, in clay, and in bricks, and in all service in the field, with all their service wherein they made them serve with cruelty. “And there arose a new king over Egypt,” signifies separated memory-knowledges which are opposed to the truths of the church; “who knew not Joseph,” signifies which were completely alienated from the internal; “and he said unto his people,” signifies subordinate memory-knowledges; “Behold, the people of the sons of Israel are many and numerous more than we,” signifies that the truths of the church prevail over alienated memory-knowledges; “come, let us use prudence with it,” signifies cunning; “peradventure it will be multiplied, and it will be that wars will happen,” signifies prevalence if it grows; “and it will also join itself to our enemies and fight against us,” signifies that thus their companions who would occasion evil would be strengthened; “and go up out of the land,” signifies that thus the church will be set up anew; “and they set over it princes of tributes,” signifies falsities that would compel to serve; “to afflict it with burdens,” signifies a growing worse through servitudes; “and it built cities of storehouses for Pharaoh,” signifies doctrines from falsified truths in the natural where alienated memory-knowledges are; “Pithom and Raamses,” signifies their quality; “and as they afflicted it, so it was multiplied,” signifies that truths grew according to the infestations; “and so it increased,” signifies that they were strengthened; “and they were moved with loathing because of the sons of Israel,” signifies greater aversion; “and the Egyptians made the sons of Israel to serve,” signifies an intention to subjugate; “with cruelty,” signifies unmercifulness; “and they rendered their life bitter with grievous service,” signifies until the intention to subjugate became troublesome; “in clay, and in bricks,” signifies by reason of the evils which they contrived, and the falsities which they devised; “and in all service in the field,” signifies the intention to subjugate directed against the things of the church; “with all their service wherein they made them serve with cruelty,” signifies the intention to subjugate in many ways by reason of unmercifulness.
* The singular number is here used in both the Hebrew and the Latin. The same peculiar form is found also in the English Bible (Gen. 11:6),”Behold the people is one.”

AC (Potts) n. 6651 6651. And there arose a new king over Egypt. That this signifies separated memory-knowledges which are opposed to the truths of the church, is evident from the representation of Pharaoh, who is here the “king,” as being memory-knowledge in general (see n. 6015). He is called a “king,” because a “king” in the genuine sense signifies truth (n. 1672, 2015, 2069, 3670, 4581, 4966, 5044, 6148), and in the opposite sense falsity; and when by the “king” is meant Pharaoh, false memory-knowledge is signified, that is, memory-knowledge which is opposed to the truths of the church. From this also a “new king” is mentioned, for he who was king in Joseph’s time represented memory-knowledge that was in agreement with the truths of the church. (That “Egypt” denotes memory-knowledge, here in particular, see above, n. 6638.)

AC (Potts) n. 6652 6652. Who knew not Joseph. That this signifies which were completely alienated from the internal, is evident from the signification of “not knowing,” as being to be alienated; for he who does not know truth, and does not desire to know it, is alienated from the truth of the church (that alienation is here signified is plain from what follows, for he severely and cruelly afflicted the sons of Israel, by whom is represented the church, n. 6637); and from the representation of Joseph, as being the internal (n. 6177, 6224). Memory-knowledges alienated from the internal are memory-knowledges opposed to the church; for the good and truth which make the church flow in through the internal; and if these are not received by the natural, the internal is closed, and so the man is alienated from good and truth, and then no other memory-knowledges which are in the natural are acknowledged as truths than those which are false. These are then multiplied, and the truths themselves are cast out of doors.

AC (Potts) n. 6653 6653. And he said unto his people. That this signifies subordinate memory-knowledges, is evident from the signification of “people,” as being truths, and in the opposite sense falsities (n. 1259, 1260, 3295, 3581), here memory-knowledges separated from truth, because it is the people of Egypt. (That “Egypt” is memory-knowledge, see n. 6638.) That they are subordinate memory-knowledges is because it is said that “the king said unto his people.” That by “people” are signified truths, is because in the word those are called a “people” who are under a king, and by a “king” is signified truth (n. 6651). By a “people” are signified truths, but those are meant who are in truths. The reason why truths are spoken of abstractedly, is that spirits and angels so think and speak, for in this way they comprehend a subject in a universal manner, and at the same time singly the particulars belonging to it, without reflecting specifically on any people that is in truths, which reflection would withdraw the mind from a universal idea, thus from extension of view, consequently from wisdom. For determination of the thought to any specific people, as also to any person, limits and confines the ideas, and turns them from the perception of a subject as it is from one boundary to the other. As is the case with the idea of a “people,” so is it with other denominations which in the internal sense signify things unbounded – as with a “nation” as being good, with a “king” as being truth, with a “prince” as being primary truth, with a “priest” as being good, and with a “son,” “daughter,” “son-in-law,” “daughter-in-law,” “brother,” “sister,” “father,” “mother,” and many other denominations.

AC (Potts) n. 6654 6654. Behold, the people of the sons of Israel are many and numerous more than we. That this signifies that the truths of the church prevail over alienated memory-knowledges, is evident from the representation of the sons of Israel, as being the truths and goods of the church (see n. 6647); from the signification of “many” and “numerous,” as being to prevail (that “to be multiplied,” or “to become many and numerous,” is said of truth, see also above, n. 6648); and from the representation of the king of Egypt and his people, who are here meant by “more than we,” as being alienated memory-knowledges (as above, n. 6652). Hence it is plain that by “Behold the people of Israel are many and numerous more than we” is signified that truths prevail over alienated memory-knowledges.

AC (Potts) n. 6655 6655. Come, let us use prudence with it. That this signifies cunning, is evident from the signification of “prudence,” when said of the evil, who have been alienated from truth and good, as being cunning; for that which the evil do from cunning, and also from deceit, they call prudence. Of the cunning which is signified by “prudence,” something may here be related. All who are in evil call cunning “prudence,” and make intelligence and wisdom to consist in nothing else. They who are of this character in the world become worse in the other life, and there act continually from cunning against things good and true; and those are recognized as intelligent and wise among them who seem to themselves able to invalidate and destroy truths by falsities, no matter by what art or wickedness. From this it can be seen what is the quality of men within the church when they make prudence to consist in cunning: that they have communication with the hells. Those who are true men of the church are so far removed from cunning that they absolutely abhor it; and those of them who are as the angels, desire that if it were possible their minds should be open, so that what they think may be manifest to everyone; for they intend nothing but good toward their neighbor, and if they see evil in anyone they excuse it. It is otherwise with those who are in evil; these are afraid lest anything which they think and will should show itself; for they intend nothing but evil to the neighbor; if good, it is for the sake of self; and if they do what is good, it is only in the outward form, that they may appear good for the sake of gain and honor; for they know that what is good and true, just and fair, and also what is honorable, have a strong hidden power of attracting minds, even of those who are evil.

AC (Potts) n. 6656 6656. Peradventure it will be multiplied, and it will be that wars will happen. That this signifies prevalence if it grows, is evident from the signification of “being multiplied,” as being to grow as to truths (see n. 43, 55, 913, 983, 2846, 2847); and from the signification of “wars,” as being combats concerning truths and falsities, that is, spiritual combats (n. 1664, 2686); and because it follows that “it will also join itself to our enemies,” their prevalence in these combats is signified.

AC (Potts) n. 6657 6657. And it will also join itself to our enemies, and fight against us. That this signifies that so their companions who would occasion evil would be strengthened, is evident from the signification of “joining themselves to,” as being to be strengthened, for armies are strengthened when a multitude is joined to them; from the signification of “enemies,” as being companions who fight along with them; and from the signification of “fighting against us,” as being to occasion evil, for when anyone is fought against, evil is occasioned him insofar as it cannot be resisted. The case herein is this. There is around every man, and also around every good spirit, a general sphere of endeavors from hell, and a general sphere of endeavors from heaven. The sphere from hell is one of endeavors to do evil and to destroy; and the sphere from heaven is one of endeavors to do good and to save (see n. 6477). These are general spheres: in like manner there are particular spheres around each man, for spirits from hell are with him, and also angels from heaven (n. 5846-5866, 5976-5993). From this a man is in equilibrium, and has freedom to think and will evil, and freedom to think and will good.
[2] When therefore the man of the church comes into temptation, which takes place when he is let into his evil, there is then a combat around him between the spirits from hell and the angels from heaven (n. 3927, 4249, 5036), which combat lasts so long as the man is kept in his evil. In this combat it sometimes appears to the spirits from hell that they will conquer, and then they rise up; sometimes that they will be conquered, and then they withdraw, because they then fear that more angels from heaven will join themselves against them, and so that they will be cast down into hell, from which they will no more come out, which also takes place when they have been conquered. This is what is meant by the “prevalence if it grows, and that their companions who would occasion evil would be strengthened.”
[3] When the spirits from hell fight against the angels, they are in the world of spirits, and are in freedom there (n. 5852). From all this it can now be seen what is meant in the internal sense by the sons of Israel being so infested and oppressed by the Egyptians, and by their being multiplied the more, the more they were infested; and by Jehovah, that is, the Lord, fighting for them, and restraining the Egyptians by plagues, and at last submerging them all in the sea Suph.

AC (Potts) n. 6658 6658. And go up out of the land. That this signifies that thus the church will be set up anew, is evident from the signification of “going up,” as being to be elevated, namely, toward more interior things of the church (see n. 3084, 4539, 4969, 5406, 5817, 6007), and from the signification of “land,” here the land of Goshen, as being the church (of which above, n. 6649). To be elevated toward more interior things, which is signified by “going up out of the land and coming into the land of Canaan,” denotes that the church will be set up anew. The church has indeed been set up anew with a man when he does what is good from affection; but still it has not been fully set up anew until he has fought against evils and falsities, thus until he has endured temptations; after this he becomes truly a church, and then is introduced into heaven, which is represented by the introduction of the sons of Israel into the land of Canaan.

AC (Potts) n. 6659 6659. And they set over it princes of tributes. That this signifies falsities that would compel to serve, is evident from the signification of “princes,” as being primary truths (see n. 1482, 2089, 5044); here in the opposite sense primary falsities; and from the signification of “tributes,” to which they were driven by the princes set over them, as being servitudes (see n. 6394).

AC (Potts) n. 6660 6660. To afflict it with burdens. That this signifies a growing worse through servitudes, is evident from the signification of “afflicting,” as being a growing worse; and from the signification of “burdens,” which were tributes, as being servitudes.

AC (Potts) n. 6661 6661. And it built cities of store-houses for Pharaoh. That this signifies doctrines from falsified truths in the natural where alienated memory-knowledges are, is evident from the signification of “cities,” as being doctrines in both senses (see n. 402, 2449, 2943, 3216, 4492, 4493); from the signification of “storehouses” as being falsified truths (of which presently), and from the representation of Pharaoh, as being the natural (n. 5160, 5799, 6015); that alienated memory-knowledges are there, may be seen above (n. 6651, 6652). That the cities of storehouses which the people of Israel built for Pharaoh denote doctrines from falsified truths, is because they who are in memory-knowledges alienated from truth, who are here signified by Pharaoh and the Egyptians, pervert and falsify all the truths of the church, and make for themselves doctrines from the truths so perverted and falsified.
[2] The word by which in the original tongue “store-houses” are expressed, signifies also “arsenals,” and likewise “treasuries,” which, in the internal sense, are of a nearly like signification. For storehouses are places where produce is collected, and by “produce” is signified truth (n. 5276, 5280, 5292, 5402), and, in the opposite sense, falsity; and arsenals are places where arms of war are stored, by which are signified such things as pertain to truth fighting against falsities, and in the opposite sense to falsity fighting against truths (n. 1788, 2685). Treasuries are places where wealth is stored, and by “wealth” and “riches” are signified the knowledges of good and truth (see n. 4508), in the opposite sense the knowledges of evil and falsity; thus by “cities of storehouses” or “of arsenals” or “of treasuries” are signified, in general, doctrines from falsified truths.

AC (Potts) n. 6662 6662. Pithom and Raamses. That this signifies their quality, namely, of doctrines from falsified truths, is evident from names in the Word, as being the quality and state of the thing being treated of.

AC (Potts) n. 6663 6663. And as they afflicted it, so it was multiplied. That this signifies that truths grew according to the infestations, is evident from the signification of “afflicting,” as being infestation; and from the signification of “being multiplied,” as being to grow in respect to truths (of which above, n. 6656). How the case herein is shall be told, because without experience of what is done in the other life, no one can now know what it is. Most spirits who come from the world and have lived the life of the Lord’s commandments, before they can be uplifted into heaven and joined to societies there, are infested by the evils and falsities pertaining to them, to the end that they may be removed (see n. 6639); for there are impurities which they have contracted in the life of the body that in no wise agree with heaven. The infestations take place by their being immersed in their evils and falsities; and while they are in them, spirits who are in like evils and falsities are present, and labor by every means to lead them away from truth and good. But still they are not immersed so deeply in their evils and falsities that the influx through the angels from the Lord may not prevail; and the balance is maintained with exactness. The purpose of this is, that he who is infested may seem to himself to be in freedom, and thus to fight against the evils and falsities of himself, yet with the acknowledgment, if not at the time, yet afterward, that all the power of resisting was from the Lord (n. 1937, 1947, 2881, 5660). When this is being done, not only are the truths and goods strengthened which had been implanted before, but more are instilled; this being the result of every spiritual combat in which the combatant is victorious. That it is so is also plain from common experience; for he who defends his opinion against others who attack it, confirms himself the more in his opinion, and then also finds other confirmations of it which he had not before observed, and also others which deny the opposite; and in this way he strengthens himself in his opinion, and also illustrates it with further considerations. This is still more perfectly the case with spiritual combats, because the combat takes place in the spirit, and concerns goods and truths; and especially because the Lord is present and leads by the angels; for the contest is concerning eternal life and salvation. It is common in such combats for the Lord to turn into good all the evils which the hells intend; wherefore it is not permitted them to bring forth more or other evils than can be turned into good that is suited to him who is in combat. The reason of this originates in the fact that the Lord’s kingdom is a kingdom of uses, and therefore nothing can be done there that is not a source of good. From all this it can now be seen how it is to be understood that truths grow according to infestations, which is signified by “as they afflicted it, so it was multiplied.”

AC (Potts) n. 6664 6664. And so it was increased. That this signifies that they, namely, truths, were strengthened, is evident from the signification of “increasing,” when said of truths multiplied by means of infestations from evils and falsities, as being to be strengthened; for no other truths remain than those which are strengthened; wherefore as many as are the truths strengthened, by so many are they increased. (That truths are strengthened by infestations, see just above, n. 6663.)

AC (Potts) n. 6665 6665. And they were moved with loathing because of the sons of Israel. That this signifies greater aversion, is evident from the signification of “being moved with loathing,” as being aversion, here greater aversion, because they were still more multiplied and increased by afflictions.

AC (Potts) n. 6666 6666. And the Egyptians made the sons of Israel to serve. That this signifies an intention to subjugate, is evident from the signification of “making to serve,” as being subjugation, here the intention to subjugate, because they are in the continual endeavor to subjugate, but in no wise prevail against the good; from the signification of the “Egyptians,” as being separated memory-knowledges which are opposed to the truths of the church (see n. 6651); and from the signification of the “sons of Israel,” as being the church (n. 6637). Hence it is evident that by “the Egyptians made the sons of Israel to serve” is signified the intention to subjugate by those who are in separated memory-knowledges which are opposed to the truths of the church.
[2] As regards the intention to subjugate, such as exists with the evil who are from hell, I have also been given to know this. Such is their endeavor and intention to subjugate those who are in good and truth that it cannot be described; for they make use of all malice, all cunning and fraud, all deceit, and all cruelty, so great and of such a nature that if these were told in part only, hardly anyone in the world could believe it; so cunning and artful are their devices, and so execrable. In a word, these infernals are of such a nature that they cannot possibly be resisted by any man, nor even by any angel, but by the Lord alone. The reason why they are possessed with such an endeavor and intention is that all their delight of life, thus their life itself, consists in doing evil; and therefore nothing else occupies their thoughts, consequently they intend nothing else. They are quite unable to do what is good, because this is repugnant to them: if they do what is good, it is for the sake of self, thus is done to self.
[3] From such spirits the hells are at this day immensely increased, and wonderful to say, especially from those who are within the church, on account of the cunning, deceit, hatred, revenge, and adultery, which flourish there more than elsewhere; for within the church cunning is now esteemed ingenious, and adultery honorable, and they who deem otherwise are laughed at. Its being so within the church at this day is a sign that its last time is at hand, for “Except there be an end, no flesh would be saved,” according to the Lord’s words in Matt. 24:22; because all evil is contagious, and infects, as lees do the lump, thus at last all.

