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HEAVENLY ARCANA.

Matthew VI. 33.
Seek ye first the Kingdom of God, and His Righteousness, and
all things shall be added unto you.

HEAVENLY ARCANA,
WHICH ARE IN THE
SACRED SCRIPTURE OR WORD OF THE LORD,
LAID OPEN.
TOGETHER WITH WONDERFUL THINGS
¦WHICH WERE SEEN IN THE
WORLD OF SPIRITS AND IN THE HEAVEN OF ANGELS.
GENESIS.
By EMANUEL SWEDENBORG.

ORIGINALLY PUBLISHED IN LATIN, AT LONDON, A. D. MDCCLII-III.

VOL. VII.

BOSTON:
PUBLISHED FOR THE PROPRIETORS,
BY OTIS CLAPP, NO. 12 SCHOOL STKEET.
MDCCCXLIII.

Boston:
PRINTED BY FREEMAN AND BOLLESj
WASHINGTON STREET.

GENESIS.

CHAPTER THIRTY-NINTH.

4954. In what was premised before the preceding chapter, an
explication was given of what the Lord spake concerning the judg
ment upon the good and the evil, in Matthew, chap. xxv. verses 31,
32, 33, which may be seen n. 4807 to 4810 ; we now come to the
explication of the words which there follow in order, namely
these : " Then saith the King to those who are on his right hand,
come ye blessed of my Father, possess the kingdom prepared fffr
you from the foundation of the world ; for I hungered and ye gave
to Me to eat, I was thirsty and ye gave to Me to drink, I was a
sojourner and ye gathered Me, naked and ye clothed Me, I was
sick and ye visited Me, I was in prison and ye came to Me,"
verses 34, 35, 36.
4955. What these words involve in the internal sense, will be
manifest from what follows ; it is first to be known, that these
works which are enumerated are the very essential works of charily
in their order. No one can see this, who is not acquainted with
the internal sense of the Word, that is, unless he knows what is
meant by giving to the hungry to eat, by giving to the thirsty to
drink, by gathering the sojourner, clothing the naked, visiting the
sick, coming to those who are in prison. He who thinks of these
acts only from the sense of the letter, collects thence, that by them
are understood good works in the 'external form, and that there is
nothing of arcanum besides in them, when yet in each of them
there is an arcanum, and this divine, because from the Lord. But
the arcanum is not at this day understood, because at this day
there are no doctrinals of charity ; for after men had separated
charity from faith, those doctrinals perished, ^nd instead thereof
the doctrinals of faith were received and invented, which doctri
nals do not at all teach what charity is, and what is the neighbor.
VOL. Til. 1

2 GETNESIS'. [CH. XXXIX,
The doctrinals with the ancients, taught all the genera and all the-
species of charity, and also who the neighbor is towards whom'
charity is to be exercised, and how one differs from another in the
degree and in the respect in which he is a neighbor, and' conse
quently how .the ex-ercise o-f charity varies in its application to
wards various persons. They also reduced the neighbor int»
classes, and assigned them names, calling some poor, needy, mis
erable, afflicted, some blind, lame,'halt, and also fatherless and
widows, some hungry, thirsty, sojourners-, naked, sick, bound, and
so forth ; thence they knew how they were indebted towards one
and towards another. But these doctrinals, as was said, perished,.
and with them also the understanding of the Word, insomuch that
no one at this day knows any otherwise, than that by the poor, the
widows, and the fatherless, in the Word, none else are understood
but they who are so called; in like manner here by the hungry,
the thirsty, the sojourners, the naked, the sick, and those in prison }
when yet by these is described charity such as it is in its essence,
and the exercise of it such as it will be in the life of charity.
4956. The essence of charity towards the neighbor is the affec
tion of good and of truth, and the acknowledgment of self that it
is evil and the false ; yea, the neighbor is good and truth itself,
and to be affected with these is to have charity ; the opposite to
neighbor is evil and the false, which are held in aversion by him
wjio has charity. He therefore, who has charity towards the
neighbor, is affected with good and truth, because they are from
the Lord, and holds in aversion the evil and false, because these
are from self; and when he does this, he is in humiliation from
self-acknowledgment, and when he is in humiliation, he is in a
state of reception of good and, truth from the Lord. These are
the properties of charily, which in the internal sense are involved
in these words of the Lord, " I was an hungered and, ye gave to Me
to eat, I was thirsty and ye gave to Me to drink, I was a sojourner
and ye gathered Me, nake(| and ye clothed Me, I was sick and ye
visited Me, I was in prison and ye came to Me." That these words
involve those things, no one can know but from the internal sense;
the ancients, who hiid the doctrinals of charity, knew these things;
but at this day they appear so remote, that every one will wonder
to hear it siiid that such things are therein : and moreover the
angels with man have no other perception of those words, for by
one who is hungry they have a perception of those who from affec
tion desire good; by one who is thirsty, of those who from affec
tion desire truth, by a sojourner, of those who are willing to be
instructed; by one who is naked, of those who acknowledge that
there is nothing of good and of truth in themselves; by one who
is sick, of those who acknowledge that in themselves there is
nothing but evil ; and by the bound or those who are in prison, of
those who acknowledge that in themselves there is nothing but

CH. XXXiX.] GENESIS. g
what is false. If these are reduced into one sense, they signify
the things which were just now said above.
4957. From these things it may he evident, that there were
divine things within in all things that the Lord spake, although
they appear to those who are merely in worldly things, and espe-
«iajj[y to those who are in corporeals, to be such as every man could
speak ; yea, they who are in corporeal^, wilJ say of these and
¦other words of the Lord, that there is not so much grace in them,
consequently neither so much weight, as in the discourse and
preaching of those of the present age, who from erudition speak
with eloquence ; when the discourse and preaching of these latter
js as the husk and chaff" respectively to the kernels (or grain.)
4958. That to hunger is, from affection to desire good, is be-
-cause bread in the internal sense is the good of love and charity,
and food in general is good, n. 3165, 2177, 3478, 4211, 4217,
4735. That to thirst is from affection to desire truth, is because
wine and also water are the truth of faith; that wine is, see n.
1071, 1798; that water is, n. 2702. That a sojourner is one
who is willing to be instructed, may be seen n- 1463, 4444. Thai
the naked is one who acknowledges that there is nothing of good
and truth in himself; that the sick is one who acknowJedges that
he is in evil ; and that bound or in prison denotes one who ac
knowledges that he is in the false, is evident from the several
passages in the Word where they are named.
4959. That the Lord says those things concerning Himself, is
because He is in those who are such, wherefore also He says,
" Verily I say unto you, so. much as ye have done to one of the least
of these my brethren,, ye have done to Me," verses 40, 45.

CHAPTER XXXIX.
1. And Joseph was made to go down to Egypt, and Potiphar
Pharaoh's chamberlain bought him, the prince of the guards, an
Egyptian man, out of the hand of the Ishmaelites, who made hira
to go down thither.
2. And Jehovah was with Joseph, and he was a man that pros
pered, and he was in the house of his lord the Egyptian.
3. And his lord .saw that Jehovah was with hini, and all that he
did Jehovah prospered in his hand.
4. And Joseph found grace in his eyes, and ministered to him,
and he gave hira command over his house, and whatsoever he had
he gave into his hand.
5. And it came to pass, from the time that he gave him com-
imand Ta his house, and over aJJ that he had, Jehovah blessed ^he

4 GENESIS. [CH. XXXIX.
house of the Egyptian for Joseph's sake, and the blessing of Jeho
vah was in all that he had in the house and in the field.
6. And he left all that he had into the hand of Joseph, and
he knew not with him anything except the bread which he did eat.
And Joseph was beautiful in form and beautiful in aspect.
7. And it came to pass after these words, and his lord's wife
lifted up her eyes to Joseph, and said, lie with me.
8. And he refused, and said to his lord's wife, behold, my lord
knoweth not with me what is in the house, and all that he hath
he hath given into my hand.
9. He himself is not great in this house in comparison with me,
and he hath not prohibited anything from me except thee, because
thou art his wife, and how shall I do this great evil, and I should
sin against God.
10. Atid it came to pass, that she spake to Joseph day by day,
and he did not hearken to her, to lie with her, to be with her.
11. And it came to pass that on a certain day, he came to the
house to do his work, and there was no man of the men of the
house there in the house.
12. And she caught him in his garment, saying, lie with me,
and he left his garment in her hand, and fled, and went forth
abroad. 13. And it came to pass, that she saw he left his garment in her
hand, and fled abroad.
14. And she cried to the men of her house, and said to them,
saying, see ye, he hath brought to us an Hebrew man to mock us,
he came to me to lie with me, and I cried with a great voice.
15. And it came to pass, that he heard that I lifted up my voice
and cried, and he left his garment with me, and fled, and went
forth abroad.
16. And she laid up his garment with her, until her lord came
to his house.
17. And she spake to him according to these words, saying,
there came to me the Hebrew servant, whom thou hast brought to
us, to mock me.
18. And it came to pass, as I lifted up my voice and cried, and
he left his garment with me, and fled abroad.
19. And it came to p'Sss, as her lord heard the words of his wife,
which she spake to him, saying, according to these words thy ser
vant did to me, and his anger was kindled.
20. And Joseph's lord took him, and gave him to the house of
the prison, the place where the bound of the king were bound, and
he was there in the house of the prison.
21. And Jehovah was with Joseph, and inclined mercy to him,
and gave his grace in the eyes of the prince of the house of the
prison. 22. And the prince of the house of the prison gave into Joseph's

CH. XXXIX.] "GENESIS. S
hand all that were bound, who were in the house of the prison,
and all that they did there, he was the doer.
23. The prince of the house of the prison saw not anything in
his hand, because that Jehovah was with him, and whatsoever he
'did, Jehovah prospered.

THE CONTENTS.
4960. It is here treated in the internal sense concerning the
liord, how He made his internal man Divine. Jacob was the ex
ternal man, treated of in what goes before ; Joseph is the internal
man treated of here and in what follows.
4961. And whereas this was done according, to divine order,
that order is here described; and also the "temptation, which is
the means of conjunction.

THE INTERNAL SENSE;
4962. Verse 1 . And Joseph was made to go down to Egypt,
and Potiphar Pharaoh's chamberlain bought him, the prince of
the guar 4s, an Egyptian man, out of the hand of the Ishmael
ites, who m.ade him to go down thither. And Joseph, signifies the
celestial of the spiritual from the rational : was made to go down
to Egypt, signifies to the scientifics which are of the church :
and Potiphar Pharaoh's chamberlain bought him, signifies that
it was with the interior of the scientifics : the prince of the
guards, signifies which were primary for interpretation : an
Egyptian man, signifies natural truth : out of the hand of the
Ishmaelites, signifies from simple good : who made him to go
down thither, signifies that [it went] from that good to those
scientifics. 4963. " And Joseph " — that it signifies the celestial of the
spiritual from the rational, appears from the representation of
Joseph, as being the celestial spiritual man which is from the
rational, concerning which n. 4286 ; here therefore, inasmuch
as the Lord is treated of, by Joseph is understood the Lord's
internal man. Every one who is born a man, is externa) and
internal : bis external is what is visible to the eyes, and by
which he is in consociation with men, and by which fhe things
1*

6 GENESIS. [CH. XXXIX,
proper to the natural world are performed ; but the internal is
what is not visible to the eyes, and by which man is in consoci
ation with angels and spirits, and by which are performed those
things which are proper to the spiritual world. That every
man has an internal and external, or is an internal and external
man, is that by man there may be conjunction of heaven with
the world, for heaven flows in through the internal man into the
external, and thence perceives what is in the world ; and the
external man, which is in the world, thence perceives what is
in heaven ; with this view man was so created. The Lord also,
as to his human, had an external and internal, because it pleased
Him to be born as another man : the external, or his external
man, was represented by Jacob, and afterwards by Israel, but
the internal man is represented by Joseph; this latter, or the
internal man, is what is called celestial spiritual from the rational,
or what is the same, the Lord's internal, which was human,
the celestial of the spiritual from the rational; this and its glori
fication are treated of in this and the following chapters concern
ing Joseph. But what the celestial of the spiritual from the
rational is, has been before explained, n. 4286, 4585, 4592,
4594, namely, that it is above the celestial of the spiritual fronj
the natural, which is represented by Israel. The Lord indeed
was born as another man : but it is known, that he who is born
a man, derives his own both from the father and the mother,
and that his inmost is from the father, whereas the exteriors or
things which clothe that inmost, are from the mother; each,
namely, what he derives from the father and the mother, is
tainted with hereditary evil ; but it was otherwise with the
Lord ; what He derived from the mother had in like manner in
itself an hereditary such as another man has, but what was
from the father, who was Jehovah, this was Divine ; hence it is,
that the Lord's internal man was not like the internal of another
man, for his inmost was Jehovah ; this "therefore is the interme
diate, which is called the celestial of the spiritual from the
rational. But concerning this, by the divine mercy of the Lord,
more will be said in what follows.
4964. " Was made to go down to Egypt" — that it signifies
to the scientifics which are of the church, appears from the sio--
nification of Egypt, as being science, or the scientific in general,
of which n. 1164, 1165, 1186, 1462; but what the quality of
that scientific was, which is signified by Egypt, has not as yet
been explained. In the ancient church there were doctrinals.

CH. XXXIX.] GENESIS. 7
and there were scientifics ; the doctrinals treated of love to God
and of charity towards the neighbor, but the scientifics treated
of the correspondences of the natural world with the spiritual
world, and of representatives of spiritual and celestial things in
things natural and terrestrial ; these were the scientifics of those
¦who were in the ancient church. Egypt was among those coun
tries and" among those kingdonls, where also the ancient church
was, n. 1238, 2385 ; but inasmuch as scientifics principally
were there taught and transmitted, therefore by Egypt is signi
fied the scientific in general ; and on this account also in the
prophetic Word Egypt is so often -treated of, and by it is there
specifically understood such scientific : the very magic of the
Egyptians also had its origin thence, for they were acquainted
with the correspondences of the natural world with the spiritual,
which afterwards, when the church ceased with them, they
abused to things magical. Inasmuch as such scientifics were
with them, namely, scientifics which taught correspondences,
and also representatives and significatives, and inasmuch as
these things were serviceable to the doctrinals of the church,
especially for understanding those things which were said in
their Word, (that the Word of the ancient church was both
prophetical and historical, similar to the present Word, but an
other, may be seen n. 2686,) hence it is, that by being made
to go down to Egypt, is signified to the scientifics which are of
the'church. Inasmuch as the Lord is represented by Joseph,
and it is here said that Joseph was made to go down to Egypt,
it is signified that the Lord, when He glorified his internal man,
that is, made it Divine, first imbued the scientifics of the church,
and from them and by them made progress to things more and
more interior, and at length even to divine things. For it pleas
ed Him according to such order to glorify Himself, or make
Himself Divine, as that a(5cording to which He regenerates
man or makes him spiritual, n. 3138,3212, 3296, 3490, 4402,
namely, from externals, which are scientifics and the truths
of faith, successively to internals, which are of charity to
wards the neighbor, and of love to Him. Hence it is evident,
what is signified by these words in Hosea, " When Israel was a
child, then I loved him, and out of Egypt have I called my
son," xi. 1 ; that these words are concerning the Lord, may be
seen Matt. ii. 15.
4965. "And Potiphar Pharaoh's chamberlain bought him"
— that this signifies that it was with the interior of the scientifics,

g GENESIS. [CH. XXXIX.
appears from the signification of Pharaoh's chamberlain, as be
ing the interior of the scientifics, n. 4789; by buying is signified,
that he ascribed those things to himself, n. 4397, 4487.- The
interior of scientifics are those which accede nearer to spiritual
things, and are applications of scientifics to things heavenly ;
for these latter are the things which the internal man sees, when
the external sees only the scientifics in the external form.
4966. "The prince of the guards " — that it signifies which
are primary for interpretation, appears from the signification of
prince of the guards, as being things primary for interpretation,
of which n. 4790 ; the things primary for interpretation are'
those which primarily conduce to interpreting the Word, and
thus to understanding the doctrinals of love to God and of
charity towards the neighbor, which are from the Word. It is
to be known, that the scientifics of the ancients were altogether
other than the scientifics at this day : the scientifics of the an
cients treated, as was said above, concerning the correspon
dences of things in the natural world with things in the spiritual
world ; the scientifics, which at this day are called Philosophies,
such as are those of Aristotle and the like, were unknown to
them. This is also evident from the books of the earlier
writers, most of which were written in such terms as signified,
represented, and corresponded to interior things : this may be
manifest from the following, not to mention other things : that
they assigned to Helicon a place on'a mountain, and by it they
understood heaven ; that they placed Parnassus beneath on a
hill, and by it understood scientifics ; that they said that a fly
ing horse, which they called Pegasus, did there break open a
fountain with his hoof; that they called the sciences virgins,
and so forth ; for they knew from correspondences and representa
tives, that a mountain denoted heaven, that a hill denoted that
heaven which is beneath or which is with man, that a horse de
noted the intellectual, that the wings with which he flew were
spiritual things, that a hoof was the natural, that a fountain was
intelligence, and that the three virgins, who were called graces,
were the affections of good, and that the virgins, who were
named the virgins of Helicon and Parnassus, were the affections
of truth. In like manner they assigned to the sun horses,
whose meat they called ambrosia, and drink nectar, for they
knew that the sun signified celestial love, horses the intellectual
things which are thence, and that meats signified celestial things,
and drinks spiritual things. From the ancients also it is derived,

CH. XXXIX.] GENESIS. ^
that kings, at their coronation, should sit upon a silver throne,
should, be clad in a purple robe, be anointed with oil, should
wear on the head a crown, knd carry in tKeir hands a sceptre,
a sword, and keys, should ride in royal pomp on a white horse,
under whose feet should be hoofs of silver, and should be wait^tl
OH at table by the chief persons of the kingdom, besides other
ceremonies'; for they knew that a king represented the divine
truth which is from the divine good, and hence they knew whatt
is signified by a silver throne, a purple robe, anointing oil, a
crown, a sceptre, a sword, keys, a white horsej hoofs of silver,
and being waited upon by ihe chief persons ; who at this day
knows these things, and where are the scientifics which teach
them ? Men call them emblematical, being entirely ignorant of
everything relating to correspondence and representation. From
these things it is manifest, of what tjuality the scientifics of the
ancients were, and that those scientifics led them into knowledge
concerning things spiritual and celestial, the very existence of
which also at this day is scarcely known. The scientifics, which ,
succeeded in place of them, and which are properly called philoso
phies, rather draw the mind off froq knovving such things, be
cause they may be applied also to confirm falses, and likewise
cast the mind into darkness when truths are confirmed by them,
inasmuch as most of them are bare expressions, whereby con
firmations are effected, which are apprehended by few, and
concerning which even those few dispute. Hence it may be
evident, how far mankind have receded from the erudition of the
ancients, which led to wisdom. The Gentiles had those scien
tifics from the ancient church, the external worship of which
consisted in representatives and significativies, and the internal
in those things which were represented and signified. These
were the scientifics, ¦which in the genuine sense are signified by
Egypt. 4967. "An Egyptian man " — that it signifies natural truth,
appears from the signification of man (vir), as being truth, n.
3134; and from the signification of Egypt, as being the scien
tific in general, concerning which just labove n. 4964, 4966;
and whereas Egypt is the scientific, it is also the natural, for
all the scientific with man is natural, because in his natural man,
even the scientific relating to things spiritual and celestial ; the
reason is, because man sees those things in the natural and from
it, and what he do6s not see from the natural, he does not ap
prehend. But theTegenerate man, who is called spiritual, and

10 GENESIS. [CH. XXXIX.
the unregenerate man, who is merely natural, see those things in
different ways ; scientifics with the former receive illustration
from the light of heaven, but with the latter not so, but from
the light which flows in through spirits who are in the false and
evil, which light indeed is from thejight of heaven, but made
with them opaque, as the light df evening or night ; for such
spirits, and hence such men, see as owls, clearly by night, and
obscurely by day, that is, falses clearly and truths obscurely,
and hence they see clearly the things of the world, and ob
scurely, if at all, the things of heaven. From these considera
tions it may be manifest, that the genuine scientific is natural
truth ; for all the genuine scientific, such as is signified by Egypt
in the good sense, is natural truth.
4968. " Out of the hand of the Ishmaelites " — that it signi
fies from simple good, appears from the representation of the
Ishmaelites, as being those who are in simple good, n. 3263,
4747; here therefore natural truth which is from simple good.
In chapter xxxvii. verse 36, it is said, that the Midianites sold
Joseph to Egypt to Potiphar Pharaoh's chamberlain, the prince
of the guards ; but here it is said, that Potiphar Pharaoh's
chamberlain, the prince of the guards, bought him out of the
hand of the Ishmaelites, who made him to go down thither. That
it is §0 said, is for the sake of the internal sense ; for it is there
treated concerning the alienation of truth divine, which is not
wrought by those who are in simple good, but by those who
are in simple truth, who are represented by the Midianites, see
n. 4788 ; but it is here treated concerning the procuration or
addication of scientifics, and concerning natural truth which is
from simple good, wherefore it is said from the Ishmaelites, for
by these are represented they who are in simple good ; hence
it is evident, that it is so said for the sake of the internal sense.
Neither is there contradiction in the historicals, for it is said of
the Midianites that they drew Joseph out of the pit, conse
quently that he was delivered by them to the Ishmaelites, by
whom he was brought down into Egypt, thus that the Midian
ites, inasmuch as they delivered him up to the Ishmaelites who
were going to Egypt, sold him to Egypt.
4969. "Who made him to go down thither" — that this sig
nifies that [it went] from that good to those scientifics, appears
from the representation of the Ishmaelites, who made him to go
down, as being those who are in simple good, of which just
above, n. 4968 ; and from the signification of Egypt, which

CH. XXXIX.] GENESIS. n
here is thither, as being the scientific in general, n. 4964, 4966.
It is said to go down, because it is treated concerning scientifics
which are exterior; for in the Word to go from interiors to ex
teriors is called descending, but .from exteriors to interiors is
called ascending, «ee n. 3084, 4539.
4970. Verses 2, 3, 4, 5, 6. And Jehovah was with Joseph,
and he was a man that prospered, and he was in the house of
his lord the Egyptian. And his lord saiv, that Jehovah was
with him, and all that he did Jehovah prospered in his hand.
And Joseph found grace in his eyes, and ministered to him,
and he gave him command over his house, and whatsoever he
had he gave into his hand. And it came to pass, from the
time that he gave him command in his house, and over all that
he had, and Jehovah blessed ihe house of the Egyptian for ihe
salce of Joseph, and ihe blessing of Jehovah was in all that he
had in the house and in ihe field. And he left all that he had
into the hand of Joseph, and he knew not with him any thing,
except the bread which he did eat. And Joseph loas beautiful
in form, and beautiful in aspect. And Jehovah was with Jo
seph, signifies that the Divine was in the celestial of the spiritual :
and he was a man that prospered, signifies that all things were
provided: and he \v3s in the house of his lord the Egyptian,
signifies that it might be initiated in natural good : and his lord
saw that Jehovah was with him, signifies that it was perceived
in natural good that the Divine was within : and all that he did
Jehovah prospered in his hand, signifies that all things were
from the divine providence: and, Joseph found grace in his
eyes, signifies that it was accepted : and ministered to him, sig
nifies that the scien-tific was appropriated to its good: and he
gave him command over his house, signifies that good applied
itself thereto: and whatsoever he had he gave into his hand,
signifies that all its own was as in its power : and it came to pass,
from the time that he gave him command in his house, and over
all that he had, signifies another state after good ap|)lied itself
thereto, and all its own was as in its power : and Jehovah
blessed the house of the Egyptian for the sake of Joseph ; sig
nifies that from the Divine then was derived thereto the celes
tial natural : and the blessing of Jeliova,h was, signifies increases :
in all that he had in the house and in the field, signifies in life
and in doctrine: and he left all that he had into the hand of Jo
seph, signifies that it appeared as if all things were in its power:
and he knew not with him anything except the bread which he

12 GENESIS. [CH. XXXIX.
did eat, signifies that good was thence, appropriated : and Jo
seph was beautiful in form, sigriifies the good of life thence :
and beautiful in aspect, signifies the truth of faith thence.
4971. "And Jehovah was with Joseph " — that this signifies
that the Divine was in the celestial of the spiritual, appears
from the representation of Joseph, as being the celestial of the
spiritual from the rational, of which above, n. 4963 ; and inas
much as it is treated concerning the Lord, and here concerning
the internal man in his human, therefore by Jehovah being with
him is signified, that the Divine was in, for the Divine was in
his human, inasmuch as He was conceived of Jehovah. In the
case of the angels, the Divine is not in, but is present, because
they are only forms recipient of the Divine from the Lord.
4972. " And he was a man that prospered " — that it signifies
that all things were provided, appears from the signification of
prospering, when it is said of the Lord, as being that it was pro
vided, namely, that he should be enriched with all good.
4973. " And he was in the house of his lord the Egyptian "
— that this signifies that it might be initiated in natural good,
appears from the signification of lord, as being good, of which
below ; and from the signification of the Egyptian, as being the
scientific in general, and thence the natural, of which n. 4967.
That to be in the house is to be initiated, is because house is
the mind in which good is, n. 3538, here the natural mind, and
moreover house is predicated of good, n. 3652, 3720. There
is with man a natural mind and a rational mind ; the natural
mind is in his external man, the rational mind in the internal;
scientifics are the truths of the natural mind, which are said to
be there in their house, when ihey are conjoined there to good,
for good and truth constitute together one house, as husband
and wife: but the goods and truths, which are here treated of,
are interior, for they correspond to the celestial of the spiritual
from the rational, which is represented by Joseph; the interior
corresponding truths in the natural are applications to uses, and
the interior goods therein are uses. There is frequent mention
made of Lord in the Word, and he, who is not acquainted with
the internal sense, supposes that nothing else is understood by
lord than what is understood in common discourse, when the ex
pression is used : but Lord is in no case said in the Word, except
where it is treated concerning good, and in like manner Jeho
vah ; but when it is treated concerning truth, it is said God and
also king; thence it is that by Lord is signified good ; which also

CH. XXXIX.] GENESIS. 13
may be manifest from the following passages. In Moses; " Jeho
vah your God, he is Godof gods, and Lord of lords," Deut. x. 17.
In David ; " Confess ye to Jehovah, confess ye to the God of
gods ; confess ye to the Lord of lords," Psalm cxxxvi. 1, 2, 3 ;
where Jehovah or the Lord is called God of gods from the divine
truth which proceeds from Him, and Lord of lords from the
divine good which is in Him. In like manner in John ; " The
Lamb shall overcome them, because He is Lord of lords, and
King of kings," Apoc. xvii. 14. And again ; " He that sitteth
on the white horse hath on his garment and on his thigh a name
written. King of kings and Lord of lords," Apoc. xix. 16 : that
the Lord is called King of kings from the divine truth, and Lord
of lords from the divine good, is manifest from the single things
there : the name written is his quality, n. 144, 145, 1754,
1896, 2009, 2724, 3006 ; the garment on which it was written,
is the truth of faith, n. 1073, 2576, 4545, 4763 ; the thigh,
on which also that quality was written, is the good of love,
n. 3021, 4277, 4280, 4575 ; hence also it is manifest that the
Lord from divine truth is called King of kings, and from divine
good Lord of lords ; that the Lord from divine truth is called
king, may be seen n. 2015, 2069, 3009, 3670, 4581. Hence
also it is plain what is understood by the Lord's Christ, in
Luke ; " Answer was made to Simeon by the holy spirit, that
he should not see death before 'he saw the Lord's Christ,"
ii. 26 ; the Lord's Christ is the divine truth of the divine good,
for Christ is the same as Messias, and Messias is the anointed
or king, n. 3008, 3009, the Lord there is Jehovah. In the
Word of the New Testament it is nowhere said Jehovah, but
instead of Jehovah Lord and God, see n. 2921 ; as also in Luke,
" Jesus said, how say they that Christ is the son of David, when
David himself saith in the Book of Psalms, the Lord said to my
Lord, sit on my right hand," xx. 41, 42; the same in David
thus, " Jehovah said to my Lord, sit at my right ha;l5cf," Psalm
ex. 1 ; that Jehovah, in David, is called Lord in \he Evangelist,
is evident; Lord there denotes the divine good of the Divine
Human; omnipotence is signified by sitting on the right hand,
n, 3387, 4592, 4933. The Lord, when He was in,Hhe world,
was divine truth, but when He was glorified, thji^t;is, when He
made the human [principle] in Himself Divine, He was then
made divine good, from which afterwards divine truth proceeds.
Hence it is, that the disciples after the resurrection did not call
Him Master, as before, but Lord, as is manifest in John, chap,
VOL. VII. 2

14 GENESIS. [CH. XXXIX,
xxi. 7, 12, 15, 16, 17, 20, and also in the rest of the evangelists.
The divine truth, which the Lord was when in the world, and
which afterwards proceedeth from Him, that is, from the divitie
good, is also called the angel of the covenant, in Malachi ;
" The Lord whom ye seek will suddenly come to his temple,
and the angel of the covenant whom ye desire," iii. 1. \"^^'
much as by Lord is understood divine good, and by king divine
truth, therefore where it is said of the Lord, that He has domin
ion and a kingdom, there dominion is predicated of divine good,
and a kingdom of divine truth ; and therefore the Lord is called
the Lord of nations and the king of peoples, for by nations are
signified they who are in good, and by peoples they who are in
truth, n. 1259, 1260, 1849,3581. Good is called Lord re
spectively to a servant, and good is called Father respectively to
a Son ; as in Malachi, " A Son will honor the Father, and a
servant his Lord; but if 1 am a Father, where is my honor;
and if I am a Lord, where is the fear of Me," i. 6; and in Da
vid ; " Joseph was sold for a servant, the discourse of Jehovah
proved him, the king sent and loosed him, the ruler of the na
tions opened hira, he set him the lord of his house, and to have do
minion over all his possession," Psalm cv. 17, 20, 21, 22 ; that
by Joseph is there understood the Lord, is evident from the
single things ; Lord there is the divine good of the divine human.
4974. " And his Lord saw that Jehovah was with hiin " —
that this signifies that it was perceived in natural good that the
Divine was therein, appears from the signification of seeing, as
being to understand and apperceive, n. 2150, 3764, 4339, 4567,
4723 ; and from the signification of Lord, as being good, n.
4973, here natural good, because it is an Egyptian who is here
Lord ; that the Divine was therein, is signified by Jehovah being
with him. as above n. 4971.
4975. " And all that he did Jehovah prospered in his hand"
— that it signifies that all things were from the divine providence,
appears from the signification of being prospered, as denoting
to be provided, of which above, n. 4972 ; hence Jehovah pros
pering in his hand, is the divine providence,
4975i^, " And Joseph found grace in his eyes " — that this
signifies that it was accepted, namely, by natural good, which
is signified by his Lord, appears from the signification of findintr
grace in the eyes of any one, as denoting to be accepted ; it is
said in the eyes, because grace is predicated of the intellectual
[principle] and by eyes that is signified, n. 2701, 3820, 4526.

CH. XXXIX.] GENESIS. . 15
4976, " And he ministered to him " — that it signifies that the
scientific was appropriated to its own good, appears from the
signification of ministering, as being to subserve in supplying
what another is in Want of, here to be appropriated, because it
is treated concerning natural good to which the scientific was
to be appropriated : to minister also is predicated of scientifics,
for by a minister and by a servant in the Word is signified scien
tific or natural truth, because this is subordinate to good, as to
its lord. The scientific in respect to the delight of the natural
man, or what is the same, natural truth in respect to its good,
is altogether as water in respect to bread, or as drink in respect
to food ; water and drink cause that bread and food is diluted,
and being diluted is conveyed into the blood, and thence into
all parts of the body, and nourishes them ; for without water or
drink, bread or food is not resolved into its minute parts, nor is
it distributed in the body for use. So it is with the scientific in
respect to delight, or with truth in respect to good ; wherefore
good appetites and desires truth, and this for the sake of use
that it may minister to and serve itself: in like manner they
correspond also, for man in the other life is not nourished by
any natural food and drink, but by spiritual food and drink ;
spiritual food is good, and spiritual drink is truth ; wherefore in
the Word where bread or food is mentioned, the angels under
stand spiritual bread or food, namely, the good of love and
charity, and where water or drink is mentioned, they understand
spiritual water or drink, namely, the truth of faith. Hence it
may be seen, what the truth of faith is without the good of
charity, also how the former without the latter can nourish the
internal man, namely, as water or drink alone without bread and
food ; that thence man is emaciated and perishes, is known.
4977. "And gave him command over his house" — that it
signifies that good applied itself thereto, appears from the signi
fication of lord, who gave command, as being good, n. 4973 ;
and from the signification of giving him command over his house,
as being to apply itself thereto, namely, to scientific or natural
truth. That this is the sense, is evident from what follows,
where it is said, that whatsoever he had he gave into his hand,
by which is signified that all its own was as in its power: for good ,
is lord, and truth is minister, and when it is said of a lord that
he gave authority to a minister, or of good that it gave authority
to truth, in the internal sense it is not signified that it ceded the
dominion thereto, but that it applied itself; for in the internal

16 GENESIS. [CH. XXXIX.
sense a thing is perceived as it is in itself, but in the sense of
the letter it is expounded according to appearance ; for good
always has the dominion, but applies itself that truth may be
conjoined to it. When man is in truth, as is the case before he
is regenerated, he then knows scarcely anything concerning
good ; for truth flows in by an external or sensual way, but
good by an internal way; what flows in by an external way,
this man is sensible of, but not of what flows in by an internal
way, until he is regenerated ; wherefore unless in the prior state
there was given as it were dominion to truth, or unless good so
applied itself, truth would never be appropriated to good. This
is the same thing with what has been frequently shewn above,
namely, that truth apparently is in the first place, or as lord,
when man is regenerating, but good manifestly in the first place
and lord, when man is regenerated, see n. 3539, 3548, 3556,
3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930,
4978, "And whatsoever he had, he gave into his hand" —
that this signifies that all its own was as in its power, appears from
the signification of hand, as being ability, n, 878, 3091, 3387,
3563, 4931 to 4937 ; thus to give into his hand is to give into
its power ; but whereas this is done apparently, it is said as in
its power ; that it is apparently or as, may be seen just above,
n, 4977.
4979. " And it came to pass from the time that he gave him
command in his house, and over all that he had " — that this sig
nifies another state, after good applied itself thereto, and all its
own was as in its power, appears from the signification of it came
to pass or it was, which is frequently mentioned in the Word,
as involving somewhat new, consequently another state, in like
manner in the following verses 7, 10, 11, 13, 15, 18, 19; and
from the signification of the expression, " from the time that he
gave him command in his house," as being after good applied
itself thereto, of which above, n. 4977 ; and from the significa
tion of over all that he had, as being that all its own was as in
its power, of which also above, n. 4978,
4980, " And Jehovah blessed the house of the Egyptian for
Joseph's sake " — that this signifies, that from the Divine then
was derived thereto the celestial natural, appears from the sig
nification of being blessed, as denoting to be enriched with
celestial and spiritual good ; that it was from the Divine, is sig
nified by its being said that Jehovah blessed : and from the sig
nification of the house of the Egyptian, as being the good of the

CH. XXXIX.] GENESIS. ]7
natural mind, as above, n, 4973 ; hence it follows, that by Je
hovah blessing the house of the Egyptian, is signified that from
the Divine then was derived thereto the celestial natural. The
celestial natural is the good in the natural which corresponds to
the good of the rational, that is, which corresponds to the celes
tial of the spiritual from the rational, which is Joseph, n, 4963.
Celestial, as well as spiritual, is predicated both of the rational
and of the natural, that is, of the internal man, which is the ra
tional man, and of the external, which is the natural man ; for
the spiritual in its essence is the divine truth which proceeds
from the Lord, and the celestial is the divine good which is in
that divine truth. Divine truth in which is divine good, when
it is received by the rational or by the internal man, is called
the spiritual in the rational, and when it is received by the
natural or by the external man, is called the spiritual in the
natural; the divine good which is in the divine truth in like
manner, when it is received by the rational or the internal man,
is called the celestial in the rational, and when it is received by
the natural or external man, is called the celestifil in the natural.
Each flows in with man from the Lord both immediately and
mediately by angels and spirits ; but with the Lord, when He
was in the world, the influx was from Himself, because the Di
vine was in Himself,
4981. "And the blessing of Jehovah was " — that it signifies
increases [incrementa], appears from the signification of the
blessing of Jehovah, The blessing of Jehovah in the genuine
sense signifies love to the Lord and charity towards the neighbor,
for they who are gifted with these, are called the blessed of Je
hovah, for then they are gifted with heaven and eternal salva
tion : hence the blessing of Jehovah in the external sense, or in
the sense which respects the state of man in the world; is to be
content in God, and thence to be content with the state of honor
and wealth in which one is, whether it be among the honored
and rich, or among the less honored and poor; for he who is
content in God, regards honors and riches as means of uses, and
when he thinks concerning them, and at the same time concern
ing eternal life, he makes the former of no account, and the lat
ter essential. Inasmuch as the blessing of Jehovah or the Lord
involves these things in the genuine sense, it also contains in it
innumerable things, and hence signifies various things which are
consequent, as to be enriched with spiritual and celestial good,
n, 981, 1731 ; to be made fruitful from the affection of truth,
2*

18 GENESIS. [CH, XXXIX
n, 2846 ; to be arranged into heavenly order, n, 3017 ; to be
gifted with the good of love, and thus to be conjoined to the
Lord, n, 3406, 3504, 3514, 3530, 3584; joy, n, 4216; what
therefore it specifically signifies, may appear from the series of
things going before and of things following. That here the
blessing of Jehovah signifies increases in good and truth, or in
life and doctrine, is evident from what follows, for it is said,
the blessing of Jehovah was in the house and in the field,
and by house is signified the good which is of the life, and by
field the truth which is of doctrine : hence it is manifest, that
increases in those things are here signified by the blessing of
Jehovah. 4982, " In all that he had in the house and in the field " —
that this signifies in life and in doctrine, appears from the sig
nification of house, as being good, of which n, 2048, 2233,
2234, 2559, 3 128, 3652, 3720 ; and inasmuch as house is good,
it also is life, for all good is of life : and from the signification of
field, as being the truth of the church, n, 368, 3508, 3766,
4440, 4443 ; aqd inasmuch as it is the truth of the church, it
also is doctrine, for all truth is of doctrine. Mention is made
occasionally of house and field in other parts of the Word, and
when it is there treated concerning the celestial man, by house
is signified celestial good, and by field spiritual good ; celestial
good is the good of love to the Lord, and spiritual good is the
good of charity towards the neighbor ; but when it is treated
concerning the spiritual man, by house is signified the celestial
appertaining to him, which is the good of charity towards the
neighbor, and by field the spiritual appertaining to him, which is
the truth of faith. The former and the latter are signified in
Matthew ; " He who is on the roof of the house, let him not go
down to take away anything out of his house ; and he who is
in the field, let him not return back to take his garments," xxlv.
17, 18, n, 3652,
4983, " And he left all that he had into the hand of Joseph "
— that it signifies that it appeared as if all things were in its
power, appears from what was explained above, n. 4978, where
are nearly the same words, also from what was said n. 4977,
4984. " And he knew not with him anything except the
bread which he did eat" — that it signifies that good was thence
appropriated, appears from the signification of bread, as being
good, n, 276, 680, 3478, 3735, 4211, 4217, 4735 ; and from
the signification of eating, as denoting to be appropriated, n.

CH. XXXIX.] GENESIS, 19
3168, 3513, 3596, 3832, 4745 : that he knew not with him
anything except bread, signifies that he received nothing else
but good. It may be believed that when good appropriates
truth to itself, it is truth, such as the truth of faith is, which it
appropriates to itself, but it is the good of trutb ; the truths
which are not of use, accede indeed, but do not enter ; all uses
from truths are the goods of truth ; the truths, which are not for
use, are separated, and some are retained and some are rejected ;
they which are retained, are such as introduce to good more re
mote or nearer, and are uses themselves ; they which are re
jected, are they which do not introduce, nor apply themselves.
All uses in their beginning are truths of doctrine, but in their
progress they become goods, and they then become goods, when
man acts according to those truths ; action itself thus qualifies
truths ; for all action descends from the will, and the will itself
causes that to become good, which before was truth. Hence it
is evident, that truth in the will is no longer the truth of faith,
but the good of faith ; and that the truth of faith makes no one
happy, but the good of faith, for this latter affects that itself
which is of man's life, namely, his willing, and communicates
thereto the interior delight or blessedness, and in the other life
happiness, which is called heavenly joy.
4985. "' And Joseph was beautiful in form " — that jt signifies
the good of life thence, and that beautiful in aspect signifies the
truth of faith thence, appears from the signification of beautiful
in form and beautiful in aspect : fo,r form is the essence of a
thing, but aspect is the existence thence ; and whereas good is
the very essence, and truth is the existence thence, by beautiful
in form signifies the good of life, and by beautiful in aspect the
truth of faith ; for the good of life is the very esse of man, be
cause it is of his will, and the truth of faith is the existere thence,
because it is of the understanding ; for whatever is of the under
standing, that exists from the will ; the esse of man's life is in
his willing, and the existere of his life is in his understanding;
the understanding of man is nothing else but the will unfolded,
and formed so that its quality may appear in aspect. Thence
it is evident whence beauty is, namely, of the interior man, that
it is from the good of the will by the truth of faith ; the truth of
faith itself presents beauty in the external form, but the good of
the will sets it in and forms it. Thence it is, that the angels
of heaven are of ineffable beauty, for they are as it were loves
and charities in form, wherefore when they appear in their beauty,

20 GENESIS. [CH. XXXIX.
they affect the inmosts ; with them the good of love from the
Lord shines forth through the truth of faith, and as it penetrates
it affects. Hence it may be manifest, what is signified in the
internal sense by beautiful in form and beautiful in aspect, as
alson, 3821.
4986, Verses 7, 8, 9. And it came to pass after these words,
and his lord's wife lifted up her eyes to Joseph, and said, lie
with me. And he refused, and said to his lord's wife, behold
my lord Jcnoweth not with me what is in the house, and all that
he hath he hatK given into my hand. He himself is not great
in this house in comparison with me, and he hath not prohibited
anything from me except thee, because thou art his wife, and
how shall I do this great evil, and I should sin against God.
And it came to pass after these words, signifies a third state :
and his lord's wife lifted up her eyes to Joseph, signifies truth
natural not spiritual adjoined to natural good, and its perception:
and said lie with me, signifies that it desired conjunction: and
he refused, signifies aversion : and said to his lord's wife, signi
fies perception concerning that truth : behold my lord knoweth
not with me what is in the house, signifies that natural good did
not even desire appropriation : and all that he hath he hath
given into my hand, signifies that all was in its power: he him
self is not great in this house in comparison with me, signifies
that that good was prior in time not in state : and he hath not
prohibited anything from me except thee, signifies that it was
forbidden to be conjoined to the truth of that good : because
thou art his wife, signifies that it was not lo be conjoined to an
other good : and how shall I do this great evil and 1 should sin
against God, signifies that so there would be disjunction and no
conjunction. 4987, " And it came to pass after these words " — that it sig
nifies a third state, appears from the signification o{ it came to
pass or it was, as denoting something new, as above, n. 4979,
consequently here a third state ; and from the signification of
after these words, as being after those things were transacted.
In the original tongue one series is not distinguished from another
by interstitial signs, as in other tongues, but there appears as it
were what is continuous from beginning to end. The things
which are in the internal sense in like manner are continuous,
and flowing from one state of a thing into another, but when one
state terminates and another succeeds which is deserving of
note, it is indicated by it was or it came to pass ; and a change

CH. XXXIX.] GENESIS. 21
of State less deserving of note by and, wherefore those expres
sions so frequently occur. This latter state, which is the third,
and which is now treated of, is more interior than the former.
4988, " And his lord's wife lifted up her eyes to Joseph " —
that this signifies truth natural not spiritual adjoined to natural
good, and its perception, appears from the signification of wife,
as being truth adjoined to good, n. 1468, 2517, 3236, 4510, '
4823 ; here truth natural not spiritual adjoined to natural good,
because it is treated concerning that truth and this good ; that
good, to which that truth is conjoined, is here lord, n, 4973 :
and from the signification of lifting up the eyes, as being thought,
intention, and also perception, of which n. 2789, 2829, 3198,
3202, 4339, By wife is here signified truth natural, but not
truth natural spiritual, and by husband, who is here lord, is sig
nified good natural, but not good natural spiritual ; it is to be
explained therefore what is good and truth natural not spiritual,
and what is good and truth natural spiritual. Good with man
is from a twofold origin, namely, from what is hereditary and
thence adscititious, and also from the doctrineof faith and charity,
with the Gentiles from their religious [principle] : good and
truth which is from the former origin, is good natural not spirit
ual ; but the good which is from the latter origin, is good
natural spiritual'; from a like origin is truth,- inasmuch as all
good has its own truth adjoined to it. Good natural from tl e
former origin, that is, from what is hereditary and thence adsci
titious, has many things in affinity with good natural from the
other origin, that is, from the doctrine of faith and charity or
from the religious [principle], but only in the external form,
being altogether different in the internal. Good natural from
the former origin may be compared to the good, which is also
given with the tame and gentle animals, but good natural from
the other origin is proper to the man who acts from reason, and
thence knows how to dispense good in divers manners according
to uses : this dispensing of good is taught by the doctrine of
what is just and equitable, and in a superior degree by the doc
trine of faith and charity, and is also in many things confirmed
by reason with those truly rational. They who do good from
the former origin, are carried as if by instinct blindly into exer
cises of charity, but they who do good from the other origin,
are carried from an internal obligation, and as it were with open
eyes. In a word, they who do good from the former origin, do
good not from any conscience of what is just and equitable, still

22 GENESIS. [CH. XXXIX.
less from a conscience of spiritual truth and good ; but they who
do good from the other origin, do it from conscience ; see what
has been said above on this subject, n. 3040, 3470, 3471, 3518,
and what follows, n, 4992, But how the case herein is, can
not by any means be explained to the apprehension, for every
one who is not spiritual, or who is not regenerated, sees good
from its external form, and this by reason that he does not know
what charity is, or what neighbor is ; and the reason why he
does not know these things, is also because he has no doctrinals
of charity. In the light of heaven those things appear most
distinctly, and thence also distinctly with the spiritual or regen
erate, because these are in the light of heaven,
4989, "And said, lie with me" — that it signifies that it
desired conjunction, appears from the signification of lying with
me, as being conjunction, namely, of good natural spiritual,
which now is Joseph, with truth natural not spiritual, which is
the wife of his lord, but illegitimate conjunction. The conjunc
tions of good with truth and of truth with good in the Word are
described by marriages, see n, 2727, 2759, 3132, 3665, 4434,
4837 ; hence it is, that illegitimate conjunctions are described
by harlotries ; here therefore the conjunction of truth natural not
spiritual with good natural spiritual, is described by the wife of
his lord being desirous to lie with him : no conjunction of those
is given in internals, but only in externals, in which there ap
pears as it were conjijnction ; but it is only affinity ; hence also
it is, that she caught him in his garment, and that he left the
garment in her hand, for by garment in the internal .sense is sig
nified what is external, by which there is as it were conjunction,
or by which there is affinity, as will be seen below at verses 12,
13. That these things are signified, cannot be seen so long as
the mind or thought is kept in historicals, for then nothing is
thought of but Joseph, Potiphar's wife, and the flight of Joseph
when he had left his garment. But if the mind or thought were
kept in those things which are signified by Joseph, by Potiphar's
wife, and by garment, then it would be apperceived that some
spiritual illegitimate conjunction is also here treated of; and the
mind or thought may be kept in those things which are signified,
if it only be believed that the historical Word is not Divine from
what is merely historical, but from this, that in what is historical
there is what is spiritual and divine ; and if this were believed,
it would be known that the spiritual and divine therein is con
cerning the good and truth which is of the Lord's church and

CH. XXXIX ] GENESIS. 23
kingdom, and in the supreme sense that it is concerning the
Lord Himself, When a man comes into the other life, as he
does immediately after death, if he be among those who are
elevatetl into heaven, he will then know that he retains nothing
of the historicals of the Word, and does not even know anything
concerning Joseph, nor concerning Abraham, Isaac, and Jacob,
but only concerning the spiritual and .divine things which he
had learnt from the Word, and had applied to his life ; such
things therefore are what are within in the Word, and what are
called its internal sense,
4990, " And he refused " — that it signifies aversion, appears
from the signification of refusing, as signifying to be averse from,
namely, that conjunction, for he who refuses so as to flee away,
expresses his aversion,
4991 , " And said to his lord's wife " — that it signifies per
ception concerning that truth, appears from the signification of
saying in the historicals of the Word, as being to perceive, of
which frequently above ; and from the signification of his lord's
wife, as being truth natural not spiritual adjoined to natural good,
of which above, n, 4988.
4992, "Behold my lord knoweth not with me anything in
the house " — that this signifies that good natural did not even
desire appropriation, appears from the signification of his lord,
as being natural good, n, 4973 ; and from the signification of
not knowing with me anything in the house, as being not to de
sire appropriation. That this is the sense, cannot be seen but
from the series of things in the internal sense ; for it is now
treated concerning a third state, in which the celestial of the
spiritual was in the natural ; in that state, natural good and truth
which is spiritual is separated from natural good and truth
which is not spiritual ; consequently by not knowing what is in
the house, is signified that there is no desire of appropriation.
But these things, inasmuch as they are arcana, cannot be illus
trated except by examples ; let the following therefore serve for
illustration : to be conjoined with his wife from lust alone, this
is natural not spiritual, whereas to be conjoined with his wife
from conjugial love, this is natural spiritual ; when the husband
afterwards is conjoined from lust alone, then he believes that he
transgresses, as one who does something lascivious, wherefore
he does not desire any longer that it should be appropriated to
him. Let this also serve for illustration : to do good to a friend,
whatever may be his quality, if only that he is a friend, is

24 GENESIS. [CH. XXXIX,
natural not spiritual ; but to do good to a friend for the sake of
the good with him, and especially to account good itself as the
friend which is to be benefited, this is natural spiritual, and when
he is in this, he knows that he transgresses, if he does good to
a friend who is evil, for then through him he does evil to others ;
when he is in this state, he holds in aversion the appropriation
of good natural not spiritual, in which good he was before. The
case is similar in other instances,
4993, " And all that he hath he hath given into my hand "
— that this signifies that all was in its power, appears from what
was said above, n, 4978, where like words occur : but there is
this difference, that it is there treated concerning the second
state in which the celestial of the spiritual in the natural was,
for then natural good applied itself, and appropriated to itself
truth, n. 4976, 4977, in which state good had the dominion
actually, but truth apparently, wherefore then was signified by
those words, that all its own was as in its power ; but here it is
treated concerning the third state in which the celestial of the
spiritual is, when it has been made spiritual in the natural, and
whereas in this state there is no appropriation, therefore by the
above words is signified that all was in its power.
4994, " He himself is not great in this house in comparison
with me" — that it signifies that that good was prior in time not
in state, appears from the signification of not being great in the
house in comparison with me, or not being greater, as being
that the dominions were on an equality, consequently that both
the one and the other is prior : from the series in the internal
sense it is evident, that good natural not spiritual is prior in time,
and that good natural spiritual is prior in state, as is also clear
from what was shewn above, n, 4992, To be prior in state is
to be more eminent as to quality,
4995, " And he hath not prohibited anything from me ex
cept thee" — that this signifies that it was forbidden to be con
joined to the truth of that good, appears from the signification
of prohibiting from him, as denoting to be forbidden : and from
the signification of wife, who is whom he prohibited, and is here
understood by thee, as denoting truth natural not spiritual, of
which n. 4988,
4996, " Because thou art his wife " — that this signifies be
cause it was not to be conjoined to another good, appears from
the signification of wife, as being truth adjoined to its good, of
which n. 1468, 2517, 3236, 4510, 4823, here truth natural

CH. XXXIX.] GENESIS. 05
not spiritual with good natural not spiritual, as above, n.
4988. 4997, " And how shall I do this great eVil, and I should sin
against God " — that this signifies that thus there would be dis
junction and no conjunction, appears from the signification of
evil, and also of sin, as being disjunction and no conjunction,
namely, when good natural spiritual is conjoined with truth
natural not spiritual, for they are things dissimilar and unsuited
to each other, which depart asunder from each other. It is
said to do evil and sin against God, because evil viewed in
itself, and also sin, is nothing else but disjunction from good,
evil itself also consists in disuiiipn. This is evident from good;
good is conjunction, because all good is of love to the Lord and
of love towards the neighbor ; the good of love to the Lord con
joins man to the Lord, and consequently to all good which
proceeds from the Lord, and the good of love towards the neigh
bor conjoins him to heaven and to the societies there, thus also
by this latter love he is conjoined to the Lord, for heaven
properly so called is the Lord, inasmuch as He is all in all there.
But it is contrariwise with evil : evil is of self-love and of the
love of the world ; the evil of self-love disjoins him not only
from the Lord, but also from heaven, for he loves no one hut
himself, and others only so far as he regards them in himself, or
so far as they make one with himself; hence he turns the re
gards of all to himself, and altogether averts them from others,
and most especially from the Lord ; and when several do this
in one society, it follows that all are disjoined, and each looks
at another from the interior as an enemy, and if any one does
anything against him, he bears hatred towards him, and takes
delight in his destruction : nor is the case different with the evil
of the love of the worid,for this evil covets the wealth of others,
and the goods of others, and desires to possess the all of others,
whence also come enmities and hatreds, but in a less degree.
That any one may know what evil is, consequently what sin
is, let him only study to know what the love of self and of the
worid is ; and to know what good is, let him only study to know
what love to God and love towards the neighbor is ; thence
he will know what evil is, and consequently what the false is,
and thence he will know what good is, and consequently what
truth is.
4998. Verses 10, 11, 12, 13, 14, 15. And it came to
pass, that she spake to Joseph day hy day, and he did not hearken
VOL, vu. 3

26

GENESIS. [CH. XXXIX.

to her to lie with her, to be with her. And it came to pass
that on a certain day and he came to the house to do his work,
and there was no man of ihe men of the house there in the
his garment with me, and fled, and went forth abroad. And it
house. And she caught him in his garment, saying, lie with
me, and he left his garment in her hand, and fled, and went
forth abroad. And ii came to pass, that she saw that he left
his garment in her hand, and fled abroad. _ And she cried to
the men of her house, and said to them, saying, see ye, he hath
brought to us an Hebreio man to mock us, he came to me to lie
with me, and J cried with a great voice. And it came to pass
that he heard thai I lifted up my voice, and cried, and he left
came to pass, signifies a fourth state : that she spake to Joseph
day by day, signifies thought concerning that thing : and he
did not hearke'n to her lo lie with her, signifies that it was
averse from being conjoined : to be with her, signifies lest thus it
should be united to : and it canie to pass that on a certain day,
signifies a fifth state : and he came to the house to do his work,
signifies when he was in the work of conjunction with spiritual
good in natural : and there was no man of the men of the
house there in the house, signifies that without the aid of any
one: and she caught him in his garment, signifies that truth
not spiritual applied itself to the ultimate of spiritual truth :
saying, lie with me, signifies for the sake of conjunction : and
he left his garment in her hand, signifies that it took away that
ultimate truth : and fled and went forth abroad, signifies that thus
it had not truth whereby to defend itself: and it came to pass
that she saw, signifies perception concerning that thing : that
he left his garment in her hand and fled abroad, signifies con
cerning the separation of ultimate truth : and she cried to the
men of the house, signifies falses : and said to them, saying,
signifies exhortation : see ye, he hath brought to us an Hebrew
man, signifies a servant : to mock us, signifies that it rose
against : he came to me to lie with me, signifies that it was wil
ling to conjoin itself ; and I cried with a great voice, signifies
aversion: and it came to pass that he heard, signifies when it
was apperceived : that I lifted up my voice and cried, signi
fies that there was great aversion : and he left his garment with
me, signifies a witness that it came near: and fled and went
forth abroad, signifies that still it separated itself,
4999, " And it came to pass" — that it signifies a fourth
state, may appear from what was said above, n. 4979, 4987.

CH. XXXIX,] GENESIS. 27
5000. " That she spake to Joseph day by day" — that it
signifies thought concerning that thing, appears from the signi
fication of speaking, as being to think, n, 2271, 2287, 2619,
namely, concerning Joseph, thus concerning that thing, of
which it is here treated by Joseph. Day by day, or every
day, denotes intensely. That to speak in the internal sense is
to think, is because thought is interior speech, and when man
thinks, he then speaks with himself. Interior things are ex
pressed in the sense of the letter by the exterior things which
correspond. 5001. " And he did not hearken to her to lie with her " —
that this signifies that it [good natural spiritual] was averse from
being conjoined, appears from the signification of not hearken
ing, as being not to listen to or not to obey, n, 2542, 3869,
here to be averse from, because he so far refused to hearken,
that he fled leaving his garment ; and from the signification of
lying with him, as denoting to be conjoined illegitimately, of
which 4989,
5002, "To be with her" — that it signifies lest thus it
should be united to, appears from the signification of being with
any one, as denoting to be more closely conjoined, or to be
united. That to be denotes to be united, is because the very
esse [to be] of a thing is good, and all good is of love, which
is spiritual conjunction or unition. Hence in the supreme sense
the Lord is called Esse or Jehovah, because from him is all the
good which is of love or of spiritual conjunction. Heaven, in
asmuch as it makes one by love from Him, and reciprocal to
Him by reception, and by mutual love, is on that account call
ed a marriage, by- which it is ; the case would be similar in
the church, if with it, love and charity were its esse. Where
therefore there is not conjunction or union, there is not esse, for
unless there be something to reduce to one or to unite, there
must be dissolution and extinction. So in civil society, if every
one be for himself, and none for another except for the sake of
himself, unless there were laws to unite, and fears of the loss of
gain, of honor, fame, and life, society would be altogether dissi
pated ; wherefore the esse of such a society also is conjunction
or ad-unition, but only in externals, for in respect to internals
there is with that society no esse ; therefore also such persons
in the other life are kept in hell, and in like manner are there
held together by external bonds, especially by fears, but as
often as those bonds are relaxed, one rushes to the destruction

28

GENESIS. [CH. XXXIX.

of another, and desires nothing more earnestly than totally to
extinguish him. It is otherwise in heaven, where there is inter
nal conjunction by love to the Lord, and consequent mutual
love; when external bonds are there relaxed, they are more
closely mutually conjoined. And whereas they are thus reduced
nearer to the Divine Esse, which is from the Lord, they are
more interioriy in affection and thence in freedom, consequently
in blessedness, happiness, and joy,
5003, " And it came to pass that on a certain day " — that
it signifies a fifth state, appears from the signification of it came
to pass, or it was, as involving something new, as above, n.
4979, 4987, 4999, thus a new state, in the present case a fifth.
5004, " And he came to the house lo do his work" — that
this signifies when He was in the work of conjunction with
spiritual good in the natural, may appear from thisthat it is that
conjunction which is treated of in this chapter by Joseph ;
wherefore when it is said he came to the hoiise to do bis work,
the work of that conjunction is signified.
5005, " And no man of the men of the house was there in
the house" — that this signifies that He was without the aid of
any one, may appear from this, that by it is signified that he
was alone ; and whereas in the internal sense by Joseph the
Lord is treated of, how He glorified or made Divine his internal
human, by those words is understood, that He did it without
the aid of any one. That the Lord made his human Divine
by his own proper ability, thus without the aid of any one, may
appear from this, that, inasmuch as He was conceived of Jeho
vah, the Divine was in Him, and consequently the Divine was
his ; wherefore when He was in the world, and made the human
in Himself Divine, He did it from his own Divine or from Hini-
self. This is thus described in Isaiah ; " Who is this who com-
eth from Edom, with sprinkled garments from Bozrah ; this
honorable in his raiment, marching in the multitude of his
strength, I have trodden the wine-press alone, and of the peo
ple there was not a man with Me, I looked around, but there
was none to help, and I was amazed, but there was none to
support; therefore my own arm brought salvation to Me," Ixiii.
1, 3, 5, And again in the same prophet ; " He saw that there
was no man, and was as if amazed that there was none to inter
cede ; therefore his arm brought salvation to Him ; and his jus
tice stirred Him up ; whence He put on justice as a coat of
mail, and a helmet of salvation upon his head," lix, 16. That

CH. XXXIX.] GENESIS, 29
the Lord by his own proper power made the human in Himself
Divine, may be seen n. 1616, 1749, 1755, 1812, 1813, 1921,
1928, 1999, 2025, 2026, 2083, 2500, 2523, 2776, 3043,
3141,3381,3637,4286, 5006. " And she caught him in his garment " — that it signi
fies that truth not spiritual applied itself to the ultimate of spirit
ual truth, appears from the representation of Potiphar's wife, of
whom these things are said, as being truth natural not spiritual,
n, 4998; and from the signification of catching (or laying hold
of), as being to apply itself; and from the signification of gar
ment, as being truth, n, 1073, 2576, 4545, 4763, here the ulti
mate of spiritual truth, which in this state is of Joseph, for Jo
seph here is good natural spiritual, n, 4988, 4992 ; that the truth
of this good is what truth natural not spiritual was willing to be
conjoined with, is evident from the series of things in the inter*
nal sense. But what it is, and what it involves, that truth
natural not spiritual was willing to be conjoined with truth natural
spiritual, is at this day an arcanum, principally for this reason,
because few are solicitous and willing to know what spiritual
truth is, and what truth not spiritual is; and they are unsolici-
tous herein to such a degree, as scarcely to be willing to hear
what is spiritual mentioned, and at the bare mention thereof,
immediately something of darkness comes upon them, and then
at the same time something gloomy, and it becomes nauseous,
and so is rejected. That this is the case, has also been shown
to me: whilst my mind was upon such things, there were spirits
present from the Christian worid, and then they were remitted
into that state in which they bad been in the world ; these were
not only affected with sadness merely at the thought concerning
spiritual good and truth, but were also from aversion seized with
such loathing, that they said they had a feeling in themselves of
something like what in the world excites vomiting. But it was
given to tell them, that thjs was in consequence of their affec
tions being qnly in terrestrial, corporeal, and worldly things, for
when man is in these alone, then he nauseates the things which
are of heaven ; and that they frequented temples where the
Word is preached, not from any desire of knowing the things
which are of heaven, but from another cupidity imbibed from
the time of infancy : hence it was made manifest what is the
quality of the Christian worid at this day. The cause of this
in general is, because the Christian church at this day preaches
faith alone, and not charity, and thus doctrine but not life, and
3*

30

GENESIS. [CH. XXXIX.

when life is not preached, man comes into no affection of good,
and when he is in no affection of good, he is also in notie of
truth ; hence it is, that it is contrary to the delight of the life'of
most persons, to hear anything more concerning the things of
heaven, than what was known from infancy. When yet the
real case is this, that man is in the worid, th^t he may be initia
ted by exercises there into those things which are of heaven,
and that his life in the worid is scarcely as a moment respect
ively to his life after death, for this latter is eternal ; but there
are few who believe that they are to live after death, and on
this account also heavenly things are of no value to them. But
this I am able to aver, that man immediately after death is in
the other life, and that there his life in the worid is altogether
continued, and is such as it had been in the worid ; this I can
aver, because I know it ; for I have discoursed with almost all,
whom I was acquainted with in the life of the body, after they
departed out of this life; and hence by living experience it has
been given to know, what sort of lot awaits every one, namely,
that it is a lot according to his life ; but they who are of the
above description, do not even believe these things. But what
it is, and what it involves, that truth natural not spiritual was
willing to be conjoined with truth natural spiritual, which is sig
nified by laying hold of Joseph in his garment, will be told in
what presently follows.
5007. " Saying, lie with me " — that it signifies for the sake
of conjunction, appears from the signification of lying with, as
being conjunction, of which above,, n. 4989, 5001 ; here for
the sake of conjunction, or to the intent that there might be
conjunction, 5008. "And he left his garment in her hand" — this signi
fies that it took away that ultimate truth, appears from the sig
nification of leaving in her hand, as being in her power, for
hand is ability or power, n. 878, 3091, ,3337, 3563, 4931 to
4937 ; and because she laid hold of his garment, it here de
notes to take away : and from the signification of garment, as
being ultimate truth, of which above, n, 5006, That truth
natural not spiritual was willing to conjoin itself with truth nat
ural spiritual, and that this latter was averse from conjunction,
and on that account left ultimate truth, or suffered it to be
taken away, cannot be comprehended by any one, unless it be
illustrated by examples; but first let it be seen what truth nat
ural not spiritual is, and what truth natural spiritual is, n, 4988,

CH, XXXIX.] GENESIS, 3I
4992, and that in ultimates there is affinity, yet not any con
junction. But, as was said, this case must be illustrated by
examples; let us take first this example: it is a truth natural
not spiritual within the church, that good ought to be done to
the poor, to widows, and to the falheriess, and that to do good
to them is the charity which is enjoined in the Word ; but truth
not spiritual, that is, they who are in truth not spiritual, by the
poor, by widows, and the fatherless, understand those who are
so named ; whereas truth natural spiritual, that is, they who
are in that truth, confirm indeed that truth, but give it the last
place, that the poor, the widows, and the fatherless, are under
stood ; for they say in their heart, that all are not poor who
call themselves poor, that also there are among the poor those
who live the worst lives, and who neither fear God nor men,
and who would rush into every iniquity unless fear withheld ;
and moreover, that by the poor in the Word are understood
they who are spiritually such, namely, who know and confess
in heart, that they have nothing of truth and good of themselves,
but that all things are given to them gratis ; the case is similar
with widows and the fatherless, with the difference of respect
to state. From this example it is evident, that to do good to the
poor, to the widows, and the fatherless, who are so named, is an
ultimate of truth to those who are in truth natural spiritual, and
that this truth is like a garment, which invests interior things:
it is also evident, that this ultimate of truth concurs with the
truth with those who are in truth natural not spiritual, but that
still there is not conjunction but affinity. Let us take for an ex
ample, that good ought to be done to the neighbor; they who
are in truth natural spiritual, account every one as a neighbor,
but still all in a dissimilar respect and degree, and they say in
heart, that they who are in good are before others the neighbor
to whom good is to be done ; but of them who are in evil, that
they also are the neighbor, but then that it benefits them if they
be punished according to the laws, because by punishments
they are amended, and thus also prec.nulion is taken lest the
good should suffer evil by them and their examples ; they who
within the church are in truth natural not spiritual, say also that
every one is a neighbor, but they do not admit of degrees and
respects, wherefore if they are in natural good, they do good to
every one who excites compassion, without distinction, and in
most cases to the evil more than lo the good, because the for
mer, from being evil, learn the art of exciting commiseration :

32

GENESIS. [CH. XXXIX.

from this example also it is evident, that in this ultimate truth
there is agreement between those who are in truth natural not
spiritual, and those who are in truth natural spiritual, but that
still there is not conjunction therein, but only affinity, for the one
has an idea and a meaning respecting neighbor, and respecting
charity towards him, different from what the other has. Let us
take also this example ; they who are in truth natural spiritual,
say in general, that the poor and miserable shall inherit the hea
venly kingdom : but this is to them an ultimate truth, for the
interior truth stored up''is, that they are poor and they are mis
erable who are spiritually such, and that these are they who
are understood in the Word as inheriting the kingdom of hea
ven ; but they who within the church are in truth natural not
spiritual, say that no others can inherit the heavenly kingdom,
except they, who in the worid have been reduced to poverty,
who live in miseries, and who are more afflicted than others;
they call also riches, dignities, and woridly joys, so many avo
cations, or means removing man from heaven : from this exam
ple also it is evident what the ultimate truth is, and what its
quality is, in which they agree, yet that there is not conjunction,
but affinity. Let us take also this example: they who- are in
truth natural spiritual, hold it as an ultimate truth, that those
things, which are called holy in the Word, were holy, as the ark
with the propitiatory, with the candlestick, the incenses, the
breads, and the rest, also the altar ; and as the temple ; and like
wise the garments of Aaron which are called garments of holi
ness, especially the ephod with the breastplate containing the
urim and thurnmim ; nevertheless concerning this ultimate truth
they have this idea, that those things were not holy in them
selves, neither was any holiness infused into them, but that they
were holy representatively, that is, that they represented the
spiritual and celestial things of the Lord's kingdom, and in the
supreme sense the Lord Himself; but they who are in truth
natural not spiritual, in like manner call those things holy, but
holy in themselves by infusion : hence it is evident that they
agree together, but that they do not conjoin thetnselves, for
that truth is of another form because of another idea with the
spiritual than with the merely natural. Let us take also this
example; it is an ultimate truth to the spiritual man, that all
divine truths may be confirmed from the literal sense of the
Word, and also by things rational or intellectual with those who
are illustrated ; this ultimate and common truth is also acknow-

CH. XXXIX.] GENESIS. 33
ledged by the natural man, but he believes simply, that all that
is true which may be confirmed from the Word, and especially
that which he himself has thence confirmed ; in this therefore
they agree, that all divine truth may be confirmed, but this com
mon truth, is viewed differer\tly by the one and by the other; he
who is a merely natural man, believes it to be divine truth
whatever he has confirmed with himself, or what he has heard
confirmed by others, not aware that the false may be confirmed
alike as truth, and that the false confirmed appears altogether
as truth, and also more so than truth itself, because the fallacies
of the senses accede, and present it in the light of the world
separate from the light of heaven. Thence also it is evident,
what is the quality of ultimate truth in the sight of the spiritual
man, namely, that it is like a garment, and when this garment
is withdrawn, that they do not at all agree, consequently that
the spiritual man has no longer anything whereby to defend
himself against the natural man ; which things are signified by
Joseph fleeing and going forth abroad when he had left his gar
ment; for the merely natural man does not acknowledge interioB
things, wherefore when exterior things are taken away or with
drawn, then they are immediately dissociated. And further,
the natural man calls all things false, by which the spiritual man
confirms ultimate truth, for he cannot see that which he confirms
whether it be so or not, it being impossible from natural light to
see those things which are of spiritual light ; this is against
order, but it is according to order that the things which are in
natural light should be seen from spiritual light.
5009. ",And he fled and went forth abroad" — that it signi
fies that it had not truth whereby to defend itself, appears from
the signification of flying and going forth abroad, after he left
his garment, as being that separation was made, or that there
was no longer anything common, consequently, inasmuch as
garment is ultimate truth, that it had not truth whereby to defend
itself, concerning which see what was shown just above, n.
5008 at the end.
5010. "And it came to pass that she saw" — that it signifies
perception concerning that thing, appears from the signification
of seeing, as being perception, n. 2150, 3764, 4567, 4723 ;
concerning that thing is concerning the separation by ultimate
truth being no longer acknowledged, which is signified by his
leaving his garment in her hand and fleeing abroad, as is evident
from what was said above, n. 5008 and 5009.

34 GENESIS, [CH, XXXIX,
5011. " And she cried to the men of the house " — that it
signifies falses, appears from the signification of cry, as denoting
the false, n, 2240, hence crying is predicated of the false ; the
men of the house in the genuine sense are the truths of good, but
in the opposite sense they are the falses of evil. That they
are falses which Potiphar's wife now speaks to the men of the
house, and afterwards to her husband, is manifest from what she
speaks. That natural truth, which is here the wife of Potiphar,
cannot speak otherwise than falses, or things contrary to truth,
after ultimate spiritual truth, which as to the outermost face ap
pears as it were conjunctive, has been plucked away, may be
seen above, n. 5008 at the end.
5012. "And said to them saying" — that it signifies exhor
tation, appears from the signification of saying here, as being
exhortation ; for saying in the internal sense is perception, n.
2862, 3^95, 3509, and also communication, n. 3060, 4131 ;
here therefore, because it is said that she cried, and it follows
that she said saying, it denotes vehement communication, that
is, exhortation to hear.
5013. " See ye, he hath brought to us an Hebrew man " — that
it signifies a servant, appears from the signification of an Hebrew
man, as' being predicated of service, see n. 1703; as also is
clear from what follows, for Joseph is there called an Hebrew
servant, and also simply a servant; "There came to me the
Hebrew servant, whom thou hast brought to us," verse 17 ;
" according to tli^se words thy servant did t^ me," verse 19.
That an Hebrew man here denotes a serrant, is principally
from this, because they who are in truth and good natural not
spiritual, who are here represented by Potiphar and his wife, do
not otherwise regard spiritual truth and good, which is represent
ed by Joseph, than as a servant; for both in life and doctrine
they are in inverted order, inasmuch as the natural bears rule
with them, and the spiritual serves ; when yet it is according to
order that the spiritual should bear rule and the natural serve,
for the spiritual is prior, interior, and superior, and nearer to the
Divine, but the natural is posterior, exterior, and inferior, and
more remote from the Divine ; on this account the spiritual with
man and in the church is compared to heaven, and is also called
heaven, and the natural is compared lo the earth, and is also
called earth : hence also it is, that those who are spiritual, that
is, they with whom the spiritual has had rule, appear in the
other life in the light of heaven with the head upwards towards

CH. XXXIX.] GENESIS. 35
the Lord, and with the feet downwards towards hell ; whereas
those who are natural, that is, they with 'whom the natural has
had rule, appear in the light of heaven with the feet upwards
and the head downwards, although otherwise in their own
light, which is a delusive light resulting from the lusts and con
sequent fantasies in which they are, n, 1528, 3240, 4214, 4418,
4531, 4532. That natural men consider spiritual things as sub
servient, was represented by the Egyptians regarding the He
brews no otherwise than as servants ; for by the Egyptians were
represented they who are in natural science, thus who are
natural, but by the Hebrews they who are of the church, thus
who are respectively spiritual ; the Egyptians also held the He
brews so vile, as servants, that it was even an abomination to
them to eat with the Hebrews, Gen, xliii, 32 ; and also the
sacrifices offered by the Hebrews were an abomination to them,
Exod. viii. 26,
5014, "To mock us" — that it signifies that it rose against,
appears from the series itself in the internal sense, and also from
the signification of mocking, when it is said from vehemence,
as denoting to rise against.
5015. " He came to me to lie with me" — that this signifies
that it, namely, truth natural spiritual, was willing to conjoin
itself, appears from the signification of coining, as here denoting
to be willing, for he who comes purposely, is willing; and from
the signification of lying with, as being to conjoin itself, see
above, n, 4989, 5001, 5007,
5016, "And I cried with a great voice" — that it signifies
that there was aversion, appears from the signification of a cry,
as being false speaking, n. 5011, hence crying involves such
[false speaking], namely here, because she cried to the men of
the house for aid, it involves that it was repugnant to her, and
because it is said, that she cried with a great voice, that she was
averse thereto. '
5017. "And it came to pass that he heard" — that it signi
fies when it was apperceived, appears from the signification of
hearing, as being to obey, and also as being to apperceive : that
it is to obey, may be seen n, 2542, 3869 ; that it is also to ap
perceive, is evident from the very function of the ear, and thence
the nature of hearing. The function of the ear is, that it may
receive another's speech, and convey it to the cominon sensory,
that this sensory may apperceive thence what another thinks;
hence to hear is to apperceive ; wherefore the nature of hearing

36

GENESIS. [CH. XXXIX,

- is, to transfer the things which one speaks from his own thought
into the thought of another, and from the thought into his will,
and from the will into act ; thence to hear is to obey : these
two offices are proper to hearing ; in languages these are distin
guished by hearing any one, which is to apperceive^, and by
hearing to any one or hearkening, which is to obey. That these
are the two offices of hearing, is because man cannot by any
other way communicate the things of his tht)ught, and also of
his will, nor can he otherwise persuade and induce to do and
obey the things of his will. From these things it is manifest,
by what circle communications are effected, namely, that the
circle is from the will into the thought, and thus into the speech,
and from the speech through the ear into another's thought and
will. Hence also it is, that the spirits and angels, who corres
pond to the ear or to the sense of hearing in the Grand Man,
are not only apperceptions, but also obediences ; that they are
obediences, may be seen n. 4652 to 4660 ; and because they
are obediences, they are also apperceptions, for the one involves
the other,
5018. "I lifted up my voice and cried" — that it signifies
that there was great aversion, appears from the signification
of crying with a great voice, as being aversion, of which n.
5016 ; here therefore lifting up the voice and crying denotes
great aversion,
5019, "And he left his garment with me" — that it signifies
a witness that it came near, appears from the signification of
leaving a garment, as being to take away ultimate truth, n.
5008, but here a witness, because the garment in her hand,
which was shewn, that is, the ultimate truth whereby she proved
that he was willing to conjoin himself, was a witness that it came
near. This sense indeed appears somewhat remote, neverthe
less it is that which is involved in her speaking ; see below, n.
5028. 5020. " And he fled and went forth abroad " — that this sig
nifies that still it separated itself, appears from the signification
of fleeing and going forth abroad, as being to separate itself, as
above, n. 5009, These now are the falses which Potiphar's
wife spake to the men of the house concerning Joseph, in the
internal sense which truth natural not spiritual [spake] concerning
truth natural spiritual, or which the natural man not spiritual
concerning the natural spiritual man, see n. 4988, 4992, 5008.
5021. Verses 16, 17, 18. And she laid up his garment

CH. XXXIX.] GENESIS. 37
with her, until his lord came to his house. And she spake to
him according to these words, saying, there came to me the He
brew servant, whom thou hast brought to us, to mock me. And
it came to pass, as I lifted up my voice and cried, and he left
his garment with me, and fled abroad. And she laid up his gar
ment with her, signifies that it retained ultimate truth : until her
lord came to his house, signifies that it might communicate with
natural good : and she spake to him according to these words,
signifies false speaking : saying, there came to me the Hebrew
servant whom thou hast brought to us, signifies that serving
principle: to mock me, signifies that it rose up against : and it
came to pass, as I lifted up my voice and cried, signifies when
it apperceived great aversion : and he left his garment with me,
signifies testification : and fled abroad, signifies that then it sepa
rated itself
5022. "And she laid up his garment with her" — that this
signifies that it retained ultimate truth, appears from the signifi
cation of laying up with herself, as being to retain; and from
the signification of garment, as being ultimate truth, of which
above, n, 5006, 5008, which truth being taken away, the
spiritual man has no longer anything by which to defend him
self against those merely natural, n, 5008, 5009, and then injury
is done to him ; for whatever the spiritual man then speaks,
merely natural men say that they do not perceive, and likewise
that it is not so. And if only mention be made of what is in
ternal or spiritual, they either ridicule it or call it mystical ;
wherefore then all conjunction between them is broken, and
when this is broken, the spiritual man suffers hard things with
the merely natural, which is also represented by this, that Jo
seph after that the wife testified by the garment in presence of
her husband, was cast into the prison house.
5023. " Until his lord came to his house " — that this signi
fies that it might communicate with natural good, appears from
the signification of lord, as being good natural not spiritual,
n. 4973, 4988, House in the internal sense is the natural
mind, for the natural mind, as also the rational mind, is like a
house ; the husband therein is good, the wife is truth, the
daughters and sons are the affections of good and truth, also
the goods and truths which are from them as parents ; the
maid-servants and men-servants are the pleasures and scien
tifics which minister and confirm : here therefore, by " until his
lord came to his house," is signified natural good to its habita-
VOL, VII. 4

38 GENESIS. [CH. XXXIX.
tion, where also there is truth conjoined to it, but here the
false persuading good that it is the truth ; for good natural not
spiritual is easily persuaded that the false is truth and that
truth is the false. He is called his lord, because the natural
not spiritual considers the spiritual as a servant, n, 5013-
Tbat the natural mind and the rational mind of man is called a
house, is evident from the following passages, "When the
unclean spirit is gone out of a man, he wandereth through dry
places seeking rest, which if he findeth not, he saith, I will
return into mine house whence 1 came forth, and if coming he
findeth it swept and garnished, then he goeth away and taketh
seven other spirits worse than himself, and entering in they
dwell there," Luke xi. 24, 2-5, 26. House there denotes the
natural mind, which is called an house empty and swept, when
there are no goods and truths therein which are husband and
wife, nor affections of good and truth which are daughters and
sons, nor such thino-s as confinn, which are maid-servants and
men-servants ; the man himself is the house, because the
rational and natural mind makes the man, and witliout those
thini;s, that is, without goods and truths, and the affections
thereof, and the ministry of these affections, he is not a man,
but a brute. The mind of man is also understood by house, in
the same evangelist ; " Every kingdom divided against itself is
laid waste and house filleih upon house," xi. 17: and in
Mark ; " If a kinj^dom be divided agninst itself, this kingdom
cannot stand ; if a house also be divided against itself, this
house cannot stand. Not any one can enter into a strong one's
house and spoil his goods, unless he first bind the strong one,
and then will he spoil his housp," iii. 24, 25, 27 ; by kingdom
is S!i;nified truth, n. 1672, 2.')47,469l: and by house good,
n. 2-2;33, 22:31, 3720, 4982; house si>^nifies good from its
superior excellence. In Luke; " If the master of the house
had known at what hour the thief would come, he would have
watched, and would not liave |)erniitted his house to be dug
through," xii. 39. Aijain ; " Hencefojih there shall be five in
one house, three against two, und two against three ; the
father shall be divided anaiiist the son, and the son ari'ainst the
father, the mother against the daughter, and the daughter
anainst the mother," xii. 52, 53 : it is there treated concerning
spii^ilual combats, into which they who are of the church are to
come, nfter the internal or spiritual things of the Word are
opened ; house denotes the man or his mind ; father, mother,

CH. XXXIX.] GENESIS. 39
son, and daughter there, are goods and truths with their affec
tions, and in the opposite sense evils and falses with their affec
tions, from which and with which there is combat. The Lord's
command to his disciples, "Into whatsoever house ye shall
enter, first say, peace to this house, and if indeed the son of
peace be there, your peace shall rest upon him ; but if not, it
shall return upon you. But abide ye in the same house, eating
and drinking such things as they have, pass not from house to
house," Luke x. 5, 6, 7, represented that they should abide in
real good, namely, in the good of love to the Lord and of
charity towards the neighbor, but should not pass into any
other. That man or his mind is a house, may be seen also,
n. 3538, 4973.
5024. " And spake to hira according to these words " — that
it signifies false speaking, appears from what follows, for the
things which she spake to her husband are falses.
5025. " Saying, there came to me the Hebrew servant whom
thou hast brought to us" — that this signifies that serving prin
ciple, appears from what v»'as said above, n. 5013 ; here by
that serving principle is meant spiritual truth and good, which
here is Joseph, and which appears to the natural not spiritual as
serving. As for example, spiritual truth and good wills that
man should have nothing of pleasure in dignities and in any
supereminence above others, but in offices done towards his
country, and towards societies in general and particular, and
thus should have pleasure in the use of dignities: the merely
natural man is altogether ignorant what this pleasure is, and de
nies that it is, although from hypocrisy he can also say the like,
but still he makes pleasure derived from dignities for the sake of
self the lord, and pleasure derived from dignities for the sake of
societies in general and particular, he makes the servant; for
he regards himself in everything which he does, and societies
after himself, which societies he so far favors as they favor him.
Let this also be for an example : if it be said that use and end
make a thing spiritual or not spiritual, use and end for the com
mon good, for the church, and the kingdom of God, making it
to be spiritual, but use and end for the sake of self and one's
own, prevailing over the former use and end, making it to be
not spiritual, this indeed the natural man can acknowledge with
the mouth, hut not with the heart, with the mouth instructed
from the intellectual, not with the heart from the intellectual
destroyed by lusts ; from this he makes use and end for the sake

40 GENESIS. [CH. XXXIX.
of self a lord, and use and end for the sake of the common good,
of the church, and of the kingdom of God, a servant, yea he
says with the heart, how can it possibly be otherwise? In a
word, the natural man makes light of and rejects whatever he
views as separate from himself, and he esteems and accepts
whatever he views as conjoined to himself; not knowing nor
willing to know, that it is spiritual to view every one as conjoined
to himself who is in good, whether he be unknown or known,
and to view every one as separate from himself who is in evil,
whether he be known or unknown, for then he is conjoined with
those who are in heaven, and disjoined from those who are in
hell. But because the natural man is not thence made sensible
of pleasure, inasmuch as he does not receive spiritual influx, he
therefore regards it as altogether vile and servile, thus as of no
account respectively to the pleasure he feels, which flows in
through the senses of the body and through the lusts of self-love
and the love of the worid ; but this pleasure is dead because
from hell, whereas the pleasure from spiritual influx is alive, be
cause from the Lord through heaven.
5026, " To mock me" — that this signifies that it rose up
against, appears from the signification of mocking, as being to
rise up against, as above, n. 5014,
5027, " And it came to pass as I lifted up my voice and
cried" — that this signifies when it apperceived great aversion,
appears from the signification of lifting up the voice and crying,
as being great aversion, as also above, n, 5018,
5028. "And he left his garment with me" — that it signifies
testification, appears from the signification of leaving his gar
ment with her, as being a witness that it came near, n. 5019 ;
garment in the internal sense signifies truth, and to leave the
garment is to take away ultimate truth, n. 5008 ; that it here
signifies a witness or testification that it came near, is because
ultimate truth, when it is left or withdrawn, is a witness to the
natural man against the spiritual. That the natural man is as
it were conjoined with the spiritual man by ultimate truth, but
that still he is not conjoined, may be seen n. 5009: for when
the spiritual man explains that truth, then the dissimilitude
appears. The examples adduced above, n. 5008, may serve
for illustration : the spiritual man as well as the natural, says,
that good ought to be done to the poor, the widows, and the
fatheriess, but the spiritual man thinks that good ought not to
be done to the poor, the widows, and the fatherless, who are

CH. XXXIX.] GENESIS. 41
evil, and who call themselves such and still are rich, for thus
they would deceive by mere names; and hence he concludes,
that by the poor, the widows, and fatherless, in the Word are
understood they who are spiritually such : but the natural man
thinks, that good ought to be done to the poor, the widows,
and the fatherless, who are so named, and that they and no
others are understood in the Word ; neither is he concerned
whether they be evil or good, not knowing or desiring to know
what is to be spiritually such : hence it is manifest that the
ultimate truth, namely, that good ought to be done to the poor,
the widows, and the fatherless, appears similar to both, but
when it is explained, it is dissimilar ; and when it is made dis
similar, and disjunction thence arises, it serves the natural man
for a witness or testification that he came near, hence he speaks
what is false against the spiritual man, who no longer has any
thing wherewith to defend himself; hereby it is clear, whence
and in what respect garment also signifies a witness or testifica
tion. Let this also be an example ; the spiritual man as well
as the natural man says, that good ought to be done to the
neighbor, and he also says, that every man is the neighbor, but
he thinks that one is a neighbor in one respect and degree, and
another in another, and that to do good to an evil person, be
cause he calls himself a neighbor, is to do evil to the neighbor:
the natural man conjoins himself with the spiritual in that ulti
mate truth, namely, that good ought to be done to the neigh
bor, and also in this, that every man is the neighbor, but he
thinks that he who favors him is the neighbor, not caring
whether he be good or evil ; hence also it is manifest, that in
that ultimate truth they are apparently conjoined, but still that
there is no conjunction, and that as soon as ever an explication
takes place, there is disjunction ; then that ultimate truth
serves as a witness to the natural man against the spiritual, that
he as it were mocked. So likewise in other cases,
5029, " And fled abroad " — that this signifies that then it
separated itself, appears from the signification of fleeing abroad,
as being to separate itself, as above, n. 5020 ; and consequently
that it had not truth whereby to defend itself, as n, 5009,
5030. Verses 19, 20, And it came to pass, as his lord
heard the words of his wife, which she spake to him, saying,
according to these words thy servant did to me, and his anger
was kindled. And, Joseph's lord took him, and gave him to
the house of ihe prison, the place where ihe bound of ihe king
4*

42 GENESIS. [CH. XXXIX.
were bound ; and he was there in ihe house of ihe prison.
And it came to pass, signifies a new state: as his lord heard
the words of his wife which she spake to him, signifies commu
nication of the false which appeared as truth : saying, accord
ing to these words thy servant did to me, signifies confirmation :
and his anger was kindled, signifies aversion from spiritual
truth : and Joseph's lord took him, signifies temptation from
the natural : and gave him to the house of the prison, signifies
as to false speaking against good : the place in which the
bound of the king were bound, signifies the state where they
are who are in falses : and he was there in the house of the
prison, signifies the duration of temptation.
5031. " And it came to pass " — that it signifies a new state,
appears from the signification of it came to pass or it was, as
involving somewhat new, or a new state, see n. 4979, 4987,
4999, here the state of natural spiritual good, which state is re
presented by Joseph, after the ultimate of truth was taken away
from it, thus after there was no longer any conjunction with truth
and good natural not spiritual.
5032. "As his lord heard the words of his wife which she
spake to him" — that this signifies communication of the false
that it appeared as truth, is manifest from the signification of
hearing words as being communication, for to hear is to apper
ceive, n. 5017, thus to be communicated: and from the signifi
cation of wife, as being truth natural not spiritual, spoken of
above, but in the present case the false ; the false-speaking
itself is signified by the words which she spake to him, as above,
n, 5024 ; communication of the false is with good natural not
spiritual, which is here signified by his lord, as above, n, 5023 ;
that the false appeared to him as truth, is evident from the things
which follow. It is here treated concerning good natural not
spiritual, that it is easily persuaded, insomuch that the false
appears to it entirely as truth. What and of what quality good
natural not spiritual is, or who and of what quality they are who
ate in that good, may be seen above, n. 4988, 4992, 5008,
5013, 5028, namely, that they are such as are mild and well-
disposed from what is hereditary and thence adscititious, thus
who do good from nature, but not from religioti. It is one thing
to do good from nature, and quite another thing to do good from
religion ; they cannot be distinguished by man in the worid, for
man is not acquainted with the interiors; but in the other life
they are manifestly discerned, for in that life the interiors are

CH, XXXIX.] . GENESIS. 43
manifested, the thoughts, the intentions, and the ends there ex
hibiting themselves and being evident as in clear day ; what
therefore is the quality of those who are in good not spiritual,
and what the quality of those who are in spiritual good, hath
thence been given me to know : they who aie in good natural
not spiritual, suffer themselves to be persuaded by every one,
and easily by the evil, for evil spirits and genii are in their life
or the delight of life, when they can enter into the lusts of any
one, and when they have entered thereinto, they entice to every
evil, for they persuade them that the false is truth: this they
effect easily with those who are in good natural not spiritual ;
but with those who are in spiritual good they cannot effect it,
for these latter know from the interior what is evil and false;
the reason is, because they who are in spiritual good, when they
lived in the world, received precepts from doctrine, whereby
they imbued the internal man, into which heaven can thus ope
rate ; but they who are in good natural not spiritual, when
they lived in the world, did not receive any precepts from doc
trine, by which they imbued the internal man, wherefore with
them there is not any plane into which heaven can operate, but
whatever flows in with them out of heaven, it flows through,
and when it comes into the natural man, it is there not received,
because the evil or the diabolical crew instantly take it away
there, by suffocating, or by reflecting, or by perverting. There
fore they who are in natural good only, in the other life suffer
hard things, and complain sometimes much that they are among
the infernals, when yet, as they believe, they did good as well
as others; but it was told them, that they did good no otherwise
than as tame animals without reason, and that they were not
solicitous about any good and truth of the church, and whereas
in consequence they have not in the internal man any recepta
cle of good and truth, therefore they cannot be defended by the
angels ; also that they did many evils under a specious appear
ance of good.
5033. " Saying, according to these words thy servant did to
me" — that it signifies confirmation, may appear from the faith
in which he was that his wife said true, and that so it was con
firmed with himself; for the wife, who persuaded, is truth natural
not spiritual, but here the false. That good natural not spiritual
suffers itself easily to be persuaded by the false, may be seen
just above, n. 5032. It is known, that falses may be confirmed
so as to appear altogether as truths; this is evident from every

44 GENESIS. [CH. XXXIX.
heresy, and from the single things in the heresy, which, although
false, still by confirmations to those who are in the heresy appear
as truths ; it is also evident from those who are of no religion,
who nitogether confirm themselves against those things which
are of the church, insomuch that they see as true, that the church
is only for the sake of the common people, to keep them in
some restraint; also that nature is all in all, and the Divine so
remote as to be scarcely anything; likewise that man dies as a
beast : concerning these and like tenets, they who are in good
natural not spiritual suffer themselves to be more easily per
suaded and confirmed than others, inasmuch as they have no
mirror as it were from the interior, but only from the exterior,
before which things fallacious appear as real.
5034. " And his anger was kindled" — that it signifies aver
sion from spiritual truth, appears from the signification of anger,
as being recession from the good of charity, n. 357, thus aver
sion, here from spiritual truth, because this is the subject treated
of. That anger denotes aversion, is because man, so long as
he is in anger against any one, averts the mind, (animus) from
him ; for anger exists or is excited, when any one or any thing
is contrary to any one's love, by which love there is conjunction
with any one or with any thing ; when that conjunction is bro
ken, then man is wrathful or angry, as if something were lost
from the delight of his life, consequently something from his life;
this sadness is turned into grief, and grief into anger.
5035. "And Joseph's lord took him" — that it signifies
temptation from the natural appears from what now follows, for
it is there treated concerning Joseph, that he was sent into the
house of the prison, whereby is described in the internal sense
the temptation of spiritual good in the natural ; and because
those words, namely, Joseph's lord took him, involve this, they
also signifyit. Temptations are of a twofold kind, namely, as to
truths and as to goods; temptations as to truths are effected by
spirits, but temptations as to goods are effected by genii.
Spirits and genii in the other life are distinguished by this, that
spirits act into the intellectual, consequently into those things
which are of faith, but genii into the voluntary, consequently
into those things which are of love : the former, namely, spirits,
present themselves to be seen, and also manifest themselves by
speech, but genii make themselves invisible, neither manifest
themselves but by an influx into the desires and lusts : they are
also separated in the other life, evil or infernal spirits appearing

CH. XXXIX.] GENESIS. 45
in front and on both sides beneath the earth of the inferiors,
but evil or infernal genii beneath the posterior part and behind
the back deeply under the earth there. Temptations as to
truths are effected, as was said, by evil spirits, and temptations
as to goods are effected by evil genii. In what now follows it
is treated concerning temptations, but concerning those which
are effected by evil spirits, thus which are effected as to false-
speaking against good. These temptations are milder than those
which are effected by evil genii, and also are prior in existence.
5036. " And gave him into the house of the prison " —
that this signifies as to false-speaking against good, appears from
the signification of being given into the house of the prison, and
being there kept bound, as denoting to be let into temptations
as to false-speaking against good, of which in what follows ;
but first something is to be said concerning temptations.
Scarcely any one in the Christian world at this day knows
whence temptations are. He who undergoes them, believes no
otherwise than that they are torments arising from the evils
which are inwardly with man, and which first render him un
quiet, next anxious, and finally torment him ; but he is alto
gether ignorant, that they are effected by the evil spirits who
are with him : that he is ignorant of this, is because he does
not believe that he is in fellowship with spirits while he lives
in the worid, and scarcely that there is any spirit with him,
when yet man, as to the interiors is continually in the society of
spirits and angels. As to what concerns temptations, they
take place when man is in the act of regeneration, for no one
can be regenerated, unless he also undergoes temptations ; and
then they exist by evil spirits who are about him ; for man is
then let into the state of evil in which he is, that is, in which
is that itself which constitutes his proprium, and when he
comes into this state, evil or infernal spirits encompass him,
and when they apperceive that he is interiorly protected by
angels, the evil spirits excite the falses which he had thought,
and the evils which he had done, but the angels from the inte
rior defend him. It is this combat which is perceived with
man as temptation, but so obscurely that he scarcely knows
otherwise than that it is merely an anxiety ; for man, especially
he who believes nothing concerning influx, is in a state alto
gether obscure, and scarcely apperceives a thousandth part of
those things concerning which evil spirits and angels combat ;
nevertheless man and his eternal salvation are then at stake.

46

GENESIS. [CH. XXXIX.

and the determination of the stake is from man [et agilurex
homine,] for the combat is carried on from those things which
are with man, and concerning them. That this is the case, has
been given me to know with the utmost certainty ; 1 have heard
the combat, I have perceived the influx, 1 have seen the spirits
and angels, and at the time and afterwards I have conversed
with them also on that subject. Temptations, as was said,
exist principally at the time when man is becoming^ spiritual,
for then he spiritually apprehends the truths of doctrine ; man
is often ignorant of this, nevertheless the angels with him in his
natural things see spiritual things, for his interiors are then open
towards heaven ; hence also it is, that man, who is regenerated,
after life in the worid is among angels, and there both sees and
perceives the spiritual things which before appeared to him as
natural : when therefore man is such, he may then be defended
by angels in temptation, when he is assaulted by evil spirits,
for the angels then have a plane into which they operate, for
they flow in into the spiritual with him, and through the spirit
ual into the natural. When therefore ultimate truth is taken
away, and so he has nothing whereby to defend himself against
those who are natural, concerning which n, 5006, 5008, 5009,
5022, 5028, he then comes into temptations, and is accused by
evil spirits, who all are merely natural, especially of false-speak
ing against good; as for example, that he thought and said
good ought to be done to the neighbor, and that he also approv
ed it in act, and yet by neighbor he now only understands
those who are in good and truth, but not those who are in evil
and the false, and cannot be amended ; and consequently, in
asmuch as he is no longer willing to do good to the evil, and if
he would do good he would will them to be punished for the
sake of their amendment, and for the sake of averting evil from
his neighbor, they charge him with thinking and speaking what
is false, and with not thinking as he speaks. Let us take also
this example ; inasmuch 'as man, when he is made spiritual, no
longer believes that holy and for a pious use, which he gives to
monasteries, nor even to temples which abound in wealth, and in
asmuch as before he was made spiritual, he had thought that it was
holy and pious, they charge him with what is false, and they stir
up all his thoughts which he had heretofore cherished concerning
that holy and pious, and also the works which he had done
from that thought ; in like manner in numberless other cases :
but let these examples be only for some sort of illustration.