AC (Potts) n. 6667 6667. With cruelty. That this signifies unmercifulness can be seen without explication; for they who have just been treated of have no mercy, because they have no love of the neighbor, but only the love of self. The love of the neighbor which appears with them is nothing but the love of self; for insofar as another favors them, that is, so far as he is theirs, so far he is loved; but insofar as he does not favor them, or insofar as he is not theirs, so far he is rejected; and if he had previously been a friend, so far he is hated. Such things lie hidden in the love of self, nor do they show themselves in the world, but in the other life, where they burst forth. The reason why they there burst forth is that externals are there taken away, and then it appears what the man has been inwardly.

AC (Potts) n. 6668 6668. And they rendered their life bitter with grievous service. That this signifies until the intention to subjugate became troublesome, is evident from the signification of “the life being rendered bitter,” as being to become troublesome; and from the signification of “servitude,” as being subjugation, here the intention to subjugate (as above, n. 6666).

AC (Potts) n. 6669 6669. In clay, and in bricks. That this signifies by reason of the evils which they contrived, and the falsities which they devised, is evident from the signification of “clay,” as being good, and in the opposite sense evil (of which in what follows); and from the signification of “bricks,” as being the falsities which they devise (see n. 1296; concerning the evils and falsities which the infernals contrive and devise, see just above, n. 6666). That “clay” denotes evil from which is falsity, is plain from the following passages in the Word:
The wicked are like the driven sea, when it cannot rest; its waters cast up mire and clay (Isa. 57:20);
“mire” denotes falsity from which is evil; and “clay,” evil from which is falsity.
[2] In Jeremiah:
Thy feet are sunk in the clay, they have gone backward (Jer. 38:22);
“the feet sunk in the clay” denotes the natural sunk in evil.
Draw thee waters for the siege, strengthen thy fortresses; enter into the mire, and tread the clay, repair the brick-kiln; there shall the fire devour thee, and the sword shall cut thee off (Nah. 3:14-15);
“to tread the clay” denotes to think from evil what is false.
He shall say, Woe to him that multiplieth what is not his! How long? And to him that ladeth himself with clay! Shall they not rise up suddenly that bite thee? (Hab. 2:6-7);
“to lade himself with clay” denotes with evil.
[3] In David:
Jehovah hath made me to come out of the pit of devastation, out of the mire of clay, and He hath set my feet upon a rock (Ps. 40:2).
I sank in deep clay where there is no standing. I am come into depths of waters, and the wave overwhelmed me; rescue me out of the clay, lest I be submerged, and out of the depths of waters; and let not the deep swallow me up (Ps. 69:2, 14-15);
“clay” denotes evil, from which is falsity. In Isaiah:
The rulers shall come as clay, and as the potter treadeth the mire (Isa. 41:25).
[4] “Clay,” however, denotes good in the following passages:
Now, Jehovah, Thou art our Father; we are the clay, and Thou our potter; and we all are the work of Thy hand (Isa. 64:8);
“clay” denotes the man of the church who is being formed, thus the good of faith by means of which man is formed, that is, reformed.
[5] So in Jeremiah:
Jehovah said to Jeremiah, Arise, and go down to the potter’s house, and there I will make thee to hear My words. I went down therefore into the potter’s house, and behold he wrought his work upon the board; but the vessel he was making was spoiled, as clay in the hand of the potter; and he turned back and made it another vessel, as was right in the hand of the potter to make it. Then was the word of Jehovah effected unto me, saying, Cannot I do with you, O house of Israel, as this potter? saith Jehovah. Behold, as the clay in the hand of the potter, so are ye in My hand, O house of Israel (Jer. 18:1-6);
the “house of Israel” denotes the church which was to be formed; and as the formation is done by means of the good of charity and the truth of faith, and these are signified by “clay” and the “potter’s vessel,” therefore the prophet was ordered to go into the potter’s house, which would not have been done unless these things had been signified by “clay” and the “potter’s vessel.”
[6] Jehovah, or the Lord, is called a “potter,” and the man who is being reformed is called “clay,” namely, in Isa. 29:15, 16; 45:9; Job 10:9; 33:6. That the Lord made clay with spittle, and anointed the eyes of the man born blind, and commanded him to wash in the pool of Siloam, and that thereupon he that was blind was made to see (John 9:6, 7, 11), was done because there was represented the reformation of a man who has been born in ignorance of truth, and that reformation is made through the good of faith, which is the “clay.”

AC (Potts) n. 6670 6670. And in all service in the field. That this signifies the intention to subjugate directed against the things of the church, is evident from the signification of “service,” as being the intention to subjugate (see n. 6666); and from the signification of “field,” as being the church (n. 2971, 3766).

AC (Potts) n. 6671 6671. With all their service wherein they made them to serve with cruelty. That this signifies the intention to subjugate in many ways by reason of unmercifulness, is evident from the signification of “service,” as being the intention to subjugate (see n. 6666, 6668, 6670), and because it is said “all service,” there is signified that it is done in many ways; and from the signification of “cruelty,” as being unmercifulness (n. 6667).

AC (Potts) n. 6672 6672. Verses 15-21. And the king of Egypt said to the midwives of the Hebrew women, of whom the name of the one was Shiphrah, and the name of the other Puah; and he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him; and if it be a daughter, then she shall live. And the midwives feared God, and did not as the king of Egypt spoke to them, and they kept the boys alive. And the king of Egypt called the midwives, and said to them, Wherefore do ye this word, and keep the boys alive? And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are living, and they have brought forth before the midwife comes unto them. And God did well to the midwives; and the people was multiplied and became very numerous. And it came to pass, because the midwives feared God, that He made them houses. “And the king of Egypt said to the midwives of the Hebrew women,” signifies influx from the separated memory-knowledges into the natural, where the true memory-knowledges of the church are; “of whom the name of the one was Shiphrah, and the name of the other Puah,” signifies the quality and state of the natural where memory-knowledges are; “and he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools,” signifies a discernment of the truth and good flowing in from the internal into memory-knowledges; “if it be a son, then ye shall kill him,” signifies if it is truth, that they should destroy it in any way they could; “and if it be a daughter, then she shall live,” signifies that they should not do so if it is good; “and the midwives feared God,” signifies that true memory-knowledges were guarded because by the Divine; “and did not as the king of Egypt spoke to them,” signifies that it was not done as they who were in falsities intended; “and they kept the boys alive,” signifies that truths being of good were preserved; “and the king of Egypt called the midwives,” signifies that they who were in falsities conspired against those who were in true memory-knowledges in the natural; “and said unto them, Wherefore do ye this word, and keep the boys alive?” signifies anger because truths were not destroyed; “and the midwives said unto Pharaoh,” signifies a discernment of these true memory-knowledges in the natural; “Because the Hebrew women are not as the Egyptian women,” signifies that the memory-knowledges of the church are not like the memory-knowledges opposed to them; “for they are living,” signifies that spiritual life is in them; “and they have brought forth before the midwife comes unto them,” signifies that the natural has no knowledge before they have life; “and God did well to the midwives,” signifies that the natural was blessed by the Divine; “and the people was multiplied and became very numerous,” signifies that truths therein were brought forth continually, and so increased; “and it came to pass, because the midwives feared God,” signifies because true memory-knowledges were guarded by the Divine; “that He made them houses,” signifies that they were disposed into the heavenly form.

AC (Potts) n. 6673 6673. And the king of Egypt said to the midwives of the Hebrew women. That this signifies influx from the separated memory-knowledges into the natural where the true memory-knowledges of the church are, is evident from the signification of “saying,” as being influx (see n. 5743, 6291); from the signification of the “king of Egypt,” as being separated memory-knowledges which are opposed to the truths of the church (n. 6651); from the signification of “midwives,” as being the natural (n. 4588, 4921); and from the signification of the “Hebrews,” as being the things of the church (n. 5136, 5236); thus also true memory-knowledges which are of the church. That “midwives” denote the natural, is because the natural receives that which flows in from the internal, and thus as it were acts as a midwife.

AC (Potts) n. 6674 6674. Of whom the name of the one was Shiphrah, and the name of the other Puah. That this signifies the quality and state of the natural where memory-knowledges are, is evident from the signification of “name,” as being quality (see n. 144, 145, 1896, 2009), and also state (n. 1946, 2643, 3422, 4298); for all names in the Word signify things, and comprise in sum total all things that belong to the subject that is being treated of, thus its quality and state; here therefore the names “Shiphrah and Puah” signify the quality and state of the natural where true memory-knowledges are, because this is the subject treated of, as is plain from what precedes (n. 6673).
[2] He who does not know that a name denotes the quality and state of the subject being treated of, can believe that where a name is mentioned, the name merely is meant; thus when the Lord speaks of His “name,” that it is merely the name, when yet it is the quality of the worship, that is, everything of faith and charity by which He is to be worshiped, as in these passages:
Where two or three are gathered together in My name, there am I in the midst of them (Matt. 18:20);
here the “name” is not meant, but worship from faith and charity.
As many as received, to them gave He power to be the sons of God, to them that believe in His name (John 1:12);
here also by “name” is meant faith and charity, whereby the Lord is worshiped.
These things have been written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in His name (John 20:31);
where the sense is the same.
[3] Again:
If ye shall ask anything in My name, I will do it (John 14:13-14);
Whatsoever ye shall ask the Father in My name, He will give it you (John 15:16; 16:23-24).
Here it is not meant that they should ask the Father in the Lord’s name, but that they should ask the Lord Himself; for there is no way open to the Divine Good which is the “Father” (see n. 3704), except through the Lord’s Divine Human, as is also known in the churches; and therefore to ask the Lord Himself is to ask according to the truths of faith, and whatever is asked in accordance with these truths is granted, as the Lord Himself says in the previous passage from John:
If ye shall ask anything in My name, I will do it (John 14:14).
This can be seen further from the fact that the Lord is the “name” of Jehovah, of which thus in Moses:
I send an angel before thee, to keep thee in the way; beware of His faces, and hear His voice, and do not provoke Him, because My name is in the midst of Him (Exod. 23:20-21).
[4] In John:
Father, glorify Thy name: there came forth a voice from heaven, saying, I have both glorified it, and I will glorify it again (John 12:28).
I have manifested Thy name to the men whom thou hast given Me out of the world. I have made known unto them Thy name, and I will make it known; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:6, 26).
From these passages it is plain that the Lord as to the Divine Human is the “name” of Jehovah, or His whole quality; hence all Divine worship is from the Divine Human, and it is this which is to be worshiped; for thus is worshiped the Divine Itself, to which no thought reaches in any other way, and if no thought, no conjunction.
[5] That the “name” of the Lord is everything of faith and love by which the Lord is to be worshiped is still more plain from the following passages:
Ye shall be hated of all for My name’s sake (Matt. 10:22).
Whoso shall receive one such little child in My name receiveth me (Matt. 18:5).
Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or fields, for My name’s sake; shall receive a hundredfold (Matt. 19:29).
They cried, Hosanna to the Son of David; blessed is He that cometh in the name of the Lord (Matt. 21:9).
Verily I say to you, For ye shall not see Me until the time shall come when ye shall say, Blessed is He that cometh in the name of the Lord (Luke 13:35).
Whosoever shall give you to drink a cup of water in My name, because ye belong to Christ, verily I say unto you, he shall not lose his reward (Mark 9:41).
The seventy returned with joy, saying, Lord, even the demons obey us in Thy name. Jesus said to them, In this rejoice not, that the spirits obey you, but rather rejoice that your names have been written in heaven (Luke 10:17, 20);
“names written in heaven” are not names, but the quality of their faith and charity.
[6] So it is with “names written in the book of life” in the following passages:
Thou hast a few names even in Sardis which have not defiled their garments. He that overcometh shall be clothed in white garments, and I will not blot his name out of the book of life, and I will confess his name before the Father and before His angels (Rev. 3:4-5).
He that entereth in by the door is the Shepherd of the sheep. He calleth His own sheep by name (John 10:2-3).
Jehovah said unto Moses, I know thee by name (Exod. 33:12, 17).
Many believed in His name, when they saw His signs which He did (John 2:23).
He that believeth in Him is not judged, but he that believeth not is judged already, because he hath not believed in the name of the Only-begotten Son of God (John 3:18).
They shall fear the name of Jehovah from the west (Isa. 59:19).
All people walk everyone in the name of his God, and we will walk in the name of Jehovah our God (Micah 4:5).
[7] In Moses:
They were to worship Jehovah God in the place which He should choose, and should put His name (Deut. 21:5, 11, 14).
Also in Isa. 18:7; Jer. 7:12; and in many other passages; as Isa. 26:8, 13; 41:25; 43:7; 49:1; 50:10; 52:5; 62:2; Jer. 23:27; 26:16; Ezek. 20:14, 44; 36:21-23; Micah 5:4; Mal. 1:11; Deut. 10:8; Rev. 2:17; 3:12; 13:8; 14:11; 15:2; 17:8; 19:12, 13, 16; 22:3-4.
[8] That the “name of Jehovah” denotes everything by which He is worshiped, thus in the supreme sense everything that proceeds from the Lord, is evident from the benediction:
Jehovah bless thee and keep thee, Jehovah make His faces to shine upon thee, and have mercy on thee; Jehovah lift up His faces upon thee, and give thee peace. So shall they put My name upon the sons of Israel (Num. 6:23-27).
From all this it is now clear what is meant by this commandment of the Decalogue:
Thou shalt not take the name of thy God in vain; for Jehovah will not hold him innocent that taketh His name in vain (Exod. 20:7);
also by Hallowed be Thy name, in the Lord’s prayer (Matt. 6:9).

AC (Potts) n. 6675 6675. And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools. That this signifies a discernment of the truth and good flowing in from the internal into the memory-knowledges of the church, is evident from the signification of “doing the office of a midwife,” as being reception of the good and truth flowing in from the internal into the natural, for the natural is a “midwife” insofar as it receives the influx (see n. 4588, 6673); from the signification of “the Hebrew women,” as being things of the church (n. 5136, 5236); from the signification of “seeing,” as being to discern (n. 2150, 3764, 4567, 4723, 5400); and from the signification of “stools,” as being those things in the natural which receive the goods and truths flowing in from the internal, thus true memory-knowledges, for these receive. Hence it is evident that by “When ye do the office of a midwife to the Hebrew women and see them upon the stools,” is signified a discernment of the truth and good flowing in from the internal into the memory-knowledges of the church which are in the natural.

AC (Potts) n. 6676 6676. If it be a son, then ye shall kill him. That this signifies, if it is truth, that they should destroy it in any way they could, is evident from the signification of “son,” as being truth (see n. 489, 491, 533, 1147, 2623, 3373); and from the signification of “killing,” as being to destroy, for it is said of truth. But they were to destroy “in any way they could,” for the evil are not able to destroy truths with the good.