CH. XXXIX.] GENESIS. 47
They principally enter into the affections which he heretofore
had, and excite them, and also the falses and evils which he
had thought and done, and so lead into anxiety, and very often
into doubt even to despair. Thence now are spiritual anxieties,
and thence the torments which are called torments of con
science. Thence things appear to man as if in himself by in
flux and communication. He who knows and believes those
things may be compared to a man who sees himself in a mir
ror, and knows that it is not himself who appears in the mirror,
or on the other side of it, but only his image; whereas he who
does not know this and does not believe, may be compared to
him, who sees himself in the mirror, and imagines that it is him
self who appears there, and not his image,
5037, That to be given into the house of the prison, and
there to be kept bound, is to be let into temptations as to
false-speaking against good, is from this, because all that place,
proximately beneath the sole of the foot and round about is call
ed the house of the prison, where they are kept who are in
vastation, that is, they who have been in principles of the false
and in the life of evil from the false, and yet in good as to the
intentions ; such cannot be received into heaven, until they
have put off the principles of the false, and also the delight of
the life which was thence: they who are there, are let into
temptations, for principles of the false, and the delights of life
thence, cannot be ejected but by temptations. The place
where they are, or rather the state in which they are, is signi
fied in general by the house of the prison, and the places them
selves by pits. Concerning vastations in the other life, see n,
698, 699, 1106 to 1113, 2699, 2701, 2704. They who are
in vastations are called the bound, not that they are in any bond
or chain, but that they are not in liberty as to their former
thoughts and consequent affections ; that such are they who
are understood in the Word by the bound, and -by those who
are in prison, is manifest from other passages in the Word ; as
in Isaiah, "I will give thee for a covenant of the people, for a
light of the Gentiles, to open the blind eyes, to bring bim that
is bound out of prison, them that sit in darkness out of the
house of inclosure," xlii. 7, 8; concerning the Lord and his
coming ; here to open the blind eyes, and to bring him that is
bound out of prison, and tljem that sit in darkness out of the
house of inclosure, denotes those who are in ignorance of good
and truth, who still are in the desire of knowing and imbuing

48 GENESIS. [CH. XXXIX.
them ; but prison in this passage in the original tongue is ex
pressed by another term. Again in the same prophet; "All
the youths are hid in the houses of prisons, they are made into
a spoil, and there is none that delivereth, and none that sayeth
bring forth," xlii. 22 : youths in the internal sense are the
truths of faith, which are said to be hid in the houses of prisons,
and to be made into a spoil, when they are no longer acknowl
edged. Again; " It shall be in that day, Jehovah will visit
upon the host of the height in the height, and upon the kings
of the ground upon the ground, and they shall be gathered
together the bound upon the pit, and shall be shut up upon
the inclosure ; after a multitude of days they shall be visited,"
xxiv. 21, 22; the bound upon the pit denotes those who
are in vastations, or those who are in temptations. Again;
" What will ye do in the day of visitation and of vastation,
it cometh from far, to whom will ye flee for help ; he who
hath not bowed himself, they shall fall beneath the bound
and beneath the slain," x, 3, 4: beneath the bound denotes
hell which is beneath the places of vastation ; the slain de
note those who have extinguished in themselves the truths of
faith by principles of the false, in a lesser degree than the
thrust through, concerning whom see n, 4503. In Zechariah ;
"He shall speak peace to the nations, and his dominion shall
be from sea even to sea, and from the river even to the ends of
the earth. As for thee also, by the blood of thy covenant, I
will send forth the bound out of the pit in which is no water.
Return ye to the strong hold ye bound of hope," ix, 10, 1 1, 12;
to send forth the bound out of the pit denotes those who are in
vastation, and who are in temptation; that the places where
they are who are in vastation, are called pits, may be seen n.
4728,4744. In David; "Jehovah hearelh the needy, and
despiseth not his that are bound," Psalm Ixix. 33. Again;
"Let the groaning of him that is bound come before Thee,"
Psalm Ixxix. 11. Again; "Jehovah hath looked out of the
heavens to the earth, to hear the groaning of him that is bound,
to open to the sons of death," Psalm cii. 19, 20 ; the bound
denoting those who are in vastation, and who are in temptations.
In Isaiah ; "In the time of what was well-pleasing I answered
thee, and in the day of salvation I heard thee, I also guarded
thee, and gave for a covenant of the people, to restore the earth,
to distribute the wasted inheritances, to say to the bound, go ye
forth, and to them who are in darkness, be ye revealed, they

CH. XXXIX ] GENESIS. ^g
shall feed on the ways, and in all hills shall be good pasture;
and they shall not hunger, neither shall they thirst," xlix, 8, 9.
Again ; "The Spirit of the Lord Jehovih is upon me, Jehovah
hath anointed me, he hath sent me to preach the gospel to the
poor, an'd to bind up the broken in heart, to preach liberty to
the captives, and to the bound, to him that is deprived of eyes,
to proclaim the year of what is well-pleasing to Jehovah," Ixi,
1, 2, In David ; " Jehovah who doeth judgment to the op
pressed, who giveth bread to the hungry, Jehovah who looseth
them that are bound, Jehovah who openeth the blind, Jehovah
who raisetli up those that are bowed down, Jehovah who loveth
the just, Jehovah who guardeth the sojourners, supporteth the
fatherless and widow," Psalm cxlvi. 7, 8, 9 ; the bound denote
those who are in vastation and temptations on account of falses.
From these passages it is also manifest, who are understood in
Matthew by the bound or those who are in prison, and in like
manner who by the hungry, the thirsty, and the sojourners;
"Then shall the King say to those on his right baud, I was
hungry and ye gave to me to eat, I was thirsty and ye gave to
me to drink, I was a sojourner and ye gathered me, naked and
ye clothed me, sick and ye visited me, I was in prison and ye
came to me," xxv. 34, 35, 36, concerning whom see in what
is premised (o this chapter, n, 4954, .4955, 4956, 5957, 4958.
5038, " The place in which the bound of the king are
bound " — that this signifies the state where they are who are in
falses, appears from the signification of place, as being stale, n.
2625, 2837, 3356, 3387, 4.321, 4882 ; and from the significa
tion of the bound of the king, as being those who are in falses,
and because in falses, they are in vastation, and they who are
regenerated in the worid, in temptation, for leinptalion is the
vastation of the false, and at the same time the confirmation of
the true. They are called the bound of the king, because king
in the internal sense is truth, n. 1672, 1728, 2015, 2069,3009,
3670, 4.575, 4581, 4789, 4966; the bound of the king there
fore are they who are in falses. The places also, where the
bound of the king were, were called pits, wherefore Joseph says,
" By theft I was carried away from the land of the Hebrews,
and also here I have not done anything, that they should have
put me in the pit," chap. xl. 15; concerning a pit, as denoting
a jilace of vastation, may be seen n. 4728, 4744.
5039, " And he was there in the house of (he prison " — that
it signifies the duration of the temptation, appears from the sig-
VOL, VII. 5

50 GENESIS. [CH. XXXrX,
nification of the house of the prison, as being vastation, and alsa
temptation, see above, n, 5036, 5037 ; and from the significa
tion of being in it, as-denoting to tarry there, thus duration,
5040. Verses 21, 22, 23. And Jehovah was with Joseph,
and inclined mercy to him, and gave his grace in the eyes of
the prince of the house of the prison. And the prince of the
house of ihe prison gave into Joseph's hand all ihe bound who
were in the house of the prison, and all thai they did there, he
was the doer. The prince of the house of the prison saw not
anything in his hand, because Jehovah was with him, and what- '
soever he did, Jehovah prospered. And Jehovah was with Jo
seph, signifies that the Divine was in : and inclined mercy to
him, signifies the divine love in single things : and gave his
grace in the eyes of the prince of the house of the prison,. signi
fies thence relief in temptations; and the prince of the house of
the prison gave, signifies truth governing in a state of tempta
tions : into Joseph's hand all the bound who were in the house
of the prison, signifies from Himself over all falses: and all that
they did there, he was the doer, signifies absolute power r the
prince of the house of the prison saw not anything in his hand,
signifies that Himself governed truth : and whatever be did, Je
hovah prospered, signifies that the divine providence was from
Himself. 5041, " And Jehovah was with Joseph" — that it signifies
that the Divine was in, namely, in the Lord, who in the
supreme sense is represented by Joseph, here the Divine in
temptations, which are here treated of; for the Divine Itself is
Jehovah, and that He was in Him or was in, is signified by
Jehovah being with Joseph ; because in the sense of the letter
Joseph is treated of, it is said with him, but in the internal
sense where the Lord is treated of it is in Him, That the
Divine was in Him, may be evident to every one within the
church from this, that He was conceived of Jehovah, on which
account He so frequently calls Him his father. The very esse of
man, and hence the inmost of his life is from the father, the
clothings or exteriors are from the mother; therefore the
Lord's Esse, and hence the inmost of his life, was Divine,
because Jehovah Himself, and the clothings or exteriors made
the human which He took from the mother by nativity. This
human was such that it could be tempted, for it was polluted
with evil hereditary from the mother ; but whereas the inmost
was Divine, it was able by its own proper power to expel that

CH. XXXIX.] GENESIS. 51
evil which was hereditary from the mother, which was done
successively by temptations, and finally by the last, which was
that of the cross, and then He fully glorified his human, that is,
made it Divine, Hence it may be manifest, what is under
stood by the Divine being in.
5042. " And inclined niercy to him " — that it signifies the
¦divine^ove in single things, appears from the signification of
mercy, as being in the supreme sense the divine love, n. 1735,
3063, 3073, 3120, 3875; the Divine Esse itself is love
¦understood in the supreme sense, altogether incomprehensible
lo man ; from that by truth all things exist and subsist, as well
those which have life, as those which have not life. That
divine love from the very esse through the inmost of life in the
Lord flowed in into the sinole things which he acted from the
human taken from the mother, and it directed to ends, and
these ends to the ultimate end tliat mankind might be saved.
And whereas the Lord from the very Divine in Himself saw
his human as to its quality, namely, that it was in evil from
what was hereditary, therefore it is said that Jeh-ovah inclined
mercy to him, and thereby in the supreme sense is understood
the divine love in single things; for the divine mercy is
nothing else than the divine love towards those who are
placed in miseries, n, 1049, 3063, 3875, that is, towards those
who are in temptations, for these are in miseries, and are prin
cipally understood by the miserable in the Word.
5043, " And gave his grace in the eyes of the prince of the
house of the prison " — that it signifies relief thence, appears
from the signification of giving grace, as denoting relief, for to
give grace in temptations is to comfort and relieve by hope ;
and from the signification of prince, as being a primary truth,
of which in the following paragraph; and from the signification
of the house of the prison, as being the vastation of the false,
consej^uently temptation, of which above, n, 5038, 5039,
5044, " And the prince of the house of the prison gave " —
that it signifies truth governing in a state of temptations, ap
pears from the signification of prince, as being a primary truth,
thus the governing truth, of which below ; and from the signifi
cation of the house of the prison, as being the vastation of the
false, consequently temptation, concerning which above, n,
5038, 5039, 5043, It is first to be told ,what is truth govern
ing in a state of temptations ; with all who are in temptations,
there flows in truth from the Lord, which rules and governs the

52 GENESIS. [CH. XXXIX.
thoughts, and raises them up as often as they fall into doubl
ings, and also into despairings. This governing truth is that
truth and such truth as they have learned from the Word or
from doctrine, and have themselves confirmed with themselves;
other truths indeed are also then recalled, but they do not gov
ern their interiors : sometimes that truth which governs is not
presented to view before the understanding, but lies hid in
what is obscure, and still governs ; for the Divine of the Lord
flows in into it, and thus keeps the interiors of the mind in it,
wherefore when it comes into light, he who is in temptation
receives consolation and is relieved. It is not that truth itself,
but it is the affection of that truth, by which the Lord governs
those who are in temptations ; for the Divine does not flow in
except into those things which are of the affection : the truth
which is implanted and rooted in man's interiors, is implanted
and rooted by affection, and' not at all Vi'ithout affection ; the
truth, which has been implanted and inrooted by affection,
remains, and is recalled by affection, and when that truth is so
recalled, it presents the affection conjoined to it, which affec
tion is the reciprocal affection of man. Inasmuch as this is the
case with man who is in temptation, therefore no one is admit
ted into any spiritual temptation, until he be in, adult age, and
has thus imbued some truth whereby he can be governed ;
otherwise he sinks under the temptation, and then his latter
state is worse than the former. From these things it may
appear, what is meant by truth governing in a state of tempta
tions, which is signified by the prince of the house of the prison.
That prince denotes primary truth, is because king in the inter
nal sense signifies truth itself, n. 1672, 1728, 2015, 2069,
3009, 3670, 4575, 4581, 4789, 4966; hence princes, inas
much as they are of a king, signify the primaries of that truth ;
that princes have this signification, may be seen n. 1482,
2089 ; but whereas it was not so shown there from other pas
sages in the Word, it is permitted here to adduce some pas
sages. Thus in Isaiah, " A boy is born to us, a son is given
to us, upon whose shoulder shall be the principality. The
prince of peace, multiplying principality and peace, there shall
be no end," ix, 5, 6, speaking of the Lord ; principality upon
the shoulder is all divine truth in the heavens from Himself,
for the heavens are distinguished into principalities according
to truths from good, whence also the angels are called princi
palities ; peace is a state of blessedness in the heavens affecting

CH. XXXrX] . ' GENESIS. 53
'good and truth from inmosts, n. 3780, hence the Lord is called
the prince of peace, and is said to multiply principality and
peace, to which there is no end. Again in the same prophet ;
" The princes of Zoan, the wise, the counsellors of Pharaoh,
are foolish. How say ye to Pharaoh, I am the son of the
wise, the son of the kings of antiquity ; the princes of Zoan are
infatuated, tbe princes cf Noph deceived ; and they have
seduced Egypt the cornerstone of the tribes," xix, 11, 13;
concerning Egypt, by which is signified the scientific of the
church, n. 4749, thus natural truth which is the ultimate of
order ; wherefore also Egypt is here called the corner stone of
the tribes, for the tribes denote all things of truth in one com
plex, n, 3858, 3862, 3926, 3939, 4060 ; but here Egypt is
the scientific which perverts the truths of the church ; thus it
is truths in the ultimate of order falsified, which are the princes
¦of Zoan and the princes of Noph ; that he calls himself a son
of the kings of antiquity, is because the scientifics jn Egypt
were from the truths of the ancient church ; the truths
themselves are signified by kings, as was shown above,
and the truths of the ancient church by the kings of an
tiquity. Again; " Ashur thinks what is not right, and his
beart meditates what is not right, for his heart is to destroy,
an-d lo cut off nations not a few, for he saith, are not
my princes kings," x, 7, 8 ; Ashur denoting reasoning
concerning divine truths, whence come falsities, thus denoting
perverse reasoning, n, 1186; truths thence falsified, or falses,
which are made by reasoning and appear as most real truths,
are signified by his saying, are not my princes kings. That
Ashur is reasoning, and his princes who are kings are primary
falses which are believed to be the most real truths, cannot be
seen and thence believed, so long as the mind is kept in the
historical sense of the letter, and still less if it be in a disposi
tion to deny, that there is in the Divine Word something more
holy and more universal, than what appears in the letter, when
nevertheless in the internal sense by Ashur nothing else is
understood in the Word than reason and reasoning, and by
kings truths themselves, and by princes the primaries of truth :
it is also unknown in heaven what Ashur is, and the angels
likewise reject from themselves the idea of a king and a prince,
and when they apperceive it with man, lliey transfer it to the
Lord, and perceive that which proceeds from the Lord, and
which is of the Lord in heaven, namely, the divine truth from
5*

54 GENESIS. [CH, XXXIX.
his divine good. Again ; "Ashur falls by the sword not of a
man (vir), and the sword not of a man (homo) shall devoiir
him, also his rock shall pass away through dread, and his
princes-shall be in consternation at the standard," xxxi, 8, 9 ;
also concerning Egypt, which is the scientific of the church per
verted ; reasoning from scientifics concerning divine truths,
whence comes perversion and falsification is Ashur; those
truths perverted and falsified are princes ; the sword, by which
lAshur shall fall, is the false combating and vastating the truth,
n, 2799, 4499. Again ; " The strength of Pharaoh shall be
to you for shame, and trust in the shadow of Egypt for igno-
,miny, when his princes shall be in Zoan," xxx. 3, 4 ; princes in
Zoan denoting truths falsified, thus falses, as above. Again ;
"The cormorant and the bittern shall possess it, and the owl
and the raven shall dwell therein ; he shall stretch over it the
line of emptiness, and the plumb-lines of wasteness ; the nobles
thereof shall not be there, they shall call the kingdom, and all the
, princes thereof shall be nothing," xxxiv, 11, 12: the cormo
rant, the bittern, the owl, the raven, denote genera of the false,
which exist when the divine truths that are in the Word be
come of no account ; the desolation and vastation of truth is
signified, by the line of emptiness and the plumb-lines of waste
ness ; and the falses, which to them are primary truths, are
signified by princes. Again ; "I will render profane the princes
of holiness, and I will give Jacob to fhe curse, and Israel to
reproaches," xliii, 28 ; to render profane jhe princes of holiness
denotes holy truths ; the extirpation of the truth of the external
and internal church is signified by giving Jacob to the curse
and Israel to reproaches ; that Jacob is the external church
and Israel the internal, may be seen n, 4286, In Jeremiah ;
" There shall enter through the gates of this city kings and
princes sitting upon the throne of David, riding in the chariot
and upon horses, themselves and their princes," xvii, 25 : he
who understands the Word in, the historical sense in this pas
sage^ cannot know that anything deeper and more holy is stored
up therein, than that kings and princes should enter through
the gates of the city in a chariot and on horses, and hence he
collects that the duration of the kingdom is signified ; but he
who knows what is signified in the internal sense by city, what
by kings, wbat by princes, what by the throne of David, and
what by riding in a chariot and on horses, he sees deeper and
more holyitiiings therein; for the city or Jerusalem signifies

CH. XXXIX.] ' GENESIS. 55
the spiritual kingdom of the Lord, n. 2117, 3654; kings
divine truths, as was shown above ; princes the primaries of
truth ; the throne of David the heaven of the Lord, n, 1888;
riding, in a chariot and on horses the intellectual spiritual of
the church, n, 2760, 2761, 3217, Again ; " O sword against
the Chaldeans, and against the inhabitants of Babel, and against
the princes thereof, and against the wise ones thereof; O
sword against the liars, O sword against the horses thereof, and
against the chariots thereof," 1, 35, 36, 37 : sword denotes
truth combating against the false, and the false combating
against truth and vastating it, n, 2799, 4499 ; the Chaldeans
denote those who profane truths, and the inhabitants of Babel
those who profane good, n, 1 182, 1 183, 1295, 1304, 1307,
1308, 1321, 1322, 1326, 1327; princes denote falses which
to them are primary truths ; horses denote the intellectual of
the church ; chariots the doctrinal thereof, whose vastation is
signified by the sword against the horses and against the chari
ots. Again ; " How doth the Lord cover the daughter of Zion
with a cloud in his anger ! The Lord hath swallowed up. He
hath not spared all the habitations of Jacob, He hath destroyed
in his wrath the strong holds of the daughter of Judah, He
hath cast to the earth, he hath profaned the kingdom and the
princes thereof: the gates have sunk down into the earth, and
He hath broken the bars, the king and the princes, are among
the nations," Lam. ii. 1, 2, 9: the daughter of Zion and of
Judah denotes the celestial church, in the present case destroy
ed ; kingdom denotes the truths of doctrine therein, n. 2547,
4691 : king denotes the truth itself; princes the primaries
thereof. Again ; " Our skins as an oven are made black
because of the storms of famine, they have violated the women
in Zion, the virgins in the cities of Judah, the princes are hanged
up by their hand," Lam, v, 10, 11, 1-2: the princes hanged up
by their hand, denoting that truths were, profaned, for hanging
represented the damnation of profanation ; and in consequence
of that representation, it was also commanded, when the peo
ple committed whoredom after Baal-peor, and, worshiped their
gods, "that the princes should; be hanged before the sun,"
Numb, xxv, 1, 2, 3, 4 ; for to commit whoredom after Baal-
peor, and to worship their gods, was to profane worship. In
Ezekiel ; "The king shall mourn, and the prince shall be
clothed with stupor, and the hands of tbe people of the earth
shall be affrighted, from their way. I will act, with them," vii, 27;

56 GENESIS. [CH. XXXIX.
king in like manner denoting truth in general, and prince
the primaries thereof Again ; " The prince who is in the
midst of them shall be carried upon the shoulder under darkness
and shall go forth, they shall dig through the wall to bring out
thereby, he shall cover his faces, that his eye shall not see the
earth," xii, 12; that prince here is not prince, is very manifest,
but that it is the truth of the church, concerning which, when
it is said that it shall be carried on the shoulder under darkness, it
is that with all power it should be conveyed down among
falses, for darkness denotes falses ; covering the face denotes
that truth should not at all be seen ; by his eye not seeing the
earth, is denoted that nothing of the church would be seen ;
that earth is the church, may he seen, n, 662, 1066, 1067,
1262, 1413, 1607, 1733, 1850, 2117,2118,2928,3355,
4447, 4535, In Hoaea ; " Many days the sons of Israel shall
sit, without a king and without a prince, and without sacrifice,
and without a statue, and without, ephod, and without tera-
phira," iii. 4. And in David; "The king's daughter is all
glorious within, and her clothing is of the intwinings of gold,
in needle-work she shall be- brought to the king, instead of thy
fathers shall be thy sons, thou shalt set them for princes in all
the earth," Psalm xlv, 13, 14, 16 : the king's daughter is the
Lord's spiritual kingdom ; it is called his spiritual kingdom
from the Lord's divine truth, which is there described by a
garment of the intwinings of gold and of needle-work ; sons
are the truths of. that kingdom which are from the Lord's
Divine, which should be princes, that is, primaries. By the
prince, concerning whom and concerning whose possession in
the New Jerusalem and in the new earth, so much is said in
Ezekiel, chap, xliv, 3 ; chap, xlv, 7, 8, 17 ; chap, xlvi,8, 10,
12, 16, 18; chap,xlviii, 21, is signified in general the truth
which is from the Lord's Divine ; for by the New Jerusalem
there, and by the new temple, and by the new earth, is under
stood the Lord's kingdom in the heavens and in the earths,
which is there described by representatives, such as occur in
other parts of the Word.
5045, " Into the hand of Joseph all the bound who were in
the house of the prison " — that this signifies from Himself over
all falses, namely, truth governing in a slate of temptations,
appears from the signification of giving into the hand of Joseph,
as being into his power, for hand is power, n, 5008 ; thus that
it was from Himself, for what is effected from his power is

CH. XXXIX.] GENESIS. 57
effected from Himself; by Joseph in the internal sense is
understood the Lord, as has been frequently shewn above ; and
from the signification of the bound in the house of the prison,
as denoting falses, concerning which above, n, 5037, 5038 :
thus by the prince of the house of the prison giving into the
hand of Joseph all the bound in the house of the prison, is sig
nified truth governing in a state of temptations from Himself
over all falses, that is, that the milh whereby He governed
falses in a stale of temptations, was from Himself, Here and
in what follows to the end of this chapter, in the internal sense
it is treated concerning the Lord, that He from his' own proper
power governed in a state of temptations, that is, overcame the
hells which were in evils and falses, and which continually
infused evils and falses into mankind. That the Lord by his
own proper power overcame and subdued the hells, and thus
glorified or made divine the human in Himself, may be seen,
n, 1616, 1749, 1755, 1813, 1904, 1914, 1921, 1935, 2025,
2026, 2083, 2159, 2574, 2786, 2795, 3036, 3381,3382,
4075, 4286, 5005, This is evident from several passages in
the Word, as also from this in John, "I lay down my soul,
that I may take it again, no one taketh it from Me, but I lay
it down of Myself; I have power to lay it down, and I have
power to take it again," x. 17, 18, That the passion of the
cross was the ultimate of temptations, by which He fully glori
fied the human in Himself, that is, made it divine, is evident
also from several passages in the Word, as likewise in John,
chap, xtii, 31, 32, Chap, xvii, 1, 5. Luke xxiv, 26.
5046. " And all that they did there, he was the doer" —
that it signifies absolute power, may appear without explica
tion ; for the words involve that all things were from Himself,
thus that He was in the absolute power of doing and leaving
undone. 5047, " The prince of ih^ house of the prison saw not any
thing in his hand "—that it signifies that Himself governed
truth, appears from the signification of the prince of the house
of the prison, as being truth governing in a state of temptations,
of which above, n, 5044; and from the signification of not see
ing anything in his hand, as being that it is from Himself, thus
from absolute power, as above, n, 5045, 5046,
5048, " Because that Jehovah was with him " — that it sig
nifies from the Divine which was in Himself, appears from
what was said above, n,, 5041,

58 GENESIS. [CH. XXXIX.
5049, "And what he did Jehovah prospered" — that it sig
nifies that the divine providence was from Himself, appears
from the signification of prospering, as being providence,
n. 4972,' 4975 ; that it is divine, is understood by Jehovah,
and that it was from Himself, by what he did. That prosper
ing in the supreme sense is providence, is because everything
prosperous, which appears in the ultimates of nature, is in its
origin from the divine providence of the Lord ; that this is so,
and also that everything, which is said to be of fortune, is
thence, will be shown elsewhere, by the divine mercy of the
Lord, from experiences from the spiritual world.

CONTINUATION CONCERNING CORRESPONDENCE -WITH THE
GRAND MAN, HERE CONCERNING THE CORRESPONDENCE
OF THE LOINS AND MEMBERS OF GENERATION THERE
WITH. 5050, At the close of the preceding chapter, n. 4931 to 4953,
it was shown from experience, who in the Grand Man or heaven
belong to the province of the hands, of the arms, and of the feet :
it is now to be told what are the societies in heaven or the Grand
Man, to which the loins correspond, and also the members ad
hering to the loins, which are called the members of generation.
In general it is to be known, that the loins, and the members ad
hering thereto, correspond to genuine conjugial love, consequently
to those societies where such are ; they who are there are more
celestial than others, and live in the delight of peace more than'
others. 5051. In a quiet dream I saw some trees planted in a wooden
receptacle, of which one was tall, another lower, and two v^ere
small ; the lower tree delighted me most ; and meanwhile a very
pleasant rest, such as I cannot express, affected my mind. Being
awakened out of sleep, I spoke with those who induced the dream;
they were angelic spirits, see n. 1977, 1979, and they told me
what was signified by what 1 had seen, namely, conjugial love, by
the tall tree the husband, by the lower tree the wife, and by the
two small ones the children ; they said further, that the very plea
sant rest, which affected my mind, indicated the pleasantiieSs of
peace which they have in the other life, who have lived in genuine
conjugial love. They added, that such are they who belong to
the province of the thighs next above the knees, and that they who
are in a still more pleasant state, belong to the province of the
loins. It was also shown, that a communication intercedes through
the feet with the soles and the heels; that there is a commuuica-

CH, XXXIX.] GENESIS. 59
tion, is also manifest from that great nerve in fhe thigh, which
emits its branches not only through the loins to the members allot
ted to generation, which are the organs of conjugial love, but also
through the feet to the soles and to the heels. It was also then
discovered, what is understood in the Word by the hollow and
nerve of the thigh which was put out of joint to Jacob when he
wrestled with the angel, Gen. xxxii. 25, 31, 32, concerning which
see u. 4280, 4281, 4314, 4315, 4316, 4317. There was seen by
me afterwards a great dog, such as that which is called Cerberus
by the most ancient writers, with a horrid open mouth; it was told
me, that such a dog signifies a gaard, to prevent man passing over
from heavenly conjugial love to the love of adultery which is infer
nal; for heavenly conjugial love is, when man with his wife, whom
he most tenderly loves, and with his children, lives contented in the
Lord; whence he has in the world an interior satisfaction, and in
the other life heavenly joy; but when he passes from that love into
the opposite, and therein appears as it were heavenly delight, and
yet it is infernal, then such a dog is presented as a guacd lest the
opposite delights should communicate.
5052. It is the inmost heaven, through which the Lord insinu
ates conjugial love; they who are there are in peace beyond all
others ; peace in the heavens is comparatively as the spring season
in the world, which gives delight to all things; it is the celestial
itself in its origin. The angels who dwell there are the wisest of
all, and from innocence appear to others as infants; for they love
infants much more than their fathers and mothers do. They are
present with infants in the womb, and by them the Lord takes
care that infants there be nourished and perfected ; thus they pre
side over those who are with child.
5053. There are heavenly societies, to which correspond all
and each of the members and organs allotted to generation in
each sex. Those societies are distinct from others, as also that
province in man is properly distinguished and .separate from the
rest. That those societies are celestial, is because conjugial love
is the foundation love of all loves, n. 686, 2733, 2737, 2*38; it
excels the rest also in use, and consequently in delight; for mar
riages are the seminaries of the whole human race, and also the
seminaries of the Lord's heavenly kingdom, for heaven is from the
human race.
5054, They who have loved infants most tenderly, as such mo
thers, are in the province of the womb and of the organs round
about, namely, in the province of the neck of the uterus and of
the ovaries, and they who are there, are in the sweetest and most
delicious life, and in heavenly joy above others,
5055. But what and of what quality those heavenly societies
are, which belong to the single organs of generation, it has not
been given to know, for they are more interior than can be com-

60

GENESIS. [OH. XXXIX.

prehended by any one who is in an inferior sphere ; they have also
reference to the uses of those organs, which uses are hidden, and
likewise removed from science, for a reason also which is of provi
dence, lest such things as are in themselves most heavenly, should
suffer injury by filtliy thoughts, which are of lasciviousness, of
whoredom, and adultery, which thoughts are excited' with most
persons when only those organs are mentioned. Wherefore it is
allowed to relate some tilings more remote, which have been seen
.by me.
5056, A certain spirit from another earth was with me ; (con
cerning the spirits from other earths, by the divine mercy of the
Lord vve shall speak elsewhere;) he anxiously besought that I
would intercede for him, that he might come into heaven : he said
that he did not know that he had done evil, only that he had
chided the inhabitants of that earth; for there are chiders and
chastisers of those who do not live aright, of whom also we shall
speak, when treating of the inhabitants of other earths ; he added,
that after chiding he instructed them ; he then discoursed as it
were bifidly ; he could also excite compassion : but I could make
him no other reply, than that 1 could give him no help, and that
help is of the Lord only, and if he was worthy, that he might hope :
he was then remitted among the well-disposed spirits from his
own earth; but these said, that he could not be in fellowship with
them, because he was not such as they. But whereas from intense
desire he still was urgent to be let into heaven, he was sent into a
society of well-disposed spirits of this earth ; but the.so also said,
that he could not be with tliem : he was likewise of a black color
in the light of henven, but he himself said, that he was not of a
black but of a murrhine color. I was told that they are such in
the becrinning, who are afterwards received among those who con
stitute the province of the seminal vesicles: for in those vesicles
is collected the semen with its proper serum, with which it is
combined, and by combin.ition is rendered fit, after it has been
emitted, to be resolved in the neck of the, uterus, and so to be ser
viceable to conception ; and there is in such a substance an
endeavor and as it were desire of performing use, thus of putting
off the serum with which it is clothed. Sjmething siiniliir also
was apparent with that spirit. He came yet to me, but in vile
clothing, and said, that he burned to come into heaven, and that
now he apperceived that he was of a quality to be received ; it
was given to tell him, that perhaps this was a proof that in a short
time he would be received : he was then told by the angels to cast
off his garment, and he from desire cast it off so quickly, that
scarcely anything could be quicker; by which was represented the
quality of the desires of those, who are in the province to which
the seminal vessels correspond.
5057,' There was seen by me a grinding vessel, and there stood

CH. XXXIX.] GENESIS. 61
by it a certain man with an iron instrument, who from fantasy
seemed to himself to grind men in that vessel, torturing them in
direful modes; this the man did with great delight ; the delight
itself was communicated, that I might know what its quality and
quantity was to persons of such a character; it was an infernal
delight. I was told by the angels, that such was the ruling delight
with the posterity of Jacob, and that they perceived nothing more
delightful than to treat the nations with cruelty, to expose them
when slain to be devoured by wild beasts and birds, to cut them
alive with saws and axes, to send them through the brick-kiln,
2 Sam. xii. 31, and to beat and cast off their children ; such things
were never commanded, nor ever permitted except to such, the
nerve of whose thigh was out of joint, n. 5051. The habitation of
such is under the right heel, where the adulterers are who are also
cruel. It is therefore surprising that any one should at all believe,
that thjt nation was chosen in preference to others : thence also it
is, that some confirm themselves in this, that the life is of no
effect, but election, and thence that reception into heaven is of
mercy alone, whatever the life may have been ; when yet every
one from sound reason can see, that to think so is against the
Divine, for the Divine is mercy itself, wherefore if heaven were
of mercy alone, without regard to the life, all, however numerous,
would be received: to thrust down any one into hell, to be
there tormented, when yet he might be received into heaven, would
be unmercifulness and not mercy, and to choose one in preference
to another would be injustice and- not justice. Wherefore they
who have believed and have confirmed themselves in this, that
some are chosen, and the rest not chosen, and that admission into
heaven is only out of mercy, without regard to the life, are told,
as I have also sometimes heard and seen, that heaven is never
denied by the Lord to any one, and if they desire, they may know
this from experience : wherefore they are elevated into some soci
ety of heaven, where are those who have spent the life in the
affection of good or in charity : but when they come thither, inas
much as they are evil, they begin to be tormented and inwardly
tortured, because their life is contrary, and when the heavenly
light appears, they appear in that light as devils, almost without
the human form, some with the face retracted, some as grates of
teeth, some as monsters in other shapes ; thus they abhor them
selves, and cast themselves down headlong into hell, and the more
deeply, so much the better for them.
5058. There was also a certain one, who in the world had been
among the more worthy, and who then was known to me, but not
as to his internal quality; in the other life however, after some
revolutions of the state of his life, he was manifested to be deceit
ful. He, when for some time he had been among the deceitful
in the other life, and had there suffered hard things, willed to be
VOL, VII, 6

62

GENESIS. [CH. XXXIX.

separated from them; I heard him then saying, that he desired to
come into heaven ; he also had believed that reception was only
out of mercy. But he was told, that if he came thither, he could
not tarry there, and that he would there be tormented like those
who in the world are in the agony of death : but still he was
urgent, and was also admitted into a society consisting of the sim
ply good, who are in front above the head ; but when he came
thither, he began to act according to his life by craft and deceit ;
thence within the space of an hour, the good there, who were
simple, began to lament, that he took away from them the perception
of good and of truth, and consequently their delight, by thus destroy
ing their state : then somewhat of light from the interior heaven was
admitted, in which he appeared there as a devil, and the upper
part of his nose shamefully furrowed-in as with a shameful wound;
and he began also to be inwardly tortured, when he felt which, he
cast himself thence into hell. Hence it is manifest, that there
is not election and reception out of mercy, but that it is the life
which makes heaven ; nevertheless all things of the life of good
and of the faith of truth are out of mercy given to those in the
world who receive mercy, and to them there is reception out of
mercy, and they are they who are called the elect, n. 3755, 3900.
5059. They who have lived in what is contrary to conjugial
love, namely, in adulteries, when they have approached to me,
have infused a pain in the loins, grievous according to the life of
adulteries which they have lived ; from which influx also it was
manifest, that the loins corresponded to conjugial love. Their
hell also is under the hinder part of the loins, beneath the but
tocks, where they dwell in what is filthy and excrementitious ;
these things likewise are to them alluring, for such things corres
pond to those pleasures in the spiritual world. But more will be
said of these, when, by the divine mercy of the Lord, we come to
speak of the hells in general and specifically.
5060. Who they are that correspond to the testicles, was made
manifest to me in like manner from those, who are in what is con
trary to conjugial love, and strike pain into the testicles ; for soci
eties, when they operate, act into those parts and into those mem
bers of the body, to which they correspond, the heavenly societies
by a gentle, sweet, delightful influx into them, the infernal,
who are in what is contrary, by a harsh and painful influx ; but
their influx is not perceived, except by those who have the interi
ors open, and to whom perceptible communication is thence given
with the spiritual world. They who are in things contrary to
conjugial love, and strike pain into the testicles, are they who
ensnare by love, by friendship, and by offices : such, when they
have come to me, were desirous to speak with me in secret, being
exceedingly fearful lest any one should be present ; for such was
their character in the life of the body, and of consequence they

CH. XXXIX.] GENESIS. 63
are such in the other life ; for his own life follows every one.
There arose from the region about gehenna as it were something
aerial and inconspicuous, which was a company of such spirits;
but it appeared afterwards to me only as one, although there were
several, and to him were interposed bands, which yet he seemed
to himself to remove, whereby was signified that they were
desirous to remove obstacles; for in such a manner the thoughts
and efforts of the mind appear representatively in the world of
spirits, and when they appear, it is instantly apperceived what
they signify. Afterwards it seemed as if there came forth from
his body a diminutive spirit of the color of snow, which drew
near to me, by which was represented their thought and inten
tion, that they wished to put on a state of innocence, that
no one might suspect any such thing concerning them. When
he came to me, he let himself down towards the loins, and
seemed as it were to bend himself about each, by which was re
presented that they were de.sirous to present themselves in chaste
conjugial love ; afterwards about the feet by spiral flexures, by
which was represented that they wished to insinuate themselves
by such things as in nature are delightful. At length that dimi
nutive one became almost inconspicuous, by which was represented
that they wished to lie altogether concealed. I was told by the
angels, that such insinuation belongs to those, who seek to ensnare
in conjugial love, namely, who in the world have insinuated them
selves with the end of committing adultery with wives, by speak
ing chastely and sanely concerning conjugial love, by caressing
the infants, by praising the husband in every way, so as to be believed
friendly, chaste, and innocent, when yet they are deceitful adul
terers. What therefore their quality is, was also shown : for when
all this had passed, the above diminutive one of the color of snow
became conspicuous, and appeared dusky and very black, and
moreover very deformed; and he was cast out into his hell, which
was also at a depth beneath the middle part of the loins ; there
they dwell in the filthiest excrements; and they are also there
among the robbers who have relation to the common involuntary
sense, concerning whom, n. 4327. I also afterwards spoke with
such spirits, and they were surprised that any one should make
conscience of adultery, namely, that from conscience he should
not lie with another's wife when it is allowed ; and when I spake
with them concerning conscience, they denied that any one has
conscience. I was told, that such for the most part are from the
Christian world, and rarely any from other parts.
5061. In the place of a corollary, it is allowed to add this mem
orandum. There were some spirits who lay concealed a long time
shut up in a peculiar hell, from which they could not break out;
I wondered sometimes who they were : on a certain evening they
were let out, and then was heard from them a noise of murmurs

64 GENESIS. [CH. Xli.
tumultuous enough, which continued a long time ; and when op
portunity was given, 1 heard from them scofBngs against me,
and perceived an endeavor that they were desirous to ascend and
destroy me : I inquired from the angels the reason, and they said
that those persons hated me in their life time, although I had not
at all injured them ; and I was instructed that such, when they
only perceive the sphere of him whom they have hated, breathe
his destruction ; but they were remitted into their own hell. Hence
it may be evident, that they, who have had mutual hatred towards
each other in the world, meet together in the other life, and attempt
many evils against each other, as also has been given to know re
peatedly by other examples: for hatred is opposite to love and
charity, and is an aversion and as it were a spiritual antipathy ;
wherefore in the other life at the very instant that they perceive
the sphere of the person against whom they have borne hatred,
they come as it were into fury. Hence it is manifest what is in
volved in what the Lord said in Matt. chap. v. verses 22, 23, 24,
25, 26.
5062. Continuation concerning correspondence with the Grand
Man at the close of the following chapter.

CHAPTER FORTIETH,
5063. Before the preceding chapter xxxix. was explained what
the Lord spake concerning the judgment upon the good and the
evil, in Matthew, chap. xxv. verses 34, 35, 36. Now follow these
words; "Then shall the just answer Him, saying. Lord, when
saw we thee hungry and fed thee, or thirsty and gave thee drink,
when saw we thee a sojourner and gathered thee, or naked and
clothed thee, when saw we thee sick, or in prison, and came to
thee? But the King answering shall say to them, verily I say unto
you, so much as ye have done to one of the least of these my breth
ren, ye have done to Me. Then shall He say also to those on the
left hand, depart from Me ye cursed into everlasting fire, prepared
for the devil and his angels; for I was hungry and ye did not give
to Me to eat, I was thirsty and ye did not give to Me to drink, I
was a sojourner and ye did not gather Me, naked and ye did not
clothe Me, sick and in prison and ye did not visit Me ; then shall
they also answer Him, saying. Lord, when saw we thee hungry,
or thirsty, or a sojourner, or naked, or sick, or in prison, and did
not minister to thee? Then shall He answer them, saying, verily
I say unto you, as much as ye have not done to one of these least,
neither have ye done to Me. And these shall go away into ever
lasting punishment, but the just into life eternal," verse 37 to 46.
5064. In what was premised to the preceding chapter, n. 4954

CH. XL.] GENESIS. 65
to 4959, was explained what is signified in the internal sense by
giving to the hungry to eat, to the thirsty to drink, by gathering
the sojourner, by clothing the naked, by visiting the sick and hira
that is in prison, namely, that it is the essence of charity which is
involved, and is so described ; by the hungry, the thirsty, and the
sojourner, the affection of good and of truth, and by the naked,
the sick, and in prison, self-acknowledgment, see n. 4956, 4958.
5065. Inasmuch as the same things are thiee times repeated
in what has been quoted, and have been before explained, as was
said, there is no need to expound singly, or as to each word, what
these expressions signify in the interna! sense ; it shall only be
here told, what is signified by the answer made both by those on
the right hand, and those on the left, namely, that they did not
see Him hungry, thirsty, a sojourner, naked, sick, and in prison;
and afterwards what is signified by the. king, also what by the
just and by eternal life, and what by the cursed and by eternal fire.
5066. That those on the right hand answered, "Lord, when
saw we thee hungry and fed thee, or thirsty and gave thee drink,
when saw we thee a sojourner and gathered thee, or naked and
clothed thee, when saw we thee sick or in prison and came to
thee," signifies, that if they had seen the Lord Himself, every one
of them would have done those offices, yet not from love towards
Him, but from fear because He was to be the judge of the uni
verse, neither for the sake of Him, but for the sake of themselves,
thus not from the interior or the heart, but from the exterior and
in gesture; the case herein is like that of him who sees a king, whose
favor he wishes to merit, that he may become great or rich, and
therefore behaves himself submissively towards him. The case
is similar with those who are in holy external worship, in which
as it were they see the Lord, and submit themselves to Him, be
lieving thus that ;hey shall receive eternal life, and yet they have
no charity, nor do good to any one except for the sake of them
selves, thus only to themselves: these are like those persons, who
pay court to their king in an external form with much veneration,
and yet deride his commands, because in heart they disregard him.
These and simUar things aire what are signified by those on Ihe
right hand so answering; and whereas the evil also do like things
in the external form, therefore they on the left answered nearly
the same.
5067. Inasmuch therefore as the Lord has not care for external
things but for internal, and man testifies internal things not by
worship only, but by charity and its exercises, on this account the
Lord answered, "Verily I say unto you, so much as ye have
done to one of the least of these my brethren, ye have done to Me."
They who are named brethren, are they who are in the good of
charity and of life, for the Lord is with them, because they are in
essential good; and these are they who are properly understood by
6*

66 GENESIS. [CH. XL.
neighbor; in these also the Lord does not manifest Himself, for
they are respectively vile, but the man manifests himself before
the Lord, that he worships Him from the interior.
5068. The reason why the Lord calls Himself king, in these
words, " When the Son of Man shall come in his glory, then shall
He sit upon the throne of his glory," and again, " Then shall the
King say to them," is, because the Lord's regal principle is the
divine truth, from which and according to which judgment is effect
ed. But from and according to that the good are judged in one
way and the evil in another ; the good, inasmuch as they have re
ceived divine truth, are judged from good, thus from mercy; the
evil, inasmuch as they have not received the divine truth, are
judged from truth, thus not from mercy, for this they have rejected,
and thence reject continually in the other life. To receive the
divine truth is not only to have faith, but also to act faith, that is,
to cause what is of doctrine to become of the life. Hence it is,
that the Lord calls Himself King. That the Lord's regal (or
royal) principle is the divine truth, may be seen n. 1728,2015,
3909, 3670, 4581, 4966.
5069. That they on the right hand are called just " The just
shall answer Him, saying," &c., and "the just shall go into life
eternal," signifies that they are in the Lord's justice : all, who are
in the good of charity, are called the just, not that they are just
from themselves, but from the Lord, whose justice is appropriated
to them. They who believe themselves just from themselves, or so
justified that they have no longer anything of evil, are not among
the just but among the unjust, for they attribute to themselves
what is good, and also place merit in good, and such can never
adore the Lord from true humiliation. Wherefore they who in
the Word are called just and holy, are they who know and acknow
ledge that all good is from the Lord, and all evil from themselves,
that is, in the power of themselves from hell.
5070. The eternal life, which the just have, is the life from
good ; good has life in itself, because it is from the Lord, who is
life itself; in the life which is from the Lord, there is wisdom and
intelligence, for to receive good from the Lord, and thence to will
good, is wisdom, and to receive truth from the Lord, and thence
to believe truth, is intelligence ; and they who have this wisdom
and intelligence, have life, and whereas happiness is adjoined to
such life, eternal happiness is what is also signified by life. The
contrary is the case with those who are in evil ; these appear
indeed, especially to themselves, as if they had life, but it is such a
life as in the Word is called death, and also is spiritual death, for
they have no relish for anything of good, nor do they understand
anything of truth ; this may be evident to every considerate per
son, for since there is life in good and in the truth thence, there
cannot be life in evil and in the false thence, for these are contra-

CH. XL.] GENESIS. 67
ries and extinguish life, wherefore these have no other life than
such as the insane have.
5071, That they who are on the left hand are called cursed, and
their punishment is eternal fire, " Then shall He say to them who
are on the left hand, depart from Me ye cursed into eternal fire pre
pared for the devil and his angels ; " and "These shall go away
into eternal punishment ; " is because they averted themselves
from good and truth, and turned to evil and the false ; curse in the
internal sense of the Word signifies aversion, see n. 245, 379,
1423, 3530, 3584. The eternal fire, into which they were to
depart, is not elementary fire, neither is it torment of conscience,
but it is the concupiscence of evil ; for the concupiscences with
man are the spiritual fires which consume him in the life of the
body, and in the other life torment him ; from those fires the
infernals torture each other in direful ways. That eternal fire is
not elementary fire, may be evident ; that it is not torment of con
science, is because all who are in evil have no conscience, and
they who had none in the life of the body, cannot have any in the
other life ; but that it is concupiscence, is because all the fiery
vital is from the loves with man, the fiery celestial from the love
of good and truth, and the fiery infernal from the love of self and
the love of the world. That all fire or heat inwardly in man is
thence, any one may know if he attends. From this ground also
it is, that love is called spiritual heat, and that by fire and heat in
the Word nothing else is signified, n. 934, 1297, 1527, 1528,
1861, 2446, 4906. The fiery vital with the evil is also such, that
when they are in the vehemence of concupiscences, they are also
in a sort of fire, from which they are in the ardor and fury of tor
menting others ; but the fiery vital with the good is such, that
when they are in a superior degree of affection, they are also in a
sort of fire as it were, but from that fire in the love and zeal of
doing good to others.

CHAPTER XL,
1. And it came to pass after these words, they sinned, the but
ler of the king of Egypt and the baker, to their lord the king of
Egypt. 2. And Pharaoh was angry over the two ministers his stewards,
over the prince of the butlers, and over the prince of the bakers.
3. And he gave them into the custody of the house of the prince
of the guards to the house of the prison, the place where Joseph
was bound.
4. And the prince of the guards set Joseph over them, and min
istered to them, and they were for days in custody.

58 GENESIS. [CH. XL.
5. And they dreamed a dream they two, each his own dream, in
)ne night, each according to the interpretation of his dream, the
)utler and the baker, who were the king of Egypt's, who were
)ound in the house of the prison.
6. And Joseph came to them in the morning, and saw them,
md behold they were disturbed.
7. And he asked the ministers the stewards of Pharaoh, who
vere with him in the custody of the house of his lord, saying,
vherefore are your faces evil to-day ?
8. And they said to him, we have dreamed a dream, and there
s no interpreter to it ; and Joseph said to them, are not interpre-
ations for God, tell me I pray.
9. And the prince of the butlers told his dream to Joseph, and
aid to him, in my dream, and lo a vine before me.
10. And in the vine three shoots, and it as it were budded, the
lower thereof ascended, and the clusters thereof ripened (into)
[rapes. 11. And the cup of Pharaoh was in my hand, and I took the
;rapes, and squeezed them for the cup of Pharaoh, and I gave
he cup upon the palm of Pharaoh's hand.
12. And Joseph said to him, this is the interpretation thereof;
he three shoots they are three days.
13. In yet three days Pharaoh shall lift thy head, and shall bring
bee back upon thy station, and thou shalt give the cup of Pharaoh
nto his hand, according to the former manner, in which thou hast
leen his butler.
14. But remember me with thee, when it is well to thee, and
lo mercy 1 pray with me, and cause to remember me to Pharaoh,
nd bring me forth out of this house.
15. Because in being taken away by theft I have been taken
.way out of the land of the Hebrews, and also here I have not
one anything that they should put me in the pit.
16. And the prince of the bakers saw, that he interpreted good,
nd he said to Joseph, I also was in my dream, and lo three bas- •
ets perforated upon ray head.
17. And in the highest basket was of all Pharaoh's meat, the
fork of the baker, and the fowl did eat them out of the basket
roni above my head.
18. And Joseph answered, and said, this is the interpretation
hereof, the three baskets they are three days.
19. In yet three days Pharaoh shall lift up thy head from upon
hee, and shall hang thee upon wood, and the fowl shall eat thy
esh from upon thee.
20. And it came to pass on the third day, the day of Pharaoh's
irth, that he made a feast for all his servants, and lifted up the
ead of the prince of the butlers, and the head of the prince of the
akers, in the midst of his servants.

CH. XL.] GENESIS. 69
21. And he brought back the prince of the butlers upon his
butlership, and he gave the cup upon the palm of Pharaoh's hand.
22. And he hanged the prince of the bakers, as Joseph interpret
ed to them.
23. And the prince of the butlers remembered not Joseph, and
forgot him.

THE CONTENTS,
5072. In the internal sense in this chapter it is continued con
cerning a state of temptations, whereby corporeal things might be
reduced into correspondence; corporeal things properly so called
are things sensual, which are of a twofold kind, some being sub
ordinate to the intellectual part, and some to the voluntary part ;
those which are subordinate to the intellectual part are represented
by the butler of the king of Egypt, and those which are subordi
nate to the voluntary part are represented by the baker ; that the
former things as to time were retained, but the latter rejected, is
represented by the butler returning in to his station, and the baker
being hanged. The rest will be manifest from the series in the
internal sense.

THE INTERNAL SENSE,
5073, Verses 1, 2, 3, 4, And it came to pass after these
words, they sinned, the butler of the king of Egypt, and the
baker, to their lord the king of Egypt. And Pharaoh was
angry over ihe two ministers his stewards, over the prince of
the butlers, and over ihe prince of ihe bakers, and he gave them
into the custody of ihe house of ihe prince of the guards, to the
house of the prison, ihe place where Joseph was bound. And
the prince of the guards set Joseph over them, and ministered
to them, and they were for days in custody. And it came fo
pass, signifies a new state, and the things which follow: after
these words, signifies after those things which precede : they
sinned, signifies inverted order : the butler of the king of Egypt,
signifies appertaining to those things in the body which are
subject to the intellectual part : and the baker, signifies apper
taining to those things in the body which are subject to the
voluntary part : to their lord the king of Egypt, signifies that
they were contrary to the new state of the natural man : and

70 GENESIS. [CH. XL.
Pharaoh was angry, signifies that the new natural man averted
(limself: over the two ministers his steward, signifies from the
sensual things of the body of each kind : over the prince of the
Dutlers, and over the prince of the bakers, signifies in general
'rom the sensual things subordinate to the intellectual part and
;o the voluntary part: and gave them into custody, signifies re-
ection : of the house of the prince of the guards, signifies from
;hose things which are primary to interpretation : to the house
Df the prison, signifies among falses : the place where Joseph
vas bound, signifies the state of the celestial of the natural now
IS to those (falses:) and the prince of the guards set Joseph
jver them, signifies that the celestial of the natural taught them
rom things primary to interpretation ; and ministered to them,
lignifies that he instructed : and they were for days in custody,
signifies that they were a long time in a state of rejection.
5074. " And it came to pass " — that it signifies a new state
md the things which follow, appears from this, that it came to
oass, or it was, and it was done, in the Word involves a new
itate, see n, 4979, 4999; and that in the original tongue it is
n the place of distinction between the serieses of things which
;o before and which follow, n, 4987, hence also it signifies the
:hings which follow,
5075, " After these words " — that it signifies after those
hings which precede, appears from the signification of words in
he original tongue, as being also things ; here, after these
vords is after those things, thus after those which precede.
That words in the original tongue signify also things, is be-
sause words in the internal sense signify the truths of doctrine,
in which account all divine truth in general is called the Word,
ind the Lord Himself, from whom comes all divine trutb, in
he supreme sense is the Word, n. 1288 ; and whereas nothing
vhich exists in the universe, is anything, that is, is a thing,
mless it is from divine good by divine truth, therefore words in
he Hebrew tongue are also things. That nothing in the uni
verse is anything, that is, is a thing, unless it be from divine
;ood by divine truth, that is, by the Word, is evident in John ;
' In the beginning was the Word, and the Word was with God,
md God was the Word ; all things were made by Hira, and
vithout Him was not anything made which was made," i, I,
i. The interior significatives of expressions for the most part
lerive their origin from the interior man, which is with spirits
ind angels ; for every man, as to his spirit, or as to that very

CH. XL.]- GENESIS. 1{
man which lives after the decease of the body, is with spirits
and angels in society, although the external man is altogether
ignorant of this ; and inasmuch as he is in society with them,
he is also with them in the universal language, thus in the ori
gins of expressions : thence it is, that some expressions have in-
given significations, which in the external form appear not con
gruous, and yet in the internal form are congruous, as here,
that words signify things. The case is similar in very many
other instances, as that the understanding is called internal sight,
and light is attributed to it, that observation and obedience are
called hearing and hearkening, the apperception of a thing
called smelling, and so forth,
5076, "Sinned" — that it signifies inverted order, appears
from the signification of sinning, as being to act contrary to
divine order; whatever is contrary to that, is sin ; divine order
itself is divine truth from divine good ; in that order are all they
who are in truth from good, that is, who are in faith from char
ity, for truth is of faith, and good is of charity ; but they are
contrary to that order, who are not in truth from good, conse
quently who are in truth from evil, or in the false from evil ; by
sin nothing else is signified. Here by their sinning, namely,
the butler and the baker, is signified, that external sensuals were
in an inverted order in respect to interior things, so that they
did not accord together or did not correspond.
5077, " The butler of the king of Egypt " — that it signifies
appertaining to those things in the body which are subject to
the intellectual part, appears from the signification of butler, as
being the external sensual, or the sensual of the body, which is
subordinate or subject to the intellectual part of the internal
man, of which signification below ; and from the signification of
the king of Egypt, as being the natural man, concerning which
see below, n, 5079, Whereas it is treated in what follows
concerning the butler and the baker, and by them are signified
external sensuals which are of the body, first something is to be
said concerning these sensuals. It is known that the external
senses, or those of the body, are five, namely, sight, hearing, '
smelling, taste, and touch, and also that these constitute all the
vital of the body, for without those senses the body does not at
all live, wherefore also when it is deprived of them, it dies and
becomes a carcass ; the very corporeal of man therefore is
nothing else than a receptacle of sensations, consequently of the
life from them : the sensitive is the principal, and the corporeal

12 GENESIS. [CH. XL
is the instrumental ; the instrumental without its principal to
which it is adapted, cannot even be called the corporeal
such as man carries about him during his life in the world, but
the instrumental together with the principal, when they act in
unity ; this therefore is the corporeal. All the external sensu
als of man refer themselves to his internal sensuals, for they are
given to man and placed in the body, that they may serve the
internal man while it is in the world, and be subject to its sen
suals ; wherefore when man's external sensuals begin to rule
over his internal sensuals, it is all over with man ; for then the
internal sensuals are considered no otherwise than as servants,
to serve for confirming those things which the external sensuals
with authority command : when the external sensuals are in
this state, they are then in the inverted order spoken of just
above, n, 5076. The external sensuals of man refer them
selves, as was said, to the internal sensuals, in general to the
intellectual, and to the voluntary ; wherefore there are external
sensuals which are subject or subordinate to the intellectual
part of man, and those which are subject to his voluntary part :
the sensual, which is subject to the intellectual part, is
especially sight, that which is subject to the intellectual part
and next to the voluntary part, is hearing, that which is subject
to both together is the smell, and still more the taste, but that,
which is subject to the voluntary part is the touch. That the
external sensuals are subject to those parts, might be abun
dantly shown, and also how they are subject ; but it would be
too prolix here to extend the explication to those points ; it
may be in some measure known from what has been shown
concerning the correspondence of those senses at the close of
the preceding chapters. It is further to be known, that all
truths, which are said to be of faith, appertain to the intellect
ual part, and that all goods, which are of love and charity,
are of the voluntary part ; consequently it is of the intellectual
part to believe, to acknowledge, to know and to see truth and
also good, but it is of the voluntary part to be affected with it
and to love it, and what man is affected with, and what he
loves, is good : but how the intellectual flows into the volun
tary, when truth passes into good, and how the voluntary flows
into the intellectual, when the former acts, is of still deeper
investigation, of which, by tbe divine mercy of the Lord, more
will be said in what follows. That butler denotes the sensual
which is subject or subordinate to the intellectual part of the

CH. XL.] GENESIS. 73
internal man, is because everything which serves for drinkinc,
or which is drunk, as wine, milk, water, has relation to truth,
which is of the intellectual part, thus it has relation to the
intellectual part ; and whereas the external sensual, or that of
the body, is what sub-ministers, therefore by butler is signified
that sensual, or that of the sensuals [which sub-ministers].
That to give to drink and to drink in general is predicated of
the truths which are of the intellectual part, niay be seen,
n, 3069, 3071, 3168, 3772, 4017, 4018; that specifically
also it is predicated of truth which is from good, or of faith
which is from charily, n, 1071, 1798; and that water is truth,
n, 680, 2702, 3058, 3424, 4976; from this now it may be
manifest what is signified by butler,
5078, "And the. baker" — that it signifies appertaining to
those things in the body which are subject to the voluntary
part, appears from the signification of baker, as being the exter
nal sensual, or the sensual of the body, which is subordinate or
subject to the voluntary part of the internal man. That baker
has this signification, is because everything which serves for
food, or which is eaten, as bread, food in general, and all the
work of the baker, is predicated of good, and so has relation to
the voluntary part; for all good is of that part, as all truth is
of the intellectual part, as was said just above, n. 5077, That
bread denotes the celestial or good, mav be seen, n, 1798,
2165, 2177, 3478, 3735, 3313, 4211, 4217, 4735,4976,
That here, and in what follows of this chapter, the external
sensuals of each kind are treated of in the internal sense, is
because in the foregoing chapter the Lord was treated of, how
He glorified or made divine the interiors of his natural ; here
therefore it is treated of the Lord, how He glorified or made
divine the exteriors of his natural : the exteriors of the natural
are what are properly called corporeals, or the sensuals of each
kind together with the recipients, for these latter with the
former constitute that which is called the body, see above,
n, 5077, The Lord made the very corporeal in Himself
divine, as well the sensuals thereof as the recipients, wherefore
also He rose again from the sepulchre with his body, and like
wise after his resurrection said to the disciples, "See my hands
and my feet, that it is I Myself, handle Me and see ; for a
spirit hath not flesh and bones as ye see Me have," Luke xxiv.
39, Most persons at this day who are of the church, believe that
every one is to rise again at the last day and then with the body ;
VOL. VII. ¦ 7

74 GENESIS. [CH, XL.
which opinion is so universal, that scarcely any one from doctrine
believes otherwise ; but this opinion has prevailed on this ac
count, because the natural man supposes that it is the body
alone which lives, wherefore unless be believed that the body
was again to receive life, he would altogether deny a resurrec
tion. The case however is this: man rises again immediately
after death, and then appears to himself in the body altogether
as in the worid, with such a face, with such members, arms,
hands, feet, breast, belly, loins ; yea also when he sees himself
and touches himself, he says that he is a man as in the world :
nevertheless it is not his external, which he carried about in the
world, that he sees and touches, but it is the internal, which
constitutes that very human which lives, and which had an
external about itself or out of the single things of itself, whereby
t could be in the worid, and act suitably there and perform its
functions ; the earthly corporeal is no longer of any use to it,
t being in another world where are other functions, and other
powers and abilities, to which its body, such as it has there, is
idapted : this body it sees with its eyes, not those which it had
n the world, but those which it has there, which are the eyes
Df its internal man, and out of which through the eyes of the
Dody it had before seen worldly and terrestrial things : it also
"eels it with the touch, not with the hands or sense of touch
.vhich it enjoyed in the world, but with the hands and sense of
ouch which it there enjoys, which is that from which its sense
)f touch in the worid existed : every sense also is there more
jxquisite and more perfect, because it is the §ense of the inter-
lal of man set loose from the external, for the internal is in a
nore perfect state, inasmuch as it gives to the external the
lower of sensation, but when it acts into the external, as in the
i\'orld, then the sensation is rendered dull and obscure: more-
)ver it is the internal which is sensible of the internal, and the
!xternal which is sensible of the external ; hence it is that men
ifier death see each other, and are in society together according
o the interiors ; that I might be certain as to these things, it
las also been given me to touch spirits themselves, and to speak
i-equently with them on this subject, see n, 322, 1630, 4622,
Hen after death, who are then called spirits, and they who have
ived in good, angels, are greatly surprised that the man of the
:hurch should believe, that he is not to see eternal life until the
ast day when the world shall perish, and that then he is to be
[gain clothed with the dust which had been rejected, when yet

CH. XL.] GENESIS. 75
the man of the church knows that he rises again after death ;
for who does not say, when a man dies, that his soul or spirit
afterwards is in heaven or in hell ; and who does not say of his
own infants who are dead, that they are in heaven ; and who
does not comfort a sick person, or also one condemned to death,
by the assurance that he shall shortly come into another life ?
And he who is in the agony of death and is prepared believes
no otherwise ; yea also, from that belief many claim to them
selves the power of delivering others from places of damnation,
and of introducing them into heaven, and of making masses for
them. Who does not know what the Lord said to the thief?
" to-day shalt thou be with Me in paradise," Luke xxiii. 43 ',
and what He said concerning the rich man and Lazarus, that
" the former was translated into hell, but the latter by angels in
heaven," Luke xvi. 22, 23 ; and who is not acquainted with
what the Lord taught concerning the resurrection, " that He is
not the God of the dead, but of the living," Luke xx. 38,
Man is acquainted with these things, and also he so thinks and
so speaks, when he thinks and speaks from the spirit, but when
from doctrinals, he says quite otherwise, namely, that he is not
to rise again till the last day ; when yet it is the last day to
every one when he dies, and likewise then is his judgment, as
some also speak. What is understood by being encompassed
with skin, and from the flesh seeing God, Job xix, 25, 26, may
be seen n, 3540 at the end. These things are said to the in
tent it may be known, that no man rises again in the body with
which he was clothed in the worid, but that the Lord so arose,
and this because he glorified or made divine his body, while He
was in the world,
5079, " To their Lord the king of Egypt" — that it signifies
that they were contrary to the new state of the natural man,
namely, the external sensuals, or those of the body, which are
signified by the butler and the baker, appears from the significa
tion of the king of Egypt, as being the scientific in general,
n, 1164, 1165, 1186,^1462, 4749, 4964,4966; for the like
is signified by the king of Egypt, as by Egypt, the king being
the head of the nation, and so in other passages where mention
is made of the king of any nation, n, 4789 : inasmuch as it
is the scientific in general which is signified by the king of
Egypt, it is also the natural man, for all the scientific is
the truth of the natural man, n, 4967, the good of the nat-
sjral man is signified by Lord, n, 4973. That a new state

76 GENESIS, [CH. XL.
thereof is signified, is because it was treated in the preceding
chapter concerning the interiors of the natural, that they were
made new, in the supreme sense in which the Lord is treated of,
that they were glorified, but it is now treated concerning the ex
teriors of the natural, which were to be reduced to concordance
or correspondence with the interiors : those interiors of the
natural man which were new, or what is the same, the new
state of that natural man, is what is signified by the lord the
king of Egypt, and the exteriors which were not reduced into
order, and thence were contrary to order, are what are signified
by the butler and the baker. There are interiors and there are
exteriors of the natural ; the interiors of the natural are scienti
fics and their affections, but the exteriors are the sensuals of
each kind, spoken of above, n, 5077: these latter, namely the
exteriors of the natural, man leaves when he dies, but the for
mer, namely the interiors of the natural, he carries with him
into tbe other life, where they serve as a plane for things spirit
ual and celestial. For man, when he dies, loses nothing except
bones and flesh ; he has with him the memory of all things
which be had done, had spoken, and had thought, and he has
with him all the natural affections and lusts, thus all the interiors
of the natural ; the exteriors thereof he has no need of, for he
does not see what is in the world, nor does he hear what is in
the worid, nor does he smell, taste, and touch what is in the
worid, but what things are in the other life ; which things indeed
for the most part appear like those which are in the worid, but
still they are not like, for they have in them what is living,
which is not the case with those that are properly of the natural
worid : for all and single things in the other life exist and sub
sist from the sun, which is the Lord, whence they have in them
what is living; whereas all and single things, which are in the
natual worid, exist and subsist from the sun, which is elementary
fire, consequently they have not in them what is living ; the
living principle which appears in these latter, is from no other
source than from the spiritual world, that is, through the spirit
ual world from the Lord,
5080, "And Pharaoh was enraged" — that it signifies that
the new natural man averted itself, appears from the representa
tion of Pharaoh or the king of Egypt, as being the new natural
man, or the new state of the natural man, see just above, n,
5079 ; and from the signification of being enraged or being
angry, as denoting to avert himself, n. 5034, here therefore that

CH. XL.] GENESIS. 77
the interior natural, which was made new, averted itself from
the exterior natural or corporeal sensual, because this did not
correspond with it,
5081.. " Upon his two ministers his stewards " — that this sig
nifies from the sensuals of the body of each kind, namely, that
it averted itself, appears fiom the signification of ministers the
stewards, who here are the butler and the baker, as being the
sensuals of each kind, of which above, n. 5077, 5078 ; the sen
suals which are of the body, namely, the sight, hearing, smell,
taste, and touch, are also ministers as stewards in respect to the
interior man, who is the lord the king, for they minister to him,
that he may come into the teachings of experience from those
things which are in the visible world, and in human society,
and may thus acquire intelligence and wisdom. For man is
born into no science, still less into any intelligence and wisdom,
but only into the faculty of receiving and imbuing them ; this
is effected by a twofold way, namely, by an internal way and
by an external way ; by the internal way the Divine flows in,
by the external way what is worldly flows in, and these meet
together in man within ; and then so far as man suffers himself
to be illustrated from the Divine, so far he comes into wisdom.
The things which flow in by the external way, flow in through
the sensuals of the body, but they do not flow in of themselves,
but are called forth by the internal man, that they may serve
as a plane for the celestial and spiritual things which flow in
by the internal way from the Divine. Hence it may be mani
fest, that the sensuals of the body are as minister stewards. In
general, all exterior things are ministers in respect to interior
things; the whole natural man is nothing else in respect to the
spiritual man. The above expression in the original tongue
signifies minister, steward, chamberlain, and eunuch; in the
internal sense by it is signified the natural man as to good
and as to truth, as here ; but s|)ecifically the natural man as to
good, as in Isaiah, "Let not the son of the stranger say who ad
heres to Jehovah, saying, Jehovah by separating separates me
from with his people; neither let the eunuch say, behold I am
dry wood ; for thus saith Jehovah to the eunuchs who keep my
sabbaths, and choose that in which I delight, and lay hold of my
covenant ; I will give them in my house, and within my walls,
a place and a name better than sons and daughters, a name of
eternity I will give them which shall not be cut off." Ivi. 3, 4,
5 ; where eunuch denotes the natural man as to good, and the
7*

78 GENESIS. [CH. XL.
son of the stranger the natural man as to truth : for the church
of the Lord is external and internal ; they who are of the exter
nal church are natural, and they who are natural, and yet are
in good, are eunuchs, and they who are in truth are the sons of
the stranger; and whereas truly spiritual or internal men cannot
be given except within the church, therefore also by the sons of
tbe stranger are signified they who are out of the church, or the
gentiles, and who are vet in truth according to their religious
[principle], n. 2049, 2593, 2599, 2600, 2602, 2603, 2861,
2863, 3263, and by eunuchs they who are in good,
5082, " U|)on the prince of the butlers and upon the prince
of the bakers " — that it signifies in general fi^om the sensuals
subordinate to the intellectual part and to tbe voluntary part,
appears from the signification of butler, as being the sensual
subordinate and subject to the intellectual part, of which above,
n. 5077 ; and from the signification of baker, as being the sen
sual subordinate and subject to the voluntary part, of which
also above, n, 5078; and from the signification of prince, as
being what is primary, n, 1482, 2089, 5044, here in general
or in common, for what is primary is also common, inasmuch
as it rules in the rest ; for particulars have relation to primaries
as to things commdn, that they may make one, and contradic
tion may not appear,
5083. " And gave them into custody " — that it signifies
rejection, appears from the signification of giving into custody,
as being rejection ; for he who is given into custody is rejected,
5084. " Of the house of the prince of the guards " — that it
signifies by those things which are primary for interpretation,
appears from the signification of the prince of the guards, as
being things primary for interpretation, n, 4790, 4966 ; here
therefore, that the sensuals of both kinds were rejected by the
things primary for interpretation, which, namely, are of the
Word as to the internal sense, which [sensuals] are then said
to be rejected, when they have no faith in such things ; for
sensuals, and those things which by sensuals enter immediately
into the thought, are fallacious, and all fallacies, which prevail
with man, are thence ; from these it is, that few believe the
ti-uths of faith, and that the natural man is against the spiritual,
that is, the external man against the internal ; wherefore if the
natural or external man begins to have dominion over the
spiritual or internal, the things which are of faith are no longer
believed, for fallacies overshadow and lusts suffocate, Inas-

CH. XL.] GENESIS. 79
much as few know what the fallacies of the senses are, and few
believe that they induce so great shade upon things rational,
and most especially upon the spiritual things of faith, even so
as to extinguish them, principally when man at the same time
is in the delight of the lusts of self-love and the love of the
world, it is permitted to illustrate the subject by examples, first
what the fallacies of the senses are, which are merely natural,
or in those things which are in nature, and next concerning the
fallacies of the senses in spiritual things, I, It is a fallacy of
sense merely natural, or which is in nature, that it is believed
that the sun revolves once every day round about this earth,
and at the same time also the heaven with all the stars; and
although it be said, that it is incredible because impossible,
that so great an ocean of fire as the sun is, and not only the
sun but also innumerable stars, without any change of place
from each other, should every day perform one such revolution,
and although it be added, that it may be seen from the planets,
that the earth performs a diurnal and annual motion by circum-
rotations and circumgyrations, inasmuch as the planets also are
earths, and some of them likewise have moons around them,
and that it has been observed that they, in like manner as our
earth, perform such motions, namely, diurnal and annual, still
with the generality the fallacy of sense prevails, that it is so as
the eye sees, II, It is a fallacy of sense merely natural, or in
nature, that there is only one single atmosphere, and merely
this purer successively in different parts, and that where it
ceases there is a vacuum ; the external sensual of man, when it
alone is consulted, does not apprehend otherwise. 111, It is a
fallacy of sense merely natural, that from first creation there has
been impressed on seeds a quality of growing up into trees and
flowers, and of rendering themselves prolific, and that thence is
the existence and subsistence of all things ; and if it be urged,
that it is not possible for anything to subsist unless it perpetu
ally exists, according to the established maxim that subsistence
is perpetual existence, also that everything which is not con
nected with something prior to itself falls into nothing, still the
sensual of the body, and the thought from that sensual, does
not apprehend it, nor that all and single things subsist as they
existed, by influx from the spiritual world, that is, through the
spiritual world from the Divine, IV, Hence it is a, fallacy of
sense merely natural, that there are simple substances, which
are monads and atoms, for whatever is within the external sen-

80 GENESIS. [CH. XL.
sual, this the natural man believes, that it is such a thing or
nothing, V, It is a fallacy of sense merely natural, that
all things are of nature and from nature, and that indeed in
purer or interior nature there is something which is not appre
hended ; but if it be said, that within or above nature there is
the spiritual and celestial, this is rejected, and it is believed that
unless it be natural, it is nothing, VI, It is a fallacy of sense,
that the body alone lives, and that its life perishes when it dies;
the sensual does not at all apprehend, that the internal man is
in single things of the external, and that the internal man is
within nature in the spiritual worid : hence neither does he be
lieve, because he does not apprehend, that he shall live after
death, unless he be again clothed with a body, n. 5078, 5079,
VII. Hence there is a fallacy of sense, that man can no more
live after death than the beasts, by reason that these also have
a life in many respects similar to the life of man, only that man
is a more perfect animal. The sensual does not apprehend,
that is, the man who thinks and concludes from the sensual,
that man is above the beasts and has a superior life in this, because
he can think, not only concerning the causes of things, but also
concerning the Divine and by faith and love be conjoined with
the Divine, and also receive influx thence, and appropriate it to
himself, so that in man, because there is given a reciprocal,
there is given reception, which is in no wise the case with the
beasts, VIII, It is a fallacy thence, that the living principle
itself with man, which is called the soul, is only something
ethereal, or flamy, which is dissipated when man dies; and that
it resides either in the heart, or in the brain, or in some part
thereof, and that hence it rules the body as a machine ; that the
internal man is in single things of the e.Kternal, that the eye does
not see from itself but from that internal man, nor the ear hear
from itself but from that, the sensual man does not apprehend,
IX, It is a fallacy of sense, that light cannot be given from any
other source than from the sun or elementary fire, nor heat from
any other source than from the same ; that there is light in which
is intelligence, and heat in which is celestial love, and that all
the angels are in that light and in that heat, the sensual does
not apprehend, X, It is a fallacy of sense, that man believes
that he lives of himself, or that he has in-given life, for to the
sensual it does not appear otherwise; that it is the Divine alone
which has life of itself, and thus that there is only one life, and
that the lives in the worid are only recipient forms, the sensual

CH. XL.] GENESIS. gl
does not at all comprehend, see n. 1954, 2706, 2886, to 2889,
2893, 3301, 3318, 3337, 3338, 3484, 3742, 3743, 4)51,
4249, 4318, 4319, 4320, 4417, 4523, 4882. XI. The sen
sual man from fallacy believes that adulteries are allowed, for
from the sensual he concludes, that marriages are only with a
view lo order for the sake of the education of the offspring, and
if that order is not destroyed, that it is a matter of indifference
from what [father] the offspring comes ; also that the conjugial
is like other lasciviousness except as being allowed ; thus also,
that it would not be contrary to order to marry more wives than
one, if the christian world did not from the sacred scripture pro
hibit it ; if it be told them, that there is a correspondence be
tween the heavenly marriage and marriages in the earths, and
that no one can have in himself the conjugial, unless he be in
spiritual truth and good, also that the genuine conjugial cannot
be given between a husband and several wives, and hence that
marriages are in themselves holy, these things the sensual man re
jects as nothing, XII, his a fallacy of sense, that the Lord's king
dom, or heaven, is of a quality resembling an earthly kingdom
in this, that there it is joy and happiness for one to be greater
than another, and thence in glory above another ; for the sensual
does not at all comprehend what is meant by the least being
greatest, or the last first ; if it be told them, that joy in heaven
or to the angels is to serve others by doing them good, without
any reflection of merit and retribution, this comes as something
sad, XIII, It is a fallacy of sense, that good works are merit
orious ; and that to do well to any one for the sake of self is a
good work, XIV, It is also a fallacy of sense, that man is
saved by faith alone ; and that faith can be given where there
is not charity ; also that the faith, not the life, remains after
death. The case is similar in very many other instances ;
wherefore when the sensual bears rule in man, then the rational
illustrated from the Divine sees nothing and is in thick darkness,
and then it is believed, that all that is rational, which is conclu
ded from the sensual,
5085, "To the house of the prison " — that it signifies among
falses, appears from the signification of the house of the prison,
as being the vastation of the false, and hence the false, n, 4958,
5037, 5038,
5086. " The place where Joseph was bound" — that it sig
nifies the state of the celestial of the natural at this time as to
those [falses], appears from the signification of place, as being

82 GENESIS. [CH. XL.
state, n, 2625, 2837, 3356, 3387, 4321, 4882; and from the
representation of Joseph, as being the celestial of the spiritual
from the rational, n, 4286, 4585, 4592, 4594, 4963, here the
celestial of the natural, because now in the natural from which
come temptations, n, 5035, 5039; and from the signification of
bound, as being a state of temptations, n, 5037 ; in the fore
going chapter it was treated concerning the state of temptations
of the celestial spiritual in the natural as to those things which
were of the interior natural, here now as to those things which
are of the exterior,
5087, " And the prince of the guards set Joseph over them "
— that it signifies that the celestial of the natural from things
pritnary for interpretation taught them, appears from the signifi
cation of the prince of the guards, as being the things primary
for interpretation, n, 4790, 4966, 5084 ; and from the represen
tation of Joseph, as being the celestial of the natural, of wdiich
just above, n, 5086 ; and from the signification of being set over,
as here being to teach, for he who is set over those things which
are rejected for the sake of exploration or emendation, performs
the office of a teacher,
5088, " And he ministered unto them " — that it signifies
that he instructed, appears from the signification of ministering,
as being to instruct ; that to minister here is not to minister as
a servant, is evident from this, that Jose[)h was set over them,
wherefore to minister here is to sub-minister those things condu
cive to them ; and whereas it is here treated concerning the
new sensual or external natural, by being set over is signified to
teach, and by ministering to instruct ; to be set over is predica
ted of the good which is of the life, and to minister of the truth
which is of doctrine, n, 4976,
5089, " And they were for days in custody " — that it signi
fies that they were a long time in a state of rejection, appears
from the signification of days, as being states, n, 23, 487, 488,
493, 893, 2788, 3462, 3785, 4850; here therefore, for days
denotes that they were a long time in the state, namely, of re
jection, which is signified by custody, n. 5083. It is not allowed
to explain more at large the single things which are here con
tained in the internal sense, because they are such, that no idea
can be formed concerning them from those things which are in
the world, as concerning the celestial man of the spiritual, con
cerning the state thereof in the natural when the interior natural
is making new, and afterwards when it is made new, and the ex«

CH. XL.] GENESIS. 83
terior natural rejected ; but concerning these and similar things
an idea may be formed from those things which are in heaven,
which idea is such that it does not fiill into any idea formed from
those tilings which are in the worid, except with those who,
while they are in thought, can be wiilidrawn from things sen
sual. Unless the thought with man can be elevated above sen
sual things, so that these may be seen as it were below, it can
not in any wise discern anything interior in the Word, still less
such things as are of heaven abstracted from those which are of
the world, for sensual things absorb and suffocate them : hence
it is that they who are sensual, and have applied themselves to
the study of scientifics, rarely comprehend anything of the things
which are of heaven ; for they have immersed the thoughts in
such things as are of the world, that is, in terms and distinctions
derived from them, thus in sensuals, fiom which they cannot any
longer be elevated, and thus be held in intuition over them ;
thus neither can their thought any longer be freely extended
around all the plain of the things of the memory, and choose
what is suitable, and reject what is repugnant, and apply the
things which are in any connection ; for it is kept closed and
immersed in terms, as was said, and thence in sensuals so that
it cannot look around. This is the reason that the learned be
lieve less than the simple, yea also that in heavenly things they
are less wise ; for the simple can view a thing above terms and
above scientifics, thus above sensuals, but the learned not so,
they view it from terms and scientifics, inasmuch as the mind is
in those things, thus bound as in a jail or a prison,
5090, Verses 5, 6, 7, 8, And ihey dreamed a dream ihey
two, each his own dream, in one night, each according to the in
terpretation of his dream, the butler and ihe baker, who were
the king of Egypt's, who were bound, in the house of the prison.
And Joseph came to them in the morning, and saiv them, and
behold ihey were disturbed. And he asked the ministers the
stewards of Pharaoh, who were with him ih the custody of ihe
house of his lord, saying, wherefore are your faces evil to-day 1
And ihey said to him, we have dreamed a dream, and there is
no interpreter to it ; and Joseph said to them, are not interpre
tations for God, tell me I pray. And they dreamed a dream
they two, signifies foresight concerning them. Each his own
dream in one night, signifies concerning the event which to them
was in obscurity. Each according to the interpretation of his
dream, signifies which they had in themselves. The butler and

84 GENESIS. [CH. XL.
the baker, signifies concerning the sensuals of each kind. Who
were the king of Egypt's, signifies which were subordinate to the
interior natural. Who were bound in the house of the prison,
signifies which were among falses. And Joseph came to them
in the morning, signifies revealed and clear to the celestial of
the natural. And saw them, signifies perception. And behold
they were disturbed, signifies that they were in a sad state.
And he asked the ministers the stewards of Pharaoh, signifies
those sensuals. Who were with him in the custody of the house
of his Lord, signifies which were rejected: saying, wherefore
are your faces evil to-day, signifies from what affection was the
sadness. And they said to him, signifies perception concerning
them. We have dreamed a dream, signifies prediction. And
there is no interpreter to it, signifies that no one knows what is
in them. And Joseph said to them, signifies the celestial of the
natural. Are not interpretations for God ? signifies that the Di
vine was in them. Tell me I pray, signifies that it should be
known. 5091. " And they dreamed a dream they two" — that it sig
nifies foresight concerning them, appears from the signification
of a dream, as being foresight, n. 3698 ; they two, are the sen
suals of each kind signified by the butler and the baker ; that
the dreams were concerning those things, is manifest from what
follows. That a dream in the supreme sense is foresight, is be
cause the dreams which flow in immediately through heaven
from the Lord, foretell things to come; such were the dreams
of Joseph, the dream of the butler and the baker, the dream of
Pharaoh, the dream of Nebuchadnezzar, and in general the pro
phetic dreams ; the things to come, which are foretold by them,
are from no other source than from the Lord's divine foresight.
Hence also it may be known that all and single things are fore
seen. 5092, "Each his dream in one night " — that it signifies con
cerning the event which to them was in obscurity, appears from
the signification of dream, as being foresight, and thence predic
tion, and because it is prediction, it is also the event, for pre
diction is concerning the event ; and from the signification of
night, as being obscurity. Night in the spiritual sense signifies
a state of shade induced by the false from evil, n, 1712, 2393,
thus also an obscure state, namely, of the mind. The obscuri
ty, whi^h is of night in the world, is natural obscurity, but the ob
scurity which is of night in the other life, is spiritual obscurity ;

;H. XL.] GENESIS. 85
he former exists from the absence of the sun of the world, and
he privation of light thence, but the latter from the absence of
he sun of heaven which is the Lord, and the privation of light,
hat is, of intelligence, thence ; this privation does not exist be-
ause the sun of heaven sets as the sun of the world, but because
, man or spirit is in the false from evil, and removes himself, and
nduces upon himself obscurity. From an idea of night and of
he obscurity thence in each sense it may be manifest how the
ase is with the spiritual sense in respect to the natural sense of
he same thing. Moreover spiritual obscurity is threefold, one
vhich is from the false of evil, another which is from ignorance
if truth, a third which is that of exteriors respectively to interi-
irs, thus of the sensuals which aie of the external man, respect-
vely to the rationals which are of the internal : nevertheless
ill these kinds of obscurity exist from this, that the light of hea-
'en, or the intelligence and wisdom which is from the Lord, is
lot received ; for this is continually flowing in, but by the false
)f evil is either rejected, or suffocated,, or perverted, by igno-
•ance of truth is little received, and by the sensuals which are
)f the external man is rendered dull because it is made common.
5093. " Each according to the interpretation of his dream "
—that this signifies which they had in themselves, namely, the
ivent, appears from the signification of the interpretation of a
Iream, as being the explication, and thence the knowledge of
he event, thus the event which they had in themselves ; that
I dream denotes the event, may be seen just above, n. 5092.
5094. " The butler and the baker" — that it signifies concern-
ng the sensuals of each kind, appears from the signification of
he butler, as being the sensual subordinate to the intellectual
lart, n. 5077 ; and from the signification of the baker, as being
be sensual subordinate to the voluntary part, n. 5078 ; that
hese were rejected by the interior natural, was said above, n.
(083, 5089. It is however to be known, that the sensuals
hemselves were not rejected, namely, the sensuals which are of
he sight, hearing, smell, taste, and touch, for from these the
lody lives, but the views or thoughts from them, and also the
ffecfions and lusts from them. Into the external or natural
tiemory of man there enter objects from the world through those
ensuals on one part, and there enter into it objects through the
ationals on the other part : these objects separate themselves in
hat memory ; those which entered through the rationals, place
hemselves interiorly, but those which entered through the sensu-
VOL. VII. 8

36 GENESIS. [CH. XL.
lis, place themselves exterioriy ; hence the natural becomes two
fold, namely, interior and exterior, as was also said above ; the in
terior natural is what is represented by Pharaoh king of Egypt,
but the exterior natural by the butler and the baker. What the dif
ference is, may be evident from their views of things, or thoughts,
and thence conclusions : he who thinks and concludes from the
interior natirral, so far as oe imbibes through the rational, so far
he is rational ; but be who thinks and concludes from the
exterior natural, so far as be imbibes from sensuals, so far he is
sensual ; such a man is also called a sensual man, but the other
a rational man, Man, when he dies, has with him all his natu
ral, and such as it has been formed with hiin in the ¦worid, such
ilso it remains ; so far as he had imbibed from the rational, so
far also he is rational, and so far as from the sensual, so far he
is sensual : the difference is, that the natural, so far as it had
imbibed an^ appropriated to itself from the rational, so far it
sees beneath itself the sensuals which are of the exterior natural,
and so far has dominion over them, making light of and rejecting
the fallacies thence derived ; whereas the natural, so far as it
has imbibed and appropriated to itself from the sensuals of the
body, so far sees rational things as beneath itself, making light
of and rejecting them. As for example ; the rational natural
man can comprehend that man does not live from himself, but
by an influx of life through heaven from the Lord ; but the
sensual man cannot comprehend this, for he says that he is
sensible and apperceives manifestly that the life is in himself,
and that to speak contrary to sense is vain. Again for an
example ; the rational natural man comprehends that there is a
heaven and a hell, whereas the sensual man denies them,
because be does not conceive that there is a purer worid given
than what he sees with his eyes; the rational natural man com
prehends that there are spirits and angels who are unseen, but
the sensual man does not comprehend this, supposing that to be
nothing which he does not see and touch. Again for an exam
ple ; the rational natural man comprehends, that it is the part
Df an intelligent person to look at ends, and to, foresee and
arrange the means to some ultimate end : when he looks
It nature from the order of things, he sees that nature is
a complex of means, and he then apperceives that an intelli
gent Supreme Being arranged them ; but to what ultimate end,
be does not see unless he becomes spiritual : but the sensual
nan does not comprehend, that anything distinct from nature

CH. XL.] GENESIS. 87
can be given, thus neither any Being which is above nature ;
what it is to understand, what to be wise, what to look at ends,
and to arrange means, he does not conceive, unless it be termed
natural, and when it is termed natural, he has an idea on those
subjects such as an artificer has of an automaton. From these
few cases it may be manifest what is meant by the interior
natural and the exterior natural ; and wbat also by sensual
things being rejected, not the rejection of things which are of
the sight, hearing, smell, taste and touch, in the body, but of
the conclusions thence concerning interior things.
5095. " Who were the king of Egypt's" — that it signifies
which were subordinate to the interior natural, appears from the
representation of Pharaoh or the king of Egypt in this chapter,
as being a new state of the natural, n. 5079, 5080, consequently
the interior natural, for this was made new ; what the interior nati}-
ral is and the exterior, may be seen just above, n, 5094, It may
be here briefly told what the quality of the internal sense of the
Word is in the historicals and in the propheticals : where more
persons than one are mentioned in the historical sense, as here
Joseph, Pharaoh, the prince of the guards, the butler and the
baker, in the internal sense indeed they signify various things,
but only in one person ; the reason is, because names signify
things ; as here Joseph represents the Lord as to the celestial
spiritual from the rational, and also in the natural, Pharaoh
represents Him as to the new state of the natural, or as to the
interior natural, the butler and the baker represent Him as to
those things which are of the external natural ; such is the
internal sense : in like manner in other places ; as where Abra
ham, Isaac, and Jacob are mentioned, in the sense of the letter
there are three persons, but in the supreme sense all the three
represent the Lord, namely, Abraham the Divine Itself, Isaac
the Divine Intellectual, and Jacob His Divine Natural, Also
with the prophets, where on any occasion the narration is by
mere names, whether of persons, or kingdoms, or cities, yet
those names together present and describe one thing in the
internal sense : he who is not aware of this, may easily be led
away by the sense of the letter into various things, and thus the
idea of one thing may be dissipated,
5096, " Who were bound in the house of the prison " — that
it signifies which were among falses, appears from the significa
tion of being bound in the house of the prison, as denoting to
be among fa'ises, n. 4958, 5037, 5038, 5085. They who are

88 GENESIS. [CH. XL.
in falses, and still more they who are in evils, are said to be
bound and in prison ; not that they are in any bonds, but be
cause they are not in freedom [libero], for they who are not in
freedom, are interioriy bound ; for they who have confirmed
themselves in tbe false, are no longer in any freedom of choosing
and accepting the truth, and they who have much confirmed
themselves, are not even in the freedom of seeing it, still less of
acknowledging and beheving it, for they are in the persuasion
that the false is true and the truth false ; this persuasion is such,
that it takes away all freedom of thinking anything else, conse
quently that it holds the thought itself in bonds and as it were
in a prison. This I have had opportunity of being convinced of
by much experience with those in the other life, who have been
in a persuasion of the false by confirmations in themselves ; they
are such as in no wise admit truths, but reflect or strike them
back again, and this with a hardness according to the degree of
persuasion ; especially when tbe false is from evil, or when evil
has persuaded ; these are they who are understood in the Lord's
parable in Matthew ; " other seeds fell upon the hard way, and
the fowls came and devoured them," xiii. 4; the seeds are
truths divine, hard rock is persuasion, fowls are principles of the
false. They who are such, do not even know that they are in
bonds or in prison, for they are affected with their own false,
and love it for the sake of the evil from which it is ; hence
they imagine that they are in freedom, for whatever is of the
affection or love, appears free. But they who are not in the
false confirmed, that is, are in the persuasion of the false, easily
admit truths, and see them, and choose them, and are affected
with them, and afterwards see falses as beneath themselves, and
also how they who are in the persuasion of false are bound ;
they are in so much freedom, that by intuition and thought they
can expatiate as it were through the whole heaven, to innumera
ble truths ; but no one can be in this freedom except he who is
in good, for from good he is in heaven, and from good in heaven
truths appear,
5097, "And Joseph came to them in the morning" — that
this signifies that it was revealed and clear to the celestial of the
spiritual, appears from the representation of Josejih, as being
the celestial of the spiritual, n, 4286, 4592, 4963 ; and from the
signification of morning, as being a state of illustration, n, 3458,
thus what is revealed and clear. That morning has this signifi
cation, is because all the times of the day, as all the times of

CH. XL.] GENESIS. 89
the year, signify various states according to the variations of the
light of heaven': the variations of the light of heaven are not
variations as of light in the world every day and every year,
but they are variations of intelligence and love ; for the light of
heaven is nothing else than divine intelligence from the Lord,
vv'hich is also bright before the eyes, and the heat of that light
is the divine love of the Lord, which also is warm to the sense ;
it is that light which makes the intellectual of man, and that
heat which makes his warm vital and voluntary of good. Morn
ing in heaven is a state of illustration, namely, as to those things
which are of good and truth, which state then exists, when it is
acknowledged, and more so when it is perceived, that good is
good and that truth is truth : perception is internal revelation,
hence by morning is signified what is revealed, and because then
that becomes clear which was before obscure, therefore hence
by morning is also signified what is clear. Moreover by morn
ing is signified in the supreme sense the Lord Himself, by rea
son that the Lord is the sun from which comes all light in hea
ven, and He is always in the rising, thus in the morning: He
is also always rising with every one, who receives- the truth
which is of faith, and the good which is of love, but He sets
with every one who does not receive ; not that the sun there
sets, because, as was said, He is always in the rising, but that
he, who doth not receive, causes Him as it were to set in him
self This may be compared in some degree with the vicissi
tudes which the sun of the world causes in respect to the inhabit
ants of the earth, for there neither does the sun set, because it
always remains in its place, and always shines thence; but it
appears as if it set, because the earth revolves about its axis
once every day, and then at the same time removes the inhabit
ant from the sun's aspect, see n, 5085 ; thus also the setting
is not in the sun, but in the removal of the inhabitant of the
earth from the light thereof. This comparison illustrates, and
because in the single things of nature there is something repre
sentative of the Lord's kingdom, it also instructs, that privation
of the light of heaven, that is, of intelligence and wisdom, is not
from this, that the Lord, who is tlie*Sun of intelligence and wis
dom, sets with any one, but from this, that the inhabitant of his
kingdom removes himself, that is, suffers himself to be led of
hell by which he is removed,
5098, "And saw them" — that it signifies perception, ap-

90 GENESIS. [CH. XL.
pears from the signification of seeing, as being to understand
and apperceive, n, 2150, 3764, 4567, 2723,
5099, " And behold they were disturbed " — that it signifies
that they were in a sad state, appears without explication.
5100. "And he asked the ministers the stewards of Pharaoh "
— that it signifies those sensuals, appears from the signification
of the ministers the stewards of Pharaoh, as being the sensuals
of each kind, namely, those which are subordinate to tbe intellect
ual part, and those which are subordinate to the voluntary part,
of which above, n. 5081,
5101, "Who were with him in the custody of his lord" —
that it signifies which were rejected, appears from the significa
tion of being given into custody, thus of being in custody, as de
noting in a state of rejection, of which also above, n, 5083,
5102, " Saying, wherefore are your faces evil to-day ? " — that
this signifies from what affection was the sadness, appears from
the signification of faces, as being the interiors, n, 358, 1990,
2434, 3527, 4066, 4796, 4797, thus the affections, for the in
teriors of man, from which are the thoughts which also are inte
riors, are the affections, for these, inasmuch as they are of the
love, are of his life. It is known, that the affections are pre
sented visibly in the face with those who are in innocence, and
as the affections, so also the thoughts in general, for these are
the forms of the affections ; hence the face in itself considered
is nothing else than a representative image of the interiors : all
faces appear thus, and no otherwise, to the angels, for the an
gels do not see the faces of men in their material form, but in
their spiritual form, that is, in the form which the affections and
consequent thoughts present ; these also are what make the face
itself with man, as may be known from this, that the face de
prived of them is nothing else but a something dead, and that the
face lives from them, and is pleasing according to them. The
sadness of affection, or from what affection, is signified by his
saying, " wherefore are your faces evil to-day ? "
5103, "And they said to him" — that it signifies perception
concerning those, [sensuals] appears from the signification of
saying in the historicals of the Word, as being perception, of
which frequently above,
5104, "We have dreamed a dream" — that it signifies pre
diction, appears from the signification of dream, as being fore
sight, and hence prediction, of which above, n, 5091,
5105. " And there is no interpreter to it " — that this signifies

CH. XL.] GENESIS. 9I
that no one knows what is in them, appears from the significa
tion of interpretation, as being an explication of what it has in
it, see above n. 5093, thus what is in them.
5106. "And Joseph said to them" — that it signifies the
celestial of the natural, appears from the representation of Jo
seph, as being the celestial of the natural, of which above, n.
5086.' 5107. " Are not interpretations for God" — that this signifies
that the Divine is in them, appears from the signification of
interpretation, when it is predicated of dreams, as being that
which is in them, as just above, n, 5105 ; the Divine is signified
by God,
5108, "Tell me I pray" — that this signifies that it should
be known, appears from the signification of " tell I pray," as
involving that it should be known ; as is also evident from what
follows, 5109. Verses 9, 10, 11, 12, 13. And the prince of the
butlers told his dream to Joseph, and said to him, in my dream,
and lo a vine was before me. And in the vine three shoots,
and it as it were budded, the flower thereof ascended, and the
clusters thereof ripened [into] grapes. And ihe cup of Pharaoh
was in my hand, and I took the grapes, and squeezed them to
the cup of Pharaoh, and gave the cup upon ihe palm of Pha
raoh's hand. And Joseph said to him, this is ihe interpreta
tion thereof, the three shoots they are three days. In yet three
days Pharaoh shall lift up thy head, and shall bring thee back
upon thy station, and thou shalt give the cup of Pharaoh into
his hand, according to the former manner, in which thou wast
his butler. And the prince of the butlers told his dream to Jo
seph, signifies that the celestial of the spiritual apperceived the
event concerning the things which were of the sensual subject
to the intellectual part, which were hitherto rejected. And said
to him, signifies revelation from perception. In my dream, sig
nifies prediction. And lo a vine before me, signifies the intel
lectual. And in the vine three shoots, signifies the derivations
thence even to the last. And it as it were budded, signifies
the influx by which is re-birth. The flower thereof ascended,
signifies the state near regeneration. And the clusters thereof
ripened into grapes, signifies the conjunction of spiritual truth
with celestial good. And the cup of Pharaoh was in my hand,
signifies influx of the interior natural into the exterior, and the
beginning of reception. And I took the grapes, and squeezed

92 GENESIS. [CH. XL
them to the cup of Pharaoh, signifies reciprocal influx into the
good from a spiritual origin there. And gave the cup upon
the palm of Pharaoh's hand, signifies appropriation by the
interior natural. And Joseph said to him, this is the interpre
tation thereof, signifies revelation from perception from the
celestial in the natural, what it had in itself The three shoots
they are three days, signifies derivations continuous even to the
last. In yet three days, signifies that then would be a new
[state]. Pharaoh will lift up thy head, signifies what is pro
vided and thence concluded. And will bring thee back upon
thy station, signifies that the things which are of the sensual
subject to the intellectual part would be reduced into order,
that they may be in the last place. And thou shalt give the
cup of Pharaoh into his hand, signifies that thence they may
serve the interior natural. According to the former manner,
signifies from the law of order. In which thou wast his butler,
signifies as the sensuals of that kind are wont.
5110. "And the prince of the butlers told his dream to
Joseph" — that this signifies that the celestial of the spiritual
apperceived the event concerning those things which were of
the sensual subject to the intellectual part, which were hith
erto rejected, appears from the representation of Joseph, as
being the celestial of the spiritual, n, 4286, 4585,4592,4594,
4963 : and from the signification of dream, as being foresight,
and thence event, of which above, n, 5091, 5092, 5104, thus
the event foreseen or apperceived : and from the signification
of the prince of the butlers, as being the sensual subject to the
intellectual part in general, n, 5077, 5082 ; that it was
rejected, is understood by his being in custody, n, 5083, 5101,
From these things it is manifest, that the above is the internal
sense of these words ; that Joseph also, by whom the celes
tial of the spiritual is represented, apperceived the event, is
manifest from what follows. It is said the celestial of the spir
itual, and thereby is meant the Lord; it may also be said
abstractedly concerning Him, because He is the celestial itself
and the spiritual itself, that is, good itself and truth itself:
these indeed with man cannot be conceived abstractedly from
person, because the natural in the single things of his thought
is adjoined; nevertheless when it is thought that all which is
in the Lord is Divine, and that the Divine is above all of
thought, and altogether incomprehensible even to the angels,
consequently if then is abstracted that which is comprehensible,

CH. XL.] GENESIS. 93
there remains the esse itself and existere, and this is the celes
tial itself and the spiritual itself, that is, good itself and truth
itself But yet, inasmuch as man is such, that he is utterly
incapable of having an idea of thought concerning abstract
[principles], unless he adjoins something natural which had
enteretl from the world through sensuals, for without such a
[natural something] his thought perishes as in an abyss, and is
dissipated, therefore lest the Divine should perish with man
altogether immersed in corporeal and earthly things, and in
cases where it remained, should be defiled by an unclean idea,
and together with it everything celestial and spiritual from the
Divine should suffer in like manner, it pleased Jehovah to pre
sent Himself actually such as He is, and such as He appears
in heaven, namely, as a divine man ; for all of heaven con
spires to the human form, as may be manifest from what has
been shown at the close of the chapters concerning the corres
pondence of all things of man with the grand man, which is
heaven. This Divine, or this of Jehovah in heaven, is the
Lord from eternity ; the same also the Lord took upon Him
when He glorified or made the human in Himself Divine ;
which is also manifest from the form in which he appeared
before Peter, James, and John, when he was transformed,
Matt. xvii. 1, 2; and also in which he occasionally appeared
to the prophets. Hence now it is, that every one is able to
think of the Divine Itself as of a Man, and then of the Lord,
in whom is all the Divine, and a perfect trine ; for in the Lord
the Divine Itself is the Father, that divine in heaven is the Son,
and the divine thence proceeding is the Holy Spirit, and that
these are one, as He Himself teaches, is hence manifest.
5111. " And said to him " — that it signifies revelation from
perception, appears from the signification of saying in the his
toricals of the Word, as being perception, of which n. 1791,
1815, 1819, 1822, 1898, 1919, 2080, 2619,2862,3395,
3599; thus also it is revelation, for this is internal perception,
and from perception.
5112. "In my dream" — that it signifies prediction, appears
from the signification of dream, as being foresight, and from fore
sight prediction, of which above, n. 5091, 5092, 5104.
51 13. " And lo a vine before me " — that it signifies the in
tellectual, appears from the signification of vine, as being the
intellectual which is of the spiritual church, of which in what
follows. Inasmuch as by the butler is signified the sensual sub-

94 GENESIS. [CH. XL.
ject to the intellectual part, and it is here treated concerning the
influx of the intellectual into the sensual subordinate to itself,
therefore in the dream there appeared a vine with shoots, flower,
clusters, and grapes, by which things influx and the re-birth gf
that sensual is described. As to what concerns the intellectual
of the spiritual church, it is to be known, that in the Word,
where that church is treated of, its intellectual is also treated of
throughout, by reason that it is the intellectual part which with
the man of that church is regenerated and is made a church :
For there are in general two churches, namely, the celestial and
the spiritual, the celestial church is with the man who can be
regenerated or be made a church as to the voluntary part,
whereas the spiritual church is with the man who can be rege
nerated only as to the intellectual part, as was said. The most
ancient church, which was before the flood, was celestial, be
cause with those who were of that church, there was in the vol
untary part somewhat entire ; but the ancient church, which
was after the flood, was spiritual, because with those who were
of that church, there was not anything entire in the voluntary
part, but in the intellectual part. Hence now it is, that in the
Word, where the spiritual church is treated of, its intellectual is
also in part treated of; on this subject see n. 640, 641, 765,
863,875,895,927,928, 1023, 1043, 1044, 1555,2124,2256,
2669, 4238, 4493. That the intellectual part, with those who
are of the spiritual church, is regenerated, may be manifest also
from this, that the man of that church has no perception of truth
from good, as they had who were of the celestial church, but
must first learn the truth which is of faith, and imbue the intel
lectual, and thus from truth know what is good, and after he has
thence known it, is able to think it, next to will it, and at length
to do it, and then a new will is formed with him by the Lord in
the intellectual part : by this new will the spiritual man is ele
vated of the Lord into heaven, evil still remaining in his proper
will, which will is then miraculously separated, and this by a
superior force, whereby he is withheld from evil, and kept in
good. But the man of the celestial church was regenerated as
to the voluntary part, by imbuing from infancy the good of
charity, and when he had gained the perception thereof, he was
led into the perception of love to the Lord ; hence all the truths
of faith appeared to him in the intellectual as in a mirror; the
understanding and the will with him made altogether one mind,
for it was perceived by the things in the understanding what

CH. XL.] GENESIS. 95
was in the will ; in these things consisted the integrity of the
first man, by whom the celestial church is signified. That vine
denotes the intellectual of the spiritual church, is manifest
from several passages in other parts of the Word ; as in Jere
miah ; " What hast thou to do with the way of Egypt that thou
shouldst drink the waters of Sihor, or what hast thou to do with
the way of Assyria that thou shouldst drink the waters of the
river? But I had planted thee a whole noble vine, a seed of
truth. How art thou turned into the degenerate shoots of a
strange vine unto Me," ii-, 18, 21 ; speaking of Israel, by whom
is signified the spiritual church, n, 3654, 4286 ; Egypt and the
waters of Sihor denote the scientifics which pervert, n, 1164,
1165, 1186, 1462; Assyria and the waters of the river denote
the reasoning from those scientifics against the good of life and
the truth of faith, n, 1 1 9, 1 186 ; a noble vine denotes the man of
the spiritual church, who is called a vine from the intellectual ;
the degenerate shoots of a strange vine denote the man of
the perverted church. In Ezekiel; "An enigma and parable
concerning the house of Israel ; a great eagle took of the seed
of the earth, and set it in a field of sowing, it budded, and was
made into a luxuriant vine, low in stature, so that its shoots had
respect to it, and its roots were under it ; thus it was made into
a vine, which made shoots, and sent forth offsets to the eagle ;
this vine applied its roots and sent forth its shoots to the eagle,
in a good field at many waters ; it was planted to make
branches, that it might be for a vine of magnificence," xvii, 2,
3, 5, 6, 7, 8 ; Eagle denoting the rational, n, 3901 ; seed of
the earth denoting the truth of the church, n, 1025. 1447,
1610, 1920, 2848, 3038, 3310, .3373; its being made into a
luxuriant vine and a vine of magnificence, denotes into a spiritual
church, which is called a vine from the wine thence produced,
which signifies spiritual good or the good of charity from which
is the truth of faith, implanted in the intellectual part. Again, in
the same prophet; "Thy mother, as a vine in thy likeness,
planted near the waters, bearing fruit, and made full of branches
by many waters; whence she had rods of strength for sceptres
of those who bear rule; and she elevated herself in her
stature above among the entwisted branches, that she appeared
in her height in the multitude of shoots," xix, 10, 11 ; here
also concerning Israel, by whom is signified the spiritual
church, which is compared to a vine for a like reason as above ;
here also are described the derivations thereof even to the last

96 GENESIS. [CH. XL.
in the natural man, namely, to the scientifics from sensuals,
which are the entwisted branches, n, 2831, In Hosea ; "I
will be as the dew to Israel, bis branches shall go, and his
honor shall be as of an olive-tree, and the odor as of Lebanon
shall be to him ; they who dwell in his shade shall return, they
shall vivify the corn, and shall flourish as a vine, his memory
shall be as the wine of Lebanon ; Ephraim what have I to do
any more with idols," xiv, 6, 7, 8, 9 ; Israel denoting the
spiritual church, whose eflSlorescence is compared to a vine,
and memory to the wine of Lebanon, from the good of faith
implanted in the intellectual ; Ephraim is the intellectual of
the spiritual church, n, 3969, In Zechariah ; " The remains
of the people, the seed of peace, the vine shall give her fruit,
and the earth shall give provender, and the heavens shall give
their dew," viii. 11, 12; the remains of the people denoting
truths stored up by the Lord in the interior man, n, 468, 530,
560,561,660,798, 1050, 1738, 1906, 2284; the seed of
peace denoting good there ; the vine denoting the intellectual.
In Malachi ; " I will rebuke him that taketh away from you,
that he may not corrupt for you the fruit of the earth, nor shall
the vine in the field be childless to you," iii. 11, 12; vine
denoting the intellectual : the vine is said to be not childless,
when the intellectual is not deprived of the truths and goods
of faith ; but on the other band the vine is said to be empty,
when there are falses therein and thence evils, in Hosea ;
" Israel is an empty vine, he maketh fruit like unto himself,"
X. 1. And in Moses ; " He shall bind to the vine his ass colt,
and to the noble vine the son of his she-ass, after he hath
washed his garment in wine, and his covering in the blood of
grapes," Gen. xlix. 11 ; the prophecy of Jacob, then Israel,
concerning his twelve sons, here concerning Judah, by whom
is represented the Lord, n. 3881 ; vine here denotes the intel
lectual which is of the spiritual church, and noble vine denotes
the intellectual which is of the celestial church. In David ;
" Jehovah, Thou hast made a vine to come out of Egypt,
Thou hast driven out the nations, and planted it, Thou hast
purged before it, and made its roots to be rooted, that it filled
the earth, the mountains were covered with the shade of it,
and the cedars of God with the branches ; Thou hast sent
forth its shoots even to the sea, and its little branches to
Euphrates ; the boar out of the wood tramples it down, and
the wild beast of the fields devours it." Psalm Ixxx. 8, 9,

CH. XL.] GENESIS. 97
10, 11, 13. The vine out of Egypt in the supreme sense de
notes the Lord ; the glorification of his human is described by
it and its shoots : in the internal sense the vine there is the
spiritual church, and the man of that church, such as he is when
as to the intellectual and voluntary he is made new or regener
ated by the Lord: the boar in the wood is the false, and the
wild beast of the fields js the evil, which destroy tbq church as
to faith in the Lord. In the Apocalypse ; "The angel sent his
sickle into the earth, and vintaged the vine of the earth, and
cast it into the great wine-press of the anger of God ; the wine
press was trodden without the city, and blood went forth from
the wine-press even to the reins of the horses," xiv. 19, 20 ; to
vintage the vine of the earth denoting to destroy the intellectual
of the church ; and inasmuch as by vine is signified that intel
lectual, it is also said that blood went forth from the wine-press
even to the reins of the horses, for by horses are signified things
intellectual, n. 2761, 2762, 3217. In Isaiah; "h shall come
to pass in that day, every place shall be, in which there have
been a thousand vines for a thousand of silver, it shall be for a
place of briars and thorns," vii. 23. Again ; " The inhabitants
of the earth shall be burnt up, and man shall be left rare, the
new wine shall mourn, and the vine shall faint," xxiv. 6, 7.
Again, "They beat themselves upon the teats on account of the
fields of new wine, on account of the fruitful vine, upon the
land of my people cometh up the thorn and the briar," xxxii.
12, 13, 14. In these passages it is treated concerning the vas
tation of the spiritual church as to the good and truth of faith,
thus as to the intellectual, for the truth and good of faith is in
the intellectual part of the man of that church, as was said
above : every one may see that by vine is not there understood
vine, nor by earth earth, but that it is some such thing which is
of the church. Inasmuch as in the genuine sense vine signifies
the good of the intellectual, and fig-tree the good of the natural,
or what is the same, vine the good of (he interior man, and fig-
tree the good of the exterior, therefore frequently in the Word,
where mention is made of vine, the fig-tree is also mentioned,
. as in the following passages. " Consuming I will consume them,
there shall not be grapes on the vine, nor figs on the fig-tree, and
the leaf shall fall off," Jer. viii. 13. Again ; " I will bring upon
you a nation from far, O house of Israel, which shall devour
your vine and your fig-tree," v. 15, 17. In Hosea ; " I will
lay waste her vine and her fig-tree." ii, 12, In Joel; "A na-
VOL, VII. 9

93 GENESIS. [CH. XL.
tion is come up upon the earth, he hath reduced my vine into
wasteness, and my fig-tree into foam, baring he bath made it
bare, and hath cast it forth, the shoots thereof are made white ;
the vine is dried up, and the fig-tree languisheth," i, 6, 7, 12,
Again ; " Fear not ye beasts of my fields, because the habita
tions of the wilderness are become herbose ; because the tree
hath made its fruit, and the fig-tree and vine shall give their
strength," ii. 22, 23, In David ; " He smote their vine and
their fig-tree, and brake in pieces the tree of their border,"
Psalm cv, 33, In Habakkuk ; " The fig-tree shall not flourish,
neither shall there be fruit on the vines," iii, 17. In Micah ;
" Out of Zion shall go forth doctrine, and the word of Jehovah
out of Jerusalem, they shall sit every one under his own vine
and under his own fig-tree, and none shall make afraid," iv. 2,
4. In Zechariah ; " In that day ye shall cry a man to his com
panion under the vine and under tbe fig-tree," iii. 10. In the
first book of the kings ; " In the time of Solomon there was
peace from all the passages round about, and Judah and Israel
dwelt in confidence, every one under his own vine and un
der his own fig-tree," iv. 25 ; that fig-tree is the good of the
natural or exterior man, may be seen n. 217. That vine is the
intellectual made new or regenerated by good from truth and by
truth from good, is manifest from the Lord's words to the disci
ples, after He had instituted the holy supper, in Matthew ; " I
say unto 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
the kingdom of my father," xxvi. 29 : good from truth and truth
from good, whereby the intellectual is made new, or man is
made spiritual, is signified by the product of the vine ; the ap
propriation thereof is signified by drinking ; that to drink is to
appropriate, and that it is predicated of truth, may be seen n.
3168 ; that this is not done fully but in the other life, is signi
fied by " until that day when I shall drink it new with you in
the kingdom of my Father;" that by the product of the vine
is not understood must* nor wine, but something heavenly
which is of the Lord's kingdom, is very manifest. Inasmuch
as the intellectual of the spiritual man is made new and regenera
ted by truth which is solely from the Lord, therefore the Lord
compares Himself to a vine, and those who are implanted in
• By must is meant the juice of the grape, before it has undergone ferment
ation.

CH. XL.] GENESIS. 99
the truth which is from Him, consequently who are implanted
in Him, He compares to the branches, and the good which is
thence, to the fruit, in John ; "lam the true vine, and my
father is the vine-dresser, every branch in Me that hearelh not
fruit. He taketh away, but every one that bearetb fruit, He will
prune it, that it may bear more fruit. Abide in Me, I also in
you, as the branch cannot bear fruit of itself except it abide in
the vine, so neither ye, except ye abide in Me, I am the vine,
ye the branches, he who abideth in Me, and I in him, the same
bringeth forth much fruit, because without Me ye cannot do any
thing. This is my commandment, that ye love one another, as
I have loved you," xv. 1, 2, 3, 4, 5, 12. Inasmuch as vine in
the supreme sense signifies the Lord as to divine truth, and
hence in the internal sense the man of the spiritual church,
therefore vineyard signifies the spiritual church itself n, 1069,
3220, Inasmuch as the Nazarite represented the celestial man,
and he is regenerated by the good of love, but not by the truth
of faith as the spiritual man, consequently the celestial man not
as to the intellectual but as to the voluntary, as may be seen
stated above, therefore the Nazarite was prohibited from eating
anything which came forth from the vine, thus from drinking
wine," Numb, vi. 3, 4 ; Judg. xiii. 14 : from this also it is evi
dent, that by vine is signified the intellectual which is of the
spiritual man, as has been shown ; that the Nazarite represented
tbe celestial man, may be seen n. 3301. Hence also it may be
seen, that it cannot in any wise be known why the Nazarite was
forbidden every thing which came forth from the vine, besides
other things concerning him, unless it be known what the vine
signifies in a proper sense, also unless it be known that there is a
celestial church and a spiritual church, and that the man of the
celestial church is regenerated in another manner than the man
of the spiritual church, the former by seed implanted in the
voluntary part, the latter by seed implanted in the intellectual
part. Such arcana are stored up in the internal sense of the
Word. 5114, "And in the vine three shoots" — that it signifies the
derivations thence even to the last, appears from the significa
tion of vine, as being the intellectual, of which just above, n,
51 13 ; 'and from the signification of three, as being what is coril'-
plete and continuous even to the end, n. 2788, 4495 ; and from
the signification of shoots, as being derivations. For since vine
denotes the intellectual, the shoots are nothing else than deriva-

100 GENESIS. [CH. XL.
tions thence, and whereas three signify what is continuous even
to the end, or from the first even to the last, by three shoots are
signified the derivations from the intellectual to the last which
is the sensual ; for the first in order is the intellectual, and the
last is the sensual. The intellectual in general is the visual of
the internal man, which sees from tbe light of heaven which is
from the Lord, and wbat it sees, is all spiritual and celestial ;
but the sensual in general is of the external man, here the sen
sual of sight, because this corresponds and is subordinate to the
intellectual ; this sensual sees from the light of the world which
is from the sun, and what it sees, is all worldly, corporeal, and
terrestrial. There are given in man derivations fiom the intel
lectual, which is in the light of heaven, to the sensual which is
in the light of the world ; unless these were given, the sensual
could not have any life, such as the human life is : the sensual
of man has not life in consequence of seeing from the light of
the world, for the light of the worid has in it no life, but in con
sequence of seeing from the light of heaven, for this light has
life in it; when this light falls with man into those things which
are from the light of the world, then it vivifies them, and causes
him to see objects intellectually, thus as a man ; thence man,
from the scientifics which had their birth from those things which
he had seen and heard in the worid, consequently from those
things which had entered by sensuals, has intelligence and wis
dom, and from this latter, civil, moral, and spiritual life. As to
what specifically concerns derivations, these with man are such,
that it is impossible to explain them in a few words: they are
steps [or degrees] as of a ladder between the rntetleclual and
the sensual, but no one can comprehend those steps, unless he
knows how they are circumstanced, namely, that among them
selves they are most distinct, and that they are sp distinct, that
the interior can exist and subsist without the exterior, but not
the exterior without the interior; as for example, the spirit of
man can subsist without the material body, and also actually
does subsist when by death it is separated from the body ; the
spirit of man is in the interior degree, and the body in the ex
terior. The case is similar with the spirit of man after death ;
if he be among the blessed, he is in the last degree among then>
when in the first heaven, in an interior degree when in the se
cond, and in the inmost when in the third ; and when he is in
this latter, he is then at the same time in the rest, but these are
quiescent with him, almost as the corporeal with man is quies-

CH. XL] GENESIS, IQ[
cent in sleep, but with the difference, that the interiors with
the angels are then in the highest wakefulness : therefore there
are given with man as many distinct degrees as there are hea
vens, besides the last, which is the body with its sensuals.
From these things it may in some measure appear, how the
case is with derivations from first to last, or from the intellectual
to the sensual. The life of man, which is from the Divine of
the Lord, passes through these degrees from the inmost to the
last, and is everywhere derived, and becomes more and more
common [or general], and in the last most common : the deriva
tions in the inferior degrees are only compositions, or more
properiy conformations of the singulars and particulars of the
superior degrees successively, with an adjeciion of such things
from purer nature, and afterwards from grosser, as may serve
for containing vessels ; which vessels being resolved, the singu
lars and particulars of the interior degrees, which were formed
together therein, return to the next superior degree. And whereas
with man there is connection, with the Divine, and his inmost
is such that he can receive the Divine, and not only receive,
but also appropriate to himself by acknowledgment and affec
tion, thus by a reciprocal, therefore man, because he is thus im
planted in the Divine, can never die; for he is in what is eternal
and infinite, not only by influx thence, but also by reception.
Hence it may be seen, how unlearnedly and frivolously they
think concerning man, who compare him to the brute animals,
and believe that he will not live after death any more than
they, not considering that with the brute animals there is no re
ception, nor by any acknowledgment and affection a reciprocal
appropriation of the Divine, and thence conjunction ; and not
considering that since their state is such, the recipient forms of
their life cannot otherwise than be dissipated, for with them the
influx passes through their organical forms even into the world,
and there terminates and vanishes away, nor ever returns,
5115, "And it as it were budded" — that it signifies influx
whereby is re-birth, appears from the signification of budding,
or producing leaves and afterwards the blossom, as being the first
of re-birth ; that influx is denoted, is because when man is being
re-born, spiritual life flows in into him, as life by heat from the
sun into a tree, when it is budding. He who is born a man, in
the Word throughout is compared to the subjects of the vegeta
ble kingdom, especially to trees, and this because the whole
vegetable kingdom, as also the animal kingdom, represents such
9*

102 GENESIS, [CH. XL.
things as appertain to man, consequently such as are in the
Lord's kingdom ; for man is a heaven in the least form, as may
be evident from what has been shown at the close of (he chap
ters concerning the correspondence of man with the Grand
Man, or heaven : hence also the ancients called man a micro
cosm ; and they might also have called him a little heaven, if
they had known more concerning the state of heaven ; that
universal nature is a theatre representative of the Lord's king
dom, may be seen n, 2758, 3483, 4939, But it is (he man
who is born anew, that is, who is regenerated by the Lord,
which is especially called a heaven, for then he is implanted in-
good and truth divine which is from the Lord, consequently he
is implanted in heaven. For the man who is re-born, in like
manner as a tree, begins from seed, wherefore by seed in the
Word is signified the truth which is from good : also in like
manner as a tree he produces leaves, next the blossom, and
finally fruit, for he produces such things as are of intelligence,
which also in the Word are signified by leaves, next such things
as are of wisdom, which are signified by blossoms, and finally
such things as are of life, namely, the goods of love and charity
in act, which in the Word are signified by fruits. Such is the
representative similitude between the fruit-bearing tree and the
man who is regenerated, insomuch that from a tree may be
learned how the case is with regeneration, if so be something
be previously known concerning spiritual good and truth.
Hence it may be manifest, that in this dream by the vine is
representatively described the full process of the re-birih of man
as to the sensual subject to the intellectual, first by the three
shoots, then by the budding, next by the blossom, afterwards
by the ripening of the clusters into grapes, finally by squeezing
them into the cup of Pharaoh, and giving to him. The dreams
also, which flow in through heaven from the Lord, never appear ,
otherwise than according to representatives : he therefore who
does not know what this thing or that represents in nature,- and
especially who is altogether ignorant that anything represents,
cannot believe otherwise than that they are only comparisons,
such as every one uses in common discourse : they are also com
parisons, but such as correspond, and which are thence actually
presented in the world of spirits, when the angels, who are in
the interior heaven, are in discourse concerning the spiritual and
celestial things of the Lord's kingdom. Concerning dreams, may
be seen n, 1122, 1975, 1977, 1979, 1980, 1981.

CH. XL.] GENESIS. J/qS
5116. "And the flower (or blossom) thereof ascended" —
that this signifies the state near regeneration, appears from the
signification of the flower (or blossom) which buds forth from
the tree before the fruit, as being the state before regeneration.
The budding and fructification of a tree represent, as was said
just above, n. 5115, the re-birth of man ; the growing green
from the leaves represents the first state, the blossoming the
second, or the next before regeneration, and the fructification
the third, which is the state iiselP of tbe regenerate : thence it
is, that leaves signify those things which are of intelligence, or the
truths of faith, n. 885, for these are the first things of the re-birth
or regeneration, but the flowers (or blossoms) signify those
things which are of wisdom, or the goods of faith, because these
proximately precede the re-birth or regeneration, and the fruits
those things which are of life, or the works of charity, inasmuch
as these follow and constitute the state itself of the regenerate.
That such things exist in the vegetable kingdom, is from the
influx of the spiritual world. But this cannot at all be believed
by those, who attribute all things to nature, and nothing to the
Divine, whereas to those who attribute all things to the Divine
and nothing to nature, it is given to see, not only that single
things are from that source, but also that they correspond,
and because they correspond that they represent ; and finally
it is given them to see, that universal nature is a theatre repre
sentative of the Lord's kingdom, thus that the Divine is in
every single thing, insomuch that it is also a representation of
the eternal and the infinite, of the eternal from propagation to
eternity, of the infinite from the multiplication of seeds lo infin
ity : such tendencies or efforts [conatus] could never have in-ex
isted in everything in the vegetable kingdom, unless the Divine
continually flowed in, for from influx is effort, from effort energy,
and from encgy effect. They who attribute all things to na
ture, say that such things were implanted in fruits and seeds in
the first creation, and that from the energy thence received they
are afterwards carried of themselves into such operations ; but
they do not consider, that subsistence is perpetual existence, or
what is similar, that propagation is perpetual creation ; neither
do they consider that effect is the continuation of cause, and
that when the cause ceases the effect ceases, and hence that
every effect, without a continual influx of the cause, instantly
perishes ; nor again do they consider, that wlrat is unconnected
with the first of all, consequently with tbe Divine, in an instant

104 GENESIS. [CH. XL.
falls into nothing, for the prior must be continually in the pos
terior, that the posterior may have being, if they who attribute
all things to nature, and to the Divine so little as scarcely to
amount to anything, considered these things, they would be
able also to acknowledge, that all and single things in nature
represent such things as are in the spiritual world, consequently
as are in the Lord's kingdom, where the Divine of the Lord is
proximately represented ; hence it was said, that influx is from
the spiritual worid, but it is meant that the influx is through the
spiritual worid from the Lord's Divine. The reason that natu
ral men do not consider such things is, because they are not
willing to acknowledge. them, for they are in terrestrial and cor
poreal things, and thence in the life of self-love and the love of
the world, consequently in an inverted order respectively to
those things which are of the spiritual worid or heaven, and from
an inverted state to see such things is impossible, for they see the
things which are below as things above, and the things which
are above as things below ; wherefore all such in the other life,
when they appear in the light of heaven, appear with the head
downwards and with the feet upwards. Who of them is there,
who, while he sees blossoms on a tree, and on other plants,
considers that it is as it were their rejoicing, that now they are
producing fruits or seeds ? They see that flowers precede, and
are continued even till they have the initiamenis of fruit or seed
in their bosom, and so drain off their juice thereinto : If they
knew anything concerning the re-birth or regeneration of man,
or rather if they were willing to know, from similitude they
would also see in those flowers a representative of the state of
man before regeneration ; namely, that man then blossoms in
like manner from the good of intelligence and wisdom, that is,
is in interior gladness, and in beauty, because then he is in the
endeavor of implanting those things, namely, the goods of intel
ligence and wisdom, into the life, that is, of producing fruits.
That this state is such, cannot be known by them, because what
the interior gladness is, and what the interior beauty, which are
represented, is not at all known by those who are only in the
gladnesses of the love of the worid and in the delights of self-
love : those gladnesses and these delights cause the above things
to appear gladless and undelightful, insomuch that they hold
them in aversion, and when they hold them in aversion, they
also reject them as something offensive, or as something of no
value, consequently they deny them, and then at the same time

CH. XL] GENESIS. 105
deny that the spiritual and celestial is anything : thence now
is the insanity of the present age, which is believed to be wis
dom. 51 17. " And the clusters thereof ripened into grapes" — that
it signifies the conjunction of spiritual truth with celestial good,
appears from the signification of ripening, as being the progress
of re-birth or regeneration even to the conjunction of truth with
good, thus being conjunction : and from the signification of clus
ters, as being the truth of spiritual good, and of grapes, as being
the good of celestial trutb, here each in the sensual which is
represented by the butler.- The conjunction of these in the
sensual is similar in its circumstances lo the ripening of clusters
into grapes ; for in the re-birth or regeneration all truth tends
to conjunction with good, truth not before receiving life, conse
quently not being fructified : this is represented in the fruits of
trees when they ripen ; in unripe fruits, which are here the
clusters, is represented the state when truth yet predominates,
but in the ripe fruits, which are here the grapes, the state when
good has the predominance ; the predominance of good is also
represented in the flavor and sweetness which are perceived in
ripe grapes. But concerning the conjunction of truth with good
in the sensual subject to the intellectual part, further particulars
cannot be given, they being arcana too deep to be compre
hended ; they must be preceded by knowledges concerning the
state of the celestial spiritual, and concerning this sensual, also
concerning the state of the natural in which that conjunction
exists. That grapes signify the good of the spiritual man, thus
charity, may be evident from several passages in the Word, as
in Isaiah ; " My beloved had a vineyard in the horn of a son of
oil, he looked for it to make grapes, but it made wild grapes,"
V, 1, 2, 4 ; vineyard denoting the spiritual church ; he looked
for it to make grapes, denotes the goods of charity ; but it made
wild grapes, denotes the evils of hatred and revenge. Again ;
" Thus saith Jehovah, as the new wine is found in the cluster,
and he saith, spoil it not, because a blessing is in it," Ixv. 8 ;
tbe new wine in the cluster denoting truth from good in the
natural. In Jeremiah ; " Gathering I will gather them, saith
Jehovah, no grapes are on the vine, and no figs on the fig-tree,"
viii. 13 ; no grapes on the vine denoting that there is no interior
or rational good, no figs on the fig-tree that there is no exterior
or natural good ; for vine is the intellectual, as was shown just
above, n. 5113, and when therein is conjunction of truth and

106 GENESIS. [CH. XL..
good, vine is the rational, for the rational is thence ; that fig
denotes the good of the natural or exterior man, may be seen,
n, 217, In Hosea; "As grapes in the wilderness, I have
found Israel, as the first ripe in the fig-tree in its beginning I
have seen your fathers," ix, 10 ; grapes in the wilderness de
noting rational good not yet made spiritual, the first ripe in the
fig tree denoting natural good in like manner : Israel denotes
the ancient spiritual church in its beginning; fathers in this and
other passages are not the sons of Jacob, but are they with
whom the ancient church was first established anew. In Micah ;
" there is no cluster to eat, my soid desired the first ripe ; the
holy one hath perished from the earth, and there is not an
upright one among men," vii, 1,2; the cluster to eat denoting
the good of charity in its beginning, the first ripe denoting the
truth of faith also at that time. In Amos ; " behold the days
come, that the ploughman shall reach to the reaper, and the
treader of the grapes him that draweth forth the seed ; and I
will bring back the captivity of my people, that they may build
the wasted cities, and may sit and plant vineyards, and drink
the wine thereof, and make clusters, and eat the fiuit thereof,"
ix, 1.3, 14: It is here treated concerning the establishment of
a spiritual church, which is thus described, the conjunction of
spiritual good with its truth, by the ploughman reaching to the
reaper, and the conjunction of spiritual truth with its good, by
the treader of the grapes reaching to him that draweth forth the
seed ; the goods of love and of charity thence are signified by
the mountains dropping new wine and the hills melting ; to
bring back the captivity of the people denotes to deliver from
falses ; to build the wasted cities denotes to rectify the falsified
doctrinals of truth ; to sit and plant vineyards denotes to culti
vate those things which are of the spiritual church ; to drink
the wine thereof denotes to appropriate the truths of that church
which are of charity ; and to make clusters and eat the fruit
thereof, denotes to appropriate the goods thence derived ; every
one may see, that to build cities, to plant vineyards, to drink
wine, to make clusters and eat the fruit thereof are merely
natural things, in which unless there were a spiritual sense,
there would be nothing divine therein. In Moses ; " He hath
washed his garment in wine, " and his covering in the blood of
grapes," Genesis xlix. 11 ; speaking of the Lord, wine denoting
spiritual good from the divine love, the blood of grapes denoting
celestial good thence. Again ; " Butter of the herd, and milk

CH. XL.] GENESIS. 107
of the flock, with fat of lambs and of the rams of the sons of
Bashan, and of goats with the fat of the kidneys of wheat, and
thou drinkest the blood of the grape, new wine," Deut, xxxii,
14 ; concerning the ancient church, whereof the goods of love
and charity are thus described ; each expression signifies some
specific good ; the blood of the grape signifies spiritual celestial
good, so is called the Divine in heaven proceeding from the
Lord ; wine is called the blood of grapes, inasmuch as each
signifies holy truth proceeding from the Lord, but wine is predi
cated of the spiritual church, and blood of the celestial church ;
and this being so, wine was enjoined in the holy su|)per.
Again ; " Their vine is of the vine of Sodom, and of the fields
of Gomorrah ; the grapes thereof are grapes of gall, clusters of
bitternesses to them," Deut. xxxii. 32 ; treating of the Jewish
church ; their vine being of the vine of Sodom and of the fields
of Gomorrah, denotes that the intellectual part was beset by
falses from infernal love; their grapes being grapes of gall,
clusters of bitternesses to them, denotes that the voluntary
therein was similar; for grape, inasmuch as in a good sense it
signifies charity, is thence predicated of the voluntary, but of the
voluntary in the intellectual part ; in like manner in the oppo
site sense, for all truth is of the understanding, and all good is
of the will. In the Apocalypse ; " The angel said, send a sharp
sickle, and vintage the clusters of tbe earth, because the grapes
thereof were ripe," xiv, 18 ; to vintage the clusters of the earth
denotes to destroy all things of charily. In Matthew ; " By
their fruits ye shall know them ; do they gather grapes from
thorns, and figs from thistles," vii. 16. And in Luke; "Every
tree is known from its proper fruit, for they do not gather figs
from thorns, neither from a bramble do they vintage the grape,"
vi, 44 ; inasmuch as in these passages it is treated of charity
towards the neighbor, it is said that they should be known from
fruits, which are the goods of charity ; the internal goods of
charity are grapes, and the external are figs, ¦ That the law
was enacted in the Jewish church, " When thou comest into
the vineyard of thy companion, thou shalt eat grapes according
to thy soul, to thy satisfying, but thou shalt not give into thy
vessel," Deut, xxiii, 24, involves, that every one associating
with others, who are in other doctrine and religion, may learn and
accept their goods of charity, but not imbue them and conjoin
them to his own truths ; vineyard, inasmuch as it denotes the
church, denotes where there is doctrine or religion ; grapes are
the goods of charity ; vessel is the truth of the church.

108 GENESIS. [CH. XL.
5118, "And the cup of Pharaoh was in my hand " — that it
signifies the influx of the interior natural into the exterior, and
the beginning of reception, appears from the representation of
Pharaoh, as being the interior natural, of which above n. 5080,
5095 : and from the representation of the butler, as being the
exterior natural, n, 5077, 5082 ; in my hand, is appertaining to
him : and from the signification of cup, as being that which con
tains, and also at the same time that which is contained, of
which in the following n, 5120: hence, and from the series of
things in the internal sense, by the cup of Pharaoh in my hand,
is signified the influx of the interior natural into the exterior, and
the beginning of reception there. What the interior natural is,
and ¦what the exterior, has been told above, namely, that the
interior natural is that which communicates with the rational,
and into which the rational flows in, but the external natural is
that which communicates with sensuals, or by sensuals with the
worid, thus into which the world flows in. As to what con
cerns influx, it is continual from the Lord through the rational
into the interior natural, and through this into the exterior, but
the things which flow in are changed and turned according to
the reception : with the non-regenerate, goods are there turned
into evils, and truths into falses; but with the regenerate, goods
and truths are there presented as in a mirror, for the natural is
nothing else than as a face representative of the spiritual things
which are of the internal man, and that face then becomes repre
sentative, when the exteriors correspond to the interiors : hence
it may in some measure appear, what is meant by the influx of
the interior natural into the exterior, and by the beginning of
reception there.
5119. " And I took the grapes and squeezed them into Pha
raoh's cup" — that this signifies reciprocal influx into the goods
from a spiritual origin there, appears from the signification of
grapes, as being the goods of charity, of which just above, n,
5117, thus goods from a spiritual origin, for all the goods of
genuine charity are thence : and from the signification of squeez
ing into the cup of Pharaoh, as being reciprocal influx. By re
ciprocal influx is not meant, that the exterior natural flows into
the interior, because this is impossible, for exteriors cannot flow
in into interiors, or what is the same, inferior or posterior things
into superior and prior things ; but by tbe rational are called
forth those things which are in tbe interior natural, and by this
latter those things which are in the exterior; not that the things

CH. XL.] GENESIS. 109
themselves which are therein are called forth, but the things
which are from them concluded or as it were extracted ; such
is reciprocal influx. It appears as if the things which are in the
world flow in through the sensuals towards the interiors, but
this is a fallacy of sense ; it is the influx of interiors into exteri
ors, and apperception by that influx. On these subjects I have
occasionally discoursed with spirits, and it was shown by living
experiences, that the interior man sees and apperceives in the
exterior what is doing out of this latter, and that the sensual has
life from no other source, or that from no other source is the fa
culty of being sensible, nor sensation : but this fallacy is such
and so great, that it cannot in any wise be dissipated by the
natural man, and not even by the rational, unless the latter is
able to think abstractedly from the sensual. These things are
said, that it may be known what reciprocal influx is,
5120, "And I gave the cup into the palm of Pharaoh's
hand " — that this signifies appropriation by the interior natural,
appears from the signification of giving the cup, thus wine to
drink, as being to appropriate ; that drinking is the appropria
tion of truth, may be seen n, 3168: and from the representa
tion of Pharaoh, as being the interior natural, of which n, 5080,
5095, 5118, It is here treated, as is manifest from what pre
cedes, concerning the regeneration of the sensual subject to the
intellectual part of the interior man, which is signified by the
butler, consequently concerning the influx of truth and good,
and reception in the exterior natural : but inasmuch as these
things are far removed from tbe apprehension of those, who
have not any distinct idea concerning the rational and concern
ing the natural, nor any concerning influx, therefore a further
explication is omitted. Moreover, in the Word frequent men
tion is made of cup, and thereby is signified in the genuine sense
spiritual truth, that is, the truth of faith which is from the good
of charity, the like as by wine ; and in the opposite sense tbe
false by which is evil, and also the false from evil. That cup
signifies the like as wine, is because a cup is what contains, and
wine is what is contained, and hence they constitute one thing,
and thus the one is understood by the other. That such is the
signification of cup in the Word, is tnanifest from the following
passages. "Jehovah, thou shalt spread before me a table in
the presence of my foes, and shalt make fat my head with oil,
my cup shall abound," Psalm xxiii. 5 ; to spread a table and to
make fat tbe head with oil, denotes to be gifted with the good
VOL. VII. 10

110 GENESIS. [CH. XL.
pf charity and love ; my cup shall abound, denotes that the
natural will be thence filled with spiritual truth and good.
Again ; " What shall I render to Jehovah ? I will receive the
cup of salvations, and call upon the name of Jehovah," Psalm
cxvi. 12, 13; to receive the cup pf salvations, denoting the ap
propriation of the goods of faith. In Mark ; " Whosoever shall
give you to drink a cup of water in my name, because ye are
of Christ, verily 1 say unto you, he shall not lose his reward,"
ix. 41 ; to give a cup of waier to drink in my name, denoting
to instruct in the truths of faith from a scanty charity. In
Matthew ; " Presently taking the cup, and giving thanks, He
gave to them, saying, drink all ye of this, for this is my blood
that of the New Testament," xxvi. 27, 28; Mark xiv, 23, 24,
Luke xxii, 20: it is said cup, not wine, because wine is predi
cated of the spiritual church, but blood of the celestial church,
although each signifies holy truth proceeding from the Lord,
but in the spiritual church the holy of faith from charity towards
the neighbor, whereas in the celestial church it is the holy of
charity from love to the Lord, The spiritual church is distin
guished from the celestial in this, that the former is in charity
towards the neighbor, but the latter in love to the Lord, and the
holy supper was instituted that it might represent and signify
the Lord's love towards the universal human race, and the re
ciprocal [love] of man towards him. Inasmuch as by cup was
signified that which contained, and by wine that which was
contained, consequently by cup man's external, and by wine his
internal, therefore it was said by the Lord, " Wo unto you
scribes and Pharisees hypocrites, because ye purge the exterior
of the cup and platter, but the interiors are full of rapine and
intemperance ; thou blind pharisee, purge first tbe interior of the
cup and platter, and the exterior also shall become clean," Matt,
xxiii, 25, 26 ; Luke xi, 39, By cup also here in the internal
sense is understood the truth of faith, to cultivate which without
the good thereof is to purge ihe'exterior of the cup, and espe
cially when the interiors are fiill of hypocrisy deceit, hatred, re
venge, and cruelty, for then the truth of faith is only in the ex
ternal man, and nothing at all of it in the internal ; and to culti
vate and imbue the good of faith, causes truths to be conjoined
to good in the interior man, in which case even fallacies are
accepted for truths, which is signified by purging, first the inte
rior of the cup, and the exterior also becoming clean, In like
manner in Mark ; " There are many other things whiqii the.

CH. XL.] GENESIS. HI
Pharisees and the Jews have received to hold, the washings of
cups and pots, and brazen vessels, and beds, forsaking the com
mandment of God, ye hold the tradition of men, the washings
of pots and cups, and many other like things ye do; ye reject
the commandment of God, that ye may keep your own tradi
tion," vii, 4, 8, 9, That by cup is signified in the opposite
sense the false from which is evil, also the false which is from
evil, is manifest from the following passages, " Thus said Je
hovah the God of Israel to me, take this cup of the wine of
anger out of my hand, and cause all nations to drink it, to which
I send tliee, that they may drink and stagger, and be insane by
reason of the sword which I shall send upon them. Therefore
I took the cup out of the hand of Jehovah, and caused all na
tions to drink to which Jehovah sent me," Jerem^ xxv. 15, 16,
17, 28 ; the cup of the wine of anger denoting the false by
which is evil ; that the false by which is evil is signified, is be
cause as wine intoxicates and makes insane, so does the false,
spiritual intoxication being nothing else than insanity induced by
reasonings concerning what is to be believed, when nothing is
believed which is not comprehended, hence come falses and
from falses evils, n. 1072; wherefore it is said, that they may
drink and stagger, and be insane by reason of the sword which
I shall send ; the sword is the false combating against truth, n.
2799, 4499. In the Book of Lamentations ; "Rejoice and be
glad O daughter of Edom, dwelling in the land of Uz, even to
thee shall the cup pass, thou shalt be intoxicated and shalt be
revealed," iv. 21 ; to be intoxicated from the cup denoting to be
insane fiom falses ; to be revealed, or to be stripped naked with
out shame, denoting the evil tlience, n. 213,214, In Ezekiel ;
" In the way of thy sister hast thou walked, therefore I will give
her cup into thy hand ; thus saith the Lord Jehovih, the cup
of thy sister thou shalt drink, deep and wide, thou shalt be for
laughter and mockery ; ample to contain, thou shalt be filled
with intoxication and grief, with the cup of devastation and
desolation, the cup of thy sister Samaria thou shalt both drink,
and squeeze out, and shall break in pieces the sherds thereof,"
sxiii. 31, 32, 34 ; concerning Jerusalem, whereby is signified
the spiritual of the celestial church ; cup here denoting the
false from evil, and because this vastales and destroys the
church, it is called the cup of devastation and desolation, in
Isaiah ; " Bestir thyself, bestir thyself arise O Jerusalem, who
has drunk from the hand of Jehovah the cup of his anger, the

112 GENESIS. [CH. XL.
dregs of the cup of trembling hast thou drunk," Ii, 17, In
Habakkuk; "Drink also thou, that thy foreskin may be re
vealed, there shall come round to thee the cup of the right hand
of Jehovah, that shameful vomiting may be upon thy glory," ii.
16. In David ; " A cup is in the hand of Jehovah ; and he
hath mixed with wine, he hath filled with what is mixed, and
hath poured out thence ; but they shall suck out the dregs
thereof all the wicked of the earth shall drink," Psalm Ixxv.
8. Cup also in these passages denotes insanity from falses and
the evils thence ; it is called the cup of the anger of Jehovah,
and also of the right hand of Jehovah, by reason that the Jew
ish nation, as likewise the common people, believed evils and
the punishment of evils and falses to come from no other source
than from Jehovah, when yet they are from man and from the
infernal crew attendant upon him : from appearance and the
faith thence, it is frequently so spoken, but the internal sense
teaches how it is to be understood and what is to be believed,
on which subject, may be seen, n. 245, 592, 696, 1093, 1683,
1874, 1875, 2335, 2447, 3605, 3607, 3614, Whereas by
cup as bywine are signified in the opposite sense falses by
which are evils, and also falses from evils, thence also by cup
is signified temptation, because this takes place when tbe false
fights against the true, and thence evil against good : Cup is
used to express and to describe temptation in this passage,
" Jesus prayed, saying, if Thou wilt that this cup pass from
Me, nevertheless not my will but thine be done," Luke xxii.
42 ; Matt. xxvi. 39, 42, 44 ; Mark xiv. 36 ; cup here denot
ing temptation. In like manner in John : " Jesus said to Pe
ter, put thy sword into the sheath, the cup which my Father
hath given me shall I not drink it," xviii, 11, And also in
Mark ; "Jesus said unto James and John, ye know not what
ye ask ; are ye able to drink of the cup which I drink of, and
to be baptized with the baptism which 1 am baptized with ?
they said we are able ; but Jesus said unto them, ye shall
indeed drink of the cup which I drink of and with the baptism
with which I am baptized, shall ye be baptized," x, 38, 39;
Matt, XX, 22, 23, Hence it is evident that cup denotes temp
tation, because temptation exists through evils combating by
falses against goods and truths, for baptism signifies regenera
tion, and because this is effected by spiritual combats, thence
by baptism is at the same time signified temptation. Cup in
the directly opposite sense signifies the false from evil with

CH. XL.] GENESIS. 1 13
those who are profane, tliat is, who inwardly are in the contra
ries to charity, and outwardly assume apjiearances of holiness ;
in which sense it is used in Jeremiah, "Babel is a cup of gold
in the hand of Jehovah, intoxicating the whole earth, all the
nations have drunk of her wine, therefore the nations are in
sane," Ii, 7 ; Babel denotes those who are in external sanctity,
and in what is profane inwardly, n, 1182, 1326; the false,
which they veil with sanctity, is the cup of gold ; intoxicating
the whole earth, denotes that they lead those who are of the
church, which is the earth, into errors and insanities ; the pro
fane things which they hide under external sanctity are, that
they intend nothing else than to be the greatest and wealthiest
of all, and to be worshiped as gods the possessors of heaven and
earth, by having dominion thus over the souls and over the
bodies of men, and this by the divine and holy things which
they make pretence of; hence as to the external man they
appear as angels, but as to the internal they are devils. In
like manner concerning Babel in the Apocalypse ; " There
was a woman clothed in purple and scarlet, and gilded with
gold, and with precious stones and pearls, having a golden cup
in her hand, full of the abominations and uncleanness of her
whoredom," xvii, 4, Again ; " Babylon the great is fallen, is
fallen, and is made an habitation of demons, because she hath
made all nations to drink of the cup of the fury of her whore
dom, and the kings of the earth have committed whoredom
with her, I heard a voice from heaven saying, render to her
as she rendered to you, for the cup, with which she mixed, ini.t
to her double," xviii, 3, 4, 6, Again ; " The great city was
made into three parts, and the cities of the nations fell together ;
the memory of Babylon the great was presented before God, to
give her the cup of the fury of the anger of God," xvi, 19.
Again ; " The third angel said with a great voice, if any one
adore the beast and his image, he shall drink of the vi/ine of the
anger of God mixed with new wine in the cup of his anger, and
shall be tormented with fire and sulphur," xiv. 9, 10.
5121. " And Joseph said to him, this is the interpretation
thereof" — that this signifies revelation from perception from the
celestial in the natural, what it had in it, appears from the sigr
nification of saying in the historicals of the Word, as being per
ception, of which n. 1791, 1815, 1819, 1822, 1898, 1919,
2080, 2619, 2862, 3395, 3509, here revelation from percep
tion, because it is treated concerning a dream and its interpre-
10*

114 GENESIS. [CH. XL.
tation ; all revelation is either from discourse with angels through
whom the Lord speaks, or from perception, of which in what
follows : and from the representation of Joseph, as being the
celestial in the natural, of which above, n, 5086, 5087, 5106 ;
and from the signification of interpretation, as being what it had
in it, of which also above, n. 5093, 5105, 5107 ; hence it is
evident, that by Joseph saying to him, this is the interpretation
thereof, is signified revelation from perception from the celestial
in the natural, what it had in it. In regard to revelations being
either from perception, or from discourse with angels through
whom the Lord speaks, it is to be known, that they who are in
good and thence in truth, especially they who are in the good of
love to the Lord, have revelation from perception ; whereas
they who are not in good and thence in truth, may indeed have
revelations, yet not from perception, but by a living voice heard
in them, thus by angels from the Lord ; this latter revelation is
external, but the former internal. The angels, especially the
celestial, have revelation from perception, as also had the men
of the most ancient church, and some also of the ancient church,
but scarcely any one at this day ; whereas very many have had
revelations from speech without perception, even who have not
been in good, in like manner by visions or by dreams : such
were most of the revelations of the projihets in the Jewish
church, they heard a voice, they saw a vision, and they dreamed
a dream ; but inasmuch as they had no perception, they were
revelations merely verbal or visual without a perception what
they signified. For genuine perception exists through heaven
from the Lord, and affects the intellectual spiritually, and leads
it perceptibly to think as the thing really is, with an internal
assent, the source of which it is ignorant of; it sup])Oses that it is
in it, and that it flows from the connection of things, whereas it
is a dictate through heaven from the Lord, flowing into the
interiors of the thought, concerning such things as are above the
natural and sensual, that is concerning such things as are of the
spiritual woild, or of heaven : from these things it may be man-
iliest, what revelation from perception is. But the revelation
from perception, which the Lord had, who is here represented
by Joseph, which revelation is here treated of in the internal
sense, was from the Divine in Himself thus was from Himself
5122. "The three shoots they are three days" — that it
signifies derivations continual even to the last, appears from the
signification of three, as being one period and its continuation

CH. XL.] GENESIS. 115
from beginning to end, of which n. 2788, 4495 ; and from the
signification of shoots, as being derivations, n. 5114 ; and from
the signification of days, as being states, n, 23, 487, 488, 493,
2788, 3462, 3785, 4850: hence it follows, that by the three shoots
they are three days, is signified the state of the re-birth of this sen
sual, which is represented by the butler, from first to last, its suc
cessive derivations being signified by shoots. The slates of the
re-birth of every sensual thing, and of everything in the natural,
and also in the rational, have their progressions from beginning to
end, and when they come to the end, they then commence from a
kind of new [beginning], namely, from that end to which they
tended in the former state, to a further end, and so forth ; and at
length the order is inverted, and then what was last becomes first ;
as when man is regenerating both as to the rational and as to the
natural, then the periods of the first stale are from the truths
which are of faith to the goods which are of charity, and then
the truths of faith apparently act the first part, and the goods of
charity the second, for the truths of faith respect the good of
charity as an end. These periods continue until the man is
regenerated ; afterwards charity, which was the end, becomes
the beginning, and from it new states commence, which proceed
in each direction, namely, towards interior things more, and also
towards exterior things, towards interior things to love to the
Lord, and towards exterior things to the truths of faith, and
further to natural truths, and also to sensual truths, which are
then successively reduced to correspondence with the goods of
charity and love in the rational, and thus into heavenly order;
these are the things which are meant by progressions and deri
vations continued even to the last. Such progressions and
derivations are perpetual with the man who is regenerated,
from his infancy even to the last of his life in the world, and
also afterwards even to eternity ; and yet he can never be so
regenerated, as that in any measure he may be said to be per
fect, for there are things innumerable, yea indefinite in number,
which are to be regenerated, as well in the rational as in the
natural, and every one of them has shoots indefinite in number,
that is, progressions and derivations towards interiors and
towards exteriors, Man is altogether ignorant of this, but the
Lord is acquainted with all and single things, and provides
every moment ; if He were to intermit his providence for the
smallest instant of time, all the progressions would be disturbed ;
for what is prior respects what follows in continual series, and

1 16 GENESIS. [CH. XL.
produces Serieses of consequences to eternity : hence it is evi
dent that the divine foresight and providence is in everything
even the most singular, and unless this were the case, or if it
were only universal, the human race would perish.
5123. "In yet three days" — that it signifies that then
would be a new [state], appears from the signification of three,
as being what is continued even to the end, thus also what is
complete, n. 2788, 4495 ; and fiom the signification of days,
as being states, n. 5122 ; hence it is evident, that by three
days is signified a complete state ; consequently in three days
or after three days, denotes a new state, n, 4901, for after a
complete state begins a new one,
5124, "Pharaoh shall lift up thy head " — that it signifies
what is provided, and thence what is concluded, appears from
the signification of lifting up the head, as being to conclude,
and in the supreme sense to provide, for the divine conclusion
and execution of a thing concluded is Providence, To lift up
the head was a customary form of judgment with the ancients,
when the bound, or they who are in prison, were judged either
to life or to death ; when to life, it was expressed by lifting up
the head, as also in the 2d Book of the Kings ; " Evil-merodach
king of Babel, in the year in which he was made king, lifted
up the head of Jehoiakin king of Judah out of the house of the
prison, and spake good with him, and gave his throne above
the throne of the kings who were with him in Babel," xxv, 27,
28, In like manner in Jeremiah; "Evil-merodach king of
Babel in the year of his kingdom lifted up the head of Jehoiakin
king of Judah, and brought him forth out of the house of the
prison," Iii. 31, But when they were judged to death, it was
expressed by lifting up the head from upon him, as in what
follows concerning the baker, " In yet three days Pharaoh shall
lift up thy head from upon thee," verse 19. This form of
judgment derived its origin with the ancients, who were in
representatives, from the representation of those who were
bound in prison or in a pit, and inasmuch as by these were
represented they who are in vastation under the lower earth,
n. 4723, 4744, 5038, therefore by lifting up the head was sig
nified their liberation, for then they are elevated or lifted up
out of vastation to the heavenly societies, see n. 2699, 2701,
2704. To be lifted up or be elevated is to advance towards
interiors, for what is elevated or high is predicated of things
interior, n. 2148, 4210 ; and inasmuch as it is towards interiors,

CH. XL] GENESIS. 117
it is towards heaven, for heaven is in the interiors ; this was
signified by lifting up the head : but by lifting the head from
upon any one, was signified to judge him to death, because in
such case they who were above those in the pit or vastation,
were elevated to heaven, these being let down to lower things;
and inasmuch as these things were signified by this form of
judgment, therefore it was received in the Word. That by
lifting up the head is signified what is concluded, is hence evi
dent ; and inasmuch as what is concluded is signified, in the
supreme sense is signified what is provided, for what the Di
vine concludes, this it provides,
5125, "And shall bring thee back upon thy station" — that
hereby it signifies, that those things which are of the sensual
subject to the intellectual part, should be reduced into order,
that they may be in the last place, is evident from the repre
sentation of the butler, of whom these things are said, as being
the sensual subject to the intellectual part, n. 5077, 5082,
consequently denoting those things which are of that sensual in
the external natural, for the sensual itself is not reduced into
order, but those things which have entered through the sensual
into man's phantasy : and from the signification of bringing
back upon his station, as being to reduce into order ; and inas
much as sensuals, that is, those things which have entered in
out of the world through the external sensories, are in the last
place, and are then in the last place, when they minister and
are subservient to interior things, therefore these things are at
the same time signified : those sensuals with the regenerate are
also in the last place, but with the unregenerate they are in
the first place, n, 5077, 5081, 5084, 5089, 5094, It may
easily be apperceived by man, if he attends, whether sensuals be
in the first place or in the last ; if he affirms everything which
the sensual persuades or appetites, and endeavors to invalidate
everything which the intellectual dictates, then sensuals are in
the first place, and then man is carried away by appetites, and
is altogether sensual ; but such a man is little removed from
the lot of the irrational animals, for these are carried away in
the same manner ; yea, he is in a worse condition, if he abuses
the intellectual faculty or the rational to confirm the evils and
falses, which sensuals persuade and appetite ; but if he does not
affirm, but from the interior sees the deviations of those [sensu
als] into falses, and their excitations to evils, and strives to
chasten them and so to reduce them to compliance, that is, to

118 GENESIS. [CH. XL.
subject them to the intellectual and voluntary part which are
of the interior man, then sensuals are reduced into order, that
they may be in the last place. When sensuals are in the last
place, then there flows in a liajjpy and blessed [principle] from
the interior man into the delights of the sensuals, and causes
the delights thereof a thousand times to exceed the former
delights: that this is the case, the sensual man does not be
lieve, because he does not comprehend, and inasmuch as he
is sensible of no other delight than the sensual, and thinks that
no higher delight is given, he regards as of no account the
happy and blessed [principle] which is within in the delights
of sensuals, for what is unknown to any one, this is believed
not to be,
5126, "And thou shalt give the cup of Pharaoh into his
hand " — that it signifies that thence they should be subservient
to the interior natural, appears from the signification of giving
a cup to drink, as being to appropriate, of which above,
n, 5120; that it is also to be subservient, is evident: and from
the representation of Pharaoh, as being the interior or natural,
n; 5080, 5095, 5118, That there is an interior natural and
an exterior natural, and that the exterior natural is constituted
ef those things which enter immediately through the sensuals
from the world into the natural mind, namely, into its memory,
and thence into the imagination, may be seen n, 5118. That
it may be known what is the exterior natural and what the
interior natural which are of the exterior man, and thence what
is the rational which is of the interior man, a few words are to
be said upon it. Man, from his infancy unto childhood, is
merely sensual, for then he only receives earthly, corporeal,
and worldly things through the sensuals of the body, and from
those also are then his ideas and thoughts ; the communication
with the interior man is not as yet open, only so far, that he
can comprehend and retain those things ; the innocence, which
he then has, is only external, but not internal, for true inno
cence dwells in wisdom ; by that, namely, by external inno
cence, the Lord reduces into order those things which enter
through sensuals, and without an influx of innocence from the
Lord in that first age, there would not exist any foundation
principle, upon which the intellectual or rational, which is
proper to man, might be built. From childhood to youth a
communication is opened to the interior natural, by learning

CH. XL.]; GENESIS. Hg
what is becoming, civil, and honest,* as well by instruction
from parents and masters, as by studies. But from youth to
juvenile age a communication is ojiened between the natural
and the rational, by then learning the truths and goods of civil
and moral life, and especially the truths and goods of spiritual
life, by hearing and reading the Word : but so fur as he then
imbues goods by truths, that is, so Air as he does the truths
which he learns, so far the rational is opened, whereas so far
as he does not imbue goods by truths, or so far as he does not
do truths, so far the rational is not opened, but the knowledges
still remain in the natural, namely, in its memory, thus as it
were out of the house upon the threshold. But so far as then
and in the subsequent age he invalidates those truths and goods,
denies and does contrary to them, that is, instead thereof be
lieves falses and does evils, so far the rational is closed, and
also the interior natural : nevertheless, by the divine providence
of the Lord, so much of communication still remains, as to ena
ble him with some degree of understanding to apprehend those
things, but yet not lo appropriate them to himself unless he
seriously does the work of repentance, and for a long while
afterwards struggles with falses and evils. But with those who
suffer themselves to be regenerated, the contrary conies to pass,
for by degrees or successively the rational is opened with them,
and to that the interior natural is made subordinate, and to this
the exterior natural ; this especially takes place in the juvenile
age f even to adult, and progressively to the last age of their
life, and afterwards in heaven to eternity. Hence it may be
known, what the interior is and what the exterior with man,
5127. "According to the former manner" — that it signifies
from the law of order, appears from the signification of the former
manner, as being the law of order ; for the law of order is, that
exterior things should be subject to interior, or what is the same,
inferior things to superior, and should serve as servants, for ex
terior or inferior things are nothing but things of service, whereas
* The three terms in the original, wJiich are here rendered iecomm^, civil,
and ktmrst, are decoium, civile, ani. honcstmti. By decorum is properly meant
a decency and propriety of manners and conduct, so far, as respeits ihe, exter
nal man, in his intercourse with his fellow-men : by civile is meant the con
formity of the same man tp.the laws of, civil s.ociely,; and. by Jioitestum, th©,
respect lie pays to his obligations as arising from the la,w,s and preceptfpf
morality. t By juvenile.age is her^ tneant the intermediate age between youth,a.n(i
manliood.

120 GENESIS. [CH. XL.
interior or superior things are things of rule: that these things
are signified by " according to the former manner," is thence,
because the butler as a servant had before served Pharaoh as
his lord, from the law of subordination, thus the sensual which
is represented by the butler, had served the interior natural,
which is represented by Pharaoh, from the law of order. That
it is tbe law of order, that inferior or exterior things ought to
serve superior or interior things, is altogether unknown to the
sensual man, for he who is merely sensual does not know wbat
is interior, thus neither what is respectively exterior: he knows
that he thinks and speaks, and that he wills and acts, hence he
conjectures that to think and will is interior, and that to speak
and act is exterior, but he does not know that to think from sen
suals only, and to act from appetite, is of the external man, and
thus that his thinking and willing are only of the exterior natural,
and still more so when he thinks falses and wills evils ; and whereas
with such persons communication with interior things is closed,
he hence is ignorant what interior thought and interior will is :
if he be told, that interior thought is to think from truth, and
that interior will is to act from good, this he does not at all com
prehend, still less that the interior man is distinct from the exte
rior, and so distinct, that the interior man can see as from a
higher place what is transacted in the exterior man, and that
the interior man is in the faculty and ability of correcting the
exterior, and of not willing and thinking what the exterior man
sees from phantasy and appetites from cupidity. These things,
so long as his external man is in dominion and rules, he does
not see, but out of that state, as when he is in any grief arising
from misfortunes or sickness, he can see and comprehend, for
then the dominion of the external man ceases : for the faculty
or ability of understanding is always preserved to man by the
Lord, but is most obscure to those who are in falses and evils,
and always clearer in proportion as the falses and evils are laid
asleep : the Lord's Divine flows in continually with man, and
illustrates, but where there are falses and evils, that is, things
contrary to truths and goods, there the divine light is either re
flected, or suffocated, or perverted, and only so much of it is re
ceived as it were through chinks, as to communicate to him the
faculty of thinking and speaking from sensuals, also concerning
things spiritual from formulas impressed on the natural or corpo
real memory.
5128, " In which thou wast his butler " — that it signifies as

CH. XL ] GENESIS. 121
the sensuals of that kind are wont, appears from the signification
of butler, as being the sensuals, or those of the sensuals which
are subject to the intellectual part, of which n, 5077, 5082;
that it denotes as they are wont, is signified by " In which thou
wast," That sensuals ought to be subject and subordinate to
things rational, has been already treated of in what precedes ;
and whereas that subjection and subordination are here treated
of in the internal sense, something yet further is to be said for
explaining how the case herein is. The man with whom sen
suals are in subjection, is called rational, but he with whom they
are not in subjection, is called sensual ; hut whether a man be
rational, or whether he be sensual, can hardly be discerned by
others, but it may be discerned by himself if he explores his in
teriors, that is, his willing and his thinking. Whether a man
be sensual or rational, cannot be known by others from the
speech nor from the action, for the life of the thought which. is
in the speech, and the life of the will which is in the action, do
not appear to any bodily sense ; there is only heard the sound
and seen the gesture with the affection, but it is not distinguished
whether the affection be pretended or true : howbeit in the
other life, it is distinctly perceived by those who are in good,
both what is in the speech and what is in the action, thus what
the quality of the life is, and also whence the life therein is de
rived. In the world also there are some tokens given, from
which it may in some measure be concluded, whether sensuals
are subject to the rational, or the rational to sensuals, or what
is the same, whether the man be rational, or whether he be
only sensual : the tokens are these ; if it be observed that a
man is in principles of the false, and does not suffer himself to
be illustrated, but altogether rejects truths, and without reason
obstinately defends falses, it is a token that he is a sensual man
and not rational, the rational is closed in him, so as not to ad
mit the light of heaven. They are yet more sensual, who are
in the persuasion of the false, for the persuasion of the false
totally closes the rational : it is one thing to be in principles of
the false, and another thing to be in the persuasion of the false ;
they who are in the persuasion of the false, have in their natu
ral some light, but a light such as is the light of winter; this
light in the other life appears with them like the light of snow,
but as soon as the heavenly light falls into it, it is obscured, and
according to the degree and quality of the persuasion becomes
opake like night ; this, is also evident from them when they live
VOL, VII. 11

122 GENESIS. [CH. XL.
in the world, for then they cannot see anything at all of truth,
yea, in consequence of the obscure or nocturnal [influence] of
their false, truths to them are as things of nought, and they also
ridicule them : such before the simple appear at times as if they
were rational, for by means of that snowy wintry light they
can by reasonings dexterously confirm falses, so that they ap
pear as truths : in such persuasion are many of the learned
more than the rest of mankind, for they have confirmed falses
with themselves by logical and philosophical [terms or reason
ings], and at length by most of the scientifics ; such among the
ancients were called serpents of the tree of science, n. 195,
196, 197 ; but at this day they may be called interior sensual
men without the rational. The principle token whether a man be
only sensual, or whether he be rational, is from his life ; by the
life is not meant such as it appears in discourse and in works,
but such as it is in discourse and in works, for the life of dis
course is from the thought, and the life of works is from the
will, each from the intention or end ; such therefore as the in
tention or end is in the discourse and in works, such is the life,
for discourse without interior life is but sound, and works with
out interior life are only motion ; this is the life which is meant
when it is said that the life remains after death. If a man be
rational, from thinking well he speaks, and from willing well
he acts, that is, he speaks from faith, and acts from charity ;
but if a man be not rational, then indeed he can act pretend-
edly as a rational man, and speak in like manner, but still there
is nothing of life therein from the rational ; for the life of evil
closes up every way or communication with the rational, and
causes man to be merely natural and sensual. There are two
things, which not only close up the way of communication, but
also deprive man of the faculty of ever becoming rational,
which are deceit and profanation ; deceit is like a subtle poison
which infects the interiors ; and profanation is what mixes fal-
leswith truths, and evils with goods ; by these two the rational
iltogether perishes. There are with every man goods and
Tuths from the Lord stored up from infancy, which goods and
;ruths in the Word are called remains, concerning which see n,
168, 530, 560, 561, 601, 1056, 1738, 1906, 2284; these
emains are infected by deceit, and are mixed together hy pro-
anation ; what profanation is, may be seen n, 593, 1008, 1010,
L059, 1327, 1328,2051, 2426, 3398, 3402, 3489, 3898,
1289, 4601, From these tokens it may in some measure be

CH. XL.] GENESIS. 123
known, who is a rational man, and who is a sensual. When
sensuals are subject to the rational, then the sensuals, from
which man's first imagination is formed, are illustrated by the
light which comes through heaven from the Lord, and then also
sensuals are arranged into order, that they may receive the light,
and that they may correspond : sensuals, when they are in that
state, no longer oppose the acknowledgment and sight of truths,
those which disagree being instantly removed, and those which
agree being accepted ; those which agree are then as it were
in the centres, and those which disagree are in the circumfer
ences ; those which are in the centres, are as it were lifted up
towards heaven, and those which are in the circumferences as
it were bang downwards ; those which are in the centres re
ceive light through the rational, and when they are presented
thus visible in the other life, appear as little stars which glitter,
and disperse light round about even to the circumferences, with
a diminution of the light according to degrees. Into such a
form are natural and sensual things arranged, when the rational
has the dominion, and sensuals are in subjection ; this is effected
while man is regenerating ; hence he is in a state of seeing and
acknowledging truths in their full extent. But when the ra
tional is subject to sensuals, then the contrary comes to pass,
for then falses are in the middle, or in the centre, and truths
are in the circumferences ; the things which are in the centre,
are in a certain lumen there, but in a deceitful lumen, or such
as arises from a coal-fire ; into that lumen there flows in a lu
men on all sides from hell ; it is this lumen which is called
darkness, for as soon as anything of light from heaven flows in
into it, it is turned into darkness.
5129, Verses 14, 15, But remember me with thee, when it
is well to thee, and do I pray mercy with me, and cause to re
member me to Pharaoh, and bring me forth out of this house.
Because in being taken away by theft I have been taken away
out of ihe land of the Hebrews, and also here I have not done
anything, that they should put me in ihe pit. But remember
me with thee, signifies the reception of faith : when it is well
to thee, signifies when there is correspondence : and do I pray
mercy with me, signifies the reception of charity : and cause
to remember me to Pharaoh, signifies communication with the
interior natural : and bring me forth out of this house, signifies
liberation from evils : because in being taken away by theft I
have been taken away, signifies that heavenly things were

124 GENESIS. [CH. XL.
alienated by evil : out of the land of the Hebrews, signifies
from the church : and also here 1 have not done anything, sig
nifies innocence : that they should put me in the pit, signifies
rejection among falses,
5130, " But remember me with thee" — that it signifies the
reception of faith, appears from the representation of Joseph,
who says these things of himself as being the Lord as to the
celestial in the natural, n, 5036, 5087, 5106; and from the
signification of remembering me with thee, as being the recep
tion of faith, for to remember and recollect the Lord is from no
other source than from faith, hence "' remember me with thee,"
is that he may receive faith. The case with faith is this : he
who receives it, and who has it, is continually in the remem
brance of the Lord, and this also when he is thinking or speak
ing on other subjects, and likewise when he is discharging his
public, or private, or domestic duties, and although he is igno
rant that he then remembers tbe Lord ; for the remembrance
of the Lord, by those who are in faith, is [something] univer
sally reigning, and what reigns universally is not apperceived,
unless while the thought is determined thereto. This may be
illustrated by several cases in respect to man ; he who is in any
love, whatsoever it be, is continually thinking about those
things which are of that love, and this even though he is en
gaged in thought, in speech, or in action about other things :
this is manifested clearly in the other life from the spiritual
spheres with which every one is encompassed, it being there
known from those spheres alone, in what faith they are, and in
what love, and this although they are thinking and speaking of
something entirely different, see n, 1048, 1053, 1316, 1504
to 1520, 2489, 4464 ; for that which universally reigns with
any one, produces that sphere, and manifests the life thereof
before others. Hence it may be evident what is meant by the
obligation to be continually thinking of the Lord, of salvation,
and of the life after death ; all who are in faith from charity,
do this ; hence it is, that they do not think ill of the neighbor,
and that they have justice and equity in everything of thought,
of speech, and of action ; for what reigns universally, this flows
in into single things, and guides and governs them, for the Lord
then keeps the mind in such things as are of charity and the
faith thence, and so arranges everything suitably : the sphere of
faith from charity is the sphere which reigns in heaven, for the
Lord flows in with love, and by love with charity, consequently

CH. XL.] GENESIS. 125
with the truths which are of faith ; hence it is that they who
are in heaven are said to be in the Lord, It is treated in what
now follows concerning the re-birth of the sensual subject to
the intellectual part, which is represented by the butler ; and
inasmuch as the re-birth of that is treated of the reception of
faith is treated of, for the sensual as the rational, is re-born by
faith, but by faith into which charity flows in ; for unless char
ity flows in into faith, and gives it life, faith cannot in any wise
universally reign, since that reigns, which a man loves, but not
what he only knows and keeps in his memory,
5131, "When it is well to thee" — that it signifies when
there is correspondence, appears from the signification of it
being well to thee, when the re-birth or regeneration of the
exterior natural or sensual is treated of as being correspond
ence, for it is not well to it before it corresponds. What cor
respondence is, may be seen at the close of the chapters : there
is a correspondence of things sensual with things natural, and
there is a correspondence of things natural with things spiritual,
and there is a correspondence of things spiritual with things
celestial, and finally there is a correspondence of things celes
tial with the Divine of the Lord, thus there is a succession of
corres[)ondences from the Divine to the ultimate natural. Inas
much as an idea concerning correspondences, their nature and
quality, can hardly be formed by those, who have heretofore
thought nothing upon the subject, therefore a few words may
be said concerning correspondences : it is known from philoso
phy, that the end is the first of the cause, and that the cause
is the first of the effect : that the end, cause, and effect
may follow in order, and act in unity, it is needful that the
effect should correspond to the cause, and the cause correspond
to the end : nevertheless the end does not appear as the cause,
nor the cause as the effect ; for that the end may produce the
cause, it must call in administering means from the region
where the cause is, by which means the end may make the
cause ; and that the cause may produce the effect, it must also
call in administering means from the region where the effect is,
by which means the cause may make the effect : these admin
istering means are the things svhich correspond ; and inasmuch
as they correspond, the end may be in the cause and act the
cause, and the cause may be in the effect and act tlie eflect,
consequently the end by the cause may act the effect : but it
is otherwise when there is not correspondence ; then the end
11*

126 GENESIS. [CH. XL.
has not a cause in which it may be, still less an effect in which
it may be, but is changed and varied in the cause, and finally
in the effect, according to the form made by the administering
means. All and single things in man, yea, all and single things
in nature, succeed each other as end, cause, and effect, and
¦when they thus correspond to each other, they then act in
unity, for then the end is the all in all things of the cause, and
by the cause is the all in all things of the effect : as for exam
ple ; when heavenly love is the end, the will the cause, and
action the effect, if there be correspondence, then heavenly love
flows in into the vt-ill, and the will into the action, and they so
act in unity, that the action by correspondence is as it were the
love ; or as when the faith of charity is the end, thought the
cause, and discourse the effect, if there be correspondence, then
faith from charity flows in into the thought, and this into the
discourse, and they so act in unity, that the discourse by cor
respondence is as it were the end ; but that the end, which is
love and faith, may produce the cause, which is will and thought,
it must call in administering means in the rational mind, which
shall correspond, for without administering means which
correspond, the end, which is love or faith, cannot be re
ceived, howsoever it flows in from the Lord through heaven.
Hence it is manifest, that the interior and exterior things of
man, that is, his rational, natural, and sensual things, must be
reduced into correspondence, that he may receive the divine
influx, consequently that man may be re-born, and that it is
rot well to him until then. Hence now it is, that hereby,
" When it is well to thee," is signified correspondence,
5132. " And do I pray mercy with me " — that it signifies
the reception of charity, appears from the signification of mercy,
as being love, n, 3063, 3073, 3120, 5042 ; here love towards
the neighbor or charity, because above, n, 5130, the reception
of faith was spoken of, for faith and charily will make one in
the sensual, when this is re-born. That mercy signifies char
ity, is because all who are in charity, are in mercy, or all who
love the neighbor, are merciful to him, wherefore the exercises
of charity are described in the Word by works of mercy ; as in
Matthew; "I was hungry and ye gave to me to eat, I was
thirsty and ye gave to me to drink, I was a sojourner and ye
gathered me, naked and ye clothed me, I was sick and ye vis
ited me, I was in prison and ye came to me," xxv. 35, 36 ;
and in other places by doing good to the poor, the afflicted, the

CH. XL.] GENESIS. 127
widows and the fatherless. Charity in its essence is to vi'ill
well to the neighbor, and be affected with good, and to acknowl
edge good for the neighbor, consequently those who are in
good, with a difference according to their advancement in good ;
hence charity, inasmuch as it is affected with good, is affected
with mercy towards those who are in miseries : the good of
charily has this in it, because it descends from the Lord's love
towards the universal human race, which love is mercy, because
all the human race is constituted in miseries. There is an
appearance of mercy occasionally with the evil, who are in no
charily, but it is grief on account of what themselves suffer, for
it is towards friends who make one with themselves, and when
their friends suffer, they suffer ; this mercy is not the mercy of
charity, but is the mercy of friendship for the sake of self, which
viewed in itselfis unmercifulness, for it despises or hates all others
except itself thus excejit the friends who make one with itself
5133, "And cause to remember me to Pharaoh " — that it
signifies communication with the interior natural, appears from
the signification of causing to remember to any one, as being
to communicate ; and from the representation of Pharaoh, as
being the interior natural, n. 5080, 5095 : by communication
with the interior natural is understood conjunction by corres
pondence. The interior natural is that which receives the
ideas of truth and good from the rational, and stores them up
for use, consequently which immediately communicates with the
rational ; but the exterior natural is that which receives images
and thence ideas of things through sensuals from the world :
these ideas, unless they be illustrated by those which are in the
interior natural, present fallacies, which are called the fallacies
of the senses ; and when man is in these fallacies, he believes
nothing but what agrees with them, and what they confirm, as
is the case if there be not correspondence ; and neither is there
correspondence, unless man be imbued with charity, for charity
is the uniting medium, because in the good thereof there is life
from the Lord, which life arranges truths into order, that the
form of charity may exist, or charity in an image ; this form
appears visible in the other life, and is the angelic form itself;
hence all the angels are forms of charity, the beauty of which is
from the truths which are of faith, and the life of the beauty is
from the good which is of charity.
5134. " And bring me forth out of this house" — that it sig
nifies liberation from evils, appears from the signification of

128 GENESIS. [CH. XL.
bringing forth, as being liberation ; and from the signification
of house, as being good, of which n. 710, 1708, 2048, 2233,
3128,3652,-3720,4982; wherefore in the opposite sense it
is evil ; hence it is evident, that by " bring me forth out of
this house," is signified liberation from evils. This also follows
in its order from the things which precede ; when in the exterior
natural, which is here treated of, faith is received, n, 5130,
correspondence is effected, n, 5131, and charity is received, n,
5132, and thus communication is effected with the interior
natural, n, 5133, then that exterior natural, is liberated from
the evils whereby the celestial, which is represented by Joseph,
n, 5086, 5087, 5106, was alienated, which alienation is signi
fied by his being taken away by theft, as presently follows:
and also, when the natural is regenerated by charity and faith,
then it is liberated from evils, for evils then are separated, and
are cast out from the centre, where they had before been, tp
the circumferences, whither the light of truth from good does
not reach ; with man evils are thus separated, but still lliey are
retained, for they cannot be altogether blotted out. But with
the Lord, who made the natural in Himself Divine, evils and
falses were altogether ejected and blotted out, for the Divine
can have nothing common wiih evils and falses, neither can it
terminate in them, as is the case with man, for the Divine is
the very esse of good and of truth, which is at an infinite distance
alienated from the evil and false,
5135, " Because in being taken away by theft I was taken
away " — that it signifies that celestial things were alienated by
evil, appears from the representation of Joseph, who says these
things of himself as being the celestial in the natural, n. 5086,
5087, 5106, consequently the celestial things therein ; and from
the signification of being taken away by theft, as denoting to be
alienated by evil, for to steal is to alienate, and theft is the evil
which alienates, and also theft is the evil which claims to itself
those things which are therein ; theft signifies alienation in respect
to the habitation which it occupies, from which it ejects goods and
truths, and which it fills with evils and falses, and theft signifies
the claiming of the things of others, when it attributes to itself,
and makes its own, the goods and truths which are in that habita
tion, and also when it applies them to evils and falses. That it
may be known what theft is in the spiritual sense, it is to be
told how the case is with evils and falses when they enter
and occupy the habitation, and also when they claim to them-

CH. XL.] GENESIS. 129
selves the goods and truths which are there, Man from infancy
until childhood, and in some cases to early youth, imbues goods
and truths by instruction from parents and masters, for he then
eagerly seizes upon those things and simply believes ; the state
of innocence helps them forward, and fits them in the memory,
but places them in the first threshold, for infantile and puerile
innocence is not the internal innocence which affects the ra
tional, but is the external innocence which only affects the
exterior natural, n, 2306, 3183, 3494, 4563, 4797 : but when
man advances in age, and begins to think not as heretofore
from parents and masters, but from himself, he then resumes
and as it were ruminates upon those things which he had be
fore learned and believed, and either confirms them, or doubts
about them, or denies them ; if he confirms them, it is a token
that he is in good ; but if he denies, it is a token that he is in
evil ; but if he doubts about them, it is a token that in succeeding
age he will accede either to the affirmative or to the negative.
The things which man as an infant in earliest age seizes upon or
believes, and which he afterwards either confirms, or doubts about,
or denies, are principally, that there is a God, and that He is one,
that He has created all things, that He recompenses those who
do well and punishes those who do evils, that there is a life
after death, and that the evil go into hell, and the good into
heaven, thus that there is a hell and a heaven, and that the life
after death is eternal ; also that he ought to pray daily, and
this with humility, that the sabbath day is to be accounted holy,
that parents ought to be honored, and that he ought not to
commit adultery, nor to kill, nor to steal, and several like
things. These things man imbibes and imbues from infancy,
but when he begins to think from himself and to lead himself,
if he confirms such things in himself and superadds more
things which are yet more interior, and lives according to them,
it is then well with him ; but if he begins to infringe upon
those things, and at length to deny, howsoever he may live
according to them in externals for the sake of civil laws, and
for the sake of society, he is then in evil ; this is the evil which
is signified by theft, so far as it like a thief occupies the habi
tation where heretofore good was, and with some so far as it
takes away the goods and truths, which had before been there,
and applies them to confirm evils and falses. The Lord, as far
as is possible, then removes the goods and truths from that hab
itation, and withdraws them towards the interiors, and stores

130 GENESIS. [CH. XL.
them up for use in the interior natural : these goods and truths
stored up in the interior natural are signified in the Word by
remains, concerning which n. 468, 530, 560, 561, 660, 661,
1050, 1738, 1906, 2284 : but if evil steals the goods and
truths there, and applies them to confirm evils and falses, espe
cially if it does this from deceit, then it consumes those remains,
for then it mixes evils together with goods and falses with
truths, insomuch that they cannot be separated, and then it is
all over with man. That such things are signified by theft,
may be manifest from the application alone of theft to those
things which are of spiritual life ; in spiritual life there are no
other riches than the knowledges of good and truth, nor any
other possessions and inheritances than the felicities of life
which are from goods and the truths thence : to steal those
things, as was said above, is theft in the spiritual sense ; where
fore by thefts in the Word nothing else is signified in the inter
nal sense, as in Zechariah ; " I lifted up my eyes and saw,
when lo ! a flying roll ; then he said to me, this is the curse
going forth over the faces of the whole earth, for every one
that stealeth hence, as it is innocent : and every one that for-
sweareth himself as it is innocent : I have cast it forth, that it
may enter into the house of the thief and into the house of
him that forsweareth himself by my name for a lie ; and it
shall pass the night in his house, and shall consume it, and the
wood thereof and the stones thereof" v. 1, 2, 3, 4. The evil
which takes away the remains of good, is signified by him that
stealeth and by the house of the thief, and the false which takes
away the remains of truth, is signified by him who forsweareth
himself and by the house of him that forsweareth himself:
the faces of the whole earth denote the universal church ;
therefore it is said that that curse shall consume the house, and
the wood thereof and the stones thereof; bouse denotes the
natural mind or man as to that mind, n. 3128, 3538, 4973,
5023; wood denotes goods therein, n, 2784, 2812, 3720,
4943 ; and stones denote truths, n, 643, 1298, 3720. The
profanation and consequent taking away of good and truth in
the spiritual sense is signified by the deed of Achan, in that he
took of the devoted things a cloak of Shinar, two hundred she
kels of silver, and a tongue of gold, and hid them beneath the
earth in the midst of his tent ; on which account he was stoned,
and all the things were burned, of which it is thus written in
Joshua ; " Jehovah said to Joshua, Israel hath sinned, they have

CH. XL.] GENESIS. I3I
transgressed my covenant which I commanded them, and have
taken of the devoted thing, they have committed theft, they
have dissembled, and have put it among their vessels," vii. 11,
21, 25 : by things devoted were signified falses and evils,
which were in no wise to be mixed with things holy ; the cloak
of Shinar, the shekels of silver, and tongue of gold, in the
spiritual sense are species of the false ; to hide them beneath
tbe earth in the midst of the tent, signified commixion with
holy things ; that tent denotes vi'hat is holy, may be seen n.
414, 1102, 1566, 2145, 2152, 3312, 3391, 4128, 4391,
4599 ; these things were signified by Israel committing theft,
dissembling, and putting them among their vessels, for vessels
are holy truths, n. 3068, 3079, 3316, 3318. In Jeremiah;
"The going forth of Esau I will bring upon him, the time I
will visit him ; if grape-gatherers should come to thee, will
they not leave gleaning grapes ? If thieves in the night, will
they not spoil the sufficiency ? I will make Esau bare, I will
reveal his hidden things, and he shall not be able to be con
cealed ; his seed is devastated, and his brethren, and his neigh
bors, and he is not," xlix. 8, 9, 10 ; where Esau denotes the
evil of self-love to which falses are adjoined, n. 3322 ; that
this evil consumes the remains of good and truth, is signified
by thieves spoiling the sufficiency in the night, and by his seed,
his brethren, and his neighbors being devastated, and he being
not ; seed denotes the truths which are of faith from charity,
n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373 ;
brethren denote the goods which are of charity, n. 367, 2508,
2524, 2360, 3160, 3303, 3459, 3815, 4121, 4191 ; neighbors
denote the adjoined and adjacent truths and goods which were
his. In like manner concerning Esau in Obadiah ; " If thieves
shall come to thee, if overthrowers by night, how wilt thou be
cut off, will they not steal what is enough for them, if grape-
gatherers shall come to thee, will not they leave clusters," verse
5 ; grape-gatherers denote falses which are not from evil ; by
those falses the goods and truths stored up by the Lord in man's
interior natural, that is, remains, are not consumed, but by falses
from evils which steal truths and goods, and also apply them to
confirm evils and falses by sinister applications. In Joel ; " A
people great and strong, as mighty men shall they run, as men
of war, they shall climb the wall, and every one shall proceed
in their ways ; they shall run to and fro in the city, they shall
run on the wall, they shall come up into the houses, they shall

[32 GENESIS. [CH. XL.
mter in through the windows as a thief" ii. 7, 9 : a people
;reat and strong denotes falses fighting against truths, n, 1259,
L260, and because they fight strongly in destroying truths, they
ire said to be as mighty men and as men of war ; the city,
hrougli which they are said to run to and fro, denotes the doc-
rinals of truth, n, 402, 2268, 2449, 2712, 2943, 3216; the
louses, into which they shall come up, denote the goods which
hey destroy, n, 710, 1708,2048, 2233, 3128,3652, 3720,
1982: the windows, through which they shall enter in, denote
hings intellectual and thence reasonings, n, 655, 658, 3391,
lence they are compared to a thief because they seize upon the
labitation before occupied by truths and goods. In David ;
' When thou Ivatest discipline, and rejectest my words behind
bee, if thou shalt see a thief thou runnest with him, and thy
Dart is with the adulterers, thou openest thy mouth for evil, and
with thy tongue thou framest deceit," Psalm I, 17, 18, 19;
¦peaking of a wicked person, where to run with a thief denotes
,0 alienate truth from himself by the false. In the Apocalypse;
' They repented not of their murders, nor of their incantations,
lor of their whoredoms, nor of their thefts," ix, 21 ; murders
lending evils which destroy goods, incantations denoting the
alses thence which destroy truths ; whoredoms denoting truths
'alsified ; thefts denoting goods thence alienated. In John;
' Verily, verily, I say unto you, he who entereth not in by the
loor into the sheep-fold, but climbeth up some other way, he is
I thief and a robber; but he who entereth in by the door, is the
ibepherd of the sheep, I am the door, by Me if any one shall
mter in, he shall be saved, and shall go in and out, and find
pasture ; the thief cometh not but to steal, and to kill, and to
lestroy," x, 1, 2, 8, 9, 10 ; thief here also denotes the evil of
nerit, for he who takes away from the Lord what is His, and
jlaims it to himself is called a thief; this evil, inasmuch as it
closes the way, and prevents good and truth from the Lord from
lowing in, is said to kill and to destroy : the like is signified by
:he commandment in the decalogue, " Thou shalt not steal,"
Deut, V, 19, n, 4174, From these things it may be evident,
vhat is signified by the laws enacted in the Jewish church coq-
;erning thefts, as in Exod, xxi, 16; Chap, xxii, 1,2,3,4;
Deut, xxiv, 7 ; for all the laws there, inasmuch as they derived
heir origin from the spiritual world, correspond to the laws of
Drder which are in heaven,
5136. " Out of the land of the Hebrews " — that it signifies

CH, XL.] GENESIS. I33
from the church, namely, that heavenly things were alienated
by evil, appears from the signification of the land of the He
brews, as being the church ; the land of the Hebrews is here
the land of Canaan, for thence Joseph was taken away. That
by the land of Canaan in the Word is signified the church, is
because the church had been there from the most ancient time,
first the most ancient church which was before the flood, next
the ancient church which was after tbe flood, afterwards the
other ancient church which was called the Hebrew church, and
at length the Jewish church ; and that the Jewish church might
be there instituted, Abnm was commanded to betake himself
thither out of Syria, and it was there promised that that land
should be given to his posterity for an inheritance: hence it is
that by land [or earth] in the. Word is signified the church, and
by the universal earth, mentioned in the Word throughout, is sig
nified the universal church, and also by the new heaven and
the new earth is signified a new church internal and external.
The reason that the church was continued there from the most
ancient time, was, because the man of the most ancient church,
who was celestial, was such, that in all and single things which
were in the worid and upon the earth, he saw a representative
of the Lord's kingdom, the objects of the worid and of the earth
being to him the means [or mediums] of thinking about heavenly
things ; thence all the representatives and significatives, which
were afterwards known in the ancient church, took their rise,
for they were collected by those who are understood by Enoch,
and were preserved for the use of posterities, n. 519, 521,
2896 : hence it came to pass, that the single places, and also
the single mountains and rivers in the land of Canaan, where
the most ancient people dwelt, were made representative, and
also all the kingdoms round about ; and inasmuch as the Word
could not be written otherwise than by representatives and sig
nificatives, even of places, therefore for the sake of that end the
church was successively preserved in the land of Canaan ; but
after the coming of the Lord it was translated elsewhere, be
cause then representatives were abolished. From these things
it is evident, that by the land of Canaan, which is here called
the land of the Hebrews, is signified the church. But see what
bas been heretofore adduced on these subjects, namely, that the
most ancient church, which was before the flood, was in the
land of Canaan, n, 567, 3686, 4447, 4454 ; that part of tbe
ancient church, which was after the flood, was there, n. 3686,
VOL. VII. 12

134 GENESIS. [CH. XL.
4447 ; that also another ancient church, which was called the
Hebrew church, was there, n. 4516, 4517: that Abram on that
account was ordered to go thither, and the land was given to
his posterity, n, 3686, 4447 ; that from this circumstance the
land of Canaan represented the Lord's kingdom, n, 1607,3038,
3481, 3705, 4240, 4447 ; and that hence it is that by earth
[or land] in the Word is signified the church, n, 566, 662,
1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118,
3355, 4447, 4535.
5137. "And also here I have not done anything" — that it
signifies innocence, may appear without explication, for not lo
do anything of evil, is of innocence,
5138, "That they should put me in the pit" — that it sig
nifies rejection among falses, appears from the signification of
pit, as being the false, n, 4728, 4744, 5038, It was treated
above concerning evil, namely, that celestial things were alien
ated by evil, n. 5134, 5135; here it is treated concerning the
false, for where mention is made of the one in the Word, men
tion is made also of the other; namely, where mention is made
of evil, mention is also made of the filse ; because where good
is treated of, there also truth is treated of to the intent that
there may be a marriage in single things of the Word, for the
heavenly marriage is that of good and truth, but the infernal
marriage is that of evil and the false ; for where evil is, there
the false is, the false adjoining itself to evil as a wife to a hus
band ; and where good is, there truth is, because truth conjoins
itself to good as a wife to a husband ; hence from the life may
be known what is the quality of the faith, for good is of the life
and truth is of the faith, and on the other hand evil and the
false : that there is a marriage in the single things of the Word,
may be seen n. 683, 793, 801, 2173, 2516, 2712, 4138.
5139. Verses 16, 17, IS, 19. And the prince of the bakers
saw that he interpreted good, and, said to Joseph, I also was
in my dream, and behold three baskets perforated upon my head.
And in ihe highest basket was of all Pharaoh's meat, ihe ivork
of ihe baker, and the fowl did eat them out of the basket from
above my head. And Joseph answered and said, this is ihe
interpretation thereof, ihe three baskets ihey are three days. In
yet three days Pharaoh will lift up thy head from upon thee,
and will hang thee upon wood, and the fowl shall eat thy flesh
from upon thee. And the prince of the bakers saw, signifies
apperception of the sensual subject to the voluntary part: that

CH. XL.] GENESIS. I35
he interpreted good, signifies what should happen : and he said
to Joseph, signifies perception of the celestial in the natural : I
also was in my dream, signifies prediction : and behold three
baskets, signifies the successions of things voluntary : perforated
upon my head, signifies without termination anywhere in the
middle : and in the highest basket, signifies the inmost of the
voluntary : of all Pharaoh's meat, signifies full of celestial good
for the nourishment of the natural : the work of the baker, sig
nifies according to all the use of the sensual: and the fowl did
eat them out of the basket from upon my head, signifies the
false from evil that it consumed it : and Joseph answered and
said, signifies revelation from perception from the celestial in
the natural : this is the interpretation thereof, signifies what it
had in it : tbe three baskets, signifies the successions of things
voluntary : they are three days, signifies even to the last : in
yet three days, signifies what is in the last: Pharaoh will lift up
thy head from upon thee, signifies concluded from what was
foreseen : and shall hang thee upon wood, signifies rejection and
damnation : and the fowl shall eat thy flesh from upon thee,
signifies that the false of evil will consume the things which are
of those sensuals,
5140, " And the prince of the bakers saw " — that it signifies
apperception of the sensual subject to the voluntary part, appears
from the signification of seeing, as being to understand and
apperceive, n, 2120, 2807, 3764, 4723; and from the signifi
cation of the prince of the bakers, as being in general the sen
sual subject lo the voluntary part, thus those sensuals, n. 5078,
5082. 5141, "That he interpreted good" — that it signifies what
would happen, appears from the signification of interpreting, as
being what it had in it, or what was in, see above, n, 5093,
5105, 5107, 5121, thus also what would happen: that good
would happen, is an apperception from the sensual, which ap
perception is respectively obscure. There is actually given
apperception from the sensual or exterior natural, and apper
ception from the interior natural, and apperception from the
rational ; for when a man is in interior thought from affection,
and withdraws the mind from sensuals and from the body, he
is then in rational apperception, for then the things which are
beneath, or which are of the external man, are at rest, and the
man is then almost in his spirit ; but when man is in exterior
thought, from causes which exist in the world, then his apper-

136 GENESIS, [CH. XL,
ception is from the interior natural, the rational indeed flows in,
but not with any life of affection ; but when man is in pleasures,
and in the delights of the love of the worid, and also of self-
love, then the apperception is from the sensual ; his life is in
things external or in the body, and admits no more from inte
rior things, than may suffice lo moderate his outbursts into
things dishonorable and indecorous : but the more external the
apperception is, so much the more obscure it is, for exterior
things are respectively common [or general], inasmuch as innu
merable interior things appear as one in the exterior,
5142, "And he said to Joseph " — that it signifies fhe per
ception of the celestial in the natural, appears fiom the signifi
cation of saying in the historicals of the Word, as being per
ception, of which frequent mention has been made heretofore ;
and from the representation of Joseph, as being the celestial in
the natural, n, 5086, 5087, 5106,
5143. "I also was in my dream" — that it signifies predic
tion, appears from the signification of a dream, as being predic
tion concerning an event, see n. 5092, 5104, 5112.
5144. "And behold three baskets" — that it signifies the
successions of things voluntary, appears from the signification
of three, as being what is complete and continuous even to the
end, 2788, 4495,5114, 5122, thus what is successive; and
from the signification of baskets, as being things voluntary.
That baskets denote things voluntary, is because they are ves
sels to contain meats, and because meats signify celestial and
spiritual goods, and these are of the will ; for all good pertains
to the will, and all truth to the understanding ; as soon as any
thing proceeds from the will, it is perceived as a good. In
what precedes it has been treated concerning the sensual sub
ject to the intellectual part, which was represented by the but
ler ; it is now treated concerning the sensual subject to the vol
untary part, which is represented by the baker, see n. 5077,
5078, 5082 : the successive or continuous in things intellectual
was represented by the vine, its three shoots, flowers, clusters,
and grapes, and at length the truth which is of the intellectual
by the cup, n. 5120 ; but tbe successive in things voluntary is
represented by three baskets upon the head, in the highest of
which there was of all Pharaoh's meat the work of the baker.
By the successive in things voluntary is meant the successive
from the inmosts with man even to his outermost, in which is
the sensual ; for there are degrees [or steps] as of a ladder frotn

CH. XL.] GENESIS. I37
inmosts to outermosts, n. 5114: into the inmost there flows in
good from the Lord, and this through the rational into the inte
rior natural, and thence into the exterior natural or sensual,
distinctly, as it were by the degrees [or steps] of a ladder, and
in every degree it is qualified according to reception : but how
the case is further with this influx and its succession, will be
told in what follows. Baskets signify things voluntary, so far
as goods are therein, also in other passages of the Word, as in
Jeremiah ; " Jehovah showed me, when lo ! two baskets [corbes]
of figs, set before the temple of Jehovah ; in the one basket the
figs were exceedingly good, as the figs of [trees] bearing the
first fruits ; but in the other basket the figs were exceedingly
evil, which could not be eaten for badness," xxiv. 1, 2,3;
here basket [corbis] is expressed by another term in the origi
nal tongue, signifying the voluntary in the natural ; the figs
which were in one basket are natural goods, but those in the
other are natural evils. And in Moses; "When thou shalt
come into the land which Jehovah thy God shall give thee,
thou shalt take of the first fruits of all the fruit of the land,
and shalt bring them out of thy land, and shalt put them in a
basket [calaiho] and shalt go to the place which Jehovah shall
choose ; then the priest shall take the basket out of thine hand,
and shall set it before the altarof Jehovah thy God," Deut. xxvi.
1, 2, 3, 4 ; here also basket [calathus] is expressed by another
term, signifying a new voluntary in the intellectual part ; the firsi-
fruits of the fruit of the earth are the goods which are thence.
Again; "To sanctify .Aaron and his sons, Moses was to take
bread of things unleavened and cakes of things unleavened
mixed with oil, and wafers of things unleavened anointed with
oil, and to make them flour of wheat; and was to place them
upon one basket, and bring them near in the basket, Aaron
shall eat and his sons the flesh of the ram and the bread in the
basket at the door of the tent of the assembly," Exod, xxix, 2,
3, 32; basket [canisirum] there is expressed by the same term
as in this chapter, signifying the voluntary, in which are the
goods signified by bread, cakes, oil, wafers, flour, and wheat;
by the voluntary is understood what contains, for goods from
the Lord flow in into the interior forms of man, as into their
vessels, which forms, if they be disposed for reception, are the
baskets in which those goods are. Again, when a Nazarite
was to be inaugurated, " He shall take a ba.sket of things un
leavened of fine flour, cakes mixed with oil, and wafers of things
12*

138 GENESIS. [CS. XL.
unleavened anointed with oil, with their meat-offering and fheir
drink-offerings ; he shall also make a ram a sacrifice of peace-
offerings to Jehovah, besides a basket of things unleavened j
and the priest shall take a shoulder boiled of the ram, and one
unleavened cake out of the basket, and one wafer of what is
unleavened, and shall give them upon the hand of the Nazarite,
and he shall wave them with waving before Jehovah," Numb.
vi. 15, 17, 19; in this passage also basket [canisirum] denotes
the voluntary as that which contains ; the cakes, wafers, oil,
meat-offering, shoulder boiled of the ram, are the celestial goods
which were represented ; for the Nazarite represented the celes
tial man, n. 3301, At that time similar things, which were for
worship, were carried in baskets [canistris] or in baskets [cala-
this], as also the kid of the goats by Gideon, which he brought
forth to the angel under the oak, Judges vi. 19, and this by
reason th.nt baskets [canistra et calathi] represented things con
taining, and the things which were therein things contained,
5145, " Perforated upon my head " — that it signifies without
termination anywhere in the middle, ap])ears from the significa
tion of perforated, as being open from the highest to the lowest,
thus not closed, consequently without termination anywhere in
the middle: and from the signification of head, as being the inte
riors, especially of things voluntary ; for in the head are all sub
stances and forms in their beginnings, wherefore all sensations
thither tend and there present themselves, and thence all acts
descend and have their derivations ; that the faculties of the
mind are there, namely, those which are of the understanding
and the will, is evident ; wherefore by the head are signified
the interiors ; those baskets represented those things which are
in the head. It is now treated concerning the sensuals subject
to the voluntary part, and by the baskets perforated upon the
head is signified, that the interiors were without termination any
where in the middle, wherefore also those sensuals were rejected
and damned, as it follows. But it is to be told what is meant
by being without termination anywhere in the middle : the in
teriors with man are distinguished into degrees, and in every
degree are terminated, and by termination separated from the
inferior degree, thus from the inmost to the outermost: the inte
rior rational constitutes the first degree ; in that degree are the
celestial angels, or in that degree is the inmost or third heaven ;
the exterior rational makes another degree ; in that degree are
the spiritual angels, or in that degree is the middle or second

CH, XL.] GENESIS. 139
heaven ; the interior natural, makes a third degree ; in that
degree are good spirits, or the ultimate or first heaven ; the ex
terior natural or the sensual makes a fourth degree, and in this
degree is man, these degrees with man are most distinct.
Thence it is that man as to his interiors, if he lives in good, is
a heaven in the least form, or that his interiors correspond to
the three heavens; and thence it is that man after death, if he
has lived the life of charity and love, can be translated even
into the third heaven ; but that he may be such, it is necessary
that all the degrees with him be well terminated, and thus by
terminations be distinct among themselves ; and when they are
terminated or by terminations are made distinct among them
selves, then "every degree is a plane, in which the good which
flows in from the Lord rests, and where it is received : without
those degrees as planes, good is not received, but flows through,
as through a sieve or through a perforated basket, even to the
sensual, and then, inasmuch as it is without any direction in the
way, it is changed into what is filthy, which appears to those who
are in it as good, namely, into the delight of self-love and the
love of the world, consequently into the delight of hatred, of
revenge, of cruelty of adultery, of avarice, or into mere volup
tuousness and luxuriousness ; this is the case if things vol
untary with man are without termination anywhere in the mid
dle, or if they are perforated. Whether there are terminations
and consequent planes, may also be known ; the perceptions of
good and truth, and of conscience indicate this ; with those
who have perceptions of good and truth, as the celestial angels,
the terminations are from the first degree to the last, as without
the terminations of each degree, such percejitions cannot be
given ; concerning those perceptions may be seen n. 125, 202,
495, 503, 51 I, 536, 597, 607, 784, 865, 895, 1121, 1383,
1384, 1387, 1919, 2144, 2145, 2171, 2515, 2831, With
those who have conscience, as the spiritual angels, there are
terminations also, but from the second degree, or from the third
to the last, the first degree being closed to them : it is said from
the second degree, or the third, because conscience is twofold,
interior and exterior ; interior conscience is that of spiritual good
and truth, exterior conscience is that of justice and equity ;
conscience itselfis the interior plane, in which the influx of the
divine good terminates. But they v/ho have not conscience,
have not any interior plane which receives influx, and with them
good flows through even to the exterior natural or natural sen-

140 GENESIS. [CH. XL.
sual, and is there turned, as was said, into filthy delights ; there
appears to them sometimes a pain as of conscience, but it is not
conscience ; it is a pain from the privation of their delight, as
of honor, of gain, of reputation, of life, of pleasures, of the friend
ship of such as themselves, and this is because the terminations
are in such delights. From these things it may be evident,
what is signified in the spiritual sense by the perforated baskets.
In the other life especially it is discerned whether with man
things voluntary have been terminated or not terminated ; with
those in whom they have been terminated, there is a zeal for
spiritual good and truth, or for what is just and equitable, for
they had done good for the sake of good or for the sake of
truth, and had acted justly for the sake of what is just or equita
ble, not for the sake of gain, honor, and the like. All they,
with whom the interior things of the will have been terminated,
are elevated to heaven, for the Divine flowing in can lead them ;
but all they with whom the interior voluntary things have not
been terminated, convey themselves into hell, for the Divine
flows through, and is turned into the infernal, as when the heat
of the sun falls into filthy excrements, whence comes an offen
sive stench : consequently all they who have had conscience,
are saved, but they who have had no conscience, cannot be
saved. Things voluntary are then said to be perforated or not
terminated, when there is no affection of good and truth, or of
what is just and equitable, but when these things are held re
spectively as vile or as nought, or are esteemed only for the sake
of securing gain or honor. The affections are what terminate
and what close, wherefore also they are called bonds, the affec
tions of good and truth internal bonds, and the affections of evil
and the false external bonds, n, 3835 : unless the affections of
evil and the false were bonds, man would be insane, n, 4217, for
insanities are nothing else than the loosenings of such bonds, thus
they are non-terminations therein ; but inasmuch as in these
bonds there are no internal bonds, therefore they are insane
within as to the thoughts and affections, but are modei'ated by
external bonds, which are the affections of gain, of honor, of
reputation for the sake of these, and the consequent fears of the
law and of the loss of life. This was represented in the Jewish
church by " that every open vessel in the house of a dead per
son, over which there was a piece of cloth for a covering, should
be unclean," Numb. xix. 15. Like things are also signified by
works full of holes in Isaiah ; " They shall be ashamed who

CH. XL.] GENESIS. 141
make thread of silk, and who weave works full of holes ; and
the foundations thereof shall be bruised ; all that make the ponds
of the soul a reward," xix. 9, 10: and by holes in Ezekiel;
" The spirit introduced the prophet to the gate of the court,
where he saw, and behold one hole, in the wall ; and he said to
him, come bore through the wall, therefore he bored through
the wall, when lo one door ; then the spirit said to him, enter
in and see the abominations which they do here ; when he en
tered in and saw, behold every effigy of creeping thing and
beast, an abomination, and all the idols of the house of Israel
depicted upon the wall round about," viii. 7, 8, 9, 10.
5146, "And in the highest basket" — that it signifies the
inmost of the voluntary, appears from the signification of basket,
as being the voluntary, of which above, n. 5144; and from
the signification of the highest, as being the inmost, n. 2148,
3084, 4599. That the highest denotes the inmost, is be
cause interior things, with man who is in space, appear
as superior things, and exterior things as inferior ; but when
the idea of space is put off, as is the case in heaven, and
also in the interior thought of man, then is put off the idea
tif what is high and deep, for height and depth come from
the idea of space : yea, in the interior heaven neither is
there the idea of things jnterior and things exterior, because
to this idea there also adheres something of space, but there
is the idea of more perfect or imperfect state, for interior
things are in a more perfect state than exterior things, because
interior things are nearer to the Divine, and exterior things are
more remote thence : this is the reason that the highest signifies
the inmost. Nevertheless no one can comprehend what the
interior is in respect to the exterior, unless he knows how the
case is with degrees, concerning which may be seen n, 3691,
4154, 5114, 5145, Man has no other conception concerning
what is interier and thence more perfect, than as concerning
what is purer in continual diminution ; but what is purer and
grosser is given in one and the same degree, as ¦ft-ell according
to extension and compression, as according to determinations,
and also according to the insertions of things homogeneous or
of things heterogeneous. Inasmuch as such is the idea concern
ing the interior things of man, it cannot be otherwise appre
hended than that exterior things cohere with interior by contin
uance, and thus act altogether as one : but if a genuine idea
be formed concerning degrees, it may then be comprehended

142 GENESIS. [CH. XL.
how interior and exterior things are distinct one from another,
and that they are so distinct, that interior things can exist and
subsist without exterior, but exterior things in no wise without
interior ; it may also be comprehended, how the case is with
the correspondence of interior things in exterior, and likewise
how exterior things can represent interior. The above is the
reason that the learned cannot reason otherwise than hypotheti-
cally concerning the commerce of the soul and body, yea also
that some of them believe that the life is in the body, and thus
that when the body dies, they shall die also as to interiors by
reason of their coherence, when yet it is only the exterior
degree which dies, the interior degree then surviving and
living. 5147. "Of all Pharaoh's meat"— that it signifies full of
celestial good for the nourishment of the natural, appears from
the signification of meat, as being celestial good, of which in
what follows : and from the representation of Pharaoh, as being
the interior natural, concerning which n. 5080, 5095, and also
the natural in common, for the interier natural and the exterior
make one when they correspond ; and whereas meat is for
nourishment, therefore by "Of all Pharaoh's meat" is signi
fied full of celestial good for the nourishment of the natural.
It is said that that meat was in the highest basket, and thereby
is signified that the inmost of the voluntary was full of celestial
good : for good from the Lord flows in through man's inmost,
and thence by degrees as of a ladder to exteriors ; for the in
most is respectively in the most perfect state, wherefore it can
immediately receive good from the Lord, but not so the inferior
things ; if inferior things received good from the Lord immedi
ately, they would either obscure it or pervert it, for they are
respectively more imperfect. As to what concerns the influx
of celestial good from the Lord, and its reception, it is to be
known, that the voluntary of man receives good, and his intel
lectual receives truth, and that the intellectual cannot in any
wise receive truth, so as to ap])ropriate it, unless at the same
time the voluntary receives good, and so also the reverse ; for
the one flows in thus into the other, and disposes the other to
receive : intellectual things may be compared to forms which
are continually varying, and voluntary things to the harmonies
resulting from the variation ; consequently truths may be com
pared to variations, and goods to the delights thence ; and
whereas this also is eminently the case with truths and goods.

CH. XL.] GENESIS. 143
it may be manifest that one cannot be given without the other,
also that one cannot be produced but by the other. That meat
signifies celestial good, is because the meals of the angels are
nothing else than the goods of love and charity, by which ihey
are not only vivified, but also recreated ; those ¦^oods in act, or
the exercises thereof, are especially for recreation to them, for
they are their desires, and it is known that desires, which are
obtained by act, are for recreation and life. That such things
yield nourishment to the spirit of man, when material meats
yield nourishment to his body, may also be manifest from this,
that meals without delights conduce little to nourishment, but
with delights they nourish, inasmuch as delights are what open
the passages or ducts which receive and convey into the blood,
but things undelightful close them ; those delights with the an
gels are the goods of love and charity, and hence it may be
concluded that these are spiritual meats, which correspond to
earthly meats : as goods are meats, so truths are drinks. In
the Word mention is in many places made of meats : he who
is not acquainted with the internal sense, cannot know other
wise than that common meats are there understood, whereas
they are spiritual meats, as in Jeremiah ; " All the people groan,
they seek bread, they have given their desirable things for food,
to recreate the soul," Lam. i. 11. In Isaiah ; "Every one that
thirsleth, go ye to the waters, and he who hath no money, go
ye, buy, and eat, and go ye, buy without silver, and without
price, wine and milk," Iv. I. In Joel; "The day of Jehovah
is near, and as a devastation from the thunderer it shall come;
is not meat cut off before our eyes ; gladness and joy from the
house of our God : tbe grains are rotten under their clods, the
garners are wasted, the granaries are destroyed, because the
corn is withered," i. 15, 16, 17. In David; "Our garners are
full, yielding from meat to meat, our flocks are thousands and
ten thousands in our streets, there is no cry in our villages ;
blessed is the people to whom it is thus," Psalm cxliv. 13, 14,
15. Again; "All things wait for Thee, that Thqu mayest
give their meat in their season. Thou givest them, they gather.
Thou openest thy hand, they are satisfied with good," Psalm
civ. 27, 28. In these passages celestial and spiritual meat is
understood in the internal sense, when material meat is under
stood in the sense of the letter : hence it is evident, how the in
terior and exterior things of the Word, or the things therein
which are of the spirit and the things which are of the letter,

144 GENESIS. [CH. XL.
correspond to each other, so that while man understands them
according to the sense of the letter, the angels with him under
stand the same according to the spiritual sense : thus the Word
was written, not only to be serviceable to the human race, but
also to heaven, on which account all the expressions therein are
significative of heavenly things, and all the things are represen
tative thereof and this even to the least tittle. That meat in
the spiritual sense denotes good, the Lord also teaches manifest
ly in John ; "Labor not for the meat which perishelh, but for
the meat which remaineih unto eternal life, which the Son of
man shall give to you," vi, 27, Again ; " My flesh is truly
meat, and my blood is truly drink," John vi, 55 ; flesh is divine
good, n, 3813, and blood is divine truth, n, 4735, And again;
"Jesus said to his disciples, I have meat to eat which ye know
not of; the disciples said one to another, hath any one brought
Him what to eat ; Jesus saith unto them, my meat is to do the
will of Him who hath sent Me, and to accomplish his work,"
iv, 32, 33, 34 ; to do the will of the Father, and to accomplish
his work, is the divine good in act or exercise, which in the
genuine sense is meat, as was said above,
5148, "The work of the baker" — that it signifies according
to all use of the sensual, appears from the signification of work,
as being according to all use, of which in what follows ; and
from the signfioation of baker, as being the sensual subject to
the voluntary part, of which n, 5078, 5082 : that work denotes
use, is because it is predicated of the voluntary, or of the sen
sual subject to the voluntary part, and whatsoever is done by
that, and may be called work, must be use ; all works of charity
are nothing else, for works of charity are works from the will,
which are uses,
5149, "And the fowl did eat them out of the basket from
above my head " — that it signifies the false from evil that it
consumed, appears from the signification of fowl, as being things
intellectual, and also thoughts, consequently the things which
are thence derived, namely, in the genuine sense truths of
every kind, and in the opposite sense falses, n, 40, 745, 776,
778, 866, 988, 3219: and from the signification of eating, as
being to consume ; the expression also to eat in the original
tongue denotes to consume : and from the signification of bas
ket, as being the voluntary, n, 5144, 5146, here evil from the
voluntary, because the basket was perforated, n, 5145: hence
it follows, that by the fowl eating out of the basket from above

CH. XL.] GENESIS. I45
the head, is signified the false from evil that it consumed. The
false is of a twofold origin, namely, the false of doctrine, and
the false of evil : the false of doctrine does not consume goods,
for man may be in the lalse of doctrine, and yet in good, hence
it is that men are saved of every doctrine, also the Gentiles :
but the false of evil is what consumes good, evil itself being op
posite to good ; yet by itself it does not contiime goods, but by
the false, for the false assaults the truths which are of good ;
truths are as it were the outworks within which is good, and
by the false the outworks are attacked and overthrown, and
when they are overthrown, good is given to the curse. He who
does not know that fowls signify things intellectual, cannot know
otherwise than that when fowls are named in the Word either
fowls are understood thereby, or that the term is used in the
way of comparison as in common discourse: that fowls denote
those things which pertain to the understanding, as thoughts,
ideas, reasonings, principles, consequently truths or falses, no
one can know but from the internal sense. Thus in Luke ;
"The kingdom of God is like unto a grain of mustard seed,
which a man took and cast into his garden, and it grew, and
became a great tree, so that the fowls of heaven dwelt in
the branches thereof," xiii. 19; the fowl of heaven there
denoting truths. In Ezekiel ; " It shall become a magnificent
cedar, and under it shall dwell all fowl of every wing, in
the shade of the branches thereof they shall dwell," xvii.
23 ; fowl of every wing denoting truths of every kind. Again ;
"Ashur is a cedar in Libanus, in the branches thereof built all
the fowls of the heavens, and beneath the branches thereof
every beast of the field brought forth, and in the shade thereof
dwelt all great nations," xxxi, 6 ; fowls of the heavens in like
manner denoting truths. Again ; "Upon his ruin shall dwell
every fowl of the heavens, and upon his branches shall be
every wild beast of the field," xxxi, 13 ; fowl of the heavens
denoting falses. In Daniel ; " Nebuchadnezzar saw in a
dream, behold a tree in the midst of the earth, beneath it the
beast of the field had shade, and in the branches thereof dwelt
the fowls of heaven," iv, 10, 11, 12, 18 ; here also the fowls
of heaven denoting falses. In Jeremiah ; " I saw, when lo
there was no man, and all the fowl of heaven had flown
away," iv, 25 ; no man denoting no good, n, 4287 ; the fowls
of heaven which flew away, denoting truths that they were dis
sipated. Again ; "From the fowl of the heavens even to the
VOL. VII. 13

146 GENESIS. [CH. XL.
beast, they have flown away, they have departed," ix. 10 ;
where the sense is the same. And in Matthew ; " A sower
went forth to sow, and some fell on the hard way, and the
fowls came and devoured," xiii. 3, 4 ; where fowls denote rea
sonings, and also falses : in like manner in several other passages.
5150, "And Joseph answered and said" — that it signifies
revelation from perception from the celestial in the natural, ap
pears from the signification of answering and saying, as being
revelation from perception, of which above, n, 5121 ; and from
the representation of Joseph, as being the celestial in the natu
ral, n, 5086, 5087, 5106 : that Joseph here is the celestial in
the natural, is because the natural is treated of With the ce
lestial and the spiritual the case is this ; the celestial itself and
the spiritual itself which flows into heaven from the Divine of
the Lord, dwells principally in the interior rational, for there
the forms are more perfect and accommodated to reception ;
nevertheless the celestial and spiritual from the Lord's Divine
flows in also into the exterior rational, and likewise into the
natural, and this as well mediately as immediately, mediately
through the interior rational, and immediately from the Lord's
Divine itself; what flows in immediately is what arranges and
what flows in mediately is what is arranged ; thus it is in the
exterior rational and thus in the natural : hence it may be man
ifest, what is the celestial in the natural. The celestial is from
the divine good, and the spiritual is from the divine truth, each
from the Lord, which, when they are in the rational, are called
the celestial and spiritual in the rational, and when in the na
tural, are called the celestial and spiritual in the natural. By
the rational and the natural is meant the man himself so far as
he is formed to receive the celestial and the spiritual, but by
the rational is meant his internal and by the natural his exter
nal ; by influx and according to reception man is called celes
tial or spiritual, celestial if the Lord's divine good is received
in the voluntary part, spiritual if in the intellectual part,
5151, "This is the interpretation thereof" — that it signifies
what it had in it, appears from the signification of interpreta
tion, as being what it has in it, or what is in, see above, n, 5093,
5106, 5107,
5152 " The three baskets " — that it signifies the successions
of things voluntary, appears from the signification of three bas
kets, as being the successions of things voluntary, of which
above, n, 5144.