AC (Potts) n. 6677 6677. And if it be a daughter, then she shall live. That this signifies that they should not do so if it is good, is evident from the signification of “daughter,” as being good (see n. 489-491, 2362); and from the signification of “living,” as being not to be destroyed. The reason why the king of Egypt said that a son should be slain, but not a daughter, is plain from the internal sense, which is that they would attempt to destroy truth, but not good; for when the infernals infest, they are allowed to attack truths, but not goods. The reason is that truths are what can be assaulted, but not goods, these being protected by the Lord; and when the infernals attempt to attack goods, they are cast down deep into hell, for they cannot withstand the presence of good, because in all good the Lord is present. Hence it is that the angels, being in good, have such power over infernal spirits that one angel can master thousands of them. Be it known that there is life in good, for good is of love, and love is the life of man. If evil, which is of the love of self and of the world, and which appears good to those who are in these loves, assaults the good which is of heavenly love, the life of the one fights against the life of the other; and as the life from the good of heavenly love is from the Divine, therefore if the life from the love of self and of the world comes into collision with the former life, it begins to be extinguished, for it is suffocated. Thus they are tortured like those who are in the death agony, and therefore they cast themselves headlong into hell, where they again recover their life (n. 3938, 4225, 4226, 5057, 5058). This also is the reason why good cannot be assaulted by evil genii and spirits; and thus that they dare not destroy good. It is otherwise with truth, which has not life in itself; but from good, that is, through good from the Lord.

AC (Potts) n. 6678 6678. And the midwives feared God. That this signifies that true memory-knowledges were guarded because by the Divine, is evident from the signification of “fearing God,” as being to guard what the Divine has commanded (for they who fear God guard or keep the commandments, but as all holy fear, and hence obedience and the guarding of the commandments, are from the Divine, and not at all from man, therefore by “they feared God” is signified that they were guarded by the Divine); and from the signification of midwives,” as being the natural where true memory-knowledges are (n. 4588, 6673, 6675).

AC (Potts) n. 6679 6679. And did not as the king of Egypt spoke to them. That this signifies that it was not done as those who were in falsities intended, is evident from the signification of “they did not do as he spoke,” as being that it was not done as they intended, namely, that those who were in falsities were not able to destroy the truths which are signified by “sons,” but that they intended to destroy them in every way they could (see n. 6676); and from the signification of “the king of Egypt,” as being separated memory-knowledge which is opposed to the truth of the church (see n. 6651), thus falsity, for this memory-knowledge is falsity.

AC (Potts) n. 6680 6680. And they kept the boys alive. That this signifies that truths, being of good, were preserved, is evident from the signification of “keeping alive,” as being to preserve; and from the signification of “sons,” here called “boys,” as being truths (see n. 6676). Sons are here called “boys” because by “boys” is signified the good of innocence (n. 430, 2782, 5236); and therefore “boys” here denote truths which are of good.

AC (Potts) n. 6681 6681. And the king of Egypt called the midwives. That this signifies that they who were in falsities conspired against those who were in true memory-knowledges in the natural, is evident from the signification of “calling,” as here being to conspire, for the reason of the call was to destroy truths, but the plot was made futile because the truths were guarded by the Divine, which is signified by the “midwives fearing God” (n. 6678), (moreover, the evil in the other life, who infest the good, really conspire together, as I have been given to know from experience); from the signification of “the king of Egypt,” as being those who are in falsities (of which just above, n. 6679); and from the signification of “midwives,” as being the natural wherein are true memory-knowledges (n. 4588, 6673, 6675, 6678). Hence it is evident that by “the king of Egypt called the midwives” is signified that they who were in falsities conspired against those who were in true memory-knowledges in the natural.

AC (Potts) n. 6682 6682. And said unto them, Wherefore do ye this word, and keep the boys alive? That this signifies anger because truths were not destroyed, is evident from the signification of “Wherefore do ye this word?” as being words of chiding, thus of anger; from the signification of “keeping alive,” as being not to destroy (see n. 6677, 6680); and from the signification of “boys,” as being truths which are of good (n. 6680).

AC (Potts) n. 6683 6683. And the midwives said unto Pharaoh. That this signifies a discernment of these true memory-knowledges in the natural, is evident from the signification of saying,” in the historic parts of the Word, as being a noticing or perception, of which often above; from the signification of “midwives,” as being true memory-knowledges in the natural (n. 6681); and from the representation of Pharaoh, as being false memory-knowledges in general (see n. 6679, 6681).

AC (Potts) n. 6684 6684. Because the Hebrew women are not as the Egyptian women. That this signifies that the memory-knowledges of the church are not like the memory-knowledges opposed to them, is evident from the signification of “the Hebrew women,” as being things of the church (see n. 5136, 5236, 6673, 6675); and from the signification of “the Egyptian women,” as being such things as are opposed to the things of the church, which are memory-knowledges, as is plain from what goes before; also from the signification of “Egypt,” as being memory-knowledges (n. 6638), here memory-knowledges opposed to the true memory-knowledges of the church. (That “women” denote things of the church, see n. 252, 253.)

AC (Potts) n. 6685 6685. For they are living. That this signifies that spiritual life is in them, is evident from the signification of “living,” as being spiritual life (see n. 5890), here spiritual life in the things of the church, which are signified by “Hebrew women.” What spiritual life is, has been repeatedly told above, but because few at this day know what the spiritual is, it may here be briefly explained further. The spiritual in its first origin is the Divine truth proceeding from the Lord’s Divine Human; which truth has in it Divine good, because the Divine truth comes forth from the Lord’s Divine Human, which is Divine good. The Divine truth, in which is Divine good, is the spiritual itself in its origin, and is the life itself which fills heaven, nay, which fills the universe; and where there is a subject, there it flows in. But in its subjects it is varied according to their form. In the subjects which agree with good, it presents spiritual life; but in the subjects which disagree with good, it presents life opposed to spiritual life, which in the Word is called “death.” From this it is now plain what spiritual life is, namely, that it is to be in truths from good, which proceed from the Lord.

AC (Potts) n. 6686 6686. And they have brought forth before the midwife comes unto them. That this signifies that the natural has no knowledge before they have life, that is, the true memory-knowledges which are of the church, is evident from the signification of “midwife,” as being the natural in which are the true memory-knowledges of the church (see n. 6681); and from the signification of “bringing forth,” as being what is of faith and charity (n. 3860, 3868, 3905, 3915); thus what is of spiritual life. That the natural has no knowledge, is signified by “before the midwife comes unto them.” In regard to the natural having no knowledge before the true memory-knowledges have life, the case is this. The true memory-knowledges in the natural have all their life from the good which flows in through the internal; when good flows in, the natural knows nothing of it, because the natural is relatively in obscurity. That it is in obscurity is because it is in the light of the world, and hence at the same time in worldly things, into which there comes obscure perception when the light of heaven flows in; and also because in the natural there are general things which are not capable of perceiving singulars, for the more general anything is, the less it perceives singulars, and hence the less it perceives the happenings that come forth in itself; and moreover in the natural there are not goods and truths themselves, but their representatives. Hence then it is that the natural does not know when true memory-knowledges have life, consequently when or how regeneration goes on, according to the Lord’s words in John:
The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth; so it is with everyone that is born again of the spirit (John 3:8).
By “the natural” is meant the external man, which is also called “the natural man.”

AC (Potts) n. 6687 6687. And God did well to the midwives. That this signifies that the natural was blessed by the Divine, is evident from the signification of “doing well,” when said of God, as being to bless; and from the signification of “midwives,” as being the natural where true memory-knowledges are (see n. 4588, 6673, 6675, 6678).

AC (Potts) n. 6688 6688. And the people was multiplied, and became very numerous. That this signifies that truths were brought forth therein continually, and thus increased, is evident from what was said above (see n. 6648), where are like words. (That “people” is predicated of truths, see n. 1259, 1260, 3295, 3581.)

AC (Potts) n. 6689 6689. And it came to pass, because the midwives feared God. That this signifies because true memory-knowledges were guarded by the Divine, is evident from what was said above (n. 6678), where like words occur.

AC (Potts) n. 6690 6690. That He made them houses. That this signifies that they, namely, the true memory-knowledges in the natural, were disposed into the heavenly form, is evident from the signification of “house,” as being the natural mind (n. 4973, 5023), thus the things of this mind, which here, because midwives are spoken of, are true memory-knowledges in the natural (n. 6687); therefore “to make houses for them” denotes to dispose them into order, and they are disposed into order when they are disposed into the heavenly form. That such is the signification of “making them houses” cannot easily be known, unless it is known how the case is with the true memory-knowledges of the natural mind; wherefore this shall be briefly told. The memory-knowledges in the natural have been disposed into continuous series; one series coheres with another, and in this way they all cohere together according to various affinities and propinquities; and are circumstanced not unlike families and their generations, for one is born from another, and so they become productive. Hence the things of the mind, which are goods and truths, were by the ancients called “houses,” the good reigning therein being named “father,” and the truth joined to this good, “mother,” and the derivations “sons,” “daughters,” “sons-in-law,” “daughters-in-law,” and so forth. But the disposition of true memory-knowledges in the natural varies with every man; for the ruling love induces a form on them, this love being in the midst, and setting in order everything around it. Those things which most agree with it, it sets next to itself, and everything else in order in accordance with their agreement. From this the memory-knowledges have their form. If heavenly love rules, then all things are disposed there by the Lord into the heavenly form, which form is like that of heaven, thus is the form of the good of love itself. Into this form truths are disposed, which, when so disposed, make one with good; and then when the one is called forth by the Lord, the other is called forth; that is to say, when the things of faith are called forth, so are those of charity, and the converse. Such is the disposition that is signified by “God made houses for the midwives.”

AC (Potts) n. 6691 6691. Verse 22. And Pharaoh commanded all his people, saying, Every son that is born, ye shall cast him forth into the river, and every daughter ye shall keep alive. “And Pharaoh commanded all his people,” signifies general influx into the memory-knowledges opposed to the truths of the church; “saying, Every son that is born, ye shall cast him forth into the river,” signifies that they should immerse in falsities all truths which appear; “and every daughter ye shall keep alive,” signifies that they should not assault good.

AC (Potts) n. 6692 6692. And Pharaoh commanded all his people. That this signifies general influx into the memory-knowledges opposed to the truths of the church, is evident from the signification of “commanding,” as being influx (see n. 5486, 5732) here general influx, because done by Pharaoh, by whom is represented memory-knowledge in general (see n. 6015); and from the signification of “his people,” as being memory-knowledges opposed to the truths of the church. (That the Egyptians, who here are the “people,” denote memory-knowledges, has been often shown above, see n. 6838.) That by the “Egyptians” are signified memory-knowledges opposed to the truths of the church, is because the representatives and significatives of the Ancient Church, which church had also been with them, were there turned into things magical; for by the representatives and significatives of the church of that time there was communication with heaven. This communication was with those who lived in the good of charity, and was open with many; whereas with those who did not live in the good of charity, but in its opposites, open communication was sometimes granted with evil spirits, who had perverted all the truths of the church, and together with these had destroyed its goods, whence came things magical. This can also be seen from the hieroglyphics of the Egyptians, which also were made use of in sacred things, for by them they signified spiritual things, and perverted Divine order.
[2] Magic is nothing but the perversion of order, and is especially the abuse of correspondences. It is order that the goods and truths which proceed from the Lord should be received by man. When this is done, there is order in everything the man intends and thinks. But when a man does not receive goods and truths according to the order which is from the Lord, but believes that all things are blind flowings, and that if there comes forth anything that has been determined, it is of his own prudence, he perverts order; for he applies to himself the things of order with a view to taking care only of himself, and not of his neighbor, except insofar as his neighbor favors him. Hence, wonderful to say, all who have firmly impressed on themselves that all things are of their own prudence, and nothing of the Divine providence, are in the other life very prone to magic, and insofar as they can, they imbue it, especially those who in consequence of trusting to themselves, and ascribing everything to their own prudence, have contrived various arts and craftinesses to raise themselves above others. When such men are judged in the other life, they are cast down toward the hells of the magicians, which are in the plane beneath the soles of the feet to the right, a little toward the front, extending to a great distance; in the lowest depths of which are the Egyptians. Hence then it is that by “Pharaoh,” the “Egyptians,” and “Egypt,” are signified memory-knowledges opposed to the truths of the church.
[3] Lest therefore the representatives and significatives of the church should be further turned into magic, the Israelitish people was taken, with whom the representatives and significatives of the church might be restored; which people was of such a nature that it could not make anything magical therefrom, because it was altogether in externals, and had no belief in anything internal, still less in anything spiritual. With people of such a character, such magic as existed with the Egyptians cannot arise.

AC (Potts) n. 6693 6693. Saying, Every son that is born, ye shall cast him forth into the river. That this signifies that they should immerse in falsities all truths which appear, is evident from the signification of “son,” as being truth (see n. 489, 491, 533, 1147, 2623, 3373); and from the signification of “river,” as being things that belong to intelligence (n. 108, 109, 2702, 3051), here in the opposite sense, things contrary, thus falsities. That “to cast forth” denotes to immerse is manifest.
[2] That the “river of Egypt” denotes what is contrary to intelligence, thus falsity, is evident also in Isaiah:
The rivers shall recede; the rivers of Egypt shall diminish and be dried up; the papyri beside the river, beside the mouth of the river, and all the seed of the river, shall become dry, shall be driven forward; and therefore the fishers shall mourn, and all they that cast a hook into the river shall be sad, and they that spread a net upon the faces of the waters shall languish (Isa. 19:6-8);
that here by the “river of Egypt” no river is meant, nor by “fishers” fishers, but that other things are meant, which do not appear unless it is known what is meant by “Egypt,” by the “river” there, and by “fishers,” is also evident; if these things are known, the sense is manifest. That by the “river of Egypt” is signified falsity, is plain from the particulars here.
[3] In Jeremiah:
Who is this that riseth up like the river, whose waters are tossed like the rivers? Egypt riseth up like the river, and his waters are tossed as the rivers; for he hath said, I will go up, I will cover the earth, I will destroy the city, and them that dwell therein (Jer. 46:7-8);
here also the “river of Egypt” denotes falsities; to “go up and cover the earth” denotes to do so to the church; to “destroy the city,” denotes to destroy the doctrine of the church; “and them that dwell therein,” denotes the goods thence derived. (That the “earth” is the church may be seen above, n. 6649; and the “city,” the doctrine of the church, n. 402, 2449, 3216, 4492, 4493; and “inhabitants,” the goods therein, n. 2268, 2451, 2712.)
[4] In Ezekiel:
Behold I am against thee, Pharaoh king of Egypt, the great whale that liest in the midst of his rivers; who hath said, The river is mine, and I have made myself. Therefore I will put hooks in thy jaws, and I will make the fish of thy rivers to stick unto thy scales, and I will make thee go up out of the midst of thy rivers, and every fish of thy rivers shall stick in thy scales. I will leave thee in the wilderness, and every fish of thy rivers (Ezek. 29:3-5, 9-10);
what these things signify no one can know without the internal sense (that Egypt is not meant, is evident), thus unless it is known what is meant by “Pharaoh,” and what by a “river,” a “whale,” a “fish,” and “scales.” (That “Pharaoh” is the natural where memory-knowledge is, may be seen above, n. 5160, 5799, 6015; and that “whales” are the generals of memory-knowledges in the natural, n. 42; and “fishes” memory-knowledges under the general, n. 40, 991.) “Scales” denote those things which are manifestly external, thus sensuous, to which memory-knowledges which are falsities adhere. When these things are known, it is evident what is meant in the above passage by the “river of Egypt” namely, falsity.
[5] Again:
In that day when Pharaoh shall go down into hell I will make a mourning; I will cover the abyss over him, and I will curb his rivers, and the great waters shall be dammed up (Ezek. 31:15).
Shall not the earth be shaken for this, and everyone mourn that dwelleth therein, so that it shall go up all of it like a brook, and be driven out, and overwhelmed as by the river of Egypt? In that day I will make the sun to set at noon, and I will darken the earth in the day of light (Amos 8:8-9; 9:5);
the “earth” which shall be “shaken” denotes the church (n. 6649); “to be overwhelmed as by the river of Egypt” denotes to perish by falsities; and because falsities are signified, it is said that “the sun shall set at noon,” and that “the earth shall be darkened in the day of light.” By “the sun setting at noon” is signified that the good of celestial love would recede, and by “the earth being darkened in the day of light,” that falsities would take possession of the church. (That the “sun” is the good of celestial love, may be seen above, n. 1529, 1530, 2441, 2495, 3636, 3643, 4060, 4696; also that “darkness” is falsity, n. 1839, 1860, 4418, 4531; and that the “earth” is the church, n. 82, 662, 1066, 1067, 1262, 1411, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 2355, 4447, 4535, 5577.) Everyone can see that other things are signified here than what appear in the letter, as that “the earth shall be shaken,” and that “everyone that dwelleth therein shall mourn,” that “the sun shall set at noon,” and “the earth be darkened in the day of light.” Unless the church is understood by the “earth,” falsity by the “river,” and celestial love by the “sun,” no sense which can be unfolded is found there.
[6] As the “river of Egypt” signifies falsity, therefore Moses was commanded to smite with his staff upon the waters of that river, and they were consequently turned into blood, and every fish died in the river, and the river stank (Exod. 7:17-21); and Aaron also was commanded to stretch out his hand with the rod over the rivers, over the streams, and over the pools, whereupon frogs came up over the land of Egypt (Exod. 8:1, 2). That “waters” in the opposite sense signify falsities (see n. 790); and as the waters are those of the river, the “river” relatively denotes falsity in general.