CH. XL.] GENESIS. I47
5153, "They are three days " — that it signifies even to the
last, appears from the signification of three, as being one period
and what is continuous thereof from beginning to end, thus
even to the last, n, 2788, 4495, 5122,
5154, "In yet three days" — that it signifies what is in the
last, appears from what was said just above, n, 5152, concern
ing the signification of three,
5155, " Pharaoh shall lift up thy head from upon thee" —
that it signifies what is concluded from what is foreseen, ap
pears from the signification of lifting up the head, as being
what is provided and thence concluded, or what is concluded
from what is provided, of which above, n, 5124, but here from
what is foreseen, because it follows that he should be hanged on
wood, by which is signified rejection and damnation. The rea
son that what is concluded from what is foreseen, but not from
what is provided, is signified, is, because Providence is predi
cated of good, but foresight of evil, for all good flows in from
the Lord, wherefore it is provided, but all evil is from hell or
from man's proprium which makes one with hell, wherefore it
is foreseen ; Providence about evil is nothing else but the di
rection or determination of evil to less evil and as much as is
possible to good, but the evil itself is foreseen ; here therefore,
inasmuch as it is treated concerning the sensual subject to the
voluntary part, and its rejection on account of evil, it is fore
sight which is signified,
5156. "And shall hang thee upon wood" — that it signifies
rejection and damnation, appears from the signification of being
hanged on wood, as being rejection and damnation ; for hanging
on wood was a curse, and a curse is rejection from the Divine,
consequently damnation. That hanging upon wood was a curse,
is evident in Moses, " When there shall be in a man the crime
of the judgment of death, and he shall be slain, so that thou
hang him upon wood, his carcass shall not be all night upon the
wood, but burying thou shalt bury him on the same day, for he
that is hanged is the curse of God ; because thou shalt not pol
lute the earth, which Jehovah thy God shall give thee for an
inheritance," Deut. xxi, 22, 23, That he should not be all
night upon the wood, signified perpetual rejection, for in the
evening the day commenced anew, wherefore unless they who
were hanged had been rejected before the evening, it would
have represented that evil was not rejected, consequently that
the earth was not freed from it, but that it was polluted, where-

148 GENESIS. [CH. XL.
fore it is added, thou shalt not pollute the earth which Jehovah
thy God shall give thee for an inheritance. That ihey who
were hanged remained to the evening and no longer, may be
seen Joshua viii, 29. chap, x, 26, With the Jewish nation
there were two principal punishments, stoning and hanging;
stoning was on account of the false, and hanging on wood was
on account of evil, and this because stone denotes truth, n, 643,
1298, 3720, and in the opposite sense the false, and wood de
notes good, n, 2784, 2812, 3720, and in the opposite sense evil ;
wherefore in the prophetic Word mention is occasionally made
of committing whoredom with stone and wood, and thereby is
signified the perversion of truth, or the false, and adulteration of
good, or evil,
5157, " And the fowl shall eat thy flesh from upon thee" —
that it signifies that the false of evil would consume the things
which are of th6se sensuals, appears from the signification of
eating, as being to consume, of which above, n, 5149: and
from the signification of fowl, as being the false, of which also
above, n. 5149: and from the signification of flesh, as being
good, n. 3812, 3813, hence in the opposite sense evil; most
expressions in the Word have also an opposite sense, which is
known from their signification in the genuine sense : and from
the signification of from upon thee, as being from the sensuals
subject to the voluntary part, for these are represented by the
baker, n. 5078, 5082, and that these were evil, and therefore
to be rejected, is evident from what goes before. How this
case is, namely, that the sensuals subject to the intellectual part,
which are represented by the butler, were retained, and that
the sensuals subject to the voluntary part, which are represent
ed by the baker, were rejected, is an arcanum, which without
illustration cannot be comprehended ; but these things may
serve somewhat for its elucidation : by sensuals are understood
those scientifics and those delights, which have been insinuated
through the five external or bodily senses, into man's memory
and into its concupiscences, and which together constitute the
exterior natural, from which man is called a sensual man ; those
scientifics are subject to the intellectual part, but the delights
to the voluntary part ; those scientifics also have reference to
truths which are of the understanding, and those delights to
goods which are of the will ; the former are what are repre
sented by the butler and were retained, but the latter are what
are represented by the baker and rejected : that the former were

CH. XL,] GENESIS. I49
retained, is because for a time they could accord with intellect
ual things, and that the latter were rejected, is because they
could not in any wise accord together ; for the voluntary in the
Lord, who is treated of in the supreme internal sense, was di
vine from conception, and was the divine good itself, but the
voluntary by nativity from the mother was evil, wherefore this
was to be rejected, and a new one to be procured in its place
from the divine voluntary by the intellectual, or from the divine
good by the divine truth, thus from his own proper ability : this
is the arcanum, which in the internal sense is here described.
5158. "Verses 20, 21, 22, 23. And it came to pass on
the third day, the day of Pharaoh's birth, and he made a feast
for all his servants, and lifted up the head of the prince of ihe
butlers, and ihe head of the prince of ihe bakers, in ihe midst
of his servants. And he brought back the prince of the but
lers upon his butlership, and he gave the cup upon the palm of
Pharaoh's hand. And he hanged the prince of the bakers,
as Joseph interpreted to them. And the prince of the butlers
remembered not Joseph, and forgot him. And it came to pass
on the third day, signifies in the last : the day of Pharaoh's
birth, signifies when the natural was regenerated : and he made
a feast for all his servants, signifies initiation and conjunction with
the exterior natural : and lifted up the head, signifies according to
what was provided and foreseen : of the prince of the butlers
and the head of the prince of the bakers, signifies concerning
the sensuals subject to each part, the intellectual and the vol
untary : in the midst of his servants, signifies which were among
those things that were in the exterior natural : and brought
back the prince of the butlers upon his butlership, signifies that
the sensuals of the intellectual part were received and made
subordinate : and he gave the cup upon the palm of Pha
raoh's hand, signifies subservient to the interior natural : and
he hanged the prince of the b:ikers, signifies that the sensuals
of the voluntary part were rejected : as Joseph interpreted to
them, signifies prediction from the celestial in the natural : and
the prince of the butlers remembered not Joseph, signifies that
there was not as yet conjunction in every manner with the ce
lestial of the natural : and forgot him, signifies removal.
5159. "And it came to pass on the third day" — that this
signifies in the last, appears from the signification of the third
day, as being the last of a state, for day is state, n, 23, 487,
488, 493, 393, 2788, 3462, ii785, 4850, and third is what is
13*

150 GENESIS. [CH. XL.
complete, thus the last, n, 1825, 2788, 4495, By the last of
a state is meant when a prior state ceases, and a new one com
mences : with the man who is regenerating a new state com
mences, when the order is changed, as takes place when inte
rior things receive dominion over exterior, and exterior things
begin to serve interior, both as to intellectual things and as to
things voluntary ; this is apperceived with the man who is re
generating, from this, that something inwardly dissuades lest
sensual delights and corporeal or terrestrial pleasures should
reign, and should draw intellectual things into their party to
confirm, and when this is the case, the prior state is in its last,
and the new state in its first ; such is the thing signified by on
the third day. With every man, whether he be regenerated
or not regenerated, there exist changes of state, and also inver
sions, but in one v/ay with those who are regenerated, and in
another way with those who are not regenerated : with those
who are not regenerated, those changes or inversions are
effected from causes in the body, and by reason of causes in
civil life ; causes in the body are the lusts which come with
age and depart with age, also reflections upon the health of the
body and long life in the world ; causes in civil life are appa
rent external reslrainings of the lusts, principally with a view
to acquire reputation and to pass for wise and for lovers of
what is just and good, but for the end of securing honors and
gain : whereas with those who are regenerated, the above
changes or inversions are effected by reason of spiritual causes,
which proceed from what is essentially good and just, with
which when man begins to be affected, he is then in the end
of a prior state, and in the beginning of a new one. But few
are capable of knowing how the case herein is, wherefore it is
to be illustrated by an example : he who does not suffer him
self to be regenerated, loves those things which are of the body
for the sake of the body, but not for the sake of any other end,
and also the world for the sake of the world, nor does he go
higher, because the things which are higher or interior, he in
heart denies ; but he who is regenerated, loves also the things
which are of the body, and in like manner the things which
are of the world, but for the sake of a higher or interior end,
for he loves those things which are of the body for the sake of
the end that there may be a sound mind in a sound body, and
he loves his mind and its soundness for the sake of an end still
more interior, namely that he may be wise as to good and may

CH. XL.] GENESIS. I5I
understand truth : he loves also those things which are of the
worid in like manner as others, but for the sake of the end that
by the world, its wealth, possessions, and honors, he may be in
the means of exercising good and truth, justice and equity.
From this example it may be known what is the quality of the
one and of the other, and that in the external form they appear
alike, but that in the internal they are altogether unlike. From
these things it may also be manifest, what and of what quality
the causes are, which make changes and inversions of state
with those who are not regenerated, and with those who are
regenerated ; and hence likewise it may be known, that with
the regenerate interior things have rule over exterior, whereas
with the unregenerate exterior things have rule over interior;
the ends with man are what have rule, for the ends bring all
things in man into subordination and subjection to themselves;
man's veriest life is from no other source than horn the end re
garded, because the end is always his love,
5160. " In the day of Pharaoh's birth " — that it signifies when
the natural was regenerated, appears from the signification of
being born, as denoting to be regenerated, of which in uhat
follows ; and from the representaiion of Pharaoh, as being the
interior natural, n. 5080, 5095, here the natural in general,
because the interior natural and the exterior act as one by cor
respondence with the regenerate. That to be born is to be re
generated, is because in the internal sense s[)iritual things are
understood, and S|)iritual birth is regeneration, which is also
called re-birih ; wherefore when in the Word nativity is men
tioned, in heaven no other nativity is understood than what is
effected by water and spirit, that is, by faith and charity, for by
being re-born or regenerated, man is made man, and is alto
gether distinguished fi^om the brutes, for then he becomes a son
and heir of the Lord's kingdom : that by the nativities which
are mentioned in the Word, are signified s|)iritual nativities, may
be seen n, 1145, 1255, 3860, 3868, 4070, 4668,
5161, " He made a feast for all his servants" — that it signi
fies initiation and conjunction with the exterior natural, appears
from the signification of a feast, as being initiation to conjunc
tion, n. 3832, and as being also conjunction by love and appro
priation, n, 3596 : and from the signification of servants, as
being those things which are of the exterior natural. For when
man is regenerated, then inferior things are made subordinate
and subject to superior, or exterior things to interior, and then

152 GENESIS. [CH. XL.
exterior things become servants, and interior things lords ; that
such things are signified by servants in the Word, may be seen
n, 2541, 3019, 3020 ; but they become servants of a quality
according as they are loved of the Lord, for it is mutual love
which conjoins, causing it not to be apperceived as service, but
as compliance from the heart, for good flows in from the interi
or, which causes such delight therein. Feasts were formerly
made for various reasons, and by them was signified initiation
into mutual love, and thus conjunction ; they were also made
on birth-days, and then was represented by them the new birth
or regeneration, which is the conjunction of interiors with exte
riors in man by love, consequently the conjunction of heaven
with the world in him, for what is worldly or natural with man
is then conjoined with the spiritual and celestial,
5162, "And lifted up the head" — that it signifies what is
provided and foreseen, appears from the signification of lifiing up
the head, as being what is concluded from what is provided, and
also from what is foreseen, of which above, n. 5124, 5155, pro
vided in respect to the sensual subject to the intellectual part,
and retained as good, which is represented by the butler, and
foreseen in respect to the sensual subject to the voluntary part,
and rejected as evil, which is represented by the baker ; for
good is provided, and evil is foreseen, because all good is from
the Lnid, and all evil is from hell, or from man's proprium ;
that man's proprium is nothing but evil, may be seen n, 210,
215,694, 874,875,876, 987, 1023, 1044, 1047, 1581, 3812J
4328. 5163. "Of the prince of the butlers, and the head of the
prince of the bakers " — that it signifies concerning the sensuals
subject to each part, the intellectual and the voluntary, appears
from the representaiion of the butler, as being the sensual sub
ject to the intellectual part, n, 5077, 5082 ; and from the re
presentation of the baker, as being the sensual subject to the
voluntary part, n. 5078, 5082,
5164, " In the rnidst of his servants " — that it signifies which
are among those things which are in the exterior natural, ap
pears from the signification of in the midst, as being among them,
and from the signification of servants, as being those things
which are in the exterior natural, of which just above, n, 5161,
In the Word all things are called servants which are beneath,
and thence subordinate and subject to superior things, as those
things are which are of the exterior natural, or the sensuals

CH. XL.] GENESIS. I53
therein, respectively to the interior natural ; those things also
which are of this latter natural, are caljed servants respect
ively to the rational ; and consequently all and single things
in man, his inmost things alike with the outermost, are called
servants in respect to the Divine, for this is the supreme. The
servants here, in the midst of whom Pharaoh the king made
judgment over the butler and the baker, were the princes and
the grandees of the palace : the reason why these, in like man
ner as other subjects of whatsoever condition, are called ser
vants in respect to the king, as is the case in every kingdom
also at this day, is, because royalty represents the Lord as to
the divine truth, n, 2015, 2069, 3009, 3670, 4581 , 4966, 5068,
in respect to Whom, all are equally servants, of whatsoever
condition they be; yea, in the Lord's kingdom or heaven, they
who are the greatest there, that is, who are the inmost, are
servants more than others, because they are in the greatest
obedience, and in humiliation more than the rest ; for these are
they who are understood by the least that are greatest, and by
the last that are first ; " The first shall be last, and the last
shall be first," Matt. xix. 30, chap, xx, 16. Mark x, 31, Luke
xiii, 30: "Whoso is least among you, he shall be great," Luke
ix, 48. Also by the great who are ministers, and by the first
who are servants ; " Whosoever would be great among you,
shall be your minister ; and whosoever would be first of you,
shall be the servant of all," Mark x. 44. Matt. xx. 26, 27 :
they are called servants in respect to the divine truth which is
from the Lord, and ministers in respect to the divine good which
is from Him, The reason that the last who are first are ser
vants more than the others, is because they know, acknowledge,
and perceive, that the all of life, consequently that the all of
power which they have, is from the Lord, and nothing at all
from themselves ; but they who do not perceive this, because
they do not so acknowledge, are also servants, yet more in the
acknowledgment of the mouth than of the heart. But they
who are in the contrary [principle,] call themselves also ser
vants respectively to the Divine, yet still they will to be lords,
for they are indignant and angry if the Divine does not favor
them and as it were obey, and at length they are against the
Divine, and then they derogate from the Divine all power, and
attribute all things to themselves ; such for the most part are
they within the church, who deny tbe Lord, and say they
acknowledge one supreme Being.

154 GENESIS. [CH. XL.
5165, "And brought back the prince of the butlers upon
his butlership " — that it signifies that the sensuals of the intel
lectual part were received and made subordinate, appears from
the representation of the prince of the butlers, as being in gen
eral the sensuals subject to the intellectual part, concerning
which above ; and from the signification of bringing back upon
his butlership, as being to reduce into order under the intellect
ual. That to bring back upon a station is to reduce into order
that they may be in the last place, may be seen n, 5125 ; it is
here said upon the butlership, because the butlership and the
things relating thereto, as wine, new wine, strong drink, water,
are predicated of those things which are of the understanding,
as also a drinking entertainment and the act of drinking, see
n, 3069, 3168, 3772, 4017: hence it is manifest, that by
bringing back the prince of the butlers upon his butlership, is
signified to reduce the sensuals of the intellectual part into
order, thus to receive and to make subordinate. Those sensuals
are received and made subordinate, when they minister, and
serve as means to things interior, as well for producing into act,
as for seeing within ; for man, in the sensuals which are of the
exterior natural, sees interior things, almost as he sees affections
in the face, and still more inward affections in the eyes. With
out such an interior face, or without such a plane, man in
the body cannot in any wise think of those things which are
above sensuals, for he sees them there, as when a man sees
affections and thoughts in another's face, not attending to the
face itself; and also as when he hears another speaking, not attend
ing to the expressions but to the sense of the speech, the speech
itself consisting of expressions is the plane in which that sense is.
The case is similar with the exterior natural ; unless this served
interior things for a plane, in which as in a mirror interior things
might see themselves, man would not be able to think at all ;
wherefore this plane is first formed, namely, from infancy ; but
these things are unknown because the things which exist interioriy
with man, are not made manifest without interior reflection.
What the quality of the exterior natural is, evidently appears
in the other life ; for the face of spirits and angels is formed
from that, and according to it : in the light of heaven the inte
riors, especially the intentions or ends, shine forth through that
face ; if love to the Lord and charity towards the neighbor had
formed the interiors, then there is a splendor thence in the face,
and the face itself is love and charity in form ; but if self-love

CH. XL.] GENESIS. I55
and the love of the world, and thence hatreds, revenges, cruel
ties, and like things, had formed the interiors, then there is
a [something] diabolical thence in the face, and the face itself
is hatred, revenge, and cruelty in form. Hence it may be man
ifest, what and of what use the exterior natural is, and what its
quality is when it is subject to the interiors, and what when the
interiors are subject to it.
5166. " And he- gave the cup upon the palm of Pharaoh's
hand " — that it signifies and serving the interior natural, appears
from what has been said above, n. 5126, where like words occur.
5167. " And the prince of the bakers he hanged " — that it
signifies that the sensuals of the voluntary part were rejected,
appears also from what was explained above, n. 5156, where
also like words occur.
5168. " As Joseph interpreted to them " — that it signifies
prediction from the celestial in the natural, appears from the
signification of interpreting, as being to say what it has in it, or
what is in, also what would happen, see n. 5093, 5105, 5107,
5141, thus to predict ; and from the representation of Joseph,
as being the celestial in the natural, n. 5686, 5087, 5106. How
the case herein is, namely, that the sensuals of the intellectual
part were retained, and the sensuals of the voluntary part
rejected, may be seen above, n. 5157. It is treated in this
chapter in the internal sense concerning the subordination of
the exterior natural, which is to be made subordinate, to the
intent that it may serve the interior natural for a plane, n. 5165 ;
for unless it be made subordinate, interior truths and goods have
nothing in which they can be represented, nor consequently the
interior thoughts, which have in them what is spiritual and
celestial, for interior truths and goods are exhibited in the exte
rior natural as in their face, or as in a mirror ; wherefore when
there is no subordination, man cannot have any interior thought ;
yea, neither can he have any faith, for there is no remote or
eminent comprehension, and thence no perception of such
things. What makes the natural subordinate, and reduces it to
correspondence, is good alone in which there is innocence,
which good in the Word is called charity ; sensuals and scien
tifics are only mediums into which that good may flow in, and
present itself in a form, and unfold itself for all use ; but scien
tifics, although they were the very truths of faith themselves,
without that good in them, are nothing else than husks among
filth which fall off. But how exterior things are reduced to

156 GENESIS. [CH. XL.
order, and to correspondence with interior things by good, by
means of scientifics and the truths of faith, is a subject at this
day more remote from apprehension than it was formerly, and
this from several causes, but especially from this, because at this
day within the church there is no longer any charity, for it is
the last time of the church, consequently neither is there any
affection of knowing such things ; wherefore somewhat of aver
sion is instantly excited, when anything is said which is within
or above sensuals, consequently when anything is brought forth
to view from such things as are of angelic wisdom. But inas
much as such things are in the internal sense of the Word, (for
the things contained in the internal sense are adequate to angelic
wisdom.) and inasmuch as the Word is now unfolded as to the
internal sense, therefore they are still to be declared, howsoever
remote they may appear from the sensual.
5169. "And the prince of the butlers remembered not Jo
seph " — that it signifies that there was not as yet conjunction
in every manner with the celestial of the natural, appears from
the signification of remembering Joseph, as being the reception
of faith, n. 5130, consequently also conjunction, because con
junction is effected by means of faith ; here therefore not remem
bering, is that there was not yet conjunction in every manner:
and from the representation of the prince of the butlers, as being
the sensual of the intellectual part : and from the representation
of Joseph, as being the celestial of the natural, concerning which
representations see above.
5170. " And forgot him " — that it signifies removal, appears
from the signification of forgetting, as being removal, when not
remembering is non-conjunction, for according to non-conjunc
tion removal is effected ; what is given to oblivion, this also is
removed : this is likewise the case with the sensuals subject to
the intellectual part, those which are retained are not on that
account conjoined, for they are not as yet pure from fallacies,
but as they are purified so they are conjoined. But on this
subject more in the following chapter, where it is related of the
butler that he remembered Joseph.

CONTI.VUATION CONCERNING CORRESPONDENCE WITH THE
GRAND MAN, HERE CONCERNING THE CORRESPONDENCE
OF THE INTERIOR VISCERA THEREWITH.
5171. To what provinces the angelic societies belong, may be

CH. XL.] GENESIS. I57
known in the other life from their situation in respect to the
human body, and also from their operation and influ.x, for they
flow into and operate upon that organ and that member in which
they are : but their influx and operation cannot he perceived by
any others than those who are in the other life, and not by man,
unless the interiors be so far opened in him, and not even then,
unless sensitive reflection be given from the Lord, to which there
is adjoined perception.
5172. There are certain well-disposed spirits, who think not by
meditation, and hence they quickly and as it were without premed
itation, utter what occurs to the thought ; they have interior per
ception, which is not rendered so visual by meditations and
thoughts, as with others, for in the progress of life they have been
instructed as from themselves concerning the goodness of things,
and not sp concerning their truth. It has been told me, that such
belong to the province of the Thymus Gland; for the Thymus is
a gland, which is principally serviceable to infants, and in that age
is soft; with such spirits also there is a soft infantile [principle]
remaining, into which the perception of good flows in, frotn which
perception truth in a common [or general] way shines forth : these
may be in great crowds, and yet not be disturbed, as is also the
case with that gland.
5173. There are in the other life many modes of vexations, and
-also many modes of inaugurations into gyres ; the purifications of
the bloods, also of the serum or lymph, and likewise of the chyle
in the body, represent those vexations, which purifications are also
effected by various castigations ; and the introductions of those
fluids afterwards to uses, represent those inaugurations into gyres.
It is most common in the other life, that after spirits have been
vexed, they should next be let into a tranquil and delightful §tate,
consequently into the societies into which they are to be inaugu
rated, and to which they are to be adjoined. That the castigations
and purifications of the blood, of the serum, and of the chyle, like
wise of the aliments in the stomach, correspond to such things in
the spiritual world, must needs appear strange to those, who think
of nothing else but what is natural in natural things, and especially
to those who believe in nothing else, thus denying that anything
spiritual is in, or can be in, which acts and rules; when yet the
fact is, that in all and single things in nature and her three king
doms, the intrinsic agent. is from the spiritual world, and unless
such an agent from that world was in, nothing at all in the natural
world could act as cause and effect, consequently nothing could be
produced ; that which is from the spiritual world in natural things,
is called the force implanted at the first creation, but it is an
endeavor [conatus], on the cessation of which action or motion
ceases : thence it is, that the universal visible world is a theatre
representative of the spiritual world. The case herein is similar
VOL. VII. 14

158 GENESIS. [CH. XL.
to that of the motion of the muscles, whence comes actton, which
motion would cease instantly, unless there were in it an endeavor
from the thought and will of man, for it is according to rules
known in the learned world, that on the ceasing of endeavor,
motion ceases, also that in the endeavor is all of determination, as
also that in motion there exists nothing real but the endeavor :
that that force or that endeavor, in action or motion, is the spirit
ual in the natural, is clear, for to think and to will is spiritual, but
to act and to be moved is natural ; they who do not think beyond
nature, do not indeed comprehend this, but still they cannot deny
it : howbeit, that which is in the will and thence in the thought,
which produces, is not alike in form with the action which is pro
duced, for the action only represents that which the mind wills
and thinks.
5174. That aliments or meats in the stomach are by various
methods vexed, that the interiors thereof may be extracted, and
turned to use, namely, may pass off into the chyle, and next into-
the blood, is known, and also that the same operation afterwards
takes place in the intestines. Such vexations are represented by
the first vexations of spirits, all which take place according to
their life in the world, that evils may be separated, and goods col
lected together, which may turn to use. Wherefore it may be
said concerning souls or spirits, sometime after their decease or
being set loose from the body, that they come as it were first into
the region of the stomach, and are there vexed and purified : they
with whom evils have obtained the pre-dominion, after that they
have been vexed to no purpose, are conveyed through the stomach
into the intestines, and even to the last, namely, to the colon and
rectum, and are thence voided forth into the draught, that is, into-
hell : but they, with whom goods have had the pre-dominion, after
some vexations and purifications become chyle, and pass off inta
the blood, some by a longer way, some by a shorter, and some are
vexed severely, some gently, and some scarcely at all : these latter,
who are scarcely vexed at all, are represented in the juices of
meats, which are immediately imbibed by the veins, and are con
veyed into the circulation, even into the brain, and so forth.
5175. For when a man dies, and enters into the other life, his
life is circumstanced as food, which is received sofUy by the lips,,
and next through the mouth, the fauces, and the oesophagus, is let
down into the stomach, and this according to a habit contracted in
the life of the body by repeated acts : the most in the beginning
are treated with gentleness, for they are kept in the fellowship
of angels and of good spirits, which is represented in meats by
their being first softly touched by the lips, and next tasted by the
tongue to discover their quality : the meats which are soft, and in
which there is a sweet, oily, and spirituous [quality], are immedi
ately received by the veins, and are conveyed into the circulation ;

€H. XL.] GENESIS: 159
but the meats which are hard, in which there is a bitter, filthy,
and little nutritive [quality], are subdued with greater difficulty,
being let down through the oesophagus into the stomach, where by
various methods and tortures they are corrected : they which are
yet harder, more filthy, and more barren, are pushed down into
the intestines, and at length into the rectum, where the first hell
is, and lastly they are cast out, and become excrements. Simi
larly is the life of man circumstanced after death : he is first kept
in externals, and whereas in externals he had led a civil and moral
life, he is with angels and well-disposed spirits; but after externals
are taken away from him, it is then manifested what his quality
had been within as to thoughts and as to affections, and at length
as to ends, and according to those ends his life remains.
5176. So long as they are in that state, in which they are as
aliments or nveats in the stomach, so long they are not in the
Grand Man, but are introducing ; but when representatively they
are in the blood, they are then in the Grand Man.
5177. They who have been very solicitous concerning the future,
and still more, they who on that account have been rendered tena-
¦cious and avaricious, appear in the region where the stomach is ;
many have appeared to me there : the sphere of their life may be
compared to the nauseous stench which is exhaled from the stom
ach, and also to the heaviness from indigestion : they who have
been such, stay long in that region, for solicitude about the future,
confirmed by act makes dull and retards the influx of spiritual life,
for they attribute to themselves what is of the divine providence,
and they who do this, oppose the influx, and remove from them
selves the life of good and truth.
5178. Inasmuch as solicitude concerning the future is what
causes anxieties with man, and inasmuch as such spirits appear in
the region of the stomach, thence it is that anxieties affect the
stomach more than the other viscera ; and it has been also given
(o apperceive, how those anxieties have been increased and dimin
ished according to the presence and removal of those spirits; some
anxieties have been perceived interiorly, some more exteriorly,
some more above, and some more beneath, according to the differ
ence of such solicitudes as to their origins, derivations, and deter
minations. Thence also it is, when such anxieties occupy the
mind, that the region about the stomach is constricted, and some
times pain is apperceived there, also anxieties appear thence to
rise up ; and thence also it is, when man is no longer solicitous
about the ftiture, or when all things go well with him, so that he
no longer fears any misfortune, that the region about the stomach
is free and expanded, and he has delight.
5179. On a time 1 perceived somewhat of anxiety in the lower
part of the stomach, from which it was made manifest to me that
such spirits were present ; I spoke with them, saying that it was

160 GENESIS. [CH. XL.
better they should retire, inasmuch as their sphere, which occa
sioned anxiety, did not agree with the spheres of those spirits who
were attendant upon me. I had then some discourse with them con
cerning spheres, namely, that there are very many spiritual spheres
about man, and that men do not know, neither are willing to know
that this is the case, by reason that they deny all that which is
called spiritual, and some whatever is not seen and touched ; thus
that certain spheres from the spiritual world encompass man,
agreeing with his life, and that man by those spheres is in society
with spirits of similar affection, and that hence very many things
exist, which the man who attributes all things to nature either
denies or ascribes to a more hidden nature : as for example, in
the case of what is ascribed to fortune ; for some by experience
are altogether pursuaded, that there is something secretly operat
ing, which is called fortune, but they know not from what source;
that such [operating principle] is from a spiritual sphere, and that
it is the ultimate of Providence, will be shown elsewhere, by the
divine mercy of the Lord, from testimony by experience.
5180. There are genii and .spirits, who occasion in the head
a species of suction or attraction, in such a way that the place
where such attraction or suction exists, is in pain ; there was
apperceived by me a manifest sense of suction, as if a membrane
was sucked up to full sense; I doubt whether others could have
endured it for the pain, but inasmuch as I was accustomed to it, 1
at length frequently endured it without pain. The principal place
of suction was in the crown of the head, and thence it propagated
itself towards the region of the left ear, also towards the region of
the left eye ; the suction towards the eye was from spirits, that
towards the ear was from genii ; both the latter and the former
are they, who belong to the province of the cistern and ducts of
the CHYLE, whither also the chyle is attracted from all parts, al
though likewise at the same time it is impelled. Moreover there
were others who acted inwardly in the head, almost in the same
manner, but not with such force of suction ; it was said that these
are to whom the subtle chyle corresponds, which is brought
towards the brain, and is there commixed with new animal spirit^
that it may be returned again towards the heart. They who acted
outwardly, were first seen by me on the pari in front a little to the
left, afterwards higher there, so that their region was observed
from the plane of the partition of the nostrils rising towards the
plane of the left ear. They who constitute that province are of a
twofold kind, some are modest enough, some are pntulant : the
modest are they, who have desired to know the thoughts of men,
with the intent of alluring and binding them to themselves, for he
who knows what another thinks, is acquainted with his secrets,
and his interiors, which cause them fo he conjoined together ; the
end regarded is conversation and friendship; these desire only ta

CH. XL.] GENESIS. 161
know the goods, and explore them, and put a good interpretation
upon the rest. But the petulant covet and study by all methods
to fish out the thoughts of others, with the end either of making
gain or of hurting, and because they are in such lust and study,
they detain another's mind in the thing which they will to know,
by not receding, but adjoining also assent from the affection, thus
attracting even the secret thoughts. In like manner they act in
the other life in the societies there, and yet more cunningly, not
suffering another to wander from his idea, which also they kindle
up, .and so entice forth ; hence afterwards they hold others as it
were in bonds, and at their disposal, because privy to their evils.
But these spirits are amongst the wandering ones, and are fre
quently chastised.
5181. It may also be known in some measure from the gyres,
to what province in the Grand Man, and corrcspondently in the
body, spirits and angels belong : the gyres of those who belong to
the province of the lymphatics, are slender and rapid, as a watery
{principle] gently flowing, so that scarcely any Gyration can be
perceived. They who belong to the lymphatics, are afterwards
conveyed into places, which they said have reference to the Mesen
tery, and it v\'as told me that there are as it were labyrinths
therein, and that they are next taken away (hence to various places
in the Grand Man, that they may serve for use as chyle in the body.
5182. There are gyres into which recent spirits must be inaugu
rated, to the intent that they may be initiated into the consocia
tions of others, so as both to speak and think together with them ;
there must in the other life be concord and unanimity of all, that
they may be one, as all and single things in man, which, although
they are everywhere various, still by unanimity make one ; the
case is similar in the Grand Man, and to this end the thought and
speech of one must be in concord with the thought and speech of
others. It is a fundamental, that the thought and speech should
in themselves be in concord with every individual in a society,
otherwise there is apperceived something discordant, as a grating
noise, which strikes the minds of others; everything discordant is
also dis-unieiit, and is something impure, which is to be rejected ;
this impure arising from discord is represented by the impure
appertaining to the blood and in the blood, from which it is to be
defecated ; this defecation is effected by vexations, which are
nothing else than temptations of various kinds, and afterwards by
.introductions into gyres. The first introduction into gyres is, that
they may be accommodated together; the second is, that the
thought and the speech may be in concord : the third is that they
may mutually agree among themselves as to the thoughts and as
to the affection."! ; the fourth is, that they may agree together in
truths and goods.
5183. It has been given to apperceive the gyres of those, who
14*

162 GENESIS. [CH. XL.
belong to the province of the Liver, and this for the space of an
hour ; the gyres were genlle, flowing about variously according to
the operation of that viscus, and affected me with much delight;
their operation is diverse, but it is commonly orbicular. That
their operation is diverse, is represented also in the functions of
the liver, in that they are diverse, for the liver draws the blood to
itself, and separates it, pouring the better blood into the veins,
removing that of a middle sort into the hepatic duct, and leaving
the vile for the gall-bladder: this is the case in adults; but in
embryos the liver receives the blood from the womb of the mother,
and purifies it, insinuating the purer pari into the veins, thai by a
shorter way it may flow into the heart, it then acts as a guard be
fore the heart.
5184. They who belong to the Pancreas, act by a sharper
mode, and as it were by a mode of sawing, also with a similar
murmur, which murmur comes sonorously to the ears of spirits,
but not to the ears of man, unless he be in the spirit while in the
body ; their region is between the region of the spleen and of the
liver more to the left. They who are in the province of the
Spleen, are almost directly above the head, bul their operation
falls thilher.
5185. There are spirits who have reference to the pancreatic,
hepatic, and cystic duct, consequently to the biles which are
in them which the intestines eject. Those spirits are distinct
among themselves, but they act in consort according lo the slate of
those to whom their operation is determined. They present them
selves principally on occasions of chastisement and punishment,
which ihey will lo direct ; the most abandoned of them are so
contumacious, that they are never willing lo desist, unless they be
deterred by fears and threats, for they fear punishments, and when
afraid promise anything. They are they, who in the life of the
body had remained obstinately fixed in their own opinions, not so
much from evil of life, as from natural depravity. When ihey are
in iheir natural stale, ihey then think nothing; to think nothing is
to think ohscurely of several things at once, and nothing di.-iliiiclly
of anything ; their delights are to chastise, and so to do good ; nor
do Ihey abstain from filthiness.
5186. They who consliuile the province of the Gai.l-Bladder,
are lo the back ; they are they, who in the life of the body, have
despised what is virtuous, and in some measure what is pious, and
also who have brought virtue and piety into discredit.
5187. A certain spirit came lo me, inquiring whether I knew
where he might stay: I thought that he was well-disposed, and
when I told him that po.ssihiy he might stay here, the vexaiory
spirits of this province came, and vexed him miserably, which I
was sorry for, and in vain desireil to prevent ; I then obseried that
I was in the province of the gall-bladder; the vexaiory spirits were

CH. XL.] GENESIS. ]63
of those who despised virtue and piety. It was given to observe
one kind of vexation there, which was a compulsion lo speak with
a rapidity exceeding that of the thouglus, which they effecttd by
an abstraction of the speech from Ihe thought, and then by com
pulsion lo follow their speech, which is done with pain. By such
vexation the slow are inaugurated into greater quickness of think
ing and speaking.
5188. There are some in the world who act by artifices and
lies, whence come evils : it was shown me of what quality they are,
and how they act, by applying the harmless as ministers of per
suading, and also by inducing characters pretending that ihey ssid
so and so, when yet they said nothing about the mailer ; in a
word, they use evil means of attaining their end whatever it is;
the means are deceits, lies, and artifices. Such have reference to
the sores called spurious tubercles, which are wont to grow on
the pleura and other membranes ; and these sores, wheresoever
they are rooted in, spread widely, till at length they bring decay
upon the whole membrane. Such spirits are severely punished,
and their punishment differs from the punishment of others; it is
effected by circumrolations ; they are whirled round from left to
right, as an orbit at first plain, which in whirling round swells out,
afterwards the luberosily appears to be depressed and to become
hollow, ill which case the velocity is increased ; it is wonderful
that this is according lo the form and in iniilalion of such liiherosi-
ties or imposlhumes. It has been observed, that in the circumro-
tation they have attempted lo draw into their whirl, thus into
destruction, others, for the most part the guiltless, thus that it was
no matter of concern to them whom they drew into perdition, pro
vided these seemed to themselves lo perish. It has been observed
also, that they have the most intense sight, instantly as it were
seeino-, and thus seizino- for means those things which favor,
thus that Ihey are more sharp-sighted than others; they may also
be called mortiferous ulcers, v\'heresoever ihey are in the chamber
of the breast, either in the pleura there, or in the pericardium, or
in the mediastinum, or in the lungs. It was shown, that such after
punishment, are rejected to the back, into the deep, and that they
lie there with the face and belly downwards, with a small portion
of human life, thereby deprived of their sharp-sighledupss, which
was that of the life of a wild beast. Their hell is in a deep place
beneath the right foot, a little in front.
5189. There came some spirits in front, and before their coming
there was perceived a sphere from evil spirits, whence 1 suppose,
thai evil spirits were approaching, but they were their enemies;
that ihey were their enemies, I discovered from the irouble.some
and hostile [influence] which they inspired against them. When
they were come, ihey plated themselves over the head, and
accosted me, saying that they were men : I replied that they

164 GENESIS. [CH. XLI.
were not men endowed with a body such as men in the world
have, who are wont to call themselves men from the form of
the body; nevertheless that they were men, because the spirit of a
man is truly a man ; to these observations 1 did not apperceive any
dissent, because they confirmed them. They said further, that
they were dissimilar men; and because this seemed to me impossi
ble, namely, that there should be a society of dissimilars in the
other life, therefore I discoursed with them upon this, saying,
if a common cause impelled them to unity, that still they
might be consociated, because thus they would all have one
end. They said, that their quality was such, that each speaks
differently from others, and yet they all think alike; which
also they illustrated by examples, whereby it appeared that
the perception of them all was one, but their speeches diverse.
They next applied themselves to my left ear, and said that they
were good spirits, and that it is their custom so to speak.- It was
said concerning them, that they come in a collected body, and
that it is not known whence they are. I perceived the sphere of
evil spirits to be most especially troublesome to them, for evil
spirits are the subjects whom they vex. Their society, which is a
wandering one, was represented by a man (vir) and a woman in a
chamber, clad in a vestment which was turned into a robe of a
sky-blue color. It was perceived that thev have reference to the
Isthmus in the brain, which is between the cerebrum and the cer
ebellum, through which fibres pass, and are thence spread in
various directions, and in every direction operate diversely in ex
ternals. Also that they have reference to the Ganglia in the
body, into which a nerve flows, and thence parts asunder into
several fibres, of which some are carried hither, some thither, and
in ultimates their action is dissimilar; neverthe'less it is from one
principle [or beginning], thus in ultimates it is dissimilar as to ap
pearance, yet similar as to end ; it is also known, that one force
acting in the extremes is capable of multifarious variation, and this
according to the form there. Ends are also represented by the
principles from which the fibres proceed, such as they are in the
brain ; the thoughts thence are represented by the fibres from
those principles; and the actions thence by the nerves which are
from the fibres.
5I9U. The subject concerning correspondence with the Grand
Man, will be continued at the close of the following chapter.

CHAPTER FORTY-FIRST.
1. And it came to pass at the end of two years of days, and
Pharaoh dreamed, and behold he was standing near the river.

CH. XLI.] GENESIS. 165
2. And behold out of the river there came up seven cows,
beautiful in aspect, and fat in flesh, and they fed in the sedge.
3. And behold seven other cows came up after them out of the
river, evil in aspect, and thin in flesh, and they stood near the
cows on the bank of the river.
4. And the cows evil in aspect, and thin in flesh, did eat up the
seven cows beautiful in aspect and fat; and Pharaoh awoke.
5. And he slept, and dreamed a second time, and behold seven
ears of corn came up on one stalk, fat and good.
6. And behold seven thin ears, and parched with the east-wind,
sprung up after them.
7. And the thin ears swallowed up the seven fat and full ears;
and Pharaoh awoke, and behold it was a dream.
8. And it came to pass in the inorning, his spirit was agitated,
and he sent and called all the magi of Egypt, and all the wise ones
thereof, and Pharaoh told them his dream, and no one interpreted
those things to Pharaoh.
9. And the prince of the butlers spake with Pharaoh, saying,
my sins I remember to-day.
10. Pharaoh was wroth upon his servants, and gave me into
custody to the house of the prince of the guards, me and the
prince of the bakers.
11. And we dreamed a dream in one night, I and he, each ac
cording to the interpretation of his dream we dreamed.
12. And there was there with us an Hebrew boy, servant to the
prince of the guards, and we told him, and he interpreted to us
our dreams, to each according to his dream he interpreted.
13. And it came to pass, as he interpreted to us, so it was, me
he brought back upon my station, and him he hanged.
14. And Pharaoh sent, and called Joseph, and they hastened
him out of the pit, and he shaved himself, and changed his gar
ments, and came to Pharaoh.
15. And Pharaoh said to Joseph, I have dreamed a dream, and
no one interpreteth it ; and I have heard upon thee, saying, thou
hearest a dream to interpret it.
16. And Joseph answered Pharaoh, saying, not lo me, God will
answer peace, Pharaoh.
17. And Pharaoh spake to Joseph ; in my dream, behold I was
standing near the bank of a river.
18. And behold out of the river there came up seven cows fat
in flesh and beautiful in form, and they fed in the sedge.
19. And behold seven other cows came up after them, thin and
evil in form exceedingly, and lean in flesh, I have not seen such
as them in all the land of Egypt as to malignity.
20. And the lean and evil cows devoured the seven former fat
cows. 21. And they came to their entrails, and it was not known that

166 GENESIS. [CH. XLI.
they came to their entrails, and their aspect was malignant as in
the beginning, and I awoke.
22. And I saw in my dream, and behold seven ears of corn
came up on one stalk, full and good.
23. And behold seven ears, dry, thin, and parched with the
east-wind, sprung up after them.
24. And the thin ears swallowed up the seven good ears ; and
I told to the magi, and no one declared to me.
25. And Joseph said to Pharaoh, the dream of Pharaoh it is
one, what God doeth He hath declared to Pharaoh.
26. The seven good cows, they are seven years, and the seven
good ears of corn, they are seven years, the dream it is one.
27. And the seven cows thin and evil coming up after them,
they are seven years ; and the seven empty ears, parched with the
east-wind, shall be seven years of famine.
28. This is the word which I spake to Pharaoh, what God
doeth. He hath made Pharaoh to see.
29. Behold seven years are coming, great abundance of provi
sion in all the land of Egypt.
30. And there shall arise seven years of famine after them, and
all the abundance of provision in all the land of Egypt shall be
given to oblivion, and the famine shall consume the land.
31. And the abundance of provision in the land shall not be
_ known from before that famine after this, because it is exceedingly
grievous. 32. And upon the dream being repeated to Pharaoh twice,
because the word was established from with God, and God hasten-
eth to do it.
33. And now let Pharaoh see a man (vir) intelligent and wise,
and appoint him over the land of Egypt.
34. Let Pharaoh do, and let him set governors over the land,
and let him quintate* the land of Egypt in the seven years of
abundance of provision.
35. And let them gather together all the food of those good
years which are coming, and let them heap together corn under
the hand of Pharaoh, food in the cities, and let them guard [it.]
36. And let the food be for a store to the land, for the seven
years of famine which shall be in the land of Egypt, and the land
shall not be cut off in the famine.
37. And the word was good in the eyes of Pharaoh, and in the
eyes of all his servants.
33. And Pharaoh said to his servants, shall we find as this man,
in whom is the spirit of God.
* It may be expedient to inform the unlearned reader, that qvinlate signifies
to take » fifth of anything, and is derived from the Latin quintus, signifying a
fiftU, as decimate is derived from decimus, signifying a tenth.

CH. XLI.] GENESIS. 167
39. And Pharaoh said to Joseph, since God hath made thee to
know all this, there is no one intelligent and wise as thou.
40. Thou shalt be over my house, and upon thy mouth shall all
my people kiss, only in the throne I will be great before thee.
41. And Pharaoh said to Joseph, see, I have given thee over all
the land of Egypt.
42. And Pharaoh removed his ring from upon his hand, and
gave it upon the hand of Joseph, and clothed him with garments
of fine linen, and put a necklace of gold upon his neck.
43. And he made him to be carried in the second chariot which
he had, and they cried before him Abrech, and they gave him over
all the land of Egypt.
44. And Pharaoh said to Joseph, I am Pharaoh, besides thee
there shall not a man (vir) lift up his hand and his foot, in all the
land of Egypt.
45. And Pharaoh called the name of Joseph Zaphnath-Paaneah,
and gave him Asenath the daughter of Potipherah the priest of On
for a woman : And Joseph went forth over the land of Egypt.
46. And Joseph was a son of thirty years in his standing before
Pharaoh king of Egypt, and Joseph went forth from before Pha
raoh, and passed into all the land of Egypt.
47. And the land made, in the seven years of abundance of pro
vision, collections.
48. And he gathered together all the food of the seven years,
which were in the land of Egypt, and gave the food in the cities,
the food of the field of the city, what things were round about it,
he gave in the midst thereof.
49. And Joseph heaped together corn, as the sand of the sea
exceedingly much, insomuch that he ceased to number it, because
there was no number.
50. And to Joseph were born two sons, before that the year of
famine came, whom Asenath the daughter of Potipherah the priest
of On bare to him.
51. And Josdph called the name of the first-born Manasseh,
because God hath made me to forget all my labor, and all the
house of my father.
52. And the name of the second he called Ephraim, because
God hath made me to be fruitful in the land of my affliction.
53. And the seven years were finished of the abundance of pro
vision, which was in the land of Egypt.
54. And the seven years of famine began to come, as Joseph
said, and there was famine in all lands, and in all the land of
Egypt there was bread.
55. And all the land of Egypt suffered famine, and the people
cried to Pharaoh for bread, and Pharaoh said to all Egypt, go ye
to Joseph, what he saith to you, do ye.
56. And the famine was over all the faces of the land, and

168 GENESIS. [CH. XLL
Joseph opened all things in which, and sold to Egypt, and the fam
ine prevailed in the land of Egypt.
57. And every land came to Egypt to buy, to Joseph, because
the famine prevailed in every land.

THE CONTENTS.
5191. In this chapter in the internal sense it is treated concern-
ino- the second state of the celestial spiritual, which is Joseph,
namely, concerning its exaltation over those things which are of
the natural or external man, thus over all the scientifics therein,
which are Egypt.
5192. Pharaoh is the natural in general, which has now rested,
and left all things to the celestial of the spiritual, which is Joseph.
The seven years of abundance of provision in the land of Egypt
are the scientifics, to which good from the celestial of the spiritual
can be applied. The seven years of famine are the following
states, when there was nothing good in the scientifics, except what
was from the diiine celestial of the spiritual, which is from the
Lord's Divine Human. These things are treated of specifically
in what follows.

THE INTERNAL SENSE.
5193. Verses 1,2, 3, 4. And it came to pass at ihe end of
two years of days, and Pharaoh dreamed, and behold he was
standing near ihe river. And behold out of ihe river there
came up seven cows, beautiful in aspect, and fat in flesh, and
they fed in ihe sedge. And behold seven other cows came up
after them out of ihe river, evil in aspect, and thin in flesh, and
they stood near ihe cows on ihe bank of the river. And the
cows evil in aspect, and thin in flesh, did eat up ihe seven cows
beautiful in aspect and fat ; and Pharaoh awoke. And it
came to pass at the end of two years of days, signifies after the
state of conjunction: and Pharaoh dreamed, signifies what was
provided concerning the natural: and behold he was standing
near the river, signifies from boundary to boundary : and behold
out of the river, signifies that in the boundary : there came up
seven cows, signifies the truths of the natural : beautiful in
aspect, signifies which were of faith : and fat in flesh, signifies
which were of charity : and they fed in the sedge, signifies in-

CH. XLI.] GENESIS. 169
struction : and behold seven other cows came up after them
out of the river, signifies falses which are of the natural likewise
in the boundary : evil in aspect, signifies which were not of
faith: and thin in flesh, signifies neither of charity : and they
stood near the cows on the bank of the river, signifies that they
were in the boundaries where truths are: and the cows evil in
aspect and thin in flesh did eat up, signifies that the falses,
¦which were not of faith and not of charity, exterminated : the
seven cows beautiful in aspect and fat, signifies the truths of the
natural which are of faith and charity : and Pharaoh awoke,
signifies a state of illustration.
5194. " And it came to pass at the end of two years of days"
— that it signifies after a state of conjunction, namely, of the
sensuals which are of the exterior natural with those which are
of the interior natural, which have been treated of in the pre
ceding chapter, appears from the signification of two years of days,
or of the time of two years, as being a state of conjunction ; for
two signify conjunction, n. 1686, 3519, and years, and also
days, signify states; that years have this signification, may be
seen n.'487, 488, 493, 893 ; that days also, n. 23, 487, 488,
493, 2788, 3462, 3785, 4850. That two signify conjunction,
is because all and single things, which are in the spiritual world,
and thence which are in the natural, have reference to two,
namely, to good and truth, to good as to what is agent and in
fluent, and to truth as to what is patient and recipient ; and be
cause they have reference to those two, and nothing is ever pro
duced, unless those two are made one by something like a mar
riage, thence it is that by two is signified conjunction. Such a
likeness of a marriage is in all and single things of nature, and
of her three kingdoms, and without it nothing at all exists: for
that anything may exist in nature, there must be heat and light ;
heat in the natural world corresponds to the good of love in the
spiritual world, and light corresponds to the truth of faith ;
those two, namely heat and li^ilit, must ast as one, if anything
is to be produced ; but if they do not act as one, as is the case
in the time of winter, nothing is in any wise produced. That
this is the case spiritually, is very manifest in man : there are
two faculties with man, namely, the will and the understanding ;
the will is formed to receive sjiiri'.ual heat, that is, the good of
love and charity, and the, understanding to receive spiritual light,
that is, the truth of faith : unless these two make one wjtli man,
nothing is produced, for the good of love without the truth of
VOL. VII. 15

170 GENESIS. [CH. XLI.
faith does not determine and qualify anything, and the truth of
faith without the good of love does not effect anything; where
fore that there may be in man the heavenly marriage, or he may
be in the heavenly marriage, those two must make one with
him. Hence it is, that the ancients likened all and single things
in the worid, and all and single things with man, to marriages, n.
54, 55, 568, 718, 747, 917, 1432, 2173, 2516, 2731, 2739,
2758, 3132, 4434, 4823, 5138. From these things it may be
manifest whence it is that two signify conjunction.
5195. "And Pharaoh dreamed" — that it signifies what is
provided concerning the natural, appears from the representa
tion of Pharaoh, as being the natural, of which n. 5079, 5080,
5095, 5160: and from the signification of dreaming, as being
the prediction of things to come, thus in the supreme sense
foresight, of which n. 3698, 4862, 5091, 5092, 5104 ; and be
cause it is foresight or what is foreseen, it is also providence or
what is provided, for one without the other is not given ; for
providence regards state in its successions to eternity, which
cannot be provided for unless it be foreseen : to provide things
present, and not at the same time to foresee things to come, and
thus not to provide at the same time things to come in things
present, would be without end, without order, and consequently
without wisdom and intelligence, thus not from the Divine.
But providence is predicated of good, and foresight of what is
not good, n. 5155. Foresight cannot be predicated of good,
because good is in the Divine, and exists from the Divine itself,
and according to the Divine but [it can be predicated] of what
is not good and of evil, for this exists out of the Divine from
others who are against the Divine: thus inasmuch as providence
is predicated of good, it is predicated also of the conjunction of
the natural with the celestial of the spiritual, which conjunction
is treated of in this chapter, wherefore by dreaming is here sig
nified what is provided.
5196. " And behold he was standing near the river" — that
it signifies from boundary to boundary, appears from tbe signi
fication of the river, here the river of Egypt or the Nile, as
being a boundary ; that the river denotes a boundary, is
because the great rivers, namely, the Euphrates, Jordan, and
the Nile, and moreover the sea, were the ultimate boundaries of
the land of Canaan, and because the land of Canaan itself repre
sented the Lord's kingdom, and hence all the places there
represented various things in that kingdom, consequently the

CH. XLL] GENESIS. 171
rivers represented the ultimates or boundaries thereof, see n. 1866,
4116, 4240. The Nile or river of Egypt represented the sen
suals subject to the intellectual part, thus the scientifics which
are from them, for these are the ultimates of the spiritual things
of the Lord's kingdom. That from boundary to boundary is
signified, is because it is said of Pharaoh that he was stand
ing near the river, for by Pharaoh is represented the natural in
general, n. 5160; to view anything from the interior even to
the ultimate, is represented by standing near the ultimate, such
is the case in the spiritual world ; and because then it is viewed
from boundary to boundary, therefore this is signified by the
above words in the internal sense.
5197. "And behold out of the river," — that it signifies what
was in the boundary, appears from the signification of the river,
as being a boundary, see just above, n. 5196 ; that out of the
river denotes in the boundary, is because they there appeared.
5198. " There came up seven cows " — that it signifies truths
of the natural, appears from the signification of cows, as being
truths of the natural, of which in what follows: that they were
seven, is because seven signify what is holy,n. 395,433, 716, and
hence that number adds sanctity to the thing treated of, n. 881 ;
the thing also, which is here treated of, is holy, for it is treated con
cerning the further rebirth of the natural by its conjunction with the
celestial of the spiritual. That cows or heifers signify truths of the
natural, may appear from this, that oxen and young bulls signify
goods of the natural, n. 2180, 2566, 2781 , 2830 : for in the Word,
where tbe raalesignifies good, there the female signifies truth, and
vice versa, where the male signifies truth, there the female signifies
good ; whence it is that a cow signifies truth of the natural, because
an ox signifies the good thereof. That all beasts whatsoever,
which are mentioned in the Word, signify affections, evil and
useless beasts evil affections, but gentle and useful beasts good
affections, may be seen n. 45, 46, 142, 143, 246, 714, 715,
719,776, 1823,2179, 2180, 3218, 3519. The cause of such
signification is from representatives in the world of spirits, for
when there is discourse in heaven concerning affections, then
there are represented in the worid of spirits the beasts which
correspond lo affections of the kind discoursed upon, which also
it has frequently been given me to see ; and 1 have sometimes
wondered whence this was, but it was perceived that the lives
of beasts are nothing else than affections, for they follow their
affection from instinct without reason, and are thus carried each

172 GENESIS. [CH. XLL
to its own use : to those affections without reason no other
bodily forms are suitable, than such as they appear in on earth ;
hence it is, when the discourse is about affections only, that
their ultimate forms appear like to the forms of the bodies of
such beasts, for those affections cannot be clothed with other
forms than such as correspond. There have also been seen by
me strange beasts, such as nowhere exist in the world, which
were from unknown affections, and from mixed affections.
Hence then it is, that in the Word by beasts are signified affec
tions, but what affections, can only be known from the internal
sense : that hy oxen is signified the good of the natural, may be
seen in the places above cited, and that by cows are signified
the truths of the natural, may be evident from those ])assages
where they are named, as in Isaiah, chap. xi. 7. Hosea, chap.
iv. 16. Amos, chap. iv. 1 : also from the water of separation
wherewith the children of Israel were to be cleansed, which
was prepared from a red cow, burned to ashes out of the camp,
to which was admixed cedar wood, hyssop, and double-dyed
scariet, Numb. xix. 2 to 11. When this process is unfolded
by the internal sense, it shows that by the red cow is signified
unclean truth of the natural, which was made clean by burning,
and also by such things as are signified by cedar-wood, hyssop,
and double-dyed scariet : water therefrom represented the means
of purification.
5199. "Beautiful in aspect" — that it signifies which were
of faith, appears from the signification of beauty and of aspect;
spiritual beauty is the affection of interior truth, and spiritual
aspect is. faith, hence by beautiful in aspect is signified the
affection of the truth of faith, see n. 553, 3080, 3821, 4985.
That spiritual beauty is the affection of interior truth, is because
truth is the form of good ; the good itself, which is from the
Divine in heaven, is that from which the angels have life, but
the form of their life is by the truths which are from that good.
Nevertheless the truth of faith does not make beauty, but the
affection itself which is in the truths of faith, which affection is
from good : beauty from the truth of faith alone is as the beauty
of a painted or sculptured face, but the beauty from the affection
of truth which is from good, is as the beauty of a living face
animated by celestial love, for as the quality of the love is, or
the quality of the affection beaming forth from the form of the
face, such is the beauty. Hence it is that the angels appear of
ineffable beauty ; from their faces beams forth the good of love

CH. XLI.] GENESIS. I73
by the truth of faith, which principles not only appear before
the sight, but are also perceived by the spheres which are from
them. The cause that beauty is thence is, because the univer
sal heaven is a Grand Man, and corresponds to all and single
things in man ; he therefore, who is in the good of love and
thence in the truth of faith, is in the form of heaven, conse
quently in the beauty in which heaven is, where the Divine
from the Lord is all in all : hence also it is, that they who are
in hell, because they are contrary to good and truth, are in
horrible deformity, and that in the light of heaven they do not
appear as men, hut as monsters. That spiritual aspect is faith,
is because to look at and to see in the internal sense is to under
stand, and in a still interior sense to have faith, see n. 897,
2150, 2325, 2807, 3863, 3869, 4403 to 4421.
5200. "And fat in flesh" — that it signifies which were of
charity, appears from the signification of fat and fatness, as being
what is celestial, and being predicated of the good which is of
love and charity, n. 353 ; and from the signification of flesh, as
being the voluntary vivified by good from the Lord, n. 148,
149, 780, 999, 3812, 3813, thus also the good which is
of love and charity: hence it follows, that by fat and flesh are
signified the things which are of charity, when by beautiful in
aspect are signified the things which are of faith. Thus the
truths of the natural, which are signified by cows, are described
by their formal, and by their essential ; their formal consists of
those things wliich are of faith, and their essential of those things
which are of charity ; that this is the case, does not appear from
the sense of the letter.
5201. " And they fed in the sedge " — that it signifies instruc
tion, appears from the signification of feeding, as denoting to be
instructed, of which in what follows: and from the signification
of sedge or the larger grass which is near rivers, as being scien
tifics which are of the natural man ; that grass or herb denotes
scientifics, is clear from the Word ; to feed therefore in the
sedge is to be instructed in scientifics, and by scientifics concern
ing truths and goods. For scientifics are mediums, and as it
were mirrors, in which an image of interior things presents itself,
and in this image, as again in a mirror, are presented and repre
sented the truths and goods of faith, consequently those things
which are of heaven and are called spiritual : but this latter image,
inasmuch as it is more inward, does not appear to any except those
who are in faith from charity ; this iti the genuine sense is sig-
15*

174 GENESIS. [CH. XLI
nified hy feeding in the sedge. That to feed is to be instructed,
is evident from those passages in the Word where it is read, as
in Isaiah ; " Then shall he give the rain of thy seed, with
which thou sowest the earth, and the bread of the produce of
the earth, and it shall be fat and rich, thy cattle shall feed in
that day in a broad pasture," xxx. 23, where cattle denote
those who are in good and truth ; to feed in a broad pasture
denotes to be instructed abundantly. Again ; " I have given
thee for a covenant of the people to restore the earth, to parti
tion out the waste inheritances, to say to the bound, go ye
forth, to those who are in darkness, be ye revealed ; they shall
feed upon the ways, and in all hills shall be their pasture," xlix.
8, 9 ; treating of the Lord's advent, where to feed upon the
ways denotes to be instructed in truths ; that ways are truths,
may be seen, n. 627, 2333 ; pasture denotes the instruction
itself. In Jeremiah ; " Wo to the pastors that destroy and dis
perse the flock of my pasture, therefore saith Jehovah the God
of Israel against the pastors who feed my people," xxiii. I, 2 ;
pastors denoting those who instruct, and flock those who are
instructed, n. 343, 3795 : thus to feed denotes to instruct. In
asmuch as it was customary to call those who teach, pastors [or
shepherds], and those who learn, a flock, therefore rdso it is
among the received forms of speech to speak of feeding, when
there is discourse concerning preaching, or concerning instruc
tion from doctrine or the Word ; but this is done compar
atively, and not significantly, as in the Word. The cause
that feeding in the Word is spoken significatively is because
when there is discourse in heaven concerning instruction,
and concerning doctrine from the Word, then in the world
of spirits, where spiritual things appear naturally, there are re
presented to the sight meadows green with grass, herbs, and
flowers, and also flocks therein, and this with all variety accord
ing to the quality of the discourse in heaven concerning instruc
tion and doctrine. Again, in the same prophet; "I will bring
back Israel to his habitation, that he may feed in Carmel and
Bashan, and in the mount of Ephraim, and Gilead, his soul
shall be satisfied," I. 19; to feed in Carmel and Bashan deno
ting to be instructed in the goods of faith and charity. Again;
"All her honor hath departed from the daughter of Zion, her
princes are become as hart.';, they have not found pasture,"
Lam. i. 6. In Ezekiel ; " In a good pasture 1 will feed them,
and in the mountains of the height of Israel shall be their fold.

CH. XLL] GENESIS. I75
and they shall lie down in a good fold, and a fat pasture shall
they feed in upon the mountains of Israel," xxxiv. 14. In
Hosea ; " Now shall Jehovah feed them a sheep in breadih,"
iv. 16; to feed in breadih denoting to instruct in truihs; that
breadth is truth, may be seen n. 1613, 3433, 3434, 4482. In
Micah; "Thou Bethlehem Epiirata, out of thee to me shall
come forth he who shall be the Ruler in Israel, he shall stand
and feed in the strength of Jehovah," v. 2, 4. Again ; " Feed
thy people with thy rod, the flock of thine inheritance dwelling
alone, let them feed in Bashan and Gilead according to llie days
of the age," vii. 14. In Zephaniah ; " The remains of Israel
shall feed and be at rest, none shall make them afraid," iii. 13.
In David ; " Jehovah is my Pastor, He shall cause me to lie
down in pastures of herb. He shall lead me to the waters of
rests," Psalm xxiii. 1, 2. Again ; " He hath made us, and not
we, his people, and the flock of his pasture," Psalm c. 3. In
the Apocalypse; "The Lamb who is in the midst of the
throne shall feed them, and shall lead them to living fountains
of waters," vii. 17. In John ; " I am the door, by Me if any
one enter in, he shall be saved, and shall come in and go out,
and find pasture," x. 9. Again ; " Jesus said to Peter, feed
my lambs, and a second time, feed my sheep, and a third time,
feed my sheep," xxi. 15, 16, 17.
5202. " And behold seven other cows came up after them
out of the river" — that it signifies falses which are of the nat
ural also in the boundary, appears from the signification of cows,
as being truths of the natural, concerning which see above, n.
5198; hence it is that cows in the opposite sense are Arises, for
most expressions in the Word have an opposite sense, which is
known from the genuine, consequently since cows in the genu
ine sense are truths of the natural, in the opposite sense they
are falses of the same kind, thus falses in the natural : and from
the signification of river, as being a boundary, of which also
above, n. 5196, 5197 : that they were in the boundary, is also
manifest from this, that it is said they came up out of the river,
for to come up is predicated of progression fiom what is exterior
towards interiors, n. 3084, 4539, 4969. How the case is with
this, it may be expedient to tell, inasmuch as it is treated of in
what follows. In the preceding chapter it was treated concern
ing the exterior natural, and concerning the things therein
which pertained to the intellectual class, and concerning the
things which pertained to the voluntary class, and that the for-

176 GENESIS. [CH. XLL
mer were received, and the latter rejected ; the things which
pertained to the intellectual class, were represented hy the but
ler, and those v^diich pertained to the voluntary class by the
baker; and inasmuch as the things which pertained to the intel
lectual class were received, lliey were also made subordinate to
the interior natural: these were the things treated of in the pre
ceding chapter, and this was the first of the re-birth of the nat
ural. But in this chapter it is treated concerning the influx of
the celestial spiritual into those things of the natural which
were retained, namely, into those things which were of the in
tellectual part there; these are what are signified by the cows
beautiful in aspect and fat in flesh. But because the natural
cannot be re-born as lo intellectual things alone, lliere were also
voluntary things, for in order to the existence of anything, it
must partake of the intellectual and at the same time of the vol
untary ; and whereas the former voluntary was rejected, there
fore a new one was to flow in in its place: this new voluntary
is from the celestial of the spiritual, concerning which, and
concerning its influx into the natural, it is treated in this
chapter. How the case is with the natural in this state, is de
scribed in the internal sense, namely, that the truths therein
were exterminated by falses, and thus the natural was left to
the celestial of the spiritual, which things are signified by the
good cows being devoured by the evil, and by the full ears
of corn being swallowed up by the empty, and afterwards by
Joseph being overseer over all Egypt ; but on these subjects
more will be said, by the divine mercy of the Lord, in what
follows. They are moreover such things, as hardly fall into
the light of the human understanding, for they are the arcana
of regeneration, which in themselves are innumerable, and
scarcely any of them known to man : for man, who is in good,
is re-born every moment, from earliest infancy to the last of life
in the world, and afterwards to eternity, not only as to exteri
ors, but also as to interiors, and ibis by stupendous processes:
these processes are what for the most part constitute angelic
wisdom, and it is known that that wisdom is ineffable, and con
tains such things as the ear hath not heard, nor the eye seen,
nor ever have entered into the thought of man. The internal
sense of the Word treats of such things, thus it is adequate to
angelic wisdom, and when it flows thence into the sense of the
letter it becomes adequate to human wisdom, and thence in a
hidden way affects those, who from good are in the desire of
knowing truths from the Word.

CH. XLL] GENESIS. I77
5203. "Evil in aspect"— that it signifies which were not of
faith, appears from the signification of beautiful in aspect, as
being what were of faith, see just above, n. 5199; hence in
this [lassage evil in aspect denotes what were not of faith.
5204. "And thin in flesh" — that it signifies not of charity,
appears from the signification of fat in flesh, as denoting what
were of charity, of which also above, n. 5200 ; hence in this
passage thin in flesh denotes what were not of charity, for they
are in the opposite.
5205. " And they stood near the cows on the bank of the
river" — that it signifies that they were in the boundaries where
truihs were, appears from the signification of standing upon the
bank of a river, as denoting in the boundaries ; that a river
denotes a boundary, may be seen n. 5196, 5197: and from
the signification of cows, as being truths of the natural, of
which above, n. 5198. How this case is, namely that falses
stood in the boundaries where truths were, will be evident from
wbat follows, when it is specifically e^^plained what is signified
in the internal sense by the famine of seven years in the land
of Egypt, which was predicted and signified by the seven cows
evil in aspect, and thin in flesh, also by the seven ears of corn
thin and parched by the east wind.
5206. "And the cows evil in aspect and thin in flesh did
eat up" — that this signifies that the falses which were not of
faith and not of charity exterminated, appears from the signifi
cation of eating up, as being to consume, n. 5149, 5157, but
here to exterminate, because the truihs which are in the natu
ral, before they are vivified by the celestial of the spiritual,
consequently before they are regenerated, are as it were exter
minated by falses : and from the signification of cows evil in
aspect, as being what were not of faith, of which just above,
n. 5203 ; and from the signification of thin in flesh, as being
what were not of charity, of which also above, n. 5204.
5207. "The seven cows beautiful in aspect and fat" — that
it signifies the truths of the natural which are of faith and char
ity, appears from the signification of cows, as being truths of
the natural, n. 5198 ; and from the signification of beautiful in
aspect, as being what are of faith, n. 5199; and from the sig
nification of fat, as being what are of charity, n. 5200. Con
cerning this point, namely, that truths were exterminated from
the natural by falses in the boundaries, it is to be known, that
this is the case in the beginning in all regeneration, for the

178 GENESIS. [CH. XLL
truths which in the beginning are insinuated with man, are
indeed in themselves truihs, but they are not truihs with him
until good is adjoined to them : the good adjoined causes truths
to be truths, good being the essential, and truths being its for
malities ; wherefore in the beginning falses are near truths, or
falses are also in the boundaries where truths are ; but in the
degree that good is conjoined to truths, falses flee away : this
is also actually the case in the other life, where the sphere of
the false applies itself to truths according to the influx of good
into truths ; when little of good flows in the sphere of the false
is near, when more of good flows in the sphere of the false re
moves itself further off, and when good is altogether adjoined
to truths, then the sphere of the false is altogether dissipated :
when the sphere of the false is near at hand, as is the case in
the beginning, according to what was said above, then truths
are as it were exterminated, but meanwhile they are stored up
in the interior, and are there filled with good, and thence suc
cessively remitted : these are the things which are signified by
the seven cows and the seven ears of corn, and in what follows
by the seven years of abundance of provision and by the seven
years of famine. But he who knows nothing concerning re
generation and who knows nothing concerning the internal state
of man, does not comprehend these things.
5208. " And Pharaoh awoke " — that it signifies a state of
illustration, appears from the signification of awaking, as
denoting to be illustrated, of which, n. 3715; and from the
representation of Pharaoh, as being the natural, of which
above : hence it is evident, that by Pharaoh's awaking is sig
nified a state of illustration in the natural. By illustration is
here meant common [or general] illustration from the celestial
of the spiritual, thus from the interior: the illustration which
comes or flows in from the interior, is common in what is infe
rior, but becomes successively less common, and at length par
ticular, as truths from good are there insinuated, for every truth
from good shines and also illustrates. Hence now it is, that it
was said just above, n. 5206, that truths were exterminated
out of the natural, which is done for the end that the natural
may receive common illustration from tbe interior, and after
wards in the common illustration, or in the cominon light,
truths may be there replaced in their order, whence the natural
is illuslraled particulariy. In this manner correspondence is
effected between the spiritual and the natural with man, or

CH. XLL] GENESIS. I79
between his internal and his external : for truths are first pro
cured ; afterwards those truths are as it were exterminated, yet
they are not exterminated but stored up, and then the inferior
receives common illustration from the superior, or the exterior
from the interior, and in that light truihs are replaced in their
order, whence all truths therein become images of their com
mon, and correspond. In all and single things also which
exist, not only in the spiritual world, but also in the natural,
the cominon precedes, and into it things less common, and
finally particulars, are afterwards successively inserted ; with
out such insertion or in-fitting, nothing at all inheres, for what
ever is not in some common, and depending upon some com
mon [principle], is dissipated, see n. 917, 3057, 4269, 4325,
4329, 4345, 4383.
5209. Verses 5, 6, 7. And he slept, and dreamed a second
time, and behold seven ears of corn came up on one stalk, fat
and good. And behold seven thin ears, and parched wiih ihe
east wind sprung up after them. And ihe thin ears swallowed
up the seven fat and full ears ; and Pharaoh aivoke, and
behold it was a dream. And he slept, signifies an obscure
state : And dreamed a second time, signifies what was pro
vided : and behold seven ears of corn came up on one stalk,
signifies scientifics which are of the natural, conjoined together ;
fat and good, signifies to which might be inapplied those things
which are of faith and charily : and behold seven thin ears,
signifies scientifics of no use : and parched with the east wind,
signifies full of lusts : sprung up after them, signifies appearing
near : and the thin ears swallowed up the seven fat and full
ears, signifies that the scientifics of no use exterminated the
good scientifics : And Pharaoh awoke, signifies a common state
of illustration : and behold it was a dream, signifies in that
obscure [state].
5210. "And he slept" — that it signifies an obscure state,
appears from tbe signification of sleeping, as being an obscure
state ; sleep also in a spiritual sense is nothing else, as wake
fulness is nothing else than a clear state : for spiritual sleep is,
when truths are in obscurity, and spiritual wakefulness when
truths are in clearness ; in the degree also of such clearness or
obscurity, spirits are awake or asleep : hence it is manifest,
that 10 sleep denotes an obscure stale.
521 1. " And dreamed a second time " — that it signifies what
is provided, appears from the signification of dreaming, as being
what is provided, n. 5195.

180 GENESIS. [CH. XLL
5212. "And behold seven ears of corn came up on one
stalk" — that it si"-nifies scientifics which are of the natural,
conjoined together, appears from the signification of ears or
spikes of corn, as being scientifics of the natural, of which in
what follows : and from the signification of on one stalk, as
denoting conjoined together, for what are on one stalk, are
conjoined as to origin. That ears or spikes of corn signify sci
entifics, is because corn signifies good of the natural, n. 3580,
for scientifics are the continents of natural good, as the ears are
of corn, inasmuch as in general all truths are the vessels of
good, so also all scientifics, for these are the lowest vessels.
Lowest truths, or truihs of the exterior natural, are called sci
entifics, because they are in man's natural or external memo
ry, and because they partake for the most part of ihe light of
the world, and hence may be presented and represented before
others by forms of expressions, or by ideas formed into ex
pressions by such things as are of the world and its light :
but those which are in the interior memory, are not called
scientifics but truths, so far as they partake of the light of
heaven, neither are they intelligible except by that light, nor
expressible except by forms of expressions or by ideas formed
into expressions by such things as are of heaven and its light.
The scientifics which are here signified by ears or spikes of corn,
are the scientifics of the church, concerning which see n. 4749,
4844, 4964, 4965. That there were two dreams, one con
cerning seven cows, another concerning seven ears of corn, was
because in the internal sense it is treated concerning each natu
ral, the interior and the exterior, and in what follov.'s concerning
the re-birth of each : by the seven cows are signified those
things vi'hich are of the interior natural, and are called truths of
the natural, n. 5198, and by the seven ears of corn the truths
of the exterior natural, which are called scientifics. Interior
and exterior scientifics are signified by the spikes of the river Eu
phrates even to the river of Egypt, in Isaiah; " Moreover it
shall be in that day, Jehovah shall beat off from the spike of
the river even to the river of Egypt, and ye shall be gathered
one to another, ye sons of Israel. Moreover it shall be in that
day, a great trumpet shall sound, and they shall come that per
ish in the land of Ashur, and ihey that are driven out in the
land of Egypt, and shall bow themselves to Jehovah in the
mount of holiness, in Jerusalem," xxvii. 12, 13 : they that per
ish in the land of Ashur denote interior truths, and they that are

CH. XLLJ GENESIS. ]81
driven out in the land of Egypt denote exterior truths or scien
tifics. The comparison with grass, with the ear of corn, and
with the corn, involves also the re-birth of man by scientifics,
by the truths of faith, and by the goods of charity, in Mark ;
"Jesus said, so is the kingdom of God, as when a man casts
forth seed upon the earth, then sleeps, and rises night and day,
and the seed shoots and grows, whilst he knows not ; for the
earth bearetb fruit of her own accord, first the grass, ;iext the
ear, and lastly the corn in the ear ; but when the fiuit shall be
brought forth, he will immediately put in the sickle, because
the harvest is at hand," iv. 26, 27, 28, 29. The kingdom of
God, which is compared to grass, to the ear, and to the corn, is
heaven with man by regeneration, for he who is regenerated,
has in himself the kingdom of God ; and is made in an image a
kingdom of God or heaven ; grass is the first scientific, the ear
or spike, is the scientific of truth thence, corn is the good thence.
The laws enacted also concerning gleanings, Levit. xix. 9,
chap, xxiii. 22 ; likewise concerning the liberty of plucking the
ears of corn from the standing corn of a companion, Deut. xxiii.
25 ; and likewise concerning the not eating bread, the ear
roasted, nor green ears, until they brought the offering of God,
Levit. xxiii. 14, represented such things as are signified by ears
or spikes of corn,
5213. "Fat and good " — that it signifies to which the things
which areof faith and charity might be in-applied, appears from
the signification of fat, when it is predicated of the scientifics
which are signified by ears of corn, as being things receptible of ihe
good of faith, consequently to which those things which are of
faiih can be in-applied ; for scientifics are vessels, of which
when fatness is predicated, it signifies the fitness to receive such
things as are of faith from charity : and from the signification of
good, when it is predicated of the scientifics which are signified
by ears of corn, as being receptible of the good of charity, con
sequently that the things which are of charity could be in-ap
plied to them. That the fat have respect to those things which
are of faith, and the good of those things which are of charity,
is from the usual mode of expression in the Word throughout,
for where two adjectives are applied to one thing, the one
involves those things which are of faith, and the other those
things which are of charily, and this by reason of the marriage
of truth and good in each and all the things of the Word,
n. 683, 793, 801, 2173, 2516, 2712, 4138, 5138: that the
VOL. VII. 16

182 GENESIS. [CH. XLL
fat signify- those things which are of faith, and the good those
things which are of charity, is also manifest from similar expres
sions which precede concerning the cows, n. 5199, 5200. Tbe
scientifics, to which those things that are of faith and charity
can be in-applied, are very many, as all the scientifics of the
church, which are signified by Egypt in a good sense, of which
n. 4749, 4844, 4964, 4965 ; consequently all the scientifics
which are true concerning correspondences, concerning repre
sentatives, concerning significatives, concerning influx, concern
ing order, concerning intelligence and wisdom, concerning affec
tions, yea all truths of interior and exterior nature, as well
visible as invisible, because these correspond to spiritual truihs.
5214. " And behold seven thin ears " — that it signifies scien
tifics of no use, appears from the signification of ears, as being
scientifics, n. 5212; and from the signification of thin, as being
wbat are of no use ; for thin is opposed to full, and that is said
to be full in which there is use, or what is the same, in which
there is good, for all good is of use ; wherefore that is thin
which is of no use. Scientifics are of no use, which have no
other end than glory and pleasure ; those ends are of no use,
because they are of no benefit to the neighbor.
5215. "And parched with the east wind " — that it signifies
full of lusts, appears from the signification of being parched with
the east wind, as denoting to be consumed by the fire of lusts:
for the east wind and the east, in the genuine sense, denote love
to the Lord and love towards the neighbor, n. 101, 1250, 3249,
3708, 3762 ; hence in the opposite sense they denote self-love
and the love of the world, consequently concupiscences and
lusts, for these are of those loves ; fire is predicated of these for
the reason mentioned, n. 5071, consequently being parched is
predicated of them. For there are two origins of heat, as also
there are two origins of light ; one origin of heat is from the sun
of the world, the other origin of heat is from the sun of heaven,
which is the Lord. That the sun of the worid diffuses heat into
its worid, and into all things therein, is known ; but that the
sun of heaven infuses heat into the universal heaven, is not so
known : nevertheless it might be known, if one would only
reflect upon the heat which is intrinsically in man, and which
has nothing in common with the heat of the worid, that is, if he
would only reflect upon the heat which is called vital : thence
it might be known, that this heat differs in its nature from that
of the worid, namely, that the former is living, but the latter

CH. XLI.] GENESIS. 183
not living, and that the former heat, because living, kindles the
interiors of man, namely, his will and understanding, and gives
him the faculty of desiring, of loving, and of being affected :
hence also desires, loves, and affections, are spiritual heats, and
are likewise so called ; that they are heats, is very evident, for
from living bodies there exhales heat from every part, even in
the greatest cold ; and also, when the desires and affections,
that is, the loves, grow more intense, the body grows warm in
the same degree. It is this heat which in the Word is under
stood by burning, by fire, and by flame, and in the genuine
sense is celestial and spiritual love, but in the opposite sense
corporeal and terrestrial love. Hence it may be manifest, that
here by being parched with the east wind, is signified to be
consumed by the fire of lusts, and when it is predicated of the
scientifics, which are the thin ears of corn, that it signifies their
being full of lusts. That by the east wind are signified those
things which are of lusts and of fantasies thence, is manifest
from the passages in the Word where it is named : as in David ;
*' He caused the east wind to journey in the heavens, and by
his power he brought forth the south wind, and he caused flesh
to rain down upon them as dust, and bird of wing as the sand
of tbe sea," Psalm Ixxviii. 26, 27 : that by the flesh, which that
wind brought, are signified concupiscences, and by the bird of
wing the fantasies thence, is manifest in Moses, Numb. xi. 31
to 35, in that the name of the place where the people were
smitten with a plague by reason of their eating flesh, was called
the graves of concupiscence, because there they buried the peo
ple that lusted. In Ezekiel ; " Behold the vine planted, shall
it prosper ? Withering shall it not wither, when the east wind
toucheth It? Shall it not wither upon the beds of the garden
where it budded ? " xvii. 10. And again ; " The vine was
plucked up in anger, it was cast to the earth, and the east wind
parched its fruit ; each rod of its strength was plucked off and
withered ; the fire devoured every one, for a fire came forth
from the rod of its branches, and devoured its fruit, so that there
is not in it a rod of strength, a sceptre to rule," xix. 12, 14:
where east wind denotes the things which are of lusts. In
Isaiah ; " He meditated concerning his hard wind, in the day
of the east wind," xxvii. 8. In Hosea ; " There shall come
-an east wind the wind of Jehovah ascending from the wilderness,
and his spring shall become dry, and his fountain shall be dried
up, he shall spoil the treasure of every vessel of desire," xiii. 15 ;

184 GENESIS. [CH. XLI.
where also east wind denotes those things which are of lusts.
In like manner in Jeremiah ; " As the east wind 1 will disperse
them before the enemy," xviii. 17. In David ; " By the east
wind thou shalt break in pieces the ships of Tarshish," Psalm
xlviii. 7. In Isaiah; "Thou hast forsaken thy people, the
house of Jacob, because they are filled with the east wind, and
the soothsayers are Philistines," ii. 6. In Hosea ; " Ephraim
feedeth on the wind, and pursueth the east wind, every day he
muliiplieth a lie and vastation," xii. I, where wind denotes fan
tasies, and east wind lusts. The like is also understood in the
internal sense, by the east wind by which the locusts were pro
duced, and by which the locusts were cast into the sea, Exod.
X. 13, 19 ; and also by which the waters of the Red Sea were
divided, Exod. xiv. 21.
5216. " Sprung up after them" — that it signifies appearing
near, appears from the signification of springing up, here as
denoting to appear ; and from the signification of after them, as
denoting near, or in the boundary, as is signified by the evil and
thin cows coming up after them, namely, after the beautiful and
fat cows, n. 5202; that after denotes near, is because after
denotes succession of time, and in the spiritual world, conse
quently in the spiritual sense, there is no notion of time, but
instead thereof such a quality of state as corresponds thereto.
5217. " And the thin ears swallowed up tbe seven ears fat
and full" — that it signifies that the scientifics of no use exter
minated the good scientifics, appears from the signification of
the thin ears, as being scientifics of no use, of which above, n.
5214 : and from the signification of ears fat and full, as being
scientifics to which those things that are of faith and charity
might be in-applied, n. 5213, consequently good scientifics:
and from the signification of swallowing up, as being to exter
minate, in like manner as eating up, which is said above, n.
5206, concerning the cows : that the good scientifics are exter
minated by the scientifics of no use, or that truths are extermi
nated by falses, may be seen n. 5207. This is also the case
in the spiritual world : where falses are, there truths cannot
subsist, and inversely, where truths are, there falses cannot
subsist ; one exterminates the other, for they are opposites ;
the reason is, because falses are from hell and truths are from
heaven. It appears sometimes as if falses and truths are in one
subject, but they are not the falses which are opposite to truths
therein, but which are associated by applications : the subject.

CH. XLI.] GENESIS. 185
where truths and at the same time falses which are opposite
subsist, is called lukewarm, and the subject in which falses and
truths are commixed, is called profane.
5218. "And Pharaoh awoke" — that it signifies a common
state of illustration, appears from what was explained above,
n. 5208, where the same words occur.
5219. "And behold it was a dream " — that it signifies in
that obscure [state], appears from the signification of a dream,
as being an obscure state, n. 1838, 2514, 2528, 5210. It is
called obscure, because truths were exterminated, for where
there are not truths, there is obscurity, inasmuch as the light of
heaven flows in into truths alone, for the light of heaven is di
vine truth from the Lord ; hence truths with angels and with
spirits, and also with men, are succenturiate [or substitute]
lights, but they have their light from the divine truth through
the good in truths, for unless truihs are from good, that is,
unless truths have good in themselves, they cannot receive any
light from the Divine ; by good they receive light, for good is
as fire or flame, and truths are as the lights thence. Truths also
without good in the other life shine, but they shine with winter
light, which light becomes darkness at the light of heaven.
From these things it may be manifest what is here understood
by an obscure [state], namely the state of the natural when the
good scientifics are exterminated by the scientifics of no use :
such an obscurity it is which may be commonly [or generally]
illustrated, n. 5208, 5218, whereas an obscurity from falses
cannot be illustrated in any wise, for falses are so many dark
nesses which extinguish the light of heaven, and thence cause
an obscurity which cannot be illustrated until the falses are
removed. 5220. Verse 8. And ii came to pass in the morning his
spirit was agitated, and he sent and called all ihe magi of
Egypt, and all ihe wise ones thereof, and Pharaoh told them
his dream, and no one interpreted those things to Pharaoh.
And it came to pass in the morning, signifies in that new state :
his spirit was agitated, signifies disturbance : and he sent and
called all the magi of Egypt and the wise ones thereof, signi
fies in consulting scientifics both interior and exterior : and
Pharaoh told them his dream, signifies concerning things to
cooie : and no one interpreted those things to Pharaoh, signi
fies that it was not known ^hat would happen.
5221. " And it came to pass in the morning" — that it sig-
16*

186 GENESIS. [CH. XLL
nifies in that new state, appears from the signification of it
came to pass, or it was, as involving what is new, see n. 4979,
4987 ; and from the signification of morning, as being a state
of illustration, n. 3458, 3723 ; this is that new state which is
meant, concerning which see just above, n. 5218. The sub
ject here treated of is concerning that state and its quality,
namely, that there was disturbance therein by reason of obscu
rity concerning things which happened : but concerning the
quality of that state, scarcely any one can know anything,
unless he be in a spiritual sphere, and at the same time atten
tive to the things which are transacting within ; he cannot
otherwise even know what it is to be commonly illustrated, and
particularly illustrated, nor even what it is to be illustrated, still
less that in a common state of illustration there is in the begin
ning disturbance, and ihat tranquillity does not commence before
truihs from good are replaced in their order. How these things
are, is clearly perceived by the angels, and also by good spirits,
because tbe latter are in a spiritual state : to be wise concerning
and to think of such things, is their delight, whereas to man who
is in a natural sphere, and more so to him who is in a sensual
sphere, and still more to him who is in a grossly sensual sphere
from things corporeal and earthly, such things are irksome.
5222. " His spirit was agitated " — that it signifies disturbance,
appears from the signification of being agitated in spirit, as de
noting to be disturbed. By spirit here, as also occasionally in
other parts of the Word, is understood the interior affection and
thought, which likewise are the spirit of man : the ancients
called them spirit, but specifically by the spirit they understood
the interior man, which is to live after the death of the body ;
whereas at this day by the spirit, where it occurs in such a sense, is
only understood the thinking principle [cogitativurn], and this
without any other subject tli.nn the body in which it is, by reason
that it is no longer believed that the interior man is the man him
self, but that the interior man, which is commonly called the soul
or spirit, is merel}' thought without a subject adequate, conse
quently, being mere thought without a subject to abide in, that
after the death of the body it will be dissipated as something ethe
real or flamy. Such is the meaning annexed to spirit at this day,
as when mention is made of being agitated in spirit, being
sorrowful in spirit, rejoicing in spirit, triumphing in spirit, when
yet it is the interior man himself which is called the spirit, and
which is agitated, is sorrowful, rejoices, triumphs, and which is

CH. XLL] GENESIS. 187
a man in a form altogether human, but invisible to the eyes of
the body, with which [interior man] thought is.
5223. " And he sent and called all the magi of Egypt and
the wise ones thereof" — that it signifies in consulting scientifics
both interior and exterior, appears from the signification of magi,
as being in a good sense interior scientifics, of which in what
follows ; and from the signification of wise ones, as being ex
terior scientifics, of which also below. That by ihe magi and
wise ones of Egypt are signified scientifics, is because Egypt
had been among those kingdoms, where the ancient represent
ative church was, n. 1238, 2385 ; but in Egypt the scientifics
of that church were principally cultivated, which related to cor
respondences, representatives, and significatives, by which scien
tifics were explained the things which were written in the books
of the church, and which had place in their holy worship,
n. 4749, 4964, 4966 ; thence it was, that by Egypt were signified
in general scientifics, n. 1164, 1165, 1186, 1462, and also by
Pharaoh the king thereof. The chief persons among those who
were skilled in those scientifics and taught them, were called
magi and the wise: they who were skilled in and taught the
mystic scientifics were called magi, and they who were skilled
in and taught the non-mystic scientifics were called the wise,
consequently, they who were skilled in and taught the interior
scientifics were called magi, and they who the exterior scien
tifics, the wise: hence it is that by the magi and the wise such
things are signified in the Word. But after they began to abuse
the interior scientifics of the church, and to turn them into
things magical, then by Egypt also began to be signified the
scientific which perverts, and in like manner by the magi of
Egypt and the wise ones thereof The magi of that time were
acquainted with such things as are of the spiritual world, which
they learnt from the correspondences and representatives of the
church ; wherefore also many of them communicated with spirits,
and thence learned illusory arts, by which they did magical
miracles. But they who were called the wise, did not regard
such things, hut solved things enigmatical, and taught the causes
of natural things : in such things consisted the wisdom of that
time, and the ability to effect such things was called wisdom ;
as may be manifest from what is related of Solomon in the first
book of the Kings. " The wisdom of Solomon was multiplied
beyond the wisdom of all the sons of the East, and beyond all
the wisdom of the Egyptians, so that he was wiser than all men.

188 GENESIS. [CH. XLL
than Ethan the Ezrahite, and Heman, and Chalchol, and Darda,
the sons of Maliol, he spake three thousand proverbs, and his
song was a thousand and five. Moreover he spake of trees,
from the cedars which were in Libanon, even to the hyssop
which cometh forth from the wall ; he spake also of beast, and
of fowl, and of creeping thing, and of fishes. Therefore they
came from all peoples to hear the wisdom of Solomon, from
with all the kings of the earth who heard of his wisdom," iv.
30 to the end. And from what is related of the queen of Sheba
in the same book, " That she came to try him with enigmas,
and Solomon told her all her words, there was not a word hid
den from the king which he did not tell her," x. 1 and the fol
lowing verses. Hence it is evident what was called wisdom at
that time, and who were called wise, not only in Egypt, but also
in other countries, as in Syria, Arabia, and Babylon. But in the
internal sense by Egyptian wisdom nothing else is signified than
the science of natural things, and by magic the science of spir
itual things, thus by the wise exterior scientifics, and by magi
interior scientifics, and by Egypt in general science, n. 1164,
116.5, 1186, 1462, 4749, 4964, 4966. By Egypt and the
wise thereof nothing else was understood in Isaiah ; " The
princes of Zoan are fools, the counsel of the wise counsellors
of Pharaoh is brutish, how is it said to Pharaoh, I am a son of
the wise, a son of the kings of antiquity, where now are thy
wise ones," xix. 11, 12. That they were called magi, who
were in the science of spiritual things, and also thence in reve
lations, is evident from the magi, who came "from the east to
Jerusalem, inquiring where the king of the Jews was born, and
saying that they had seen his star in the East, and were come
to worship him," Rlatt. ii. 1, 2. And it is also evident from
Daniel, who is called the prince of the magi, iv. 9 : and in
another place ; "The queen said to king Belshazzar, there is
a man in thy kingdom, in whom is the spirit of the holy gods,
and in the days of thy father, light and understanding and wis
dom, as the wisdom of the gods, was found in him ; therefore
king Nebuchadnezzar thy father appointed him prince of the
magi, of the diviners, of the Chaldeans, and of the soothsay
ers," Dan. v. 11. And again ; "There was not found of them
all any like Daniel, Hananiah, Mishael, and Asariah, for when
they stood before the king, in every word of wisdom of intelli
gence which the king inquired of them, he found them ten
times superior to all the magi, diviners, who were in his king-

CH. XLL] GENESIS. 189
dom," Dan. i. 19, 20. That by magi in the opposite sense
are understood they who perverted spiritual things, and thence
exercised magic arts, is known, as they who are mentioned,
Exod. vii. 11, 22: chap. viii. 7, 18, 19: chap. ix. 11. For
magic was nothing else than a perversion, and a perverse ap
plication of such things as are of order in the spiritual world,
whence magic descends ; but that magic at this day is called
natural, by reason that nothing above or beyond nature is any
longer acknowledged ; a spiritual, unless by it is meant an in
terior natural, is denied.
5224. " And Pharaoh told them the dream " — that it signi
fies concerning things to come, appears from the signification of
a dream, as being foresight, prediction, and event, of which
n.5091, 5092, 5104, thus things to come. How these things are
in the internal sense, is manifest from the series of the things
treated of: it is treated in this verse concerning a new state of
the natural, when it is in obscurity by reason of truths being
thence exterminated, and that then is disturbance therein in
consulting scientifics concerning things to come ; for when
such obscurity happens, then it immediately falls to thinking
what the event will be, and whereas this is common in every
such state during man's regeneration, therefore that state is here
described in the internal sense. But such states at this day
are unknown, as well because few are regenerated, as because
they who are regenerated do not reflect upon such things.
Man is little concerned at this day about the things which are
transacting interiorly within him, inasmuch as external things
occupy him wholly, and to hira who is wholly occupied by ex
ternal things, that is, when external things are the ends of life,
internal things are -of no account : concerning that obscurity
they would say. What have I to do with those things, from
which comes neither gain nor honor? — Why should I think
about the slate of the soul, or about the state of the internal
man, whether it be in obscurity when truths are exterminated,
or in clearness, when truths are replaced therein ? What pro
fit is it to know this ? Whether there be any internal man, and
whether there be any state of the soul other than that which is
of the body, I am in doubt ; yea, whether there be any soul
which lives after death, who hath returned from the dead, and
declared ? So speaks the man of the church with himself at
this day, and so he thinks, when he hears or reads anything
concerning the state of the internal man ; hence the reason is

190 GENESIS. [CH. XLI.
evident, why those things which are transacting inwardly in
man, are at this day concealed and altogether unknown. Such
an obscurity of intellect never existed among the ancients:
their wisdom was to cultivate interior things, and thus to perfect
each faculty both the intellectual and the voluntary, and thereby
to provide for the well-being of their souls. That the an
cients were interested in such things, is clear from their writings
which are extant even at this day, and also from the desire of
all to hear Solomon, for "Therefore they came from all peo
ples to hear the wisdom of Solomon, from with all the kings of
the earth, who heard of his wisdom," 1 Kings iv. 34 ; and
therefore came the queen of Sheba, and from the blessedness
into which she came from the wisdom of Solomon, said,
"Blessed are thy men, blessed are these thy servants, who
stand before thee continually, and hear thy wisdom," 1 Kings
X. 8 : Who at this day would call himself blessed on such
account ?
5225. " And no one interpreted those things to Pharaoh " —
that this signifies that it was unknown what would happen,
appears from the signification of interpreting, as being to know
what would happen, n. 5141 : hence no one interpreting is not
to know, for no one in the internal sense denotes the negative
of a thing, thus not, for the idea of person is turned into the
idea of thing in the internal sense, as the idea of a man (vir),
of a husband, of a woman, of a wife, of a son, of a daughter,
of a boy, of a virgin, into the idea of truth or good, and as
above, n. 5223, the idea of the magi and the wise into ihe
idea of scientifics interior and exterior. The reason is, because
in the spiritual world, or in heaven, persons do not come
under the mind's view, but things, for persons limit the idea,
and concentre it to something finite, whereas things do not
limit and concentre, but extend it to the infinite, thus to the
Lord. Thence also it is, that not any person, which is named
in the Word, is perceived in heaven, but instead thereof the
thing which is represented by that person, so neither any peo
ple or nation, but the quality thereof. Yea, further, not a
single historical of the Word concerning person, nation, and
people, is at all known in heaven, consequently neither is it
known who Abraham is, who Isaac, who Jacob, who the Isra-
elitish people, and who the Jewish nation, but it is there per
ceived what Abraham is, what Isaac, what Jacob, what the
Israelitish people, what the Jewish nation, and so in all other

CH. XLL] GENESIS. I9I
cases : hence the angelic speech is respectively unlimited and
also universal.
5226. Verses 9, 10, 11, 12, 13. And the prince of the
butlers spake with Pharaoh, saying, my sins I remember to-day.
Pharaoh was wroth upon his servants, and gave me into cus
tody to the house of the prince of ihe guards, me and the prince
of the bakers. And we dreamed a dream in one night, I and
he, each according to the interpretation of his dream we
dreamed. And there was there wiih us an Hebrew boy, ser
vant of the prince of ihe guards, and we told him, and he inter
preted to us our dreams, to each according to his dream he
interpreted. And it came to pass, as he interpreted to us, so it
was, me he brought bacJc upon my station, and him he hanged.
And the prince of the butlers spake with Pharaoh, signifies
thought from the sensual subject to the intellectual part : say
ing, signifies perception thence : my sins I remember to-day,
signifies concerning the state of disjunction : Pharaoh was
wroth upon his servants, signifies when the natural averted
itself: and gave me into custody to the house of the prince of
the guards, signifies rejection by those things which are primary
for interpretation : me and the prince of the bakers, signifies
each sensual : and we dreamed a dream in one night, signifies
what is foreseen in obscurity : I and he, signifies concerning
each sensual : each according to the interpretation of his dream
we dreamed, signifies what would be the event to each : and
there was there with us an Hebrew boy, signifies that by reason
of temptation the guiltless [principle] of the church was thither
rejected : a servant of the prince of the guards, signifies wherein
was truth which primarily served for interpretation : and we
told him, signifies that thence was perception : and he inter
preted to us our dreams, signifies what was in the things fore
seen in an obscure [state] : to each according to his dream he
interpreted, signifies from truth : and it came to pass as he
interpreted to us, so it was, signifies that so it happened: me
he brought back upon my station, signifies that the sensual of
the intellectual part was received : and him he hanged, signi
fies that the sensual of the voluntary part was rejected.
5227. "And the prince of the butlers spake with Pharaoh "
— that it signifies thought from the sensual subject to the intel
lectual part, appears from the signification of speaking, as
being to think, n. 2271, 2287, 2619 ; and from the representa
tion of the prince of the butlers, as being the sensual subject

192 GENESIS. [CH. XLI.
to the intellectual part, n. 5077, 5082: what thought from
the sensual is, may he seen, n. 5141.
5228. "Saying" — that it signifies perception thence, ap
pears from the signification of saying, as being to perceive,
n. 1791, 1815, 1819, 18-2-2, 1893, 1919, 2080, 2619, 2862,
3509, 3395. What is perception thence, or perception from
thought, cannot be explained to the apprehension, because at
this day it is altogether unknown what spiritual perception is,
and what is unknown does not enter into the apprehension, how
soever it be described. For perception is nothing else but the
speech or thought of the angels who are with man : when that
speech or thought flows in, it occasions a perception that it is so
or is not so, but with no others than those who are in the good
of love and charily, for by good it flows in: with those, that
perception produces thoughts, for the perceptive is to them
the common [or general] of thought. But perception from
thought is not actually given, but apparently. Howbeit, con
cerning this arcanum it is not possible to say more, because, as
was said, it is unknown at this day what perception is.
5229. " My sins I remember to-day " — that rt signifies con
cerning the state of disjunction, appears from the signification
of sins, as being things which are of inverted order, n. 5076:
and from the signification of remembering, as being conjunction,
n. 5169; thus to remember sins is to be conjoined with those
things which are of inverted order, consequently to be disjoined
from the natural which is represented by Pharaoh, for what is
conjoined with those things which are in inverted order, is dis
joined from those which are in order. That remembering de
notes conjunction, is because the remembrance of any one in
the other life conjoins, for as soon as any spirit remembers
another, he is presented at hand, and also so present that they
discourse together ; hence it is, that angels and spirits can meet
wiih all whom they have known, and of whom they have heard,
can see them present, and speak with them, when the Lord
grants to remember them, n. 1114.
5230. "Pharaoh was wroth upon his servants" — that it sig
nifies when the natural averted itself, appears from what was ex
plained above, n. 5080, 5081, where like words occur.
5231. " And gave me into custody to the house of the prince
of the guards " — that this signifies rejection by those things
which are primary for interpretation, appears also from what was
explained above, n. 5083, 5084, where like words occur.

CH. XLL] GENESIS. I93
5232. " Me and the prince of the bakers " — that it signifies
each sensual, appears from the representation of the prince of
the butlers, who is here understood by me, as being the sensual
subject in general to the intellectual part, n. 5077, 5082: and
from the representation of the prince of the bakers, as being
the sensual subject in general to the voluntary part, n. 5078,
5082: thus by me and the prince of the bakers is signified each
sensual. It is said each sensual, because in man, there are two
faculties which constitute his life, namely the will and the under
standing, to which all and each of the things which are in man,
have relation. That there are two faculties in man which con
stitute his life, is because there are two [principles] which make
life in heaven, namely, good and truth, good having relation to
the will, truth to the understanding. Hence it is evident that
there are two things which make man spiritual, and consequently
make him blessed in the other life, namely charity and faith, for
charity is good, and faith is truth ; and charity has relation to
the will, and faith to the understanding. To those two, namely,
good and truth, all and single things in nature have reference,
thence exist, and thence subsist : that they have reference to
those two, is very manifest from the case of heat and light, heat
having reference to good, and light to truth, wherefore also
spiritual heat is the good of love, and spiritual light is the truth
of faith. Since all and single things in universal nature have
reference to those two, namely, good and truth, and good is re
presented in heat, and truth in light, let every one judge what
the quality of man is from faith alone without charity, or what
is the same, from only understanding truth without willing good ;
is it not like to the state of winter, when the light is bright, and
still all and single things are torpid, because without heat?
Such is the state of man who is in faith alone, and not in the
good of love: he is in cold and darkness, in cold because he is
against good, and in darkness because thereby he is against truth,
for he who is against good is also against truth, howsoever he
may seem to himself not to be so, inasmuch as the one draws
the other into its party ; such his state becomes after death.
5233. "And we dreamed a dream in one night" — that it
signifies what was foreseen in obscurity, appears from the sig
nification of dream, as being what is foreseen, n. 3698, 5091 ;
and from the signification of night, as being a state of shade, n.
1712, thus what is obscure.
5234. " I and he " — that it signifies concerning each sensual,
VOL. VII. 17

194 GENESIS. [CH. XLL
appears from the representation of the butler, who here is I, as
being one sensual, and from the representation of tbe baker, who
here is he, as being the other sensual, concerning which [sen
suals] see just above, n. 5232.
5235. "Each according to the interpretation of his dream
we dreamed" — that it signifies what would be the event to
each, appears from the signification of interpretation, as being
what it had in it, and what would befall, n. 5093, 5105, 5107,
5141 ; thus what would be the event, namely, from what was
foreseen, which is signified by dream, n. 5233,
5236 "And there was there with us an Hebrew boy" —
that it signifies that by reason of temptation the guiltless [prin
ciple] of the church was thilher rejected, appears from the sig
nification of boy, as being what is guiltless, of which in what
follows ; and from the signification of Hebrew, as being one
who is of the church, n. 5136, thus [a principle] which is of
the church : that it was rejected thilher by reason of tempta
tion, is signified by his being there, namely in custody, for by
the custody into which Joseph was sent, is signified a slate of
temptation, n. 5036, 5037, 5039, 5044, 5045 ; which stale
was treated of in chapters xxxix and xl. That boy denotes
what is guiltless, is because infant in the internal sense denotes
what is innocent : for in the Word mention is made of a suck
ling, an infant, and a boy, and by them are signified three de
grees of innocence, the first degree by suckling, the second by
infant, and the third by boy ; but whereas with the boy inno
cence begins to be put off, therefore by boy is signified that
innocent which is called guiltless. Inasmuch as the three de
grees of innocence are signified by suckling, infant, and boy,
the three degrees of love and charity are also signified by the
same, by reason that celestial and spiritual love, that is, love
to the Lord and charity towards the neighbor, cannot be given
except in innocence. But it is to be known, that the inno
cence of sucklings, of infants, and of boys, is only external,
and that internal innocence is not given with man, till after
he is born anew, that is, made anew as it were a suckling, an
infint, and a boy : these stales are what are signified by suck
ling, infant, and boy in the Word, for in the internal sense of
the Word nothing is understood but what is spiritual, conse
quently spiritual birth, which is called re-birth and also regen
eration. That the innocent [principle], which is called guilt
less, is signified by boy, is manifest from Luke ; " Jesus said.

CH. XLL] GENESIS. I95
whosoever doth not receive the kingdom of God as a boy, shall
not enter therein," xviii. 17 ; to receive the kingdom of hea
ven as a boy, is to receive charity and faith from innocence.
And in Mark ; "Jesus took a boy, and set him in the midst of
them, and took him up in his arms, and said to them, whoso
ever receiveth one of such hoys in my name, receiveth Me,"
ix. 36, 37. Luke ix. 47, 48. By boy here was represented
innocence, to receive which is to receive the Lord, because it
is He from whom comes the all of innocence : that to receive
a boy in the name of the Lord, is not to receive a boy, must
be obvious to every one, thus it must be plain that something
heavenly was represented thereby. In Matthew ; "The boys
in the temple cried out, Hosanna to the son of David ;" and
when the chief priests and scribes were indignant, "Jesus said
unto them, have ye not read, that out of the mouth of infants
and sucklings thou hast perfected praise," xxi. 15, 16. Psalm
viii. 3. That the boys cried Hosanna to the son of David,
was that it might be represented that innocence alone acknow
ledges and receives the Lord, that is, they who have innocence.
By perfecting praise out of the mouth of infants ^d sucklings,
is signified that pra^ise cannot come to the Lord uy any other
way than by innocence, for by innocence alone is effected all
communicaiion, and all influx, consequently access : hence
it is that the Lord saith, "Unless ye be converted, and become
as boys, ye cannot enter into the kingdom of the heavens,"
Matt, xviii. 3. In the following passages also by boy is signi
fied innocence. "The streets of the city shall be filled with
boys and girls, playing in the streets thereof," Zech. viii. 5 ;
speaking of the new Jerusalem, or the Lord's kingdom. In
David; "Praise Jehovah ye young men and virgins, also ye
old men with boys," Psalm cxlviii. 12. Again; "Jehovah
reneweth thy life out of the pit, satisfyeth thy mouth with good,
so that thou art renewed as an eagle in thy boyhood," Psalm
ciii. 4, 5. In Joel ; "Upon my people they have cast the lot,
because they have given a boy for a hariot, and have sold a
girl for the wine which they have drunk," iii. 3. In Jeremiah ;
"I will disperse by thee the man and the woman, and I will
disperse by thee the old man and the boy, and I will disperse
by thee the young man and the virgin," Ii. 22. And in Isaiah ;
" A boy is born to us, a son is given to us, upon whose shoul
der is the government, and he shall call his name, Wonderful,
Counsellor, God, Hero, the Father of eternity, the Prince of
peace," ix. 5.

196 GENESIS. [CH. XLL
5237. "The servant of the" prince of the guards" — that
this signifies wherein was truth which primarily served for in
terpretation, appears from the predication of servant, as being
applied to truth, n. 2567, 3409 ; and from the signification of
the prince of the guards, as being things primary for interpre
tation, n. 4790, 4966, 5084 ; and whereas truth is serviceable
for interpretation, namely of the Word, by the servant of the
prince of the guards, is signified here truth thus serving.
5238. " And we told him " — that it signifies that thence
was perception, appears from the signification of telling as being
perception, of which n. 3209.
5239. " And he interpreted to us our dreams " — ^that it sig
nifies what was in the things foreseen in obscurity, appears from
the signification of interpreting, as being what was in, of which
n. 5093, 5105, 5107 ; and from the signification of dreams, as
being things foreseen in obscurity, of which above, n. 5233.
5240. " To each according to his dream be interpreted " —
that it signifies from truth ; " and it came to pass as he inter
preted to us, so it was" — that it signified that so was the event,
may appear from this, that by those words is signified the event
of the thing, which from tfuth was such as he foretold.
5241. " Me he brought back upon my station " — that it sig
nifies that the sensual of the intellectual part was received,
appears from the signification of the butler, who is here under
stood by me, as being the sensual of the intellectual part, con
cerning which above ; and from the signification of bringing
back upon a station, as being to reduce into order and to make
subordinate, of which n. 5125, 5165, thus also to receive.
5242. "And him he hanged" — that it signifies that the sen
sual of the voluntary part was rejected, appears from the signi
fication of the baker, who is here understood by him, as being
the sensual of the voluntary part, concerning which above ; and
from the signification of hanging, as being to reject, n. 5156,
5167. It is needless further to explain these things, inasmuch
as they have been explained before, for they are such things as
are again mentioned on account of the series.
5243. Verse 14. And Pharaoh sent, and called Joseph, and
they hastened him out of the pit, and he polled, and he changed
his garments, and came to Pharaoh. And Pharaoh sent, signi
fies the propensity of the new natural : and called Joseph, signi
fies to receive the celestial of the spiritual : and they hastened
him out of the pit, signifies the hasty rejection of such things as

CH.-XL'I.] GENESIS. I97
were impediments arising from the state of temptation, and the
new change: and he polled, signifies rejection and change as to
those things which are of the exterior natural : and changed his
garments, signifies as to those things which areof the interior
natural, by putting on things suitable : and came to Pharaoh,
signifies thus communication with the new natural.
5244. " And Pharaoh sent" — that it signifies the propensity
of the new natural, appears from the representation of Pharaoh,
as being the new man of the natural, n. 5079, 5080 : the pro
pensity to receive the celestial of the spiritual is signified by his
sending and calling Joseph ; the propensity itself is manifest
from what follows, that he gave him over his house, and over
all the land of Egypt, and said that all his people should kiss
upon his mouth, verses 40, 41, 42, 43. The case herein is
this : when the state is full, that is, when all things are prepared
in the natural to receive influx from the interior or superior, and
to appropriate to itself those things which flow in, then also the
natural is in the propensity, that is, in the affection of receiving ;
thus one is accommodated to the other, when man is renewed
by the Lord.
5245. " And called Joseph " — that it signifies to receive the
celestial of the spiritual, appears from the representation of
Joseph, as being the celestial of the spiritual, n. 4286, 4585,
4592, 4594, 4963 ; that to receive that is signified by calling,
may be seen just above, n. 5244.
5246. "And they hastened him out of the pit" — that it sig
nifies the hasty rejection of such things as were impediments
arising from the slate of temptation, and thence change, appears
from the signification of the pit, as being a state of vastation,
and also of temptation, n. 4728, 4744, 5038; and from the
signification of hastening him out of it, as being the hasty rejec
tion of such things as arise thence, namely, from a state of
temptation : for when a pit is a state of temptation, then to
hasten any one out of it is to remove such things as are from
that state, consequently to reject ; as is also evident from what
now follows, for he rejected those things which were of the pit,
inasmuch as he shaved himself and changed his garments. A
state of temptation respectively to the state after it, is also as
the state of a pit or of a prison, filthy and unclean ; for when
man is tempted, then unclean spirits are near him, and encom
pass him, and excite the evils and falses appertaining to him,
and likewise detain him therein, and exaggerate even to despair :
17*

198 GENESIS. [CH. XLL
hence it is that man is then in an unclean and filthy state. This
state also, when it is presented to view in the other life (all spir
itual states can there be exhibited to the sight), appears as a
mist exhaled from dirty places, and a stench likewise is ihence per
ceived : such is the appearance of the sphere which encompasses
him who is in temptation, and also in vastation, that is, who is
in a pit in the lower earth, see n. 4728. But when the state
of temptation ceases, then that mist is dissipated, and serenity
takes place ; the reason is, because the falses and evils with
man are opened by temptations, and are removed ; when they
are opened, that mistiness appears, and when they are removed,
serenity appears. The change of that slate is also signified by
Joseph polling and changing his garments. A state of temp
tation may likewise be compared with that state, in which a
man is when among robbers, when he comes from which, his
hair is dishevelled, his countenance fierce, and his garments
torn : if he sinks in temptation, he remains in that state ; but
if he conquers in temptation, then after he has resumed his
wonted countenance, has combed his hair, and changed his gar
ments, he comes into a cheerful and serene state : there are
also infernal spirits and genii, who then like robbers surround
and assault, and induce temptations. From these things then
it is evident, that by hastening him out of the pit, is signified
the hasty rejection of such things as were impediments arising
from the state of temptation, and thence change.
5247. " And be polled " — that it signifies rejection and
change as to those things which are of the exterior natural,
appears from the signification of polling, namely the head and
beard, as 'being to reject those things which are of the exterior
natural, for the hair, which was polled, signifies that natural,
see n. 3301. The hair also both of the head and beard cor
responds in the Grand Man to the exterior natural, wherefore
also sensual men, that is, they who had believed nothing but
what was natural, nor were willing to understand that anything
is given of a nature more interior and pure, than they could
comprehend by the senses, in the other life in the light of hea
ven appear hairy, so that the face isi scarcely anything else than
a shaggy beard ; such hairy faces have been frequently seen by
me. But they who have been rarional men, that is, spiritual,
with whom the natural has been rightly subordinate, appear in
decent and becoming hair ; yea from the hair in the other life,
it may be known what one's quality is as to the natural : that

CH. XLL] GENESIS. I99
spirits appear in hair, is because in the other life spirits appear
altogether as men on earth ; hence also it is, that the angels
seen in the Word are described also sometimes as to the hair.
From these things it may be evident, what is signified by poll
ing, as in Ezekiel ; "The priests the Levites, the sons of Za-
dok, shall put off their garments in which they minister, and
shall lay them aside in the chambers of holiness, and shall put
on other garm.ents, neither shall they sanctify tbe people with
their garments, and their heads they shall not shave, and the
hair they shall not let down, polling they shall poll their heads,"
xliv. 19, 20. It is here treated concerning the new temple
and the new priesthood, that is, concerning the new church,
where putting on their garments signifies holy truihs ; not to
shave the head, not to let down the hair, but polling to poll
the head, signifies not to reject the natural, but to accommodate
it that it may be in agreement, thus to make it subordinate.
Every one, who believes the Word lo be holy, may see, that
these and the rest of the things which are said by the prophet
concerning the new earth, the new city, and concerning the
new temple and the new priesthood, are not to be as they are
there mentioned in the letter ; as that the priests the Levites,
the sons of Zadok, shall minister there, and that they shall
then put off the garments of ministry, and put on others, and
they shall poll their heads ; but that all and each of the things
mentioned signify such things as are of a new church. The
statutes concerning the great priest, the sons of Aaron, and
concerning the Levites, in Moses, " The great priest from his
brethren, upon whose head hath been poured the oil of unction,
and he halh filled his hand to put on garments, shall not shave
his head, and shall not unsew his garments," Lev. xxi. 10;
"The sons of Aaron shall not bring baldness upon their head,
nor shave the corner of their beard ; they shall be holy to their
God, neither shall they profane the name of their God," Lev.
xxi. 5, 6. Thus shalt thou purify the Levites ; sprinkle upon
them the waters of expiation, and they shall cause a razor to
pass over their flesh, and shall wash their garments, and shall
be pure," Numb. viii. 7 ; would never have been commanded,
unless they had contained holy things in them. That the great
priest should not shave his head, and should not unsew his gar
ments ; that the sons of Aaron should not bring baldness on
their head, nor should shave the corner of the beard ; and that
the Levites, when they were purified, should be shaven with a

200 GENESIS. [CH. XLI.
razor upon the flesh ; what holiness is there in these things,
and what of the church is there in them ? But to have the
external or natural man subordinate to the internal or spiritual,
and thus each subordinate to the Divine, this is a holy thing,
which the angels also perceive when those passages of the
Word are read by man. In like manner that " The Nazarite,
who was holy to Jehovah, if any one should perchance die sud
denly near him, and should pollute the head of his Nazarite-
ship, should poll his head in the day of his cleansing, on the
seventh day he should poll it. Also that the Nazarite, on the
day in which the days of his Nazarileship are fulfilled, should
poll the head of his Nazarileship at the door of the tent of the
assembly, and should take the hair of his head, and should put
it on the fire which is under the sacrifice of the peace-offering,"
Numb. vi. 8 lo 19. What the Nazarite was, and what of holi
ness he represented, may be seen n. 3301 ; that a holy [princi
ple] consisted in his hair, cannot in anywise be comprehended,
unless it be known what the hair is by correspondence, thus to
wbat holy [principle] the hair of a Nazarite corresponded. In
like manner neither can it be comprehended, whence Samson
had strength from his hair, concerning which he thus speaks to
Delilah, "There hath not come a razor upon mine head, be
cause lama Nazariie of God from my mother's womb ; if I be
shaven, my strength will dejjart from me, and I shall be ren
dered infirm, and shall be as another man. And Delilah called
a man (vir), who shaved seven locks of his head, and his
strength departed from upon him. And afterwards, when the
hair of his head began lo grow, as it was shaven off, strength re
turned to him," Judges xvi. 17, 19, 22. Who can know,
without knowledge fiom correspondence, that the Lord as to the
Divine Natural was represented by tbe Nazariie, and that the
Nazarileship had no other meaning, and that Samson had
strength fiom that representative ? He who does not know, and
especially who does not believe, that there is an internal sense
of the Word, and that the sense of the letter is representative
of the things which are in the internal sense, will scarcely ac
knowledge anything of holiness in these things, when yet there
is in them what is most holy. He who does not know, and
especially who does not believe, that there is an internal sense
of the Word, which is holy, cannot possibly know what the fol
lowing passages bear in their bosom ; as in Jeremiah ; " Truth
is perished, and is cut off from their rnouth, cut off the hairs of

CH. XLL] GENESIS. 201
thy Nazarileship, and cast them away," vii. 28, 29. In Isaiah ;
" in that day the Lord shall poll by a razor hired in the passa
ges of the river, by the king of Ashur, the head and the hairs of
the feet, and shall also consume the beard," vii. 20. In Micah ;
" Make thee bald, and poll thyself because of the sons of thy
delights, make broad thy baldness, as an eagle, because they
have migrated from thee," i. 16. Moreover, neither will he
know what of holiness is involved in what is related concerning
Elias, that he was " A hairy man, and girded with a leathern
girdle about his loins," 2 Kings i. 8 ; and why the boys, who
called Elisha bald, were " torn in pieces by bears out of the
forest," 2 Kings ii. 23, 24. By Elias and Elisha was repre
sented the Lord as to the Word ; thus by them was represented
the Word, specifically the prophetic Word, see preface to chap.
xviii. Gen. and n. 2762 ; the hairiness and the girdle of leather
signified the literal sense, a hairy man that sense as to truths, a
girdle of leather about the loins that sense as to goods : for the
literal sense is its natural sense, inasmuch as it is from those
things which are in the world, and the internal sense is the
spiritual sense, because it is from those things which are in hea
ven. These two senses are as the internal and external with
man, and because an internal is not without an external, for the
external is the ultimate of order in which the internal subsists,
therefore it was a reproach against the Word to call Elisha bald,
as if he was without an external, thus the Word without a sense
adequate to the apprehension of man. From these considera
tions it may be manifest, that the single thihgs of the Word are
holy, but the holiness which is therein, does not appear to the
understanding, except to him who is acquainted with its internal
sense ; nevertheless it appears to the apperception by influx
from heaven to him, who believes the Word to be holy : that
influx is effected through the internal sense in which the angels
are, which sense, notwithstanding it is not understood by man,
still affects him, because the affection of the angels, who are in
that sense, is communicated ; hence also it is evident, that the
Word was given toman, that he may have communication with
heaven, and that the divine truth, which is in heaven, by influx
may affect him.
5248. " And changed his garments " — that this signifies as
to those things which are of the interior natural, by putting on
things suitable, appears from the signification of changing, as
being to remove and reject ; and from the signification of gar-

202 GENESIS. [CH. XLI.
ments, as being those things which are of the interior natural,
of which in what follows ; hence it follows, that he put on
things suitable, which are signified by new garments. Frequent
mention is made of garments in the Word, and by them are
understood those things which are beneath or without, and
which cover those things that are above or within ; wherefore
by garment is signified the external of man, consequently the
natural, for this covers his internal and spiritual : by garments
are specifically signified the truihs which are of faith, because
these cover the goods which are of charity. This significative
has its origin fiom the garments, with which spirits and angels
appear clothed : spirits appear in garments without splendor,
bul angels in garments with splendor, and as it were from
splendor, for splendor itself appears around them as a garment,
like the Lord's garments when he was transformed, which were
as the light. Matt. xvii. 2, and as white glittering, Luke ix. 29.
From their garments also spirits and angels may be known,
what their quality is as to the truths of faith, because these are
represented by garments ; but then they are the truths of faith
such as they Jare in the natural; their quality in the rational
appears from the face and its beauty : the splendor appertain
ing to their garments is from the good of love and charity,
which good by translucence gives splendor. From these things
it may be manifest, what is represented by garments in the
spiritual world, consequently what garments are in the spiritual
sense. But the garments which Joseph changed, namely
which he put off, were the garments of the pit or prison, by
which garments are signified things fallacious and false, which
in a state of temptations are excited by evil genii and spirits ;
wherefore by his changing garments is signified rejection and
change as lo those things which are of the interior natural, and
the garments which he put on were such things as were suita
ble, wherefore also the putting on of suitable things is signified.
See what has been before said and shown concerning garments,
namely that celestial things are not clothed, but spiritual and
natural things, n. 297. That garments are inferior truihs
respectively, n. 1073,2576. That changing the garments was
a representative to denote that holy truths were to be put on,
whence also the changeable garments, n. 4545. That rending
the garments was a representative of mourning over truth lost
and destroyed, n. 4763. What is signified by him who entered
in not having on a wedding garment, n. 2132.

CH. XLL] GENESIS. 203
5249. " And came to Pharaoh " — that it signifies communi
cation with the new natural, appears from the signification of
coming, as being here communication by influx ; and fiom the
representation of Pharaoh, as being the new natural, concern
ing which n. 5079, 5080, 5244. What these things, which
are contained in this verse, involve, is evident from what has
been already explained ; for it is treated concerning Joseph,
how he was liberated from the pit, and came to Pharaoh : by
Joseph in the internal sense is represented the Lord as to the
celestial of the spiritual, and by Pharaoh is represented the
natural or external man ; by the pit in which Joseph was, is
represented the state of temptation of die Lord as to the celes
tial of the spiritual, and by his being called out of the pit by
Pharaoh, is signified the state of liberation from temptations,
and further the state of influx and communication afterwards
with the new natural : from these things it is evident, that in
the internal sense is here described how the Lord made his na
tural new, and at length Divine. These are the things wliich
the celestial angels think when these historicals are read by
man : it is also most delightful to them lo think such things,
for they are in the divine sphere of the Lord, thus as it were
in the Lordj and they are then in the perception of the inmost
joy, when they are in thought concerning the Lord, and con
cerning the salvation of the human race by the Lord's making
the human in Himself Divine : and that the angels might be
retained in that most celestial joy, and at the same time in wis
dom, therefore that divine process is fully described in the in
ternal sense of the Word ; and in it is at the same time
described the process of man's regeneration, for the regenera
tion of man is an image of the Lord's glorification, n. 3138,
3212,3296,3490,4402. Some may perhaps wonder what
the angels discourse about among themselves, consequently
what men who become angels discourse about after death : but
let them know, that the subjects of their discourse are such
things as are contained in the internal sense of the Word,
namely, concerning the Lord's glorification, concerning his
kingdom, concerning the church, concerning the regeneration
of man by the good of love and the truth of faith, but that the
discourse on these subjects is by arcana, which for the most
part are ineffable.
5250. Verses 15, 16. And Pharaoh said to Joseph, I have
dreamed a dream, and no one interpreteth it, and I have heard

204 GENESIS. [CH. XLI.
upon thee, saying, thou hearest a dream to interpret it. And
Joseph answered Pharaoh, saying, not to me, God toill answer
peace, Pharaoh. And Pharaoh said to Joseph, signifies the
perception of the celestial of the spiritual fiom the natural : I
have dreamed a dream, signifies prediction : and no one inter
preteth it, signifies ignorance what was in it : and I have heard
upon thee, signifies the faculty of the celestial of the spiritual :
saying, thou hearest a dream to interpret it, signifies of apper-
ceiving what is in the things foreseen : and Joseph answered
Pharaoh, signifies knowledge : saying, not to me, signifies that
it was not from the human alone : God shall answer peace,
Pharaoh, signifies from the Divine Human by conjunction.
5251. "And Pharaoh said to Joseph" — that it signifies per
ception of the celestial of the spiritual from the natural, appears
from the signification of saying in the historicals of the Word,
as being to perceive, of which frequently before ; and from the
representation of Pharaoh, as being the natural, of which n.
5079, 5080, 5095, 5160 ; and from the representation of Jo
seph, as being the celestial of the spiritual, n. 4286, 4592,
4594, 4963, 5086, 5087, 5106, 5249. That perception of the
celestial of the spiritual from the natural is signified, is because
the Lord is represented by each, namely by Joseph and by
Pharaoh, by Joseph as to the celestial of the spiritual, and by
Pharaoh as to the natural ; hence by Pharaoh said to Joseph,
is signified the Lord's perception from the celestial of the spir
itual in the natural. But what and of what quality that per
ception is, cannot be explained to the apprehension, unless
there has been first formed somewhat of an idea concerning
spiritual perception, and concerning the celestial of the spiritual,
and also concerning the natural as to the quality of its distinc
tion from the spiritual. On these subjects some things indeed
have been said before, but they would need to be recalled.
5252. " I have dreamed a dream " — that it signifies predic
tion, appears from the signification of a dream, as being fore
sight, and thence prediction, n. 3698, 5091, 5092, 5104, 5233 :
that dream here denotes prediction, is also evident from what
follows, for in the dream it was foretold concerning seven years
of abundance of provision, and concerning seven years of fam
ine. 5253. "And no one interpreteth it" — that it signifies igno
rance what was in it, appears from the signification of interpret
ing, as being what was in, of which n. 5093, 5105, 5107,

CH. XLL] GENESIS. 205
5141 ; hence ignorance what was in, is signified by no one
interpreting it. No one, in the internal sense is not no one or
none, but is a mere negative, here therefore denoting not, thus
that it is not known or that there is ignorance respecting it : the
reason is, because in the internal sense there is not regard to
any person, nor even to anything determined to a person, see
11. 5225, and in the expression no one or none something of
person in common is involved. There are three things in gen
eral, which perish from the sense of the letter of the Word,
while it is becoming the internal sense, namely what is of time,
what is of space, and what is of person. The reason is, because
in the spiritual world time is not, neither is space, these two
things being proper to nature, on which account also it is said
of those who die, that they depart out of time, and that they
leave those things which are of time. The reason that in the
spiritual world there is no regard to anything determined to per
son, is, because a view to person in discourse contracts and lim
its the idea, but does not extend and render it unlimited ; what
is extended and unlimited in discourse causes it to be universal,
and also to comprehend and be able to express things innumer
able and likewise ineffable ; hence the speech of the angels is
such, especially the speech of the celestial angels, which is
respectively unlimited, and thence everything of their discourse
flows in into the infinite and into the eternal, consequently into
the Divine of the Lord.
5254. " And I have heard upon thee" — that it signifies the
faculty of the celestial of the spiritual — "saying, thou hearest
a dream to interpret it" — that it signifies of apperceiving what
is in the things foreseen, appears from the signification of hear
ing upon thee, as being to apperceive and know that such is the
quality, consequently such the faculty ; and from the represent
ation of Joseph, to whom those things are said, as being the
celestial of the spiritual, n. 4286, 4592, 4594, 4963, 5086,
5087, 5106 ; and from the signification of hearing, as being to
apperceive, n. 5017 ; and fiom the signification of dream, as
being what is foreseen, of which just above, n. 5252 ; and from
the signification of interpreting, as being what was in, of which
also above, n. 5252. Hence it is evident, that by I have heard
upon thee, saying, thou hearest a dream to interpret it, is signi
fied the faculty of the celestial of the spiritual of apperceiving
what was in the things foreseen.
5255. " And Joseph answered Pharaoh " — that it signifies
VOL. VII. 18

206 GENESIS. [CH. XLL
thought, appears from the signification of answering to anything
when a question is asked, as being to give to know how the
case is, consequently thought.
5256. " Saying, not to me " — that it signifies that it was not
from the human alone, may appear from the signification of not
to me, or not belonging to himself, when the Lord is treated of,
who is represented by Joseph, as being that it was not from the
human alone, but from the Divine, for the Divine foresees, con
sequently knows what is in. For the Lord, when in the worid,
had foresight and providence even in the human, but from the
Divine, whereas afterwards, when glorified, he has them from
the Divine alone, for the human glorified is Divine : the human
considered in itself is but a form recipient of life from the Di
vine, but the Lord's human glorified, or his Divine Human, is
not a form recipient of life from the Divine, but is the very esse
of life, and what proceeds thence is life. Such an idea the
angels have concerning the Lord. But they who come at this
day into the other life from the Christian church, almost all
have an idea concerning the Lord as concerning another man,
not only separate from the Divine, although they also adjoin the
Divine to Him, but also separate from Jehovah, and what is
more, separate also from the holy which proceeds from Him :
they say indeed one God, but still they think three, and actually
divide the Divine among three, for they distinguish into persons,
and call each God, and attribute to each a distinct proprium;
hence it is said of Christians in the other life, that they worship
three Gods, because they think three, howsoever they say one.
But they who have been Gentiles, and converted to Christian
ity in the other life adore the Lord alone ; and this by reason
that they believed, that it could not be otherwise than that the
supreme God manifested himself on earth as a man, and that
the supreme God is a divine man, and that if they had not such
an idea of the supreme God, they could not have any idea, thus
neither could they think about God, consequently they could
not know Hira, and srill less love Hira.
5257. " God will answer peace, Pharaoh " — that it signifies
from the Divine Human by conjunction, may appear from what
was said just above, n. 5256 ; and from the signification of the
peace which God will answer, as being from the Divine Human
of the Lord : that God is the Divine, is evident without expli
cation, and that peace in the supreme sense is the Lord, may
be seen n. 3780, 4681 : that it is by conjunction, namely with

CH. XLI.] GENESIS. 207
the celestial of the spiritual, and thereby with the natural, is
because that conjunction is here treated of.
5258. Verses 17, 18, 19, 20, 21, 22, 23, 24. And Pha
raoh spake to Joseph, in my dream behold I was standiag near
the bank of a river. And behold out of the river came up
seven cows fat in flesh and beautiful in form, and they fed in
ihe sedge. And behold seven other cows came up after them,
thin and evil in form exceedingly, and lean in flesh, I have not
seen such as them in all the land of Egypt as to malignity.
And the lean and evil cows devoured the seven former fat cows.
And they came to their entrails, and it was not known that they
came to iheir entrails, and their aspect was malignant as in ihe
beginning ; and I awoke. And I saiv in my dream, and behold
seven ears of corn came up on one stalk, full and good. And
behold seven ears dry, thin, and parched with ihe east wind,
sprung up after them. And the thin ears swallowed up the
seven good ears : and I told to ihe magi, and no one declared
to me. And Pharaoh spake to Joseph, signifies the thought of
the celestial of the spiritual from the natural : in my dream,
signifies what was foreseen in obscurity : behold I was standing
near the bank of a river, signifies from boundary to boundary :
and behold out of the river, signifies that in the boundary : came
up seven cows, signifies truths of the natural ; fat in flesh, sig
nifies which were of charity : and beautiful in form, signifies
which were of faith thence : and they fed in the sedge, signifies
instruction : and behold seven other cows came up after them,
signifies falses, which are of the natural, near at hand : thin and
evil in form exceedingly, signifies which were vain and of no
faith : and lean in flesh, signifies which neither were of charity :
I have not seen such as them in all the land of Egypt as to ma
lignity, signifies such as could not in any manner be conjoined
with truths and goods : and the lean and evil cows devoured,
signifies that falses which were not of charity nor of faith exter
minated : the seven former fat cows, signifies the truths which are
of faith from charity : and they came to^ their entrails, signifies in
terior extermination : and it was not known that they came to
their entrails, signifies that the truths of good were no longer ap
perceived : and their aspect was malignant as in the beginning,
signifies that there was nothing of communication and conjunc
tion : and I awoke, signifies a state of illustration : and I saw in my
dream, signifies what was yet foreseen in obscurity : and behold
seven ears of corn came up on one stalk, signifies the scientifics.

208 GENESIS. [CH. XLI.
which are of the natural, conjoined : full and good, signifies lo
which the things which are of charity and faith might be in-ap
plied : and behold seven ears dry, thin, and parched with the east
wind, signifies scientifics of no use and full of lusts : sprung up
after them, signifies appearing near: and the thin ears swallowed
up the seven good ears, signifies that the scientifics of no use
exterminated the scientifics of use : and I told to the magi, sig
nifies consultation with interior scientifics : and no one declared
to me, signifies that nothing was apperceived from them.
5259. " And Pharaoh spake to Joseph " — that it-signifies the
thought of the celestial of the spiritual from the natural, is evi
dent from what was said above, n. 5251, where like words
occur, except only that it is there said, Pharaoh said to Joseph,
whereas here it is said, he spake to him, for he said signifies
perception, but he spake signifies thought, n. 2271, 2287, 2619.
That by Pharaoh speaking to Joseph is signified the thought of
the celestial of the spiritual from the natural, and not the reverse,
is because that which is exterior never thinks from itself, but
from what is interior, or what is the same, that which is inferior
cannot think except from what is superior ; although while the
interior or superior thinks in the exterior or inferior, it appears
as if the exterior or inferior thought from itself, but it is a fallacy :
the case herein is as when a person sees something in a mirror,
and does not know that any mirror is there, he supposes that
the thing is there where it appears, when yet it is not there.
Inasmuch now as the celestial of the spiritual is interior or
superior, and the natural is exterior or inferior, hence by Pha
raoh speaking to Joseph in the internal sense is signified the
thought of the celestial of the spiritual from [or out of J the
natural. In a word, nothing which is beneath has any ability
from itself, but what ability it has, it has from the superior, and
this being the case, it evidently follows that all is from the
supreme, that is, from the Divine : consequently, whatever a
man thinks from the understanding, and acts from the will, he
has from the supreme or from the Divine : but yet what he
thinks falsely or acts evilly, is from the form which he has im
pressed upon himself, but what he thinks truly and acts well, is
from the form which he has received from the Lord ; for it is
known, that one and the same power and force produces differ
ent motions according to the constructions in the mediates and
extremes, thus in man life from the Divine produces diverse
thoughts and diverse actions according to the [recipient] forms.

CH. XLL] GENESIS. 209
5260. "The things which follow in this series are neariy the
same as those which have been before explained in this chapter
from n. 5195 to 5217, wherefore a further explication is need
less. 5261. Verses 25, 26, 27. And Joseph said to Pharaoh,
the dream of Pharaoh it is one, what God doeth He hath
declared to Pharaoh. The seven good cows they are seven
years, and the seven good ears of corn they are seven years ;
the dream it is one. And the seven cows thin and evil coming
up after them, ihey are seven years ; and the seven empty ears,
parched with ihe east wind, shall be seven years of famine.
And Joseph said to Pharaoh, signifies perception of the natural
from the celestial of the spiritual : the dream of Pharaoh it is
one, signifies the like in each which was foreseen : what God
doeth he hath declared to Pharaoh, signifies what was provided,
that it was given to the natural to apperceive. The seven good
cows they are seven years, signifies states of the multiplication
of truth in the interior natural : and the seven good ears of corn
they are seven years, signifies states of the multiplication of truth
in the exterior natural : the dream it is one, signifies that each
shall be by conjunction : and the seven cows thin and evil
coming up after them, they are seven years, signifies states of
the multiplication of the false infesting the interior natural : and
the seven empty ears parched with the east wind, signifies states
of the multiplication of the false infesting the exterior natural :
shall be seven years of famine, signifies hence defect and appa
rent privation of truth.
5262. "Joseph said to Pharaoh" — that it signifies percep
tion of the natural from the celestial of the spiritual, afipears
from the signification of saying in the historicals of the Word,
as being to perceive ; and from the representation of Joseph,
as being the celestial of the spiritual ; and from the representa
tion of Pharaoh, as being the natural ; concerning each of
which frequently above.
5263. " The dream of Pharaoh it is one " — that it signifies
the like in each which was foreseen, appears from the significa
tion of a dream, as being what is foreseen, n. 3698,5091, 5092,
5104, 5233; and from the representation of Pharaoh, as being
the natural, n. 5079, 5080, 5095, 5160; and from the signifi
cation of it is one, as here being the like in each, namely, the
interior and exterior natural : that the natural is twofold, may
be seen n. 5118, 5126 ; for what Pharaoh dreamed concerning
18*

210 GENESIS. [CH. XLI
the cows, was foreseen concerning the interior natural, and
what he dreamed concerning the ears of corn, was foreseen con
cerning the exterior; and inasmuch as both naturals should act
as one by conjunction, therefore the like in both is signified.
5264. " What God doeth he hath declared to Pharaoh " —
that it signifies what was provided, that it was given to the nat
ural to apperceive, appears from the signification of what God
doelh, as being what is provided, of which in what follows : and
from the signification of declaring, as being to communicate, and
to give to apperceive, n. 3608, 4856: and from the represent
ation of Pharaoh, as being the natural, of which above, n. 5263 ;
hence it is manifest that by what God doelh he hath declared
to Pharaoh, is signified what was provided, that it was given to
the natural to apperceive. That what God doeth denotes what
is provided, is because all which God, that is, the Lord doeth,
is Providence, which, inasmuch as it is from the Divine, has in
it the eternal and infinite ; eternal because it does not look to
any boundary from which, nor any boundary to which [it pro
ceeds] ; infinite, because it looks together at the universal in
every singular, and at every singular in the universal : this is
called Providence. And whereas such [a principle] is in all
and single things which the Lord does, therefore his doing
cannot be expressed by any other term than by the term Provi
dence. That in all and single things which the Lord does,
there is what is infinite and eternal, will be illustrated, of the
divine mercy of the Lord, by examples elsewhere.
5265. "The seven good cows they are seven years " — that
it signifies the state of ihe multiplication of truth in the interior
natural, appears from the signification of cows, as being in the
good sense the truths of the interior natural, n. 5198: and from
the signification of years, as being states, n. 482, 487, 488,
493, 893 : That they were seven, is because seven signify
wbat is holy, and thence add holiness to the thing which is
treated of, n. 395, 433, 716, 881 ; and also involve an entire
period from beginning to end, n. 728. Hence it is that seven
cows and seven enrs of corn were seen in the dream, and after
wards that there were seven years of abundance of provision,
and seven years of famine : hence also it is that the seventh
day was sanctified ; and that the seventh year in the represent
ative church was the sabbaihary year, and that after seven
times seven years was the jubilee. That seven signify holy
things, is from the signification of numbers in the worid of spirits ;

CH. XLL] GENESIS. 211
every number there involves something. Numbers, both sim
ple and compound, have sometimes appeared to me visibly,
once also in a long series, and I wondered what they signified,
and it was said that they existed from angelic discourse, and
that things likewise are wont sometimes to he expressed by num
bers, which numbers do not appear in heaven, but in the worid
of spirits, where such things are presented to the sight. This
was known to the most ancient, who were celestial men, and
discoursed with angels, and hence they formed ecclesiastical
compulation by numbers, whereby they expressed universally
those things, which by words they expressed singulariy : but
wbat each number had involved, did not remain wiih posterity,
only what was signified by the simple numbers, namely, two,
three, six, seven, eight, twelve ; and hence twenty-four, seventy-
two, and seventy-seven ; especially that by seven was signified
what is most holy, namely, in the supreme sense the Divine
itself, and in the representative sense the celestial of love ; hence
it is, that the state of the celestial man was signified by the
seventh day, n. 84, 85, 86, 87. That numbers signify things,
is very manifest from many numbers in the Word, as from these
in the .'Vpocalypse ; "He who hath intelligence, let him com
pute the number of the beast, for it is the number of a man,
namely the number thereof is six hundred sixty-six," xiii. 18.
And again in another place ; " The angel measured the wall of
the holy Jerusalem an hundred forty-four cubits, which is the
measure of a raan,.that is, of an angel," Apoc. xxi. 17; the
number 144 is from 12 multiplied into itself, and from the mul
tiplication of this number comes 72.
5266. " And the seven good ears of corn they are seven
years" — that it signifies a state of the multiplication of truth in
the exteriornatural, appears from the signification of ears of corn,
as being in the good sense scientifics, n. 5212, consequently
truihs of the exteriornatural, for these are called scientifics;
and from the signification of years, as being states, of which just
above, n. 5265 ; what seven is, may also he there seen.
5267. "The dream it is one" — that it signifies that each
must be by conjunction, appears from what was said above,
n. 5263.
5268. "And the seven cows thin and evil coming up after
them, they are seven years " — that it signifies the state of the
multiplication of the false infesting the interior natural, appears
from the signification of cows, as being in the genuine sense

212 GENESIS. [CH. XLL
truths in the interior natural, n. 5198, 5265, but in the oppo
site sense falses there, n. 5202 ; wherefore the former are
called good cows, but the latter slender and evil : and from the
signification of coming up, as denoting what is progressive
towards interior things, n. 5202 : and from the signification of
years, as being states, of which just above, n. 5265. As
seven signify what is holy, so also in the opposite sense they
signify what is profane; for most expressions in the Word have
also an opposite sense, and this by reason that the same things,
which are doing in heaven, when they flow down towards hell,
are changed into things opposite, and actually become oppo
site ; hence the holy things, which are signified by seven, there
become profane things. That by seven are signified both
things holy and things profane, may be confirmed from passages
in the Apocalypse alone, where seven is mentioned. First,
that holy things are signified; "John to the seven churches;
grace and peace from Him, who is, and who was, and who is
to come, and from the seven spirits which are before his
throne." i. 4. " These things saith he, who halh the seven
spirits and seven stars," iii. 1. " Out of the throne went forth
seven lamps of fire burning before the throne, which are the
seven spirits of God," iv. 5. " I saw upon the right hand of
him who sat on the throne a book written within and on the
back, sealed with seven seals," v. 1. "I saw when behold in
the midst of the throne a lamb standing as it were slain, having
seven horns, and seven eyes, which are the seven spirits of God
sent forth into the whole earth," v. 6. " To the seven angels
were given seven trumpets," viii. 2. "In the days of the
voice of the seventh angel the mystery of God was to be con
summated," X. 7. " There came forth seven angels having
seven plagues out of the temple, clothed in white and shining
linen, and girded about the breasts with golden girdles : then
one of the four animals gave to the seven angels seven golden
vials," XV. 6, 7. That seven in the opposite sense signify
things ])rofane, is evident from the following passages also in
the Apocalypse. "Behold a great red dragon having seven
heads, and ten horns, and upon his heads seven diadems," xii.
3. " I saw a beast coming up out of the sea, which had seven
heads and ten horns, and upon his horns ten diadems, but upon
his heads the name of blasphemy," xiii. 1; "I saw a woman
sitting upon the scariet beast, full of names of blasphemy, and
she had seven heads and ten horns. Here is intelligence, if

CH. XLL] GENESIS. 213
any one hath wisdom, the seven heads are seven mountains,
where the woman sitteth upon them, and they are seven kings.
The beast which was, and is not, he is the eighth king, and of
the seven, and goeth away into perdition," xvii. 3, 7, 9, 11.
5269. " And the seven empty ears, parched with the east
wind " — that this signifies a state of the multiplication of the
false infesting the exterior natural, appears from the significa
tion of ears of corn, as being scientifics, which are the truths of
the exterior natural, of which above, n. 5266, thus in the op
posite sense falses there, n. 5202, 5203, 5204 : what is meant
by empty and parched with the east wind, may be seen above.
5270. " Shall be seven years of famine " — that it signifies
the defect and apparent privation of truth, appears from the
signification of famine, as being the defect of knowledges,
n. 1460, 3364, thus also the privation of truth : for that falses
should exterminate truths, so that it would appear as if they no
longer were, is signified by the lean and evil cows eating up
the seven fat cows, and coming to their^ntrails, and it was not
known that they came to their entrails ; also by the thin ears
of corn swallowing up the seven good ears, verses 4, 7, 20, 21,
24, n. 5206, 5207, 5217. How this case is, namely, that in
the beginning truth shall be multiplied in each natural, and
that afterwards it shall so fail as scarcely to appear, is an arca
num which no one can know, unless it has been given him to
know how the case is with the reformation and regeneration of
man. Inasmuch as this subject is treated of in what follows in
the internal sense, it is expedient here in advance to say a few
things concerning it. Man, during his reformation, first learns
truths from the Word or doctrine, and stores them up in the
memory : he who cannot be reformed, believes, when he has
learned truths and stored them up in the memory, that it is
sufficient, but he is much deceived ; the truths, which he had
imbibed, are to be initiated and conjoined with good, nor can
they be initiated and conjoined with good, so long as the evils of
self-love and the love of the worid remain in the natural man.
These loves were the first introducers, with which truths cannot
in any wise be conjoined ; wherefore, that conjunction may be
effected, the trujhs introduced and retained by those loves are first
to be exterminated, although they are not exterminated, but are
in-drawn so as not to appear, wherefore it is said the apparent
privation of truth : when this is done, then the natural is illumi
nated from the interior, and then the evils of self-love and the

214 GENESIS. [CH. XLL
love of the worid yield, and to the degree in which they yield,
truths are stored up and conjoined with good. The state, when
man is apparently deprived of truths, in the Word is called des
olation, and is also compared to the evening, in which man is
before he comes into the morning ; wherefore in the represent
ative church the day commenced from the evening.
5271. Verses 28, 29, 30, 31, 32. This is ihe word which
1 spake to Pharaoh, what God doeth He hath made Pharaoh
to see. Behold seven years come, great abundance of provision
in all the land of Egypt. And there shall arise seven years
of famine after them, and all ihe abundance of provision in all
the land of Egypt shall be given to oblivion, and the famine
shall consume the land. And the abundance of provision in ihe
land shall not be known from before ihat famine after this,
because it is exceedingly grievous. And upon the dream, being
repeated to Pharaoh twice, because ihe word was established
from with God, and God hasteneth to do ii. This is the word
which I spake to Pharaoh, signifies what the natural thought
from the celestial of the spiritual : what God doeth, signifies
concerning what is provided : He hath made Pharaoh to see,
signifies the apperception of the natural. Behold seven years
come, signifies states of providence : great abundance of pro
vision in all the land of Egypt, signifies the multiplication of
truth in each natural : and there shall arise seven years of fam
ine after them, signifies the following states when there is a de
fect of truth : and all the abundance of provision in the land
of Egypt shall be given to oblivion, signifies the removal of truth
and the apparent privation of it in each natural : and the fam
ine shall consume the land, signifies even to desperation : and
the abundance of provision in the land shall not be known, sig
nifies that nothing shall be there apperceived concerning the
truth, which was before : from before that famine after this,
because it is exceedingly grievous, signifies by reason of such
defect : and upon the dream being repeated to Pharaoh twice,
signifies because it was foreseen concerning each natural :
because the word was established from with God, signifies that
it is divine : and God hasteneth to do it, signifies with every
event. 5272. " This is the word which I spake to Pharaoh " — that
it signifies what the natural thought from the celestial of the
spiritual, appears from the signification of word, as denoting
thing, of which in what follows : and from the signification of

CH. XLL] GENESIS. 215
speaking, as being to think, n. 2771, 2287, 2619, 5259 : and
from the representation of Joseph, who here speaks, as being
the celestial of the spiritual : and from the representation of
Pharaoh, as being the natural ; concerning which representa
tions see above. From these significations and representations
it is evident, that by this word which I spake to Pharaoh, is
signified that thing, or that which the natural thought from the
celestial of the spiritual ; see also n. 5262. As to what per
tains to word, in the original tongue word is expressive of thing,
hence also divine revelation is called the Word, and also the
Lord in the supreme sense ; and by the Word, when it is pre
dicated of the Lord, and likewise of revelation from Him, in
the proximate sense is signified the divine truth, from which all
things, which are things, exist. That all things, which are
things, have existed and do exist by the divine truth which is
from the Lord, thus by the Word, is an arcanum which has not
as yet been discovered : it is believed that by this is meant, that
all things were created by God's saying and commanding, as a
king in his kingdom : but this is not meant by all things being
made and created by the Word, but it is the divine truth, which
proceeds from the divine good, that is, which proceed! from the
Lord, from which all things have existed and do exist : the
divine truth proceeding from the divine good is the veriest real
and the veriest essential which is in the universe, and this makes
and creates. Concerning the divine truth scarcely any one has
any other idea, than as concerning a word which flows from the
mouth of a speaker, and is dissipated in the air ; this idea con
cerning the divine truth has produced the opinion that by the
Word is meant only a command, and thus that all things were
made from a command only, thus not from anything real
which proceeded from the Divine of the Lord : but, as was
said, the divine truth proceeding from the Lord is the veriest
real and essential, from which are all things ; the forms of good
and of truth are from that : but concerning this arcanum, by
the divine mercy of the Lord, more in what follows.
5273. " What God doeth " — that it signifies concerning what
is provided, appears from the signification of what God doeth,
as being what is provided, of which above, n. 5264.
5274. " He hath made Pharaoh to see " — that it signifies
the apperception of the natural, appears from the signification
of seeing, as being to understand and to apperceive, n. 2150,
2325, 2807, 3764, 4567, 4723 ; and from the representation
of Pharaoh, as being the natural, of which above.

216 GENESIS. [CH. XLI.
5275. " Behold seven years come " — that it signifies states
of providence, appears from the signification of years, as being
states, n. 487, 488, 493, 893 : and from the signification of
coming, as being of providence, for to come and to be done,
when it is predicated of what is divine, or of that which God
doeth, is that which comes to pass from Providence, conse
quently is of Providence ; that what God doeth is Providence,
may be seen above, n. 5264, 5273. Concerning the seven
years of abundance of provision, and the seven years of famine,
it is treated in what follows ; and by years are there signified
states, by the years of abundance of provision states of the
multiplication of truth in the natural ; and by the years of
famine states of defect and privation of truth in the natural.
In general by the seven years of abundance of provision, and
the seven years of famine in the land of Egypt, in the internal
sense are described the states of man's reformation and regen
eration, and in the supreme sense, the states of the glorification
of the Lord's human : that these things might be represented,
such things came to pass in the land of Egypt ; that they came
to pass in the land, was because by the land of Egypt and by
Pharaoh in the internal sense is understood the natural, the glo
rification of which in the Lord is there treated of. It is to be
known, that the things which were done at that time, and
which are described in the Word, were representative of the
Lord Himself, of the glorification of his human, and in the
representative sense, of his kingdom, consequently of the
church in general, and of the church in singular, thus of the
regeneration of man, for by regeneration man is made a church
in singular. That the things done at that time were thus
representative, was principally on account of the Word, that
it might be written, and thus the Word might contain such
things as should represent things divine, things celestial, and
things spiritual, in a continual series, and thus might be service
able not only to the man of the church, but also to the angels
in heaven ; for the angels thence perceive things divine, and
thus are affected with the holy things which are communicated
to man who reads the Word from affection, whence he also
derives what is holy. This is the cause that such things came
to pass in the land of Egypt.
5276. " Great abundance of provision in all the land of
Egypt" — that it signifies the multiplication of truth in each
natural, appears from the signification of abundance of provi-

CH. XLL] GENESIS. 217
sion, as being the multiplication of truth, of which in what fol
lows : and from the signification of Egypt, as being each natii-
ral, for by Egypt is signified science, n. 1164, 1165, 1186,
1462, 4749, 4964, 4966 ; and because science, also the natu
ral is signified, by reason that what is in the natural is called
scientific, wherefore the land of Egypt denotes the natural mind
in which the scientific is : hence by all the land of Egypt is
signified each natural, namely the interior and exterior ; that
the natural is both interior and exterior, may be seen n. 5118,
5126. That abundance of provision signifies the multiplica
tion of truth, is because it is opposed to famine, which signifies
defect of truth : the expression, by which in the original tongue
abundance of provision is expressed, is one to which famine is
opposed, and. signifies in the internal sense full store and suffi
ciency of knowledges, because famine signifies the defect
thereof. Knowledges are nothing else than truths of the natu
ral man, but which are not yet appropriated to him, and the
multiplication of such truths is here meant : knowledges do
not become truths with man, until they are acknowledged in the
understanding, which is the case when they are confirmed by
himself; and these truths are not appropriated to him, until he
lives according to them, for nothing is appropriated to man but
what is made of his life, for so he himself is in them, inasmuch
as his life is in them.
5277. "And there shall arise seven years of famine after
them" — that it signifies subsequent states when there is a
defect of truth, appears from the signification of years, as being
states, of which n. 482, 487, 488, 493, 893 ; and from the
signification of famine, as being a defect of knowledges, n.
1460, 3364 : and from the signification of after them, as deno
ting tbe following.
5278. " And all the abundance of provision in the land of
Egypt shall be given to oblivion " — that this signifies the re
moval of truth and the apparent defect thereof in each natural,
appears from the signification of forgetting or giving to obliv
ion, as being removal and thence apparent privation : and from
the signification of abundance of provision, as being the multi
plication of truth or truth multiplied, of which just above, n.
5276 : and from the signification of the land of Egypt, as being
the natural mind or natural of man, here each natural, as above,
n. 5276. That to forget or to give to oblivion is removal or
apparent privation, is because so the case is with memory and
VOL. VII. 19

218 GENESIS. [CH. XLL
thought thence : those things of which man thinks, are imme
diately under his view, and the things which are in affinity with
the subject of his thought present themselves in order around,
even to the things not in affinity which are most remote, and
then in oblivion ; the things which are opposite are thence sep
arated, and hang downwards, and present themselves beneath,
and preserve the equilibrium of those which are above : this
orderly arrangement is effected by the good which flows in.
Such is the case with all man's thought : that this is so, is
manifest from thoughts in the other life, for thoughts there are
wont sometimes to be presented visible in the light of heaven,
and then such appears to be the form of their arrangement.
Hence it may be evident, that to forget in the internal sense is
nothing else than removal and apparent privation.
5279. "And the famine shall consume the land '' — that it
signifies even to desperation, appears from the signification of
famine, as being defect of knowledges, and thence privation of
truth, see above, n. 5277, 5278 : and from the signification of
land, here the land of Egypt, as being the natural mind, see
also above, n. 5276, 5278. That it denotes even to despera
tion, is because it is said, the famine shall consume the land ;
for when by land is signified the natural mind, and by farnine
the privation of truth, nothing else is signified but desperation,
for then in a spiritual manner is effected consumption. In this
passage is described a state of desolation by the privation of
truth, the last of which state is desperation. That desperation
is the last of that state, is because thereby is removed the de
light of self-love and the love of the world, and in the place
of it is insinuated the delight of the love of good and of truth :
for desperation with those to be regenerated relates to the spir
itual life, consequently to the privation of truth and good, for
when they are deprived of truth and good, they despair con
cerning the spiritual life ; hence they have delight and blessed
ness when they emerge out of desperation.
5280. " And the abundance of provision in the land shall
not be known " — that it signifies that nothing shall be there
apperceived concerning the truth which was before, appears
from the signification of being known, as denoting to be apper
ceived ; and from the signification of abundance of provision,
as being truth multiplied, of which above, n. 5276, 5278 ; and
from the signification of land [or earth], here the land of Egypt,
as being the natural mind, of which also above, n. 5276, 5278,

CH. XLL] GENESIS. 219
5279 : hence it is evident, that by the abundance of provision
in the land not being known, is signified that nothing shall be
apperceived in the natural concerning the truth which was
before. In this verse it is treated concerning the last state of
desolation, when there is desperation, which proximately pre
cedes regeneration, and whereas this is the subject treated of in
this verse, it is to be told bow the case is. Every man needs
to be reformed, and be born anew or regenerated, that he may
come into heaven, for "no one, unless he be born again, can
see the kingdom of God," John iii. 3, 5, 6. Man is born into
sin, which is increased in a long series from parents, grand
fathers, and forefathers, and is become hereditary, and so trans
lated into the offspring : every man who is born, is born into
so many hereditary evils, which have thus successively grown
one upon another, in consequence whereof he is nothing but
sin ; therefore, unless he be regenerated, he remains wholly in
sin. But to be regenerated, he ought first to be reformed, and
this by the truths of faith ; for he must learn from the Word,
and from doctrine thence derived, what good is ; the knowl
edges of good from the Word, or doctrine thence, are called
truths of faith, for all the truths of faith have their source in
good, and flow to good, for they respect good as an end. This
is the first state, and is called the state of reformation ; into
this state most of those who are in the church are introduced
from infancy to youth ; but still few are regenerated, for most
of those in the church learn the truths of faith or the knowl
edges of good with a view to reputation and honor, and with
a view to gain, as the end ; when therefore the truths of faith
have been introduced by those loves, man cannot be born anew
or regenerated, until those loves are removed. Therefore that
they may be removed, man is let into a state of temptation,
which is effected in this manner: those loves are excited by
the infernal crew, for this crew wills to live in them, but then
by angels are excited the affections of truth and good, which
have been insinuated from infancy in a state of innocence, and
afterwards have been stored up interiorly and preserved for this
use. Thence is combat between the evil spirits and the angels,
which combat with man is felt as temptation ; and whereas the
combat then is concerning truths and goods, the truths, which
had been before insinuated, are as it were exterminated by
falses injected from evil spirits, so that they do not appear,
concerning which above, n. 5268, 5269, 5270 ; and then as

220 GENESIS. [CH. XLL
far as man suffers himself to be regenerated, the light of trutb
from good is insinuated into the natural from the Lord by an
internal way, into which light the truths are remitted in order.
This is the case with the man who is regenerated, but few at
this day are adraitted into that state : all indeed, so far as they
allow it, begin to be reformed by instruction in the truths and
goods of spiritual life, but as soon as they come to the age of
youth, they suffer themselves to be carried away by the worid,
and thus go away and take part with infernal spirits, by whom
they are gradually so alienated from heaven, that they scarcely
believe any longer that there is a heaven ; wherefore they can
not be let into any spiritual temptation, for if they were let into
it, they would instantly sink under it, and then their latter state
would be worse than the former. Matt. xii. 45. From these
things it may appear how the case is with what is here con
tained in the internal sense, namely with the state of reforma
tion and with the state of regeneration ; but in this verse is
described the last state of temptation, which is a state of des
peration, concerning which state just above, n. 5279.
5281. "From before that famine after this, because it is
exceedingly grievous " — -that it signifies on account of such
defect, appears from the signification of famine, as being a de
fect, of the knowledges of good ; consequently a defect of
truth, of which above, n. 5277, 5278, and lastly desperation
on account of such defect, n. 5279 ; and from the signification
of exceedingly grievous, as denoting great. The subject is
here continued concerning the last state of desolation, which
is a state of desperation, and concerning its increasing grievous-
ness, concerning which above, n. 5279.
5232. "And upon the dream being repeated to Pharaoh
twice" — that it signifies because it was foreseen concerning
each natural, appears from the signification of dream, as being
what is foreseen, n. 3698, 5091, 5092, 5104 ; and from the
representation of Pharaoh, as being the natural, n. 5079, 5080,
5095, 5160 ; and from the signification of being rejiealed
twice, as being concerning each natural, namely the interior
and exterior. That the natural is twofold, interior and exterior,
may be seen n. 5118, 5126 ; concerning the interior natural it
was foreseen in the first dream concerning the cows, n. 5198,
5202, and concerning the exterior in the other dream concern
ing the ears of corn, n. 5212 ; hence it is, that being repeated
twice, denotes concerning each.

CH. XLL] GENESIS. 221
5283. " Because the word is established from with God " —
that it signifies that it is Divine, may appear without explica
tion, for word, when it is predicated of God, is divine truth,
and when it is said that this is established from God, it signifies
that it will wholly come to pass.
5284. " And God hasteneth to do it" — that it signifies with
every event, appears from the signification of doing, when it is
predicated of God, as being providence, of which n. 5264 ;
hence also it is the event, for what is of the divine providence
certainly comes to pass : and from the signification of hastening
to do, as denoting every event ; to hasten or hasty in the inter
nal sense does not denote quickly, but what is certain, and also
what is full, thus with every event ; for haste involves time,
and in the spiritual worid there is not time, but instead of time
there is state, thus the haste of time has relation there to such
a quality of state as corresponds, and the quality of state which
corresponds is that there are several things which are together
efficient, from which results a certain and full event.
5285. " Verses 33, 34, 35, 36. And now lei Pharaoh see
a man intelligent and wise, and appoint him over ihe land of
Egypt. Let Pharaoh do, and let him set governors over the
land, and let him quintate the land of Egypt in the seven years
of abundance of provision. And lei them gather together all
the food of those good years that are coming, and let them heap
together corn under the hand of Pharaoh, food in the cities,
and let them guard [it]. And let ihe food be for a store to
the land, for ihe seven years of famine which shall be in the
land of Egypt, and fhe land shall not be cut off in the famine.
And now let Pharaoh see, signifies the prospection of the nat
ural : a man intelligent and wise, signifies concerning in-flowing
truth and good : and appoint him over the land of Egypt, sig
nifies which shall bring all things in the natural mind into orderly
arrangement : Let Pharaoh do, signifies further prospection : and
let him set governors over the land, signifies the orderly arrange
ment of things common [or general] in the natural : and let him
quintate the land of Egypt, signifies which were to be preserved
and afterwards stored up : in the seven years of abundance of
provision, signifies which were insinuated at those titnes when
truths with goods were multiplied : And let them gather together
all the food, signifies all things which are of use : of those good
years that are coming, signifies which were to be imbibed at
those times : and let them heap together corn, signifies every
19*

222 GENESIS. [CH. XLI
good of truth at the same time: under the hand of Pharaoh,
signifies for necessity and consequent disposal in the natural :
food in the cities, signifies such things in the interiors of the
natural mind : and let them guard, signifies there to be stored
up : and let the food be for a store to the land, signifies there
for every use of the natural : for the seven years of famine, sig
nifies according to necessity in cases of deficiency : which shall
be in the land of Egypt, signifies which shall he in the natural:
and the land shall not be cut off in the famine, signifies that man
may not perish.
5286. "And now let Pharaoh see" — that it signifies pros
pection of the natural, appears from the signification of seeing,
as being to look before, for seeing here involves an active,
namely, that it may do, but when seeing does not involve some
thing to be done, it signifies to understand and apperceive, as
was shown, n. 2150, 2325, 2807, 3764, 3863, 4403 to 4421,
4567, 4723, 5114. Wiih the prospection of the natural the
case is this : man's natural, or his natural mind, which is beneath
his rational mind, does not see anything before from itself, yet
still it appears as if from itself, but its prospection is from the
interior, which sees before in the exterior, almost as a man
viewing himself in a mirror, in which the image appears as if it
were there. This is also exhibited in the internal sense by the
circumstance of Joseph speaking it to Pharaoh, and by Joseph
is represented the celestial of the s[)iritual which is the interior,
and by Pharaoh the natural wliich is the exterior, and Joseph
seemed to Pharaoh that very man (vir) intelligent and wise,
who is here spoken of.
5287. "A man intelligent and wise " — that it signifies con
cerning in-flowing truth and good, appears from the signification
of an intelligent man (vir), as being truth, and of a wise man,
as being the good thereof. It is to be known that, in the inter
nal sense, by a man intelligent and wise is not meant any such
man, but abstractedly from person what is of one intelligent and
wise, hence truth and good. In the other life, especially in the
heavens, all thought, and thence all speech is effected by things
abstracted from persons, on which account thought and speech
there is universal, and respectively unlimited; for in proportion
as thought and speech is determined to persons, to their specific
qualities, and in proportion as it is determined to names, and
likewise to expressions, in the same degree it becomes less uni
versal, and in the same degree also it is determined to a thing.

CH. XLL] GENESIS. 223
and abides therein : but in proportion as it is not determined to
those things, but to things abstractedly from them, in the same
degree it is determined from a thing, and is extended out of
itself, and the view becomes of a higher kind, consequently
more universal. This manifestly appears from the thought of
man ; so far as it regards the expressions of a speaker, so far it
does not regard his meaning, and so far as in itself it regards
the particulars of memory, and abides in them, so far it does not
perceive the qualities of things ; and still more, so far as in each
thing it regards itself, so far it contracts the thoughts, and re
moves itself from the view of a thing in the universal ; hence it
is, that as much as any one loves himself more than others, so
much less wise he is. Hence now it is evident, why things ab
stracted from persons are signified, in the internal sense, by
those things which are determined to persons in the sense of the
letter, see also n. 5225. In the Word throughout a distinction
is made between wisdom, intelligence and science, [or know
ledge], and by wisdom is understood what is from good, by in
telligence what is from truth, and by science each in man's nat
ural : as in Moses; " I have filled Bezaleel with the spirit of
God, as to wisdom, and as to intelligence, and as to science,
and as to every work," Exod. xxxi. 2, 3. Chap. xxxv. 30,
31. And again; " Give to yourselves men wise, and intelli
gent, and knowing, according to your tribes, that I may place
them for your heads," Deut. i. 13.
5288. "And appoint him over the land of Egypt" — that it
signifies which shall bring all things in the natural mind into
orderly arrangement, appears from the signification of appointing
over anything, as being to set one over who may preserve order,
thus also to bring into order: and from the signification of the
land of Egypt, as being the natural mind, as above, n. 5276,
5278, 5279. By him is here meant a man intelligent and wise,
by whom is signified truth and good ; hence it is evident, that
by those words is signified, that truth and good shall bring all
things in the natural into orderly arrangement. Good and truth
also are what give orderly arrangement to all and single things
in the natural mind, for they flow in from within, and thus
arrange. He who does not know how the case is with man's
intellectual faculty, and how man can take a view of things,
perceive them, think analytically, form conclusions thence, and
at length refer to the will, and hy the will into act, such an
one sees nothing to admire herein ; he supposes that all things

224 GENESIS. [CH. XLI,
thus flow naturally, not being at all aware, that all and single
things are from influx through heaven from the Lord, and that
man without such influx cannot think at all, and that on the
cessation of influx, the all of thought ceases ; hence neither
does he know, that the good flowing in through heaven from the
Lord arranges all things in order, and forms them to a resem
blance of heaven so far as man allows it, and that hence thought
flows agreeably to the heavenly form : the heavenly form is that
form, into which the heavenly societies are arranged, and the
heavenly societies are arranged according to the form induced
by the good and truth which proceeds from the Lord.
5289. " Let Pharaoh do " — that it signifies further prospec
tion, appears from what was explained above, n. 5286.
5290. "And let him set governors over the land" — that it
signifies the orderiy arrangement of common [or general] things
in the natural, appears fiom the signification of setting over, as
being to arrange in order; and from the signification of govern
ors, as being things common [or general], of which in what fol
lows : and from the signification of land, here the land of Egypt,
as being the natural mind, as just above, n. 5288. That gov
ernors denote common things, is because common things are
those in which and under which are particulars, see n. 917,
4269, 4325, 4329, 4345, 4383, 5208 ; but by princes are sig
nified primary things, n. 1482, 2089, 5044.
5291. " And let him quintate the land " — that it signifies
which were to be preserved and afterwards stored up, appears
from the signification of quintating, as here involving the like
with decimating [tithing or taking a tenth]. To decimate in
tbe Word signifies to make remains, and to make remains is to
gather together truihs and goods, and afterwards to store them
up: that remains are goods and truths stored up by the Lord
in the interior man, may be seen n. 468, 530, 560, 561, 661,
1050, 1906, 2284, 5135 ; and that by tenths in the Word are
signified remains, n. 576, 1738, 2280; in like manner by ten,
n. 1906, 2284 ; hence also by five, which number is the half
of ten. The half and tbe double, as to numbers in the Word,
involve the like, as tvtenty the like with ten, and four the like
with two, six with three, twenty-four with twelve, and so forth;
so also numbers further multiplied involve the like, as a hun
dred and also a thousand involve the like with ten, seventy-two,
and also a hundred and forty-four, the like wiih twelve: what
therefore the compound numbers involve, may be known from

CH. XLL] GENESIS. 225
the simple numbers from which and with which they are multi
plied. What also the more simple numbers involve, may be
knovv-n from the integral numbers, as what five involve may be
known from ten, and what two, with a half, from five, and so
forth : in general it is to be known, that numbers multiplied
involve the like with the simple numbers, but what is more
full, and that numbers divided involve the like, but not so full.
As to what concerns five specifically, this number has a double
signification ; it signifies a little and hence somewhat, and it
signifies remains : that it signifies a little is from its relation to those
numbers which signifj"^ much, namely, to a thousand and to a hun
dred, and thence also to ten ; that a thousand and a hundred sig
nify much, may be seen n. 2575, 2636: that hence also ten sig
nify much, n. 3107,4638; from this it is thatfive signify a little
and also somewhat, n. 649, 4638 : that five signifies remains, is
when it has relation to ten, for ten signify remains, as was said
above. That all numbers in the Word signify things, may be seen
n. 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252,
4264, 4495, 4670, 5265. He who does not know that there is
any internal sense of the Word, which does not appear in the let
ter, will be altogether surprised that numbers in the Word also
signify things, especially on this account, because he cannot form
any spiritual idea from numbers ; but that nevertheless numbers
flow from the spiritual idea which the angels have, may be seen
n. 5265. What the ideas are, and what the things are, to
which numbers correspond, may indeed be known, but ¦ft'hence
that correspondence is, still lies hidden ; as whence is the cor
respondence of twelve with all things of failh, and the corres
pondence of seven with things holy, also the correspondence
of ten, and likewise of five, with goods and truths stored up in
the interior man by the Lord, and so forth. But still it is
enough to know that there is a correspondence, and that from
such correspondence all the numbers in the Word signify some
thing in the spiritual worid, consequently that the Divine in
spired in them lies stored up. For example, in the following
passages where mention is made of five : as in the Lord's par
able concerning the man who " went into a far country, and
delivered to his servants his property, to one five talents, to
another two, and to a third one ; and he who received five tal
ents, traded with them, and gained other five talents ; in like
manner he who received two, gained other two ; but he who
received one, hid his Lord's silver in the earth," Matt. xxv. 14,

226 . GENESIS. [CH. XLI.
and the following verses. He who does not think beyond
the literal sense, cannot know otherwise than that these num
bers, namely five, two, and one, were assumed merely for com
posing the history of the parable, and that they do not involve
anything further, when yet there is an arcanum also in these
numbers themselves. For by tbe servant who received five
talents, are signified those who have admitted goods and truths
from the Lord, thus who have received remains ; by him who
received two, are signified those who in advanced age have
adjoined charity to faith ; and by him who received one, they
who have received faith alone without charity : concerning this
latter it is said, that he hid his Lord's silver in the earth, for
by the silver, which is predicated concerning hira, in the inter
nal sense is signified the trutb which is of faith, n. 1551, 2954 ;
for faith without charity cannot raake gain, or bear fruit : such
are the things contained in those numbers. In like manner in
the other parables, as concerning the man who went into a far
country " to take to himself a kingdom, and gave to his ser
vants ten pounds, and said unto them, trade with them till I
come ; and when he returned, the first said. Lord, thy pound
hath gained ten pounds ; and he said unto him, well, thou good
servant, because thou hast been faithful over a very little, be
thou over ten cities. The second said. Lord, thy pound hath
made five pounds ; and he said also to him, be thou likewise
over five cities. The third had laid up the pound in a napkin,
but the Lord said, take away the pound from him, and give it
to him who hath ten pounds," Luke xix. 12, and following
verses. Here in like manner ten and five signify remains, ten
more, five fewer; he who laid up the pound in a napkin, de
notes those who procure to themselves the truths of faith, and
do not conjoin them to the goods of charity, in which case
there is nothing of gain or fruit. In like manner where those
numbers are mentioned by the Lord in other places, as concern
ing one who was called to the supper, that he said, "I have
bought five yoke of oxen, and I go to prove thera," Luke xiv.
,19. And concerning the rich man who said to Abraham, "I
have five brethren, let hira be sent to tell unto them, lest they
come into this place of torment," Luke xvi. 28. Concerning
the ten virgins, five of whom were prudent, and five foolish.
Matt. xxv. 1 to 13. In like manner in these words of the
Lord, " Think ye that I am come to give peace in the earth ?
I say to you nay, but division, for from henceforth there shall

CH. XLL] GENESIS. 227
be five in one house divided, three against two, and two against
three," Luke xii. 51, 52 ; and also in the historicals themselves,
that the Lord fed five thousand men with five loaves and two
fishes ; and that he commanded them to sit down by hundreds
and by fifties ; and after they had eaten, that they gathered
twelve baskets of fragments, Matt. xiv. 15 to 21 ; Mark vi.
38, and the following verses ; Luke ix. 12 to 17 ; John vi. 5.
to 13. In these passages, inasmuch as they are historical, it
can scarcely be believed that the numbers are significative, as
the number five thousand, which was that of the men, also the
number five which was that of the loaves, and two which was
that of the fishes, and likewise the number a hundred, and the
number fifty, which was that of the companies which sat down,
and lastly twelve, which was that of the baskets containing the
fragments ; when yet in each there is an arcanum : for each
single circumstance happened of Providence, for the end that
divine things might be represented. In the following passages
also, five signify such things in the spiritual world as they
correspond with, in each sense, the genuine and the oppo
site. In Isaiah; "Gleanings of grapes shall be left in it,
as in the shaking of the olive-tree, two three berries in the
head of a branch, four five in the branches of what bearetb
fruit," xvii. 6. 7. Again ; " In that day there shall be five
cities in the land of Egypt speaking with the lips of Canaan,
and swearing to Jehovah Zebaoth," xix. 18. Again ; " One
thousand before the rebuke of one, before the rebuke of five ye
shall flee, till ye be left as a mast upon the head of a mountain,
and as a sign upon a hill," xxx. 17. In the Apocalypse ;
" The fifth angel sounded, then I saw a star fall from heaven
unto the earth, to whom was given the key of the pit of the
abyss ; to the locusts which came forth thence it was said, that
they should not kill the men who had not the seal of God on
their foreheads, hut should torment them five months," ix. 1, 4,
5, 10. Again ; " Here is intelligence, if any one hath wisdom,
the seven heads are seven mountains, where the woman sitteth
upon them, and there are seven kings, five have fallen, and one
is, the other is not yet come, and when he cometh, he must
continue a short time," Apoc. xvii. 9, 10. In like manner
there was a representative in the number five in the following
cases, namely, " that the estimation of a man and of a woman
was according to years, from a month to five years, and from
five years to twenty," Levit. xxvii. 1 to 9. Also, " if a field

228 GENESIS. [CH. XLI.
was to be redeemed, that a fifth should be added," Levit. xxvii.
19. "' If the tenths were redeemed, that a fifth also should
be added," Levit. xxvii. 31. "That the superfluous first
born were to be redeemed for five shekels," Numb. iii. 46 to
the end. "That the first-born of an unclean beast should
be redeemed by adding a fifth," Levit. xxvii. 27. " That
in certain transgressions instead of a fine a fifth should be
added," Levit. xxii. 14 ; chap, xxvii. 13, 15 ; Numb. v. 6,
7, 8. " And that if a man should steal an ox or a sheep, he
should restore five oxen for an ox, and four sheep, for a sheep,"
Exod. xxii. 1. That the number five contains in it a heavenly
arcanum, and the like arcanum with ten, is evident from the
cherubs, concerning which in the first book of the Kings ; "Sol
omon made in the holy place two cherubs of olive wood, ten cubits
was the height of each ; five cubits was the Vi'ing of one cherub,
and five cubits was the wing of the other cherub : ten cubits
was from the borders of its wings even to the borders of its
wings ; thus ten cubits was the cherub, both cherubs had one
measure and one proportion," vi. 23, 27. It is also evident
from the lavers about the temple, likewise from the candlesticks,
concerning which in the same book, " that five bases of the
lavers were set near the shoulder of the house to the right, and
five near the shoulder of the house to the left : also that five
candlesticks were set on the right, and five on the left before
the holy place," vii. 39, 49. " That the brazen sea was ten
cubits from laver to laver, and five cubits in height, and thirty
cubits in circumference," chap. vii. 23, was with intent that
holy things might be signified as well by the nu.ntibers ten and
five, as by thirty, which number of the circumference does not
indeed geometrically answer to the diameter, but still it spiritu
ally involves that which is signified by the compass of that ves
sel. That all numbers signify things in the spiritual worid, is
very manifest from the numbers in Ezekiel, where the new
earth, the new city, and the new temple are treated of, which
the angel measured as to the single things, see chapters xl. xli.
xlii. xliii. xlv. xlvi. xlvii. xlviii. xlix : a description of almost all
the holy things therein is exhibited by numbers, wherefore he
who does not know what those numbers involve, can know
scarcely anything of the arcana contained therein. The num
bers ten and five occur there, chap. xl. 7, 11, 48; chap. xli.
2,9, 11, 12; chap. xlii. 4 ; chap. xlv. 11, 14; besides the
multiplied numbers, namely, twenty-five, fifty, five hundred, five

CH. XLL] GENESIS. 229
thousand : that the new earth, the new city, and the new tem
ple there, signify the Lord's kingdom in the heavens, and hence
bis church in the earths, is manifest from the single things there.
These things are adduced concerning the number five, by rea
son that here, and in what follows, it is treated concerning the
land of Egypt, that in the seven years of abundance a fifth part
of the provision was to be collected there, and was to be pre
served for, the use of the following years of farnine : hence it
has been shown, that by a fifth part are signified goods and
truths from the Lord stored up with man, and reserved for use,
when there shall be a famine, that is, when there shall be a defect
and privation of good and truth : for unless such things from the
Lord were stored up with man, there would be nothing to ele
vate him in a state of temptation and vastation, consequently
nothing whereby he could be regenerated, thus he would be
without means of salvation in the other life.
5292. " In the seven years of abundance of provision " —
that it signifies which were insinuated at those times when truths
with goods were multiplied, appears from the signification of
years, as being states, and thence also times, of which in what
follows ; and from the signification of abundance of provision,
as being the multiplication of truth, or truth multiplied, concern
ing which above, n. 5276, 5278, 5280 ; here therefore truths
with goods multiplied, because truths are not anything except
with goods, and truths are not stored up in the interior man,
(on which subject see just above, n. 5291,) except such as are
conjoined with goods. That years signify not only states, but
also times, is because years in the internal sense signify entire
states, that is, entire periods from the beginning of a state to
the end : these periods cannot be otherwise expressed than by
times, nor be otherwise conceived by those who are in time,
than as times ; that years and days are both states and times,
may be seen, n. 23, 487, 488, 493, 893, 2906.
5293. " And let them gather together all the food " — that it
signifies all things which are of use, appears from the signification
of gathering together, as being to bring together and preserve ; and
from the signification of food, as being those things which are of use.
Food in the internal sense properly signifies those things which
nourish the soul of man, that is, which nourish him after the life of
the body ; for he then lives a soul or spirit, and has no longer need
of material food, as in the world, but of spiritual food, which
food is all that which is of use, and all that which conduces to
VOL. VII. 20

230 GENESIS. [CH. XLI.
use : what conduces to use is to know what is good and true;
what is of use is to will and to do what is good and true ; these
are the things whereby the angels are nourished, and which are
therefore called spiritual and celestial foods. The mind of
man, where bis interior understanding and interior will is, or
where bis intentions or ends of life are, is not nourished by any
other food even when it lives in the body : material food does
not penetrate thither, but only to those things which are of the
body, which that food supports, to the end that the mind may
enjoy its food when the body enjoys its, which is, that that
mind may be sound in a sound body. That food in the spirit
ual sense is everything which is of use, is because all of man's
knowing, and all of his understanding and being wise, and thus
all bis willing, ought to have use for its end, hence the quality
of his life is according to the quality of use. That food in the
internal sense is everything which is of use, is evident from
these words of the Lord ; " Jesus said to his disciples, I have
food to eat which ye know not of: the disciples said one to
another, hath any one brought Him to eat ? Jesus saith unto
them, my food is to do the will of Him who sent Me, and to
finish his work," John iv. 32, 33, 34. And in another place ;
" Labor not for the food which perishelh, but for the food which
endureth to eternal life, which the son of man shall give unto
you, for Him hath God the Father sealed," John vi. 27.
5294. " Of those good years that are coming " — that it sig
nifies which were to be imbibed at those times, appears from
the signification of years, as being states, and also times, of
which just above, n. 5292 : the good years that are coming
are therefore those times when truths with goods are multi
plied, which are signified by the seven years of abundance of
provision. 5295. " And let them heap together corn " — that it signifies
every good of truth at the same time, appears from tbe signifi
cation of heaping together, as being to gather together and at
the same time to preserve ; and from the signification of corn,
as being good of the natural, n. 3580, here the good of truth
which is in the natural : the good of truth is truth in the will
and act. That corn denotes good, is because a field in the
spiritual sense is the church, and hence the things appertaining
to a field, as seed, seed-time, harvest, standing corn, grain, and
also a spike or ear of corn, besides wheat, bariey, and other
specific kinds of grain, denote such things as are of the church;

CH. XLI] GENESIS. 231
and the things which are of the church have all of them refer
ence to good and truth.
5296. " Under the hand of Pharaoh " — that it signifies for
necessity and consequent disposal in the natural, appears from
the signification of hand, as being power, n. 878, 3387, 4931
to 4937 ; hence under the hand denotes for disposal in all
necessity, for what is in the power of any one, is at his disposal :
and from the representation of Pharaoh, as being the natural,
concerning which above.
5297. " Food in the cities " — that it signifies such things in
the interiors of the natural mind, appears from the signification
of food, as being all things which are of use, thus truths and
goods, see just above, n. 5293 : and from the signification of
cities, as being the interiors of the natural mind. Cities in the
universal sense signify the doctrinals of the church, see n. 402,
2268, 2449, 2451, 2712, 2943, 3216, 4492, 4493, but in the
singular sense they signify the interiors of man, where doctrinals
are, or rather where truths are conjoined to good : that the
truths and goods with man form as it were a city, may be
seen n. 3584, hence the man himself, in whom the church is, is
called the city of God : the signification of a city is as the
signification of a house ; in the universal sense a house signifies
good, but in the singular sense it signifies a man, n. 3128 ; and
specifically his mind as to good and truth there conjoined, n.
3538, 4973, 5023 ; and a house with its apartments, circum
jacent buildings, and courts, is a city in the least form. The
interiors of the natural mind are signified by cities in Isaiah ;
" In that day there shall be five cities in the land of Egypt,
speaking with the lips of Canaan, and swearing to Jehovah
Zebaoth," xix. 18. And the goods and truths which are in
the interiors, are signified by the cities in the Lord's parable in
Luke ; " He said unto him who by the pound gained ten
pounds, well done thou good servant, because thou hast been
faithful over that which is least, be thou over ten cities; and
he said to another who gained five pounds, be thou also over
five cities," xix. 12, and following verses. Here therefore by
heaping together food in the cities and guarding it, are signified
truths conjoined to good, that they were to be stored up in the
interiors of the natural mind ; wliich truths and goods, when
they are there stored up, are called remains, in which the veri
est life of the spiritual man consists, and from which man is
spiritually nourished in all necessity and indigence, that is, in
all spiritual famine.

232 GENESIS. [CH. XLL
5298. " And let them guard " — that it signifies there to be
stored up, appears from the signification of guarding, as being
to store up, namely, in the interiors of the natural mind, which
are signified by cities, concerning which just above, n. 5297.
5299. "Let the food be for a store to the land " — that it
signifies that it should be there for all use of the natural, appears
from the signification of food, as being goods and truths, of
which above, n. 5293 : and from the signification offer a store,
as being what is laid up for all use, because for the use of the
following years of famine : and from the signification of the land,
here the land of Egypt, as being the natural mind, concerning
which also above, n. 5276, 5278, 5279, 5288.
5300. " For the seven years of famine " — that it signifies
according to necessity in cases of deficiency, appears from the
signification of famine, as being a deficiency of truth, concern
ing which above, n. 5277, 5278 : that then it is for necessity,
is evident, for years in the internal sense are states, as has been
repeatedly shown above, here therefore for those years, denotes
for those states when there is necessity.
5301. " Which shall be in the land of Egypt" — that it sig
nifies which shall be in the natural, appears from the significa
tion of the land of Egypt, as being the natural mind, n. 5276,
5278, 5279, 5288. Both here and in other places the natural is
spoken of, and thereby is meant the natural mind : for there are
two minds appertaining to man, namely, the rational mind and
the natural mind ; the rational mind is of the internal man, but
the natural mind is of the external man ; this latter mind or this
man is what is meant by the natural simply so called. That
the mind is the man himself, will be seen in what now follows.
5302. "And the land shall not be cut off in the famine" —
that it signifies that man may not perish, namely, by defect of
truth, appears from the signification of being cut off, as beingto
perish : and from the signification of the land, here the land of
Egypt, as being the natural mind, of which just above, n. 5301 ;
and because it is the natural mind, it is the man himself, for
man is man from his mind, inasmuch as the mind itself consti
tutes the man, and such as the mind is such is the man ; by the
mind is signified man's intellectual and voluntary, consequently
his veriest life. Some who are stupid suppose that man is man
from his external form, namely, because he has a face as that
of a man : they who are less stupid say that man is man from
his ability to speak; and they who are still less stupid, that

CH. XLL] GENESIS. 233
man is man from his ability to think. But man is not man
from these faculties, but from this, that he can think what is true
and will what is good, and that then when he thinks truth and
wills good, he can have a view to the Divine, and perceptibly
receive it; in this man is distinguished from the brute aniraals.
As to the other things, that he appears as a man, that he is able
to speak and to think, this does not make him to be a man, for
if he thinks what is false and wills what is evil, it causes him
not only to be as a brute animal, but even worse than such an
animal, for by those very faculties he destroys the human in
himself, and makes himself a wild beast. This may appear
especially from such persons in another life, for when they ap
pear in the light of heaven, and also when they are looked into
by the angels, they appear at that instant as monsters, and some
as wild beasts, the deceitful as serpents, and others in other
forms : but when they are removed from that light, and are re
mitted into their own lumen which they have in hell, they ap
pear among themselves as men. But how this case is, namely,
that man would perish in defects of truth, if he had not goods
and truths stored up by the Lord in the interiors, which goods
and truths are signified by food for a store to the land, for the
seven years of famine, lest the land be cut off in the famine,
will be shown in what follows of this chapter.
5303. Verses 37, 38, 39, 40. And the word ivas good in
the eyes of Pharaoh, and in the eyes of all his servants. And
Pharaoh said to his servants, shall we find as this man, in
whom is the spirit of God. And Pharaoh said to Joseph,
since God hath made thee to know all this, there is no one
intelligent and wise as thou. Thou shalt be over my house, and
upon thy mouth shall all my people kiss, only in ihe throne will
I be great before thee. And the word was good in the eyes of
Pharaoh, signifies the complacency of the natural : and in the
eyes of all his servants, signifies complacency to all things in
the natural : and Pharaoh said to his servants, signifies the
perception of the natural with all things therein : shall we find
as this man in whom is the spirit of God, signifies concerning
the influx of truth in which is good from the interior, thus the
celestial of the spiritual : and Pharaoh said to Joseph, signifies
the perception of the natural from the celestial of the spiritual :
since God hath made thee to know all this, signifies because he
had foresight and providence : there is no one intelligent and wise
as thou, signifies that thence alone is truth and good : thou shalt
20*

234 GENESIS. [CH. XLL
be over my house, signifies that thereto the natural mind shall
be subordinate and submissive: and upon thy mouth shall all
my people kiss, signifies that everything in the natural mind
shall be under its obedience : only in the throne will I be great
before thee, signifies that it will appear still as from the natural,
because from the celestial of the spiritual by the natural.
5304. " And the word was good in the eyes of Pharaoh" —
that it signifies the complacency of the natural, appears from
the signification of the word being good as denoting to please ;
it is said in the eyes, from a customary formula of speaking,
because the eye signifies the interior sight, thus the understand
ing, perception, advertence, and other things appertaining to
that sight, n. 2701, 2789, 2829, 3198, 3202, 3820, 4083,
4036, 4339, 4403 to 4421, 4523 to 4534 ; hence by the word
being good in his eyes is signified complacency: and from the
representaiion of Pharaoh, as being the natural, concerning
which frequently above.
5305. " And in the eyes of all his servants " — that it signi
fies complacency to all things in the natural, appears from the
signification of the word being good in the eyes, as denoting
complacency, of which just above, n. 5304 : and from the sig
nification of servants, as being those things which are in the
natural, especially which are in the exterior natural. In the
Word throughout there is mention made of servant, and thereby
in the internal sense is understood what is subservient to another,
in general everything which is below in respect to what is
above ; for it is from order, that an inferior thing should be sub
servient to a superior, and so far as it is subservient, it is called
a servant. But here it is the things that are in the natural
which are called servants ; for the natural in common [or gen
eral] is what is represented by Pharaoh, and the common itself
is what the single [things or principles] are to be subservient
to, as to the common good in kingdoms. That Pharaoh is the
natural in common, may be seen n. 5160.
5306. " And Pharaoh said to his servants" — that it signifies
the perception of the natural with all things therein, appears
from the signification of saying in the historicals of the Word,
as being to perceive, n. 1791, 1815, 1819, 1822, 1898, 1919,
2080, 2238, 2619, 2862, 3395, 3509; and from the represen
tation of Pharaoh, as being the natural, n. 5079, 5080, 5095,
5160; and from the signification of his servants, as being all
things in the natural, of which just above, n. 5305.

CH. XLL] GENESIS. 235
5307. " Shall we find as this man in whom is the spirit of
God" — that it signifies concerning the influx of truth wherein
is good from the interior, thus the celestial of the spiritual, ap
pears from the signification of man (vir), as being truth, n. 3134,
3309, 3459 : and from the signification of the spirit of God, as
being good from the interior, thus from the Divine ; for the
spirit of God is what proceeds from the Divine, thus from good
itself, for the Divine is good itself, and what proceeds from it is
truth wherein is good ; and this is what is signified in the Word
by the spirit of God, for the spirit itself does not proceed, but
the truth itself wherein is good, the spirit being the instrumental
whereby it is produced. This truth wherein is good is here the
celestial of the spiritual which is represented by Joseph. It is
known in the church, that Joseph in the spiritual sense is the
Lord, wherefore also the Lord is called the heavenly Joseph,
but it is not known what of the Lord Joseph represents. For
the Lord is represented by Abraham, and also by Isaac, and
likewise by Jacob ; be is also represented by Moses and Elias,
and by Aaron, and again by David, besides by several others
in the Word, but still not by one alike as by another. By
Abraham the Lord is represented as to the Divine itself, by
Isaac as to the divine rational, by Jacob as to the divine natural,
by Bloses as to the law or the historical Word, by Elias as to
the prophetical Word, by Aaron as to the priesthood, and by
David as to royally; but what is represented by Joseph, may
be seen n. 3969, 4286, 4585, 4592, 4594, 4669, 4723, 4727,
4963, 5249. This, which Joseph represents, is called the
celestial of the spiritual from the natural ; nor can it be expressed
otherwise, for the celestial is good from the Divine, the spiritual
is truth from that good, thus it is the truth of good from his Di
vine Human : this the Lord was when He lived in the world,
but when He glorified Himself, He then transcended above it,
and was made the divine good itself or Jehovah even as to the
Human. This arcanum cannot be specifically explained fur
ther ; only it may be added, that Joseph on this account came
into Egypt, and first served in the house of Potiphar the prince
of the guards, and was next detained in custody, and afterwards
made ruler over Egypt, that he might represent how the Lord
progressively made the human in Himself Divine, concerning
which was to be written the Word, which was to contain things
divine in the internal sense ; which sense was to he serviceable
more especially to angels, whose wisdom, which is incompre-

236 GENESIS. [CH. XLI.
hensible and ineffable in respect to human wisdom, is in such
things ; and at the same time was to be serviceable to men,
who are particularly fond of historical relations, and then might
in their minds revolve such things in which the angels by influx
from the Lord perceive things divine.
5308. " And Pharaoh said to Joseph " — that it signifies the
perception of the natural from the celestial of the spiritual,
appears from the signification of saying in the historicals of the
Word, as being perception, of which just above, n. 5306 ; and
from the representation of Pharaoh, as being the natural ; and
from the representation of Joseph, as being the celestial of the
spritual, concerning which representations frequently above.
5309. " Since God 'hath made thee to know all this" — that
it signifies because it had foresight and providence [prosvidentia
et providentia], appears from the signification of knowing, when
it is predicated of God, as being foresight and providence ; for
it cannot be said of God that He knows [by learning], inasmuch
as from Himself He is acquainted with all things, and the fa
culty of knowing appertains to man from Him ; wherefore to
know is in God to foresee and to provide ; to foresee is to know
from eternity to eternity, and to provide is to do it. That it,
namely, the celestial of the spiritual, has foresight and provi
dence, is because in the internal sense the Lord is here treated
of, who is the celestial of the spiritual which is represented by
Joseph. 5310. " There is no one intelligent and wise as thou " — that
it signifies that hence alone is truth and good, appears from the
signification of intelligent, as being truth, and from the significa-
tion of wise, as being good, n. 5287 ; that it is not from another
but from it [the celestial of, the spiritual] alone, is signified by
no one, because no one or none in the internal sense is negative,
thus exclusive of every other, see n. 5225, 5253.
5311. "Thou shalt be over my house" — that it signifies
that the natural mind shall be subordinate and submissive thereto,
appears from the signification of house, as being the mind, n. 3538,
4973, 5023, here the natural mind, because it is called my
house by Pharaoh, by whom is represented the natural : that it
should be subordinate and submissive, is signified by thou shalt
be over it, for he who is over the house of any one, in reality
has rule, and all who are therein are subordinate and submissive,
the lord of the house still retaining the name and dignity as to
appearance.

iH. XLL] GENESIS. 237
5312. "And upon thy mouth shall all my people kiss" —
hat it signifies that everything therein shall be under obedience
a him, appears from the signification of kissing upon the mouth,
s being to acknowledge and do what he orders, thus to obey ;
nd from the signification of all my people, as being everything
t) the natural : by people are signified truths, see n. 1259,
,260, 3581, 4619; thus in the natural the knowledges of
;ood and truth, and scientifics, for these are the truths of the
latural. 5313. " Only on the throne will T be great before thee " —
hat this signifies that it will still appear as from the natural,
lecause from the celestial of the spiritual through that, appears
i-om the signification of being great before another, as denoting
0 be greater, here as to appearance or as to the sight : and
rom the signification of throne, as being here the natural ; for
he natural is understood by throne, when the celestial of the
ipiritual is understood by him who sits thereon ; for the natural
s like a throne to the spiritual, here to the celestial of the spi-
itual. In general that which is inferior is like a throne to
vhat is superior, for the superior is therein and acts, and indeed
hrough the inferior, and what is acted, appears as if it was
rom the inferior, because as wSs sifid, it is through it ; this is
inderstdod by what Pharaoh said to Joseph, " only on the
brone will I be great before thee." In the Word there is fre-
juent mention made of a throne, where the divine truth and
udgment from it are treated of, and by throne there in the in-
ernal sense is signified that which is of the divine royalty, and
jy him who sitteth upon it is signified the Lord Himself as a
ting or as a judge. But the signification of throne, as the sig-
lification of mafiy other things, is respective : when the Divine
tself and the Divine Human of the Lord is understood by him
ivho sitteth on the throne, then the divine truth which proceeds
from Him is understood by the throne : but when the divine
truth which proceeds from the Lord is understood by him who
sitteth on the throne, then the universal heaven, which the
divine truth fills, is understood by the throne; but when the
Lord, as to the divine truth in the superior heavens, is under
stood by him who sitteth on the throne, then the divine trutb
which is in the lowest heaven, and also which is in the church,
s understood by the throne; thus the significations of throne
ire respective. The reason that by throne is signified what is
Df the divine truth, is, because by king in the Word is signified

238 GENESIS. [CH. XLI.
truth, and also by kingdom ; that by king, may be seen n. 1672,
1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5063 ; that
by kingdom, n. 1672, 2547, 4691. But what is specifically
understood by throne in the Word, is manifest from the series
of things there. As in Matthew ; " I say unto you, ye shall
not swear at all, neither by heaven, because it is the throne of
God; nor by the earth, because it is his footstool ; nor by
Jerusalem, because it is the city of the great king," v. 34, 35:
and in another place; " He who shall swear by heaven, swear-
eth by tbe throne of God, and by Him who sitteth thereon,"
xxiii. 22. In this passage it is expressly said, that heaven is
the throne of God ; by the earth, which is called his footstool,
is signified that which is beneath heaven, thus the church ;
that earth denotes the church, rniy be seen n. 566, 662, 1066,
1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928,
3355, 4535, 4447. In like manner in Isaiah ; "Thus saith
Jehovah, the heavens are my throne, and the earth my foot
stool," Ixvi. 1. And in David ; "Jehovah hath made firm his
throne in the heavens," Psalm ciii. 19. In Matthew; "When
the Son of man shall come in his glory, and all the holy angels
with Him, then shall He sit on the throne of his glory," xxv.
31 : here it is treated concerning the last judgment, and he
who sitteth on the throne is called a king, 'verses 34, 40: the
throne of glory in the internal sense is the divine truth which
is from the divine good in heaven ; He who sitteth on thai
throne is the Lord, who, so far as He is a judge from the divine
truth, is there called a king. In Luke; " He shall be great,
and shall be called the Son of the Highest, and the Lord God
shall give unto Him the throne of his father David," i. 32.
These words were spoken by the angel to Mary : that the
throne of David here is not the kingdom which David had, or a
kingdom on earth, hut a kingdom in heaven, is manifest to every
one ; wherefore neither by David is David signified, but the
Lord's divine royalty, and by throne is signified the divine truth
which proceeds, and which makes the Lord's kingdom. In the
Apocalypse ; " I was in the spirit, when lo ! a throne was placed
in heaven, and one sat on the throne, and he who sat was to
look upon like unto a jasper and sardine stone: and there was
a rainbow round about the throne in sight like unto an emerald :
and round about the throne were four and twenty thrones, and
on the thrones I saw four and twenty elders sitting : out of the
throne went forth lightnings, and thunders, and voices, and

CH. XLL] GENESIS. 239
there were seven lamps of fire burning before the throne, which
are the seven spirits of God. Moreover before the throne was
a glassy sea like unto crystal; lastly in the midst of the throne,
and round about the throne, were four animals full of eyes before
and behind. But when the animals gave glory and honor and
thanksgiving to Him who sat on the throne, who liveth to ages
of ages, the four and twenty elders will fall down before Him
that sitteth upon the throne, and adore Him that liveth for ages
of ages, and cast their crowns before the throne," iv. 2 to the end.
Here is described the throne of the Lord's glory, and thereby
the divine truth which proceeds from Him, but by representa
tives, and if the signification of these representatives be unknown,
one can scarcely know anything of what is in these propheti
cals, but will believe that the contents are such as they are
described, without any deeper divine [meaning]; and he who
knows no otherwise, must needs conceive an idea of the heav
enly kingdom similar to that of a worldly kingdom : when yet
by the throne placed in heaven is signified the divine truth
there, thus heaven as to the divine truth : by him who sitteth
on the throne is understood the Lord ; that to look upon he
appeared like unto a jasper and sardine stone, is because by
those stones, as by all precious stones in the Word, is signified
the divine truth, n. 114, 3858, 3862 ; and by stones in gen
eral the truths of faith, n. 643, 1298, 3720, 3769, 3771,
3773, 3789, 3798 : by the rainbow round about the throne
are signified truths pellucent from good, and this because co
lors in the other life are from the light of heaven, and the light
of heaven is the divine truth ; concerning rainbows in the other
life, may be seen n. 1042, 1043, 1053, 16-23, 1624, 1625;
concerning colors there, n. 1053, 1624, 3993, 4530, 4922,
4677,4741, 4742: by the twenty-four thrones around the
throne are signified all things of truth in one complex, the like
to what are signified by twelve ; that twelve denotes all things
of truth in one complex, may be seen n. 577, 2089, 2129,
2130, 3272, 3858, 3913 : the lightnings, thunders, and voices,
which came forth from the throne, signify the terrors occasioned
by the divine truth to those who are not in good : the seven
lamps of fire burning, are the affections of truth from good,
which also cause hurt to them who are not in good, on which
account they are called the seven spirits of God, and that these
caused hurt, is evident from the things which follow there : the
glassy sea before the throne is all truth in the natural, thus it is

240 GENESIS. [CH. XLI.
knowledges and scientifics ; that these things are the sea, may
be seen n. 28, 2850: the four animals in the midst of the
throne and around the throne full of eyes before and behind,
are the intellectual things from the Divine in the heavens, four
signifying their conjunction with things voluntary ; for truths are
of the intellectual part, and goods are of the voluntary part of
man ; hence it is said, that they were full of eyes before and
behind, because eyes signify things intellectual, and hence in
the superior sense the things which are of faith, n. 2701, 3820,
4403 to 4421, 4523 to 4534; that four denotes conjunction,
the like as two, n. 1686, 3519, 5194: the sanctity of the
divine truth proceeding from the Lord is described in what fol
lows. Inasmuch as by the four and twenty thrones and the
four and twenty elders are signified all the things of truth or all
the things of faith in one complex, and the like by twelve, as
was just now said, it is hence evident what is understood in the
internal sense by the twelve thrones on which the twelve apos
tles were to sit, namely, all the things of truth, from which and
according to which judgment is done, of which, thus in Matthew ;
" Jesus said to the disciples, verily I say unto you, that ye who
have followed Me in the regeneration, when the Son of man
shall sit on the throne of his glory, ye also shall sit on twelve
thrones, judging the twelve tribes of Israel," xix. 28. And in
Luke ; " I appoint unto you a kingdom, as my Father hath
appointed unto Me, that ye may eat and drink on my table in
my kingdom, and sit on thrones, judging the twelve tribes of
Israel," xxii. 29, 30 : that the twelve apostles denote all things
of truth, may be seen, n. 2129,2553,3354,3488, 3858;
and that the like was signified by the twelve sons of Jacob,
and hence by the twelve tribes of Israel, n. 3858, 3921,3926,
3939, 4060, 4603, and that the apostles cannot even judge
one, n. 2129, 2553. In like manner in the Apocalypse ; " I
saw thrones, and they sat on them, and judgment was given
to thera ; " by thrones there are also signified all things of
truth, from which and according to which judgment is done.
The like is also understood by the angels with whom the Lord
is to come to judgment. Matt. xxv. 31 ; that by angels in the
Word is signified somewhat of the Lord, may be seen n. 1705,
19-25, 2321, 2821, 3039, 4085, in this case truths which are
from the Divine, which truths are also in the Word called
judgments, n. 2235. Elsewhere also in very many passages a
throne is attributed to Jehovah or the Lord, and this because in

;H. XLL] ' GENESIS. 241
brones there is the representative of a kingdom. When in a
uperior heaven the discourse is concerning the divine truth,
ind concerning judgment, then in the last heaven there appears
I throne ; whence it is, as was said, that a throne is repre-
lentative, and that on ibis account a throne is so many times
nentioned in the prophetic Word, and also that from the
nost ancient times a throne has been made a kingly badge,
ind that as a badge it signifies royalty ; as also in the foUow-
ng passages. " Moses builded an altar, and called the name
hereof Jehovah Nissi. Moreover he said because the hand is
ipon the throne of Jab, Jehovah will have war against Ama-
ek from generation to generation," Exod. xvii. 15, 16. What
s meant by the hand on the throne of Jab, and what by Jeho
vah having war against Amalek from generation to generation,
10 one can know except from the internal sense, thus unless it
ae known what is meant by throne, and what by Amalek ; by
Amalek in the Word are signified falses which assault truths,
n. 1679, and by throne the divine truth itself which is assaulted.
In David ; " Jehovah Thou hast made my judgment and my
3ause, Thou hast sat on the throne a judge of justice, Jehovah
shall abide for ever. He hath prepared his throne for judgment,"
Psalm ix 4, 7. Again ; " Thy throne O God is for ever and
aver, a sceptre of rectitude is the sceptre of thy kingdom," xlv.
3. Again ; " Clouds and darkness are round about Him, jus-
:ice and judgment are the support of his throne," Psalm xcvii. 2.
[n Jeremiah ; " In that time they shall call Jerusalem the
brone of Jehovah, and all nations shall be gathered together to
t," iii. 17 ; Jerusalem denoting the Lord's spiritual kingdom,
vhich kingdom is also understood by the new Jerusalem in
Ezekiel, and likewise by the holy Jerusalem coming down from
leaven in the Apocalypse. The Lord's spiritual kingdom is
vhere the divine truth in which is good, is the principal, but
;he celestial kingdom is where the principal is the divine good
rom which is divine truth : hence it is evident why Jerusalem
s called the throne of Jehovah : and in David ; " In Jerusalem
ire set thrones for judgment," Psalm cxxii. 5. But Zion is
;alled the throne of the glory of Jehovah in Jeremiah ; " In
¦eprobating hast Thou reprobated Judah, hath thy soul loathed
Zion ? Despise not for thy name's sake, "do not disgrace the
hrone of thy glory," xiv. 19, 21 ; by Zion is understood the
liord's celestial kingdom. How the Lord is represented as to
udgment in heaven, where are presented visibly to the sight
VOL. VII. 21

242 GENESIS. [CH. XLL
such tilings, which are mentioned in the prophets throughout, is
evident in Daniel ; " I saw until the thrones were cast down,
and the Ancient of days did sit ; his raiment was while as snow,
and the hair of his head was like clean wool, his throne was a flame
of fire, his wheels a burning fire ; a stream of fire issued and
came forth from before Him ; a thousand thousands ministered
unto Him, and ten thousand times ten thousand stood before
Him ; the judgment sat, and the books were opened," vii. 9, 10.
Such objects of sight are perpetual in the heavens, all being
representative, and they appear from the discourse of tbe angels
in the superior heavens, which in its lapse downwards presents
such objects to the sight : the angelic spirits, to whom percep
tion is given from the Lord, know what they signify, as what
the Ancient of days, what the raiment white as snow, the hair
of the head which was like clean wool, the throne which was
as a flame of fire, the wheels which were a burning fire, the
stream of fire issuing from Him ; by a flame of fire and by a
stream of fire is there represented the good of the divine love,
n. 934, 4906, 5071, 5215. In like manner in Ezekiel;
" Above the expanse, which was over the head of the cherubs,
was as it were an aspect of sapphire stone, the likeness of a throne,
and above the likeness of a throne was the likeness as of the
aspect of the man above upon it," i. 26, chap. x. 1. In like
manner in the first book of the kings ; " I saw, said Micah the
prophet, Jehovah sitting upon his throne, and all the host of
heaven standing near Him, on his right hand and on his left,"
xxii. 19. He who does not know what the single things repre
sent, and thence signify, cannot believe otherwise than that the
Lord has a throne, as kings on earth have, and that things are such
as are there related, when nevertheless there are not such things
in the heavens, but they are so presented lo the sight before
those who are in the ultimate heaven, which, as from images,
they see divine arcana. The Lord's royalty, by which is signi
fied the divine truth which proceeds from Him, was also repre
sented, by the throne constructed by Solomon, of which it is
thus written in the first book of Kings ; " Solomon made a great
throne of ivory, and covered it with refined gold ; there were
six steps to the throne, and a round head to the throne from
behind it ; there were hands on this side and on that side at the
place of the seat, and two lions standing near the hands, and
twelve lions standing there above the six steps on this side and
on that side," x. 18, 19, 20, 21 : the throne of glory was thus

CH. XLL] GENESIS. 243
represented ; lions are divine truths combating and conquering;
twelve lions are all those truths in one complex. Inasmuch as
almost all things in the Word have also an opposite sense, so
also has a throne, and in that sense it signifies the kingdom of
the false ; as in the Apocalypse ; "To the angel of the church
which is in Pergamos, 1 know thy works, and where thou dwell-
est, where the throne of saian is," ii. 13. Again ; " The
dragon gave to the beast, which came up out of the sea, his
power and his throne, and great power," xiii. 2. Again ; " The
fifth angel poured forth his vial on the throne of the beast, and
his kingdom became obscured," Apoc. xvi. 10. And in Isaiah ;
" Thou hast said in thine heart, I will ascend into the heavens,
I will there exalt my throne above the stars of God," xiv. 13 ;
concerning Babel.
5314. Verses 41, 42, 43, 44. And Pharaoh said to Jo
seph, see, I have given thee over all ihe land of Egypt. And
Pharaoh removed his ring from upon his hand, and gave it
upon the hand of Joseph, and clothed him with garments of
fine linen, and put a necklace of gold upon his neck. And he
made him to be carried in ihe second chariot which he had, and
they cried before him Ahrech, and ihey gave him over all ihe
land of Egypt. And Pharaoh said to Joseph, I am Pharaoh,
and besides thee sjiall not a man raise his hand and his foot in
all the land of Egypt. And Pharaoh said to Joseph, signifies
the further perception of the natural from the celestial of the
spiritual ; see, I have given thee over all the land of Egypt,
signifies dominion over each natural : And Pharaoh removed
his ring from upon his hand, signifies a confirmative concerning
the ability which it [the natural] had heretofore; and gave it
upon the hand of Joseph, signifies that it ceded it all to the ce
lestial of the spiritual : and clothed him with garments of fine
linen, signifies an external significative of the celestial of the
spiritual ; garments of fine linen are truihs from the Divine :
and put a necklace of gold upon his neck, signifies a significative
of the conjunction of interiors with exteriors, effected from good :
and made him to be carried in the second chariot, signifies a
significative that all the doctrine of good and truth was from
that: which he had, signifies which was by the natural: and
tbey cried before him Abrech, signifies acknowledgment by faith
and adoration : and gave him over all the land of Egypt, tigni-
fies its power that it was such : And Pharaoh said to Joseph,
signifies perception still further : I am Pharaoh, signifies that

244 GENESIS. [CH. XLL
hence is the natural : and besides thee shall not a man lift up
his hand, signifies that from the celestial of the spiritual is the
all of ability in the spiritual : and his foot, signifies the all of
ability in the natural : in all the land of Egypt, signifies in each
natural. 5315. " And Pharaoh said to Joseph " — that it signifies the
perception of the natural from the celestial of the spiritual, ap
pears from the signification of saying in the historicals of the
Word, as beingto perceive, concerning which frequently above;
and from the representation of Pharaoh, as being the natural ;
and from the representation of Joseph, as being the celestial of
the spiritual, concerning which representations also above.
That it is the perception of the natural from the celestial of the
spiritual, which is signified, is because the natural has all its
perception from what is superior to itself, here from the celestial
of the spiritual, which is superior.
5316. "See, I have given thee over all the land of Egypt"
— that it signifies dominion over each natural, appears from the
signification of giving any^ one over (or above), as denoting do
minion ; and from the signification of all the land of Egypt, as
being each natural, of which above, n. 5276. The dominion is
still further treated of which Pharaoh delivered to Joseph over
the land of Egypt, namely, that Pharaoh deprived himself of
his own power, and submitted all Egypt to Joseph : which
things were so done of the divine providence, that Joseph might
put on the representation of the celestial of tbe spiritual which
the Lord had when in the worid, and by which the Lord arrang
ed his natural and also the sensual, that he might make each
successively Divine. This was done for the end, that the Word
which was written concerning Joseph, might contain things di
vine, thus such things as in the heavens are most holy, and
which are suitable to the angels who are in the heavens: for
the angels there are in the Lord, because in the sphere of the
divine truth proceeding from the Lord ; wherefore the divine
things which are in the internal sense of the Word, concerning
the Lord and the glorification of his human, affect them to such
a degree, that they thence perceive all the blessedness of their
wisdom and intelligence.
5317. " And Pharaoh removed his ring from upon his hand"
— that it signifies a confirmative concerning the ability which it
[the natural] had heretofore, appears from the representation of
Pharaoh as being the natural, concerning which above; and

CH, XLL] GENESIS. 245
from the signification of ring, as being a confirmative, of which
in what follows ; and from the signification of hand, as being
ability, n. 878, 3091, 3387, 4931 to 4937, 5296 : hence it is
evident, that by removing the ring from upon his hand, is signi
fied, that he renounced the ability which he had before, and
that by giving it upon the hand of Joseph, as it follows, is sig
nified that he ceded all ability lo the celestial of the spiritual.
That a ring upon the hand is a confirmative of ability, cannot
be made thus evident from parallel passages in the Word, be
cause rings on the hand are not elsewhere named, except only
in Luke, where the father of the son, who had spent all he had
in riotous living, said to his servants, "Bring forth the chief
robe, and put it on him, and give a ring upon his hand, and
shoes on his feet, xv. 22 ; where also by ring is signified a con
firmative of ability [or power] in the house, as of a son, as
before : nevertheless it is manifest from the rituals, which have
been received with us from ancient times, as from the rituals of
belrolhings and connections, and likewise of inaugurations, in
which rings are given upon the hand, by which also is signified
a confirmative of ability. Moreover that signets, which were
likewise on the hand, Jer. xxii. 24, signify consent and confirm
ation, may be seen n. 4874.
5318. " And gave it upon the hand of Joseph" — that this
signifies ib-at it ceded it [namely, ability] all to ihe celestial of the
spiritual, appears from the signification of giving a ring upon
another's hand, as being a confirmative that one cedes to another
the ability which himself has, n. 5317 ; and from the represent
ation of Joseph, as being the celestial of the spiritual, concern
ing which frequently above.
5319. " And clothed him in garments of fine linen" — that it
signifies an external significative of the celestial of the spiritual,
and that garments of fine linen are truths from the Divine,
appears from the signification of garments, as being truths,
n. 1073, 2576, 4545, 4763, 5248. That garments of fine
linen denote truths from the Divine, is because a garment of
fine linen was most white and at the same time shining, and
truth from the Divine is represented by garments of such white
ness and such splendor: the reason is, because the brightness
and splendor of heaven is from the light which is from the Lord,
and the light which is from the Lord, is the divine truth itself,
n. 10.53, 1521 to 1533, 1619 to 1632, 2776, 3195, 3222,
3339, 3485, 3636, 3643, 3862, 4415, 4419, 4526, 5219:
21*