AC (Potts) n. 6694 6694. And every daughter ye shall keep alive. That this signifies that they should not assault good, is evident from what was said above (n. 6677), where like words occur.

AC (Potts) n. 6695 6695. On the inhabitants of other earths.
As of the Lord’s Divine mercy the interiors of my spirit have been opened, and it has thus been granted me to speak with those who are in the other life, not only with those from this earth, but also with those from other earths, therefore, as it was my desire to know about these latter, and as the things that have been given me to know are worthy of mention, I may relate them at the end of the following chapters. I have not spoken with the inhabitants themselves of these earths, but with the spirits and angels who had been inhabitants of them; and this not merely for a day or a week, but for some months, with open instruction from heaven as to whence they were. That there are many earths, and men upon them, and spirits and angels from them, is very well known in the other life, for everyone who so desires is allowed to speak with them.

AC (Potts) n. 6696 6696. There are spirits who in the Grand Man bear relation to the memory, and they are from the planet Mercury. They are allowed to wander about, and to acquire knowledges of things that are in the universe; and they are also allowed to pass out of this solar system into others. They have said that there are earths, with men upon them, not only in this system, but also in the universe, in immense numbers.

AC (Potts) n. 6697 6697. I have sometimes spoken about this with spirits, and it was said that a man of good understanding can know from many things that there are many earths with inhabitants upon them; for he can conclude from reason that masses of such size as the earths, some of which surpass this earth in magnitude, are not empty masses, created only to course about the sun, and give light to one earth; but that their use must be of greater eminence than this. He who believes, as everyone ought to believe, that the Divine created the universe for no other end than that the human race may arise, and a heaven therefrom (for the human race is the nursery of heaven), cannot but believe that there are men wherever there is any earth. That the earths which are visible to our eyes, being within the boundaries of this solar system, are earths may be clearly known from the fact that they are bodies of earthy material, because they reflect the sun’s light; also that they, like our earth, revolve around the sun, and thereby make years and seasons of the year-spring, summer, autumn, and winter-with variation according to climate; and likewise that they revolve upon their own axes like our earth, and thereby make days and times of the day-morning, noon, evening, and night; and moreover that some of them have moons, which are called satellites and revolve about their respective earths in stated times, as the moon does about our earth; and that the earth Saturn, because very far from the sun, has also a great lunar belt, which gives much light to that earth, though reflected. How can anyone who knows these facts and thinks from reason, say that these are empty bodies!

AC (Potts) n. 6698 6698. Moreover, I have said with spirits that men can believe that there are more earths in the universe than one from the fact that the visible universe, resplendent with countless stars, is so immense, and yet is only a means to the ultimate end of creation, which is a heavenly kingdom, in which the Divine can dwell. For the visible universe is a means for the existence of earths, and of men upon them, from whom is the heavenly kingdom. Who can ever think that so vast a means exists for so small and limited an end as there would be if only one earth were inhabited, and from it alone existed heaven! What would this be for the Divine, which is infinite, and to which a thousand, nay, myriads of earths, and all of them full of inhabitants, would be little, and scarcely anything! Moreover, the angelic heaven is so immense that it corresponds to every single thing in man, and tens of thousands of its inhabitants to each member, organ, and viscus; and it has been granted to know that heaven, in respect to all its correspondences, can in no wise exist except from the inhabitants of a host of earths.

AC (Potts) n. 6699 6699. I have sometimes seen as it were a great continuous stream, at a considerable distance to the right, in the plane of the sole of the foot; and it was said by angels that they who come from the worlds come that way, and that they appear as a stream by reason of their multitude. From the size and rapidity of the stream I could judge that some myriads of men flow to it daily. From this also it has been given me to know that the earths are very numerous.

AC (Potts) n. 6700 6700. As regards the Divine worship of the inhabitants of other earths, all who are not idolaters acknowledge the Lord as the only God. They do not indeed know, except a very few, that the Lord assumed the Human in this earth and made it Divine; but they adore the Divine not as a Divine altogether incomprehensible, but as comprehensible through the human form; for when the Divine appears to them it appears in this form, as it also formerly appeared to Abraham and others on this earth; and because they adore the Divine under a human form, they adore the Lord. They also know that no one can be conjoined with the Divine in faith and love unless the Divine is in a form which they comprehend with some idea; if not in a form the idea would be dissipated, like sight in the universe. When told by the spirits of our earth that the Lord took upon Himself the Human in this earth, they mused a while, and presently said that this was done for the sake of the salvation of the human race; and that they adore with most holy worship the Divine which shines as the sun in heaven, and when it appears, presents itself to view in the human form. That the Lord appears as a sun in the other life. And that thence comes all the light of heaven, see n. 1053, 1521, 1529, 1530, 1531, 3636, 3643, 4060, 4321, 5097; but on this subject more will be specifically related hereafter.

AC (Potts) n. 6701 6701. The spirits and angels who are from other earths, are all separate from one another, in accordance with the earths, and do not appear together in one place. The reason is that the inhabitants of one earth are of a totally different genius from those of another; nor are they associated together in the heavens, except in the inmost or third heaven. Those who come thither are together from every earth, and constitute that heaven in closest conjunction.

AC (Potts) n. 6702 6702. At the end of the following chapter I shall tell about the spirits of the planet Mercury.

AC (Potts) n. 6703 6703. Exodus 2

THE DOCTRINE OF CHARITY

As prefatory to the chapters of the Book of Exodus I have undertaken to deliver the doctrine of charity, it must first be told what the neighbor is, because it is he toward whom charity is to be exercised. For unless it is known who the neighbor is, charity may be exercised in the same manner and without distinction equally toward the evil as toward the good, whereby charity becomes no charity; for by virtue of its benefactions the evil do ill to the neighbor; but the good do well.

AC (Potts) n. 6704 6704. The general opinion at the present day is that every man is equally the neighbor, and that everyone who is in need of help must be benefited. But it is the part of Christian prudence to search well the quality of a man’s life, and to exercise charity in accordance therewith. The man of the internal church does this with discrimination, thus with intelligence; but as the man of the external church cannot thus discriminate, he does it indiscriminately.

AC (Potts) n. 6705 6705. The ancients reduced the neighbor into classes, and named each class according to the names of those who in the world appear to be especially in need; and they taught how charity was to be exercised toward those who were in one class, and how toward those in another; and in this way they reduced the doctrine, and the life according to it, into order. Hence the doctrine of their church contained the laws of life, and hence they saw of what quality was this or that man of the church whom they called “brother,” but with a distinction in the internal sense in accordance with his exercise of charity from the genuine doctrine of the church, or from the doctrine as changed by himself; for as everyone desires to appear blameless, he defends his own life, and therefore either explains or changes the laws of doctrine in his own favor.

AC (Potts) n. 6706 6706. The distinguishing differences of the neighbor, which the man of the church ought to wholly know, in order that he may know the quality of charity, vary in accordance with the good which is with everyone; and as all good proceeds from the Lord, the Lord is the neighbor in the highest sense, and in a surpassing degree; and from Him the neighbor originates. From this it follows that in proportion as anyone has of the Lord in him, in the same proportion he is the neighbor; and as no two persons receive the Lord (that is, receive the good which proceeds from Him) in the same way, therefore no two persons are the neighbor in the same way; for without exception all persons in the heavens and on earth differ in good. Precisely one and the same good never exists in two persons; it must vary in order for each person to subsist by himself. But all these varieties, thus all the distinguishing differences of the neighbor, which are according to the reception of the Lord, that is, of the good proceeding from Him, can never be known to any man, nor even to any angel, except in general, thus as to their genera and some species of these. Nor does the Lord require more of the man of the church than to live according to what he knows.

AC (Potts) n. 6707 6707. From all this it is now clear that the quality of Christian good determines in what degree each one is the neighbor; for the Lord is present in good, because it is His, and He is present according to the quality of it. And as the origin of the neighbor must be drawn from the Lord, therefore the distinguishing differences of the neighbor are according to the Lord’s presence in good, thus according to the quality of the good.

AC (Potts) n. 6708 6708. That the neighbor is according to the quality of the good, is plain from the Lord’s parable of the man who fell among thieves, whom, while half dead, the priest passed by, and also the Levite; but the Samaritan, when he had bound up his wounds and poured in oil and wine, set him on his own beast and brought him to an inn and took care of him; and he, because he exercised the good of charity, is called the “neighbor” (Luke 10:29-37). Hence it may be known that they are the neighbor who are in good; whereas they who are in evil are indeed the neighbor, but in quite a different respect; and for this reason they are to be benefited in a different way. But on this subject, of the Lord’s Divine mercy more will be said hereafter.

AC (Potts) n. 6709 6709. As it is the quality of the good which determines how everyone is the neighbor, it is the love which does this; for there is not any good which is not of love; from this comes forth all good, and from this also comes forth the quality of the good.

AC (Potts) n. 6710 6710. That it is the love which makes a man to be the neighbor, and that each person is the neighbor according to the quality of his love, is very manifest from those who are in the love of self. These acknowledge as the neighbor those who love them the most; that is, insofar as they are theirs; thus are in themselves. These they embrace, these they kiss, these they benefit, and these they call brethren; nay, because they are evil, they say that these are the neighbor more than others. All the rest they hold to be the neighbor according as these love them, thus according to the quality and the amount of the love. Much derive the origin of the neighbor from themselves, for it is the love that is the determinant.

AC (Potts) n. 6711 6711. But they who do not love themselves more than others, as is the case with all who are of the Lord’s kingdom, will derive the origin of the neighbor from Him whom they ought to love above all things, that is, from the Lord; and will regard everyone as the neighbor according to the quality of his love to Him. They therefore who love others as themselves, and especially those who-like the angels-love others more than themselves, all derive the origin of the neighbor from the Lord; for the Lord Himself is in good, because it proceeds from Him. Hence also it can be seen that the quality of the love determines who is the neighbor. That the Lord is in good, He Himself teaches in Matthew; for He says to those who had been in good, that they “had given Him to eat,” that they “had given Him to drink, had gathered Him, clothed Him, visited Him, and had come to Him in prison;” and afterward, that “insofar as they had done it to one of the least of His brethren, they had done it to Him” (Matt. 25:34-40).

AC (Potts) n. 6712 6712. From all this it is now evident whence the origin of neighbor is to be drawn by the man of the church; and that everyone is the neighbor in the degree in which he is near the Lord; and because the Lord is in the good of charity, that the neighbor is according to the quality of the good, thus according to the quality of the charity.

EXODUS 2

1. And there went a man from the house of Levi, and took a daughter of Levi.
2. And the woman conceived, and bare a son; and she saw him, that he was good, and she hid him three months.
3. And she could no longer hide him; and she took for him an ark of rush, and daubed it with bitumen and with pitch; and she put the child therein, and laid him in the sedge at the bank of the river.
4. And his sister stood afar off, to know what would be done to him.
5. And Pharaoh’s daughter came down to wash at the river; and her girls were going at the side of the river; and she saw the ark in the midst of the sedge, and sent her handmaid, and took it.
6. And she opened it, and saw him, the child; and behold the boy wept. And she had compassion on him, and said, This is one of the Hebrews’ children.
7. And his sister said to Pharaoh’s daughter, Shall I go and call thee a woman, a nurse, from the Hebrew women, that she may suckle the child for thee?
8. And Pharaoh’s daughter said to her, Go. And the girl went, and called the mother of the child.
9. And Pharaoh’s daughter said to her, Take this child to thee, and suckle him for me, and I will give thee thy wages. And the woman took the child and suckled him.
10. And the child grew, and she brought him to Pharaoh’s daughter, and he was to her as a son. And she called his name Moses, and said, Because I drew him out of the waters.
11. And it came to pass in those days, and Moses grew, and he went out unto his brethren, and saw their burdens; and he saw an Egyptian man smiting a Hebrew man, one of his brethren.
12. And he looked forth hither and thither, and saw that there was no man, and he smote the Egyptian, and hid him in the sand.
13. And he went out the second day, and held two Hebrew men quarreling; and he said to the wicked one, Wherefore smitest thou thy companion?
14. And he said, Who set thee for a man, a prince, and a judge over us? Sayest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely the word is known.
15. And Pharaoh heard this word, and he sought to kill Moses. And Moses fled from before Pharaoh, and dwelt in the land of Midian, and he dwelt by a well.
16. And the priest of Midian had seven daughters, and they came, and drew, and filled the troughs, to give drink to their father’s flock.
17. And the shepherds came, and drove them away; and Moses arose, and helped them; and he gave drink to their flock.
18. And they came unto Reuel their father, and he said, Wherefore hasted ye to come today?
19. And they said, An Egyptian man delivered us out of the hand of the shepherds; and also drawing he drew for us, and gave drink to the flock.
20. And he said unto his daughters, And where is he? Why is this that ye have left the man? Call him, that he may eat bread.
21. And Moses was willing to dwell with the man; and he gave Moses Zipporah his daughter.
22. And she bare a son, and he called his name Gershom; for he said, I have been a sojourner in a strange land.
23. And it came to pass in these many days that the king of Egypt died; and the sons of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.
24. And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob.
25. And God saw the sons of Israel, and God took knowledge.

AC (Potts) n. 6713 6713. The Contents.
In this chapter in the internal sense the subject treated of is truth Divine, its beginnings and successive states with the man of the church.

AC (Potts) n. 6714 6714. In the supreme sense the subject treated of is the Lord, how He as to the Human became the law Divine. Moses represents the Lord as to the law Divine, which is the Word; and in the relative sense he represents truth Divine with the man of the church.

AC (Potts) n. 6715 6715. The Internal Sense.
Verses 1-4. And there went a man from the house of Levi, and took a daughter of Levi. And the woman conceived, and bare a son; and she saw him, that he was good, and she hid him three months. And she could no longer hide him; and she took for him an ark of rush, and daubed it with bitumen and with pitch; and she put the child therein, and she laid him in the sedge at the bank of the river. And his sister stood afar off, to know what would be done to him. “And there went a man from the house of Levi,” signifies the origin of truth from good; “and took a daughter of Levi,” signifies conjunction with good; “and the woman conceived,” signifies the first of the rising; “and bare a son,” signifies the law Divine in its origin; “and she saw him, that he was good,” signifies a noticing that it was through heaven; “and she hid him three months,” signifies the fullness of time in which it did not appear; “and she could no longer hide him,” signifies the time when it ought to appear; “and she took for him an ark of rush,” signifies what is of low value round about, but nevertheless derived from truth; “and daubed it with bitumen and with pitch,” signifies good mixed with evils and falsities; “and she put the child therein,” signifies that inmostly therein was the law Divine in its origin; “and she laid him in the sedge at the bank of the river,” signifies that at first it was among false memory-knowledges; “and his sister stood afar off, to know what would be done to him,” signifies the truth of the church far away from it, and advertence.