246 GENESIS. [CH.,XLI.
wherefore when the Lord was transfigured before Peter, James,
and John, his raiment appeared as light. Matt. xvii. 2; shining,
exceedingly white as snow, so as no fuller on earth can whiten
them, Mark ix. 3 ; and glittering, Luke ix. 29 ; it was the di
vine truth itself, which is from the Lord's Divine Human, which
was thus represented. But they are exterior truths which are
represented by the whiteness of garments in the heavens, and
interior truths by the brightness and splendor of the countenance;
hence it is, that to be clothed in garments of fine linen, is here
an external significative, namely, of truth proceeding from the
celestial of the spiritual, for it was this in which the Divine of
the Lord then was. By fine linen and by garments of fine
linen, in other parts of the Word also, is signified truth which
is from the Divine : as in Ezekiel ; " I clothed thee with needle
work, and shod thee with the badger [skin], and girded ihee
with fine linen, and covered thee with silk. Thus thou wast
adorned with gold and silver, and thy garments were fine linen,
and silk, and needle-work," xvi. 10, 13 ; concerning Jerusalem,
by which in these verses is understood the ancient church ; the
truths of that church are described by garments of needle-work,
fine linen, and silk, and by ornameni of gold and silver; by
needle-work are signified scientific truths, by fine linen natural
truihs, and by silk spiritual truihs. Again ; " Fine linen in
needle-work from Egypt was thy spreading out, that it might
be to thee for a sign, blue and purple from the Isles of Elisha
was thy covering," xxvii. 7 ; concerning Tyre, by which also
is understood the ancient church, but as to the knowledges of
good and truth ; and by fine linen in needle-work from Egypt
which is her spreading out, is signified truih from scientifics, as
a sign or external significativeof that church. In the Apocalypse;
" The merchants of the earth shall weep and lament over Baby
lon, because no one any longer buyeth their wares, wares of
gold and of silver, and of precious sione, and of peari, and of
fine linen, and of purple, and of silk, and every vessel of ivory,
and every vessel of most precious wood, and brass, and iron,
and marble," xviii. 11, 12. All and single things in this pas
sage signify such things as are of the church, thus which are of
truth and good, but here in the opposite sense, because they are
spoken of Babylon : every one may see that such things would
never have been recounted in the Word, which came down from
heaven, unless something heavenly were in each ; for why should
mention be made of woridly wares in treating of Babylon, by

CH. XLL] GENESIS. 247
which is signified the profane church ? In like manner in
another passage ; "Wo, wo, thou great city, which art clothed
in fine linen, and purple, and scarlet, bedecked with gold, and
precious stone, and pearis," Apoc. xviii. 16. That each of
these things signifies some celestial divine ihing, is very manifest
in the same book, where it is said what the fine linen is, namely,
that it is the righteousness [justice] of the saints : " The time of
the nuptials of the Lamb is"come, and his wife hath prejiared
herself; then it was given her that she should be arrayed in
fine linen clean and shining ; the fine linen is the risfhteousness
(justice) of the saints," xix. 8. That fine linen is the right
eousness of the saints, is because all they who are in truth from
the Divine, put on the Lord's righteousness, for their garments
are white and shining by virtue of the light which is from the
Lord, on which account truth itself in heaven is represented by
white, n. 3301, 3993, 4007 ; hence also it is, that they Who
are elevated into heaven out of a state of vastation, appear clad
in white, because then they put off that which is of their own
proper righteousness, and put on that which is of the Lord's
righteousness. That truth from the Divine might be represented
in the Jewish church, it was commanded that there should be
fine linen also in the garments of Aaron, and likewise in the
curtains about the ark, concerning which thus in Moses ; " For
Aaron thou shalt embroider a coat of fine linen, and thou shalt
make a mitre of fine linen," Exod. xxviii. 39. " They made
coats of fine linen the work of the weaver, for Aaron and bis
sons," Exod. xxxix. 27. " Thou shalt make the tabernacle
ten curtains, fine linen interwoven, and blue, and purjde, and
scariet double-dyed," Exod. xxvi. 1. Chap, xxxvi. 8. " Thou
shalt make the court of the tabernacle, the hangings for the
court shall be of fine linen interwoven," Exod. xxvii. 9, 18.
Chap, xxxviii. " The veil of the gate of the court was needle
work, blue, and purple, and scarlet double-dyed, and fine linen
interwoven," Exod. xxxviii. 18. Fine linen was commanded
on this account, because the single things which were in the
ark, and about the ark, also the single things which were on the
garments of Aaron, were representative of things spiritual and
celestial: hence it may appear how little the Word is under
stood, unless it be known what such things represent, and that
scarcely anything is understood, if it be believed that there is
no other holy in the Word than what stands forth in the letter.
That the angels, who are in truth frotn the Divine, appea*

248 GENESIS. [CH. XLL
clothed as with fine linen, that is in what is white and shining,
is evident from the Apocalypse, where the white horse is treated
of; " He that sat on the while horse was clothed in a vesture
dyed in blood, and his name is called The Word. His armies
in heaven followed him on white horses, clothed in fine linen
white and clean," xix. 13, 14. From these things it is very
manifest, that fine linen is an external significative of truth from
the Divine ; for he who sitteth on the while horse is the Lord
as to the Word ; that it is the Word, is there said expressly,
and the Word is truth itself from the Divine. That ihe white
horse is the internal sense of the Word, may be seen n. 2760,
2761,2762; hence white horses are truihs from the Divine,
for all things of the internal sense of the Word are truths from
the Divine, on which account his armies were seen on white
horses, and clothed in fine linen while and clean.
5320. " And put a necklace of gold upon his neck " — that
it signifies a significative of the conjunction of interiors with
exteriors, effected by good, appears from the signification of
neck, as being the influx and also the communicaiion of things
superior with things inferior, or what is the same, of interiors
with exteriors, of which n. 3542 ; hence a necklace, inasmuch
as it encompasses the neck, is a significative of their conjunc
tion ; a necklace of gold signifies conjunction by good, or effected
by good, because gold denotes good, n. 113, 1551, 1552. A
sign of the conjunction of interior truth with exterior truth is
signified by a necklace on the throat, in Ezekiel ; " I adorned
thee with adorning, and gave bracelets on thy hands, and a
necklace on thy throat," xvi. 1 1.
5321. " And made him to be carried in the second chariot"
— that it signifies a significative that all the doctrine of good
and truth was from him, appears from the signification of chariot,
as being the doctrine of truth and good, of which below; hence
to make him to be carried in a chariot, is a significative that
that doctrine is from him. These words have relation to what
was before said by Pharaoh, " Thou shalt be over my house,
and upon thy mouih shall all my people kiss, only on the
throne will I be great before thee," verse 40. That ihe doc
trine of good and truth from him is signified, is because by
Joseph is represented the Lord as to the divine spiritual,
n. 3971, 4669 ; thus as to divine truth from the Lord's Divine
Human, n. 4723, 4727, from which divine truth, is the celestial
of the spiritual. That the all of the doctrine of good and truth

CH. XLL] GENESIS. 249
is thence, is because the Lord is doctrine itself, for the all of
doctrine proceeds from Him, and the all of doctrine treats of
Him ; for the all of doctrine treats of the good of love and the-
truth of iaith, which things are from the Lord, wherefore the
Lord is not only in them, but also in each : hence it is manifest,
that the doctrine which treats of good and truth, treats of the
Lord alone, and that it proceeds from his Divine Human. From
the Divine itself nothing of doctrine can by any means pro
ceed, except by the Divine Human, that is, by the Word,
which in the supreme sense is the divine truth from the Lord's
Divine Human : what proceeds immediately from the Divine
itself, not even the angels in the inmost heaven can comprehend ;
the reason is, because it is infinite, and thus transcends all compre
hension, even the angelical ; but what proceeds from the Lord's
Divine Human, this they can comprehend, for it treats of God
as of a Divine Man, concerning whom some idea may be formed
from the human ; and the idea which is formed concerning the
human is accepted, of whatsoever kind it is, if only it flows
from the good of innocence, and be in the good of charity.
This is what is understood by the Lord's words in John ; " No
one halh seen God at any time, the only-begotten Son, who is
in the bosom of the Father, He hath brought Him forth into
manifestation," i. 18. Again ; " Ye have neither heard his
(the Father's) voice at any time, nor seen his shape," v. 37.-
And in Matthew ; " No one knoweth tbe Father but the Son,
and he to whom the Son shall will to reveal Him," xi. 27.
Mention is made of chariots in very many passages in the Word,
and scarcely any one knows that by them are signified the doc
trinals of good and truth, as also the scientifics which are of
doctrinals; the reason is, because there does not anything
spiritual enter the idea, but only the natural historical, when a
chariot is mentioned, as also when the horses which are before the
chariot, when yet by horses in the Word are signified things in
tellectual, n. 2760, 2761, 2762, 3217, and hence by a chariot
doctrinals and their scientifics. That chariots denote the doc
trinals of the church, and also scientifics, was made manifest to
me from the chariots so ofien seen in the other life: there is
also a place to the right about the inferior earth, where there
appear chariots and horses, with stables arranged in order; in
those places, they who have been learned in the worid, and who
have regarded the life as the end of erudition, walk and dis
course together : such things appear to them from the angels in

250 GENESIS. [CH. XLL
the higher heavens, for when their discourse is about things in
tellectual, and about doctrinals and scientifics, then such things
-appear to the spirits there. That such things are signified by
chariots and horses, very manifestly appears from this, that Elias
appeared carried into heaven by a chariot of fire and horses of
fire, and that he and likewise Elisha were called the chariot of
Israel and the horsemen thereof; of whom thus in the 2d Book
of the Kings, " Behold a chariot of fire and horses of fire inter
vened between them, and Elias went up in a whiriwind into
heaven, and Elisha saw and cried, my father, my father, the
chariot of Israel and the horsemen thereof," ii. 11, 12: and
concerning Elisha in the same book ; " When Elisha was sick
of his disease of which he died, Joash king of Israel came down
to him, and wept before his faces, and said, my father, my
father, the chariot of Israel and the horsemen thereof," xiii. 14.
The reason that they were so called, is because by each, as well
Elias as Elisha, was represented the Lord as to the Word, see
preface to chap, xviii. Genesis and n. 2762, 5247 : the Word
itself principally is the doctrine of good and truth, for hence is
the all of doctrine ; from the same cause also it was, that to the
boy, whose eyes Jehovah opened, the mountain appeared full
of horses and chariots of fire, round about Elisha, 2 Kings vi.
17. That chariot denotes the doctrinal, and horse the intellect
ual, is manifest also from other passages in the Word, as in
Ezekiel ; " Ye shall be satiated on my table with horse and
chariot, with the mighty and every man of war ; thus will I give
my glory to the nations," xxxix. 20, 21 ; Apoc. xix. 18;
where the Lord's advent is treated of; that by horse and chariot
there is not signified horse and chariot, is plain to every one,
for they were not to be satiated with these at the Lord's table,
but with such things as are signified by horse and chariot, namely,
the intellectuals and doctrinals of good and truth. Like things
are signified by horses and chariots in these following passages.
" The chariots of God are two myriads, thousands of peace
makers, the Lord is in them, Sinai in the sanctuary," Psalm
Ixviii. 17. Again; "Jehovah covereth Himself with light as
with a garment. He slreicheth out the heavens as a curtain,
laying the beams of his chambers in the waters. He placelh the'
clouds his chariots, He walketh on the wings of the wind,"
Psalm civ. 2, 3. In Isaiah ; "The prophetical of the wilder
ness of the sea. Thus said the Lord lo me, set a watcher to
view, let him announce it; therefore he saw a chariot, a pair of

CH. XLL] GENESIS. 251
horsemen, a chariot of an ass, a chariot of a camel, and he
hearkened a hearkening, the hearkening was great ; for a lion
cried on the watch-tower, O Lord, I stand continually in the
day-time, and I am set on my guard all the nights ; and be
hold a chariot of a man, a pair of horsemen : and he said. Ba
bel is fallen, is fallen," xxi. 6, 7, 8, 9. Again; "Then they
shall bring all your brethren in all nations an offering to Jeho
vah, on horses, and on a chariot, and on coaches, and on mules,
and on swift messengers, to the mountain of my holiness, Jeru
salem," chap. Ixvi. 20. Again: "Behold Jehovah will come
in fire, and as a storm his chariot, Ixvi. 15. In Habakkuk;
" Was Jehovah wroth with the rivers, was thine anger against
the rivers, was thy wrath against the sea, that Thou ridest on
thy horses, thy chariots are salvation," iii. 8. In Zechariah ;
" I lifted up mine eyes, and saw, when lo 1 four chariots going
forth from between two mountains, but the mountains were moun
tains of brass ; to the first chariot were red horses, to the second
chariot black horses, to the third chariot white horses, and to
the fourth chariot grizzled horses," vi. 1, 2, 3. And in Jere
miah ; " There shall enter through the gates of this city kings
and princes, silting on the throne of David, riding in a chariot
and horses, themselves and their princes, the man of Judah, and
the inhabitants of Jerusalem, and this city shall be inhabited
for an age," xvii. 25. Chap. xxii. 4. The city which shall
be inhabited for an age is not Jerusalem, but the church of the
Lord which is signified by Jerusalem, n. 402, 2117, 3654;
the kings who shall enter in through the gates of that city, are
not kings but the truths of the church, n. 1672, 1728, 2015,
2069, 3009, 3670, 4575, 4581, 4966, 5068 ; so neither are
the princes princes, but the primaries of truth, n. 1482, 2089,
5044 ; they who sit on the throne of David, are the divine
truihs which proceed from the Lord, n. 5313 ; they who ride
in chariot and horses are the intellectuals and doctrinals thence.
Chariots are also frequently mentioned in the historicals of the
Word, and inasmuch as the historicals of the Word are all
representative, and the expressions signify such things as are in
the Lord's kingdom and in the church, chariots there also have a
like signification. Inasmuch as most expressions in the Word
have also an opposite sense, so likewise have chariots, and in
that sense they signify doctrinals of the evil and the false, like
wise the scientifics confirming them, as in the following passages.
"Wo to them who go down into Egypt for help, and make the

252 GENESIS. [CH. XLL
horse their stay, and trust upon the chariot because it is many,
and upon horsemen because they are exceedingly strong, but
look not to the holy of Israel," Isaiah xxxi. 1. Again ; by the
hand of thy servants thou hast blasphemed the Lord, and hast
said, by the multitude of my chariots I have ascended the
height of the mountains, the sides of Libanon, where I will cut
off the tallness of its cedars the choice of its firs," xxxvii. 24,
where is the prophetic reply to the elated words of Rabshakeh
the general of the king of Assyria. In Jeremiah ; " Behold
waters coming up from the north, which shall become an over
flowing stream, and shall overflow the earth and the fullness
thereof, the city and them who dwell therein ; and every inhab
itant of the earth shall howl, at tbe noise of the stamping of his
horses' strong hoofs, at the tumult of his chariot, the rattling of
bis wheels," xlvii. 2, 3. In Ezekiel ; " By reason of the abun
dance of his horses their dust shall cover thee, by reason of the
voice of the horseman, of the wheel, and of the chariot, thy
walls shall be moved, when he shall come into thy gates,
according to the entrance of a city broken through ; by the
hoofs of his horses he shall trample upon all thy streets," xxvi.
10, 11. In Haggai ; " I will overturn the throne of kingdoms,
and will destroy the strength of the kingdoms of the nations,
I ¦will also overturn the chariot and thera who ride therein,
and the horses and their horsemen shall go down," ii. 22. In
Zechariah ; " I will cut off the chariot from Ephraim, and the
horse from Jerusalem, I will cut off the bow of war ; he shall
speak peace to the nations," ix. 10. In Jeremiah; "Egypt
ascends as a flood, and as floods his waters are moved, for he
said, I will go up, I will cover the earth, I will destroy the city
and them who dwell therein ; ascend ye horses, be mad ye
chariots," xlvi. 8, 9. By the horses and chariots, with which
the Egyptians pursued the sons of Israel, and with which Pha
raoh entered the Red Sea, where the wheels of the chariots
were taken off, and by other particulars concerning horses and
chariots which make the greatest part of that description, Exod.
xiv. 6, 7, 9, 17, 23, 25, 26, and chap. xv. 4, 19, are signified
the intellectuals, doctrinals, and scientifics of the false, and the
reasonings thence, which pervert and extinguish the truths
of the church ; the destruction and death of such things is there
described. 5322. " Which he had " — that it signifies which was by the
natural, namely, the doctrine of good and trutb, appears from

CH. XLL] GENESIS. 253
the series of things in the internal sense, also from what has
been explained above, n. 5315.
5323. " And they cried before him Abrech" — that it signi
fies acknowledgment by faith and adoration, appears from the
signification of crying [or shouting], as being acknowledgment
by faith, of which in what follows; and from the signification of
Abrech, as being adoration, for Abrech in the original tongue is
bend the knees, and the bending of the knees is adoration. For
all internal efforts which are of the will, thus which areof the love
or affection, consequently which are of the life, have external
acts or gestures corresponding to them, which acts or gestures
flow from the very correspondence of exteriofs with interiors.
Holy fear, and thence humiliation, consequently adoration, has
acts or gestures corresponding to itself, namely, the bending of
the knees, the falling down upon the knees, and also the pros
tration of the body even to the earth : in that state, if the
adoration be from genuine humiliation, or if the humiliation be
from genuine holy fear, there is a failing of the spirits, and
hence a falling down of the joints in the confine or intermediate
where the spiritual is conjoined to the natural ; thus where the
knees are, for the parts which are beneath have correspondence
with natural things, and the parts which are above with spirit
ual things : hence it is, that bending of the knees is a sign
representative of adoration ; with celestial men this act is spon
taneous, but with the spiritual it is voluntary* Before kings of
old, ¦v^'hen they were carried in a chariot, the knees were bended,
by reason that kings represented the Lord as to the divine truth,
and a chariot signified the Word : the ceremony of this adoration
commenced, when it was known what was represented, and
then kings attributed the adoration not to themselves, but to
the regal itself separate from themselves, although adjoined to
them : the regal [principle] to them was the law, which, because
from the divine truth, was to be adored in the king so far as he
was the guardian thereof; thus the king himself attributed
nothing to himself of royalty except the guardianship of the
law, from which so far as he receded, so far he receded also
from royalty, knowing that adoration from any other source
than from the law, that is, any other than of the law in itself,
was idolatry. That the regal [or royalty] is the divine truth,
see n. 1672, 1718, 2015, 2069, 3009, 3670, 4581, 4966,
5044, 5068, consequently the regal is the law, which in itself
is the truth of a kingdom, according to which the subjects
VOL. VII. 22

254 GENESIS. [CH. XLi.
thereof are to live. From these things it may be evident, that
Abrech, or bend the knees, signifies adoration. Inasmuch as a
cry also is an act, which corresponds to a living confession or
acknowledgment from faith, therefore also with the ancients
the ritual of crying [or shouting] was received, when such a
thing was signified ; and on this account mention is made of
crying in the Word throughout, when confession and acknowl
edgment from faith are treated of, as concerning John the Bap
tist in John ; " He testified concerning Jesus, and cried, saying.
This was He whom I said, who coming after rae, was before
me, because He ¦was prior to me. I am the voice of one cry
ing in the wilderness, raake straight the way of the Lord,"
i. 15, 23. Again ; " They took branches of palras, and went to
meet Jesus, and cried, Hosanna, blessed is He who cometh in
-the name of the Lord, the King of Israel," xii. 13. In Luke;
"Jesus said to the Pharisees, if these should be silent, the
stones would cry out," xix. 40. Inasmuch as crying signified
acknowledgment from faith, and thence reception from that
acknowledgment, therefore it is occasionally read concerning
the Lord, that He cried out, as in John, chap. vii. 28, 37;
chap. xii. 44, 45. And' also in Isaiah ; " Jehovah as a hero
shall go forth, as a man of wars He shall stir up zeal, He shall
utter his voice, and shall also cry," xlii. 13. That lo cry in
the opposite sense is non-acknowledgment, thus a turning away,
may be seen n. 5016, 5018, 5027, and that it is predicated of
the false, n. 2240.
5324. " And they gave him over all the land of Egypt " —
that it signifies his power that it was such, appears from the
signification of giving him over all the land of Egypt, as being
dominion over each natural, of which above, n. 5316 ; but
here that his dominion is such as was described in what imme
diately precedes, thus his power that it was such.
5325. " And Pharaoh said to Joseph " — that it signifies still
further perception, appears from the signification of saying,
from the representation of Pharaoh, and from the representa
tion of Joseph, as being perception of the natural from the
celestial of the spiritual, n. 5315 ; here further perception, be
cause it is said again.
5326. " I am Pharaoh " — that it signifies that thence was
the natural, appears from the representation of Pharaoh, as
being the natural, n. 5079, 5080, 5095, 5160. That by I am
Pharaoh is signified that hence is the natural, is evident from

CH. XLL] GENESIS. 255
what presently follows, for it is said, " besides thee shall not a
man lift up his hand and his foot in all the land of Egypt ;"
by which is signified that the all of ability was from him in
each natural, and because those things which are in the natural
are understood by those subsequent words, therefore it is first
said, " I am Pharaoh : " by the natural being thence is meant,
that the natural is from the celestial of the spiritual. The case
herein is this : the natural with the man who is created anew,
that is, who is regenerated, is altogether other than with the man
who is not regenerated ; the natural with the man who is not
regenerated is everything ; thence the man thinks, and thence
he desires, but not from the rational, still less from the spiritual,
because these are closed, and as to the greatest part extinct:
but with the man who is regenerated, the spiritual is all ; this
not only disposes the natural to think and to desire, but also
constiiutes the natural, just as the cause constitutes the effect,
for in every effect there is nothing which acts but the cause :
thus the natural becomes as the spiritual, for the natural things
which are therein, as the scientifics and knowledges which draw
somewhat from the natural world, do not act at all from them
selves, but only stipulate that the spiritual may act in the natu
ral, and by it, and thus naturally : in like manner as in the
effect ; in the effect there are more things than in the cause,
but they are such, as only enable the cause to act in the effect
the effect itself, and actually to produce itself in that degree:
from these few things it may be seen, how the case is with the
natural appertaining to the man who is created anew, that is,
who is regenerated : such is the meaning of the natural being
thence, which is signified by " I am Pharaoh."
5327. " And besides thee shall not a man lift up his hand "
— that it signifies that from the celestial of the spiritual is the
all of ability in the spiritual, appears from the signification of
band, as being ability, n. 878, 3387, 4931 to 4937, 5296 :
hence a man not lifiing up his hand besides thee, is that they
had nothing of ability, but from him alone, thus that he, namely,
the celestial of the spiritual, had all of ability. That ability in
what is spiritual is signified by hand, will be seen in what now
follows. 5323. " And his foot" — that it signifies the all of ability in
the natural, appears from the signification of foot, as being the
natural, n. 2162, 3147, 3761, 3986, 4280,4933 to 4952;
here ability in the natural, for by lifting up the foot, as by lift-

256 GENESIS. [CH. XLI.
ing up the hand, is signified ability, but by lifiing up the hand
ability in the spiritual, and by lifiing up the foot ability in the
natural, for the parts in the body which are above the feet,
have reference to things spiritual. This is especially evident
from the grand man, or from the three heavens ; when the
whole heaven, as one man, is presented to view, then the
inmost or third heaven has reference to the head, the middle or
second heaven has reference to the body, and the ultimate or
first to the feet. That the inmost or third heaven has reference
to the head, is because it is celestial, and that the second or
middle has reference to the body, is because it is spiritual, and
that the ultimate or first bas reference to the feet, is because it
is natural : on this account by the neck, because it is interme
diate, is signified influx, and the communication of things celes
tial with things spiritual, and by the knees, because they also
are intermediate, influx, and the communication of things spirit
ual with things natural. Hence it is evident, that by lifiing up
the hand is signified ability in the spiritual, and by lifting up
the foot ability in tbe natural. And therefore the ability,
which is signified by the hand, is predicated of the spiritual,
namely, of truth from good, n. 3091, 3563, 4931. By the
spiritual is meant that in the natural which is of the light of
heaven, and by the natural is meant that in the natural which
is of the light of the world, for all the former is called spiritual,
and all the latter natural.
5329. "In all the land of Egypt" — that it signifies in each
natural, appears from the signification of the land of Egypt, as
being each natural, of which above, n. 5276. Such now are
the things which the angels perceive, when man reads that
Pharaoh removed his ring from off his hand, and gave it upon
the hand of Joseph, and clothed him with garments of fine
linen, and put a necklace of gold upon his neck, and made him
to be carried in the second chariot which be had, and they
cried before him Abrech, and gave him over all the land of
Egypt. For tbe angels cannot in any wise perceive the his
toricals, because they are such things as are of the worid, but
not such as are of heaven ; and the things which are of the
world do not appear to them. But whereas there is a corres
pondence of all things which are in the world, with those which
are in heaven, therefore the angels perceive heavenly things
when man perceives worldly things : unless this were so, it
would not be possible for any angel from heaven to be with

CH. XLL] GENESIS. 257
man ; but that it might be possible, the Word was given, in
which the angels may perceive a holy Divine, which they can
communicate to the man with whom they are present.
5330. Verse 45. And Pharaoh called the name of Joseph
Zaphnath Paaneah ; and gave him Asenath the daughter of
Potipherah the priest of On for a woman : and Joseph went
forth over ihe land of Egypt. And Pharaoh called the name
of Joseph Zaphnath Paaneah, signifies the quality of the celes
tial of the spiritual then : and gave him Asenath the daughter
of Potipherah the priest of On for a woman, signifies the quality
of the marriage of truth with good and of good with truth : and
Joseph went forth over the land of Egypt, signifies when each
natural was its own.
5331. "And Pharaoh called the name of Joseph Zaphnath
Paaneah " — that it signifies the quality of the celestial of the
spiritual then, appears from the signification of name and calling
a name, as denoting quality, see n. 144, 145, 1754, 1896,
2009, 2628, 2724, 3006,3237,3421. Zaphnath Paaneah
in the original tongue signifies a revealer of hidden things and
an opener of things to come, which in the celestial sense sig
nify the Divine in that [namely, the celestial of the spiritual]
for to reveal hidden things and to open things to come is of
God alone: this is the quality which that name involves, and
this quality is the quality of the celestial of the spiritual, for
the celestial of the spiritual is the good of truth in which is the
Divine, or which is immediately from the Divine. This,
namely, the celestial of the spiritual wherein is the Divine, the
Lord alone had when He was in the world, and it was the hu
man in which the Divine itself could be, and which could be
put off when the Lord made all the human in Himself Divine.
5332. " And gave him Asenath the daughter of Potipherah
the priest of On for a woman" — ^^that it signifies the quality
of the marriage of truth with good and of good with truth,
appears from the signification of giving for a woman, as denot
ing marriage : that it is the marriage of good with truth and of
truth with good, is because no other is understood by marriages
in the spiritual sense, and hence no other by marriages in the
Word. By the daughter of the priest of On is signified the
truth of good, for daughter is the affection of truth, and priest
is good, but Joseph is the good of truth in which is the Divine,
which is the same with the celestial of the spiritual : hence it
is evident that the marriage of truth with good and of good
22*

258 GENESIS.* [CH. XLL
with truth is signified. The quality of this marriage is what is
signified ; but this quality cannot be further expounded, because
the quality which the Lord had in the world, cannot be com
prehended, not even by the angels ; only some shadowy idea
may he formed concerning it from such things as are in heaven,
as from the grand man, and from the celestial of the spiritual
which is therein from the influx of the Lord's Divine : never
theless this idea is as thick shade compared with the light itself,
for it is most common [or general], thus scarcely anything
respectively. 5333. "And Joseph went forth over the land of Egypt" —
that it signifies when its natural was its own, appears from the
signification of going forth, as here being to flow in: and from
the signification of the land of Egypt, as being the natural
mind, of which frequently above, thus each natural : and
whereas to go forth signifies to flow in, and the land of Egypt
signifies each natural, therefore by those words with the preced
ing is signified the quality of the celestial of the spiritual, and
the quality of the marriage of good with truth and of truth with
good, when the celestial of the spiritual by influx made each
natural its own ; what is meant by maliing the natural its own,
may be seen just above, n. 5326.
5334. Verses 46, 47, 48, 49. And Joseph tvas a son of
thirty years in his standing before Pharaoh king of Egypt ;
and Joseph went forth from before Pharaoh, and passed into
all the land of Egypt. And the land made, in ihe seven years
of abundance of provision, collections. And he gathered
together all ihe food of the seven years, which were in ihe land
of Egypt, and gave the food in ihe cities, ihe food of ihe field
of the city, what things were round about it, he gave in ihe
midst thereof. And Joseph heaped together corn, as the sand
of ihe sea exceedingly much, insomuch ihat he ceased to number
it, because there was no number. And Joseph was a son of
thirty years, signifies a full state of remains : in his standing
before Pharaoh king of Egypt, signifies when its presence was
in the natural : and Joseph went forth from before Pharaoh,
signifies when the natural in common [or in general] was of it:
and passed into all the land of Egypt, signifies when it made
the single things therein subordinate and submissive : and the
land made in the seven years of abundance of provision, col
lections, signifies the first states when truths were multiplied
into serieses : and he gathered together all the food of the

CH. XLL] GENESIS. 259
seven years, signifies the conservation of truth adjoined to good
multiplied in the first times : which were in the land of Egypt,
signifies which was in the natural : and gave food in the cities,
signifies that it stored up in the interiors: the food of the field
of the city, signifies what things were proper thereto and agree
ing : what things were round about it he gave in the midst
thereof, signifies what things were before in the exterior natu
ral, it stored up in the interiors of the interior natural : and
Joseph heaped up corn as the sand of the sea exceedingly
much, signifies the multiplication of truth from good : insomuch
that he ceased to number it, because there was no number,
signifies of a quality in which was the celestial from the Di
vine. 5335. " Joseph was a son of thirty years" — that it signifies
a full state of remains, appears from the signification of thirty,
as being full of remains, of which below ; and from the signifi
cation of years, as being states, of which n. 482, 487, 483, 493,
893. The number thirty in tbe Word signifies somewhat of
combat, and also signifies full of remains ; the reason that it has
this twofold signification is, because it is compounded of five
and six multiplied together, and also it is compounded of three
and ten multipled likewise together: from five multiplied into
six, it signifies somewhat of combat, n. 2276, because five sig
nify somewhat, n. 4638, 5291, and six combat, n. 649, 720,
737, 900, 1709 ; but from three multiplied into ten it signifies
full of remains, because three signify full, n. 2788, 4495, and
ten remains, n. 576, 1906, 2284: that a compound number in
volves the like with the simple numbers whereof it is compound
ed, may be seen n. 5291 ; that remains are the truihs joined
to good stored up by the Lord in man's interiors, n. 468, 530,
560, 56-2, 576, 660, 1050, 1738, 1916, 2284, 5135. A
fulness of remains is also signified hy thirty, and likewise by
sixty, as also a hundred, in Mark: " The seed which fell into
good ground, yielded fruit ascending and growing, and brought
forth one thirty, and another sixty, and another a hundred," iv.
8, 20 : all these three numbers, inasmuch as by multiplication
they arise from ten, signify a fulness of remains. And whereas
man cannot be regenerated, that is, he adraitted into spiritual
combats whereby regeneration is effected, until heJias received
remains to the full, therefore it was ordained that the Levites
should not do work in the tent of the assembly, until they had
completed thirty years ; their work or function is also called

260 GENESIS. [CH. XLI.
warfare ; on which subjects thus in Moses ; " Take the sum of
the sons of Kohath out of the midst of the sons of Levi, from a
son of thirty years and upwards, to a son of fifty years, every
one that cometh to the warfare, to do work in the tent of the
assembly," Numb. iv. 2, 3 : the like is said of the sons of Ger-
shon, and the like of the sons of Merari, verses 22, 23, 29, 30,
of the same chapter ; and again, verses 35, 39, 43. The like
is involved in that David, "when he was a son of thirty years,
began to reign," 2 Sam. v. 4. From these things it is now
evident, why the Lord "did not manifest Himself until He was
of thirty years," Luke iii. 23, for He was then in the fulness of
remains ; but the remains which the Lord had, He had procured
to Himself, and they were divine, whereby He united the hu
man essence to the Divine, and made it Divine, n. 1906.
From Him now it is, that thirty years signify a full state as to
remains, and that the priests the Levites entered upon their
functions vi'hen they were thirty years old ; and because David
was to represent the Lord as to the royalty, therefore neither
did he begin to reign until that age ; for every representative is
derived from the Lord, and hence every representative has
respect to the Lord.
5336. " In his standing before Pharaoh king of Egypt" —
that it signifies when its presence was in the natural, appears
from the signification of standing before any one, as being pres
ence ; and from the representation of Pharaoh king of Egypt,
as being a new state of the natural, or a new natural man,
n. 5079, 5080 ; thus the natural in which was now the celes
tial of the spiritual, and which the celestial of the spiritual now
made its own, which is also signified by the words immediately
following, " and Joseph went forth from before Pharaoh."
5337. " And Joseph went forth from before Pharaoh " — that
this signifies when the natural in common was of it [the celestial
of the spiritual], appears from the signification of going forth,
as denoting to be of it, concerning which below ; and from the
representaiion of Joseph, as being the celestial of the spiritual,
and of Pharaoh, as being the natural, concerning which above.
That to go forth is to be of it, or its own, is evident from what
goes before and from what follows, and also from the spiritual
sense of that expression, for to go forth or to proceed in that
sense, is to present oneself before another in a form accom
modated to him, thus to present oneself the same only in
another form ; in this sense, going forth is said of the Lord in

CH. XLL] GENESIS. 261
John ; " Jesus said of himself, I came forth and come from
God," viii. 42. " The Father loveth you, because ye have
loved me, and have believed that I came forth from God : I
came forth from the Father, and came into the world ; again I
leave the world, and go to the Father. The disciples said, we
believe that thou earnest forth from God," xvi. 27, 28, 30.
" They have known truly that I came forth from God," xxvii.
8. For illustrating what is meant by going forth or proceed
ing, the following cases may serve. It is said of truth, that it
goes forth or proceeds from good, when truth is the form of
good, or when truth is good in a form which the understanding
can apprehend. It may also be said of the understanding, that
it goes forth or proceeds from the will, when the understanding
is the will formed, or when it is the will in a form apperceivable to
the internal sight. In like manner concerning the thought which
is of the understanding, it may be said to go forth or proceed when
it becomes speech, and concerning the will when it becomes
action. Thought clothes itself in another form when it becomes
speech, but still it is the thought which so goes forth or pro
ceeds, for the words and sounds, which are put on, are nothing
but adjects, which make the thought to be accommodately ap
perceived : in like manner the will becomes another form when
it becomes action, but still it is the will which is presented in
such a form ; the gestures and motions, which are put on, are
nothing but adjects, which make the will to appear and affect
accommodately. It may also be said of the external man, that
it goes forth or proceeds from the internal, yea substantially, be
cause the external man is nothing else than the internal so
formed, that it may act suitably in the worid wherein it is.
From these things it may be manifest, what going forth or pro
ceeding is in the spiritual sense, namely, that when it is predi
cated of the Lord, it is the Divine formed as a man, thus ac
commodated to tbe perception of the believing ; nevertheless
each is one.
5338. " And passed into all the land of Egypt " — that this
signifies when it made the single things therein, namely, in the
natural, subordinate and submissive, appears from the significa
tion of all the land of Egpyt, as being each natural, n. 5276,
5278, 5280, 5288, 5301 ; that to pass through that land de
notes to make the single things in the natural subordinate and
submissive, is evident from what goes before.
5339. " And the land made, in the seven years of abundance

262 GENESIS. [CH. XLI.
of provision, collections" — that this signifies the first states
when truths were multiplied into serieses, appears from the sig
nification of seven years, as being the first states, for seven years
preceded wherein was abundance of provision, and seven years
followed wherein was famine ; that years are states, may be
seen n. 482, 487, 438, 493, 393 : and from the signification of
abundance of provision, as being the multiplication of truth, n.
5276, 5230, 5292 ; by the land making is signified, that this
multiplication was made in the natural, for the land here de
notes the natural, as just above, n. 5338: and from the signifi
cation of collections, as being serieses. In regard to serieses,
which are signified by collections, the case is thus. With the
man, who is reformed, at first are insinuated common truths,
next the particulars of common truths, and lastly the singulars
of particulars; particulars are arranged under common truths,
and singulars under particulars, n. 2384, 3057, 4269, 4325,
4329, 5345, 4383, 5208 : those arrangements or ordinations
are in the Word signified by fascicles [bundles], here by hand-
fuls or collections, and are nothing but the serieses into which
multiplied truths are arranged or brought into order. These
serieses with the regenerate are according to the orderly ar
rangements of the societies in the heavens, but with the non-
regenerate, who neither can be regenerated, they are according
to the arrangements of the societies in the hells : hence the
man who is in evil, and thence in the false, is a hell in the least
form, and the man who is in good and thence in truth, is a hea
ven in the least form. But concerning these serieses, by the
divine mercy of the Lord, more will be said elsewhere.
5340. " And gathered together all the food of the seven
years" — that it signifies the conservation of truth adjoined to
good, multiplied in the first times, appears from the signification
of gathering together, as here being to conserve, for he gathered
it together and gave it in the cities and in the midst, by which
is signified that he stored it up in the interiors, thus that he
conserved it, for it became of use in the years of famine : and
from the signification of food, as being all that by which the in
ternal man is nourished ; that this is good and truth, may be
manifest from the correspondence of earthly food, with which
the external man is nourished, with spiritual food with which
the internal man is nourished ; here therefore it is truth adjoined
to good, for this is what is conserved and stored up in the inte
riors : by the seven years are signified the first states when

CH. XLL] GENESIS. 263
truths are multiplied, n. 5399. Hence it is evident, that by
his gathering together all the food of the seven years, is sitrnified
the conservation of truth adjoined to good, multiplied in the
first times. It is said the conservation of truth adjoined to good,
but whereas few know what truth adjoined to good is, and still
less how and when truth is adjoined to good, therefore it is to
be told : truth is conjoined to good, when a man perceives de-
, light in doing well to his neighbor for the sake of truth and
good, but not for the sake of himself or the worid ; when a
man is in that affection, the truths which he then hears, or reads,
or thinks, are conjoined to good ; which also is wont to be ap
perceived from the affection of truth for the sake of that end.
5341. " Which were in the land of Egypt" — that it signifies
which is in the natural, appears from the signification of the
land of Egypt, as being the natural mind, n. 5276, 5278, 5230,
5288, 5301, thus the natural.
5342. " And gave food in the cities " — that this signifies
that it stored up in the interiors, na.mely, truths adjoined to
good, appears from the signification of giving here, as being to
store up ; and from the signification of food, as being truth ad
joined to good, of wliich just above, n. 4340; and from the
signification of cities, as being the interiors of the natural mind,
of which above, n. 5297. That truihs adjoined to good are
stored up in the interiors of the natural mind, and are there
preserved together for the use of the subsequent life, especially
for use in temptations during man's regeneration, is an arca
num, which few at this day are acquainted with, wherefore it
may be told how the case is ; for by the seven years of abun
dance of provision are signified truths first multiplied, and by
the corn being stored up in the cities and in the midst, is sig
nified that those truths adjoined to good were stored up in
man's interiors ; and by the seven years of famine, and by sus
tenance then from the collections, is signified a state of regen
eration by truths adjoined to good stored up in the interiors.
The arcanum is this: man from first infancy until first child
hood is introduced by the Lord into heaven, and indeed among
the celestial angels, by whom he is kept in a state of innocence,
which state, it is known, infants are in until the first of child
hood ; when the age of childhood commences, he then by de
grees puts off the state of innocence, but still he is kept in a
state of charity by the affection of mutual charity towards his
like, which state with some continues until youth ; he is then

264 GENESIS. [CH. XLI.
among spiritual angels ; then, because he begins to think from
himself, and to act accordingly, he cannot any longer be kept
in charity as heretofore, for be then calls forth hereditary evils,
by which he suffers himself to be led; when this state arrives,
then the goods of charity and innocence, which he had before
received, according to the degrees in which he thinks evils
and confirms them by act, are exterminated ; but yet they are
not exterminated, but are withdrawn by the Lord towards the
interiors, and are there stored up. But inasmuch as he has
not yet known truths, therefore tbe goods of innocence and
charily, which he had received in those two states, have not
yet been qualified, for truths give quality to good, and good
gives essence to truths, on which account he is from that age
imbued with truths by instructions, and especially by his own
proper thoughts and thence confirmations : so far therefore as
he is then in the affection of good, so far truths are conjoined
by the Lord to the good with him, n. 4340, and are stored up
for uses ; this state is what is signified by the seven years of
abundance of provision ; those truths adjoined to good are
what in the proper sense are called remains. So far therefore
as man suffers himself to be regenerated, so far remains serve
for use, for so far a supply from them is drawn forth by the
Lord, and remitted into the natural, that there may be pro
duced a correspondence of the exteriors with the interiors, or
of natural things with spiritual; this is effected in the state
which is signified by the seven years of famine ; this is the ar
canum. The man of the church at this day believes, that
whatsoever any one's life is, still by mercy he can be received
into heaven, and there enjoy eternal blessedness, for he suppo
ses that it is only admission : but he is much deceived, for no
one can be adraitted and received into heaven, unless he has
received spiritual life, and no one can receive spiritual life, un
less he be regenerated, and no one can be regenerated unless
by the good of life conjoined to the truth of doctrine, thence he
has spiritual life. That no one can come into heaven unless
he have received spiritual life by regeneration, the Lord plainly
declares in John, " Verily, verily I say unto thee, unless any
one be born again, he cannot see the kingdom of God," iii. 3;
and presently, " Verily, verily I say unto thee, unless any one
be born of water and of the spirit, he cannot enter into the
kingdom of God," verse 5 of the same chapter; water is the
truth of doctrine, n. 2702, 3058, 3424, 4976, and spirit is the

;H. XLL] GENESIS. 265
;ood oflife. No one enters by baptism, but baptism is a sig-
lificative of regeneration, which the man of the church ought
o remember. 5343. " The food of the field of the city" — that it signifies
vhich were proper thereto and agreeing, namely, truths ad-
oined to good in the interiors, appears from the signification of
bod, as being truths adjoined to good, n. 5340, 5342 ; the
ruths which are proper and suitable to the interiors are signi-
ied by the food of the field of the city, by reason that the
ield belonged to the city, and constituted its environs [ambitum
'jus] ; the things which constitute the environs, in the internal
lense, signify things agreeing and proper to, on which account
ilso it is presently said, what things were round about it he
»ave in the midst thereof. That the things which constitute
he environs signify things proper and agreeing; is because all
ruths joined to good are disposed into serieses, and the serieses
ire such that in the midst or in the inmost of every one there
s a truth joined to good, and round about this midst or in-
iiost are the truths proper and agreeing thereto, and thus in
jrder even to the outermost, where the series vanishes ; the
serieses themselves also are similarly disposed one with another,
ind are varied according to changes of state. That there are
iuch arrangements of truths joined to good, is presented to the
i^ery sight in the other life ; for in the light of heaven, in which
s intelligence and wisdom, such things can be exhibited to the
new, but not in the light of the world ; neither in the light of
leaven with the man whose interiors are not open, but yet
hey may be acknowledged by him frora a rational intuition,
ind thus be seen rationally from the light of heaven. These
irrangements derive their origin from the arrangements of the
ingelical societies in heaven, for as these societies are arranged,
io also are the serieses of truths joined to good arranged with
:he regenerate, for these latter correspond lo the former.
5344. " What things were round about it, he gave in the
nidst thereof" — that it signifies what things were before in the
jxterior natural, it stored up in the interiors of the interior
latural, appears from the signification of round about, as being
he things which are without, thus the things which were in
he exterior natural ; and from the signification of the midst,
is being the things within, of which n. 1074, 2940,; 2973,
bus what were in the interior natural. That in the midst
hereof, or of the city, denotes the interiors of the interior nat-
voL. VII. 23

266 GENESIS. [CH. XLI.
ural, is because by city are signified the interiors, n. 5297, 5342.
The interiors of the interior natural are those things there which
are called spiritual, and the spiritual things there are what are
from the light of heaven, from which light are illuminated those
things there which are from the light of the world, which things
are properiy called natural ; in the spiritual things there are
stored up truths adjoined to good. The spiritual things therein
are those which correspond to the angelic societies which are in
the second heaven : with this heaven man communicates by
remains ; this heaven it is which is opened when man is regene
rated, and it is this heaven which is closed when man does not
suffer himself to be regenerated ; for remains, or truths and
goods stored up in the interiors, are nothing else than correspond
ences with the societies of that heaven.
5345. " And Joseph heaped together corn as the sand of
the sea exceedingly much " — that this signifies the multiplica
tion of truth from good, appears from the signification of heaping
together, as here being to multiply ; and from the signification
of corn, as being truth in the will and act, n. 5295, the multi
plication of which, when it is compared to the sand of the sea,
signifies that it is from good ; here frora the good of the celestial
of the spiritual by influx, for truth in the interiors is never mul
tiplied from any other source than from good. The multiplica
tion of truth which is not from good, is not the multiplication of
truth, because it is not truth, howsoever in the external form it
appears as truth ; it is a sort of image in which is no life, and
this because dead accedes not to truth ; for truth, in order to be
truth with man, must live from good, that is, by good from the
Lord, and when it so lives, then multiplication may be predi
cated of it in the spiritual sense. That the multiplication of
truth is only from good, may be manifest from this, that nothing
can be multiplied except from somewhat similar to marriage,
and truth cannot enter into marriage with anything else than
good ; if with anything else, it is not marriage, but is adultery ;
what therefore is multiplied from marriage, this is legitimate,
thus truth,but wbat is multiplied from adultery, is not legitimate
but spurious, thus not truth.
5346. "Insomuch that be ceased to number it, because
there was no number" — that it signifies of a quality in which
was the celestial from the Divine, may appear from this, that
truth, in which is the celestial from the Divine, is indefinite, thus
without number. The Lord alone had such truth when He

;H. XLL] GENESIS. 267
vas in the world, and He it is who is here represented by Jo-
lepb, and the glorification of whose natural is here treated of in
he supreme sense.
5347. " Verses 50, 51, 52. And to Joseph were born two
!ons, before ihe year of famine came, whom Asenath the
laughter of Potipherah the priest of On bare to him. And
Joseph called the name of the first-born Manasseh, because God
'lath made me to forget all my labor, and all ihe house of my
'hther. And the name of the second he called Ephraim. because
(rod hath made me to be fruitful in the land of my aflliciion.
\nd to Joseph were born two sons, signifies thence good and
;ruth : before the year of famine came, signifies which were by
,he natural : whom Asenath the daughter of Potipherah the
priest of On bare to him, signifies which were from marriage:
md Joseph called the name of the first-born Manasseh, signifies
:he new voluntary in the natural, and its quality : because God
aath made me to forget all my labor, signifies removal after
lemptations: and all the house of my father, signifies the re
moval of hereditary evils : and the name of the second he called
Ephraim, signifies the new intellectual in the natural, and its
cjuality : because God hath made me to be fruitful, signifies
ihence the multiplication of truth from good: in the land of my
iffliction, signifies where he suffered temptations.
5348. "And to Joseph were born two sons" — that it signi-
ies good and truth thence, namely, from the influx of the ce-
estial of the spiritual into the natural, appears from the signifi-
;ation of being born, as denoting to be re-born, thus denoting
he birth of truth from good, or of faith from charity, n. 4070,
1668,5160; that the nativities spoken of in the Word are
spiritual nativities, may be seen n. 1145, 1255, 1330,3263,
3279, 3860, 3866 : and from the signification of sons, here Ma-
lasseh and Ephraim, as being good and truth, concerning whom
just below ; for by Manasseh is signified the voluntary of the
lew natural, and by Ephraim the intellectual thereof, or what
s the same, by Manasseh is signified the good of the new nat-
jral, because good is predicated of the will, and by Ephraim
;be truth thereof, because truth is predicated of the intellectual.
In other passages also, where it is read that two sons were born,
jy one is signified good, and by the other truth, as by Esau and
Jacob ; that by Esau is signified good, may be seen n. 3302,
J322, 3494, 3504, 3576, 3599 ; and that by Jacob truth, n.
J305, 3509, 3525, 3546, 3576 ; in like manner by the two

268 GENESIS. [CH, XLI.
sons of Judah from Tamar, Perez and Serali, n. 4927, 4928,
4929; so hereby Manasseh and Ephraira : their nativity is
here now treated of, because in what immediately precedes it
was treated concerning the influx of the celestial of the spiritual
into the natural, and thence concerning the re-birth of the lat
ter, which is effected solely by good and truth.
5349. " Before the year of famine came " — that it signifies
which were by the natural, appears from the signification of the
words, " before the year of farnine came," as being when the
state of the multiplication of truth from good continues, which
state is signified by the years of abundance of provision, and
thus before the state of desolation, which is signified by the
years of famine ; in the former state, because truth from good
was multiplied in the natural, and thus good and truth was born
to the celestial of the spiritual by the natural, therefore by
those words this consequence is signified.
5350. "Whom Asenath the daughter of Potipherah the
priest of On bare to him " — that this signifies which were from
marriage, may be manifest from what was said above, n. 5332.
5351. " And Joseph called the name of the first-born Ma
nasseh " — that it signifies the new voluntary in the natural, and
its quality, appears from the representation of Manasseh in the
Word, as being spiritual good in the natural, thus a new volun
tary, of which in what follows ; this name also involves the
quality itself of that good or of that new voluntary. That the
name involves that quality, may be manifest from the names,
which have been also given to others, and are at the same time
explained as to their quality ; as the name of Manasseh in these
words, " Because God hath made me lo forget all my labor,
and all the house of my father;" thus is described the quality
which is signified by Manasseh ; moreover when it is said, he
called the name, it is also signified that the narae itself contains
the quality, for name and calling a name signifies quality, see n.
144, 145, 1754, 1896, -2009, 2724, 3006, 3421. That the
first-born, who was named Manasseh, signifies spiritual good in
the natural, or the new voluntary therein, is because good is
actually the first-born in the church, or with the man who is
made a church, whereas truth is not ihe first-born, but still ap
pears as if it were, n. 352, 367, 2435, 3325, 3494, 4925,
4926, 4928, 4930; which also may be manifest from this, that
with man the will precedes, for man's willing is the first of his
life, and his understanding succeeds, and applies itself according

;H. XLL] GENESIS. 269
0 his willing: what proceeds from the will, this is called good
ifith those who have received a new voluntary by regeneration
rom the Lord, but evil with those who have not been willing to
eceive ; but what proceeds from the intellectual, this is called
ruth with the regenerate, but the false with the non-regenerate :
lut whereas the voluntary of man does not appear to the sense
:xcept by the intellectual, for the understanding is the will in a
brm, or the will formed to the sense, therefore it is supposed
hat the truth which proceeds from the intellectual is the first-
lorn, when yet it is nothing but an appearance from the cause
nentioned. Hence it is, that it was forraeriy disputed, whether
ruth which is of faith, or good which is of charity, was the first-
lorn of the church ; they who concluded from appearance, said
hat truth was, but they who concluded not from appearance,
cknowledged that good was; hence also it is, that at this day
hey make faith the first [principle] and the very essential of the
diurch, but charity a secondary [principle] and not essential,
lut they have gone far beyond the ancients in the way of error,
ly determining that failh alone saves : by faiih in the church
3 meant all the truth of doctrine, but by charity all the good of
ife ; charity and its works indeed they call the fruits of faith,
lut who believes that fruits do anything for salvation, when it is
lelieved that man is saved by faith in the last hour of his life,
lowsoever he have lived before, and further when by a doctri-
lal they separate works, which are of charity, from faith, urging
hat faith alone saves without good works, or that works, which
re of the life, conduce nothing to salvation. Oh, what a faith !
nd oh, what a church ! they adore a dead faith, and reject a
ving failh ! when yet faith without charily is as a body without
soul, and it is known, that a body without a soul is removed
ut of sight and rejected, because it stinks, in like manner also
litb without charity in the other life : all in hell are they who
ave been in faith so called without charity, but all in heaven
re they who have been in charity ; for everyone's life remains
rith him after death, but doctrine only so far as it partakes of
fe. That by Manasseh is signified the new voluntary in the
atural, or what is the same, spiritual good therein, cannot be
3 made to appear from other passages of the Word, as that by
^phraim is signified the new intellectual in the natural, or
piritual truth therein : nevertheless from Ephraim it may be
oncluded concerning Manasseh ; for in the Word, where two
re thus mentioned, by one is signified good, and by the other
23*

270 GENESIS. [CH. XLL
truth ; wherefore that by Manasseh is signified spiritual good in
the natural, which good is of the new voluntary, will be seen in
what follows when treating of Ephraim.
5352. "Because God halh made me to forget all my labor"
— that it signifies removal after tempiations, appears from the
signification of forgetting, as being removal, n. 5170,5278;
and from the signification of labor, as being combats, thus temp
tations : hence it is, that by God hath made me to forget all
my labor, is signified removal after temptations, namely, the
removal of the evils which occasioned grief. That this is sig
nified, is evident also from the things related of Joseph, in the
land of Canaan among his brethren, and afterwards in Egypt;
in the land of Canaan that he was cast into a pit, and sold ; in
Egypt that he served, and was kept in prison for some years,
whereby were signified temptations, as has been before shown ;
and that those things are what are understood by labor, is manifest.
5353. " And all the bouse of my father " — that it signifies
the removal of hereditary evils, appears fiom the signification of
the house of a father, as here being hereditary evils ; for by
house in the internal sense is signified man, and indeed his mind
either the rational or the natural, but specifically the voluntary
therein, consequently good or evil, because these are predicated
of the will, see n. 710, 2233, 2234, 3128, 4973,4932, 5023;
and this being the case, by the house of the father are here sig
nified hereditary evils. The quality, which is signified by Ma
nasseh, is contained in these and the words immediately pre-
cedins : Manasseh in the original tongue siofnifies forgetting,
thus in the internal sense removal, namely, of evils as well
actual as hereditary, for when these are removed the new volun
tary arises; for the new voluntary exists by the influx of good
from the Lord, which influx is continual with man, but evils as
well actual as hereditary are what hinder and oppose its recep
tion, wherefore on their removal the new voluntary exists.
That it then exists, appears manifestly with those who are in
misfortunes, miseries, and diseases ; in these because there is a
removal of self-love and the love of the worid, from which are
all evils, man thinks well concerning God and concerning his
neighbor, and also wills well to the latter: in like manner in
temptations, which are spiritual griefs, and thence interior mis
eries and desperations ; by these more especially evils are re
moved, and af'.er evils are removed, celestial' good frora the
Lord flows in, whence comes the new voluntary in the natural,
which in the representative sense is Manasseh.

CH. XLL] GENESIS. 271
5354. " And the name of ibe second he called Ephraim " —
that it signifies the new intellectual in the natural, and the quality
thereof, appears from the signification of narae and of calling a
name, as denoting quality, n. 144, 145, 1754, 1896, 2009,
2724, 3006, 3421 ; and from the representation of Ephraira,
as being the intellectual in the natural, of which below. What
th# new intellectual is, and what the new voluntary, which are
signified by Ephraim and Manasseh, is first lo be told. In the
church indeed it is known, that man must be born again, that
is, be regenerated, that he may enter into the kingdom of God ;
this is known, inasmuch as the Lord has openly declared it in
John, chap. iii. 3, 5. But what it is to be born again, is still
known only to a few : the reason is, because few know what
good is and what evil ; and the reason that they do not know
what good and evil are, is because they do not know what
charity towards the neighbor is ; for did they know this, they
would also know what good is, and from good what evil is,
inasmuch as all that is good which comes frora genuine charity
towards the neighbor. But in this good no one can be of him
self, for it is the celestial iiself which flows in from the Lord :
this celestial is flowing in continually, but evils and falses op
pose its reception ; that it may he received therefore, it is ne
cessary that man remove evils, and as far as he is able falses
also, and so dispose himself lo receive the influx. When man,
on the removal of evils, receives the influx, he then receives a
new will and a new intellectual, and frora the new will he feels
delight in doing good lo his neighbor frora no selfish end, and
from the new intellectual he apperceives delight in learning
what is good and true for the sake of good and truth, and for
the sake of life. Inasmuch as this new intellectual and new
voluntary exists by influx from the Lord, therefore he who is
regenerated acknowledges and believes, that the good and the
truth with which he is affected, is not fiom himself but from the
Lord, also that whatever is from himself, or from his proprium,
is nothing but evil. From this it is evident what it is to be
born again, also what is the new voluntary and the new intel
lectual. But regeneration, by which the new intellectual and
the new voluntary [are formed] is not effected in a moment, but
from the earliest infancy even to the close of life, and afterwards
in the other life to eternity, and this by divine means, innumer
able and ineffable : for nnan of himself is nothing but evil, which
continually exhales as from a furnace, and continually endeavors

272 GENESIS. [CH. XLI,
to extinguish the nascent good : and the removal of such evil,
and irradication of good in its place, cannot be effected but
through the whole course of life, and by divine means which
are innumerable and ineffable : of these means scarcely any
are known at this time, by reason that man does not suffer him
self to be regenerated, neither believes regeneration to be any
thing, because he does not believe the life after death. The
process of regeneration, which contains things ineffable, for the
most part constitutes the angelic wisdom, and is such that it
cannot be fully exhausted by any angel to eternity ; hence it is,
that in the internal sense of the Word, this is principally treated
of That Ephraira is the new intellectual in the natural, is
evident from very many passages in the Word, especially in the
prophet Hosea, who treats much of Ephi-aim, and with whom
are these words ; " I know Ephraim, and Israel is not hid frora
Me, that Ephraim hath altogether committed whoredom, Israel
is polluted. Israel and Ephraim shall fall together by their
iniquity, Judah also shall fall together with them. Ephraim
shall be for a desert in the day of rebuke. And I will be as a
moth to Ephraim, and as a wood-worm to the house of Judah.
And Ephraim saw his disease, and Judah his wound, and
Ephraim went to the Assyrian, and sent to king Jareb, and he
could not heal you," v. 3, 5, 9. 11, 12, 13. Again in the
same prophet; " When I healed Israel, then was revealed the
iniquity of Ephraim, and the evils of Samaria, because they
have done a lie; and the thief cometh, a troop spreadeth itself
abroad. And Ephraim was as a foolish dove without heart,
they have called Egypt, they have departed to Assyria ; when
they shall go, I will spread over them my net," vii. 1,11, 12.
Again ; " Israel is swallowed up, now they shall be among the
nations as a vessel in which is no desire ; when they have gone
up to Assyria, a solitary wild ass, Ephraim procures to himself
loves by meretricious hire," viii. 8, 9. Again ; " Israel shall
not dwell in the land of Jehovah, and Ephraim shall return to
Egypt, and in Assyria they shall devour what is unclean," ix.
3. Again ; Ephraim compassed Me about with a lie, and the
house of Israel with deceit ; and Judah hath yet dominion with
God, and is faithful with the holy ones. Ephraim feedeth on
the wind, and pursueih the east wind, every day he muliiplieth
a lie and vastation, and they establish a covenant with the
Assyrian, and oil is carried down into Egypt," xi. 12. xii. 1.
Besides several other passages in the same prophet concerning

H. XLL] GENESIS. 273
Ephraim ; as chap. iv. 17, 18, 19. — chap. v. 9, 11, 12, 13. —
hap. vii. 8, 9. — chap. ix. 8, 11, 13, 16. — chap. x. 6, 11.—
hap. xi. 3, 8, 9. — chap. xii. 8, 14. — chap. xiii. 1, 12. — chap.
iv. 8. In all these passages by Ephraim is understood the
itellectual of the church, by Israel its spiritual, and by Judah
s celestial ; and because the intellectual of the church is
ignified by Ephraim, therefore it is often said of Ephraim, that
e goes away into Egypt, and into Assyria, for by Egypt are
ignified scientifics, and by Assyria the reasonings from them :
oth the former and the latter are predicated of the intellect-
al : that Egypt denotes the scientific may be seen, n. 1164,
165, 1186, 1462, 2588, 3325,4749, 4964, 4966, and
hat Ashur or Assyria denotes reason and reasoning, n. 119,
186. In like manner in the following passages by Ephraim
5 signified the intellectual of the church. " Exult greatly O
laughter of Zion, shout O daughter of Jerusalem, behold thy
:ing cometh to thee. I will cut off the chariot from Ephraim,
ind the horse frora Jerusalem ; and I will cut off the bow of
var, he shall speak peace to the nations ; and his dominion
hall be from the sea even to the sea, and from the river even
o the ends of the earth. I will stretch Judah for myself, I will
ill Ephraim with the bow, and will stir up thy sons, O Zion,
vith thy sons O Javan," Zech. ix. 9, 10, 13 : treating of the
jord's coming and of the church of the nations : to cut off the
•hariot frora Ephraim, and the horse from Jerusalem, denotes
ill the intellectual of the church ; to fill Ephraim with the bow,
lenotes the giving a new intellectual ; that chariot denotes the
loctrinal, may be seen n. 5321 ; horse the intellectual, n. 2760,
J761, 2762, 3217 5321 ; and that bow also denotes the doctri-
lal, n. 2685, 2686, 2709; for the doctrinal depends upon the
ntellectual, inasmuch as man's belief is according as doctrinals
ire understood, the quality of faith being formed by the under-
tanding of doctrinals. Hence also the sons of Ephraim are
;alled shooters with the bow in David ; "The sons of Ephraim,
vho being armed, shooters with the bow, turned themselves
lack in the day of battle," Psalm Ixxviii. 9. In Ezekiel;
'Son of Man, take to thee one [piece of] wood, and write
hereon for Judah and the sons of Israel his companions ; next
ake one [piece of] ¦v\'ood, and write thereon for Joseph the
vood of Ephraim and of aU the house of Israel his companions;
ifterwards join them together one with the other for thyself
nto one wood, that they may be both one in thy hand ; behold

274 GENESIS. [CH. XLL
I will take the wood of Joseph, which is in the hands of
Ephraim, and of the tribes of Israel his companions, and will add
thera which are thereon with the wood of Judah, and will make
them into one wood, that they may be one in my hand," xxxvii.
16, 17, 19. Here also by Judah is understood the celestial of
the church, by Israel its spiritual, and by Ephraira its intel
lectual ; and that these are made one by the good of charity, is
signified by one [piece of] wood being made out of two: that
wood is the good which is of charity and ihence of works, may
be seen n. 1110, 2784, 2812, 3720,4943. In Jeremiah;
"The day is, the guards from the mount of Ephraim shall cry,
arise, let us go up to Zion to Jehovah our God, I will be to
Israel for a father, and Ephraim he is my first-born," xxxi. 6,
9. Again ; " Hearing I have heard Ephraira mourning, thou
hast chastised me, and I am chastised, as a calf not wonted :
convert thou me, that I may be converted ; is not Ephraim a
son precious to Me, is not he born of delights ; for after I shall
have spoken against him, remembering I will remember him
again," xxxi. 18, 20. Again ; " I will bring back Israel to his
own dwelling, that he may feed in Carmel and Bashan, and his
soul may be satisfied in the mount of Ephraim and Gilead,"
1. 19. In Isaiah ; " Wo to the crown of pride, to the drunken of
Ephraim, and to the falling flower and glory of his gracefulness,
which are upon the head of the valley of the fat ones disturbed
with wine," xxviii. 1. In these passages also by Ephraira is
signified the intellectual of the church ; the intellectual of the
church is the intellect [or understanding] appertaining to the
men of the church respecting truths and goods, that is, respect
ing the doctrinals of faith and charity, thus the notion, concep
tion, or idea respecting them : truth itself is the spiritual of the
church, and good itselfis its celestial, but with different persons
truth and good are differently understood ; such therefore as the
understanding of truth is, such is the truth with every one : the
case is similar in regard to the understanding of good. What
the voluntary of the church is, which is signified by Manasseh,
may be known from the intellectual which is Ephraim ; the
case with the voluntary of the church is similar to that of the
intellectual, namely, that it is varied with everyone. Manasseh
signifies this voluntary in the following passages. " In the
wrath of Jehovah Zebaoth the earth was obscured, and the
people became as the food of the fire, a man (vir) shall not
spare his brother, a man (vi?-) shall devour the flesh of his arm,

CH. XLL] GENESIS. 375
Manasseh Ephraim, and Ephraim Manasseh, they are totrether
against Judah," Isa. ix. 19, 20, 21 : a man devouring the flesh
of his arm, Manasseh Ephraim and Ephraim Manasseh, denotes
that the will of the man of the church shall be against his
understandmg, and his understanding against his will. In Da
vid ; " God spake by his holiness, I will exult, I will divide
Shechem, and will mete out the valley of Succoth, Gilead is
for Me, and Manasseh is for Me, and Ephraim is the strength
of my head," Psalm Ix. 6, 7. Again ; " Thou shepherd of
Israel turn the ear, who leadest Joseph as a flock, who sittest
upon the cherubim, shine forth, before Ephraim, and Benjamin,
and Manasseh, stir up thy power," Psalm Ixxx. 1, 2 ; in which
passages also Ephraim denotes the intellectual of the church,
and Manasseh its voluntary. The same is also manifest from
the blessing of Ephraim and Manasseh by Jacob before his
death, see Gen. xlviii : and also from this, that Jacob accepted
Ephraim in the place of Reuben, and Manasseh in the place of
Simeon, verse 5, of the same chapter ; for by Reuben was re
presented the intellectual of the church, or faith in the under
standing and doctrine, n. 3861, 3866, and by Simeon failh in
act, or the obedience and will of doing the truth, from which
and by which is charity, thus truth in act, which is the good of
the new voluntary, n. 3369, 3870, 3871, 3872. The reason
that Jacob, then Israel, blessed Ephraim before Manasseh, by
placing the right hand upon the former and the left upon the
latter, verses 13 to 20 of the same chapter, was the same as
Jacob had for deriving to himself the birthright of Esau, and
the same as existed in the case of Perez and Serali the sons of
Judah from Tamar, that Serah, who was the first-born, yet
came forth after Perez, Gen. xxxviii. 28, 29, 30; and the rea
son was this, namely, that the truth of faith, which is of the in
tellectual, is apparently in the first place during man's regenera
tion, and then the good of charity, which is of the voluntary, is
apparently in the second place ; when yet good is actually in
the first place, and manifestly so when man is regenerated, on
which subject see n. 3324, 3539, 3548, 3556, 3563, 3570,
3576, 3603, 3701, 4243, 4244, 4247, 4337, 4925, 4926,
4928, 4930, 4977.
5355. " Because God hath made me to become fruitful " —
that it signifies thence the multiplication of truth from good, ap
pears from the signification of making to become fruitful, as
being multiplication, namely, of truth from good, for fructifica-

276 GENESIS. [CH. XLI.
tion is predicated of good, and multiplication of truth, n. 43,55,
913, 983, 1940, 2846, 2847: hence Ephraim in the original
tongue was named from fructification, whose quality is contained
in these words, " Because God halh made me to become fruit
ful in the land of my affliction ; " the quality is, that'truth from
good was multiplied in the natural after the temptations which
he there endured. What is meant by the multiplication of
truth from good, is briefly to be told. When a man is in good,
that is, in love towards his neighbor, then also he is in the love
of truth ; hence so far as he is in that good, so far he is affected
wiih truth, for good is in truth as the soul in its body : as there
fore good multiplies truth, so it propagates itself, and if it be the
good of genuine charity, it propagates itself in truth and by
truth indefinitely : for there is no end given either to good or
truth, the infinite being in all and single things, because all and
single things are from the infinite ; nevertheless that indefinite
can never reach to the infinite, inasmuch as no proportion is
given between the finite and the infinite, in the church at this
day there is rarely given any multiplication of truth ; the reason
is, because at this day there is not the good of genuine charity:
it is believed sufficient to be acquainted with the tenets of faith
appertaining to the church in which a man is born, and to con
firm them by various things:' but he who is in the good of
genuine charity, and thence in the affection of truth, is not con
tent with this, but wills to be illustrated from the Word respect
ing what truth is, and to see it before he confirms it: he sees it
also from good, for the apperception of truth is from good, in
asmuch as the Lord is in good and gives apperception ; when
he thence receives truth, it then increases indefinitely ; the case
herein is like that of a little seed, which grows into a tree, and
produces little seeds, and these next produce a garden, and so
forth. 5356. " In the land of my affliction " — that it signifies where
he suffered temptations, appears from the signification of land,
here the land of Egypt, as being the natural, of which n. 5276,
5278, 5280, 5288, 5301 ; and from the signification of afflic
tion, as being temptation, of which n. 1846: hence it is evi
dent, that by " in the land of my affliction," is signified in the
natural where he suffered temptations, consequently that then
truth from good is multiplied : inasmuch as that fructification or
multiplication of truth from good is principally effected by
temptations, therefore it was thus expressed. The causes that

CH. XLI] GENESIS. 277
the above fructification is principally effected hy temptations,
are because temptations remove the loves of self and of the
worid, thus evils, and evils being removed, the affection of good
and truth flows in from the Lord, see just above, n. 5354.
Temptations also give the quality of the apperception of good
and truth, by tbe opposites which evil spirits then infuse ; from
the opposites apperceived are procured relatives, fiom which
all quality is; for no one knows what good is, unless he aLo
knows what is not good, nor what truth is, unless he knows
what is not true. Temptations also confirm goods and iruihs,
for man then fights against evils and falses, and by conquering
he comes into a stronger affirmative. Moreover also by temp
tations evils and falses are subdued, that they may no longer
attempt to rise up ; thus evils with falses are rejected to the
sides, and there hang, but in a flaccid state and in a direction
downwards, whereas goods with truihs are in the midst, and
according to the zeal of affection are elevated upwards, thus
to heaven towards the Lord, from whom is the elevation.
5357. Verses 53, 54, 55, 56, 57. And the seven years
were finished of ihe abundance of provision, which was in ihe
land of Egypt. And ike seven years of famine began to come,
as Joseph said ; and the famine was in all lands ; and in all
the land of Egypt there was bread. And all the land of Egypt
suffered famine ; and the people cried to Pharaoh for bread,
and Pharaoh said to all Egypt, go ye io Joseph, what he saith
to you, do ye. And ihe famine was upon all ihe faces of ihe
land, and Joseph opened all things in which, and sold to
Egypt ; and the famine prevailed in the land of Egypt. And
every land came io Egypt to buy, to Joseph, because the famine
prevailed in every land. And the seven years were finished of
the abundance of provision, signifies after the states of the mul
tiplication of truth : which was in the land of Egypt, signifies
in the natural : and the seven years of famine began to come,
signifies the following states of desolation : as Joseph said, sig
nifies as was foreseen by the celestial of the spiritual : and the
famine was in all lands, signifies desolation everywhere in the
natural : and in all the land of Egypt there was bread, signifies
remains by virtue of truths from good multiplied : and all the
land of Egypt suffered famine, signifies desolation in each nat
ural : and the people cried to Pharaoh for bread, signifies in
digence of good for truth : and Pharaoh said to all Egypt, sig
nifies apperception : go ye to Joseph, signifies that it was from
VOL. VII. 24

278 GENESIS. [CH. XLl.
the celestial of the spiritual : what he saith unto ye, do ye,
signifies provided there be obedience : and the famine was upon
all the faces of the land, signifies that the desolation was even
to desperation : and Joseph opened all things in which, signifies
communication from remains: and sold to Egypt, signifies ap
propriation : and the famine prevailed in the land of Egypt,
signifies increasing grievousness : and every land came to Egypt,
signifies that truths and goods were conferred upon the scienti
fics which were of the church: to buy, signifies appropriation
thence: to Joseph, signifies where the celestial of the spiritual
was : because the famine prevailed in all the land, signifies that
everywhere, except there, there was desolation in the natural.
5358, " And the seven years were finished of the abundance
of provision " — that it signifies after the states of the multiplica
tion of trulh, appears from what was explained above, n. 5276,
5292, 5339, where like words occur.
5359. " Which was in the land of Egypt" — that it signifies
in the natural, appears from the signification of the land of
Egypt, as being the natural, of which, n. 5030, 5095, 5276,
4273, 5280, 5238.
5360. " And the seven years of famine began to come " —
that it signifies the following states of desolation, appears from
the signification of years, as being states, n. 432, 487, 488,
493, 393 ; and from tbe signification of famine, as being a de
fect of the knowledges of trulh and good, n. 1460, 3364, con
sequently desolation. That famine denotes such defect, or des
olation, is because nothing else is celestial and spiritual food
except good and truth, it being these with which angels and
spirits are nourished, and which in hunger they hunger after,
and in thirst they thirst after; wherefore also to these foods
correspond material foods, as bread fo celestial love, wine to
spiritual love, and moreover all and single things appertaining
to bread or food, and to wine or drink ; when therefore there is
a defect of such things, there is famine, and in the Word it is
called desolation and vastation, desolation when truths are defi
cient, and vastation when goods are deficient. This desolation
and vastation are treated of in many passages of the Word, and
are there described by desolation of the earth, of kingdoms, of
cities, of nations, of peoples, and is named also exinanition
[emptying out], excision [cutting off], consumraation, a wilder
ness, a void ; and the state itself is called the great day of Je
hovah, the day of his wrath and vengeance, the day of darkness

H. XLL] GENESIS. 279
id of thick darkness, of cloud and of obscurity, the day of visit-
lion, also the day when the earth is to perish, thus the last
ay and the day of judgment : and whereas the internal sense
r tbe Word has not been understood, it has been heretofore
ipposed, that there is a day when the earth is to perish, and
lat then first there shall be resurrection and judgment ; it not
eing known, that by day there is signified state, and by earth
le church, thus by the day when the earth is to perish, the
ale when the church is to perish: wherefore in the Word,
hen this destruction is treated of, a new earth is also treated
f, by wliich is understood a new church ; concerning the new
arih and the new heaven, see n. 1733, 1850,2117,2113,
355, 4535 ; that last state of the church, which precedes the
ate of a new church, is properly understood and described in
le Word by vastation and desolation. By desolation and vasta-
on in the Word, is described also the state which precedes the
sgeneration of man, which state is here signified by the seven
ears of famine.
5361. "As Joseph said" — that this signifies as it was, fore-
een by the celestial of the spiritual, appears frora the significa-
ion of saying in the historicals of the Word, as being to per-
eive, of which signification frequently above ; wherefore when
; is predicated of the Lord, who here is Joseph, it denotes to
erceive from Himself, thus to foresee; and from the repre-
entaiion of Joseph, as being the celestial of the spiritual, n.
249, 5307, 5331, 5332.
5362. ¦" And the famine was in all lands" — that it signifies
esolation everywhere in the natural, appears from the significa-
lon of famine, as being desolation, of which above, n. 5360 ;
nd from the signification of all lands, as being everywhere in
lie natural ; that land [earth] is the natural mind, thus the
atural, may be seen n. 5276, 5273, 5230, 5288, 5301.
5363. " And in all the land of Egypt there was bread " —
hat it signifies remains, by virtue of truths from good being mul-
i[)Iied, appears from this, that by bread in all the land of Egypt
; meant the corn collected in the seven years of abundance of
irovision, and stored up in the cities, whereby are signified the
emains stored up in the interiors of the natural mind, as has
leen everywhere said and shown above ; hence by bread in all
he land of Egypt are signified remains by virtue of truihs from
ood being multiplied. That remains are here the bread in the
and of Egypt, is evident also from this, that the years of

280 GENESIS. [CH. XLL
famine were already begun, in which the land of Egypt suffered
famine equally with other lands, except that it had stores de
posited which oilier lands had not; wherefore also it now
follows, "And all the land of Eiivpt suffered famine."
5364. "And all the land of Egypt suffered famine" — that it
signifies desolation in each naluial, appears from the significa
tion of famine, as being desolation, of which above, n. 5360,
5362 ; and fi'om the significaiinn of all the land, as denoiin»
each natural, of which n. 5-276.
5365. " And the people cried to Pharaoh for bread " — ihat
it signifies the indigence of good for truih, appears fiom the sig
nification of crying, as being the act of a person in grief and
mourning, thus of a person in indigence ; and from the signifi
cation of peo|de, as being truth, n. 1259, 1260, 3295, 3581;
and fi'oni the representation of Pharaoh, as being the natural,
n. 5079, 5030, 5095, 5160; and from the signification of
bread, as being the celestial of love, thus good, n. 276, 660,
2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 47:35,
4976: hence it follows that by the people crying to Pharaoh
for breafi, is signified the indigence of good for truth in the nat
ural. This sense indeed appears remote from ihe historical
sense of the letter, but still, v\hen they who are in the iniernat
sense, by crying, by people, by Pharaoh, and by bread, under
stand nothing else ihan what has been just now said, it follows
that su.'h sense thence results. How the case is in regard to
the indigence of good for truih, is to be told : truth is indigent
of good, and good is indigent of irtiili ; and when truth is indi
gent of good, truth is conjoined to good, and when good is indi
gent of truth, good is conjoined lo truth, for the reciprocal con
junction of good and truth, namely of truth with good and of
good with trulh, is the heavenly marriage. In the earlier stages
of man's regeneration, iiulb is multiplied, but good not so;
and v\'hereas then trulh has not good wherewith to be conjoined,
therefore it is in-drawn and stored up in the interiors of the nat
ural, that it may tlience be called forih according lo tbe incre
ments of good : in this state truth is in indigence of good, and
also according to the influx of good into the natural there is
effected a conjunction of truth with good ; nevertheless from
this conjunction there is not any fmciifioation wrought : but
when man is regenerated, then good increases, and as il increases
it is in indigence of truth, and also procures truih to itself
with which it may be conjoined ; hence the conjunciion of

CH. XLL] GENESIS. 281
good with truth ; when this is effected, then trulh is fructified
from good, and good from truth. That this is the case, is a
thing most unknown in the worid, hut most known in heaven.
Yet if it were known in the worid, not only by science but also
by perception, what celestial love or love to the Lord is, and
what spiritual love or charity towards the neighbor, it would
also be known what good is, for all good is of those loves ; and
it would further be known, that good desires truth, and trulh
good, and that they are conjoined according to the desire and the
quality thereof; this might be evident from the fact, that when
truth is thought of, good is together presented adjoined to it,
and when good is excited, truth is together presented adjoined
to it, each with affection, desire, delight, or holy aspiration ;
and thence might be known ihe quality of conjunction. But
whereas it is not known from any internal sensation or percep
tion what good is, therefore also such things cannot come to be
known ; for what a man is ignorant of, this he does not under
stand, notwithstanding its being presented to him. And inas
much as it is not known what spiritual good is, namely, that it
is charily towards the neighbor, therefore in the world, espe
cially among the learned, il is disputed what the highest good is ;
and scarcely any one has asserted that it is that delight, satis
faction, blessedness, and happiness, which is perceived fiom
mutual love without selfish and worldly ends, and which makes
heaven itself: hence also it is manifest, that in the world at
this day it is not at all known what s[iiritual good is, and still
less that good and truth form a marriage with each other, and
that in this marriage is heaven, and that they who are in it, are
in wisdom and intelligence, and ihat they possess satisfactions
and happinesses with an indefinite and inexpressible variety,
whereof not even a single one is known to the vi'orld ; hence
neither does the world acknowledge or believe that such a mar
riage exists, when yet it is heaven itself, or the very heavenly
joy, of which so much is spoken in the church.
5366. "And Pharaoh said to all Egypt" — that it signifies
apperception, appears from the signification of saying in the
historicals of the Word, as being to perceive, n. 1791, 1815,
1319, 1822, 1898, 1919, 2061, -2080, 2862, 3509 ; and from
the representation of Pharaoh, as being ihe natural in common,
n. 5160 ; and from the signification of all Egypt, as being each
natural, n. 5276, 5364 ; hence it is evident, that by Pharaoh
said to all Egypt, is signified apperception in each natural, in
the common and in the particular.
24*

282 GENESIS. [CH. XLL
5367. " Go yp to Joseph " — that it signifies that it is from
the celestial of the spiritual, appears from the representaiion of
Jose|)li, as being the celestial of the spiritual, of which ofien
above ; go ye to him, signifies that it is from him, namely,
good for trulh, which is signified by the bread for which the
people cried lo Pharaoh, n. 5365.
5368. " What he saith lo you, do ye " — that it signifies pro
vided there be obedience, appears from the signification of doimr
what any one saith, as being to obey : hereby is signified ihat
good is adjoined to truth in the natuial, provided ihe naiiiial
applies iisplf and obeys. Sonielbing also is to be said concern
ing the application and obedience of the natural : ihey who are
in worldly things alone, and more so lliey who are in corporeal
tliing.=!, and still more ihey who are in lerresii^ial things, cannot
apprehend what ii means tb.Ti ilie natural ought to apjily iiself
and obey ; they suppose thai ihere is only a one which acts in '
man, and thus that there is noi in him one to command, and
another to obey, when yet the internal man is what ought to
command, and the external is what ought to obey ; and the
external man then obeys, when he has for an end not the world
but heaven, not himself but his neighbor, eonsequently when he
regards corporeal and worldly things as means, but not as an
end ; and he then regards them as means, and not as an end,
when he loves his neighbor in preference to himself, and the
things of heaven in preference to the iliings of the world ; when
this is the case, then the iialural obeys : the natural is the same
with ihe external man.
5369. "And the famine was upon all the faces of the land"
— thai it signifies when the desolation was even to desperation,
appears from the sinnificaiion of famine, as being desolation, of
which above, n. 5360, 5-162, 5364 : and fiom the signification
of the land [enrih], as being the natural ; upon all the fiices of
which when the famine is said lo be, thereby is signified desper
ation, because then the desolation is everywhere ; for the utmost
and last slate of desolation is desperation, n. 5279, 5280.
5370. "And Joseph opened all things in which " — that it
signifies communicaiion from remains, appears from the signifi-
caiioii of opening, as being here lo communicate ; all things in
which, are the repositories where was corn, and that by these
are signified remains, has been several limes stated above. That
remains are the goods and iniilis stored up by the Lord in the
interiors, may be seen n. 463, 530, 560, 561, 660, 661, 798,
1050, 1738, 1906, 2284, 5135, 5342, 5344.

CH. XLL] GENESIS. 283
5371. " And sold to Egypt " — that it signifies appropriation,
appears from the significaiion of selling, as being to afipropriale
to any one, for what is sold becomes the properly of him who
buys it ; that selling and buying denote appropriation, will be
seen below, n. 5374.
5372. " And the famine prevailed in the land of Egypt " —
that it signifies increasing grievousness, namely, of desolation,
appears from the significaiion of famine and of the liiiid of
Egyjil, as being desolation in the natural, the increasing griev
ousness of wdiich is signified by its prevailing.
5373. "And every land came to Egypt" — that it signifies
that goods and truths were conferred on the scientifirs w hich are
of the church, appears from the significaiion of land [or earth].
The signification of land [or earth] in the Word is various ; in
general it signifies the churc^h, hence also those things which
are of the church, namely, goods and truihs ; and because
il signifies the chinch, 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 which is man in him,
namely, the mind ; hence it is that by the land of Egypt in all
the passages above, was signified the natural mind : but here is
not meant the land of Egypt, but, land [or earth} in general,
consequenlly those things which are of the church, which are
goods and truths : that the signification of land [or earth] is
various, may be seen n. 620, 636, 2571 ; that in general it sig
nifies the church, n. 566, 662, 1067, 1262, 1413. 1607, 1723,
18.50, 2117, 2118, 29-28, 3355, 3404, 4447, 4535. That by
every land coming to Egypt, is signified that goods and truihs
were conferred upon scientifics, apjiears from the significaiion of
Egypt in the proper sense, as being science, consequenlly scien
tifics, n. 1164, 1165, 1186, 1462; and that the scientifics,
which are signified by Egypt in the good sense, are the scien
tifics of the church, may he seen n. 4749, 4964, 4966. That
this is the internal sense of the above words, is manifest not only
from the signification of the expressions, namely, of land when
the land of Egypt is not meant, and also of Egypt in the pro
per sense, likewise because it is said in the plural, every land
came,* but also from the very connection of things in the inter
nal sense ; for in the connection it now follows, that the goods
* In the original the noun land is expressed in the singular number, and
the verb came in the plural, but it is impossible to preserve this distinction of
the numbers in the English language.

284 GENESIS. [CH. XLI.
and truths of remains are now conferred upon scientifics. For
the case is as follows : during man's regeneration as lo the nat
ural, all and single goods and truihs are conferred upon scien
tifics ; those goods and truihs, which are not in the scientifics
there, are not in the natural, for the natural mind, as lo that part
which is subject to the intellectual, consists solely of scientifics :
the scientifics, which are of the natural, are the ultimates of
order, and things prior must be in ultimates that they may exist
and appear in that sphere : and moreover, all prior things tend
to ultimates, as to their boundaries or ends, and exist togeilier
therein as causes in their effects, or as things superior in iliings
inferior, as in iheir vessels ; the scientifics, which are of the nat
ural, are such ultimates, and hence it is that the spiritual world
terminates in man's natural, in which ihe things of the spiiiiiial
woild are exhibited representatively ; unless spiritual things
were exhibited represenlalively, thus by such things as are in
the woild, they would not in any wise be apprehended. From
these things it may be evident, that during the regeneration of
the natural all the interior goods and truths, which are from the
spiritual world, are conferred upon scientifics, that they may
a])pear. 5'574. "To buy" — that it signifies appropriation, appears
from the signifiealton of buying, as being to procure for oneself,
and thus to appropriate ; procuration and appropriation is
effected spiritually by good and truth ; to this corresponds the
procuration and appropriation which in the world is effected by
silver and gold, for silver is truih, and gold is good in the spirit
ual sense ; hence buying signifies appropriation, as also in the
following passages in the Word. " Every one that ihirsteth go
ye to the waters, and he who hath no silver, go ye, buy and
eat, and go ye, buy without silver, and without price, wine and
milk," Isaiah Iv. 1. In Matthew ; "The kingdom of the hea
vens is like unto treasure hid in a field, which when found a
man hideth, and for his joy goeth and selleth all that he hath,
and buyeth that field. Again the kingdom of the heavens is
like unto a merchant man seeking goodly pearls, who, when he
had found one pearl of great price, went and sold all that he
had, and bought it," xiii. 44, 45, 46. Again ; " The prudent
virgins said to the foolish, go ye to them who sell, and buy oil
for yourselves ; when they were gone to buy, the bridegroom
came," xxv. 9, 10. Because buying signified appropriation,
therefore in the Word those things which were bought for silver

CH. XLL] GENESIS, 285
are well distinguished from those things which were otherwise
procured : servants also, who were bought for silver, were as
proper servants, and in an inferior degree as the born of
the house, on ¦which account also ihey are everywhere men
tioned together, as Genesis chap. xvii. 13 ; " In circumcising
shall be circumcised the born of thy house, and the buying of
thy silver ;" and Levii. chap. xxii. 11 ; " If a priest shall buy
a soul with the buying of silver, he and the born of his house
shall eat of his bread." Hence it may be manifest, what is
signified by the redeemed [re-bought] of Jehovah in ihe Word,
namely, they who have received good and trulh, thus to whom
are appro[)riated the things which are of ihe Lord.
5375. " To Joseph " — that it signifies where the celestial of
the spiritual is, appears from the representation of Joseph, as
being the celestial of the spiriiual, concerning which frequently
above : the celestial of the spiritual is the good of truth from the
Divine. 5376. " Because the famine prevailed in all the land " — that
it signifies that everywhere, except there, there was desolation
in the natural, appears from the signification of famine, as being
desolation, concerning which above ; and from the signification
of land, as being the natural, concerning which also above :
that the desolation was everywdiere except there, namely, in
the scientifics wherein was the celestial of the spiriiual, follows
from what goes before. How the case is wiih the desolation of
the natural, or with the privation of truth therein, has been told
above ; but whereas this subject is further treated of in what
follows, il is to be told again. The man, who is born wiihin
the church, from earliest childhood learns from ihe Word,
and from the doctrinals of the church, what the iruih of faith
is, and also wdiat the good of charity : but when he becomes
adult, he begins either to confirm in himself, or to deny in
himself, the iruilis of faith which he had learned ; for he
then looks at them with his own proper sight, whereby he
causes them either to be appropriated to himself, or to be
rejected ; for nothing can be appropriated to any one, which
is not acknowledged from his own proper intuition, that is,
which he does not know from himself, not from another,
to be so. The truihs therefore, which he had imbibed fiora
childhood, could not enter further into his life than to the first
entrance, fi^om which they may be admitted more inlet oily,
or also be cast forth abroad. With those who are regenerated.

286 GENESIS. [CH, XLI.
that is, who the Lord foresees will suffer themselves to be re
generated, those truths are exceedingly multiplied, for they are
in the affection of knowing truihs ; but when they accede
nearer to the very act of regeneration, they are as it were de
prived of those truihs, for they are drawn inwards, and then ihe
man appears in desolation ; nevertheless those truths are suc
cessively remitted into the natural, and are there conjoined with
good, during man's regeneration. But with those who are not
regenerated, that is, who the Lord foresees will not suffer them
selves to be regenerated, truihs indeed are wont to be multiplied,
inasmuch as they are in the affection of knowing such things for
the sake of reputation, honor, and gain ; but when they advance
in age, and submit those truths to their own proper sight, then
they either do not believe, or they deny, or turn them into
falses ; thus truths with such are not drawn inwards, but are
cast forth abroad, yet still they remain in the memory, for the
sake of ends in the world, without life : this stale also is called
in the world desolation or vastation, but it differs from the
former in that the desolation of the former slate is apparent,
whereas the desolation of this state is absolute ; for in the
former state man is not deprived of truths, but in this slate he is
altogether deprived of tliern. The desolation of the former state
has been treated of in the internal sense in this chapter, and is
further treated of in the following chapter, and is what is signi
fied by the famine of seven years. This same desolation is
trealed of many times in other parts of the Word, as in Isaiah;
" Stir up, stir up, Jeru,=alem, which hast drunk from the hand of
Jehovah the cup of his anger; two things have befallen thee,
who shall be sorry for thee, wasting and breaking, the famine
and the sword, who shall comfort thee, thy sons have failed,
ihey have lain in the head of all streets ; therefore hear, do this
thou afflicted and drunken but not with wine ; behold I have
taken out of thy hand the cup of trembling, the dregs of the
cup of my wrath, thou shalt not add to drink it any longer, but
I will put it in the hand of them who make thee sad," Ii. 17 to
the end. In this passage is described the stale of desolation, in
which the man of the church is who becomes a church, or who
is regenerated ; that desolation is called wasting, breaking,
famine, a sword, also the cup of the anger and wraih of Jeho
vah, and the cup of trembling ; the truths, of which he is then
deprived, are the sons who fail and lie in ihe head of all streets;
that sons are truths, may be seen, n. 489, 491, 533, 1147,

H. XLL] GENESIS. 287
523, 2803, 2813, 3373 ; that streets are where truths are,
, 2336 ; hence to lie in the head of all streets is that truths ap-
3ar dispersed ; that the desolation is apparent, and that by it,
> by temptations, regeneration is effected, is evident, for it is
lid that she shall no longer drink, but that he will put the cup
the hand of them who make her sad. In Ezekiel ; " Thus
lith the Lord Jehovih, because that they devastate and
vallow you up on every side, that ye may be an inheritance to
le remains of the nations, therefore ye mountains of Israel,
jar ye the Word of the Lord Jehovih ; thus saith the Lord
jhovih to the mountains and to the hills, to the brooks and
I the valleys, and to the desolate wastes, and to the desert
ties, which have been made into a prey, and into a laughing-
ock to the remains of the nations which are round about ; in
ly zeal, and in my wrath have I spoken, by reason of the re-
roach of the nations which ye have borne, surely the nations
'hich are round about you, they shall carry their reproach ;
ut ye, O mountains of Israel, shall give your branch, and shall
ear your fruit for ray people Israel ; for lo ! I am with you,
ad will have respect to you, that ye may be tilled and sown ;
nd I will multiply upon you man the whole house of Israel,
nd the cities shall be inhabited, and the wastes shall be built ;
will cause you to dwell according to your antiquities, and I
ill do better to you than at your beginnings," xxxvi. 4 to 12.
[ere also the desolation is treated of which precedes regenera-
on : the desolation is signified by the desolate wastes and the
esert cities, which were made into a prey and a laughing-stock,
ut the regeneration by giving a branch and bearing fruit, by
aving respect to them that they may be tilled and sown, that
lan may he multiplied, the cities be inhabited, and the wastes
e built, and by making them dwell according to antiquities, and
oing better than at the beginnings. How the case is with
esolation, is evident from those who are in desolation in the
ther life : they who are in desolations there, are vexed by evil
Dirits and genii, for these infuse persuasions of evil and the
ilse, insomuch that they are almost overflooded, and conse-
uently truths do not appear ; but as the time of desolation is
nished, they are illustrated by light from heaven, and thus the
vii spirits and genii are driven away, every one into his own
ell, where 'they undergo punishments. These are the things
hich are signified by the cities being made into a prey and
to a laughing-stock to the remains of the nations which are

288 GENESIS. [CH. XLL
round about, and by the nations which are round about carry
ing their reproach, and above in Isaiah by the cup being put
into the hand of them that raake sad, and also in another pas
sage in Isaiah, by the waster being wasted, chap, xxxiii. 1 ;
and in Jeremiah, " I will visit upon the wasleis, and will raake
them desolations," chap. xxv. 12. Again in Isaiah; "Thy
destroyers shall hasten thy sons, and thy wasters shall go forth
from thee; lift up thine eyes round about, and see, they are all
gathered together, they come to thee, for as to thy wastes and
thy desolations, and the land of thy destruction, thou shalt be
too strait for the inhabitant, they who swallowed thee up shall
be fir away," xlix. 17, 18, 19: where also and in that whole
chapter, it is treated concerning the desolation of those who are
regenerated, and concerning the regeneration and fructification
after desolation, and lastly concerning the punishment of those
who oppressed, see verse 26 of the same chapter. Again ;
" Wo to him that wasteih when he is not wasted, when thou
shalt cease to waste, thou shalt be wasted," xxxiii. 1 ; denoting
that they who waste are punished, as above. Again; "My
expelled ones shall tarry in thee ; O Moab, be thou a covert
to them before the waster, for the oppressor hath ceased, the
wasting is ended," xvi. 14. Again; "The day of Jehovah
is near, as wasting [or vastation] it shall come from Schaddai,"
xiii. 6 ; wasting from Schaddai denotes wasting [or vastation]
in temptations; that God as to tempiations was by the ancients
called Schaddai, may be seen n. 1992, 3667, 4572. Again;
"Then they shall not thirst, in wastes He shall lead them. He
shall cause waters to flow forth from the hard rock for them,
and shall split the hard rock, that the waters may flow forth,"
xlviii. 21; concerning the state after desolation. Again;
"Jehovah shall comfort Zion, He shall comfort all her wastes,
so that He shall place her wilderness as Eden, and her
desert as the garden of Jehovah ; gladness and joy shall be
found therein, confession and the voice of singing," Ii. 3 : where
the subject treated of is the same, for as was said above, deso
lation is for the end that man may be regenerated ; that is, that
evils and falses being separated, truths may be conjoined to
goods and goods to truths ; the regenerate raan as to good is
wdiat is compared to Eden, and as to truths to the garden of
Jehovah. In David ; -' Jehovah hath caused me to ascend
out of the pit of devastation, out of the mire of clay, and hath
set my feet upon a rock," Psalm xl. 2. The vastation and

CH. XLL] GENESIS. 289
desolation of the man of the church, or of the church with man,
was represented by the captivity of the Jewish people in Baby
lon, and the raising up of the church by a return from that cap
tivity, see Jeremiah throughout, especially chapter xxxii. 37 to
the end ; for desolation is captivity, man then being kept as it
were bound, wherefore also by those bound, in prison, and in
the pit, are signified those who are in desolation, see n. 4723,
4744, 5037, 5033, 5085, 5096. The state of desolation and
vastation, with those who are not regenerated, is also trealed of
in the Word throughout ; in this state are they, who altogether
deny truths, or turn them into falses: this is the state of the
church towards the end, when there is no longer either failh or
charity. Thus in Isaiah ; " I will make known to you wdiat I
will do to my vineyard, 1 will take away the hedge thereof that
it may be eaten up, 1 will break down the wall thereof that it
may be trodden down, I will make it afterwards a desolation, it
shall not be pruned, neither shall it be weeded, that there may
come up briars and thorns, yea I will command the clouds that
they shill rain no rain upon it." v. 5, 6, 7. Again ; " Say to
this people, hearing hear ye, but do not understand, and seeing
see ye, but do not know ; make fat the heart of this people,
make their ears heavy, and smear over their eyes, lest peradven-
ture they see with their eyes, and hear with their ears, and
their heart should understand, and lliey should be converted,
and be healed; then said I, Lord how long? Who said, until
the cities shall be devastated, that they may be without inhabit
ant, and the houses, that there be no one in them, and the
earth be reduced to a desert, he will remove man ; and wilder
ness shall be multiplied in the midst of the land, in it shall be
scarce any longer a tenth part, and yet it shall be to extermi
nate," vi. 9 to ihe end. Again ; " The remains shall return,
the remains of Jacob to the mighty God, for the consummation
is determined, justice is overflowed, for the Lord Jehovih Zeba
oth maketh a consumraation and determination in the whole
earth," x. 21,22, 23. Again; "Jehovah maketh the earth
void, and raaketh it erapty, and He will overturn the faces
thereof; in making void the earth shall be made void, it shall
mourn, the habitable earth shall be confounded, the globe shall
faint and be confounded, a curse shall devour the earth, the new
wine shall mourn, the vine shall faint, what is left in the city
shall be wasteness, the gate shall be smitten even to devasta
tion, by breaking the earth is broken, by bursting asunder the
VOL. VII. 25

290 GENESIS. [CH. XLI
earth is burst asunder, by moving greatly the earth is in com
motion, tottering the earth tottereth as a drunkard," xxiv.
1 to the end. Again ; "' The by-paths are devastated, he that
passeth the way halh ceased, the earth inourneth, languisheth ;
Lebanon is ashamed, is withered, Sharon is become as a wilder
ness," xxxiii. 8,9. Again; "' I will make desolate and will
swallow up together, I will lay waste mountains and hills, and
will dry up every herb thereof," xlii. 14, 15. In Jeremiah ;
"I will give all the nations round about to ihe curse, and 1 will
make them a desolation, and a derision, and perpetual wastes,
and I will lake from them the voice of joy and the voice of glad
ness, the voice of the bridegroom and the voice of the bride, the
voice of mills and the light of a candle, that the whole earth
may be a desolation and devastation. It shall come to pass
when seventy years shall be fulfilled, I will visit upon the king
of Babel, and upon this nation their iniquity, and upon the land
of the Chaldeans, and I will make them into perpetual deso
lations," xxv. 9, 10, 11, 1-2, and following verses. Again;
"Bozrah shall become a desolation, a disgrace, a vastation, and
a curse, and all the cities thereof shall become perpetual wastes.
Edom shall be a desolation, every one who passeth beside il
shall be amazed, and shall hiss over all its plagues," xlix. 13
to 18. In Ezekiel; "Thus saith the Lord to the inhabitants
of Jerusalem upon the land of Israel, they shall eat their bread
with anxiety, and shall drink their waters with astonishment,
that the land thereof may be devastated fi^om its fulness, hy
reason of the violence of all them that dwell therein, the
inhabited ciiies shall be laid waste, and the land shall be deso
lated," xii. 19, 20. Again ; " When I shall make ihee a deso
late city, as the ciiies which are not inhabited, when I shall
cause the abyss to ascend against thee, and many waters shall
cover thee, and I shall cause thee to descend with them that go
down to the pit, to the people of an age, and shall cause thee
to dwell in the land of those that are beneath, for a desolation
from eternity with them that go down to the pii," xxvi. 18 to
22 ; speaking of Tyre. In Joel; " A day of darkness and of
thick darkness, a day of night and of obscurity, before it a fire
devoureih, and after it a flame kindleih, the land is as the gar
den of Eden before it, but after it a waste wilderness," ii. 2, 3.
In Zephaniah ; " The day of Jehovah is near, this day is a day
of wrath, a day of straitness and of tightness, a day of wasting
and of devastation, a day of darkness and of thick darkness, a

CH. XLL] GENESIS. 291
day of cloud and of mistiness, the whole earth shall be devoured
with the fire of the zeal of Jehovah, because I will make a con
summation and this speedy with all the inhabitants of the earth,"
i. 15 to the end. In Mr'thew; "When ye shall see the
abomination of desolation ' 'd by Daniel the prophet, stand
ing in the holy place, th ^^ who are in Judea flee to
the mountains," xxiv. 15. xiii. 14. Dan. ix. 27.
Chap. xii. 10, 11, 12. From these passages it is evident, that
desolation is the apparent privation of truth with those who are
regenerated, but the absolute privation with those who are not
recrenerated.