AC (Potts) n. 6716 6716. And there went a man from the house of Levi. That this signifies the origin of truth from good, is evident from the signification of “a man,” as being truth (see n. 3134); and from the signification of “from the house,” as being the origin; and from the representation of Levi, as being good; for Levi in the supreme sense represents the Divine love (n. 3875), and in the internal sense spiritual love (n. 3875, 4497, 4502, 4503); and because he represents love, he represents good, for all good is of love. As regards the origin of truth from good, which is here signified by “a man from the house of Levi,” be it known that in what follows, in the supreme sense, the subject treated of is the Lord, how as to His Human He became the law Divine, that is, truth itself. It is known that the Lord was born as are other men, and that when a child He learned to speak like other children, and that He then grew in knowledge, and also in intelligence, and in wisdom.
[2] From this it is evident that His Human was not Divine from birth, but that He made it Divine by His own power. That He did this by His own power was because He was conceived of Jehovah, and hence the inmost of His life was Jehovah Himself; for the inmost of the life of every man, which is called the “soul,” is from the father; but what this inmost puts on, which is called the “body,” is from the mother. That the inmost of life, which is from the father, is continually flowing and working into the external, which is from the mother, and is in the effort to make this like itself, even in the womb, can be seen from sons, in that they are born into the disposition of the father, and sometimes grandsons and great-grandsons into that of the grandfather and great grandfather. The reason of this is that the soul, which is from the father, continually wills to make the external, which is from the mother, a likeness and image of itself.
[3] This being the case with man, it can be seen that it was especially so with the Lord. His inmost was the Divine Itself, because it was Jehovah Himself, for He was His only-begotten Son; and because the inmost was the Divine Itself, was not this, more than in any man, able to make the external, which is from the mother, an image of itself, that is, like itself? thus making the Human, which was external and from the mother, Divine; and this by His own power, because the Divine, which was inmost, from which He worked into the Human, was His, as the soul of man, which is the inmost, is man’s. And as the Lord advanced according to Divine order, He made His Human, when He was in the world, Divine truth; but afterward, when He was fully glorified, He made it Divine good, thus one with Jehovah.
[4] How this was done is described in this chapter in the supreme sense, but as the things contained in the supreme sense, all of which treat of the Lord, surpass human understanding, I may in what follows set forth the things contained in this chapter in the internal sense. These treat of the beginning and successive states of truth Divine with the man of the church, that is, with the man who is being regenerated (see n. 6713, 6714). The reason why these things are contained in the internal sense, is that the regeneration of man is an image of the glorification of the Lord’s Human (n. 3138, 3212, 3245, 3246, 3296, 3490, 4402, 5688).

AC (Potts) n. 6717 6717. And took a daughter of Levi. That this signifies conjunction with good, is evident from the signification of “taking a daughter” (that is, to wife), as being conjunction; and from the representation of Levi, as being good (see n. 6716). How it is to be understood that the truth whose origin is from good, is conjoined with good, shall be told. The truth which is instilled by the Lord in the man who is being regenerated, has its origin from good. In the first period the good does not show itself, because it is in the internal man, but the truth shows itself, because it is in the external man; and as the internal acts into the external, and not the converse (n. 6322), it is good which acts into truth, and makes this its own, for nothing else than good acknowledges and receives truth. This is apparent from the affection of truth that is present in the man who is being regenerated. The affection itself is from good, for an affection which is of love cannot come from any other source. But this truth which is received in this first period, that is, before regeneration, is not the genuine truth of good, but it is the truth of doctrine. For at this time the man does not consider whether it is truth, but acknowledges it because it is of the doctrine of the church; and so long as he does not consider whether it is truth, and from this acknowledges it, it is not his, and therefore is not appropriated to him. This is the first state with the man who is being regenerated.
[2] But when he has been regenerated, then good shows itself, especially by his loving to live according to the truth which he of himself acknowledges to be truth. Then because he wills the truth which he acknowledges, and acts according to it, it is appropriated to him; because it is not as before merely in the understanding, but is also in the will, and what is in the will is appropriated. And as the understanding then makes one with the will, for the understanding acknowledges and the will performs, there is a conjunction of the two, namely, of good and truth. When this conjunction has been effected, then as from a marriage, offspring are continually born, which are truths and goods with their blessednesses and delights. These two states are what are meant by the origin of truth from good, and by their conjunction.
[3] But the truth which is being conjoined with good, which is here signified by “there went a man from the house of Levi and took a daughter of Levi,” is not such truth as is received by a man in the first state, for this is the truth of the doctrine of that church in which he has been born; but it is the very truth itself; for the subject treated of in the supreme sense is the Lord, how He became the law Divine as to the Human; and the truth of this law is what is meant. That its origin is good, is because the Divine, which was the Lord’s inmost and the esse of His life, brought it forth in His Human. Thus was conjunction effected of this truth with good; for the Divine is nothing else than good.

AC (Potts) n. 6718 6718. And the woman conceived. That this signifies the first of the rising, namely, of the law Divine in the Lord’s Human, is evident from the signification of “conceiving,” as being the first of a rising. By the “woman” is here signified the same as just above by the “daughter of Levi,” whom the man of the house of Levi took, namely, truth conjoined with good.

AC (Potts) n. 6719 6719. And bare a son. That this signifies the law Divine in its origin, is evident from the signification of “bearing,” as being a coming forth (see n. 2621, 2629), thus origin; and from the signification of a “son,” as being truth (n. 489, 491, 533, 1147, 2623, 3373), here the law Divine, because by the son is meant Moses; and that Moses represented the Lord as to the law Divine, or the Word, will be shown in what follows.

AC (Potts) n. 6720 6720. And she saw him, that he was good. That this signifies a noticing that it was through heaven, is evident from the signification of “to see,” as being a noticing (see n. 2150, 3764, 4567, 4723, 5400); and from the signification of “good,” here denoting through heaven, because it is said of the law Divine in the Lord. But that “good” here signifies through heaven, is a secret that cannot be known unless it is disclosed. When the Lord made His Human Divine, He did this from the Divine, by means of a transflux through heaven-not that heaven contributed anything from itself, but that in order that the Divine Itself might flow into the human, it flowed in through heaven. This transflux was the Divine Human before the advent of the Lord, and was Jehovah Himself in the heavens or the Lord. The Divine which flowed through heaven was the Divine truth, or the Divine law, which Moses represented; and the Divine which flows through heaven, is good. Hence it is evident whence it is, that by “she saw him,” namely the son, “that he was good,” is signified a noticing that it was through heaven.

AC (Potts) n. 6721 6721. And she hid him three months. That this signifies the fullness of time in which it did not appear, is evident from the signification of “being hid,” as being not to appear; and from the signification of “three months,” as being fullness of time and fullness of state. (That “three” denotes what is full, or an entire period from beginning to end, may be seen above, n. 2788, 4495; and also that a “month,” like a “day” and a “year,” denotes time and state, n. 2788.) Hence “for three months,” denotes a new state.

AC (Potts) n. 6722 6722. And she could no longer hide him. That this signifies the time when it ought to appear, is evident from the signification of “being hid,” as being not to appear (see n. 6721); hence “to be hid no longer,” denotes to appear. That the time is meant when it ought to appear is because by the three months in which he was hid was signified fullness of time from beginning to end (as just above, n. 6721).

AC (Potts) n. 6723 6723. And she took an ark of rush. That this signifies what is of low value round about, but nevertheless derived from truth, is evident from the signification of “an ark,”* as being what is round about, or that in which anything is inclosed (of which in what follows); and from the signification of “rush,” as being what is of low value, but nevertheless derived from truth. That “rush” denotes what is of low value is evident, and that it denotes what is derived from truth is because a “rush” has this signification, as is clear in Isaiah:
Woe to the land that is overshadowed with wings, which is beyond the rivers of Cush; that sendeth envoys to the sea, even in vessels of rush upon the faces of the waters (Isa. 18:1-2);
“the land overshadowed with wings” denotes the church, which darkens itself by means of reasonings from memory-knowledges; “beyond the rivers of Cush” denotes to the knowledges whereby they confirm false principles (n. 1164); “to send envoys to the sea” denotes to consult memory-knowledges (see n. 28); “in vessels of rush upon the faces of the waters,” denotes the lowest receptacles of truth.
[2] In the opposite sense:
The dry place shall become a pool, and the thirsty place springs of waters; there shall be grass instead of the reed and the rush (Isa. 35:7);
“grass instead of the reed and the rush,” denotes that there will be true memory-knowledge instead of things in which there is no truth. That “grass” denotes true memory-knowledge is plain from the passages in the Word where it is mentioned.
[3] As it was provided that Moses should represent the Lord as to the law Divine, or the Word, specifically the historic Word, it was therefore brought about that when he was an infant he was placed in a little ark, but in one of low value, because he was in his first rising, and because his being there was only a representative; but that afterward when the law Divine itself had shone forth from Mount Sinai, it was placed in an ark which was called the “ark of the testimony.” (That the law Divine was placed in the ark, see Exod. 40:20; 1 Kings 8:9; and also that the books of Moses were placed in it, Deut. 31:24-26.)
[4] Hence the ark was most holy, because it represented the Lord’s Divine Human as to the Divine law; for from the Lord’s Divine Human proceeds the Divine law, or the Divine truth, which is the same as the “Word” mentioned in John:
In the beginning was the Word, and the Word was with God, and God was the Word; and the Word was made flesh, and dwelt among us; and we saw His glory, the glory as of the Only-begotten of the Father (John 1:1, 14).
And as the ark represented that most holy thing, the propitiatory with the cherubs was placed over the ark; and near the veil thereof the lampstand with its lamps, and the golden table with loaves, both of which signified the Divine love. This then is the reason why Moses, when an infant, because he represented the law Divine, was placed in a little ark.
* The Latin here is capsa seu arcula, “a repository or little ark;” the Latin term used in the text “she took an ark of rush” being capsa. The Hebrew word thus rendered is the same as that used to designate the ark built by Noah.

AC (Potts) n. 6724 6724. And daubed it with bitumen and with pitch. That this signifies good mixed with evils and falsities, is evident from the signification of “bitumen,” as being good mixed with evils; and from the signification of “pitch,” as being good mixed with falsities. Bitumen and pitch have these significations from their being of a fiery nature, and in the Word by what is fiery is signified good, and in the opposite sense evil; but as they are sulphurous, and also black, they signify evil and falsity; as in Isaiah:
The day of the vengeance of Jehovah; the torrents thereof shall be turned into pitch, and the dust thereof into sulphur, and the land thereof into burning pitch (Isa. 34:8-9);
“pitch” and “sulphur” denote falsities and evils. Hence then it is that by “she daubed it with bitumen and pitch,” is signified good mixed with evils and falsities.
[2] As regards the thing itself-that encompassing the truth Divine there was good mixed with evils and falsities, no one can understand this unless he knows how the case is with the reformation of man. When a man is being reformed, he is kept by the Lord as to his internal in good and truth, but as to his external he is let into his evils and falsities, consequently among infernal spirits who are in these evils and falsities. These hover round him, and endeavor by every method to destroy him. But the good and truth which flow in through the internal render him so safe that the infernal spirits cannot do him the least harm; for that which acts inwardly prevails immeasurably over that which acts outwardly; because what is interior, in consequence of being purer, acts upon each and every individual particular of the exterior, and thus disposes the external to its will. But in this case there must be good and truth in the external, wherein the influx from the internal can be fixed; and in this way good can be among evils and falsities, and yet be in safety. Everyone who is being reformed is let into this state, and in this way the evils and falsities in which he is, are removed, and goods and truths are inserted in their place.
[3] Unless this secret is known, it cannot possibly be known why around the Divine truth in a man there are goods mixed with evils and falsities, signified by the bitumen and pitch wherewith the little ark was daubed in which the infant was laid. Be it known further that good can be mixed with evils and falsities, but that nevertheless they are not on this account conjoined, for each shuns the other, and by a law of order each separates itself from the other. For good is of heaven, and evil and falsity are of hell; therefore, as heaven and hell are separate, so also each and all things from them separate themselves.

AC (Potts) n. 6725 6725. And she put the child therein. That this signifies that inmostly therein was the law Divine in its origin, is evident from the signification of “putting therein,” as being to be inmostly there, because in the little ark; and from the representation of Moses, as being the law Divine (of which in what follows), here the law Divine in its origin, because he was an infant.

AC (Potts) n. 6726 6726. And she laid him in the sedge at the bank of the river. That this signifies that at first it was among false memory-knowledges, is evident from the signification of “sedge,” as being memory-knowledges (of which presently); and from the signification of the “river of Egypt,” as being falsity (see n. 6693). (How the case herein is, that they who are being initiated into truth Divine are at first placed among falsities, see just above, n. 6724.) That “sedge” denotes memory-knowledge, is because every herb in the Word signifies some kind of memory-knowledge; the sedge that is at the bank of a river signifies memory-knowledge of low value; as also in Isaiah:
The streams shall recede, and the rivers of Egypt shall be dried up; the reed and the sedge shall wither away (Isa. 19:6);
“streams” denote things of intelligence (n. 2702, 3051); “the rivers of Egypt shall be dried up” denotes things of memory-knowledge; “the reed” and “the sedge” denote the lowest memory-knowledges, which are sensuous. “Sedge” denotes false memory-knowledges in Jonah:
The waters compassed me about even to the soul; the deep was round about me, the sedge [here seaweed] was bound about my head (Jonah 2:5);
in this prophetic utterance is described a state of temptations; “the waters which compassed even to the soul” denote falsities (that “inundations of waters” denote temptations and desolations, see n. 705, 739, 790, 5725); “the deep round about” is the evil of falsity; “the seaweed bound about the head” denotes false memory-knowledges besetting truth and good, as is the case in a state of desolation.

AC (Potts) n. 6727 6727. And his sister stood afar off, to know what would be done to him. That this signifies the truth of the church far away from it, and advertence, is evident from the signification of “sister,” as being rational truth (see n. 1495, 2508, 2524, 2556, 3160, 3386), thus the truth of the church, for this truth is rational truth; and from the signification of “to know what would be done to him,” as being advertence.

AC (Potts) n. 6728 6728. Verses 5-9. And Pharaoh’s daughter came down to wash at the river; and her girls were going at the side of the river; and she saw the ark in the midst of the sedge, and sent her handmaid, and took it. And she opened it and saw him, the child; and behold the boy wept. And she had compassion on him, and said, This is one of the Hebrews’ children. And his sister said to Pharaoh’s daughter, Shall I go and call thee a woman, a nurse, from the Hebrew women, that she may suckle the child for thee? And Pharaoh’s daughter said to her, Go. And the girl went, and called the mother of the child. And Pharaoh’s daughter said to her, Take this child to thee, and suckle him for me, and I will give thee thy wages. And the woman took the child and suckled him. “And Pharaoh’s daughter came down,” signifies the religiosity there; “to wash at the river,” signifies worship from falsity; “and her girls were going at the side of the river,” signifies the ministries of that religiosity that was from falsity; “and she saw the ark in the midst of the sedge,” signifies a perception of truth that it was of low value among false memory-knowledge; “and she sent her handmaid,” signifies service; “and took it,” signifies curiosity; “and she opened it, and saw him, the child,” signifies investigation of its quality, and a perception that it was truth from the Divine; “and behold the boy wept,” signifies sadness; “and she had compassion on him,” signifies admonition from the Divine; “and she said, This is one of the Hebrews’ children,” signifies that it was of the church itself; “and his sister said to Pharaoh’s daughter,” signifies the truth of the church near the religiosity there; “Shall I go and call thee a woman a nurse from the Hebrew women?” signifies perception that good was to be instilled therein by the church itself; “and Pharaoh’s daughter said to her, Go,” signifies consent from the religiosity there; “and the girl went and called the mother of the child,” signifies the truth of good of the church, that it adjoined the things of the church; “and Pharaoh’s daughter said to her,” signifies consent from the religiosity there; “take this child to thee,” signifies that it should adjoin it to itself; “and suckle him for me,” signifies that it should insinuate into it good suited to the religiosity; “and I will give thee thy wages,” signifies recompense; “and the woman took the child, and suckled him,” signifies that good was instilled into it by the church.

AC (Potts) n. 6729 6729. And Pharaoh’s daughter came down. That this signifies the religiosity there, is evident from the signification of “daughter,” as being the affection of truth and good, and hence the church (see n. 2362, 3963); and in the opposite sense the affection of falsity and evil, and hence the religiosity that is from these (n. 3024); here a religiosity from false memory-knowledges, because it was the daughter of Pharaoh, for by Pharaoh is here represented false memory-knowledge (see n. 6651, 6679, 6683, 6692). That by “daughters” in the Word are signified churches, can be seen from the numerous passages in which the church is called the “daughter of Zion,” and the “daughter of Jerusalem;” and that by “daughters” are also signified the false religiosities of many nations, is plain also from the passages in which these are called “daughters;” as the “daughter of Tyre” (Ps. 45:12); the “daughter of Edom” (Lam. 4:22); the “daughter of the Chaldeans” and “of Babylon” (Isa. 47:1, 5; Jer. 50:41, 42; 51:33; Zech. 2:7; Ps. 137:8); the “daughter of the Philistines” (Ezek. 16:27, 57); the “daughter of Tarshish” (Isa. 23:10); the “daughter of Egypt,” in Jeremiah:
Go up into Gilead, and take balm, O virgin daughter of Egypt. Make thee vessels of migration, O thou inhabitress daughter of Egypt. The daughter of Egypt is put to shame; she is given into the hand of the people of the north (Jer. 46:11, 19, 24);
the “daughter of Egypt” denotes the affection of reasoning about the truths of faith, whether a thing be so, from memory-knowledges, when what is negative reigns; thus it denotes the religiosity which thence arises, which is of such nature that nothing but falsity is believed.

AC (Potts) n. 6730 6730. To wash at the river. That this signifies worship from falsity, is evident from the signification of “washing,” as being purification from filth spiritually understood (see n. 3147), hence it denotes worship, because worship is for the sake of purification; and from the signification of “river,” in this case the river of Egypt, as being falsity (see n. 6693).

AC (Potts) n. 6731 6731. And her girls were going at the side of the river. That this signifies the ministries of that religiosity that was from falsity, is evident from the signification of “girls,” as being ministries, for when the “daughter of Pharaoh” signifies a religiosity, her “girls” signify its ministries; and from the signification of the “river,” as being falsity (see n. 6730). Thus the ministries of a religiosity from falsity are signified by “the girls going at the side of the river.”

AC (Potts) n. 6732 6732. And she saw the ark in the midst of the sedge. That this signifies a perception of truth that it was of low value among false memory-knowledge, is evident from the signification of “seeing,” as being a perception (n. 2150, 3764, 4567, 4723, 5400); from the signification of an “ark of rush,” as being what is of low value but nevertheless derived from truth (n. 6723), thus truth which is of low value; and from the signification of “sedge,” as being false memory-knowledge (n. 6726); thus “in the midst of the sedge” denotes among such memory-knowledge. How the case herein is has been unfolded above.

AC (Potts) n. 6733 6733. And she sent her handmaid. That this signifies service is evident without explication.

AC (Potts) n. 6734 6734. And took it. That this signifies curiosity, is evident from the signification of “taking it,” namely, the ark, when it was perceived that there was some truth that was of low value among the memory-knowledge (n. 6732), as being curiosity, namely, to know the quality of that truth.

AC (Potts) n. 6735 6735. And she opened it, and saw him, the child. That this signifies investigation of its quality, and a perception that it was truth from the Divine, is evident from the signification of “to open,” as being to investigate of what quality it was, for he who opens in order to see what and of what quality a thing is, investigates; and from the signification of “seeing” as being perception (see n. 6732); and from the representation of Moses, who is here “the child,” as being the law Divine or truth Divine (of which in what follows), thus truth from the Divine.

AC (Potts) n. 6736 6736. And behold the boy wept. That this signifies sadness, is evident without explication.

AC (Potts) n. 6737 6737. And she had compassion on him. That this signifies admonition from the Divine, is evident from the signification of “having compassion,” as being an influx of charity from the Lord; for when anyone from charity sees another in misery (as here Pharaoh’s daughter saw the child in the ark of rush and weeping), compassion arises; and as this is from the Lord, it is an admonition. Moreover, when they who are in perception feel compassion, they know that they are admonished by the Lord to give aid.

AC (Potts) n. 6738 6738. And she said, This is one of the Hebrews’ children. That this signifies that it was of the church itself, is evident from the signification of “the Hebrews,” as being the things of the church (see n. 6675, 6684); thus the “children of the Hebrews” denote those who are of the church itself. That the “Hebrews” signify the things of the church, is because when the Ancient Church ceased, the Hebrew Church, which was the second Ancient Church, began. This church retained many of the representatives and significatives of the Ancient Church, and also acknowledged Jehovah; hence it is that by the “Hebrews” is signified the church. (Concerning the Hebrew Church, see n. 1238, 1241, 1343, 4516, 4517, 4874, 5136.)

AC (Potts) n. 6739 6739. And his sister said to Pharaoh’s daughter. That this signifies the truth of the church near the religiosity there, is evident from the signification of “sister,” as being the truth of the church (see n. 6727); and from the signification of “Pharaoh’s daughter,” as being the religiosity there (n. 6729). Near is signified by her being at hand when Pharaoh’s daughter opened the ark.

AC (Potts) n. 6740 6740. Shall I go and call thee a woman a nurse from the Hebrew women? That this signifies perception that there was to be instilled therein good from the church itself, is evident from the signification of “a woman, a nurse,” as being the instilling of good (see n. 4563), for by the milk which the nurse gently introduces is signified the good of truth, or what is the same, the celestial spiritual (n. 2184); and from the signification of “the Hebrew women,” as being the things of the church (n. 6675, 6684). Its being a perception that good thence derived was to be instilled is signified by her saying, “Shall I go and call?” because in the internal sense the truth of good which has perception is meant; but in the sense of the letter is meant a girl who had no perception. That a “nurse” denotes the instilling of good, is plain also in Isaiah:
They shall bring thy sons in their bosom, and thy daughters shall be carried upon the shoulder. And kings shall be thy nursing fathers, and their queens thy nursing mothers (Isa. 49:22-23);
“kings shall be thy nursing fathers” denotes the instilling of truth, which is of intelligence; “queens, nursing mothers,” denotes the instilling of good, which is of wisdom.
Lift up thine eyes round about, and see: all are gathered together, they come to thee; thy sons come from far, and thy daughters are carried by nurses at the side (Isa. 60:4);
“sons who come from far” denote truths with the Gentiles, which being far off from the truth of the church, are said to “come from far;” “daughters that are carried by nurses at the side” denote the goods which are continually being instilled; for “daughters” are goods, and “nurses” they who insinuate.

AC (Potts) n. 6741 6741. And Pharaoh’s daughter said to her, Go. That this signifies consent from that religiosity, is evident from the representation of Pharaoh’s daughter, as being a religiosity (of which above n. 6729); that consent is meant is plain without explication.

AC (Potts) n. 6742 6742. And the girl went, and called the mother of the child. That this signifies the truth of good of the church, that it adjoined the things of the church, is evident from the signification of “girl,” as being the truth of good of the church (of which in what follows); from the signification of “calling,” as being to adjoin, for the girl called in order to adjoin; and from the signification of “mother,” as being the church (see n. 289, 2691, 2717, 5581); thus also the things of the church. Mention is made in the Word of a “virgin,” and also of a “girl,” but the latter in the original rarely by the name used here. A “virgin” signifies the good of the celestial church, but a “girl,” the truth of good, which is of the spiritual church; as in David:
They have seen Thy goings, O God, the goings of my God, of my King, in the sanctuary. The singers went before, the players after, in the midst of the girls playing on timbrels (Ps. 68:24-25).
The words in these verses are all said of the truths of good, which are of the spiritual church. (That the term “God” is used where truth is treated of, may be seen above, n. 2769, 2807, 2822, 4402; also that “king” denotes truth, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; that “singers” are predicated of the truths which are of the spiritual church, n. 418-420; and “they who play on timbrels,” of spiritual good, n. 4138.) Hence it can be known that “girls” denote the truths of good, which are of the spiritual church.

AC (Potts) n. 6743 6743. And Pharaoh’s daughter said to her. That this signifies consent from the religiosity there, is evident; for she gave the child to the mother to suckle him. Consent from that religiosity is here signified, as above (n. 6741), where like words occur.

AC (Potts) n. 6744 6744. Take this child to thee. That this signifies that it should adjoin it to itself, is evident from the signification of “taking to,” as being to adjoin; from the signification of “mother,” who is here meant by “to thee,” as being the church (see n. 6742); and from the representation of Moses, who is here the “child,” as being the law Divine in its origin; in the supreme sense in the Lord, when He made His Human to be the law Divine; and in the relative sense in the man who is being regenerated, when he is being initiated into truth Divine (see above, n. 6716).

AC (Potts) n. 6745 6745. And suckle him for me. That this signifies that it should insinuate into it good suited to the religiosity, is evident from the signification of “suckling,” as being to insinuate good (of which in what follows); and from the representation of Pharaoh’s daughter, as being a religiosity (see n. 6729); and as she said, “Suckle him for me,” it signifies that it should insinuate good suited to the religiosity.
[2] That “to suckle” denotes to insinuate good is plain from the signification of a “nurse,” or of one that gives suck, as being the instilling of good (n. 6740); and also from the passages there quoted from the Word, and likewise from the following:
They shall call the peoples into the mountains; there shall they sacrifice sacrifices of righteousness; for they shall suck the affluence of the sea; and the hidden things of the secrets of the sand (Deut. 33:19);
a prophetic utterance of Moses about Zebulun and Issachar; “to call the peoples into the mountain, there to sacrifice sacrifices of righteousness” signifies worship from love; “to suck the affluence of the sea” signifies that they will then learn true memory-knowledge in abundance, or that it will be instilled.
[3] “To suck,” in this passage, is the same expression as “to suckle,” as also in the following passages:
I will set thee for a magnificence of eternity, a joy of generation and generation; and thou shalt suck the milk of the nations, yea, thou shalt suck the breasts of kings (Isa. 60:15-16);
speaking of “Zion and Jerusalem,” which denote the celestial church, “Zion” its internal, and “Jerusalem” its external; “to suck the milk of nations” denotes the instilling of celestial good; “to suck the breasts of kings” denotes the instilling of celestial truth. Everyone can see that in these words there lies hid a sense which does not appear in the letter, and that what lies hid in that sense is holy, because the Word is Divine; otherwise what could it mean to suck the milk of the nations, and to suck the breasts of kings? The sense which lies hid and which is holy, is not at all manifest unless it is known what is signified by “sucking,” what by “milk,” by “nations,” by “breast,” and by “kings.” (That “milk” denotes the spiritual of the celestial, or the truth of good, may be seen above, n. 2184; also that “nations” denote goods in worship, n. 1259, 1260, 1416, 1849, 6005; that “breasts” denote the affections of good and truth, n. 6432; that “kings” denote truths, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; and that “to suck” denotes the instilling of good.)
[4] From all this it can now be known what is the meaning of the above words when applied to the celestial church, which is “Zion and Jerusalem.” When “Zion and Jerusalem” are mentioned together, the celestial church is signified by them, by “Zion” its internal, and by “Jerusalem” its external, as before said; but when “Jerusalem” is mentioned without “Zion,” then for the most part the spiritual church is signified.
[5] In the same:
Ye shall suck and be satisfied with the breast of the consolations of Jerusalem; ye shall press out and be delighted with the splendor of her glory. Behold I will expand peace over her like a river, and the glory of the nations like an overflowing stream; that ye may suck, be taken up to the side, and be dandled upon the knees (Isa. 66:11-12);
here also “to suck” denotes the instilling of good.
[6] In Jeremiah:
Even the whales offer the teat, they give suck to their young; the daughter of my people is cruel, the tongue of the sucking child hath cleaved to the roof of his mouth with thirst (Lam. 4:3-4);
“the daughter of my people” denotes the spiritual church, here this church vastated; that she is said not to suckle her young, when yet the whales suckle theirs, denotes that there is then no instilling of truth; that “the tongue of the sucking child hath cleaved to the roof of his mouth with thirst” denotes such a lack of truth that all innocence perishes. The “sucking child” denotes innocence, and “thirst” the lack of truth.

AC (Potts) n. 6746 6746. And I will give thee thy wages. That this signifies recompense, is evident without explication.

AC (Potts) n. 6747 6747. And the woman took the child, and suckled him. That this signifies that good was instilled into it by the church, is evident from the signification of “woman,” as being the church (see n. 252, 253); and from the signification of “to suckle,” as being the instilling of good (of which just above, n. 6745). It is the second state which is here described; the first state was a state of immission among evils and falsities (n. 6724), and this second one is a state of instilling of the good of the church.

AC (Potts) n. 6748 6748. Verse 10. And the child grew, and she brought him to Pharaoh’s daughter, and he was to her as a son. And she called his name Moses, and said, Because I drew him out of the waters. “And the child grew,” signifies that there was increase from good; “and she brought him to Pharaoh’s daughter,” signifies the affection of memory-knowledges; “and he was to her as a son,” signifies that from this it had the first truths; “and she called his name Moses,” signifies the quality of the state then; “and said, Because I drew him out of the waters,” signifies deliverance from falsities.

AC (Potts) n. 6749 6749. And the child grew. That this signifies that there was increase from good, is evident from the signification of “growing,” as being increase; that it is from good is because he grew by suckling, and suckling by a Hebrew woman denotes the instilling of the good of the church (see n. 6745).

AC (Potts) n. 6750 6750. And she brought him to Pharaoh’s daughter. That this signifies the affection of memory-knowledges, is evident from the representation of Pharaoh’s daughter, as being a religiosity (see n. 6729); but here the affection of memory-knowledges. For it is the third state which is described in this verse, and in this case by “daughter” is signified affection (n. 2362, 3963), and by “Pharaoh,” memory-knowledge in general (n. 6015), thus by “Pharaoh’s daughter,” the affection of memory-knowledges. This is evident also from the series of things in the internal sense; for as Moses represents the Lord as to the law Divine, he could not be brought to Pharaoh’s daughter and be to her as a son, if by her was signified a religiosity, as before; and moreover memory-knowledges are what they who are being regenerated must first learn, because they are a plane for the things of the understanding, and the understanding is the recipient of the truth of faith (n. 6125), and the truth of faith is the recipient of the good of charity. Hence it can be seen that memory-knowledge is the first plane when man is being regenerated.
[2] That memory-knowledge was also the first plane with the Lord when He made His Human Divine truth, or the Divine law, is signified by the Lord, when an infant, being brought into Egypt (Matt. 2:13, 14), as follows in the prophetic utterance in Hosea:
“Out of Egypt have I called My Son” (Hos. 11:1; Matt. 2:15).
That by “Egypt” are signified memory-knowledges, has been often shown; but by memory-knowledges are not meant those of philosophy, but those of the church (concerning which see n. 4749, 4964-4966, 6004). These are the memory-knowledges which also, in the genuine sense, are signified by “Egypt.” (That the first plane is formed by means of these, see n. 5901.)

AC (Potts) n. 6751 6751. And he was to her as a son. That this signifies that from this it had the first truths, is evident from the representation of Pharaoh’s daughter, who is here meant by “her,” as being the affection of memory-knowledges (see n. 6750); and from the signification of “son,” as being truth (n. 489, 491, 533, 2623, 3373); here the first truth, for “to be to her as a son” denotes to be in the first truths by means of memory-knowledges; for the first truths are born from memory-knowledges, and thus are as sons from a mother, which is the affection of memory-knowledges. (That memory-knowledge is a plane for truths which are of understanding and of faith, see above, n. 6750.) When he is being regenerated, a man advances in the things of faith almost as he advances in the truths not of faith when he is growing to maturity; in this growth, sensuous things are the first plane; then memory-knowledges; and upon these planes judgment afterward grows, with one person more, with another less. During man’s regeneration, the generals of faith, or the rudiments of the doctrine of the church, are the first plane; then the particulars of doctrine and of faith; afterward successively things more interior. These planes are what are enlightened by the light of heaven; hence comes the intellectual, and the power of perceiving faith and the good of charity.