CONTINUATION CONCERNING CORRESPONDENCE WITH THE
GRAND MAN, HERE CONCERNING THE FURTHER CORRES
PONDENCE OF THE INTERIOR VISCERA THEREWITH.
5377. The subject treated of at the close of the preceding
chapter was concerning the correspondence of some of the interior
viscera of the body with the grand man, namely, of the liver, of
the pancreas, of the stomach, and of some others. Here it will
be continued concerning the correspondence of the peritoneum,
of the kidneys, of the ureters, of the bladder, and also of the in
testines therewith; for whatever is in man, whether it be in the
external man or in the internal, has correspondence with the
grand man. Without correspondence with that man, that is with
heaven, or what is the same, with the spiritual world, nothing in
any wise exists and subsists, by reason that it has not any connec
tion with what is prior to itself, consequently neither with the
First, that is, with the Lord; what is unconnected, and thus inde
pendent, cannot subsist even a single moment, for that it subsists
is from its connection with and dependence upon that from which
is the all of existence, for subsistence is perpetual existence.
Hence it is, that not only all and single things in man correspond,
but also all and single things in the universe. The sun itself cor
responds, and likewise the moon, for in heaven the Lord is the
sun and likewise the moon : the sun's flame and heat, and also
light, correspond, for it is the Lord's love towards the whole
human race to which the (lame and heat, and tbe 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 there, but that they are in
such an order. Whatever appears under the sun corresponds, as
all and single subjects in the animal kingdom, and likewise all and
single subjects in the vegetable kingdom ; all and each of which

292 GENESIS. [CH XLL
would instantly decay and fall to pieces, unless there were an
influx into them from the spiriiual world. This has also heeii
given me to know from much experience; for it was shown with
what things in the spiriiual world corresponded several things which
are in the animal kingdom, and siill more things which are in the
vegetable kingdom, and also that they do not in any wise subsist
without influ,v ; for the prior being taken away, the posterior
necessarily falls, and the case is the same when the prior is sepa
rated from the posterior. Inasmuch as there is a correspondence
more especially of man with heaven, and by heaven wiih the Lord,
thence il is that man appears in the other life in the light of hea
ven, according to the quality in which he corresponds ; hence the
angels appear in ineffable brightness and beauty, bul the infernals
in inexpressible blackness and deformity.
5378. Certain spirits came lo me, bul ibey were silent, never
theless they afterwards spake, yet not as several, but all as one:
I perceived from their discourfe that their quality was such, that
they wished to know all things, and were desirous to explain all
things, and thus to confirm themselves that a thing is so ; they
were modest, and said that they do not act at all of themselves,
but from others, although it appears that it is from them. Then
they were infested by others, and it was said thai it was hy those
who constitute the province of the kidneys, of the ureters, and of
the bladder, but they answered them modestly : nevertheless the
infestation and provocation was continued, for such is the nature
of those who pertain lo the kidneys ; wherefore because they could
gain no advantage against them by modesty, they had recourse to
what was conformable lo their genius, namely, to enlarge them
selves, and so to terrify. Hence they seemed to become great,
bul only as one, who so dilated his body, that like Alias he seemed
to reach to heaven; there appeared a spear in his hand, but yel
he did not wish to do any harm besides terrifying ; in consequence
the kidney spirits fled away, and then there appeared a certain one
who pursued them in their flight, and another who flew in front
between the feet of that great one ; and also that great one seemed
to have wooden shoes, which he cast towards the kidney spirits.
It was told me by the angels, that those modest spirits, who mag
nified themselves, were they who relate lo the peritoneum. The
peritoneum is the common membrane, which encompasses about
and includes all the viscera of the abdomen, as the pleura does all
the viscera of the thorax; and whereas it is so extended, and re
spectively large, and also capable of being swelled out, therefore
it is allowed those spirits, when they are infested by others, thus
to present themselves great to appearance, and then at the same
time to strike terror, especially towards those who constitute the
province of the kidneys, the ureters, and the bladder; for these
viscera or vessels lie in tbe doubling of the peritoneum, and are

CH. XLL] GENESIS. 293
restrained by it. By the wooden shoes were represented the
lowest natural things, such as those are which the kidneys, ureters,
and bladder absorb and carry off; that shoes denote the lowest
natural things, may be seen n. 259, 4938 to 4952: likewise in
saying that they do not act at all of themselves, but from others,
they resembled the peritoneum, which also is of such a quality.
5379. It was likewise shown representatively how the case is,
when ihey who constitute the colon intestine, infest those who are
in the province of the peritoneum ; they who constitute the colon
intestine are disposed to swell, as the colon with its wind ; and
when these latter wished to assail the former, it appeared as if a
ivall was opposed in their way; and when they attempted to over-
:urn the wall, there rose up always a new wall ; thus they were
driven away from them.
5380. It is known that there are secretions and excretions, and
.hese in a series, from the kidneys even into the bladder ; in the
Srst of the series are the kidneys, in the middle thereof the ureters,
and in the last the bladder. They who in the grand man consti
tute those provinces, are in like manner in a series, and although
they are of one genus, still they differ as the species of that genus.
They speak with a harsh voice as if bifid, and are desirous to in
troduce themselves into the body, but it is only an endeavor.
Their situation in respect to the human body is as follows : they
who have reference to the kidneys, are on the left side next to the
3ody, beneath the elbow; they who have reference to the ureters,
ire towards the left from thence at a greater distance from the
)ody ; they who have reference to the bladder, are at a distance
itill greater; they together form nearly a parabola on the leftside
owards the fore-parts, for so they project themselves towards the
ore-parts from the left, thus in a tract of considerable length.
This is one common way towards the hells ; another is through the
ntestines, for the termination each way is in the hells : for they
vho are in the hells correspond to such things as are excreted by
he intestines and by the bladder ; inasmuch as the falses and evils,
n which they are, are nothing but urine and excrements in the
piritual sense.
53S1. They who constitute the province of the kidneys, of the
ireters, and of the bladder, in the grand man, are of such a genius,
hat they desire nothing more ardently, than lo explore and scru-
inlze the quality of others; and there are some also who desire to
hastise and punish, provided there be anything of justice in the
ause. The offices also of the kidneys, of the ureters and of the
•ladder, are such; for they explore the blood that is projected in-
3 them, whether there beany useless and burtfiil serum therein ;
nd they also separate it from what is useful, and next they chas-
ise it, for ihey drive it downwards towards the lower regions, and
1 the way and afterwards by various means they vex it: such are
25*

294 GENESIS. [CH. XLI.
the offices of those who constitute the province of the above parts.
But the spirits and societies of spirits, to wliich the urine itself,
especially the fetid urine, corresponds, are infernal : for as soon as
the urine is separated from the blood, nolwilhslaiiding il is in the
little tubes of the kidneys, or wiihin in the bladder, il is slill out of
the body ; for what is separated, makes no longer any circle in the
body, consequenlly does not contribute anything to the existence
and subsistence of its parts.
5362. That they who constitute the province of the kidneys and
ureters, are ready to explore or scrutinize the quality of others,
what they think, and what they will, and that they are in the de
sire of finding causes, and of making guilty of some fault, to the
intent principally that they may chastise, 1 have many limes expe
rienced, and have spoken with them concerning that desire and
that intent. Several of that genus, when they lived in the world,
had been judges there, and then had rejoiced at heart when they
found a cause, which tbey believed a just one, of fining, of chastis
ing, and of punishing. The operation of such is apperceived in
the region to the back, where the kidneys, the ureters, and the
bladder are. They who belong to the bladder, extend themselves
towards gehenna, where also some of them sit as it were in judg
ment. 53S3. The methods, whereby they explore or scrutinize the
minds of others, are very many ; but it is allowed only to adduce
the following one. They lead other spirits to speak, which is
effected in the other life by an influx which cannot be described
to the apprehension; if then the train of the induced speech be
easy, they hence judge that such is their quality : tbey also induce
a state of affection ; but they who ihus explore are of the grosser
son : others adopt other methods : there are some who, at the
first interview, instantly apperceive another's thoughts, desires,
and acts, also wbat past deed gives him pain, and this they seize
upon, and also condemn, if they conceive that there is just cause.
It is one of the wonders of the other life, which scarcely any one
in the world can believe, that as soon as any spirit comes to
another, and the more when he comes to man, he instantly knows
his thoughts and his affections, and what he then bad done, thus
all his present state, exactly as if he had long been with him;
such is the communication ; but there are differences of these ap
perceptions, some .'pirits perceiving the interiors, and some only
perceiving the exteriors ; the latter, if they be in the desire of
knowing, explore the interiors of others by various means.
5384. The methods also of chastising, employed by those who
constitute the province of the kidneys, the ureters, and the bladder
in the grand man, are various; for the most part they remove
things delightful and joyful, and induce what is undelighlfiil and
sad : by this desire those spirits communicate with the hells, and

CH. XLI ] GENESIS. 395
by the justice of the cause, which they inquire into before they
chastise, they communicate with heaven ; on which account they
are kept in that province.
5;JS5. From these things it may be evident, what is signified by
what is said in the Word, that Jehovah provelh and searchelh the
reins [kidneys] and the heart, also that the reins chastise. As in
Jeremiah; "Jehovah provelh the reins and the heart," xi. 20.
Again; "Jehovah proveth the just, He seelh the reins and the
heart," xxii. 12. And in David; "Thou just God provest the
hearts and reins," Psalm vii. 9. Again; "O Jehovah explore my
reins and my heart," Psalm xxvi. 2. Again ; " Jehovah Thou
possessest my reins," Psalm cxxxix. 13. And in the Apocalypse;
" I am He who searcheth the reins and the heart," ii. 23. By
reins (kidneys) in those passages are signified things spiritual, and
by heart things celestial ; that is, by reins are signified those things
which are of truth, and by heart those things which are of good :
the reason is, because the kidneys purify the serum, and the heart
the blood itself; hence by proving, exploring, and searching the
kidneys, is signified to prove, explore and search the quantity and
the quality of trulh, or the quantity and quality of faith appertain
ing to man. That this is signified, is also manifest in Jeremiah;
" Jehovah Thou art near in their mouth, but far from their reins,"
xii. 2 : and in David ; " Jehovah, lo. Thou desirest truth in the
reins," Psalm Ii. 8. That chastisement likewise is attributed to
the kidneys, is also clear from David ; "My reins (kidneys) chas
tise me by nights," Psalm xvi. 7.
5386. There are also, in other parts of the body, secretories
and excretories ; in the brain there are ventricles and mammillary
processes, which carry off the phlegmy substances there ; and
moreover there are in every pari little glands, as the mucous and
salival in the head, and very many in the body, and myriads next
to the cuticles, whereby the sweat and the obsolete matters which
are more subtle are excreted. To these correspond in the spirit
ual world in general tenacities of opinions, and also scruples of
conscience, in things not necessary. Some of those spirits appear
above the head, at a middle distance, and are of such a quality,
that they raise scruples in things wherein there ought to be no
scruple ; hence because they oppress the consciences of the
simple, they are called conscientious. What true conscience is,
they know not, for they make a conscience of everything which
presents itself; for where any scruple or doubt arises, if the mind
is anxious and hesitates therein, there are never wanting things to
confirm and thus to oppress. When such spirits are present, they
also induce a sensible anxiety in the part of the abdomen immedi
ately below the diaphragm ; they are likewise present with man in
temptations. I have spoken with them, and have perceived that
they have not any extension of the thoughts, so as to acquiesce in

296 GENESIS. [CH. XLL
things more useful and necessary, for they could not attend to
reasons, because they remained tenaciously in their own opinion.
5387. But they who correspond lo the urine itself, are infernal!
for the urine, as was said above, is out of the body, because som^
time before separated from the blood, and in itself is nothing but
an unclean and obsolete serum, which was cast down : it is
allowed lo relate the following things concerning them. A certain
spirit was perceived at first as within in the body, but presently
beneath to the right, and when he was there presented, he was in
conspicuous, having the power of rendering himself so by art;
when he was asked a question, he made not the least reply; it was
said by others, that in the life of the body he had been engaged in
piratical practices ; for it is perceived manifestly in the other life,
from the sphere of the life of ihe affections and thoughts, who and
of what quality every one had been, because every'one's life re
mains. He varied his place, now appearing lo the right, now to
the left; I perceived that he did this from the fear of its being
known who he was, and lest he should be forced to confess some
thing : it was said by other spirits, thai such are most timorous
when there is the smallest danger, and most courageous when there
is no danger; and that they are in the opposite to those to whom
the ejection of the urine corresponds, and study by every means to
occasion hurt to it. And lest I should entertain any doubt, this
was shown me by experience : when they, who corresponded lo the
ejection of the urine, withdrew themselves a little, and that pirate
was present, the emission of the urine was totally suppressed, and
also its revolution was effected with hazard, but when they were
recalled, the emission of the urine was intense according to their
presence. That he was a pirate, he afterwards confessed, saying,
that he could conceal himself dexterously, and by cunning and ac
tivity deceive his pursuers, and that he now loves urinous filth
much better than limpid waters, and that the fetid stench of urine
is what he is chiefly delighted with, insomuch that he wishes to
have his abode in pools, yea in casks of fetid urine. It was also
shown what sort of face he had ; and it was not a face, but some
thing black-bearded instead of a face. Afterwards also other
pirates, not so active, were sent for, and they also spake little, and
what was surprising, gnashed with their teeth ; they also declared
that lliey love urine above all liquids, and feculent urine above any
other: but these had not something bearded for a face, as the
former had, but a kind of terrible grate of teeth ; for the board
and teeth signify the lowest natural principles; that they were
without face signifies that they had nothing of rational life; for
when no face appears, it is a sign that there is no correspondence
of the interiors with the grand man, inasmuch as every one ap
pears in the light of heaven in ihe other life according to corres
pondence, whence the infernals appear in horrible deformity.

CH, XLL] GENESIS. 297
5388. A certain spirit was present, and discoursed with me,
who in the life of the body had had no failh, nor had believed in
any life after death, and he also was among the active ones ; he
had the power of captivating minds by his flattering and complai
sant discourse, on which account his quality was not apparent at
first from his conversation ; he could also speak with a river-like
volubility, as a good spirit. But his quality was first discovered
from this, that he did not love to speak of the things relating to
faith and charily, for then he could not follow in his thought, but
drew himself back, and it was afterwards perceived, that his com
plaisance was merely for the sake of deceiving. For the kinds
of complaisance differ according to the ends ; if the end be friend
ship, or the pleasure of conversation, or the like, or even lawful
gain, there is not so much of evil in it ; bul if the end be to entice
to the discovery of secrets, and so to bind another to evil offices,
in general if the end be to do hurt, there is then evil in it : such
an end had this spirit, and he also was in the opposite to those,
who are in the province of the kidneys and ureters; he also said,
thai he loved the smell of urine above all odors; he likewise in
jected a contraction or painful straitness into the lower region of
the belly.
5389. There are companies of spirits who wander about, and by
turns return to the same places ; evil spirits are much afraid of
them, for they torment them with a certain kind of torture ; it was
told that they correspond to the fundus or upper part of the blad
der in general, and lo the muscular ligaments ihence concentrating
themselves towards the sphincter, where the urine is extruded by a
mode of contorsion. These spirits apply themselves to the part of
the back, where the cauda equina is ; their mode of operating is
by quick reciprocations, which no one can restrain, the mode be
ing constringent and restringent in a direction upwards, and acu
minated in the form of a cone ; the evil spirits, who are cast wiihin
that cone, especially on the upper part,- are miserably tormented
by reciprocal dislorsions.
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 rne in front towards the left; to those
unclean excretions they also correspond, who bring down things
spiritual to things terrestrial and unclean. Such spirits also came
to me, and brought with ihem filthy thoughts, from which also they
spoke filthy things, and likewise things clean they made to bend
to things unclean, and turned them into such things. Many of
t^is sort were from the lowest of the people, and also from others
who in the world had ranked among the more respectable : these
latter indeed in the life of the body had not spoken thus in com
pany, bul still they so thought, for they suppressed the utterance
of their thoughts, lest they should thus come into disgrace, and

298 GENESIS. [CH. XLI.
lose friendship, gain, and honor; nevertheless among their like,
when they were at liberty, their discourse had been of the same
quality with that of the lowest of the people, but more filthy, inas
much as they were endowed with a certain intellectual faculty,
vi^hich they abused lo defile even the holy things of the Word and
of doctrine.
5391. There are also kidneys, which are called succenturiate
KiDNEVs, and also kidney capsules ; their office is, not so much lo
secrete the serum, but the blood itself, and to transmit the purer
blood towards the heart hy a short circle ; thus also to prevent the
spermatic vessels, which are in the neighborhood, from carryino
off all the purer blood ; bul they perform their principal service
in embryos, and in new-born infants. There are chaste virgins
who constitute that province in the grand man ; prone to anxie
ties, and timid lest ihey should be disturbed, ihey lie quiet on the
left part of the side beneath ; if anything be thought respecting
heaven, and anything concerning their change of state, ihey be
come anxious and sigh, of which it has sometimes been given me
to be very sensible. When my thoughts were drawn towards
infants, they felt a remarkable consolation and internal joy,
which also ihey openly confessed ; when likewise anything was
thought in which was nothing heavenly, they also became anxious:
their anxiety arose principally from this, that they are of such a
disposition as inclines them lo keep the thoughts fixedly in one
thing, and not by variety to shake off anxieties. That they belong
to the above province, is because they also thus detain the mind
[animus] of another constantly in certain thoughts, in consequence
whereof such things rise up and manifest themselves, as cohere in
a series, which are to be withdrawn, or from which man is to be
purified : thus also the interiors become more open to the angels,
for on the removal of such things as obscure and avert, a clearer
intuiiioii and influx is effected.
5392. Who ihey are, who constitute the province of the intes
tines in the grand man, may be manifest in some measure from
those who have reference lo the stomach ; for the intestines are
continued to the stomach, and the offices of the stomach there
increase, and become more harsh, even lo the last intestines,
which are the colon and the rectum ; wherefore they who are in
these, are near to the hells which are called excrementitious. In
the region of the stomach and of the intestines, are they who are
in the earth of lower (things or principles), who, because ihey
have drawn with them from the world things unclean, which stick
close in their thoughts and affections, are on this account kept
there for some lime, until such things are wiped away, that is, are
cast aside ; when this is the case, they can be elevated to heaven.
They who are there, are not yet in the grand man, for they are as
aliments let down into the stomach, which are not introduced into

CH. XLL] GENESIS. 299
the blood, thus into the body, until they are purified from their
dregs; they who are defiled with more earthly dregs, are beneath
those in the region of the intestines ; but the excrements them
selves, which are discharged, correspond to the hells, which are
called the excrementitious hells.
5393. It is known, that the colon intestine is of-wide extent,
so also are they in that province; they extend themselves in front,
towards the left in a curve line, proceeding towards a bell. In
that hell are they, who have been void of mercy, and without con
science have willed to destroy mankind, namely, to kill and to
plunder without respect and distinction, whether they resist or do
not resist, whether they be men or women : such ferocity of mind
prevails in many soldiers and their commanders, who not in battle
but after the battle, rush with ferocity against the conquered and
unarmed, and in fury murder and spoil them. 1 have discoursed
with the angels concerning such, remarking of what quality men are
when left to themselves, and that when it is permitted them to act
without law, and from freedom, ihey are much more savage than
the worst of savage beasts; which latter do not thus rush lo the
destruction of their own species, provided they can defend them
selves, and be satiated with what is allotted them for food, but
when they are satiated, they do not do such things; it is other
wise with man, who acts thus from cruelty and savageness. The
angels expressed horror that mankind should be such. Men of
this character are made sensible of the most heartfelt joy and ela
tion of mind, when they see a field of battle covered with slaugh
tered troops and streams of blood, not rejoicing at the delivery of
their country, but only that tbey may be called great men and
heroes: and yet they call themselves Christians, and slill believe
that they shall come into heaven, where there is nothing but
peace, mercy, and charily : such are in the hell of tbe colon and
rectum. But they, in whom there had been anything human, ap
pear in front towards the left in a curve line, within a kind of
wall ; nevertheless in these there is much of self-love. If there be
in any a respect for what is good, this is represented sometimes by
little stars almost fiery, not bright. There appeared to me a wall
as it were of plaster, with carved work, near lo the left elbow,
which wall became more extended, and at the same time higher,
of a color above verging to blue ; it was told, that this was a
representative of some spirits of the above kind, who were of a
better sort.
5394. They who have been cruel and adulterers, in the other
life love nothing better than filths and excrements, the stenches
from such things being lo them most sweet and delightful, and
being preferred by them above all delights; the reason is, because
they correspond. Those hells are partly beneath the buttocks,
partly beneath the right foot, and partly at a depth in front ; these

300 GENESIS. [CH. XLI.

are the hells into which the way through the rectum intestine
leads. A certain spirit being transferred thilher, and thence dis
coursing with me, said, that nothing appears there but privies ;
those who dwelt there spoke with him, and led him to various
privies, which were there very numerous. He was afterwards led
lo another place a little to the left, and when he was there, he
said, that the most horrid stench exhaled from the caverns there,
and that he could not stir a step without danger of falling into
some cavern : a cadaverous stench also exhaled from the caverns ;
the reason was, because they who dwelt there were cruel and de
ceitful, lo whom a cadaverous stench is most delightful. But
these things are lo be treated of in what follows, when treating of
the hells, and specifically of the excrementitious and cadaverous
hells. 539."S. There are some who live, not for the sake of any use to
their country, or to the societies therein, but for the sake of living
to themselves, finding nothing of delight in offices, but only in
being honored and courted, (for which end also ihey endeavor lo
obtain offices,) and besides in eating, drinking, playing, convers
ing, for no other end than that of pleasure. These in the other
life cannot in any wise be in fellowship with good spirits, still less
with nngels, for wiih these use conslilules delight, and the quantity
and quality of their delight also is according lo uses : for the
Lord's kingdom is nothing but a kingdom of uses, and if in an
earthly kingdom every one is estimated and honored according to
use, how much more in a heavenly kingdom ! They who have
lived solely to themselves and to pleasure, without regarding any
other use as an end, are also beneath the bullocks, and according
to the species of their pleasures, and according to their ends,
they pass their lime in filth.
5390. By way of appendix il is allowed to relate as follows.
There was a numerous crowd of spirits about me, which was heard
as something inordinate flowing : they complained, saying, that
now a total destruction was at hand, for in that crowd nothing
appeared consociated, and this made them fear destruction ; ihey
supposed also that it would be total, as is the case when such
things happen. But in the midsl of them I apperceived a soft
sound, angelically sweet, in which was nothing but what was
ordinate; the angelic choirs there present were wiihin, and the
crowd of spirits, lo whom appertained what was inordinate, was
without : this angelic flowing strain continued a long lime, and
it was said, that hereby was represented, how the Lord rules
things confused and inordinate which are without, from what is
pacific in the midst, whereby things inordinate in the circum
ferences are reduced into order, each being restored from the
error of its nature.

CH. XLII.] GENESIS. 301

CHAPTER FORTY-SECOND.
1. And Jacob saw that there was provision in Egypt, and Jacob
said to his sons, wherefore do ye look one at another?
2. And he said, behold I have heard that there is provision in
Egypt, go ye down thither, and buy for us thence, and let us live
and not die.
3. And Joseph's ten brethren went down, to buy corn out of
Egypt. 4. And Benjamin, Joseph's brother, Jacob sent not with his
brethren, because he said, peradventure hurt may befall him.
5. And the sons of Israel came to buy in the midst of those who
came, because there was famine in the land of Canaan.
6. And Joseph he was the governor over the land, and sold to
all the people of the land. And Joseph's brethren came, and
bowed themselves to him their faces to the earth.
7. And Joseph saw his brethren, and recognised them, and be
haved himself strange to them, and spake with them hard things,
and said to them, whence came ye ? and they said, from the land
of Canaan, to buy food.
8. And Joseph recognised his brethren, and they did not recog
nise him.
9. And Joseph remembered his dreams, which he dreamed of
them, and said to them, ye are spies, to see the nakedness of the
land ye have come.
10. And they said to him, nay my lord, and thy servants come
to buy food.
II. We are all the sons of one man, we are right, thy servants
are not spies.
12. And he said to them, nay, bul to see the nakedness of the
land ye have come
13. And they said, thy twelve servants we are brethren, the
sons of one man in the land of Canaan, and behold the youngest
is with our father at this day, and one is not.
14. And Joseph said to them, this is what I spake with you,
saying, ye are spies.
15. In this ye shall be proved, let Pharaoh live, if ye go forth
hence, unless your youngest brother come hither.
16. Send one of you, and let them receive your brother, and
ye shall be bound, and your words shall be proved whether ihe
trulh be with you, and if not, let Pharaoh live, that ye are spies.
17. And he shut them up in custody three days.
18. And Joseph said to them on the third day, this do, and ye
shall live, I fear God.
VOL. VII. 28

302 GENESIS. [CH. XLH.
19. If ye are right, let one brother of you be bound in the
house of your custody, and go ye, bring ye the provision of the
famine of your houses.
20. And bring your youngest brother to me, and your words
shall be verified, and ye shall not die ; and they did so.
21. And they said a man to his brother, surely we are guilty
concerning our brother, the straitness of whose soul we saw when
he intreated us, and we did not hear, therefore is this straitness
come to us.
22. And Reuten answered them, saying, said I not unto you,
saying, sin not against the child, and ye hearkened not, and behold
also his blood is inquired into.
23. And they knew not that Joseph heard, because an interpre
ter was between them.
24. And he turned from over them, and wept, and returned to
them, and spake to them, and took Simeon from them, and bound
him before their eyes.
25. And Joseph commanded, and they filled their vessels with
corn, and lo bring back their silver, of each into his sack, and to
give them viaticum for the way ; and so he did to them.
26. And they lifted up their provision on 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 lo, it was in the mouth of his
wallet. 28. And he said to his brethren, my silver is brought back, and
also behold it is in my wallet, and their heart went forth, and they
trembled a man to his brother, saying, what is this that God halh
done to us.
29. And they came to Jacob their father, to the land Canaan,
and told him all things that befell them, saying,
30. The man the lord of the land spake with us hard things,
and gave us as spying the land.
31. And we said to him, we are right, we are not spies.
32. We are twelve brethren the sons of our father, one is not,
and the youngest is at this day with our father in the land Canaan.
33. And the man the lord of the land said to us, in this shall I
know that ye are right, cause ye one brother of you to remain
with me, and take ye the famine of your houses, and go.
34. And bring your youngest brother to me, and 1 shall know
that ye are not spies, that ye are right ; I will give you your
brother, and ye shall wander through the land for trading.
35. And it ca.me to pass, they emptied their sacks, and lo, every
one's bundle of his silver was in his sack, and they saw the
bundles of their silver, they and their father, and were afraid.
36. And Jacob their father said to them, me ye have bereaved
of my children, Joseph is not, and Simeon is not, and ye take
Benjamin ; upon me shall be all these things.

CH. XLII.] GENESIS. 3O3
37. And Reuben said to his father, saying, cause my two sons
to die, if I bring him not to thee, give him upon my hand, and I
will bring him back to thee.
38. And he said, my son shall not go down with you, because
his brother is dead, and he is left alone, and hurt may befall him
in the way in which ye shall go, and ye shall make my gray hair
to go down in sorrow to the grave.

THE CONTENTS.
5396. At the end of the former chapter it was treated concern
ing the influx and conjunction of the celestial of the spiritual with
scientifics in the natural ; now it is treated concerning the influx
and conjunction of the celestial of the spiritual with the truths of
faith which are of the church there.
5397. It is first treated concerning the endeavor to appropriate
these truths by the scientifics of the church, which are Egypt, and
without a medium, which is Benjamin, with truth from the Divine,
which is Joseph; but in vain, wherefore they were remitted, and
some good of natural truth given gratis.

THE INTERNAL SENSE.
5398. In this chapter, and in those which follow concerning
Joseph and the sons of Jacob, in the internal sense it is treated
concerning the regeneration of the natural as to the truths and
goods of the church, namely, that it is not effected by scien
tifics, but by influx from the Divine. They who are of the
church at this day, are so little acquainted with anything re
specting regeneration, that it scarcely is anything : they do not
even know this, that regeneration continues through the whole
course of the life of him who is regenerated, and that it is con
tinued in the other life ; also that the arcana of regeneration are
so innumerable, that they can scarcely be known by the angels
as to a ten thousandth part, and that those which the angels
know, are the things which constitute their intelligence and
wisdom. The reason that they who are of the church at this
day, know so little concerning regeneration, is, because they
speak so much concerning the remission of sins, and concerning
justification, and because they believe that sins are remitted in

304 GENESIS. [CH. XLIL
an instant, and some that they are wiped away, as filth from
the body by water, and that man is justified by faith alone, or
by the confidence of one moment. The reason that the men of
the church so believe is, because they do not know what sin or
evil is ; if they knew this, they would know that sins cannot be
wiped away from any one, but that they are separated, or cast
aside, to prevent their rising up, when man is kept in good by
the Lord ; also that this cannot be effected, unless evil be con
tinually cast out, and this by means which are in number indefi
nite, and for the most part ineffable. They in the other life,
who have drawn along with thera the above opinion, that man
is justified in a moment by faith, and is washed altogether clean
from sins, when they apperceive that regeneration is effected
by means indefinite in number and ineffable, are amazed, and
laugh at their own ignorance, which they held in the world,
which they also call insanity, concerning the instantaneous re
mission of sins, and concerning justification. They are some
times told, that the Lord remits sins to every one who from his
heart desires it, but yet they, to whom sins are so remitted, are
not on that account separated from the diabolical crew, to which
they are close tied by evils, which evils follow the life which
all carry along with them. They learn afterwards from experi
ence, that to be separated from the hells is to be separated from
sins ; and that this cannot in any wise be effected, except by a
thousand and a thousand means known to the Lord alone, and
this by continual succession, if you will believe it, to eternity ;
for man is so great evil, that he cannot be fully delivered even
frora one sin to eternity, but only by the mercy of the Lord, if
he has received it, be withheld frora sin, and kept in good.
How therefore man receives new life and is regenerated, is con
tained in the sanctuary of the Word, that is, in its internal sense,
to the intent principally, that when the Word is read by man,
the angels may from it be in their happiness of wisdom, and
also then in the delight of serving as mediums. In this chapter
and in the following, concerning Joseph's brethren, it is treated
in the internal supreme sense concerning tbe glorification of the
Lord's natural, and in the representative sense concerning the
regeneration of the natural appertaining to man by the Lord, in
the present case as to the truths which are of the church therein.
5399. Verses 1, 2, 3, 4, 5. And Jacob saw that ihere was
provision in Egypt, and Jacob said io his sons, wherefore do ye
look one to another. And he said, behold I have heard that

CH. XLIL] GENESIS. 305
there is provision in Egypt, go ye down thither, and buy for us
thence, and let us live and not die. And Joseph's ten brethren
went down, to buy corn out of Egypt. And Benjamin, Joseph's
brother, Jacob sent not with his brethren, because he said, per
adventure hurt may befall him. And ihe sons of Israel came to
buy in ihe midst of those who came, because there was famine
in ihe land of Canaan. And he saw, signifies those things
which are of faith : Jacob, signifies the natural as to the truth
which is of the church : that there was provision in Egypt, sig
nifies the mind [animus] of procuring truths by scientifics, which
are Egypt : and Jacob said to his sons, signifies perception con
cerning truths in general : wherefore look ye one at another,
signifies why did they hesitate : and he said, behold I have
heard that there is provision in Egypt, signifies that truths can
be procured by scientifics : go ye down thither and buy for us
thence, signifies appropriation by them : and let us live and not
die, signifies thence spiritual life : and they went down, signifies
endeavor and act : Joseph's ten brethren, signifies such truths
of the church as corresponded : to buy corn out of Egypt, sig
nifies to appropriate to themselves the good of truth by scien
tifics : and Benjamin, Joseph's brother,, signifies the spiritual of
the celestial, which is a medium : Jacob sent not with his
brethren, signifies that they were without that medium: because
he said, peradventure hurt may befall hira, signifies that that
would perish without the celestial of the spiritual, which is
Joseph : and the sons of Israel came to buy in the midst of
those who came, signifies that he was willing that spiritual truths
should be procured by scientifics, alike as other truths : because
there was famine in the land of Canaan, signifies that there was
desolation as to those things which are of the church in the
natural. 5400. " And he saw " — that it signifies those things which
are of faith, appears frora the signification of seeing, as denoting
those things which are of faith, n. 897, 2325, '2807, 3863,
3869, 4403 to 4421 : for sight abstracted from such things as
are of the world, that is, spiritual sight, is nothing else but tbe
perception of trulh, that is, of such things as are of failh, where
fore by seeing in the internal sense nothing else is signified :
for the internal sense comes forth, when those things are ab
stracted which are of the world, inasmuch as 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
26*

306 GENESIS. [CH. XLIL
appears before the eyes of the angels as light, a thousand times
brighter than the mid-day light in the world : and this light,
because it has life in it, therefore at the same time that it illu
minates the sight of the eye, illuminates also the sight of the
understanding of the angels, and causes an apperception of
truth, according to the quantity and quality of the good in which
they are. Inasmuch as in this chapter in the internal sense it
is treated concerning those things which are of failh, or concern
ing the truths of the church, therefore in the very beginning of
this chapter it is said, he saw, and by seeing are signified those
things which are of faith.
5401. "Jacob" — that it signifies the natural as to the truth
which is of the church, appears frora 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, of which n. 3305, 3509,
3525, 3546, 3599, 4009, 4538.
5402. "That there was provision in Egypt" — that it signi
fies the mind [animus] of procuring to himself truths by scien
tifics, which are Egypt, appears frora the signification of pro
vision, as being the truths of the church, or the truths which are
of faith ; that abundance of provision is the multiplication of
truth, may be seen n. 5276, 5280, 5292 : and from the significa
tion of Egypt, as being scientifics, n. 1164, 1165, 1186, 1462;
and that in the genuine sense, it is the scientifics of the church,
may be seen, n. 4749, 4964, 4966 : it is involved, that the mind of
procuring those things to himself is signified, as is manifest from
what presently follows. By the scientifics which are of the
church, which here are Egypt, are meant all the knowledges of
truth and good, before they are conjoined wiih the interior man,
or through the interior man with heaven, and thus through hea
ven with the Lord : the doctrinals of the church and its rituals,
and also the knowledges what and how these represent things
spiritual, and the like, are nothing but scientifics, until raan sees
from the Word whether they are true, and thence appropriates
them to himself There are two ways of procuring the truths
which are of faith, namely, by doctrinals, and by the Word.
When man procures them to himself only by doctrinals, then he
has faith in those who have concluded those doctrinals from the
Word, and he confirms with himself that they are true, because
others have said so, thus he does not believe them from his own
faith, but from the faith of others : but when he procures them
to himself from the Word, and thence confirms with himself

CH. XLIL] GENESIS. 307
that they are true, then he believes them because they are from
the Divine, thus frora a faith derived from the Divine. Every
one, who is within the church, first procures to himself the
truths which are of faith from doctrinals, and also ought thence
to procure them, because he is not yet endued with such
strength of judgment that he can see them himself from the
Word ; but then those truths are nothing else to him than
scientifics: but when he is able to view them from his own
judgment, if then he does not consult the Word to the end that
he may thence see whether they be true, they remain with him
as scientifics: whereas if he then consults the Word frora an
affection and end of knowing truths, he then when be has found
them, procures to himself those things which are of faith from
the genuine fountain, and in such case they are appropriated to
him from the Divine. These and like things are what are here
treated of in the internal sense, for Egypt denotes those scien
tifics, Joseph denotes truth frora the Divine, thus truth frora the
Word. 5403. " And Jacob said to his sons " — that it signifies per
ception concerning truths in general, appears frora the significa
tion of saying in the historicals of the Word, as being perception
of which n. 1791, 1815, 1819, 1822, 1898, 1919, 2080,
2619, 2862, 3509, 3595; and from the signification of sons,
as being tbe truths which are 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 the twelve sons of Jacob,
as by the twelve tribes, were signified all things of faith, thus
truths in general, see n. 2129, 2130, 3858, 3862, 2926. 3939,
4060. 5404. " Wherefore look ye one at another " — that this sig
nifies why did they hesitate, may appear without explication.
5405. " And he said lo, I have heard that there is provision
in Egypt" — that it signifies that truihs may be procured by
scientifics, may appear from what has been above explained,
n. 5402, where by there being provision in Egypt is signified
the mind of procuring to hiraself truths by scientifics, which are
Egypt; what is meant by the scientifics, which are Egypt, may
also be there seen. Provision is here expressed in the original
tongue by a term which signifies breaking ; by a like term also
buying and selling are expressed, where it is said, that the sons
of Jacob bought it in Egypt, and that Joseph there sold it :
the reason is, because in the ancient church, bread was broken

308 GENESIS. [CH. XLIL
when it was given to another, and thereby was signified to com
municate from one's own, and to appropriate good from one's
own, and thus to do mutual love ; for when bread is broken,
and given to another, then is communication from one's own ;
or when bread is broken among several, then one bread becomes
mutual, consequently there is conjunction by charity : hence it
is evident, that the breaking of bread was a significativeof mu
tual love. Inasmuch as this rite was received and customary
in the ancient church, therefore also by the breaking itself was
understood the provision which was made common : that
bread denotes the good of love may be seen n. 276, 680,
1798, 216.5, 2177, 3464, 3478, 3735, 3813, 4211,4217,
4735, 4976. Hence it is, that the Lord, when He gave bread,
brake it, as in Matthew ; " Jesus took the five loaves and two
fishes, and looking up to heaven, He blessed, and brake, and
gave the bread to the disciples," xiv. 19. Mark vi. 41.
Luke ix. 16. Again; "Jesus took the seven loaves and the
fishes, and giving thanks. He brake, and gave to his disciples,
and the disciples to the multitude," xv. 36. Mark viii. 6.
Again ; "Jesus took bread, and blessed, and brake, and gave
to the disciples, and said, take, eat, this is my body," xxvi. 26.
Mark xiv. 22. Luke xxii. 19. And again in Luke; "It
came to pass when the Lord sat at meat v/ith them. He took
bread, and blessed, and brake, and delivered it to them : and
their eyes were opened, and they knew Him. The disciples
"told how the Lord was known to them in breaking of bread,"
xxiv. 30, 31, 35. And in Isaiah; "This is the fast which I
choose, to break thy bread to the hungry," Iviii. 6, 7.
5406. " Go ye down thither, and buy for us frora thence "
— that this signifies appropriation by them, appears from the
signification of going down, as being predicated towards exte
rior things, of which in what follows : and frora the signification
of buying, as being appropriation, n. 4397, 5374 : that it is by
them, namely, by scientifics, is signified by thence, namely,
from Egypt, for that Egypt denotes scientifics has been shown
above. In the Word throughout, mention is made of going up
and going down, in speaking of going from one place to
another; not by reason of one place being more elevated than
another, but because going up is predicated towards interior or
superior things, and going down towards exterior or inferior
things ; that is, because going up is predicated towards spiritual
and celestial things, for these are interior, and are also be-

CH. XLIL] GENESIS. 3O9
lieved to be superior, and going down is predicated towards
natural and terrestrial things, for these are exterior, and are also
to appearance inferior. Hence it is, that not only here, but
also elsewhere in the Word throughout, is mentioned going
down from the land of Canaan to Egypt, and going up from
Egypt to the land of Canaan ; for by the land of Canaan is
signified the heavenly, and by Egypt the natural ; for the
land of Canaan in the representative sense is the heavenly
kingdom, consequently celestial and spiritual goods and truths,
which also are the interior with the man who is a kingdom of
the Lord, whereas Egypt in the representative sense is the
natural kingdom, consequently the goods and truths which are
of the external church, and which for the greater part are sci
entifics : that to go up is predicated of going towards interior
things, may be seen n. 4539.
5407. " And let us live and not die " — that it signifies spirit
ual life, appears from the signification of living and not dying,
as being spiritual life, for in the internal sense nothing else is
signified by living and not dying : for in the other life, by life
is signified in general heaven, and specifically eternal happi
ness, and by death is signified in general hell, and specifically
eternal unhappiness therein, which is also evident from several
passages in the Word. That heaven in general, and eternal
happiness specifically, are called life, is because in heaven there
is the wisdom of good and the intelligence of truth, and in the
wisdom of good and the intelligence of truth there is life from
the Lord, from whom is the all of life: but because in hell
there is the contrary, namely, instead of good evil, and instead
of truth the false, and thus spiritual life is extinct, therefore in
hell there is respectively death ; for spiritual death is evil and
the false, and with man it is to will evil, and thence to think
the false. Evil genii and spirits are not willing to hear that it
is said of them that they do not live, or that they are dead, for
they say that they have life, because they can will and can
think; but they are told, that since there is life in good and
truth, there cannot in any wise be life in the evil and false, for
they are contraries.
5408. " And they went down " — that it signifies endeavor
and act, namely, to procure and appropriate to themselves
truths by scientifics, appears from the signification of going
down, namely, to Egypt, as being both endeavor and act.
5409, " Joseph's ten brethren " — that it signifies such truths

310 GENESIS. [CH. XLIL
of the church as corresponded, appears from the signification of
brethren, as being the truths which are of the church : these are
called the brethren of Joseph, who is truth from the Divine,
from correspondence ; for correspondence causes them to be
conjoined as brother to brother. By the sons of Jacob are sig
nified all things of faith, or the truths of the church in common,
n. 5403 ; in like manner by the brethren of Joseph, but from
correspondence : by the ten sons of Jacob from Leah are signified
the truths which are of the external church, and by the two
sons of Jacob from Rachel are signified the truths which are of
the internal church ; as is evident frora what was shown con
cerning Leah and Rachel ; namely, that Leah denotes the
affection of exterior truth, and Rachel the affection of interior
truth, n. 3758, 3782, 3793, 3819 ; that the internal and exter
nal of the church are brethren, may be seen n. 1222. The
Lord Himself calls the truths thence and the goods thence, cor
responding by charity and faith, brethren, that is, those who are
in truths and thence in good ; as in Matthew ; " The king shall
say to them, verily I say unto you, inasmuch as ye have done
it to one of the least of these ray brethren, ye have done it unto
Me," xxv. 40. And in another place ; " 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, he is my brother, and ray sister, and
my mother," Mark iii. 33, .34, 35. Matt. xii. 49. Luke viii. 21.
5410. " To buy corn from Egypt" — that it signifies to ap
propriate to themselves the good of truth by scientifics, appears
from the signification of buying, as being to appropriate, n. 4397,
5374, 5406 ; and frora the signification of corn, as being the
good of trulh, of which n. 5295 ; and from the signification of
Egypt, as being scientifics, of which above, n. 5401.
541 1 . " And Benjamin the brother of Joseph " — that it sig
nifies the spiritual of the celestial which is a medium, appears
from the representation of Benjamin, as being the spiriiual of
the celestial, of which n. 4592 : that the spiritual of the celes
tial is a medium, may also be there seen. In general it is to
be known, that the internal cannot have communication with
the external, and the reverse, unless there be a medium ; con
sequently that truth from the Divine, which is Joseph, cannot
have * communication with truths in common in tbe natural,
which are the sons of Jacob, without the medium which is rep
resented by Benjamin, and is called the spiritual of the celes-

CH. XLIL] GENESIS. 3H
tial : the medium, in order to be a medium, ought to partake
of each, namely, of the internal and of the external. The
reason that there must be a medium is, because the internal
and external are most distinct from each other, and so dis
tinct that they may be separated, as man's ultiraate external,
which is the body, is separated when he dies, from his inter
nal which is his spirit : the external then dies, when the
medium is broken, and tbe external then lives, when the
medium intervenes ; and according to the quantity and quality
of the intervention of the medium, is the quantity and quality
of life in the external. Inasmuch as the sons of Jacob were
without Benjamin, that is, without the medium, therefore Joseph
could not manifest himself to his brethren, and therefore he
spake with them hard things, calling them spies, arttl putting
them into custody, and also for this reason they knew not
Joseph. But what is the quality of this medium, which is rep
resented by Benjamin, and is called the spiritual of the celestial,
cannot be described to the apprehension ; for notions are want
ing concerning the celestial of the spiritual, which is Joseph,
and concerning the truths of the church, only as far as they are
scientifics, which are the sons of Jacob ; hence also concerning
the spiritual of the celestial, which is Benjamin. But in heaven
the quality of that medium appears as in clear day, being exhib
ited there by representatives ineffable, in the light of heaven, in
which at the same time is perception ; for the light of heaven
is intelligence itself from the Divine, whence there is the per
ceptive in each of the things which are represented by that
light ; this is not given in the light of the world, for this light
has nothing in it of intelligence, but by it is produced under
standing by an influx of the light of heaven into it, and then at
the same time by an influx of the perceptive which 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 raan is so
far in the light of heaven, as he is in the good of love.
5412. " Jacob sent not with his brethren " — that it signifies
that they ¦were without that medium, may appear from what has
now been said above.
5413. " Because he said, peradventure hurt may befall hira "
— that this signifies that it would perish without the celestial of
the spiritual, which is Joseph, appears from the signification of

312 GENESIS. [CH. XLIL
hurt befalling him, as here denoting to perish. These things
were said by the father, because he loved him, and was afraid
lest he should perish among his brethren, like Joseph ; but these
same things were adduced and received in the Word on account
of the internal sense ; which is, that the medium with externals
only, without the internal, would perish, for the medium is
Benjamin, externals are the sons of Jacob, and the internal is
Joseph. Every medium also, with externals alone, without an
internal, perishes, for the case with a medium is this ; it exists
from the internal, hence also it subsists from the internal, for it
exists by the intuition [viewer looking into] of the internal into
the external frora an affection and end of associating the exter
nal to itself; thus what is a medium is conjoined to the internal,
and frora the internal with the external, but not with the ex
ternal without the internal. Hence it is evident, that that,
which is a medium, with the external alone without the internal,
must perish. Moreover it is a general law, as well in those
things which are of the spiritual world, as in those which are of
the natural world, that a prior can subsist with its prior, but
not without it with the posterior, and that it would perish if
with the latter alone ; the reason is, because everything, with
out connection with a prior to itself, is without connection with
the First, from whom is the all of existence and of subsistence.
5414. "And the sons of Israel came to buy in the midst of
those who came " — that it signifies that he willed that spiritual
truths should be procured by scientifics, alike as the rest, appears
from the signification of the sons of Israel, as being spiritual
truths ; for sons are truths, see above, n. 5403, and Israel is the
celestial spiritual man from the natural, n. 4286, 4570, 4598;
thus the sons of Israel are spiritual truths in the natural : and
frora the significaiion of buying, as denoting to be procured : and
from the signification of in the midst of those who came, as denot
ing alike as the rest, namely, which are procured by scientifics.
5415. " Because the famine was in the land of Canaan " —
that it signifies that there was desolation as to those things
which are of the church in the natural, appears from the signi
fication of famine, as being a defect of knowledges, and ihence
desolation, of which n. 3364, 5277, 5279, •':281, 5.300, 5349,
5360, 5376 : and from the signification of the land of Canaan,
as being the church, n. 3705, 4447, and inasmuch as it is the
church, it is also that which is of the church. Hence it is, that
by famine being in the land of Canaan, is signified desolation as

;H. XLH.] GENESIS. 313
o those things which are of the church : that it denotes those
hings in the natural, is because they are predicated of the sons
if Jacob, by whom are signified those things which are of the
ixternal church, n. 5409, consequently which are of the church
? the natural.
5416. Verses 6, 7, 8. And Joseph he was governor over the
and, he sold to all ihe people of the land ; and Joseph's breih-
en came, and bowed themselves io him their faces to the earth.
4nd Joseph saw his brethren, and recognized ihem, and
>ehaved himself strange to them, and spake wiih ihem hard
hings, and said to them, whence came ye, and they said, from
he land of Canaan to buy food. And Joseph recognized his
trethren, and they did not recognize him. And Joseph he was
rovernor over the land, signifies that the celestial of the spiritual
)r truth from the Divine reigned in the natural where scientifics
vere: he sold to all the people of the land, signifies that from
hat was all appropriation : and Joseph's brethren carae, sig-
lifies the common truths of the church without mediation : and
hey bowed themselves to him their faces to the earth, signifies
lurailiation: and Joseph saw his brethren and recognized them,
iignifies perception and recognition by the celestial of the spirit-
lal; and behaved himself strange to them, signifies non-con-
unction because without a medium: and spake with them hard
hings, signifies thence also non-correspondence : and said to
hem, whence came ye, signifies exploration : and they said,
rom the land of Canaan, signifies that they were of the church :
0 buy food, signifies to appropriate the truth of good : and Jo-
ieph recognized his brethren, signifies that those truths of the
;hurch appeared to the celestial of the spiritual frora its light:
md lliey did not recognize him, signifies that truth from the
Divine, did not appear in the natural light which was not yet
lluminated by heavenly light.
5417. " And Joseph he was governor over the land " — that
t signifies that the celestial of the spiritual, or truth from the
Divine, reigned in the natural where scientifics are, appears
rom the representation of Joseph, as being the celestial of the
spiritual, n. 4286, 4963, 5249,5307, 5331,5332; that the
jelestial of the spiritual is truth from the Divine, will be seen
Delow : and frora the signification of a governor, as being bim
;vlio reigned: and from the signification of land, here the land
)f Egypt, as being the natural mind, thus the natural, of which
1. 5276, 5278, 5280, 5288, 5301 : that the celestial of the
VOL. VII. 27

314 GENESIS. [CH. XLir-
spiritual reigned in the natural, where scientifics are, may be
seen n. 5313 ; that Egypt in the internal sense is the scientific^
may be seen n. 1164, 1165, 1186, 1462, 4749, 4964, 4966.
That the celestial of tbe spiritual is truth from the Divine, is
because the Lord's internal human, before it was fully glorified,
inasmuch as it was the receptacle of the Divine itself, was the
celestial of the spiritual, so to be called, because it cannot be
expressed in other terms or forms of thought : this receptacle or
recipient of the Divine is the same with truth from the Divine;
that Joseph denotes that truth, may be seen n. 4723, 4727.
5418. "He selleth to all the people of the land" — that it
signifies that from him is all appropriation, appears from the sig
nification of selling, as being appropriation, see n. 5371, 5374;
and from the signification of people of the land, as being the
truths which are of the church, see n. 2928, here in the natural,
n. 5409.
5419. " And Joseph's brethren came " — that it signifies the
common truths of the church without mediation, appears from
the signification of Joseph's brethren, as being the common
truths of the church, of vv'hich above, n. 5409 ; that they were
without mediation, is because they were without Benjamin, who
is the medium ; that Benjamin is the medium, may be seen
above, n. 54'11, 5413.
5420. " And bowed theraselves to him their faces to the
earth" — that it signifies humiliation, appears from the significa
tion of bowing themselves, as being humiliation, of which
n. 2153; and the signification of faces to the earth, as being
the humiliation of adoration, n. 1999. By humiliation here is
not meant humiliation from acknowledgment, and thence inter
nal humiliation, but external humiliation, because it was before
the governor of the land from a received custom : that internal
humiliation is not meant, but only external, is because there was
not as yet correspondence, and by correspondence conjunction :
when the natural is in this state, it can indeed humble itself,
and also in the highest degree, but only from acquired habit ;
it is a gesture without the genuine affection producing it, thus
it is something corporeal without its soul ; such humiliation is
here meant.
5421. " And Joseph saw his brethren, and recognized them "
— that it signifies perception and recognition by the celestial of
the spiritual, appears from the signification of seeing, as being
perception, n. 2150, 3764, 4567, 4723: and from the repre-

CH. XLIL] GENESIS. 315
sentation of Joseph, as being the celestial of the spiritual, of
which above, n. 5417 : and from the signification of his breth
ren, as being the common truths of the church, of which also
above, n. 5419: and from the signification of recognizing, as
denoting recognition from perception. Concerning this recogni
tion on the part of Joseph, and non-recognition on the part of
his brethren, rtiay be seen below, n. 5422, .5427, 5428.
5422. " And behaved himself strange to them " — that it sig
nifies non-conjunction because without a medium, appears from
the signification of behaving himself strange, as here denoting
non-conjunction because without a medium ; for he who is not
in reciprocal conjunction, because without a medium, appears
strang-e, as internal truth, or truth immediately from the Divine,
to those who are in external truths. Hence now it is, that Jo
seph behaved himself strange to his brethren ; not that he was
strange, for he loved them, for turning from them he wept, verse
24, but the strangeness on their part, by reason of non-conjunc
tion, is represented by him so behaving himself; as for example,
where it is said in the Word, that Jehovah or the Lord be-
haveth Himself strange to the people, opposeth Himself to
them, rejecteth them, daraneth, casteth into hell, punisheth,
delighteth in doing such things, in the internal sense is under
stood, that they behave themselves strange to Jehovah or the
Lord, oppose themselves to Him, and are in evils which reject
them from his face, which damn them, which cast into hell, and
which punish, and that such things in no wise proceed from
Jehovah or the Lord : but it is so said in the Word by reason
of the appearance, for so it appears to the simple. The case is
similar with internal truths, when they are viewed by external
truihs without conjunction by a medium ; then the former truths
appear altogether strange to the latter, yea, sometimes opposite,
when yet the opposition is not in the internal truths, but with
the external truths : for these latter, without conjunction by a
medium, cannot view the former otherwise than from the light
of the world separate from the light of heaven, consequently as
strange to [or alienated from] themselves. But on this subject
more will be said in what follows.
5423. " And spake with them hard things" — that it signifies
hence also non-correspondence, appears from the same explica
tion which was given above concerning his behaving himself
strange to them : to behave himself strange regards affection
which is of the will, and to speak hard things regards thought

316 GENESIS. [CH. XLII.
which is of the understanding ; for to speak in the interna) sense
is to think, n. 2271, 2287, 2619: for the interna! then appears
strange to the external, when there is no affection, and tbe inter
nal then appears to speak hard things, when there is no corres
pondence. For correspondence is the appearing of the internal
in the external, and its representation there ; wherefore when
there is non-correspondence, there is no appearing of the interna!
in the external, consequently in the latter there is no represen
tation of the former, hence comes what is hard.
5424. "And said to them, whence came ye" — that it sig
nifies exploration, appears without explication.
5425. " And they said, from the land of Canaan " — that it
signifies that they were of the church, appears from the signifi
cation of the land of Canaan, as being the church, n. 3705,
3686, 4447.
5426. " To buy food " — that it signifies to appropriate the
truth of good, appears from the signification of buying, as denot
ing to appropriate to themselves, n. 4397, 5374, 5406, 5410 ;
and from the signification of food, as being the truth of good,
n. 5293, 5340, 5342.
5427. " And Joseph recognized his brethren " — that it signi
fies that those truths of the church appeared to the celestial of
the spiritual from its light, appears from the signification of
recognizing, as being to perceive, to see, thus to appear: and
from the representation of Joseph, as being tbe celestial of the
spiritual, concerning which above : and from the signification of
his brethren, as being the common truths of the church, of
which above, n. 5409, 5419 : and whereas by Joseph acknowl
edging his brethren, these things are signified, namely, that the
common 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 which are beneath,
or which are in the natural ; but not the reverse, if there be not
a medium, still less if there be not correspondence, and by cor
respondence conjunction : which may be very evident from
this, that the angels who are in the heavens, thus in the light of
heaven, can see all and single things which are doing in the
world of spirits, which worid is proximately beneath the hea
vens ; also all and single things which are doing in the earth of
those beneath, yea, which are doing in the hells, but not the

CH. XLIL] GENESIS. 3 17
reverse. The case also is this, that the angels of a superior hea
ven can see all things which are doing beneath thera in an infe
rior heaven, but not the reverse, unless there be a medium ; there
are also mediate spirits, by whom communication is effected to
and fro ; on which account, they who are beneath, and who
have no medium, and still more they who have no correspondence,
when they look into the light of heaven, can see nothing at all,
but everything there appears in total obscurity, 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,
wherein were a thousand and a thousand various things which
were delightful and beautiful ; I saw thera because there was a
medium given, but the spirits who were with me, inasmuch as
they were without a medium, could not see the least thing
there ; and it was said, that they who are not in correspond
ence, although in the city, yet do not apperceive a single thing'
which is in it. This case is also like that of the interior man,
or his spirit, which is also called the soul ; this can see all and
single things which are and are doing in the exterior man, but
not the reverse, unless there be correspondence and a medium :
hence it is, that to the exterior man, which is not in correspond
ence, the interior man appears as nothing; insomuch that while
anything is said concerning the interior man, it appears to the
exterior either so obscure, that he is unwilling even to turn his
sight thither, or as a thing of nought, which cannot be credited.
But when there is correspondence, then the exterior man also
sees through a medium what is transacting in the interior ; for
the light which the interior man has, flows in through the me
dium into the light which the exterior man has, that is, heavenly
light flows into natural light, and illuminates it ; from which
illumination is apparent that which exists with the interior man,
and hence the exterior or natural man has intelligence and wis
dom : but if there be not a medium, and still more if there be
not correspondence, then the interior man sees and perceives
what is transacting in the exterior, and in some measure also
leads, but not the reverse. But if there be contrariety, that
is to say, if the exterior man altogether perverts or extin
guishes what flows in through the interior, then the interior man
is deprived of his light which is Trom heaven, and communica
tion towards heaven is closed to him, but comraunication to the
exterior man from hell is opened. See more on this subject in
what now follows. 27*

318 GENESIS. [CH. XLII.
5428. " And they did not recognize him " — that it signifies
that truth from the Divine did not appear in natural light not
yet' illuminated by heavenly light, may appear from what im
mediately precedes : for when by Joseph recognizing his breth
ren, is signified that the common truths of the church appeared
to the celestial of the spiritual from its light, it follows that by
their not recognizing him is signified, that the celestial of the
spiritual, or truth from the Divine, did not appear to the com
mon truths of the church in the natural light not yet illuminated
by heavenly light. How this case is, is indeed manifest frora
what was said just above, but inasmuch as it is an arcanum, it
is allowed to illustrate it by examples. Let the glory of heaven
be taken for an example : they who think of the glory of
heaven from natural light not yet illuminated by heavenly
light, because without a medium, and especially if there be not
correspondence, cannot have any other idea concerning it than
as concerning the glory of the world ; as while they read the
prophetic revelations, particularly of John in the Apocalypse,
that all things in heaven are most magnificent: but when they
are told that the glory of heaven exceeds all the magnificence
of the worid, insomuch that this latter can scarcely be compared
with it, and that yet this is not the glory of heaven, but that
the glory of heaven is the Divine which beams forth from each
thing which appears there, and is the perception of things di
vine, and thence wisdom ; but that this glory is only for those
in heaven, who make no account of that magnificence in com
parison with wisdom, and attribute all wisdom lo the Lord,
and none at all to theraselves ; this glory of heaven, when it is
viewed by natural light without a medium, and the more if
ihere be not correspondence, is in no wise acknowledged.
Let angelic power be for another example : they who think of
angelic power, especially of the power of the archangels which
are mentioned in the Word, from natural light not illuminated
by the light of heaven, because without a medium, and particu
larly- if there be not correspondence, cannot have any other
idea concerning it, than as concerning the power of the power
ful in the world, namely, that they have thousands and thou
sands of inferiors over whom they bear rule, and that eminent
stations in heaven consist in such rule : but when they are told,
that indeed angelic power exceeds all the power of the power-
fill in the worid, and ihat it is so great, that one among the
lesser angels can drive away myriads of infernals, and thrust

CH. XLIL] GENESIS. 31 g
them down into their hells, and that hence also in the Word
they are called powers and likewise dominions ; but that yet
the least of them is the greatest, that is, he is most powerful
who believes, wills, and perceives that all of power is from the
Lord, and nothing from hiraself, wherefore they who are pow
ers in heaven are absolutely averse from all self-derived power ;
this also, when it is viewed by natural light without a medium,
and especially if there be not correspondence, is not acknowl
edged. Let us take another example : he who from the natu
ral without a medium, and especially if there be not corres
pondence, looks at freedom, cannot know otherwise, than that
freedom is to think and will from self, and to be able to act un
restrainedly as be thinks and wills ; wherefore also the natural
man, that he may have whatsoever he thinks and wills, wills
to be the raost opulent, and that he may be able to act whatso
ever he thinks and wills, wills to be the most potent, and then
he believes that he is in the greatest freedom, and hence in
happiness itself; but if he be told, that freedom itself, which is
called heavenly freedom, is not at all such, but that it is to will
nothing from self, but from the Lord, yea, and think nothing
fi'om self but from heaven, and hence that the angels are alto
gether in sorrow and grief, if it is permitted them to think from
themselves, and to will from themselves ; this is not acknowl
edged. From these things it may in some sort be manifest
how this case is, that truth from the Divine does not appear in
natural light not yet illuminated by celestial light, which is sig
nified by Joseph's brethren not recognizing him.
5429. Verses 9 to 16. And Joseph remembered the dreams
which he dreamed of them, and said to them, ye are spies, to
see ihe nakedness of the land ye have come. And they said to
him, nay, my lord, and thy servants come to buy food. We are
all the sons of one man, we are right, thy servants are not spies.
And he said unto ihem. nay, but io see the nakedness of the
land ye have come. And they said, thy twelve servants we are
brethren, the sons of one man in the land of Canaan, and behold
ihe youngest is with our father at this day, and one is not. And
Joseph said unto them, this is ivhai I spake io you, saying, ye
are spies. In this ye shall be proved, let Pharaoh live, if ye shall
go forth hence, unless your youngest brother come hither. Send
one of you, and let him receive your brother, and ye shall be
bound, and your words shall be proved, whether ihe truth be wiih
you, and if not, let Pharaoh live, ye are spies. And Joseph

320 GENESIS. [CH. XLIL
remembered the dreams which he dreamed of them, signifies that
the celestial of the spiritual foresaw what would happen con
cerning the comraon truths of the church in the natural : and
said to them, signifies perception thence : ye are spies, signifies
that tbey were only for catching gain : to see the nakedness of
the land ye have come, signifies that nothing seemed better to
them than for themselves to know that there are not truths:
and they said unto him, nay, my lord, we are right, signifies
that they are truths in theraselves : and thy servants are come
to buy food, signifies that they are to be appropriated to the
natural by good : we are all the sons of one raan, signifies that
those truths are from one origin : we are right, signifies that
thus they are truths in themselves: thy servants are not spies,
signifies that so they are not for the sake of gain : and he said
unto them, nay, but to see the nakedness of the land ye have
come, signifies that it is no care to them whether there be truths:
and they said, thy twelve servants we are 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 with our
father at this day, signifies that there was also conjunction with
spiritual good : and one is not, signifies that the divine spiritual
from which [that conjunction is], does not appear: and Joseph
said to them, signifies perception concerning that subject : this
is what I spake to you, signifies that it is true as I thought :
saying, ye are spies, signifies that they are in the truths of the
church for the sake of gain : io this shall ye be proved, signifies
it shall be seen whether it be so : let Pharaoh live, signifies
what is certain : if ye shall go forth hence, unless your youngest
brother come hither, signifies that it must needs be that the
truths with them are such unless they be conjoined to spiriiual
good : send one of you, and let him receive your brother, sig
nifies if there be only any conjunction with that good : and ye
shall be bound, signifies notwithstanding there be separation in
the rest: and your words shall be proved, whether truth be
with you, signifies that then it will so exist: and if not, let
Pharaoh live, ye are spies, signifies otherwise it is certain that
ye have truths only for the sake of gain.
5430. " And Joseph remembered the dreams which he
dreamed of them " — that it -signifies that the celestial of the
spiritual foresaw what would happen concerning the common
truths of the church in the natural, appears from the significa-

CH. XLII.] GENESIS. 321
tion of remembering, as being presence, for the thing, of which
there is remembrance, is presented present ; that to remember
is predicated of foresight, may be seen n. 3966 : and frora the
representation of Joseph, as being the celestial of the spiritual,
of which frequently above : and from the signification of dreams,
as being foresight, prediction, event, of which n. 3698, 5091,
5092, 5104 ; here therefore foresight of what would happen to
the coramon truths of the church in the natural, for those truths
are signified by the sons of Jacob, n. 5409, 5419 ; wherefore
also it is said, which he dreamed of them.
5431. "And said to them" — ^that it signifies perception
thence, appears from the signification of saying, as being percep
tion, of which n. 1791, 1815, 1819, 1822, 1898, 1919, 2080,
2619, 2862, 3509.
5432. " Ye are spies " — that it signifies that they were only
for catching gain, appears from the signification of spies, as
here denoting to catch at gain : that nothing else is signified by
spies in the internal sense, is manifest from the series ; for it is
treated in the internal sense concerning the truths of the church,
that they were to be appropriated to the natural, and that they
cannot be appropriated thereto, except by influx from the celes
tial of the spiritual through a medium ; those truths of the
church are the sons of Jacob, or the brethren of Joseph, the
celestial of the spiritual is Joseph, and the medium is Benjamin.
How this case is, was told n. 5402, namely, that the truths of
faith of the church, which are called doctrinals, in the first age
when they are learned, are not otherwise apprehended and com
mitted to the memory, than as other scientifics; and they remain
as scientifics until man begins to view them from his own sight,
and to see whether they be true, and when he has seen that they
are true, is willing to act according to them ; this view and this
will cause them to be no longer scientifics, but precepts of life,
and finally life, for thus they enter into the life, to which they
are appropriated. They who have arrived at adult age, and
more so they who have arrived at old age, and have not viewed
the truths of the church, which are called doctrinals, from their
own sicht, and seen whether they be true, and have not been
willinir in the next place to live according to them, do not re
tain them with theraselves otherwise than as other scientifics,
which are only in their natural memory, and thence in the
mouth ; and when they speak them, they do not speak them
from their interior man, or frora the heart, but only from the

322 GENESIS. [CH. XLIL
exterior man, and from the mouth ; when a man is in this state,
he cannot in any wise believe that the truths of the church are
true, howsoever it may seem to himself that he believes ; that
it seems to himself that he believes thera to be true, is because
he has trusted in others, and has confirmed in himself what he
has received from others : to confirm the things received from
others, whether they be true or false, is very easy, nothing be
ing requisite for this but ingenuity alone. These truths of the
church, or they of this sort who are in the truths of the church,
are signified by spies coming to see the nakedness of the land ;
for they do not believe the doctrinals of their church from any
affection of truth, but from the affection of hunting after honors,
or of catching gain, on which account in themselves they
scarcely believe anything, for the most part denying in heart,
and regarding those doctrinals as a merchant does his merchan
dize : and they then appear to themselves learned and wise,
when of theraselves they see that truths are not truths, and still
can persuade the vulgar that they are truths. That very many
leaders in the church are of this character, appears manifestly
from 'their state in the other life ; for there wheresoever they
go, they are in the sphere of their affections and consequent
thoughts, which sphere is manifestly perceived by others,
whence it is known to open sense, what was the quality of
their affection of truth, and what the quality of their faith : this
manifestation is not made in the world, for in the world there
is no spiritual perception of such things, and this being so, they
do not make theraselves manifest, for they would be deprived
of their gain. That they are spies, may be evident enough
from this, that such men seek for nothing else but spots and
blemishes with those who are in truth from good, to the end
that they may accuse and condemn them : such, whether they
be of the Papists so called, or of the Reformed, or of the Qua
kers, or of the Socinians, or of the Jews, when once they have
confirmed with themselves the doctrinals of their own church,
what are they else than spies, inasmuch as they ridicule and
condemn the veriest truths, if taught in any other church than
their own, for that truths are truths, ihey do not comprehend ;
the reason is, because they have not an affection of truth for
truth's sake, still less for the sake of life, but for the sake of
gain. Such also, when they read the Word, scrutinize it solely
with a view of confirming scientific doctrinals for the sake of
gain, and some of them scrutinize the Word, that they may see

CH. XLIL] GENESIS. 323
the nakedness of the land, that is, that they may see that the
truths of the church are not truths, but only serviceable to per
suade others that they are truths, for the sake of lucre. But
they who are in the affection of truth for the sake of truth and
for the sake of life, consequently for the sake of the Lord's
kingdom, have indeed faith in the doctrinals of the church, but
still they search the Word for no other end than for the sake
of truth, and hence they derive their faith and their conscience :
if they are told by any one, that they raust abide in the doctri
nals of the church in which they were born, they think that, if
they had been born in Judaism, in Socinianism, in Quakerism,
in Christian Gentilism, or even out of the church, the same
thing would have been told thera by those who were there, it
being everywhere said, here is the church, here is the church,
here are truths and nowhere else ; and this being so, they
think that the Word ought to be searched, with devout prayer
to the Lord for illustration : such do not disturb any one within
the church, nor do they ever condemn others, knowing that
every one, who is a church, lives from bis faith.
5433. " To see the nakedness of the land ye have come " —
that it signifies that nothing seemed better to them than for
themselves to know that there are not truths, appears from the
signification of coming to see, as being to desire to know that it
is so, consequently that nothing was better for thera than to
know : and from the signification of nakedness, as denoting
without truths, thus that there are not truths, of which below :
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
the want of truths in the church. That nakedness signifies de
prived of truths, or without truths, is because garments in general
signify truths, and every specific garment signifies some singular
truth, see n. 2576, 3301, 4545, 4677, 4741, 4742, 4763, 5248,
5319 ; hence nakedness signifies being without truths, as will be
seen also below from passages out of the Word. How the case
herein is, is evident frora what was said above, n. 5432, namely,
that they who learn truths, not for the sake of truth and for the
sake of life, but for the sake of gain, cannot otherwise than
think with themselves that the truths of the church are not
truths. The reason is, because the affection of gain is an earthly
affection, and the affection of truth is a spiritual affection, and
the one or the other must have 'the dominion, inasmuch as no

324 GENESIS. [CH. XLir.
one can serve two lords ; wherefore where the one affection is,
the other is not, thus where the affection of truth is, there the
affection of gain is not, and where the affection of gain is, there
the affection of truth is not : hence it is, that if the affection
of gain have the dominion, it must needs be that nothing will
seem better, than that truths should not be truths, and still
nothing seem better, than that truths be believed to be truths
by others. For if the internal man looks downwards, namely,
to earthly things, and there places his all, it is absolutely impos
sible for him lo look upwards, and there place anything, inas
much as earthly things altogether absorb and suffocate : the
reason is, because the angels of heaven cannot be with man in
earthly things, wherefore they recede, and then infernal spirits
accede, who cannot be with man in heavenly things ; hence
heavenly things are of no account to him, and earthly things are
all to him ; and when earthly things are all to hira, then he believes
himself more learned and wise than all others, in this, that he
denies in himself the truths of the church, saying in his heart that
they are for the simple ; he must therefore be either in earthly
affection, or in heavenly affection, for he cannot be with the angels
of heaven, and at the same time with the infernals, for then
he would hang between heaven and hell. But when he is in
the affection of trulh for the sake of truth, that is, for the sake
of the Lord's kingdom, (for the divine truth is there,) thus for the
sake of the Lord Himself, he is then among the angels, and
then neither does he despise gain, so far as it is conducive to
him for life in the world, only he does not have it for an end,
but the uses ihence, which he regards as mediate ends to the
ultimate heavenly end ; thus he in no degree places his heart
in gain. That nakedness signifies without truths, may also be
manifest from other passages in the Word ; as in the Apoca
lypse ; " To the angel of the church of the Laodiceans write,
because thou sayest I am rich, and am increased with goods,
that I have need of nothing, when thou knowest not that thou
art miserable and wretched, and needy, and blind and naked,"
iii. 17; where naked denotes in want of truth. Again; "I
counsel thee to buy of me gold purified in the fire, that thou
mayest be rich, and white garments that thou mayest be
clothed, and that the shame of thy nakedness may not be man
ifested," iii. 18 : to buy gold denotes to procure and appropriate
to theraselves good ; that thou mayest be rich, denotes to be in
celestial and spiritual good ; white garments denote spiritual

H. XLIL] GENESIS. 325
•uths ; the shame of nakedness denotes being without goods
nd truths : that buying denotes procuring and appropriating,
lay be seen n. 5374 : that gold is celestial and spiritual good,
. 1551, 1552 ; that garments are truths, n. 1073, 2576, 4545,
763, 5248, 5319; that white is predicated of truth, because
•om the light of heaven, n. 3301, 3993, 4007, 5319. Again ;
Behold I come as a thief, blessed is he who watcheth, and
eepeth his garments, that he may not walk naked," Apoc.
vi. 15; he who keepeth his garments denoting who keepeth
ruths ; that he may not wa.lk naked, denoting that he may not
e without truths. In Matthew ; " The king shall say to those
n the right hand, I was naked and ye clothed Me, and to those
n the left hand, naked and ye clothed Me not," xxv. 36, 43 ;
aked denoting the good who acknowledge that in theraselves
here is nothing of good and truth, n. 4958. In Isaiah ; " Is
ot this a fast, to break thy bread to tbe hungry, and that thou
ring into ihine house the afflicted outcasts, when thou seest the
aked that thou cover hira," Iviii. 7 : the sense being similar.
n Jeremiah; "Jerusalem hath sinned a sin, therefore she is
ecorae a menstruous woman, all who honored her have es-
eemed her vile, because they have seen her nakedness," Lam.
, 8 ; where nakedness denotes without truths. In Ezekiel ;
' Thou hast come to ornaraents of ornaraents, thy breasts were
lade solid, and thy hair grew, yet thou wast naked and stripped.
spread my wing over thee, and covered thy nakedness. Thou
ast not remembered the days of thy youth, when thou wast
aked and stripped bare," xvi. 7, 8, 22 ; treating of Jerusalem,
thereby is understood the ancient church, what her quality was
vhen she was established anew, and what her quality after-
vards became ; namely, that at first she was without truths,
lut afterwards ¦was instructed in truths, and that finally she
ejected them. Again ; " If there be a just man, who hath
lone justice and judgment, let him give his bread to the
lungry, and cover the naked with a garment," xviii. 7 ; to
over the naked with a garment denotes to instruct in truths
hose who desire truths. In Hosea ; " Lest peradventure I
trip her naked, and set her as in the day ihat she was
lorn, and make her as a wilderness, and place her as a land of
irought, and slay her by thirst," ii. 3 ; to strip her naked de-
otes that she may be without truths. In Nahura ; " I will
hew to the nations thy nakedness, and to the kingdoms thy
isgrace," iii. 5 ; to shew to the nations nakedness denotes de-
voL. VII. 28

326 GENESIS. [CH. LXII.
formity, all deformity arising from the want of truths, and all
beauty from truths, n. 4985, 5199.
5434. "And they said unto- him, nay lord, we are right "
— that it signifies that they are truihs in themselves, appears
frora the signification of saying to hira, nay lord, as being that
they were not for catching gain, which is signified by Joseph's
words, ye are spies, n. 5432, and as not being that nothing
seeraed better to them than for themselves to know that there are
not truths, which is signified by Joseph's words, to see the naked
ness of the land ye have come, see n. 5433 : and from the sig
nification of we are right, as being that they are truths in them
selves ; for right signifies truth in the internal sense, here as in
many other passages in the Word. This sense, naraely, that
they are truths in theraselves, follows from the series, for with
those, who have procured to themselves the truths of the
church for the sake of gain, truths are not indeed truths to
them, as was shown above, n. 5433, but still they may be
truths in themselves, for the truihs themselves of the church in
general are signified by the sons of Jacob. That they who are
right denote truths in the abstract, is because in the internal
sense all things are abstracted from persons ; that the idea of
person is turned into the idea of thing, may be seen n. 5225,
5287 : the reason is, because thought and thence speech, in
any other case, must needs be drawn away and carried down
from the thing and the view thereof to such considerations as
regard person ; and moreover thought and thence speech can
not otherwise become universal, and comprehend many things
together, still less things indefinite and ineffable, as with the
angels : nevertheless what is thus abstracted involves persons,
namely, those who are in the things ; hence it is that they who
are right signify truths.
5435. " And thy servants come to buy food " — that it sig
nifies that they are to be appropriated to the natural by good,
namely, those truths, appears from the signification of servants,
as being things inferior, and respectively natural, n. 2541,
3019, 3020, 5161, 5164, 5305, hence also truths, n. 3409, for
truths are subject to good, and things which are subject are in
the Word called servants ; here therefore truths in the natural
are called servants in respect to the celestial of the spiritual :
and frora the signification of buying, as denoting to be appro
priated, n. 4397, 5374, 5406, 5410 : and from the signification
of food, as being celestial and spiritual good, n. 5147, also truth

;H. XLIL] GENESIS. 327
djoined to good, n. 5340, 5342 ; here therefore truth to be
djoined to the natural by good, thus to be appropriated. Truth
3 in no case appropriated to man except by good, but when it
3 appropriated by good, then truth becomes good, for then it
cts as one with it : for they together make as it were one
lody, whereof the soul is good, the truths in that good being as
t were the spiritual fibres, which form the body ; wherefore
Iso by fibres are signified the inmost forms proceeding from
;ood, and by nerves are signified truths, n. 4303, 5189.
5436. " We are all the sons of one man " — that it signifies
hat those traths are from one origin, appears from the signifi-
ation of sons, here tbe sons of Jacob, as being truths in gene-
al, of which frequently above ; that being of one man is that
hey are from one origin, is manifest without explication.
5437. " We are right" — that it signifies that thus they are
ruths in themselves, appears from the signification of we are
ight, as being truths in theraselves, of which just above,
I. 5434.
5438. "Thy servants are not spies" — that it signifies that
hey are not for the sake of gain, appears from the signification
if spies, as denoting in the truths of the church for the sake of
;ain, of which above, n. 5432, here denoting that they are not
uch. 5439. "And he said unto them, nay, but to see the naked-
ess of the land are ye come" — that this signifies that it is no
are to them whether there be truths, appears from the signifi-
ation of coming to see the nakedness of the land, as denoting
hat nothing seemed better to them than for theraselves to
;now that there are not truths, n. 5433 ; here denoting the
ike, namely, that they are unconcerned whether there be
ruths. 5440. " And they said, thy twelve servants we are breth-
en " — that it signifies that all things of faith are thus conjoined
ogether, appears from the signification of twelve, as denoting
II, and when predicated of tbe sons of Jacob, as here, or of
he tribes named frora them, ajd also of tbe apostles, denoting
II things of faith in one complex, of which, n. 577, 2089,
1129, 2130, 2553, 3272, 3488, 3858, 3862, 3913, 3926,
939, 4060: and from the signification of brethren, as being
onjunction by good, for truths, when they are conjoined by
ood, put on a sort of brotherhood among themselves. If they
ppear conjoined without good, yet still they are not conjoined,

328 GENESIS. [CH. XLH.
inasmuch as the falses of evil are always entering in and dis
joining ; the reason is, because they have not one origin from
which, nor one end to which : the first and the last must con
join, that there may be conjunction, the first must be the good
from which, and the last must be the good to which : and fur
ther, that truths may be conjoined, good must reign universally,
for what reigns universally, that conjoins. That brother de
notes the affection of good, thus good, may be seen n. 2524,
3303, 3459, .3803, 3815, 4121.
5441. "The sons of one man" — that it signifies from one
origin, appears from what was said above, n. 5436, where like
words occur.
5442. " In the land of Canaan " — that it signifies in the
church, appears from the signification of the land of Canaan, as
being the Lord's kingdom and the church, of which n. 1413,
1437, 1607, 3038, 3481, 3686, 3705, 4447.
5443. " And lo, the youngest is with our father at this day "
— that it signifies that there was also conjunction with spiritual
good, appears frora the representation of Benjamin, who is here
the youngest, as denoting a conjoining raedium, of which below;
and from the representation of Jacob, in this case Israel, who is
here the father, as being spiritual good, of which n. 3654,
4598. That Benjamin is the spiritual of the celestial, which is
a medium, may be seen n. 4592, 5411, 5413, 5419; namely,
a medium between the natural, or those things which are of the
natural, and the celestial of the spiritual, which is Joseph :
and whereas Benjamin isa medium, and Israel is spiritual good,
therefore by these words, lo, the youngest is with our father at
this day, is signified conjunction with spiriiual good.
5444. "And one is not" — that it signifies that the divine
spiritual fiom which, does not appear, is evident from the rep
resentation of Joseph, who is here meant by one, as being the
celestial of the spiritual, or what is the same, the divine spirit
ual, or truth from the Divine, of which n. 3969, 4286, 4592,
4723, 4727, 4963, 5249, 5307, 5331, 5332, 5417 ; and be
cause all conjunction of trulh in tbe natural proceeds from the
divine spiritual, it is said the divine spiriiual from which : and
from the signification of is not, as being that it does not appear;
for it was, but did not appear lo them, because there was not
the medium there, which is Benjamin.
5445. " And Joseph said to them " — that it signifies percep
tion concerning that thing, namely, concerning those things

;H. XLIL] GENESIS. 329
/hich his brethren spake, appears from the signification of say-
ig in the historicals of the Word, as being perception, of
/hich n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619,
1509. 5446. "This is what I spake with you" — that it signifies
hat the truth is as I thought, appears frora the signification of
peaking, as being to think, n. 2271, 2287, 2619 ; that it sig-
lifies that this is truth, is evident without explication.
5447. "Saying, ye are spies" — that it signifies that they
vere in the truths of the church for the sake of gain, appears
rom the signification of spies, as being those who are in the
ruths of the church only for catching gain, of which n. 5432,
.438. 5448. " In this ye shall be proved " — that it signifies that
t will be seen whether it be so, is manifest without explication.
5449. " Let Pharaoh live " — that it signifies what is certain,
ppears from this, that let Pharaoh live is a formula of assevera-
ion, thus that a thing is certain. Joseph indeed knew that they
/ere not spies, and that they did not come to see the nakedness
f the land, but still he asserted this, because it was certain in
he internal sense, namely, that the truths of the church, witli-
ut conjunction by good with the interior man, have nothing
Ise for an end but gain, with whomsoever they are ; but that
/hen they are conjoined by good with the interior man, they
hen have for an end good and truth itself, thus the church, ihe
jord's kingdom, and the Lord Himself; and when they have
hese things for an end, then also accrues to them gain as much
s is needed, according to the Lord's words in Matthew ; " Seek
e first the kingdom of God and bis justice, and all things shall
le added unto you," vi. 33.
5450. " If ye shall go forth hence, except your youngest
irother come hither" — that it signifies that it must needs be
hat the truths with you are such, unless they be conjoined to
piritual good, cannot so well be explained according to the
ignification of the expressions themselves, but this sense thence
esulis ; for by the youngest brother is here signified conjunction
/ith spiritual good, see n. 5443.
5451. " Send one of you, and let him receive your brother"
—that it signifies if there be only some conjunction with that
ood, appears from the signification of your brother, namely,
le youngest, as being conjunction with spiritual good, as just
hove, n. 5450 ; and from the signification of sending one and
28*

330 GENESIS. [CH. XLH.
receiving him, as denoting if there be only any, namely, con
junction, for it is somewhat of doubt which is expressed.
5452. " And ye shall be bound " — that it signifies although
in the rest there be slill separation, appears from the significa
tion of being bound, as here denoting to be separated, for he
who is kept bound is separated, namely from spiritual good,
which is signified by the father Israel.
5453. " And your words shall be proved, whether the truth
be with you" — that this signifies that then it will so exist, ap
pears from the signification of words being proved, and whether
there be truth, as denoting that it is certain that then it will so
exist, namely, as it was said by them : the certain relates to
those things which were said by them, and are contained in the
internal sense, concerning which things above, n. 5434, 5435,
5436, 5437, 5438, 5439, 5440, 5441, 5442, 5443, 5444.
5454. "And if not, let Pharaoh live, ye are spies" — that it
signifies that otherwise it is certain that ye have truihs only for
the sake of gain, appears from the signification of let Pharaoh
live, as denoting what is certain, of which n. 5449; and from
the significaiion of spies, as denoting the truihs of tbe church
only for catching gain, n. 5432, 5438, 5447. To explain fur
ther these things and those which immediately precede is
needless, because they have been explained in general in wbat
goes before, and moreover they are such tilings, as cannot fall
distinctly into the understanding ; for common [or general]
things must first be in the understanding, and then first the par
ticulars enter in underneath, such as are contained in the ante
cedent verses : if common things have not been first received,
particulars are in no wise admitted, yea, they are tiresome, for
no affection of particulars is given, unless things common have
first entered with affection.
5455. Verses 17, 18, 19, 20. And he shut ihem up in cus
tody three days. And Joseph said to ihem on ihe third day,
this do, and ye shall live, I fear God. If ye are right, lei one
your brother be bound in the house of your custody, and go ye,
bring the provision of the famine of your houses. And bring
your youngest brother io me, and your words shall be verified,
and ye shall not die ; and ihey did so. And he shut them up
in custody, signifies separation from itself: three days, signifies to
the full : and Joseph said to them on the third day, signifies the
perception of the celestial of the spiritual concerning those truths
separated from itself, when it was fulfilled : this do, and ye

CH. XLIL] GENESIS. ^ 33I
shall live, I fear God, signifies that so it shall be if they have
life from the Divine : if ye are right, signifies if they be truths
in themselves : your brother shall be bound in the house of
your custody, signifies that failh in the will shall be separated :
go ye, bring the provision of the famine of your houses, signifies
that in the mean time they have liberty to consult for thera
selves : and bring your youngest brother to me, signifies until a
medium be at hand : and your words shall be verified, signifies
that then it shall be with truihs as it was pronounced : and ye
shall not die, signifies that thus truths shall have life : and they
did so, signifies the end of this state.
5456. " And he shut thera up in custody " — that this signi
fies separation from iiself, appears from the signification of giv
ing or shutting up in custody, as being rejection, thus separation,
of which n. 5083, 5101.
5457. " Three days " — that it signifies to the full, appears
from the signification of three days, as denoting from the
beginning to the end, thus full, n. 2788, 4495 ; for it is a new
stale which is here described : that entire state is signified by
three days ; and the ultiraate of it, and thus what is new, by on
the third day, as presently follows.
5458. " And Joseph said to them on the third day " — that it
signifies the perception of the celestial of the spiritual concern
ing those truths separated from itself, when it was fulfilled, ap
pears from the signification of saying, as being perception,
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 those truihs
separated from the celestial of the spiritual, n. 5436 : and from
the representaiion of Joseph, as being the celestial of the spirit
ual, of which also above : and frora the signification of on the
third day, as being the ultimate when what is new cometh, of
which n. 5159, 5457 ; thus when it was fulfilled. Hence it is
evident, that by Joseph said to thera on the third day, is signi
fied the perception of the celestial of the spiriiual concerning
those truths separated from itself, when it was fulfilled.
5459. " This do, and ye shall live, I fear God " — that
it signifies that so it shall be if they have life from the Divine,
appears from the signification of this do, as denoting that so
it shall be ; and from the signification of ye shall live, as
denoting that they, namely the truths which are here signified
by the sons of Jacob, shall have life ; and from the signification

332 GENESIS. [CH. XLH.
of I fear God, as denoting from the Divine : for by Joseph is
represented the Lord as to truth frora the Divine, which is the
same with the celestial of the spiritual, wherefore by /here in
the supreme sense is signified trulh from the Divine, and by
God the Divine Itself which is in the celestial of the spiritual,
or the Divine which is in trulh. By fearing, in the supreme
sense, when it is predicated of the Lord, is not signified fear,
but love : the fear of God also in the Word throughout signifies
love to God ; for love to God is according to the subjects ; it
becomes fear with those who are in external worship without
internal, and it becomes holy fear with those who are in spirit
ual worship, but it becomes love in which is holy reverence
with those who are in celestial worship : howbeit in the Lord
there was not fear, but pure love; hence it may be manifest,
that by the expression I fear God, when it is predicated of the
Lord, is signified the divine love, thus the Divine.
5460. "If ye are right" — that it signifies if they be truths
in themselves, appears from the signification of being right,
as denoting that they are truths in themselves, of which above,
n. 54:34, 54.37.
5461. "Let one your brother be bound in the house of your
custody" — that it signifies that faith in the will shall be sepa
rated, appears from the representaiion of Simeon, who is here
the one brother who was bound, verse 24, as being faith in the
will, n. 3869, 3870, 3871, 3872, 4497, 4502, 4503; and
from the signification of being bound in the house of custody,
as denoting to be separated, n. 5083, 5101, 5452, 5456. The
case herein is this : when faith in the will, or the will of doing
the truth which is of faith, is separated from those who are in
the truths of the church, then connection with the Divine is so
slight, that it is scarcely more than acknowledgment ; for the
influx of the Divine from the Lord with the regenerafe man is
into good and thence into trulh, or what is the same, into the
will and thence into the understanding : so far therefore as man,
who is in the truths of faith, receives good frora the Lord, so
far the Lord forms wiih hira a new will in his intellectual part;
that it is formed in his intellectual part, may be seen n. 927,
10-23, 1043, 1044, 2256, 4328, 4493, 5113 ; and so far the
Lord flows in, and causes the affection of doing good, that is, of
exercising charity towards the neighbor. From these things it
may be evident what is meant hy faith in the will, which is
represented by Simeon, being separated, before the medium,
which was Benjamin, was made present.

CH. XLIL] GENESIS. 333
5462. " Go ye, bring the provision of the famine of your
houses " — that it signifies that in the mean time they had liberty
to consult for themselves, appears from the signification of go ye,
after they had been bound, and one was detained in their place,
as denoting that in the mean time they had liberty: and from
the signification of provision, as being trulh, n. 5276, 5280,
5292 : and from the signification of famine, as being defect of
knowledges, and desolation, n. 5360, 5376 ; and from the sig
nification of your houses, as denoting the habitations where the
specific truths of each dwelt, thus the natural mind : that house
denotes the natural mind, may be seen n. 4973, 5023 ; and
that the truths, which are 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 may be mani
fest, that by bring ye the provision of the famine of your houses,
is signified, that in the desolation of trulh in which they are,
they may consult for themselves and their own.
5463. " And bring your youngest brother to me " — that it
signifies until a medium be present, appears from the representa
tion of Benjamin, as denoting a medium, namely, between the
celestial of the spiritual and the natural, of which above, n.
5411, 5443.
5464. " And your words shall be verified " — that this sig
nifies that then it shall be with truths as it was pronounced, may
appear without explication : how they pronounced concerning
tliemselves, consequenlly concerning the truths of the church
which they represented, may be seen above, n. 5434 to 5456.
The case herein is this: they who are in the truths of the
church only for the sake of gain, can pronounce, alike as others,
how the case is with truths, as for example, that truths are not
appropriated to any one unless they be conjoined with the in
terior man, yea, that they cannot be conjoined thereto except
by good, also that before this truths are without life : these and
similar things are sometimes seen by them alike as by others,
and sometimes to appearance more cleariy, but only when they
discourse concerning them with others ; but when they dis
course with themselves, thus with their interior man, that is,
when tbey think, then they who are in the truths of the church
only for the sake of gain, see the contrary; and although they
see the contrary, and in heart deny truths, still they can per
suade others that the thing is so, yea that theraselves are thus
in truths: the desire of gain, of honor, and of reputation for the

334 GENESIS. [CH. XLIL
sake of these, exhausts all the means of persuasion, and none
with greater avidity than such things as in themselves are true,
for these have in them a secret power of attracting minds.
Every man, of whatsoever quality, if he be not grossly stupid,
is endowed with such a faculty, namely, the faculty of under
standing whether things be true, to the intent that by the intel
lectual part he may be reformed and regenerated : but when
he has wandered into perversities and has altogether rejected
those things which are of the faith of the church, then indeed
he is in a like faculty of understanding truths, but he is no
longer willing to understand them, but at first hearing turns
away from them with aversion.
5465. "And ye shall not die" — that it signifies that thus
truths will have life, namely, when truths shall be as was pro
nounced, appears frora the signification of ye shall not die, as
being that ye shall live, thus that the truths, which are repre
sented by them, shall have life.
5466. " And they did so" — that it signifies the end of this
state, appears from the signification of doing, or it was done,
as denoting the end of a former state, and as involving the begin
ning of a subsequent one, n. 4979, 4987, 4999, 5074. It is
needless to explain these things more at large, also for the
reason assigned above, n. 5454 : nevertheless it is to be known,
that they contain in them ineffable arcana, which shine forth in
the heavens from each single word, although not the least of
them is apparent to man : the holy which is sometimes apper
ceived by man when he reads the Word, contains in it several
of such arcana, for in the holy with which man is affected,
there lie concealed innumerable secret things, which are not
made manifest to him.
5467. Verses 21, 22, 23, 24. And they said a man to his
brother, surely we are guilty concerning our brother, the strait
ness of ivhose soul we saw when he entreated us, and we did not
hear, therefore is this straitness come io us. And Reuben an
swered ihem, saying, said I not unto you sayins:, sin noi against
the child, and ye hearkened not ; and behold, also his blood is
inquired into. And ihey knew not that Joseph heard, because
there was an interpreter between them. And he turned from
over ihem, and wept, and returned to them, and spake to ihem :
and he took from them Simeon, and bound him before iheir
eyes. And ihey said a raan to his brother, signifies perception
concerning the cause : surely we are guilty concerning our bro-

CH. XLIL] GENESIS. 335
ther, signifies that they are in blame because they alienated the
internal by the non-reception of good : the straitness of whose
soul we saw, signifies the state of the internal in good when it
was alienated : when he entreated us, and we did not hear, sig
nifies the continual solicitation thereof without reception : and
Reuben answered, signifies perception still frora faith in doctrine
and in the understanding : said I not unto you saying, signifies
a degree of perception thence: sin not against the child, sig
nifies that they should not be disjoined : and ye hearkened not,
signifies non-reception : and behold also his blood is inquired
into, signifies the stings of conscience thence : and they knew
not that Joseph heard, signifies that from the natural light, in
which those truths were, it is not believed that from spiritual
light all things appear : because there was an interpreter between
them, signifies that then spiritual things are apprehended alto
gether otherwise: and he turned from over them, signifies some
what of drawing back : and wept, signifies mercy : and returned
to them, and spake to them, signifies influx: and be took Sime
on from them, signifies failh in the will : and bound him, sig
nifies separation: before their eyes, signifies to apperception.
5468. "And they said a man to his brother" — that it signi
fies perception concerning the cause, appears from the signifi
cation of saying in the historicals of the Word, as being per
ception, 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. That here by their saying a man
to his brother, is signified perception concerning the cause,
naraely, why Joseph spake hard things, calling them spies,
and detained thera in custody three days, is because in what
now follows their mutual discourse treats conceroing the cause ;
wherefore perception concerning this is signified.
5469. " Surely we are guilty concerning our brother " —
that it signifies that they are in fault because they have alien
ated the internal by non-reception of good, appears frora the
signification of being guilty, as denoting to be in fault, and in
imputation by reason of the rejection of good, and trutb,
n. 3400 : and from the representaiion of Joseph, who is here
the brother concerning whom they were guilty, as-denoting the
internal which they rejected or alienated ; for by Joseph and
Benjamin is represented the internal of the church, and by the
ten remaining sons of Jacob its external ; for Rachel, from
whom were Joseph and Benjamin, is the affection of interior

336 GENESIS. [CH, XLH.
truth, and Leah the affection of exterior truth, n. 3758, 3782,
3793, 3819. In this chapter by Joseph is represented the
celestial of the spiritual, or trulh from the Divine, which is the
internal ; by Benjamin the spiritual of the celestial, which is the
medium thence proceeding ; and by the ten remaining sons of
Jacob are represented tbe truths of the external church, thus in
the natural, as has been frequently said above : the conjunction
of the internal of the church with its external is also treated of,
in general and in particular, for every man must be a church
in particular, in order that he may be a part of the common
church: but in the supreme sense the Lord is treated of, how
He united the internal with the external in his human, that He
might make this divine.
5470. "When we saw the straitness of his soul " — that it
signifies the state of the internal in the mean time when it was
alienated, appears from the signification of straitness of soul, as
being the state in which the internal is when it is alienated
from the external. With this state the case is this. The Lord
continually flows into man with good, and in good with trulh ;
but man either receives it or does not receive ; if he receives,
it is well with hira, but if he does not receive, it is ill with
him : when he does not receive, if he then feels something of
anxiety, which here is straitness of soul, there is hope that he
may be reformed : but if he does not feel something of anxiety,
the hope vanishes. For there are attendant on every man two
spirits from hell, and two angels frora heaven ; for man, inas
much as he is born in sins, cannot in any wise live, unless on
one part he communicates with hell, and on the other with
heaven, all his life being thence : when man is grown up, and
once begins to govern himself from himself, that is, when he
seems to himself to will and to act frora his own judgment, and
to think and conclude concerning things of faith from his own
understanding, if he then betakes himself to evils, the two
spirits from hell approach, and the two angels from heaven
remove theraselves a little ; but if he betakes himself to good,
the two angels from heaven approach, and the two spirits from
hell are removed. When therefore man betakes himself to
evils, as is the case with most in youth, if any anxiety is felt
when he reflects upon the wrong which he has done, it is a
sign, that he will still receive influx by the angels from heaven,
as also it is a sign that he will afterwards suffer hiraself to be
reformed ; but if nothing of anxiety is felt when he reflects upon

CH. XLIL] GENESIS. 337
what he has done wrong, it is a sign that he is no longer wil
ling to receive influx through the angels from heaven, and also
a sign that afterwards he will not suffer himself to be reformed.
Here therefore, where it is treated of the truths of the external
church, which are represented by the ten sons of Jacob, men
tion is made concerning the straitness of soul in which Joseph
was, when he was alienated from his brethren, and also after
wards that Reuben admonished them ; whereby is signified,
that when that state preceded, afterwards reformation, or the
conjunction of the internal with the external, would exist,
which conjunction is treated of in what follows ; for with those
who are in anxiety then, there is an internal acknowledgment
of evil, which, when it is recalled by the Lord, becomes con
fession, and finally repentance.
5471. " When he entreated us and we did not hear" — that
it signifies its continual solicitation without reception, appears
from the signification of entreating, as being solicitation ; for
entreaty against alienation, when it is treated concerning the
influx of good from the Divine, is solicitation to be received:
for the good which flows in from the Lord, is continually ur
gent and as it were solicits, but it is with man for it to be re
ceived : thence it is, that entreaty not to be alienated signifies
continual solicitation : hence it follows, that not to hear, signi
fies not, to be received. In the sense of the letter, it is treated
of more than one, as of the ten sons of Jacob, and of Joseph,
but the internal sense treats of these in one subject : the
truths of the external church or in the natural, which are
represented by the ten sons of Jacob, are the truths which are
in the external man ; and the celestial of the spiritual, which is
represented by Joseph, is truth from the Divine in the internal
man. The case is the same elsewhere in the historicals of the
Word, for things are what are signified by persons, and those
things themselves have respect to one subject.
5472. "And Reuben answered them saying" — that it sig
nifies perception still from failh in doctrine and in the under
standing, appears from the signification of answering or saying
to his brethren, as being perception ; that saying is perception,
may be seen above, n. 5468 : and from the representation of
Reuben, as being faith in doctrine and in the understanding, or
truth of doctrine whereby good of life may be attained to,
n. 3861, 3866. Inasmuch as it is here treated concerning the
solicitation of good, or of the Divine in good, that it may be
VOL. VII. 29

338 GENESIS. [CH. XLH.
received, mention is made of faith, and the quality of what it
teaches concerning the reception of good : for when man recedes
frora good, and feels then something of anxiety, it is not from
any innate dictate, but frora the failh which he had imbibed
from infancy ; this then dictates, and causes that anxiety ; this
is the reason that Reuben, by whom that faith is represented,
here speaks. It is called faith in doctrine and in the under
standing, to distinguish it frora faith in the life and in the will,
which faith is represented by Simeon.
5473. "Said I not unto you saying" — that it signifies a
degree of perception thence, appears from the signification of
saying in the historicals of the Word, as being perception,
n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619,3509;
and whereas saying is here twice mentioned, and also just above,
it is the degree of perception which is signified.
5474. " Sin not against the child " — that it signifies that
they should not be disjoined, namely, the external from the
internal, appears frora the signification of sinning, as being dis
junction, n. 5229, for every sin disjoins ; and from the repre
sentation of Joseph, who is here the child, as being the internal,
as above, n. 5469.
5475. " And ye did not hearken " — that it signifies non-
reception, appears from the signification of hearing or hearken
ing, as being to obey, n. 2542, 3869, 4652 to 4660, 5017;
and because it is to obey, it is also to receive, as above,
n. 5471, for he who obeys what failh dictates, the same re
ceives : here non-reception is denoted, because it is said ye did
not hearken.
5476. " And behold also his blood is inquired into " — that it
signifies the stings of conscience thence, appears from the signi
fication of blood, as being violence offered to good or to charity,
n. 374, 1005 ; when this violence or this blood is inquired into,
it causes the internal anxiety, which is called sting of con
science, but only with those who were in anxiety when they
sinned, see n. 5470.
5477. " And they knew not that Jose])h heard " — that it
signifies that from 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 in the natural, of
which frequently above ; hence it is that it is signified, that from
natural light, in which those truths are, it is not believed : and

CH. XLIL] GENESIS. 339
from the representation of Joseph, as being the celestial of the
spiritual, which is in spiriiual light ; that from this light the
truths in the natural appear, is signified by Joseph's hearing,
for to hear signifies both to obey and to apperceive, n. 5017 ;
thus that truths in the natural appeared from spiritual light, but
not the reverse. With 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 failh, which man imbibes from infancy, are apprehended
by such objects and thence 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 worid, are
founded on such things as are in the world, wherefore if
these should be taken away frora hini, his thought would
totally perish. The man, who is not regenerated, is altogether
ignorant that spiritual light is given, yea even that there
is given in heaven a light which has nothing coramon with
the light of the world ; still less does he know, that it is that
light which illustrates the ideas and objects which are frora the
light of the world, and gives man the ability to think, to con
clude, and to reflect : that this spiritual light communicates such
ability, is because that light is the wisdom itself which proceeds
from the Lord, this wisdom being presented as light before the
sight of the angels in heaven. From this light appear all and
single things which are beneath, or which are from the natural
light with man, but not the reverse, unless man be regenerate,
in which case those things which are of heaven, that is which
are of good and truth, from illustration by spiritual light appear
in the natural, as in a representative mirror: hence it is evident,
that the Lord, who is the light itself, sees all and single things
which are in the thought and will of man, yea which are in uni
versal nature, and that nothing whatever is concealed from Him.
From these things then it may be manifest how this case is,
namely, that from the natural light in which those truths are, it
is not believed that all things appear from spiritual light, which
is signified hy their not knowing that Joseph heard. That
Joseph recognized his brethren, and they did not recognize him,
verse 8, above, involves the like ; for thereby is signified that
those truths of the church appeared in the celestial of the spirit
ual from its light, and that truth from the Divine did not appear
in the natural light not yet illuminated by heavenly light, see
n. 5427, 5428.

340 GENESIS. [CH. XLH.
5478. " Because there was an interpreter between them " — ¦
that it signifies that then spiritual things are apprehended alto
gether otherwise, appears from the signification of an interpreter
being between them, as denoting that spiritual things are appre
hended otherwise, for an interpreter translates the language of
one into the language of another, thus he expounds the meaning
of one to the apprehension of another; hence it is that by an
interpreter between them is signified, that then spiritual things
are apprehended altogether otherwise, namely, by those who
are in the truihs of the church not as yet conjoined by good to
the internal man. That the truihs of the church are appre
hended altogether otherwise by those who are in good, that is,
with whom those truths are conjoined to good, than by those
who are not in good, appears indeed as a paradox, but still it is
true : for truihs, by those who are in the good, are apprehended
spiritually, because they are in spiritual light, but truths, by
those who are not in good, are apprehended naturally, because
they are in natural light : hence truths, by those who are in
good, have truths continually conjoined to them, but by those who
are not in good, they have very many fallacies, and also falses,
conjoined to them ; the reason is, because truths, with those who
are in good, extend themselves into heaven, whereas 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 almost empty ; this
fulness and this emptiness do not appear before man, so long as
he lives in the world, but before the angels : if raan knew how
much of the heavenly there was in truths conjoined to good, he
would entertain very different sentiments concerning faith.
5479. " And he turned from over thera " — that it signifies
somewhat of drawing back, appears from the signification of
being turned from over them, when it is predicated of the influx
of good from the Divine or the Lord, as denoting somewhat of
drawing back ; for the Lord never turns Himself frora any one,
but moderates the influx of good according to the state of the
man or angel ; it is this moderating which is understood by
drawing back.
5480. "And wept" — that it signifies mercy, appears from
the signification of weeping, when it is predicated of the Lord,
who is here represented by Joseph, as denoting to be merciful :
that weeping is of grief and love, is known, consequenlly it is
of mercy, for mercy is love grieving ; the divine love is on this

CH. XLIL] GENESIS. 341
account called mercy, because the human race of themselves
are in hell ; and when man apperceives this in himself, he im
plores mercy. Inasmuch as weeping is also mercy in the inter
nal sense, therefore occasionally in the Word, weeping is predi
cated of Jehovah or the Lord : as in Isaiah ; " With weeping
I will weep over Jasher, the vine of Sibmah I will water thee
with my tear, O Heshbon and Elealeh," xvi. 9. And in Jere
miah ; " I know, saith Jehovah, the indignation of Moab, that
he is not right ; therefore will I howl over Moab, and I will
shout on account of whole Moab, above the weeping of Jasher
I will weep for thee O vine of Sibmah," xlviii. 30, 31, 32:
Moab denoting those who are in natural good, and suffer them
selves to be seduced, and when seduced adulterate goods,
n. 2468 ; to howl, to shout, to weep over him, denotes to be
merciful and to grieve. In like manner in Luke ; " When Je
sus came near he beheld the city, and wept over it," xix. 41 :
Jerusalem, over which Jesus wept, or which he pitied, and over
which he grieved, was not only the city of Jerusalem, hut the
church, the last day whereof, when there would no longer be
any charity and consequently any faith, is understood in the
internal sense, hence he wept from pity and grief; that Jerusa
lem is the church, may be seen n, 21 17, 3654.
5481. " And returned to them, and spake to them" — that
it signifies influx, appears from the signification of returning to
them, and speaking to them, after he had turned hiraself from
over ihem, as denoting influx ; for the celestial of the spiritual
or truth from the Divine, which is represented by Joseph, flows
in into the truths which are in the natural ; this is expressed
in the sense of the letter by returning to them, and speaking
to them; that to speak denotes also to flow in, may be seen
n. 2951.
5482. " And he took from them Simeon " — that it signifies
faith in the will, appears from the representation of Simeon, as
being faith in the will, n. 3869, 3870,3871,3872, 4497, 4502,
5503. That faith in the will was separated from them, is be
cause the medium was not yet present, which is represented by
Benjamin : for truth from the Divine, which is represented by
Joseph, flows in through a medium into the good of faith, and
through this into the truth thereof, or what is the same, into the
willing of truth, and through this into the understanding of truth,
or what is the same, into charity towards the neighbor, and
through this into faith ; there is no other way of influx given
29*

342 GENESIS. [CH. XLH.
with the man who is regenerate, nor any other way of influx
with the angels. The case herein is comparatively as the
influx of the sun into earthly subjects ; while it produces them
and renews them from seed, then it flows in with heat, as is the
case in the time of spring and summer, and at the same time
with light, and thus produces ; by light alone it produces
nothing at all, as is manifest from those subjects in the time of
winter. Spiritual heat is the good of love, and spiritual light is
the truth of faith ; spiritual heat also in the subjects of the ani
mal kingdom produces vital heat, and spiritual light produces
the life thence.
5483. "And bound him " — that it signifies separation, ap
pears from the signification of binding, as being separation, of
which n. 5083, 5iOI, 5452, 5456.
5484. " Before their eyes " — that it signifies to apperception,
appears from the signification of eyes, as being the understanding
and apperception, of which n. 2701, 4083, 4403 to 4421,
4523 to 4534.
5485. Verses 25, 26, 27, 28. And Joseph commanded, and
they filled iheir vessels wiih corn, and to bring back iheir silver,
of each into his sack, and to give them viaticum for the way ;
and so he did io ihem. And they lifted up their provision on
their asses, and went thence. And one opened his sack to give
his ass provender in ihe inn, and he saw his silver, and lo, it
was in the mouth of his wallet. And he said io his brethren,
my silver is brought back, and also behold it is in my wallet,
and, their heart went forth, and ihey trembled, a man io his
brother, saying, what is this that God hath done io us. And
Joseph commanded, signifies influx frora the celestial of the
spiriiual : and tbey filled their vessels with corn, signifies the
scientifics that they were gifted with good from trulh : and to
bring hack their silver, signifies without any ability of theirs:
of each into his sack, signifies wheresoever there was a recepta
cle in the natural: and to give them viaticum for the way, sig
nifies and that support was given to the truths which pertained
to thera : and so he did, signifies the effect : and they lifted up
the provision on their asses, signifies truths conferred on scien
tifics : and they went thence, signifies thence life: and one
opened his sack, signifies observation : to give his ass provender
in the inn, signifies when he reflected on the scientifics in the
exteriornatural: and he saw his silver, signifies ajiperception
that it was without any self-ability : and it was in the mouth

CH. XLIL] GENESIS. 343
of his wallet, signifies that they were given, and stored up in
the threshold of the exterior natural: and he said to his breth
ren, signifies comraon perception : my silver is brought back,
signifies that nothing of aid was from them : and also behold
it is in my wallet, signifies in the exterior natural : and their
heart went forth, signifies fear: and they trembled a man to his
brother, signifies common terror : saying, what is this that God
hath done to us, signifies on account of so much of providence.
5486. " And Joseph commanded " — that it signifies influx
frora the celestial of the spiriiual, appears from the significaiion
of commanding, when it is predicated of the celestial of the
spiriiual, or of the internal in respect to the external, as denot
ing influx ; the internal commands in no other way than by in
flux, and then by arrangement to use: and from the representa
tion of Joseph, as being the celestial of the spiritual, of which
frequently above.
5487. " And they filled their vessels with corn " — that it
signifies scientifics that they were gifted with good from truth,
appears from the signification of filling, because gratis, as de
noting to be gifted ; and from the signification of vessels, as be
ing scientifics, n. 3068, 3079; and from the signification of
corn, as being good from trulh, or the good of truth, n. 5295.
5488. " To bring back their silver " — that it signifies with
out any ability of theirs, appears from the significaiion of buy
ing with silver, as being to procure for oneself frora one's
own ; here therefore to bring back silver is to give gratis, or
without any ability of theirs: as also in Isaiah ; " Every one
that thirsleth go ye to the waters, and he who hath no silver,
go ye, buy, and eat, and go ye, buy without silver, and with
out price, wine and milk," I v. 1.
5489. " Of each into his sack " — that it signifies whereso
ever there was a receptacle in the natural, appears from the
signification of sack, as denoting a receptacle, of which below :
that in the natural is meant, is because the subject treated of is
the truths and scientifics which are in the natural. Sack here
specifically signifies the scientific, by reason that as a sack is a
receptacle of corn, so the scientific is a receptacle of good, here
of good which is from trulh, as above, n. 5487. That the
scientific is a receptacle of good, is known to few, because few
reflect upon such things ; yet it may be known from this : the
scientifics, which enter into the memory, are always introduced
by some affection ; those which are not introduced by some af-

344 GENESIS. [CH. XLH.
fection, do not abide (here, but pass aWay ; the reason is, be
cause in affection there is life, but not in scientifics unless by
affection : hence it is evident, that scientifics have always con
joined to them such things as are of affection, or what is the
same, which are of some love, consequently some good, for
everything which is of love is called good, whether it be good,
or be supposed to be good ; scientifics therefore form as it were
a raarriage with those goods: hence it is, that when that good
is excited, instantly the scientific also is excited, with which it
was conjoined ; as also inversely, when a scientific is recalled,
the good conjoined to it likewise coraes forth ; this every one
can make experiment of wiihin himself, if he he so dis
posed. Hence then it is, that with the unregenerate, who have re
jected the good of charity, the scientifics, which are the truths
of the church, have adjoined to them such things as are of self-
love and the love of the world, thus evils, which, by reason of
the delight which is in them, they call goods, and also by sin
ister interpretations raake goods; these scientifics corae forth in
apparent elegance, when those loves universally reign, and ac
cording to the degree in which they reign. But with the re
generate, the scientifics which are the truths of the church, have
such things adjoined to thera, as are of love towards the neigh
bor, and of love to God, thus genuine goods : these goods are
stored up by the Lord in the truths of the church with all who
are regenerate ; wherefore when the Lord with such persons
insinuates a zeal for good, those truihs then come forth in their
order, and when he insinuates a zeal for truth, that good is
present, and kindles it. From these things it may be evident
how the case is with scientifics and with truths, that they are
the receptacles of good.
5490. " And to give them viaticum for the way " — that it
signifies and that support was given to the truths which per
tained to them, appears from tbe signification of giving viaticum,
as being support ; and frora the signification of way, as being
truth, n. 627, 2333 : but here in the way denotes so long as
they were in that state, for to be in the way signifies a state of
truth conjoined to good, n. 3123. By viaticum is also signified
support frora truth and good in David ; " He caused it to rain
down manna upon them for food, and gave them the corn of
the heavens : the bread of the strong, man (vir) did eat ; he
sent them viaticum to satiety," Psalm Ixxviii. 24, 25.