AC (Potts) n. 6752 6752. And she called his name Moses. That this signifies the quality of state then, is evident from the signification of a “name,” and “calling a name as being the quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421, 6674); here the quality of the state, because when anyone is named, the name itself then signifies the state (see n. 1946, 2643, 3422, 4298). The quality of state which is signified, is that of the law Divine in the beginning with the Lord, and that of truth Divine in the beginning with the man who is being regenerated. Two men especially represent the Lord as to the Word, namely, Moses and Elias; Moses as to the historic books, Elias as to the prophetic. There are besides, Elisha, and lastly John the Baptist, wherefore this is he who is meant by “Elias who was to come” (Matt. 17:10-13; Luke 1:17). But before it can be shown that Moses represents the law Divine, what this is must be told. The law Divine in a wide sense signifies the whole Word; in a sense less extended the historic Word; in a close sense, what was written through Moses; and in the closest sense, the ten commandments written on the tables of stone upon Mount Sinai. Moses represents the law in the less wide sense, also in the close, and likewise in the closest sense.
[2] That “the law,” in a wide sense, is the whole Word, both historic and prophetic, is evident in John:
We have heard out of the law that the Christ [Messiah] abideth forever (John 12:34);
that by “the law” here is meant also the prophetic Word, is plain, for this is written in Isa. 9:6, 7; Ps. 110:4; and in Dan. 7:13, 14. Again in John:
That the word might be fulfilled that is written in their law, They hated Me without a cause (John 15:25);
where the sense is the same, for this is written in Ps. 35:19. In Matthew:
Verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall not pass away from the law, till all things be done (Matt. 5:18);
where “law” in the wide sense denotes the whole Word.
[3] That “the law” in a sense less wide is the historic Word, is evident in these passages:
All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets (Matt. 7:12);
here the Word is distinguished into the law and the prophets, and because the Word is distinguished into the historic and prophetic, it follows that by “the law” is meant the historic Word, and by “the prophets” the prophetic Word.
On these two commandments hang the law and the prophets (Matt. 22:40).
The law and the prophets were until John: from that time the kingdom of God is evangelized (Luke 16:16; Matt. 11:13).
[4] That “the law” in a close sense is the Word that was written through Moses, is evident in these passages:
When Moses had made an end of writing the words of this law upon a book, even until he had completed them, Moses commanded the Levites who bare the ark of Jehovah, saying, Take the book of this law, and put it by the side of the ark of the covenant of Jehovah your God (Deut. 31:24-26);
“the book of the law” denotes the books of Moses.
If thou wilt not watch to do all the words of this law that are written in this book, every disease and every plague which are not written in the book of this law, Jehovah will send secretly upon thee, even until thou be destroyed (Deut. 28:58, 61);
where the meaning is the same.
His good pleasure is in the law of Jehovah, and in His law doth he meditate day and night (Ps. 1:2);
“the law of Jehovah” denotes the books of Moses, for the prophetic books were not yet written, nor the historic except those of Joshua and of Judges. Besides passages in which the “law of Moses” is mentioned, to be seen below.
[5] That “the law” in the closest sense is the ten commandments written on tables of stone upon Mount Sinai, is known (see Josh. 8:32); but this law is also called “the testimony” (Exod. 25:16, 21).
[6] That Moses represents the law in a less wide sense, or the historic Word, and also the law in a close sense, and likewise in the closest sense, is evident from those passages where instead of “the law” mention is made of “Moses;” and where the law is called “the law of Moses,” as in Luke:
Abraham said to him, They have Moses and the prophets, let them hear them. If they hear not Moses and the prophets, neither will they be persuaded though one rise from the dead (Luke 16:29, 31);
here by “Moses and the prophets” the like is signified as by “the law and the prophets,” namely, the historic and the prophetic Word; from which it is evident that “Moses” denotes the law, or the historic Word. Again:
Jesus beginning from Moses and from all the prophets, interpreted in all the scriptures the things concerning Himself (Luke 24:27).
All things must be fulfilled which are written in the law of Moses, and the prophets, and the psalms, concerning Me (Luke 24:44).
Philip said, We have found Jesus of whom Moses in the law did write (John 1:45).
Moses in the law commanded us (John 8:5).
There hath flowed down over us the curse and the oath, which was written in the law of Moses the servant of God; for we have sinned against Him. As it is written in the law of Moses, all evil is come upon us (Dan. 9:11, 13).
Joshua wrote upon the stone of the altar a copy of the law of Moses (Josh. 8:32).
[7] It is said “the law of Moses” because by Moses is represented the Lord as to the law, that is, as to the Word; and in a sense less wide, as to the historic Word. Hence it is that to Moses is attributed what is of the Lord, as in these passages:
Moses gave you the law; Moses gave you circumcision; if a man receive circumcision on the sabbath, that the law of Moses may not be broken (John 7:19, 22-23).
Moses said, Honor thy father and thy mother (Mark 7:10).
Jesus answering said to them, What did Moses command you? They said, Moses permitted to write a bill of divorcement and to put her away (Mark 10:3-4).
And because on account of the representation there is attributed to Moses what is of the Lord, it is said both “the law of Moses,” and “the law of the Lord,” in Luke:
When the days of her purification were fulfilled, according to the law of Moses, they brought Him into Jerusalem, to present Him to the Lord (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord), and to offer a sacrifice, according to that which is said in the law of the Lord, A pair of turtle doves, and two young pigeons (Luke 2:22-24, 39).
[8] As Moses represented the law, he was allowed to enter in unto the Lord on Mount Sinai, and not only to receive the tables of the law there, but also to hear the statutes and judgments of the law, and to deliver them to the people; and it is also said that “from this, they should believe in Moses forever.”
Jehovah said unto Moses, Lo I come unto thee in the thickness of the cloud, that the people may hear when I shall speak with thee, and may also believe in thee forever (Exod. 19:9);
it is said “in the thickness of the cloud” because by a “cloud” is meant the Word in the letter, and from this when Moses entered in unto the Lord on Mount Sinai, it is said that he “entered into the cloud” (Exod. 20:18; 24:2, 18; 34:2-5). (That a “cloud” denotes the literal sense of the Word, see the preface to Gen. 18; also n. 4060, 4391, 5922, 6343e.)
[9] And as Moses represented the law or the Word, therefore also when he came down from Mount Sinai,
The skin of his face shone when he spoke; and he put a veil upon his faces (Exod. 34:28 seq.);
the “shining of the faces” signified the internal of the law, for this is in the light of heaven, and is therefore called “glory” (n. 5922); and the “veil” signified the external of the law. That he veiled his face when he spoke with the people was because with them the internal was covered; and was so obscured to that people that they could not endure any of the light from it. (That the “face” denotes the internal, see n. 1999, 2434, 3527, 3573, 4066, 4796-4805, 5102, 5695.) As by Moses was represented the Lord as to the historic Word, and by Elias the Lord as to the prophetic Word, therefore when the Lord was transfigured, Moses and Elias were seen talking with Him (Matt. 17:3); nor could any others talk with the Lord when His Divine appeared in the world than they who represented the Word, for talking with the Lord is done through the Word. (That Elias represented the Lord as to the Word, see n. 2762, 5247.)
[10] And as both Moses and Elias together represented the whole Word, therefore where it is said of Elias that he should be “sent before the Lord,” mention is made of both:
Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and judgments. Behold I will send you Elijah the prophet, before the great and terrible day of Jehovah come (Mal. 4:4-5);
these words involve that one would go before to announce the advent according to the Word.

AC (Potts) n. 6753 6753. And she said, Because I drew him out of the waters. That this signifies deliverance from falsities, is evident from the signification of “waters,” here the waters of the river of Egypt, as being falsities (see n. 6693); and from the signification of “drawing out,” as being deliverance. In these words is contained the quality of the state signified by the name “Moses;” which quality in the supreme sense involves that the Lord, in order that He might become the law Divine as to the Human, delivered it from every falsity which cleaved to His Human from the mother, and this until He became the Divine law, that is, the Divine truth itself, and afterward when glorified became the Divine good, which is the Esse of Divine truth, that is, is Jehovah.

AC (Potts) n. 6754 6754. Verses 11-14. And it came to pass in those days, and Moses grew, and he went out unto his brethren, and saw their burdens; and he saw an Egyptian man smiting a Hebrew man, one of his brethren. And he looked forth hither and thither, and saw that there was no man, and he smote the Egyptian, and hid him in the sand. And he went out the second day, and behold two Hebrew men quarreling; and he said to the wicked one, Wherefore smitest thou thy companion? And he said, Who set thee for a man, a prince, and a judge over us? Sayest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely the word is known. “And it came to pass in those days, and Moses grew,” signifies when those states lasted, and there was increase in true memory-knowledges; “and he went out unto his brethren,” signifies conjunction with the truths of the church; “and saw their burdens,” signifies a noticing that they were infested by falsities; “and he saw an Egyptian man smiting a Hebrew man,” signifies alienated memory-knowledge endeavoring to destroy the truth of the church; “one of his brethren,” signifies with which he was conjoined; “and he looked forth hither and thither, and saw that there was no man,” signifies foresight as to whether he was in safety; “and he smote the Egyptian,” signifies that he destroyed the alienated memory-knowledge; “and hid him in the sand,” signifies that he removed it to where falsities are; “and he went out the second day,” signifies conjunction again with the church; “and behold two Hebrew men quarreling,” signifies a noticing that within the church they were fighting among themselves; “and he said to the wicked one, Wherefore smitest thou thy companion?” signifies rebuke because one desired to destroy the faith of another; “and he said, Who set thee for a man a prince and a judge over us?” signifies perception that he was not yet so far advanced in the truths of the church as to settle differences within the church; “sayest thou to kill me,” signifies wouldest thou destroy my faith; “as thou killedst the Egyptian,” signifies as thou hast destroyed falsity; “and Moses feared, and said, Surely the word is known,” signifies that he was among alienated memory-knowledges, and not yet in truths so as to be safe.

AC (Potts) n. 6755 6755. And it came to pass in those days, and Moses grew. That this signifies when those states lasted, and there was increase in true memory-knowledges, is evident from the signification of “days,” as being states (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); hence by “it came to pass in those days,” denotes when those states lasted; and from the signification of “to grow,” as being increase (as above, n. 6749). That the increase was in true memory-knowledges is plain from what has been unfolded above (n. 6751).

AC (Potts) n. 6756 6756. And he went out unto his brethren. That this signifies conjunction with the truths of the church, is evident from the signification of “brethren,” as being the truths of the church (of which in what follows) and from the signification of “going out unto them,” as being to be conjoined with them. As regards “brethren,” they sometimes signify the goods, and sometimes the truths of the church; when the celestial church is treated of, they signify goods, and when the spiritual church is treated of, they signify truths, because the celestial church is in good, but the spiritual church in truth. And in ancient times all who were of the church called themselves “brethren.” They too who were of the spiritual church called themselves “brethren,” from good (see n. 3803); but the men of the internal church did this with a difference according to the quality of the good, thus according to truths, for good has its quality from truths. Afterward, when the church turned aside from good, and hence also from truth, they then no longer called one another “brethren” from spiritual consanguinity and affinity, which are of charity and of faith, but only from natural consanguinity and affinity, and also from friendship. Moreover, they began to be indignant that one of meaner condition should call himself a “brother.” The reason was that they made little or nothing of relationship from a spiritual origin, but very much, and indeed everything, of relationships from a natural and civil origin. (That the truths of the church are called “brethren,” is evident from the fact that the sons of Jacob represented the truths of the church in the complex, see n. 5403, 5419, 5427, 5458, 5512.)
[2] The reason why in ancient times they were called “brethren” from spiritual affinity, was that the new birth, or regeneration, made consanguinities and affinities in a higher degree than natural birth; and because the former derive their origin from one father, that is, from the Lord. Hence it is that men after death, who come into heaven, no longer acknowledge any brother, nor even a mother or father, except from good and truth, in accordance with which they find there new brotherhoods. From this then it is that they who were of the church called one another “brethren.”
[3] That the sons of Israel called all those “brethren” who were from Jacob, but others “companions,” is plain from these passages:
I will commingle Egypt with Egypt, that a man shall fight against his brother, and a man against his companion (Isa. 19:2).
A man helpeth his companion, and he saith to his brother, Be courageous (Isa. 41:6).
Beware ye a man of his companion, and confide ye not upon any brother; for every brother supplanting will supplant, and every companion will slander (Jer. 9:4).
[4] That all who were from Jacob called themselves “brethren:”-
Then shall they bring all your brethren out of all nations, an offering to Jehovah, upon horses, upon chariot, and upon litters (Isa. 66:20).
Thou shalt surely set over them a king, whom Jehovah thy God shall choose; from the midst of thy brethren thou shalt set a king over them; thou mayest not put over them a man a foreigner, who is not their brother (Deut. 17:15).
They also called the sons of Esau “brethren,” because they were from Jacob, as in Moses:
We passed over with our brethren the sons of Esau, who dwell in Seir (Deut. 2:8).
[5] That in ancient times they who were of the church called themselves “brethren,” was as before said because they acknowledged the Lord as the one only Father, and because from Him they had a new soul and new life. Therefore the Lord says:
Be not ye called Rabbi, for one is your Master, even Christ, and all ye are brethren (Matt. 23:8).
As spiritual brotherhood is from love, namely, that one may be another’s, and they who are in good are “in the Lord, and the Lord in them” (John 14:20), therefore they are called “brethren” by the Lord:
Jesus stretching forth His hand toward His disciples said, Behold My mother and My brethren! For whosoever shall do the will of My Father who is in the heavens, the same is My brother, and sister, and mother (Matt. 12:49-50).
Insofar as ye have done it to one of the least of these My brethren, ye have done it to Me (Matt. 25:40);
and He also calls the disciples “brethren” (Matt. 28:10; John 20:17). By “disciples” in the representative sense are meant all who are in the truths of faith and the good of charity.

AC (Potts) n. 6757 6757. And saw their burdens. That this signifies a noticing that they were infested by falsities, is evident from the signification of “seeing,” as being to notice (of which above, n. 6732); and from the signification of “burdens,” as being infestations by falsities; for the burdens which were laid upon the sons of Israel by Pharaoh are in the spiritual sense nothing else. “Pharaoh” denotes false memory-knowledge (n. 6651, 6679, 6683); and infestation by falsities are nothing else than burdens to those who are in truths. How the case is with infestations by falsities, which are burdens to those who are in truths, cannot be known by man during his life in the world; for he is not then so infested, because his mind then either cleaves to falsities or shakes them off, and this without infestation being felt. But in the other life, when those who are in truths are infested by falsities, they are then held by evil spirits as it were bound in them; but the interiors of the mind are held in truths by the Lord, by which truths the falsities are shaken off. The state of infestations by falsities, such as exists in the other life, is here meant in the internal sense, as are many other things; for the Word has been written not for man only, but also for spirits and angels.

AC (Potts) n. 6758 6758. And he saw an Egyptian man smiting a Hebrew man. That this signifies alienated memory-knowledge endeavoring to destroy the truth of the church, is evident from the signification of an “Egyptian” as being memory-knowledge alienated from truth (n. 6692); from the signification of “smiting,” as being to destroy, here to attempt to destroy, because falsities cannot destroy truths; and from the signification of a “Hebrew man,” as being the truth of the church, for by a “man” is signified truth (see n. 3134), and by a “Hebrew,” the church (n. 6675, 6684).

AC (Potts) n. 6759 6759. One of his brethren. That this signifies with which he was conjoined, is evident from the signification of “brethren,” as being the truths of the church (see n. 6756); and as he himself was in these, and it was the truths which are signified by his “brethren” with whom he was conjoined, therefore here, by reason of the connection of things in the internal sense, there is meant conjunction.

AC (Potts) n. 6760 6760. And he looked forth hither and thither, and saw that there was no man. That this signifies foresight as to whether he was in safety, can be seen without explication.

AC (Potts) n. 6761 6761. And he smote the Egyptian. That this signifies that he destroyed the alienated memory-knowledge, is evident from the signification of “smiting,” as being to destroy (as above n. 6758); and from the signification of the “Egyptian,” as being memory-knowledge alienated from truth (see n. 6692).

AC (Potts) n. 6762 6762. And hid him in the sand. That this signifies that he banished it to where falsities are, is evident from the signification of “hiding,” as being to banish; and from the signification of “sand,” as being true memory-knowledge, and in the opposite sense false memory-knowledge. That “sand” has this signification, is because “stone,” from which is sand, signifies both (see n. 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426). Truth is also signified by “sand” in Moses:
Zebulun and Issachar shall call the peoples into the mountain, and shall sacrifice sacrifices of righteousness; for they shall suck the affluence of the sea, and the hidden things of the secrets of the sand (Deut. 33:18-19);
“to call the peoples into the mountain” denotes to cause truths to become goods, or faith charity; for “peoples” denote the truths of faith, and “mountain” the good of charity; “to sacrifice the sacrifices of righteousness” denotes worship from charity; “to suck the affluence of the sea” denotes to abound in true memory-knowledges; “the hidden things of the secrets of the sand” denote the arcana of true memory-knowledges. And as the “sand” signifies true memory-knowledge, it also signifies in the opposite sense false memory-knowledge; for most things in the Word have also an opposite sense, and what the opposite sense is, is known from the genuine sense. As regards this removal among falsities, which is signified by “he hid him in the sand,” the case is this. When infernal spirits who are in falsities have been in the world of spirits, and have there attempted to destroy truths with those who are in temptation, they are afterward banished into the hells, whence they can no longer go out. This it has been given me to know by many experiences. Such is the signification of banishment among falsities.

AC (Potts) n. 6763 6763. And he went out the second day. That this signifies conjunction again with the church, is evident from what was said above (n. 6756), where similar words occur.

AC (Potts) n. 6764 6764. And behold two Hebrew men quarreling. That this signifies a noticing that within the church they were fighting among themselves, is evident from the signification of “behold,” or “to see” as being to notice (n. 2150, 3764, 4567, 4723, 5400); from the signification of “Hebrew men,” as being those who are of the church (see n. 6758); and from the signification of “quarreling,” as being to fight.

AC (Potts) n. 6765 6765. And he said to the wicked one, Wherefore smitest thou thy companion? That this signifies rebuke because one desired to destroy the faith of another, is evident from the signification of “the wicked one,” as being those who are not in the truth of faith, but are nevertheless within the church, for there are within the church those who are in the truth of faith, and there are those who are not in truth, as can be seen from various heresies, and those who are in heresy, or not in the truth of faith, are here meant by “the wicked one;” from the signification of “smiting,” as being to destroy (see n. 6758); and from the signification of “companion,” as being one who is in the truth of faith.
For when by “the wicked one” is signified one who is not in the truth of faith, by “companion” is signified one who is in the truth of faith. He is called “companion,” not “brother,” although both were Hebrews, because they were foes. That rebuke is meant is evident. The case herein is this. When a man is being regenerated, he is let into combats against falsities, and is then kept by the Lord in truth, but in that truth which he had persuaded himself to be truth, and from this truth he fights against falsity. He can fight also from truth not genuine, provided the truth is such that in some way it can be conjoined with good; and it is conjoined with good by means of innocence, for innocence is the means of conjunction. Hence it is that men can be regenerated within the church from any doctrine, but those preeminently who are in genuine truths.

AC (Potts) n. 6766 6766. And he said, Who set thee for a man, a prince, and a judge over us? That this signifies perception that he was not as yet so far advanced in the truths of faith as to settle differences within the church, is evident from the signification of “he said,” as being perception (of which often above); and from the signification of “a man a prince,” as being one who is in primary truths, thus who has been preeminently enlightened in the doctrine of truth. Such a one was meant in the representative church by “a prince,” and hence by the words “Who set thee for a man, a prince?” is signified that he was not yet so far advanced in the truths of the church (that a “prince” is one in primary truths, see n. 5044). And from the significance of a “judge,” as being one who settles disputes or differences, here differences within the church, because between two Hebrew men, by whom are signified those who are of the church.
[2] In the supreme sense the subject treated of has been the beginnings of the law Divine in the Lord’s Human, and now the subject treated of is the progress of this law; but in the internal sense the subject treated of now is the progress of Divine truth with the man who is being regenerated. This progress is such that the man is for the first time enabled to discriminate between falsity and truth; for from the truth in which he is he can see falsity, because it is opposite; but he cannot at this first time settle differences between the truths of faith within the church; in order to be able to do this he must make further progress, for man is enlightened successively. This is very evident from youths and young men, who believe the doctrinal things of their church to be truth itself, and from these judge of falsities, but as yet are not able to settle differences between matters of faith within the church. This ability comes by degrees; and therefore a man to whom this is possible must be of a more advanced age, and must have the interiors of his understanding enlightened.

AC (Potts) n. 6767 6767. Sayest thou to kill me? That this signifies “wouldest thou destroy my faith?” is evident from the signification of “killing,” as being to destroy (of which below); and from the signification of a “Hebrew man,” here meant by “me,” as being one who is of the church, thus also faith, for faith is of the church, and these two things are so united that he who destroys faith with anyone, destroys the church with him. This also is “killing” him, for he who takes away faith, takes away spiritual life, the life which remains being that which is called “death.” Hence it is evident that by, “Sayest thou to kill me?” is signified “wouldest thou destroy my faith?”
[2] That “to kill” denotes to take away spiritual life, is clear from many passages in the Word, as in Jeremiah:
Drag them away as a sheep for the slaughter, and devote them for the day of killing. How long shall the land mourn and the herb of every field wither, for the wickedness of them that dwell therein? The beasts and the bird will be consumed (Jer. 12:3-4);
“the day of killing” denotes the time of the vastation of the church, when there is no longer any faith, because no charity; “the land which shall mourn” denotes the church; “the herb of every field” denotes every true memory-knowledge of the church; “the beasts and the bird will be consumed” denotes that goods and truths will be so. (That the “land” is the church, see n. 566, 662, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4335, 4447, 5577; that “herb” is true memory-knowledge is evident from the passages in the Word where “herb” is mentioned; that “field” is that which is of the church, n. 2971, 3310, 3766; that “beasts” are affections of good, thus goods, n. 45, 46, 142, 143, 246, 714, 715, 719, 1823, 2179, 2180, 3218, 3519, 5198; and “birds” affections of truth, n. 5149.) Hence it can be seen what is the meaning of the above words, and also that there is a spiritual sense in every detail. Everyone can see that without an interior sense it could not be understood what is meant by “a day of killing,” by “the earth mourning,” by “every herb of the field withering for the wickedness of those who dwell therein,” and by “the beasts and the bird being consumed.”
[3] In Zechariah:
Thus said Jehovah my God, Feed the sheep of killing, which their possessors kill (Zech. 11:4-5);
where “the sheep of killing” plainly denotes those whose faith the possessors destroy. In Ezekiel:
Thou hast profaned Me with My people, for handfuls of barley, and for pieces of bread, to kill the souls which ought not to die, and to keep the souls alive which ought not to live (Ezek. 13:19);
here also “to kill” plainly denotes to destroy spiritual life, that is, faith and charity. In Isaiah:
What will ye do in the day of visitation and of vastation? Beneath the bound, and beneath the killed shall they fall (Isa. 10:3-4);
where the “killed” denote those who are in hell, thus who are in evils and falsities.
[4] Again:
Thou art cast out of thy sepulchre like an abominable shoot, the raiment of the killed, of one pierced with the sword. Thou shalt not be united with them in the grave, because thou hast destroyed thy land, thou hast killed thy people (Isa. 14:19-20);
“the killed” denote those who are deprived of spiritual life; “thou hast killed thy people” denotes that he has destroyed the truths and goods of faith. In John:
The thief cometh not but for to steal, and to kill, and to destroy: I am come that they may have life (John 10:10);
“to kill” denotes to destroy the life of faith, and therefore it is said, “I am come that they may have life.” In Mark:
The brother shall deliver the brother to death, and the father the children, and children shall rise up against their parents and shall kill them (Mark 13:12);
speaking of the last times of the church, when there is no longer any charity, and therefore not any faith; “brother,” “children,” and “parents,” in the internal sense, are the goods and truths of the church, and “to kill” is to destroy them.
[5] As by “one killed” was signified one deprived of spiritual life, and by “field” the church, therefore it was a statute in the representative church, that
If anyone touched on the surface of a field anyone pierced with a sword, or killed, he should be unclean seven days (Num. 19:16);
that “one pierced with a sword” is truth extinguished by falsity, see above, n. 4503, for “sword” denotes falsity which extinguishes truth, n. 2799, 4499, 6353.
In like manner this was a statute: If anyone was found killed in the land of inheritance, upon a field, and it should not be known who had killed him, the elders and judges were to measure between the cities round about, and having thus found the nearest city, they were to take a calf and were to head it by a running stream; besides other particulars (Deut. 21:1-10).

AC (Potts) n. 6768 6768. As thou killedst the Egyptian. That this signifies as thou hast destroyed falsity, is evident from the signification of “killing,” as being to destroy (see n. 6767); and from the signification of “the Egyptian,” as being memory-knowledge alienated from truth, thus falsity (n. 6692, 6758, 6761).

AC (Potts) n. 6769 6769. And Moses feared, and said, Surely the word is known. That this signifies that he was among alienated memory-knowledges, and not yet in truths so as to be safe, is evident from the signification of “fearing,” as being not to be in safety, for then there is fear. That he is not in safety is because he is not in truths; for they who are in truths are in safety wherever they go, even in the midst of the hells. That they who are not yet in truths are not in safety is because things not true communicate with evil spirits. These things are signified by the words, “Moses feared, and said, Surely the word is known,” that is, to the Egyptians among whom he was, as is also evident from what presently follows-that “Pharaoh heard this word and sought to kill Moses.”

AC (Potts) n. 6770 6770. Verses 15-19. And Pharaoh heard this word, and he sought to kill Moses. And Moses fled from before Pharaoh, and dwelt in the land of Midian; and he dwelt by a well. And the priest of Midian had seven daughters, and they came, and drew, and filled the troughs, to give drink to their father’s flock. And the shepherds came, and drove them away; and Moses arose, and helped them; and he gave drink to their flock. And they came unto Reuel their father, and he said, Wherefore hasted ye to come today? And they said, An Egyptian man delivered us out of the hand of the shepherds; and also drawing he drew for us, and gave drink to the flock. “And Pharaoh heard this word, and he sought to kill Moses,” signifies that false memory-knowledge, noticing this, willed to destroy the truth which is of the law from the Divine; “and Moses fled from before Pharaoh,” signifies that it was being separated from falsities; “and dwelt in the land of Midian,” signifies life in the church with those who are in simple good; “and he dwelt by a well,” signifies study there in the Word; “and the priest of Midian had seven daughters,” signifies the holy things of that church; “and they came, and drew,” signifies that they were instructed in truths from the Word; “and filled the troughs,” signifies that from this they enriched the doctrine of charity; “to give drink to their father’s flock,” signifies that thereby they who were in good were instructed; “and the shepherds came, and drove them away,” signifies that the teachers who were in evils set themselves in opposition; “and Moses arose and helped them,” signifies aid from the truths which are of the law from the Divine; “and he gave drink to their flock,” signifies that from this they who are in good were instructed; “and they came unto Reuel their father,” signifies conjunction with the good itself of that church; “and he said, Wherefore hasted ye to come today?” signifies perception that now conjunction was sure; “and they said, An Egyptian man delivered us out of the hand of the shepherds,” signifies because true memory-knowledge, which is of the church, prevailed over the power of the doctrine of falsity from evil; “and also drawing he drew for us,” signifies that he instructed from the Word; “and gave drink to the flock,” signifies those who were of the church there.

AC (Potts) n. 6771 6771. And Pharaoh heard this word, and he sought to kill Moses. That this signifies that false memory-knowledge, noticing this, willed to destroy the truth of the law from the Divine, is evident from the signification of “to hear,” as being to notice (see n. 5017); from the representation of Pharaoh, as being memory-knowledge that is opposed to the truths of the church, thus falsity (see n. 6651, 6679, 6683); from the signification of “to kill,” as being to destroy (n. 6767), thus “to seek to kill” is to will to destroy; and from the representation of Moses, as being the law Divine and truth Divine (n. 6752), thus truth which is of the law Divine. It is said “truth of the law Divine,” not “the law Divine,” because the subject treated of is still the progress of the law Divine in the Lord’s Human. From all this it is evident that by “Pharaoh heard this word and sought to kill Moses” is signified that false memory-knowledge, noticing this, willed to destroy the truth which is of the law Divine.

AC (Potts) n. 6772 6772. And Moses fled from before Pharaoh. That this signifies that it was separated from falsities, is evident from the signification of “fleeing,” as being to be separated; and from the representation of Moses, as being truth which is of the law from the Divine (of which just above, n. 6771). Here now begins the fifth state of the progression of the law Divine in the Lord’s Human, and in the relative sense of the progression of truth Divine with the man who is being regenerated, which is a state of separation from falsities, and of adjunction with the truths of simple good. Afterward follows the sixth state, which is that of adjunction with good.

AC (Potts) n. 6773 6773. And he dwelt in the land of Midian. That this signifies life among those who are in simple good, is evident from the signification of “to dwell,” as being life (see n. 1293, 3384, 3613, 4451, 6051); and from the signification of “Midian,” as being those who are in the truths of simple good (n. 3242, 4756, 4788). It is said “the land,” because the church is signified where these persons are. (That “land” is the church, see n. 6767.)

AC (Potts) n. 6774 6774. And he dwelt by a well. That this signifies study there in the Word, is evident from the signification of “to dwell,” as being life (of which just above, n. 6773), here, the study of the life; and from the signification of a “well,” as being the Word (n. 2702, 3424). The Word is sometimes called a “well,” sometimes a “fountain;” when called a “well,” the Word is signified as to the literal sense, and when a “fountain,” the Word is signified as to the internal sense (see n. 3765). He is here said “to dwell by a well,” because the Word is signified as to the literal sense; for this is the first sense with those who are being regenerated and are advancing to truth Divine, who are here treated of in the internal sense. They also who are in the truths of simple good, who are here meant by “Midian,” care for no other sense than the literal.

AC (Potts) n. 6775 6775. And the priest of Midian had seven daughters. That this signifies the holy things of that church, is evident from the signification of the “daughters of a priest, “as being the things of the church (that “daughter” is the church, see n. 2362, 3963, 6729; and that “priest” is the good of love, n. 1728, 3670, 6148; thus by the “daughters of a priest,” is signified the church as to good); from the signification of “Midian,” as being those who are in the truths of simple good (of which just above, n. 6773); and from the signification of “seven,” as being what is holy (n. 395, 433, 716, 881, 5265, 5268). Thus by “the priest of Midian had seven daughters” are signified the holy things of the church with those who are in the truths of simple good. Those are said to be in simple good who are in the externals of the church, and in simplicity believe the Word as to its literal sense, each according to his apprehension, and who also live according to what they believe, thus in good such as are their truths. The internal of the church flows in with them through good, but as they are not in interior truths, the good that flows in becomes general, thus obscure; for spiritual light cannot there flow into the singulars, and thus clearly enlighten things. They who are of this character in the other life have heaven bestowed on them according to the quality of the good from the truths. Such are they who are here meant by “Midian;” but in the proper sense they are people out of the church, who live in good according to their religiosity.

AC (Potts) n. 6776 6776. And they came, and drew. That this signifies that they were being instructed in truths from the Word, is evident from the signification of “drawing,” as being to be instructed in the truths of faith, and to be enlightened (see n. 3058, 3071). That this was from the Word, is signified by the “well” from which they drew (that a “well” is the Word, see above, n. 6774).