CH. XLIL] GENESIS. 345
5491. "And so he did" — that it signifies effect, appears
without explication.
5492. And they lifted up their provision upon their asses"
— that it signifies truihs brought together into scientifics, appears
from the signification of provision, as being truth, n. 5276,
5280, 5292, 5402; and from the signification of ass, as being
a scientific, n. 2781 : hence it follows, that by lifiing up their
provision upon their asses, is signified that truths were brought
together into scientifics. That this is the signification of those
words, appears strange to him who keeps his mind in the his
torical sense of the leister, and especially if he does not believe
that there is given any other internal sense, than what prox
imately shines forth from the letter: for he says with himself,
how can lifting up provision upon their asses signify truths
brought together into scientifics ? But let him know, that the
sense of the letter passes into such a spiritual sense, when it
passes from man to the angels or into heaven, yea into a sense
still more strange, when it pusses into the inmost heaven, where
all and single things of the Word pass into the affections which
are of love and charity, to which sense the internal sense
serves for a plane. That the historicals of the Word pass off
into another sense, when they are elevated into heaven, may
be manifest to him who concludes from reason, and who knows
anything respecting the natural and the spiritual : he can see,
that to lift up provision upon their asses is purely natural, and
that there is nothing at all spiritual therein ; and he can also
see, that the angels who are in heaven, or they who are in the
spiritual world, cannot apprehend those things otherwise than
spiritually, and that they are spiritually apprehended, when the
correspondences are understood in the place thereof, naraely,
the truth of the church for provision, and the scientifics which
are in the natural, for asses : that by asses in the Word are
signified things of service, thus scientifics, inasmuch as these
are things of service in respect to things spiritual, and also to
things rational, may be seen n. 2781. Hence also it is evident
what is the quality of angelic thought and speech in respect to
human thought and speech, namely, that the former tliought
and speech is spiritual, but the latter natural ; and that the
former falls into the latter when it descends, and that the latter
is chanoed into the former when it ascends : unless this were
so, it would be impossible for any communication to subsist
between man and angels, or between the world and heaven.

346 GENESIS. [CH. XLIL
5493. " And they went thence " — that it signifies thence
life, appears from the signification of going, as being to live,
n. 3335, 3690, 4882 ; the case is the same with going, which
in the spiritual sense denotes living, as with what was spoken
of just above, n. 5492.
5494. "And one opened his sack " — that it signifies obser
vation, appears from the signification of sack, as denoting the
receptacle in the natural, of which above, n. 5489, and below,
n. 5497 ; that it was gifted with good from truth, n. 5487 :
that to open it is to observe, is manifest from the series, for hy
the words which follow, to give his ass provender in the inn, is
signified when they reflected upon the scientifics in the exterior
natural. 5495. " To give his ass provender in the inn " — that it sig
nifies when they reflected upon the scientifics in the exterior
natural, appears from the signification of giving provender to
his ass, as denoting to reflect upon scientifics ; for provender is the
food with which asses are fed, consisting of straw and chaff;
hence it denotes all reflection upon scientifics, for reflection
principally feeds them ; that ass denotes scientifics, may be
seen just above, n. 5492 : and from the signification of inn, as
being the exterior natural. That inn here is the exterior natu
ral, cannot indeed be confirmed from parallel passages in the
Word elsewhere, but still it may be confirmed from this, that
scientifics are as it were in their inn when in the exterior natu
ral : that the natural is two-fold, exterior and interior, may be
seen n. 5118; when scientifics are in the exterior natural,
they communicate immediately with the external sens^es of the
body, and there repose themselves upon them, and are as it
were at rest ; hence it is, that this natural is an inn or place of
rest or night-abode for scientifics.
5496. " And saw his silver " — that it signifies apperception
that it was without any self-ability, appears from the significa
tion of seeing, as being to understand and apperceive, n. 2150,
2325, 2807, 3764, 3863, 4403 to 4421, 4567, 4723, 5400 ;
and from the significaiion of the silver being brought back, as
denoting that it is without any ability of theirs, n. 5488.
5497. "And it was in the mouth of his wallet" — that it
signifies that they were given and stored up in the threshold
of the exterior natural, appears frora the signification of the
mouth of a wallet, as being the threshold of the exterior natu
ral ; that they were stored up there, is involved ; and that they

CH. XLIL] GENESIS. 347
were given, follows from what goes before, "that it was with
out any self-ability." Inasmuch as the wallet was the front
part of the sack, therefore by it nothing else is signified than
the front part of the receptacle, thus the exterior natural, for
this is also in front ; that sack denotes a receptacle, may be
seen n. 5489, 5494. That'll may be known wbat tbe exterior
natural is, and what the interior natural, it is again to be told
in a few words. A boy, who is as yet but a stripling, cannot
think from anything higher than frora the exterior natural, for
he composes his ideas from sensuals : but when he comes to
maturer age, and from sensuals concludes to causes, he thus
begins to think frora the interior natural ; for he then from sen
suals forms some truths, which go above the sensuals, but still
remain within those things which are in nature : but when he
becomes a youth, as he then grows up, if he cultivates his
rational, he thus from those things whicJi are in the interior
natural forms reasons, which are truths yet more sublime, and
as it ¦were extracted from those which are in the interior natu
ral ; the ideas of thought from these are called in the learned
world intellectual and immaterial ideas : whereas the ideas from
the scientifics of each natural, so far as they draw from the
world by means of the senses, are called material ideas. Thus
raan climbs up by the understanding from tbe world towards
heaven : nevertheless he does not by the understanding enter
into heaven, unless he receives good from the Lord, which is
continually present and flowing in ; and if he receives good, he
is also gifted with truths, for in good all truths make their
abode ; and as he is gifted with truths, he is' thus gifted with
understanding, by virtue whereof he is in heaven.
5498. " And he said to his brethren " — that it signifies com
mon perception, appears from the signification of saying in the
historicals of tbe Word, as being perception, of which fre
quently above ; and frora the signification of to his brethen, as
denoting comraon, for what is said to all, this b^coraes com
mon. 5499. "My silver is brought back" — that it signifies that
nothino- of aid was from thera, appears frora the signification of
bringing back silver, as denoting without any ability of theirs,
or what.is the same, that nothing of aid was from them, see
above, n. 5488, 5496.
5500. " And behold also it is in ray wallet " — that it signi
fies that it was in the exterior natural, appears from the signifi-

348 GENESIS. [CH. XLII,
cation of wallet, as being the exterior natural, of which just
above, n. 5497.
5501. "And their heart went forth" — that it signifies fear,
appears from the signification of the heart going forth, as denot
ing fear ; that the going forth of the heart denotes fear, is he-
cause in fear the heart palpitates.
5502. "And they trembled a man to a brother" — that it
signifies common terror, appears from the signification of trem
bling, as being terror ; and from the signification of a man to a
brother, as denoting comraon, as just above, n. 5498. That
fear is here twice expressed, namely, by the heart going forth,
and by trembling, is because one relates to the will, and the
other to the understanding : for it is usual in the Word, espe
cially in the prophetical, to express one thing twice, only chang
ing the expression : he who is unacquainted with the mystery
involved in this, may suppose that it is a needless repetition,
nevertheless it is not so ; one expression relates to good, the
other to truth, and whereas good is of the will, and truth is of
the understanding, one has relation to the will, the other to the
understanding. The reason is, because in the Word everything
is holy, and the holy is frora the heavenly marriage, which is
of good and truth : hence it is that heaven is in the Word, con
sequently the Lord, who is the all in all of heaven, so that the
Lord is the Word. The two naraes of the Lord, namely, Jesus
Christ, involve the same, the name Jesus the divine good, and
the narae Christ the divine truth, see n. 3004, 3005, 3008,
3009 ; hence also it is evident, that the Lord is in all things of
the Word, insomuch that He is the Word itself: that in each
single thing of the Word there is the marriage of good and
truth, or the heavenly marriage, may be seen n. 683, 793, 801,
2516, 2712, 5138. Hence also it may be evidently concluded,
that man, if he expects heaven, must not only be 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.
5503. " What is this that God hath done to us " — that it
signifies on account of so much of Providence, appears from the
signification of God doing, as being Providence, for everything
which God does cannot be expressed by any other term than
Providence : the reason is, because in everything which God
or the Lord does, there is the eternal, and there is the infinite,
these things are in the term Providence ; on account of so much
of Providence is signified, because of their amazement.

CH. XLIL] GENESIS. 349
5504. Verses 29, 30, 31, 32, 33, 34. And they^ came to
Jacob iheir father, ihe land of Canaan, and told him all things
that befell ihem, saying, ihe lord of ihe land spake with us hard
things, and gave us as spying ihe land. And we said io him,
loe are right, we are not spies. We are twelve brethren ihe
sons of our father, one is not, and the youngest is at this day
wiih our father in ihe land of Canaan. And ihe man the lord
of ihe land said to us, in this shall I know ihat ye are right,
cause ye one brother of you to remain with me, and take ye the
famine of your houses and go. And bring your youngest
brother to me, and I shall know that ye are not spies, that ye
are right : I will give you your brother, and ye shall wander
through the land for trading. And they came, signifies the suc
cessive of reformation : to Jacob their father, signifies the good
of natural truth : the land of Canaan, signifies which is of the
church : and they told him all things that befell them, signifies
reflection frora the good of that truth upon all things which
were hitherto provided : saying, signifies perception : the man
the lord of the land spake, signifies the celestial of the spiritual
reigning in the natural : with us hard things, signifies non-con
junction therewith on account of non-correspondence : and gave
us as spying the land, signifies that he observed that the truths
of the church had been for catching gain : and we said to him,
we are right, we are not spies, signifies a denial that they were
in the truihs of the church for the sake of gain : we are twelve
brethren, signifies all truths in one complex : the sons of our
father, signifies from one origin : one is not, signifies that the
divine spiritual from which [is conjunction] does not appear:
and the youngest is at this, day with our father, signifies that by
him is adjunction to spiritual good : and the man the lord of the
land said to us, signifies apperception concerning the celestial of
the spiritual reigning in the natural : herein shall I know that
ye are right, signifies that he is willing, if they be in truths not
for tbe sake of gain : cause ye one brother of you to remain
with me, signifies that failh in the will should be separated
from them : and take ye the famine of your houses, signifies
that in the mean while they should provide for themselves in-
that desolation : and go ye, signifies that so they may live : and
bring your youngest brother to me, signifies that if there be a
medium, there would be conjunction : and I shall know that ye
are not spies, signifies that then truihs would no longer be for
tbe sake of gain : that ye are right,, signifies thati thus there
VOL. VII. 30

350 GENESIS. [CH. XLIL
would be correspondence : I will give you your brother, signifies
that thus truths would become goods : and ye shall wander
through the land in trading, signifies that thus truths from good
shall be made fruitful, and shall all yield use and gain.
5505. " And they came " — that it signifies the successive of
reformation, appears from the signification of coming, namely, to
Jacob their father, as here being the 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 it is treated concerning the truths of the church,
which are represented by the sons of Jacob, bow they are im
planted in the natural, and afterwards conjoined to the celestial
of the spiritual, or what is the same, how truths in the external
man are conjoined to truths from the Divine in the internal.
From these things it is manifest, that by their coming is here sig
nified the successive of reformation.
5506. "To Jacob their father" — that it signifies the good
of natural truth, appears frora the representation of Jacob, as
being the good of natural truth, of which n. 3659, 3669, 3677,
3775, 4234, 4273,4538 ; also frora the significaiion of father, as
being good, n. 3703: to come to this good, is to be reformed
so far : by this good afterwards, when the mediura, which is
Benjamin, was added, conjunction was effected with the inter
nal, which is Joseph.
5507. " The land of Canaan " — that it signifies which is of
the church, appears from the signification of the land of Canaan,
as being the church, of which n. 3705, 4447 ; that good of
truth which is represented by Jacob, is the good of the external
church, hut the good which is represented by Israel, is of the
internal church respectively.
5508. " And they told hira all things which befell them " —
that it signifies reflection from the good of that truth upon those
things which were hitherto provided, appears frora the significa
tion of telling, as being to think and reflect, n. 2862, for what
is told to any one, this is thought of from reflection : and frora
the signification of all things that befell them, as being what
things were of Providence, or which were provided, of which
below. The reason why that reflection is from the good of
truth, is, because they told Jacob their father, by whom the
good of truth is represented, n. 5506: that reflection is not
from the truths which are represented by the sons of Jacob, as
the sense of the letter involves, is because all reflection and

CH. XLIL] GENESIS. 35I
thence thought appertaining to the inferior or exterior, comes
from the superior or interior, although it appears to be from the
inferior or exterior ; and whereas the good of truth, which Jacob
represents, is interior, therefore reflection from the good of truth
is signified. That the things which befell are the things which
were of Providence, or which were provided, is because every
thing which befalls, or happens, in other words what is called
fortuitous, and is ascribed to chance, or to fortune, is of Provi
dence. The divine Providence operates thus invisibly and in
comprehensibly, to the intent that raan frora freedom may ascribe
it either to Providence, or to chance ; for if Providence acted visi
bly and comprehensibly, there would be danger lest man from
what is visible and comprehensible should believe that it is of
Providence, and afterwards should fall into a contrary belief;
thus the true and the false would be conjoined in the interior
man, and the true would be profaned, which brings with it eternal
damnation ; therefore such a raan is kept rather in unbelief,
than that he should be at one lime in faith, and should recede
thence. This is what is understood in Isaiah ; " Say unto this
people, hearing hear ye, but do not understand, and seeing see
ye, and do not know ; make fat the heart of this people, and
make their ears heavy, and close up their eyes, lest they should
see with their eyes, and hear with their ears, and their heart
should understand, and they should be converted and be
healed," vi. 9, 10. John xii. 40. Hence also it is, that at
this day no miracles are wrought, for miracles, like all visible
and comprehensible things, would compel man to believe, and
the things which compel, take away freedom, when yet all the
reformation of man and regeneration is effected in his freedom ;
what is not implanted in freedora, does not remain : it is im
planted in freedom, when raan is in the affection of good and
of truth, n. 1937, 1947, 2744, 2870 to 2893, 3145, 3146,
3158, 4031. The reason that so great miracles were wrought
with the posterity of Jacob was, that they might be corapelled
to observe the statutes in their external forra ; for this was suffi
cient for those, who being only in the representatives of the
church, were in externals separate from internals, wherefore as
to the interiors they could not be reformed ; for they altogether
rejected interior things, whence neither could they profane
truths, n. 3348, 3398, 3399, 3489, 4680; such persons could
be compelled without danger of the profanation of what is holy.
That man at this day ought to believe what he does not see, is

352 GENESIS. [CH. XLH.
evident also from the Lord's words to Thomas, in John ;
" Thomas, because thou hast seen Me, thou hast believed,
blessed are they who do not see, and believe," xx. 29. That
contingencies, or in other words, the things ascribed to chance
or fortune, are of the divine Providence, is indeed acknowl
edged by the church, but slill it is not believed : for who does
not say, when he escapes any great danger, to appearance for
tuitously, that he was preserved by God, and also he gives God
thanks ; likewise when he is exalted to honors, and comes lo
opulence, this also he calls a blessing from God ; thus the man
of the church acknawledges that contingencies are of Provi
dence, but still he does not believe. But on this subject by the
divine mercy of the Lord, more elsewhere.
5509. "Saying," — that it signifies perception, appears from
the signification of saying in tbe historicals of tbe Word, as be
ing perception, of which frequently above.
5510. "The man the lord of the land spake " — that it sig
nifies the celestial of the spiritual reigning in the natural, ap
pears from the representation of Joseph, who is here the man
the lord of the land, as being the celestial of the spiriiual ; man
(vir) is predicated of the spiritual, and lord of the celestial, for
man (vir) in the internal sense is trulh, and lord is good, ancJ
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 ihe land of Egypt, as being the natural mind,
n. 5276, 5278, 5280, 5288, 5301. That the celestial of the
spiriiual, which is represented by Joseph, reigned in each natu
ral, is contained in the preceding chapter in the internal sense;
that this might be represented, Joseph was appointed over the
land of Egypt. There are two things in the natural, namely,
scientifics and the truths of the church ; concerning scientifics,
that they were arranged into order in the natural by the celes
tial of the spiriiual, or by truth from the Divine, it has been
already treated ; the truihs of the church, which are represented
by the ten sons of Jacob, are now treating of. Scientifics must
be arranged into order in the natural, before the arrangement
of the truths of tbe church, because the latter are to be appre
hended by the former ; for nothing can enter the understanding
of man without ideas acquired from such scientifics as man has
procured to himself from infancy. Man is altogether ignorant
that every truth of the church, which is called a truth of faith,
is founded upon his scientifics, and that he apprehends it, and

CH. XLIL] GENESIS.

353

keeps it in the memory, and calls it forth from the memory, by
ideas wrought from the scientifics with him : what the quality
of those ideas is, in the other world is wont to be shown to the
life to those who desire it, for such things are presented mani
festly to the sight in the light of heaven ; and then it also ap
pears with what shades, or with what rays of light, the truth
with them had been beset, which had been of the doctrine of
the church ; with some it appears among falses, with some
among things ludicrous, also among scandals, with some among
the fallacies of the senses, with some among apparent truths,
and so forth. If man bad been in good, that is, if he had lived
the life of charity, then from that good, as from flame which is
from heaven, truths are illuminated, and the fallacies of the
senses, in which they are, are beautifully irradiated ; and when
innocence is insinuated frora the Lord, those fallacies appear as
truths. 551 1. " With us hard things " — that it signifies non-conjunc
tion therewith by reason of non-correspondence, appears from
the signification of speaking hard things, when it is predicated
of the internal in respect to the external separate from it, as
being non-conjunction by reason of non-correspondence, of
which above, n. 5422, 5423 : for if there he not correspond
ence of the external with the internal, then whatsoever is in
ternal, and comes from the internal, appears hard to the exter
nal, because there is not conjunction. As for example : if it be
said by the internal, or by him who is in the internal, that man
thinks nothing from himself, but either from heaven, that is,
through heaven frora the Lord, or from hell ; if he thinks good,
that it is through heaven frora the Lord, if evil, that it is from
hell ; this appears altogether as hard to hira who wills to think
from himself, and who believes that himself in such case is
nothing : when yet it is most true, and all who are in heaven,
are in the perception that it is so. In like manner, if it be said
by the internal, or by those who are in the internal, that the joy
in which the angels are, is from love to tbe Lord and from
charity towards the neighbor, namely, when they are in the use
of administering the things which are of love and charity, and
that herein there is such joy and such happiness as is altogether
ineffable, this will be hard to those, who are only in the joy
from self-love and the love of the worid, and in none from the
love of the neighbor except for the sake of self; when yet hea
ven, and the joy of heaven, then begins in man, when self-
30*

354 GENESIS. [CH. XLIL
regard expires in the uses which he performs. To take also
another example: if it be said by the internal, that the soul of
man is nothing else but the internal raan, and that the internal
man after death appears altogether as a man in the world, with
a like face, a like body, a like sensitive and thinking faculty ;
they who have entertained an opinion concerning the soul, that
it is only something cogitative, and so as it were ethereal, thus
without a forra, and that it is to re-assume the body, will think
such account of the soul strange and far from truth ; and it will
be hard for those, who believe that the body only is the man,
to bear that the soul is the man himself, and that the body,
which is entombed, is of no service in the other life : yet I know
that this is the trutb, for, by the divine raercy of the Lord, I
have been with the deceased, not with a few, but with many,
not once but often, and have spoken with them on this subject.
So also in numberless other cases.
5512. "And gave us as spying the land " — that it signifies
that he observed that the truths of the church had been for
catching gain, appears from the representation of the sons of
Jacob, who here are us, as being the truths of the church in
the natural, n. 5403, 5419, 5427, 5458; and from the signifi
cation of spies or of those who spy the land, as being those who
are in truihs only for catching gain, of which n. 5432.
5513. " And we said to him, we are right, we a>e not spies"
— that it signifies a denial that they were in truths for the
sake of gain, appears from the signification of saying to him, as
being a reply, here a denial ; and from the signification of we
are right, as being that they were in truths which in themselves
are truths, 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 gain, here that it was not for the sake of gain.
5514. " We are twelve brethren " — that it signifies all truths
in one complex, appears from the signification of twelve as
denoting all, and when predicated of the sons of Jacob, as here,
or of the twelve tribes named from ihem, and also of the twelve
apostles, as denoting all the things of faith in one complex,
of which n. 577, 2089, 2129, 2130, 2553, 3272, 3488, 3858,
3862, 3913, 3926, 3939, 4060.
5515. "The sons of our father" — that it signifies from one
origin, appears from the signification, of sons, as being truths,
a. 489, 491, 533, 1147, 2623, 3373 ; and from the significa
tion ofi father, as being good, n. 2803, 3703, 3704 ; hence, the

CH. XLIL] GENESIS. 355
sons of a father signify truths frora good, thus from one origin ;
all truths also are from one good.
5516. " One is not" — that it signifies that the divine spirit
ual from which [is conjunction] does not appear, is evident from
what was said above, n. 5444, where the same words occur.
5517. "And the youngest is at this day with our father" —
that it signifies that from hira there is adjunction to spiritual
good, appears also from what was explained above, n. 5443,
where are the same words : that it is said from hira, is because
the medium, which is represented by Benjamin, proceeds from
the celestial of the spiritual, which is Joseph.
5518. " And the man the lord of the land said to us " — that
it signifies apperception concerning the celestial of the spiriiual
reigning in the natural, appears from the signification of saying
in the historicals of the Word, as being to apperceive, of which
frequently 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 above, n. 5510.
5519. " In this shall I know that ye are right " — that it sig
nifies that he is willing if they are in truihs not for the sake of
gain, appears from the signification of knowing, as here being to
be willing, for this follows from the series ; and from the signifi
cation of that ye are right, thus that tbey are not spies, as being
that they are in truths not for the sake of gain, of which n. 5432,
5512. 5520. "Cause ye one brother of you to remain with rae" —
that it signifies that faith in the will should be separated, ap
pears from the representation of Siraeon, who is here the one
brother, as being faith in the will, of which n. 5482; and from
the signification, ot causing to remain, as denoting to be sepa
rated : how this case is, was told above.
5521. " And take ye the famine of your houses " — that it
signifies that in the mean while they should provide for them
selves' in that desolation, appears from what was said above, n,
5462, where the like words occur: that it signifies im that deso
lation, is because desolation is signified by famine.
5522. "And go ye" — that it signifies that so they may live^
appears from the signification of going, as being to live, n.. 3335,
3690, 4882, 5493.
5523. "And bring your youngest brother to me" — that it
signifies that if there be a mediunv there would be conjunction,
appears from the representation of Benjamin, who is here the

356 GENESIS. [CH. XLIL
youngest brother, as being a medium, n. 5411, 5413, 5443 ;
and from the signification of bringing him to me, as being that
hence is conjunction ; for by the medium is effected a conjunc
tion of the internal, which is represented by Joseph, with the
externals which are represented by the sons of Jacob, as was
shown above, n. 5411, 5413, 5427, 5428.
5524. " And I shall know that ye are not spies " — that it
signifies that then truths would no longer be for the sake of gain,
appears from the signification of spies, as being those who are
in the truihs of the church for the sake of gain, here that they
would no longer be so, if there was conjunction by a mediura.
5525. " That ye are right " — that it signifies that thus there
would be correspondence, appears frora the signification of ye
are right, as being that they are in truths, for what is right is
true, n. 5434, 5437 ; and whereas they are then in truths not
for the sake of gain, when there is correspondence, therefore
this also is signified by ye are right.
5526. " I will give your brother to you" — that it signifies
that thus truths would become goods, may appear from the re
presentation of Siraeon, who is here the brother whora he would
give thera, as being faith in the will, n. 5482 ; and from the
representaiion of the ten sons of Jacob, who here are they to
whom he should be given, as being the truths of the church in
the natural, n. 5403, 5419, 5427, 5428, 5512. That by " I
will give your brother to you," is signified that thus truths shall
become goods, is because when there is given faith in the will,
truths become goods ; for the truth of failh which is of doctrine,
as soon as it enters the will, becomes truth oflife, and becomes
truth in act, and then is called good, and becomes also spiritual
good ; from this good is formed by the Lord in man the new
will. The reason that the will causes truth to become good is,
because the will considered in itself is nothing else than love,
for whatsoever a man loves, this he wills, and whatsoever he
does not love, he does not will ; and inasmuch as everything
which is of the love, or from the love, is perceived by man as
a good, because it delights him, thence it is that everything
which is of the will, or frora the will, is good.
5527. " And ye shall wander through the land in trading"
— that it signifies that thus truths from good shall be raade fruit
ful, and shall all yield use and gain, appears from the significa
tion of trading, as being to procure to oneself the knowledges
of good and truth, thus the truths of the church, and to com-

CH. XLH.] GENESIS. 357
municate them, n. 4453. They are called traders who possess
such things, n. 2967 ; wherefore to wander through the land in
trading, is to search diligently for such things wheresoever they
are ; hence it follows, that by wandering through the land in
trading, is also signified to fructify truths from good. For when
conjunction is effected by the medium, which is Benjamin,
namely, the conjunction of the external man represented by the
ten sons of Jacob, with the internal man, which is Joseph,
which conjunciion is here treated of, or what is the same, when
man is regenerated, then truths are continually fructified from
good : for he who is in good, is in the faculty of viewing the
truths which flow frora common truths, and this in a continual
series ; and more especially in the other life, where worldly and
corporeal things do not becloud the view. That this faculty is
in good, has been given me to know by abundant experience :
I have seen spirits who, when they lived as men in the world,
had little acuteness, but still lived the life of charity, elevated
into the angelic societies, and then they were in like intelligence
and wisdom with the angels there, yea, they knew no otherwise
than that that intelligence and wisdom were in them ; for by
the good in which they were, they were in the faculty of re
ceiving all influx from the angelic societies in which they were :
such a facTulty is in good, and hence such fructification. But
the truths, which with them are fructified by good, do not re
main truths, but are committed by thera to life, and then be
come uses ; wherefore by wandering through the land in
trading, is also signified that they all shall yield use and gain.
5528. Verses 35, 36, 37, 38. And it came to pass, ihey
emptied their sacks, and lo, every one's bundle of his silver was
in his sack, and they saw ihe bundles of iheir silver, they and
their father, and ivere afraid. And Jacob their father said to
them, me ye have bereaved of my children, Joseph is not, and
Simeon is not, and ye take Benjamin ; upon me shall be all
these things. And Reuben said io his father, saying, cause my
two sons to die, if I bring him not to thee, give him upon my
hand, and I will bring him back to ihee. And he said, my
son shall not go down ivith you, because his brother is dead,
and he is left alone, and hurt may befall him in the way in
which ye shall go, and ye shall make my grey hair to go down
in sorrow to the grave. And it came to pass, they emptied
their sacks, signifies use from the truths which were in the nat
ural : and lo, every one's bundle of his silver, signifies orderly

358 GENESIS. [CH. XLIL
arrangements of truths given gratis : in his sack, signifies in
every one's receptacle : and they saw the bundles of their silver,
signifies apperception that it was so : they and their father, sig
nifies frora truths and the good of truth in the natural : and they
were afraid, signifies a holy [principle] : and Jacob their father
said to thera, signifies perception communicated to them from
the good of truth: me ye have bereaved of my children, signi
fies that thus the church would be no more : Joseph is not, sig
nifies the internal, that it is not : and Simeon is not, signifies
faith in the will, that it also is not: and ye take Benjamin, sig
nifies if the raedium be also taken away: upon rae shall all
these things be, signifies that so will be destroyed that which is
of the church : and Reuben said to his father, signifies those
things which were of faith in the understanding apperceived by
the good of truth : saying, cause ray two sons to die, signifies
that neither would each principle of faith live: if I bring him
not to thee, signifies unless a mediura be adjoined : give him
upon ray hand, signifies as rauch as ¦was in his ability : and I
will bring him to thee, signifies that it shall be restored : and he
said, my son shall not go down with you, signifies that it shall
not let itself down towards lower things : because his brother
is dead, signifies since the internal is not present: and he is
left alone, signifies that he is now in the place of the internal :
and hurt may befall him in the way wherein ye shall go, sig
nifies that with truths alone in the natural, separated from the
internal, it would perish : and ye shall cause my grey hair to
go down, signifies that thus will be the last of the church : in
sorrow to the grave, signifies without hope of resuscitation.
5529. " And it came to pass, they emptied out their sacks "
— that it signifies use from truths in the natural, appears from
the signification of emptying out, naraely, the provision which
they brought from Egypt, as being to do use from truths, for by
provision is signified truth, n. 5276, 5280, 5292, 5402 : and
from the signification of sacks, as being receptacles in the nat
ural, n, 5489, 5494, thus the natural; concerning receptacles
in the natural, see below, n. 5531.
5530. " And lo, every one's bundle of his silver" — that it
signifies the orderiy arrangements of truths given gratis, appears
from the signification of bundle or fascicle, as being orderiy ar
rangement, of which below ; and from the signification of silver,
as being truth, n. 1551, 2954 ; by every one having it in his
sack, is signified that the arrangements were given gratis. That

CH. XLIL] GENESIS. 359
bundle or fascicle denotes orderly arrangement, is because the
truths with man are disposed and arranged into serieses : those
which are in greatest agreement with the loves, are in the
midst ; those which are not in so much agreement, are at the
sides, and lastly those which are in no agreement, are rejected
to the remotest circumferences ; without that series are those
which are contrary to the loves. Wherefore those truths which
are in the midst, are said to be in consanguinity, for love makes
consanguinity, and those which are raore remote are said to be
in affinity ; at the ultimate boundaries affinities expire : into
such serieses all things in man are arranged, and are signified
by fascicles and bundles. Hence it is very manifest how the
case is with those who are in the loves of self and of the worid,
and how with those who are in love to God and towards the
neighbor : with those who are in the loves of self and of the
world, such things as favor those loves are in the midst, and
such things as little favor thein are in the circumferences, and
the things which are contrary, as those things are which are of
love to God and love to the neighbor, are rejected. In such a
state are the infernals ; hence also there sometimes appears a
lucidity around thera, but within this lucidity, where they
themselves are, all is dusky, monstrous and horrible: but with
the angels there is a flamy radiance in thp midst from the good
of celestial and spiritual love, and thence a lucidity or bright
ness 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 countenance as the sun,
and his raiment became as the light," Matt. xvii. 2. That the
angels, who are likenesses, appear in flamy radiance and thence
in white, is evident from the angel who descended from heaven,
and rolled away the stone from the door of the sepulchre ;
" His appearance was as lightning, and his raiment white as
snow," Matt, xxviii. 3.
5531. " In his sack "^— that it signifies in every one's recep
tacle, appears frora the representation of sack, as being a recep
tacle, n. 5489, 5494, 5529. What is here raeant by recepta
cle, is also briefly to be told. The natural of man is dis
tinguished into receptacles ; in each receptacle there is some
comraon [principle], in which comraon [principle] are arranged
things less coramon, or particulars, and in these singulars;
every such common [principle] with its particulars and with its
singulars, has its receptacle, within which it can put itself in

360 GENESIS. [CH. XLH.
action, or vary its forms and change its states : those recepta
cles, with the man who is regenerated, are as many in number
as the common truths with him, and each receptacle cor
responds to some society in heaven : such is the arrangement
with the man who is in the good of love and thence in the truth
of faith. From these things it is in some degree manifest what
is meant by tbe receptacle of each, when it is predicated of the
common truths in the natural, which are represented by the ten
sons of Jacob.
5532. " And they saw the bundles of their silver " — that it
signifies apperception that it was so, namely, that the orderiy
arrangements of truths were given gratis, appears from what
was explained just above, n. 5530.
5533. " Tbey and their father " — that it signifies from
truths and the good of truth in the natural, appears from the
representation of the sons of Jacob, who are here ihey, as being
truths in the natural, of which, n. 5403, 5419, 5427, 5458,
5512: and from the representation of Jacob, who is here their
father, as being the good of truih also in the natural, n. 3659,
3669, 3677, 3775, 4234, 4273, 4538. What apperception
frora truihs and from the good of truth in the natural is, may
indeed be explained, but will not fall into the understanding,
except very obscurely ; nevertheless it falls into the under
standing of spirits as in clear day, being to them one of the
more easy subjects : thence also it may in some measure ap
pear, what is the difference of man's" intelligence, while he is
in the world and its lumen, and while he is in heaven and its
light. 5534. " And they feared " — that it signifies a holy [princi
ple], appears from the signification of fearing, when such things
befall as are of the divine Providence, as here that truths were
given gratis, which are signified by the bundle of every one's
silver being in his sack ; the holy [principle] which then flows
in, induces also something of fear with holy reverence.
5535. " And Jacob their father said to them " — that it sig
nifies perception communicated to them from the good of truth,
appears frora the signification of saying in the historicals of the
Word, as being perception, of which frequently before; and
from the representation of Jacob, as being the good of truth, of
which just above, n. 5533.
5536. " Me ye have bereaved of my children " — that it signi
fies that so there would be a church no more, appears frora the

CH. XLIL] GENESIS. 3gl
representation of Jacob, who says this of himself, as being the
good of truth, n. 3659, 3669, 3677, 3775, 4234, 4273, 4538 ;
and inasmuch as he is the good of truth, he is also the church,
for good is the essential of the church ; therefore whether we
say the good of truth, or the church, it is the same, for with
what man the good of truth is, with him the church is : that
Jacob denotes the church, may be seen, n. 4286, 4520 ; hence
also, it is that his sons represent the truths of the church,
n. 5403, 5419, 5427, 5458, 5512 : and from the signification
of bereaving of children, as being to deprive the church of its
truths and goods, as here of those things which are represented
by Joseph, Benjamin, and Simeon, of which just below. That
to bereave of children is 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 from
that raarriage to sons, and the goods to daughters, and so forth :
when therefore mention is made of being childless or being be
reaved of children, it signifies that the church is deprived of its
truths, and thence becomes no church. In this sense the ex
pression is used in other parts of the Word, as in Ezekiel ; " I
will send upon you famine and an evil beast, and I will raake
thee childless," v. 17. Again ; " When I shall cause the evil
beast to pass through the land, and it shall bereave it of child
ren, that it becorae a desolation, so that there is none that
passeth through by reason of tbe beast," xiv. 15. In Leviti
cus ; " I will send among you the wild beast of the field which
shall bereave you of children, and shall cut off your beast, and
diminish you, that your ways shall be wasted," xxvi. 22. In
these passages, famine denotes the defect of knowledges of
good and truth, and thence desolation ; the evil beast denotes
falses from evils ; the land [or earth] denotes the church ; to
send famine and the evil beast, and to bereave the land of
children, denotes to destroy the church by falses from evils,
thus to deprive it totally of truths. In Jeremiah ; "I will win
now them with a winnowing-fan in the gates of the land, I will
bereave of children, I will destroy my people," xv. 7 ; where
also to bereave of children denotes to deprive of truths.
Affain ; " Give their sons to the famine, and cause thera to flow
down by the hand of the sword, that their wives may become
childless and widows " xviii. 21 ; their wives becoming child
less and widows denotes their being without truths and good.
In Hosea ; " As for Ephraim, their glory shall fly away as a
VOL. VII. 31

362 GENESIS. [CH. XLIL
bird, from the birth, and from the belly, and from conception ;
because if they bring up their sons, then I will make them be
reaved of man," ix. 11, 12 ; where the meaning is the sarae.
In Ezekiel ; " I will cause to walk over you man, my people,
who shall possess thee for an inheritance, and thou shalt be to
them an inheritance, nor shalt thou any more bereave them of
children. Thus saith the Lord Jehovih, because tbey say to
you, thou consumest man, and thou hast bereaved thy peoples
of children," xxxvi. 12 ; where also to bereave of children de
notes to deprive of truths. In Isaiah ; " Now hear this thou
delicate one, that sittest securely, that sayest in thy heart, I
and there is none besides as I, I shall not sit a widow, neither
shall I know the loss of children ; but those two things shall
come upon thee in a moment in one day, the loss of children
and widowhood," xlvii. 8, 9 ; speaking of tbe daughter of
Babel and Chaldea, that is, of those who are in a holy external
and a profane internal, and call themselves the church from a
holy external ; the loss of children and widowhood denote the
privation of truth and good. In the same prophet ; " Lift up
thine eyes round about, and behold they are all gathered to
gether, they come to thee, the sons of thy bereavings shall yet
say in thine ears, the place is too strait for me, give place to
me that I may dwell : but thou shalt say in thy heart, who hath
begotten me these, when yel I was bereaved of children and
solitary, an exile and removed far off, who then hath brought
up these, I have been left alone, where have these been," xlix.
18, 20, 21 ; treating of Zion or the celestial church, and of its
fructification after vastation ; the sons of bereavings denote the
truths of which she was deprived in vastation, restored, and im
mensely increased.
5537. "Joseph is not" — that it signifies the internal that it
is not, appears from the representation of Joseph, which because
it is the celestial of the spiritual, is the internal of the church,
n. 5469, 5471.
5538. " And Simeon is not " — that it signifies faith in the
wijl that it also is not, appears from the representation of Sim
eon, as being faith in the will, of which n. 3869, 3870, 3871,
3872, 4497, 4502, 4503, 5482.
5539. " And ye take Benjamin " — that it signifies if also the
raedium be taken away, appears from the representation of Ben
jamin, as being a medium, of which n. 5411, 5413, 5443.
5440. " Upon me shall all these things be " — that it signi-

CH. XLIL] GENESIS. 353
fies that thus what is of the church will be destroyed, appears
from the representation of Jacob, who says this of himself, as
being the church, n. 5536. In the church, when there is not
the internal which is represented by Joseph, nor failh in the
will which is represented by Simeon, and if the conjoining me
diura he taken away, which is represented by Benjamin, every
thing of the church is destroyed : this is what is signified by all
these things shall be upon me.
554'1. "And Reuben said to his father " — that it signifies
those things which are of faith in the understanding apperceived
by the good of truth, appears from the signification of saying in
the historicals of the Word, as being to apperceive, of which
frequently : and from tbe representation of Reuben, as being
faith in doctrine and in the understanding, n. 3861,3866,5472,
consequently those things which are of that faith : and from the
representation of Jacob, who is here the father to whom Reuben
said, as being the good of trulh, n. 3659, 3669, 3677, 3775,
4234, 4273, 4538, 5533 : hence it is evident that by Reuben
said to his father, are signified those things which are of faith
in the understanding apperceived by the good of truth. That
Reuben here speaks, is because the church is treated of, in
which faith in doctrine and in the understanding apparently is
the prime agent, and also teaches, here what must be done,
lest those things which are of the church should be destroyed.
5542. " Saying, cause ray two sons to die" — that it signifies
that neither would each [principle] of faith live, appears from
the signification of the two sons of Reuben, as being each
[principle] of faith, for by Reuben is represented faith in doc
trine and in understanding, and his sons are the two doctrines
which are of the church, namely, the doctrine of truth and the
doctrine of good, or the doctrine of faith and the doctrine of
charity : that neither of these [principles] of faith or of the
church would live, unless the medium, which is represented by
Benjamin, be conjoined, is signified by the words, cause my two
sons to die, if I bring not Benjamin unto thee ; by these words
Reuben gives confirmation that it must be all over with the
church, unless there be a raedium. If there were not this in
ternal sense in these words, Reuben would never have said to
his father, that he should cause his two sons to die, unless he
brouifht back Benjamin, for thus he would have proposed to ex
tirpate one family, which, because contrary to all right, would
have been nefarious ; but the internal sense teaches why it was
so said.

364 GENESIS. [CH. XLIL
5543. " If I bring him not to thee " — that it signifies unless
a medium be conjoined, appears from the representation of Ben
jamin, who is here meant by him whom he would bring, as being
a medium, n. 5411, 5413,5443, 5539; and from the significa
tion of bringing, as denoting to be conjoined.
5544. " Give him upon my hand " — that it signifies as much
as was in his ability, appears frora the signification of hand,
as being ability, n. 878, 3387, 4931 to 4937, 5327, 5328:
to give him upon his hand is in a proper sense to confide him
to him ; but whereas faith in the understanding, which is repre
sented by Reuben, has little of ability to be confided in, for the
truth which is of faith has its ability frora the good which is of
charity, n. 3563, therefore by give him upon my hand, is sig
nified as much as was in his ability.
5545. " And I will bring him to thee " — that it signifies
that it shall be restored, is manifest without explication.
5546. " And he said, my son shall not go down with you " —
that it signifies that it will not let itself down towards lower
things, appears from the signification of going down, in that it
is predicated towards lower things, n. 5406, here to the scien
tific truths which are in the exterior natural, n. 5492, 5495,
5497, 5500, which are represented by the sons of Jacob.
5547. " Because his brother is dead " — that it signifies since
the internal is not present, appears 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, n. 5469 ; and frora the signification of being dead,
as here denoting not to be present, for he was among the living,
but he was not present.
5548. " And he is left alone " — that it signifies that he is
now in the place of the internal, may appear from this, that
inasmuch as the internal, which is Joseph, was not present, and
he alone was from that mother, therefore he now was also as
Joseph : Joseph also and Benjamin represent each the internal,
and the ten other sons of Jacob the external, n. 5469.
5549. " And hurt may befall him in the way wherein ye
shall go " — that it signifies that it would perish with truths
alone in the natural separate from the internal, appears from
what was explained above, n. 5413, where like words occur.
5550. " And ye shall cause my grey hair to go down " —
that it signifies that thus will be the last of the church, appears
from the signification of grey hair, when the church is treated

CH. XLIL] GENESIS. 355
of, as being its last [or ultimate]. The last is also signified by
grey hair in Isaiah ; " Attend to Me, O house of Jacob, and all
the remains of the house of Israel, carried from the womb,
brought forth from the matrix, even to old age I am the same,
and even to grey hair I will carry," xlvi. 4 : the house of Jacob
denotes the external church, the house of Israel the internal
church ; frora the womb and the matrix denotes frora its begin
ning ; to old age and to grey hair denotes to its last. And in
David ; " They that are planted in the house of Jehovah shall
flourish in the courts of our God ; they shall yet have produce
in grey hair," Psalm xcii. 14, 15; in grey hair denotes in the
last. 5551. "In sorrow to the grave" — that it signifies without
hope of resuscitation, appears from the signification of sorrow
here, as denoting without hope, for when there is no longer any
hope, then there is sorrow : and from the signification of grave,
as being resurrection and regeneration, see n. 2916, 2917,
3256, 4621, thus resuscitation, namely, of the church; for if
in the church there is not an internal, which is Joseph, nor a
medium, which is Benjamin, nor failh in the will or charity,
which is Simeon, there is no longer any hope of its resuscita
tion. It appears indeed strange, that a grave should denote
resuscitation, but this is in consequence of the idea which raan
has concerning a grave, for he does not separate a grave from
death, nor even from the dead body which is in the grave:
but the angels in heaven cannot have such an idea concerning
a grave, but an idea altogether different from what man has,
namely, an idea of resurrection or of resuscitation ; for man,
when his dead body is committed to the grave, is resuscitated
into the other life ; wherefore the angels, concerning the grave,
have not an idea of death, but of life, consequently of resuscita
tion.

CONTINUATION CONCERNING CORRESPONDENCE WITH THE
GRAND MAN ; HERE CONCERNING THE CORRESPONDENCE
OF THE SKIN, OF THE^ HAIRS, AND OF THE BONES WITH
THAT MAN.
5552. The case with correspondence is this : the things in man,
which have the greatest life, correspond to those societies in the
heavens, which have the greatest life, and thence the greatest hap
piness, as those to which man's external and internal sensories
31*

366 GENESIS. [CH. XLII,
correspond, and the things which areof the understanding and the
will ; but the things in man, which have less life, correspond to
such societies in heaven as are in less life, as the cuticles, which
encompass the whole body; also the cartilages and the bones,
which support and sustain all things that are in the body ; and
also the hairs, which spring forth from the cuticles : what the
societies are and of what quality, to which the former and the lat
ter things correspond, is also to be told.
5553. The societies, to which tbe cuticles correspond, are in
the entrance to heaven ; and to them is given a perception of the
quality of the spirits who crowd lo the first threshold, whom they
either reject or admit ; so that they may be called the entrances
or thresholds of heaven.
5554. There are very many societies, which constitute the ex
ternal integuments of the body, with a difference from the face lo
the soles of the feet, for there is everywhere a difference ; I have
had much discourse with them : in regard to spiritual life they
were such, that they suffered themselves to be persuaded by others
that a thing is so, and when they had heard it confirmed from the
sense of the letter of the Word, they believed it altogether, and
continued firm in their opinion, and according thereto instituted
a life not evil. But it is not easy for others, who are not of a
like disposition, to hold commerce with them, for they tenaciously
cleave to the opinions which they have received, neither do they
suffer themselves to be drawn away ihence by reasons. There are
very many such spirits from this earth, because our orb is in ex
ternals, and also re-acts against things internal, as the skin is wont
to do.
5555. They who in the life of the body had known nothing but
the common things of faith, as that the neighbor ought to be
loved, and from that common principle had done good alike to
the wicked and to the well-disposed, without discrimination, saying
that every one was their neighbor; such, when they lived in the
world, suffered themselves to be much seduced by the deceitful,
the hypocritical, and the pretending : the case is similar with
thera in the other life, neither do they care what is said to them,
for they are sensual, and do not enter into reasons. These also
constitute the skin, but the exterior which is less sensible. I
have discoursed with those who constitute the skin of the skull.
But these spirits are as different from each other as that skin is
from itself in different places, as on different parts of the skull,
towards the occiput, the sinciput, the temples, on the face, on the
thorax, the abdomen, the loins, the feet, the arms, the hands, the
fingers. 5556. It has also been given to know who constitute the scaly
skin, which skin is less sensible than all the other coverings, for it
is beset with scales, which approach to something like a fine car-

CH. XLIL] GENESIS. 3g7
tilage : the societies which constitute it, are such as reason upon
all subjects, whether it be so, or be not so, and go no further ;
when I discoursed with them, it was given to perceive, that they
had not the least apprehension of what is true or not true, and the
more they reason, the less they apprehend : nevertheless they seem
to themselves to be wiser than others, for they place wisdom in
the faculty of reasoning; they do not at all know that it is the
chief characteristic of wisdom, to perceive without reasoning that
a thing is so, or not so. There are also several of them, who have
become such in the world in consequence of confounding good and
truth by philosophies; who ihence have less of common sense.
5557. There are also spirits by whom others speak, and who
scarcely understand what they say ; this they have confessed, but
still they speak much : such they become, who in the life of the
body have been mere babblers, without thinking at all on what
they have said, and have loved to speak on all subjects : it has been
told, that they are in companies, and that some companies of them
have reference to the membranes which cover the viscera of the
body, some to the cuticles which derive little from the sensitive ;
for they are only passive powers, and act nothing from themselves,
but from others.
5558. There are spirits who, when they are desirous to know
something, say that it is so, and this one after another in the soci
ety ; and then when they say it, they observe whether it flows
freely, without any spiritual resistance, for in case the thing be not
so,'lhere is then perceived most commonly a resistance from the
interior: if no resistance be apperceived by them, they consider
that the thing is so, and this they do not know from any other
source. Such are they who constitute the cutaneous glands : but of
these there are two kinds ; one which afiirms, because there appears
a fluency, as was said, from which they conjecture, that there be
ing no renisus the thing is agreeable to heavenly forra, conse
quently to truth, and that hereby it is affirmed ; the other kind,
which affirms boldly that the thing is so, although they do not
know it.
55.59. The conformation of the contextures in the cuticles has
been shown me representatively ; the conformation in the case of
those, with whom those extreme parts corresponded to the interi
ors, or with whom things material there were obedient to things
spiritual, was a beautiful contexture, of spires wonderfully woven
together, after the manner of fine lace, which it is impossible to
describe ; they were of an azure color. Afterwards were repre
sented forms still more continuous, more subtle, and more neatly
fashioned : in such manner appear the cuticles of a regenerate
man. But with those who have been deceitful, those extreme parts
appear as conglutinations of mere serpents ; and with those who
have been magical, as filthy intestinals.

368 GENESIS. [CH. XLII.
5560. The societies of spirits, to whom the cartilages and bones
correspond, are very many : but they are such as have in them
very little of spiritual life; as there is very little of life in the
bones respectively to the soft substances which encompass them ;
for example, as there is in the skull and the bones of the head
respectively to each brain, and the medulla oblongata, and to the
sensitive substances therein ; and also as there is in the vertebrcB
and ribs, respectively to the heart and lungs; and so forth.
5561. It has been shown me how little there is of spiritual life
in those who have reference to the bones; other spirits speak by
them, and themselves know little what they say, but still they
speak, placing their delight in speaking only. Into such a state
are they reduced, who had led an evil life, and yet had some re
mains of good stored up in them; these remains constitute that
small portion of spiritual life, after the vastations of several ages:
what remains are, may be seen n. 468, 530, 560, 561, 660, 1050,
1738, 1906, 2284, 5135, 5342, 5344. It was said that they have
little of spiritual life; by spiriiual life is meant that life which the
angels have in heaven; to this life man is introduced in the world
by the things which are of faith and charity : the very affection of
good which is of charity, and the affection of truth which is of
faith, is spiritual life : the life of man without is natural, worldly,
corporeal, and terrestrial life, which is not spiritual life, if spiritual
life be not in it, but is such life as animals in general have.
5562. They who emerge out of vastations, and administer to the
uses for which the bones serve, have not any determinate thought,
but common thought almost indeterminate : they are as those who
are called distracted, being as it were not in the body ; they are
slow, dull, stupid, and are tardy in everything ; nevertheless they
are at times not untranquil, because cares do not penetrate, but
are dissipated in their common obscurity.
5563. In the skull are sometimes felt pains, now in one part,
now in another, and there are apperceived as it were nuclei there,
which are separated from the rest of the bones, and which thus
are in pain : by experience it has been given to know, that such
things exist from falses grounded in lusts; and what is wonderful,
the genera and species of falses have certain places in the skull,
which also has been made known to me by much experience.
Such nuclei, which are indurations, with those who are reformed,
are broken and reduced to softness, and this by various means; in
general by informations in good and truth, by harsh influxes of
truth, which is effected with interior pain, also by actual rendings
asunder, which is effected with exterior pain. For falses from
lusts are of such a nature that they grow hard ; for they are
contrary to truths, and truths, inasmuch as they are determined
according to the form of heaven, flow as it were spontaneously,
freely, gently, and softly ; whereas falses, because of a contrary

CH. XLIL] GENESIS. 359
tendency, have opposite determinations, whence the fluid, which
is of the form of heaven, is checked, whereby come indurations.
Hence it is, that they who have lived in deadly hatred, and in the
revenges of such hatred, and from these in falses, have skulls
totally hardened, and some have skulls like ebony, through which
no rays of light, which are truths, penetrate, but are altogether re
flected. 5564. There are spirits small in stature, who, when they speak,
make a noise like thunder, one sometimes like a host ; it is innate
in them so to speak : they are not from this earth, but from
another, concerning which, by the divine mercy of the Lord, when
we come to treat of the inhabitants of various earths. It was said,
that they have reference to the scutiform cartilage, which is before
the chamber of the breast, and serves as a support for the ribs in
front, and also for the various muscles of sound.
5565. There are also spirits who have reference to bones still
harder, as to the teeth ; but concerning these it has not been given
to know much, only that they, who have scarcely anything of
spiritual life refhaining, when they are exhibited to view in the
light of heaven, do not appear in any face, but only as to the teeth
instead efface ; for the face represents the interiors of man, thus
his spiritual and celestial [principles], that is, the things which are
of faith and charity; they therefore, who in the life of the body
have not procured to themselves something of such life, appear in
the above manner.
5566. A certain spirit came to me, having the appearance as of
a black cloud, around which were wandering stars ; (when wander
ing stars appear in the other life, they signify falses, but fixed stars
truths ;) I apperceived that he was a spirit who wished to approach
near, and when he came near, he excited fear, as certain spirits
have the power to do, especially robbers ; from this I was enabled
to conclude that he was a robber. When he was near me, he was
desirous, and made every attempt, to infest me by magic artifices,
but in vain; he stretched out his hand that he might exercise im
aginary power, but this had not the least effect. It was afterwards
shown what sort efface he had, and it was no face, but something
exceedingly black instead thereof; and there appeared a mouth
therein gaping direfully and ferociously, so that it was a gorge
wherein stood teeth in a series ; in a word it was as a mad dog
with distended jaws, so that it was an open rnouth, and not a face.
5567. A certain spirit applied himself to my left side, and then
I knew not whence and of what quality he was, for he acted ob
scurely ; he was desirous also to penetrate into me more interi
orly, but was rejected : he induced a common sphere of ideas of
thought, such as cannot be described ; a like common sphere I
do not remember to have apperceived before : he was bound by
no principles, but in general was against all, whom he was able by

370 GENESIS. [CH. XLII.
his dexterity and ingenuity to refute and find fault with, although
he did not know what truth was ; I wondered that such ingenuity
could be given, namely, that he could dexterously refute others,
and yet from no knowledge of truth in himself. He afterwards
went away, but presently returned with an earthen jug in his
hand, and was desirous to give me something out of it to drink ;
there was in it from phantasy such a liquor, as took away the
understanding from those who drank it : this was represented by
reason that he had deprived of the understanding of truth and good
those who had adhered to him in the world, yet still they adhered
to him. He also, in the light of heaven, did not appear in a face,
but only as lo the teeth, by reason that he could make a mock of
others, and still he himself knew nothing of truth. It was told me
who he was; when he lived in the world, he was of distinguished
fame, and it was known to some that he was such as has been de
scribed. 5568. There have occasionally been with me such as gnashed
with the teeth; they were from the hells containing those, who
have not only led an evil life, but have also confirmed themselves
against the Divine, and have referred all things to nature ; they
gnash with the teeth in speaking, which is dreadful to hear.
5569. As there is a correspondence of the bones and cuticles,
there is also a correspondence of the hairs, for these sprout up
from roots in the cuticles ; whatever is of correspondence with the
grand man, appertains to spirits and angels, for every one as an
image has reference to the grand man. The angels therefore have
hair decently and orderly disposed ; hair represents their natural
life, and its correspondence with their spiritual life : that hair sig
nifies those things which are of the natural life, may be seen
n. 3301; and that to poll the hair is to accommodate natural
things, so as to render them becoming, and thus graceful,
n. 5247.
5570. There are many, especially females, whose attention has
been wholly taken up in adorning their persons, nor have they
thought more deeply, and scarcely at all concerning eternal life ;
this is pardonable in females up to the age of youth, when the ar
dor ceases which is wont to precede marriage ; but if in maturer
age they persevere in those things, when they can understand oth
erwise, they then contract a nature which remains after death.
Such females in the other life appear with long hair spread over
the face, which they also comb, supposing elegance to consist
therein; for to comb the hair signifies to accommodate natural
things that they may appear handsome, n. 5247 : hence it is known
by others what is their quality; for spirits can know from the
hair, its color, length, the manner in which it is spread, what had
been the quality of the natural life in the world.
5571. Those who have believed that nature is all, and have con-

CH. XLH.] GENESIS. 37 1
firmed themselves in this belief, and also have thence lived in a
careless security, not acknowledging any life after death, thus
neither hell nor heaven ; with such, inasmuch as they are purely
natural, when they are seen in the light of heaven, there does not,
appear any face, but in the place thereof something bearded, hairy,
un-polled; for, as was said above, the face represents spiritual and
celestial things existing interiorly with man, but hairiness repre
sents natural things.
55,72. There are very many at this day in the Christian world,
who ascribe all things to nature, and scarcely anything to the
Divine; but of these persons, there are more in one nation than in
another; it is allowed therefore to relate the substance of a dis
course which I held with some of that nation, in which are very
many such.
5573. A certain spirit above the head was present unseen, but
it was given to perceive his presence from the smell of burnt horn
or bone, and from the stench of teeth ; afterwards there came a
great multitude, as a cloud, from the lower parts towards the upper
behind, who were also unseen, and took their station above the
head : I supposed that they were unseen because they were subtle,
but it was said, that where there is a spiritual sphere, there they
are unseen, but where there is a natural sphere, there they are
seen ; and they were called unseen naturals. The fir.st thing dis
covered concerning them was, that with the greatest earnestness,
cunning, and art, they endeavored that nothing should be published
concerning themselves ; for which end they also had the skill to
pilfer from others their ideas, and to induce other ideas, whereby
they hindered detection : this continued for a considerable time.
It was hence given to know, that such was their character in the
life of the body, that they were unwilling for anything of what they
did and thought to be divulged, assuming a different face and a
different speech ; nevertheless they did not make these pretences,
with a view to deceive by lies. It was perceived that they who
were present, in the life of the body had been traders, but of such
character, that they had placed the delight of life in trading itself,
and not so much in riches, and thus that trading had been as it
were their soul : wherefore I discoursed on this subject with them,
and it was given to say, that trading is no hindrance to coming
into heaven, and that in heaven there are rich and poor alike.
But they objected, that their opinion was, that to be saved it was
necessary to renounce trade, to give all they had to the poor, and
to make themselves miserable : but it was given to reply, that this
is not the case, and that they among them had thought otherwise,
who are in heaven because they were good. Christians, and still
wealthy, and some of thera among the most wealthy : these had the
common good and love towards their neighbor for an end, and ex
ercised mercantile functions only for the sake of employment in the

372 GENESIS. [CH. XLIII.
world, and moreover did not set their hearts on such things. But
the reason that the former are beneath, is, because they were merely
natural, and therefore did not believe in a life after death, neither
in a hell nor a heaven, yea neither in the existence of any spirit,
and because they had made no scruple of depriving others of their
goods by every art, and without compassion could see whole
houses ruined for the sake of their gain ; and that on this account
they made a mock of all who discoursed with them concerning
spiritual life. It was also shown what sort of idea they had enter
tained concerning the life after death, concerning heaven, and
concerning hell : there appeared a certain one who was taken up
into heaven from the left towards the right, and it was said, that
some one was lately deceased, and was conducted by the angels
immediately into heaven; the circumstance was the subject of dis
course, but they, notwithstanding they also saw, still had a very
strong sphere of unbelief, which they dispersed around, insomuch
that they wished to persuade themselves and others contrary to
what they saw : and so great being their incredulity, it was given
lo tell them, that possibly they would have had as little faith, if
they had seen in the world any one lying dead in a litter resusci
tated ; they said, that they would not have believed unless they
had seen several dead persons resuscitated, and if they had seen
this, they would still have attributed it to natural causes; they
said afterwards, when they had been left for some time to their
own thoughts that at first they should have believed that it was
a fraud, and when it was evinced to be no fraud, they should
have believed that the soul of the dead person had a secret com
munication with him who resuscitated it, and lastly, that it was
some secret which they did not comprehend, because in nature
there are a great many things incomprehensible ; and thus that
they could never have believed, that such a thing existed from any
power above nature: hence it was discovered what had been the
quality of their faith, namely, that they could never be induced to
believe, that there was any life after death, nor that there was a
hell or a heaven ; thus that they were altogether natural. Such,
when they appear in the light of heaven, appear also without face,
and in the place thereof a thick hairiness.

CHAPTER FORTY-THIRD.
1. And the famine became grievous in the land.
2. And it came to pass, when they had finished eating up the
provision which they brought from Egypt, and their father said to
them, return ye, buy us a little food.

CH. XLIII.] GENESIS. 373
3. And Judah said unto him, saying, the man protesting pro
tested to us, saying, ye shall not see my faces, except your brother
be with you.
4. If thou send our brother with us, we will go down and buy
thee food.
5. And if thou send not, we will not go down, because the man
said to us, ye shall not see ray faces except your brother be
with you,
6. And Israel said, wherefore did ye evil to me, to tell the man
whether ye had yet a brother.
7. And they said, asking the man asked to us and to our nativ
ity, saying, is your father yet alive, have ye a brother, and we told
him according to the mouth of those words : did we knowing know
that he would say, cause your brother to come down.
8. And Judah said to Israel his father, send the boy with me,
and we will arise, and go, and wdl live, and not die, also we, also
thou, also our infants.
9. And I will be surety for him, of my hand thou shalt require
him, except I bring him to thee, and set him before thee, I shall
sin to thee all days.
10. For unless we had lingered, we had returned now these
two times.
11. And Israel their father said to them, if so then, this do ye,
take of the chanting of the land in your vessels, and cause to go
down to the raan a present, a little gum, and a little honey, wax,
and myrrh, turpentine nuts and almonds.
12. And take double silver in your hands, and the silver brought
back ih the mouth of your wallets ye shall bring back in your hand,
peradventure it was an error.
13. And take your brother, and arise, return ye to the man.
14. And God Shaddai give you mercies before the man, and
send you your other brother and Benjamin ; and I, as I have been
bereaved, shall be bereaved.
15. And the men took this present, and they took double silver
in their hand, and Benjamin, and arose, and went down to Egypt,
and stood before Joseph.
16. And Joseph saw with them Benjamin, and said to him who
was over his house, bring the men to the house, and slaying slay,
and prepare, 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 feared at being brought to Joseph's house, and
they said, on the word of the silver brought back in our wallets 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 to the man who was over Joseph's house,
and spake to him at the door of the house.
VOL. VII. 32

374 GENESIS. [CH. XLIII.
20. And said, in me my lord, coming down we came down in
the beginning to buy food.
21. And it came to pass, when we were come to the inn, and
opened our wallets, and lo 1 every one's sdver in the mouth of his
wallet, our silver in its weight, and we bring it back in our
hand. 22. And other silver we cause to come down in our hand to buy
food, we know not who put our silver in our wallets.
23. And he said, peace he to you, fear not, your God, and the
God of your father, hath given you a hidden gift in your wal
lets, your silver came to rae ; and he brought forth Simeon to
them. 24. And the man brought the men to Joseph's house, and gave
water, and they washed their feet, and he gave fodder to their
asses. 25. And they prepared the present until Joseph came at noon,
because they heard that they should eat bread together there.
26. And Joseph came to the house, and they brought him the
present, which was in their hand, to the house, and they bowed
themselves to him to the earth.
27. And he asked them as to peace, and said, is there peace
to your father, the old man whom ye said, is he yet alive.
28. And they said, thy servant our father hath peace, he is yet
alive, and they bended themselves, and bowed themselves.
29. And he lifted up his eyes, and saw Benjamin his brother,
the son of his mother, and said, is this your youngest brother,
whom ye said to me, and he said, God be gracious to thee my
son. 30. And Joseph made haste, because his compassions were
moved to his brother, and he sought to weep, and came to his
chamber and wept there.
31. And he washed his faces, and went forth, and contained
himself, and said, set bread.
32. And they set 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, for that is an abomination to
the Egyptians.
33. And they set before him, the first-born according to his
primogeniture, and the younger according to his minority, and
the men were amazed etery one at his companion.
34. And he lifted up portions from his faces to them, and multi
plied the portion of Benjamin above the portions of them all by
five measures ; and they drank, and drank largely with him.

CH. XLIII.] GENESIS. 375

THE CONTENTS.
5574. The subject is continued concerning the conjunction of
the truths of the church in the natural, which are the ten sons of
Joseph, with the celestial of the spiritual, or truth from the Divine,
which is Joseph, by the medium which is Benjamin : but in this
chapter in the internal sense it is only treated concerning the
common influx, which precedes conjunction.

THE INTERNAL SENSE.
5575. Verses 1 , 2,3, 4, 5. And the famine became grievous
in the land. And it came to pass when they had finished eating
up the provision which they brought from Egypt, and iheir
father said to them, return ye, buy us a little food. And Judah
said to him, saying, the man protesting protested to us, saying,
ye shall not see my faces except your brother be ivith you. If
thou send our brother with us, we will go down, and buy thee
food. And if thou send noi, we will not go down, because ihe
man said to us, ye shall not see my faces except your brother be
with you. And the famine becarae grievous, signifies desolation
from the want of spiritual things : in the land, signifies about
those things which were of the church : and it came to pass,
signifies something new: when they had finished eating up the
provision, signifies when truths failed : which they brought from
Egypt, signifies which were from scientifics : their father said to
them, signifies perception by those things which were of the
church : return ye, buy us a little food, signifies that, in order to
live, they should procure for themselves the good of spiritual
truth: and Judah said to him, signifies the good of the church :
saying, the man protesting protested to us, signifies that the
spiritual derived from the internal was averse from them :
saying, ye shall not see my faces, signifies that there would be
no compassion : except your brother be with you, signifies
unless ye have a medium : if thou send our brother with us,
signifies if thus it be of the church, that it may be adjoined, that
there must be a medium : we will go down and buy thee food,
signifies that then the good of truth will be procured there: and
if thou send not, signifies if not : we will not go down, signifies.

376 GENESIS. [CH. XLIII.
that it cannot be procured : because the man said to us, signifies
perception concerning the spiritual : ye shall not see my faces,
signifies that there would be no compassion : except your brother
be with you, signifies unless ye have a medium.
5576. " And the famine became grievous " — that it signifies
desolation from a want of things spiritual, appears from the sig
nification of famine, as being a defect of the knowledges of
good and of trulh, n. 3364, 5277, 5279, 5281, 5300, and
hence desolation, n. 5360, 5376, 5415 : and whereas desolation
exists from the scarcity and consequent want of things spiriiual,
this also is signified by famine. Famine in the spiritual worid,
or in heaven, is not famine for food, for the angels do not feed
upon material food, this food being for the body which man
carries about with him in the world ; but it is famine for such
food as nourishes their minds ; this food consists in understand
ing what is true and in relishing what is good, which food is
called spiritual food. And what is wonderful, the angels are
also nourished by that food, as was raade evident to me from
this, that infants, who died infants, after tbey have in heaven
been instructed in the truths which are of intelligence and in the
goods which are of wisdom, do not appear any longer as infants,
but as adults, and this according to their growth in good and
truth : also from this, that the angels continually desire those
things which are of intelligence and wisdom ; and when it is
evening with them, that is, v/hen they are in a state in which
those things fail, that then they are so far respectively in non-
happiness, and hunger and thirst for nothing more than that the
morning may dawn upon them anew, and they may return into
the life of happiness, which is that of intelligence and wisdom.
That to understand truth and to will good is spiritual food, may
also be manifest to every one who reflects, that he who takes
material food for the nourishment of the body, is better nourished
by such food, if at the same time his mind (^animus) be cheerful,
and he be in discourse concerning siich things as favor cheerful
ness, which is a sign that there is a correspondence between
spiritual food which is of the soul, and material food which is oi
the body: and moreover from this, that he who is in the desire
of imbuing his mind (animus) with such things as are of science,
intelligence, and wisdom, begins to be in sorrow and in torment
when such things are withheld from him, and like a person in
hunger, to desire that he may return to his spiritual food, thus to
the nourishment of his soul- That spiritual food is what nour-

CH. XLIII.] GENESIS. 377
isbes the soul, as material food the body, may also be manifest
from the Word : as in Moses ; " Man doth not live by bread
alone, but by everything uttered from the mouth of Jehovah
doth man live," Deut. viii. 3. Matt. iv. 4 : what is uttered'
from the mouth of Jehovah is in general the divine truth which
proceeds from the Lord, thus every truth of wisdora, specifically
the Word, in which and from which are those things which are
of wisdom. And in John ; "Labor not for the meat which
perisheth, but for the meat which endureth to everiasting life,
which the Son of man shall give to you," vi. 27 : that this food
is the truth of wisdom, which proceeds from the Lord, is mani
fest. Hence also it may be known, what is understood by
these words of the Lord in the same chapter ; " My flesh is
truly meat, and ray blood is truly drink," verse 55 ; namely,
that the Lord's flesh is divine good, n. 3813, and his blood
divine truth, n. 4735. For when the Lord raade his whole
human divine, then his flesh was nothing else than divine good,
and his blood divine truth : that in the Divine nothing material
is to be understood, may be manifest : wherefore food in the
supreme sense, that is, when it is predicated of the Lord, is the
good of the divine love to save the human race. This food also
is what is understood by the Lord's words in John ; "Jesus
said to the disciples, I have food to e^t which ye know not of:
my food is to do the will of Him who sent Me, and to finish his
work," iv. 32, 34 : to do the will of Him who sent, and to
finish his work, is to save the human race ; the Divine from
which it proceeds, is the divine love. From these things it
is now manifest, what is understood in the spiritual sense by
famine. 5577. "In the land" — that it signifies about those things
which were of the church, appears from the signification of land in
the Word, as being the church, here therefore those things which
are of the church, for the things significative of the church, are
significative also of the things fiertaining to the church, for these
constitute the church. That land [or earth] denotes the church
in the Word, is because the land of Canaan was the land in
which the church had been frora the most ancient, tiraes ; hence,
when land [or earth] is named in the Word, the land of
Canaan is meant, and when this is meant, the church is under
stood. For they who are in the spiritual worid, when mention
is made of land, do not abide in the idea of land, but in the
idea of the nation which is in it, nor in the idea of the nation,
32*

378 GENESIS. [CH. XLHL
but in the idea of the quality of that nation, consequently in
the idea of the church when land is spoken of and by it is
meant the land of Canaan. Hence it is manifest, how much
they are mistaken who believe, that on the day of the last
judgment there shall exist a new heaven and a new earth, ac
cording to the prophecies of the Old Testament, and the Apoc
alypse in the New, when yet by a new earth nothing else is
understood but a new external church, and by a new heaven a
new internal church; also who believe, when the universal
earth is mentioned in the Word, that anything else is under
stood but the church : hence it is evident, how little they ap
prehend the Word, who do not suppose that there is a raore
holy sense in it, than what shines forth from the letter alone.
That the church from the most ancient times was in the land
of Canaan, see n. 3686, 4447, 4454, 4516, 4517, 5136.
That by land [or earth] in the Word is signified the church,
n. 662, 1066, 1067, 1262, 1413, 1607, 2928, 4447. That
by a new heaven and a new earth is signified a new church in
ternal and external, n. 1733, 1850, 2117,2118, 3355, 4535.
5578. " And it came to pass" — that it signifies what is new,
appears from the signification of it was and ii came to pass
(was done), as involving a new state, n. 4979, 4987, 4999,
5074, 5466 ; in the original tongue anciently the sense was
not distinguished by signs (or stops), but the text was contin
ued without interruption, in imitation of heavenly speech ; but
instead of such signs (or stops) was and, and also it was or it
came to pass (was done) : hence it is that these expressions so
often occur, and that it was or it came to pass signifies what
is new. 5579. " When they had finished eating up the provision " —
that it signifies when truths failed, appears from the signification
of provision, as being trulh, n. 5276, 5280, 5292, 5402 ; that
trulh failed, is signified by their making an end of eating it. In
the spiritual world the case is this, that those who are there
are satiated with truths and goods, for these are their food,
n. 5576 ; but when these have yielded them use, they come
again into want. This case is like that of man's nourishment by
material food, for when this food has yielded its use, there again
comes hunger: this hunger, which is a want of things spiritual,
in the spiritual worid is evening, or the shade of their day, but
after it comes twilight and morning ; thus the states there
change alternately : they come into that evening, or into spirit-

CH. XLIIL] GENESIS. 379
ual hunger, to the intent that they may appetite and desire
truths and goods, for when these things are hungered after, they
yield nourishment better, in like manner as raaterial food vields
nourishraent better to hira who is hungry. From these things
it may be manifest what is understood by want of spiritual
things when truths failed.
5580. " Which they brought frora Egypt " — that it signifies
which were from scientifics, appears from the signification of
Egypt, as being scientifics, n. 1164, 1165, 1186, 1462; that
they "were from ihem, is signified by their bringing it thence.
By Egypt in the good sense are signified the scientifics which
are of the church, namely, which serve for the form of the
church, see n. 4749, 4964, 4969 : by such scientifics man is in
troduced into the truths of the church, as through a court into
a house. For those scientifics are what first enter in at the
senses, and thus open the way to the interiors ; since it is
known, that the external sensuals are first opened with man,
and next the interior sensuals, and finally the intellectuals, and
when the intellectuals are opened that these are represented in
the former, in order that they can be apprehended : the reason
is, because intellectual things arise out of sensuals by a method
of extraction, for intellectual things are conclusions, and when
conclusions are made, they are separated and sublimated ; this
is effected by the influx of things spiritual, which influx is
through heaven from the Lord. From this it is evident how
the case is with truths, that they are from scientifics.
5581. "And their father said to thera" — that it signifies
perception by those things which were of the church, appears
from the signification of saying in the historicals of the Word, as
being perception, of which frequently 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 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 is,
because the church is a spiritual marriage, which is from good
as a father, and from truth as a mother.
5582. " Return ye, buy us a little food " — that it signifies
that, in order to live, they should procure to themselves the
good of spiritual truth, appears from the signification of buying,
as being to procure and appropriate to themselves, n. 4397,

380 GENESIS. [CH. XLHL
5374, 5397, 5406, 5410, 54-26 : 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 which is treated of in what
follows ; that it is in order to live, follows as a consequence.
5583. " And Judah said to him " — that it signifies the good
of the church, appears from the representation of Judah, as
being the good of the church, n. 3654. That Judah now
speaks concerning Benjamin, and Reuben before concerning the
same, in the foregoing chapter, verses 36, 37, is an arcanum,
which cannot be unfolded but from the internal sense : in like
manner, that when Reuben spake concerning Benjamin, Jacob
is called Jacob, in the foregoing chapter, verse 36, but here
when Judah speaks concerning Benjamin, Jacob is called Israel,
verses 6,7, 8. That this circumstance involves some arcanum,
can be denied by no one, but what it involves, cannot in any
wise be known from the historical sense of the letter ; as also
in other places, where Jacob is sometimes called Jacob, and
sometiraes Israel, n. 4286; the arcanura involved herein, by
the divine mercy of the Lord, will be told in what follows.
That Judah now speaks, is because it is treated of the good of
spiritual truth, that it was to be procured, n. 5282 ; on this
account Judah, who is the good of the church, here speaks with
Israel, who is the good of spiritual truth, and engages for Benja
min who is the medium, for the medium must be conjoined by
good. 5584. " Saying, protesting the man protested to us " — that
it signifies that tbe spiritual from the internal was averse from
them, appears frora the signification of protesting to protest, as
denoting to be averse, for be protested that they should not see
bis faces except their brother should be with them ; this pro
testation is of aversion, for by not seeing his faces is signified
that there would be no commiseration, of which just below :
and from the representation of Joseph, as being the divine
spiritual, or what is the sarae, truth from the Divine, n. 3969 ;
who here, inasmuch as he is called the raan (vir), denotes the
spiritual or truth flowing in frora the internal.
5585. " Saying, ye shall not see my faces" — that it signifies
that there would be no commiseration, appears from the signi
fication effaces, when they are predicated of man, as being his
interiors, naraely, his affections and thence thoughts, n. 358,
1999, 2434, 3527,3573, 4066, 4796, 4797, 5102; but when
they are predicated of the Lord, as being mercy or comraisera-

CH. XLIIL] GENESIS. 381
tion ; hence not to see faces, denotes no mercy or no com
miseration, for the Lord is here represented by Joseph in the
supreme sense. Not that there is no comraiseration with the
Lord, for He is mercy itself, but that, when there is no con
joining medium, it then appears to man as if there was no com
miseration in the Lord : the reason is, because if there be no
conjoining medium, there is no reception of good, and when
there is no reception of good, there is evil in its place ; if man
then cries to the Lord, inasmuch as he cries from evil, thus in
favor of himself against all others, there is no hearing, and this
appears as no commiseration. That the face of Jehovah or of
the Lord is mercy, may be evident from the Word ; for the face
of Jehovah or tbe Lord in a proper sense is the divine love
itself, and because it is the divine love, it is of mercy, for mercy
is from love towards the human race constituted in so great
miseries. That the face of Jehovah or of the Lord is divine
love, may be manifest from the face of the Lord, when He was
transformed before Peter, James, and John, that is, when He
showed them his Divine ; then " his face shone as the sun,"
Matt. xvii. 2: that the sun is the divine love, may be seen
n. 30 to 38, 1521, 1529, 1530, 1531, 2441, 2495, 3636,
3643, 4060, 4321, 4696. The Divine itself of the Lord never
appeared in any face, but his divine human, and by that as in
it the divine love, or respectively to the human race, the divine
mercy. This, namely, the divine mercy in the divine human,
is called the angel of faces, in Isaiah : " I will raake mention of
the mercies of Jehovah; He shall recompense them according
to his mercies, and according to the multitude of his mercies,
and He was made a Savior to thera ; and the angel of his faces
saved them, by reason of his love, and by reason of his
clemency," Ixiii. 7, 8, 9: He is called angel, because angels in
the Word, in the internal sense, signify something of the Lord,
n. 1925, 2821, 4085, here his mercy, wherefore it is said the
angel of faces. That the face of Jehovah or of the Lord is
mercy, and also peace and good, because these are of mercy,
may likewise be manifest frora the following passages. In the
benediction ; " May Jehovah cause his faces to shine upon
thee, and be merciful unto thee. May Jehovah elevate his
faces upon thee, and give thee peace," Numb. vi. 25, 26 ;
where it is very manifest, that to cause the faces to shine is to
be merciful, and that to elevate the faces is to give peace. In
David ; " God be merciful unto us, and bless us, and cause his

382 GENESIS. [CH. XLIIL
faces to shine upon us," Psalm Ixvii. 1 ; where also faces
denote mercy. Again ; " Bring us back, O God, and cause thy
faces to shine, that we may be saved," Psalm Ixxx. 3, 7, 19 ;
where the sense is the same. Again ; " Deliver me out of the
hand of mine enemies, and of my persecutors, cause thy faces
to shine upon thy servant," Psalm xxxi. 15, 16 : in like manner.
Psalm cxix. 134, 135. In Daniel; "Hear O our God the
entreaty of thy servant, and his prayers, and cause thy faces to
shine upon the sanctuary which is desolate," ix. 17 ; to cause
his faces to shine denoting to be merciful. Again in David ;
" There be many that say, who will cause us to see good ? lift
Thou up the light of thy faces upon us," Psalm iv. 6 ; to hft
up the light of his faces denoting to give good frora mercy. In
Hosea ; " Let them seek my faces when they are in straitness,
in the morning let them seek Me," v. 15. Again in David ;
"Seek ye my faces, thy faces O Jehovah I seek," Psalm xxvii.
8. Again ; " Seek ye Jehovah and his strength, seek his faces
continually," Psalm cv. 4 ; to seek the faces of Jehovah de
noting to seek his mercy. Again ; " In justice I shall see thy
faces," Psalm xvii. 15. And in Matthew ; " See that ye do
not despise any one of these little ones, for I say unto you, that
their angels in the heavens do always see the face of ray father
who is in the heavens," xviii. 10 ; to see the faces of God de
noting to enjoy peace and good frora mercy. But the opposite
is to conceal or hide, as also to turn away the faces, which sig
nifies not to be merciful : as in Isaiah ; " In the overflowing of
mine anger I hid ray faces for a moment frora thee, but with
the raercy of eternity will I be raerciful unto thee," liv. 8;
where the overflowing of anger denotes temptation, in which,
because tbe Lord appears not to be merciful, it is said, I hid
my faces for a moraent from thee. In Ezekiel ; " I will turn
away ray faces frora thera," vii. 22. In David ; " How long
O Jehovah wilt Thou forget rae forever, how long wilt Thou
hide thy faces frora rae," Psalra xiii. 1. Again; "Hide not
thy faces frora me, reject not thy servant in anger," Psalra xxvii.
9. Again ; " Wherefore O Jehovah dost Thou forsake ray
soul, dost hide thy faces from me," Psalm Ixxxviii. 14. Again ;
" Make haste, answer me O Jehovah, my spirit is consumed,
hide not thy faces frora rae, lest I be like unto them that go
down into the pit ; cause me to hear thy niercy early," Psalm
cxliii. 7, 8. And in Moses ; " Mine anger shall wax hot against
this people in that day, so that I will forsake them, and wiU

CH. XLHL] GENESIS. 393
hide my faces from them, whence they shall be consumed.
Concealing I will conceal my faces in that day, by reason of
all the evil which they have done," Deut. xxxi. 17, 18 : his
anger waxing hot denotes turning Himself away, n. 5034, and
concealing his 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 ex
pressed from the appearance with the man who is in evil ; for
the man who is in evil, turns hiraself away, and hides the Lord's
faces from himself, that is, removes his mercy from himself.
That the evils with man are what do this, may also be mani
fest from the Word: as in Micah; "Jehovah will hide his
faces from them in that time, as they have rendered their works
evil," iii. 4. In Ezekiel ; " Because that they have transgressed
against Me, therefore I have hid ray faces frora thera ; according
to their uncleanness, and according to their transgressions I
have dealt with them, and have hid my faces from them,"
xxxix. 23, 24. And especially in Isaiah ; " Your iniquities are
what separate between you and your God ; and your sins cause
him to hide his faces from you," lix. 2. From these and several
other passages the internal sense is manifest, which is every
where extant, and is found by him who seeketh.
5586. " Except your brother be with you " — that it signifies
unless ye have a medium, appears from the representation of
Benjamin, as being a medium, n. 5411, 5413, 5443. The
medium which Benjamin represents, is the medium 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 derived from the Divine, which is represented by Joseph;
that truth of good is called the spiritual of the celestial ; that
Benjamin is the spiritual of the celestial, may be seen, 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 a mediuiTi, which must
partake of the properties of each.
5587. " If thou send our brother with us " — that it signifies
if it thus be of the church that it may be adjoined, that there
i"nust be a medium, appears frora the representation of Israel,
who was to send, as being the church, n. 4286 ; hence if thou
send, is if it be thus of the church: and from the representation
of Benjamin, who is here their brother, as being a medium, of

384 GENESIS. [CH. XLIII.
which just above, n. 5586 : hence it is evident, that by the
expression. If thou send our brother with us, is signified, if it be
thus of the church that its external may be adjoined to the in
ternal, that there must be a medium.
5588. " We will go down and buy thee food " — that it sig
nifies that then will be procured the good of truth appears from
the signification of buying, as denoting to procure to theraselves
and to appropriate ; and frora the signification of food, as being
the good of trulh, concerning which significations above n. 5582.
5589. "And if thou send not" — that it signifies if not,
naraely, if it be not of the church, that it may be adjoined, is
evident from what was said above, n. 5587.
5590. " We will not go down " — that it signifies that it
cannot be procured, appears from what was said just above,
n. 5588.
5591. "Because the man said to us" — that it signifies per
ception concerning the spiritual, appears from the signification
of the man (vir), as being the spiritual frora the internal, of
which above, n. 5584 ; and frora the signification of saying in
the historicals of the Word, as being perception, of which
frequently above.
5592. " Ye shall not see ray faces " — that it signifies that
there would be no coramiseration, appears from what was ex
plained above, n. 5585, where the sarae words occur.
5593. " Except your brother be with you " — that it signifies
unless ye have a medium, appears frora what was said above,
n. 5586, 5587, concerning Benjamin, who is here the brother,
as being a medium.
5594. Verses 6, 7, 8, 9, 10. And Israel said, wherefore
did ye evil io me, to tell the man whether ye had yet a brother.
And they said, asking the man asked to us and to our nativity,
saying, is your father yet alive, have ye a brother, and we told
him according to the mouih of those words ; did we knowing
know that he would say, cause your brother to come down.
And Judah said io Israel his father, send ihe boy wiih me,
and we will arise, and go, and will live, and not die, also we,
also thou, also our infants. And I will be surety for him, of
my hand thou shalt require him, except I bring him to thee, and
set him before thee, I shall sin to ihee all days. For unless we
had lingered, we had returned now these two times. And Israel
said, signifies perception from spiritual good : wherefore did ye
evil to me to tell the man whether ye had yet a brother, signifies

CH. XLIII.] GENESIS.

385

that they separated from him the good of truth, to conjoin it to
the spiritual from the internal : and they said, the man asking
asked to us, signifies that he cleariy perceived the things which
were in the natural : and to our nativity, signifies concerning
the truths of failh in the natural : saying, is your father yet
alive, signifies and concerning spiritual good from which the
truths of faith come : have ye a brother, signifies concerning in- •
terior truth: and we told him according to the mouth of those
words, signifies that he apperceived them congruously : did we
knowing know that he would say, cause your brother to come
down, signifies that they did not believe that he would will that
the good of truth should be conjoined to himself: and Judah said
to Israel his father, signifies perception from the good of the
church concerning those things: send the boy with me, signifies
that he should be adjoined thereto : and we will arise, and go,
and will live, and not die, signifies spiritual life according to
degrees : we, signifies the external of the church : also thou,
signifies its internal: and also our infants, signifies the things
which were still interior: and I will be surety for him, signifies
that he will be adjoined in the mean while to hira : of ray hand
thou shalt require him, signifies that he shall not be plucked
away so far as was in his ability : except I bring him to thee,
and set him before thee, signifies unless he should be altogether
restored to the church ; and I shall sin to thee all days, signifies
that the church shall no longer have any good : for except we
had lingered, signifies delay in a state of doubt : we should have
returned now these two times, signifies that there would have
been spiritual life both exterior and interior.
5595.' "And Israel said" — that it signifies perception from
spiritual good, appears from the signification of saying, as being
to perceive, concerning which above ; and from the representa
tion of Israel, as being spiritual good, n. 3654, 4598 ; and
whereas Israel is spiritual good, he is also the internal spiritual
church, n. 3305, 4286, for that church is a church by virtue of
spiritual good. Spiritual good is truth, which has been made
good, for truth is made good, when the life is according to it,
for then it passes into the will, and from the will into act, and
becomes of the life, and when truth 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 ; this
good is what is called spiritual good. Spiritual good is distin
guished from celestial good in this, that celestial good is ira-
voL. VII. 33

386 GENESIS. [CH. XLIII
planted in the voluntary part itself of man : but this subject has
been frequently treated of above. That Jacob is not now called
Jacob, as in the foregoing chapter, verse 36, but Israel, is be
cause it is here trealed concerning good, but in the preceding
chapter concerning truth: wherefore in the preceding chapter
Reuben spake, by whom is represented the truth of doctrine of
the church, n. 3861, .3866, 4731, 4734, 476J, 5542, but in
this chapter Judah speaks, by whom is represented the good of
the church, n. 3654, 5583. That good is now treated of, is
because at this second time of going down into Egypt, conjunc
tion is effected of the internal, which is Joseph, with the exter
nal which is the ten sons of Jacob, by the mediura which is
Benjarain ; and the conjunction of the internal with the external
is effected by good.
5596. " Wherefore did ye evil to me to tell the man whether
ye had yet a brother" — that it signifies that they separated
from hira the truth of good to conjoin it to the spiriiual from
the internal, appears from the signification of doing evil, as
being to separate, for their separating Benjamin from him is
what he calls doing evil : and from the signification of telling,
as being to give what another may think and reflect upon,
n. 2862, 5508, consequently to communicate, n. 4856 ; hence
it is also to conjoin, for when it passes into the will of another,
conjunction is effected from what is communicated ; as when
Joseph heard that Benjamin was yet alive, and was with his
father, he willed that he should corae to him, and afterwards
that he should be alone with hira, conjoined to him, as is evi
dent from the historicals which follow : and from the represent
ation of Joseph, as being the divine spiritual, who, when he is
called man (vir), is the spiritual from the internal, n. 5584 :
and from the representaiion of Benjamin, who is here their
brother of whom they told, as being the truth of good, n. 5586.
From these things it is evident, that by " Wherefore did ye evil
to rae to tell the man whether ye had yet a brother," is signified
that they separated from him the truth of good, to conjoin it to
the spiriiual from the internal.
5597. " And they said, asking the man asked to us " — that
it signifies that he cleariy perceived what things were in the
natural, appears from the signification of asking, as being to
perceive another's thought, of which below ; and from the re
presentation of the ten sons of Jacob, who are here meant by
MS, as being those things of the church which are in the natural,

CH. XLIIL] GENESIS. 387
n. 5403, 5419, 5427, 5458, 5512. The reason that to ask is
to perceive another's thought, is, because in heaven there is a
communication of all thoughts, insomuch that no one has need
to ask another what he thinks : hence it is, that to ask signifies
to perceive another's thought ; for the quality of anything on
earth, in the internal sense is its quality in heaven.
5598. " And to our nativity " — that it signifies concerning
the truths of faith in the natural, appears from the signification
of nativity, as being the nativity of truth from good, or of faith
from charity, see n. 1145, 1255,4070,4668. That nativity
is this in the internal sense, is because in heaven no other na
tivity is understood than what is called regeneration, which is
effected by the truth of faith and the good of charity : by this
nativity from sons of man are made sons of the Lord, and these
are they who are said to be born of God, John i. 13. Accord
ing to the varieties of good from truth and of truth from good in
that nativity,- are the fraternities, or consanguinities and affini
ties in heaven ; for in heaven there are perpetual varieties, but
the varieties are arranged of the Lord so as to have reference
to families, wherein are brothers, sisters, sons-in-law, daughters-
in-law, grand-sons, grand-daughters, and so forth : yet in gen
eral all are arranged into such a forra, that together they make
one ; as the varieties in the human body, where no member is
absolutely like another, yea neither one part in any member
absolutely like another ; nevertheless all those various parts are
arranged into such a form, that they act as one, and each con
curs to the action of the other nearly or remotely : since such
is the form in man, it may be concluded what must be the form
in heaven, with wdiich there is a correspondence of all things
that are in man, namely, that it is most perfect.
5599. " Saying, is your father yet alive " — that it signifies
and concerning spiritual good from which the truths of faith
come, appears from the representation of Israel, who here is
the father, as being spiritual good, n. 3654, 4598, 5595 : inas
much as from that good, as from a father, the truths of faith
descend, n. 5598, therefore it is said from which the truths of
faith corae.
5600. " Have ye a brother " — that it signifies concerning
interior truth, appears from the representation of Benjamin, as
beinff the spiritual of the celestial, or what is the same, the
truth of good, or interior truth : that Benjarain is truth in which
is good, or the spiritual of the celestial, may be seen n. 3969,

388 GENESIS. [CH. XLIIL
4592 ; this interior truth is that which is a medium between
truth from the Divine, and truth in the natural.
5601. "And we told him according to the mouth of his
words" — that it signifies that he apperceived those things con
gruously, appears from the signification of telling, as being to
apperceive, n. 3608; for in the spiriiual worid, or in heaven,
they have no need to tell what they think, there being a com
munication of all thoughts, n. 5597, wherefore to tell in the
spiriiual sense signifies to apperceive : and from the signification
of " according to the mouth of his words," as being congruously,
for they are those things which he willed to apperceive.
5602. " Did we knowing know that he would say, cause
your brother to come down " — that this signifies that they did
not believe that he would will that the truth of good should
be conjoined, to hira, appears fiora the signification of the
words. Did we knowing know ihat 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, see just above,
n. 5600; that this should be conjoined to him, is signified by
their causing to go down, as is evident from what was said
above, n. 5596.
5603. "And Judah said to Israel his father" — that it sig
nifies perception frora the good of the church concerning those
things, appears frora the signification of saying in the historicals
of the Word, as being to perceive, concerning which frequently
before; and frora the representation of Judah, as being the good
of the church, of which above, n. 5583 ; and from the represent
ation of Israel, as being the internal spiritual church, n. 3305,
4286: hence it is manifest that by Judah said to Israel his
father, is signified the perception of the church from its good.
5604. "Send the boy with me" — that it signifies that he
should be adjoined thereto, namely, to the good of the church
which is represented by Judah, appears from the significaiion of
sending with him, as being to adjoin to him not to the rest, for
it is said in what follows, " I will be surety for him, from my
hand thou shall require him ; " and from the representation of
Benjamin, who is here the boy, as being interior trutb, of which
just above, n. 5600. The term boy is used, because what
is interior is in the Word respectively called boy, by reason
that there is more of innocence in the interior than in the ex
terior, and innocence is signified by an infant, and also by a
boy, n. 5236.

CH. XLKL] GENESIS.

389

5605. " And we will arise, and go, and live, and not die" —
that it signifies spiritual life according to degrees, appears from
the signification of arising, as being elevation to superior or in
terior things, consequently to those things which are of spiritual
life, n. 2401, 2785, 2912, 2927, 3171, 4103, 4881: and
from the signification of going, as being to live, n. 3335. 3690,
4882, 5493 ; and whereas it follows, " and we will live," to go
signifies the first spiritual life: and from the signification of
living, as being spiritual life, for in the internal sense of the
Word no other life is understood : and from tbe signification of
not dying, as denoting to be no longer damned, or to be out of
a state of damnation, for in the internal sense of the Word no
other death is understood than spiritual death, which is damna
tion. Hence it is evident that by "we will arise, and go, and
live, and not die," is signified life according to degrees, namely,
introduction to life by arising, the first oflife by going, the life
itself hy living, and separation from those things which are not
of life, by not dying. That to go in the internal sense is to
live, appears strange to him who knows nothing concerning
spiritual life ; but the case herein is similar to that of journej'-
ing, as denoting order of life and successivity of life, n. 1293,
4375, 4554, 4585, and to that of sojourning, as denoting to be
instructed and to live accordingly, n. 1463, 2025, 3672. The
reason may indeed be declared why going, journeying, and so
journing have such significations, but that reason is such, that it
can hardly be received by those who do not know how the case
is with motions in the other life. Motions there and progres
sions, are nothing else, because from no olher source, than
changes of state of the life, which changes appear in externals
altogether as progressions from place to place : that this is so,
may be confirmed from much experience in the other life ; for
1 have walked there in spirit with the inhabitants, and among
thera, through several of their abodes, and this notwithstanding
I had remained in the same place as to the body. I have also
discoursed with them as to how this could be, and have been
instructed, that there are changes of the stale of tbe life, which
cause progressions in the spiritual world ; which was also con
firmed by this, that spirits, by changes induced in the state, can
be presented on high, and in a raomeni in the deep, also far
westward, and in a moment eastward, and so forth. But, as
was said, this cannot fail to appear strange to hira, who knows
nothing concerning life in the spiritual world ; for in that world
33*

390 GENESIS. [CH. XLIII
there are not spaces, nor times, but instead of them states ofthi
life ; these stales in externals produce an appearance altogeihe
living of progressions and of motions : this appearance is a
living and real as is the appearance of life itself, namely, tha
life is in us, and thus ours, when yet it flows in from the Lord
who is the fountain whence comes the all of life, see n. 2021
2658, 2706, 2886, 2887, 2888, 3001, 3318, 3337, 333S
3484, 3619, 3741, 3742, 3743, 4151, 4249, 4318, 4319
4320,4417,4523,4524,4882. Inasmuch as to go and t(
be moved signify to live, therefore it was said by the ancients
that " in God we are moved, we live, and are ; " and by beinj
moved is understood the external of life, by living its internal
and by being its inmost.
5606. " We " — that it signifies the external of the church
appears frora the representaiion of the ten sons of Jacob, whi
are here raeant by we, as being the external of the church, c
which n. 5469.
5607. "Also thou" — that it signifies its internal, appear
from the representation of Israel, who is here raeant by thov
as being the internal of the church, of which n. 4286, 4292
4570. 5608. "Also our infants" — that it signifies the things ye
more inward, appears from the signification of infants, as bein,
those things which are more inward, n. 5604 : that interio
things are signified by infants, and also by boys, is because b;
the latter and the former is signified innocence, and innocenc
is the inmost. In the heavens the case is this. The inmost c
third heaven consists of those who are in innocence, for the^
are in love to the Lord, and inasmuch as the Lord is innocenc
itself, therefore those who are there, because in love to Hin
are in innocence ; these, notwithstanding they are the wisest (
all in the heavens, still appear to others as infants : hence it i;
and also because infants are in innocence, that by infants in tb
Word is signified innocence. Inasmuch as the inmost of th
heavens is innocence, therefore the interior with all who are i
the heavens, must be innocence. This case is like that i
things successive in relation to things co-exisiing, or of thin;
which are distinct from each other by degrees, in relation to tl
things which exist from them ; for all which exists simultai
eously, originates in things successive, and when the formi
things exist frora the latter, they place themselves in the san
order, in which they had been before distinguished by degree

CH. XLIIL] GENESIS. 39I
As for the sake of illustration : end, cause, and effect, are things
successive and distinct from each other, and when these exist
together, they place themselves in the same order, naraely, the
end is inmost, the cause is next, and lastly tbe effect: the
effect is the co-existent, in which unless there be a cause, and
in the cause an end, there is no effect ; for if from the effect
you remove the cause, you destroy the effect, and more so if
from the cause you remove the end ; for from the end the cause
receives what makes it a cause, and from the cause the effect
receives what makes it an effect. It is so likewise in the spirit
ual world : as the end, the cause, and the effect are distinct
from each other, so in the spiritual world are love lo the Lord,
charity towards 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 ; as in the works of
charity, unless charity from affection or the heart be interiorly
in them, they are not works of charity, and unless love to God
be interiorly in charily, it is not charily ; wherefore if you take
away what is interior, the exterior falls, for the exterior exists
and subsists from its interiors in order. It is so with innocence:
this makes one with love to the Lord, and unless it be interiorly
in charily, it is not charity, consequenlly unless charity contain
ing innocence be within in works of charity, they are not works
of charity ; hence it is, that with all who are in the heavens
there must interiorly be innocence. That this is the case, and
that by infants is signified innocence, is evident in Mark ;
"Jesus said to the disciples, suffer infants to come to 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 an infant, he shall not enter therein. And He took them up
in his arms, put his hands upon them, and blessed them," x. 14,
15, 16: Luke xviii. 15, 16, 17: Matt, xviii. 3. That by in
fants is here signified innocence, may be manifest, because with
infants there is innocence, and because innocences in heaven
appear as infants ; that no one can enter into heaven, unless he
have soraewhat of innocence, maybe seen n. 4787. And more
over infants suffer theraselves to be governed by the angels, and
not yet from the proprium, as adults, who govern theraselves
from their own judgment and their own will: that infants suffer
themselves to be governed by those angels, is manifest fiom the
Lord's words in Matthew ; " See that ye despise not one of
these little ones, for I say unto you, that their angels in the

392 GENESIS. [CH. XLIII.
heavens do always see the face of my Father," xviii. 10; no
one can see the face of God, except from innocence. In the
following passages also by infants is signified innocence. "Out
of the mouth of infants and sucklings hast thou perfected praise,"
Matt. xxi. 16. Psalm viii. 2. Again ; " Thou hast hid these
things frora the wise and the intelligent, and revealed them to
infants," Matt. xi. 25. Luke x. 21. For the innocence, which
is signified by infants, is wisdom itself, inasmuch as genuine in
nocence dwells in wisdom, n. 2305, 2306, 4797 ; hence it is
said, that out of the mouth of infants and sucklings thou hast
perfected praise ; also that such things were revealed to infants.
In Isaiah ; " The cow and the bear shall feed, their young shall
lie down together, and the suckling shall play upon the hole of
the viper," xi. 7, 8; treating of the Lord's kingdom, and speci
fically of the state of peace and innocence therein ; suckling
denotes innocence ; that nothing of evil can befall those who
are in innocence, is signified by the suckling playing on the
hole of the viper; vipers are they who are raost deceitful : it is
trealed in that chapter manifestly concerning the Lord. In
Joel ; "Sound the trumpet in Zion, gather together the people,
sanctify the congregation, collect the elders, gather together the
infants and those that suck the teats," ii. 16 ; the elders denot
ing the wise ; the infants and they who suck the teats denoting
the innocent. In the following passages also by infants is un
derstood innocence, but in these that it was destroyed. " Where
fore do ye corarait a great evil against your souls, to cut off
from you man (vir) and woman, infant and suckling, out of the
midst of Judah, that I leave you no remains," xliv. 7. Again;
" Lift up to Him thine hands over the soul of thine infants,
who faint for hunger at the head of all streets," Lam. ii. 19.
In Ezekiel ; " Pass ye through Jerusalem, and smite, neither
let your eye spare, neither have ye pity, sla}"^ utteriy the old
man, the youth, the virgin, and infant," ix. 5, 6. In Micah ;
" The women of my people ye expel out of the house of the
delights of each, from their infants they take away mine honor
for ever," ii. 9. But as to what concerns the innocence of in
fants, it is only external, and not internal, and because it is not
internal, it cannot be conjoined with any wisdom : but the in
nocence of the angels, especially of those of the third heaven, is
internal, and thus conjoined with wisdom, n. 2305, 2306, 3494,
4563, 4797. Man also is so created, that when he grows old,
and becomes as an infant, the innocence of wisdom then con-

CH. XLIIL] GENESIS. 393
joins itself with the innocence of ignorance, which he had in
infancy, and thus as a true infant he passes into the other life.
5609. "And I will be surety for him " — that it signifies ihat
he will be adjoined in the mean while to him, appears from the
signification of being surety for any one, as denoting to be for
(or instead of) him, as is also evident from what now follows,
especially from what Judah spake concerning that suretyship to
Joseph, chap. xliv. verses 32, 33 ; and inasmuch as to be
surety for any one denotes to be for (or instead of) him, it de
notes also to be in the way with him adjoined to him.
5610. " Of my hand thou shalt require him" — that it sig
nifies that he shall not be plucked away so far as was in his
ability, appears from -the signification of hand, as being ability,
n. 878, 3387, 4931 to 4937, 5327, 5328, 5544; that it de
notes so far as was in his ability, is because suretyship or bail
goes no further : what the truth is, and what its quality, the ex
ternal sense expounds: and from the signification of requiring
(or seeking) frora him, as denoting not to be plucked away, for
he who is required (or sought) from any one, must be adjoined
to him, and incapable of being plucked frora hira.
5611. " Except I shall bring him to thee, and shall set him
before thee " — that it signifies that he should be altogether
restored to the church, appears from the signification of bringing
to him, and setting before him, as being altogether to restore ;
and frora the representation of Israel, to whora he should be re
stored, as being the church, n. 3305, 4286, 5595.
5612. " And I shall sin against thee all days " — that it sig
nifies that the church shall no longer have any good, appears
frora the representation of Judah, who says these things of him
self, as being the good of the church, n. 5583, 5603 : and from
the signification of sinning, as being disjunction, n. 5229, 5474 ;
thus that it shall not be, for what is disjoined from any one, is
no longer with him : and from the signification of all days, as
denoting for ever, thus no longer. These things are said, be
cause the good of the church cannot be given without the
medium between tbe internal and external, which is represented
by Benjamin, for both the good and truth of the church flows
in from the internal through a medium into the external; con
sequently so far as it concerns that the church should have
good, so far it concerns that it should have a medium : it is on
this account that Judah is surety for Benjamin. That the good
of the church is not given without a mediura, is signified by

394 GENESIS. [CH. XLIII.
these words of Judah ; and that neither is the truth of the
church, is signified by the words of Reuben, n. 5542.
5613. " For unless we had lingered " — that it signifies delay
in a state of doubt, appears from the signification of lingering,
as being a state of doubt, for as going, advancing, journeying,
and sojourning, signify states of tbe life, n. 5605, so lingering
signifies a state of doubt, inasmuch as when the state of the life
is in a state of doubt, then the external is in a state of lingering.
This is also exhibited to view in the man himself; when his
mind slicks in any doubt, then he stops and deliberates ; the
reason is, because doubt causes the state of the life to be hesi
tating and fluctuating, thus consequently the external progres
sion, as being the effect. Hence it is evident, that by Except
we had tarried, is signified delay in a state of doubt.
5614. " We had returned now these two times " — that it sig
nifies that there would have been spiritual life both exterior
and interior, appears from the signification of going, as being
to live, n. 5605, wherefore to return is thence to live; for they
went thither for the purpose of procuring to themselves corn,
and by corn is signified the good of truth, from which is spiritual
life : and from the signification of these two times, which inas
much as it has relation to life, denotes life exterior and interior;
for by the provision, which they received the first tirae, was sig
nified exterior life, or life in the natural, by reason that they
were without a mediura, concerning which, the foregoing chap
ter; but by the corn which they receive this time, is signified
interior life, for now they were with Benjamin, who is the
mediura, and this is the subject treated of in this and the follow
ing chapter : hence it is that by " We should have returned
now these two times," is signified spiritual life exterior and in-
teriof. That these things are signified, must needs appear
strange, especially to him who knows nothing concerning the
spiritual, for it appears as if returning these two tiraes had
nothing at all comraon with the spiritual life which is signified ;
nevertheless this is the internal sense of the words. If you will
believe it, the very interior thought of the man who is in good,
apprehends this, because that thought is in the internal sense ;
although the man when in the body is deeply ignorant of il, for
the internal sense, or the spiritual sense, which is of the interior
thought, falls, without his knowing it, into material and sensual
ideas, which partake of time and space, and of such things as
exist in the worid, and thus it does^not appear that his interior

CH. XLIIL] GENESIS. 395
thought is such ; for his interior thought is of a quality like that
of the angels, inasmuch' as his spirit is with them in society.
That the thought of the man who is in good, is accordino-to the
internal sense, may be manifest frora this, that after death, when
he comes into heaven, he is instantly, without any information,
in the internal sense ; which would in no wise be the case,
unless he had been in that sense as to interior thought, when
in the world. The cause of his being in that sense is, because
there is a correspondence between spiritual things and natural,
of such a nature, that there is not the smallest thing but what
has its correspondence ; therefore, inasmuch as 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 each mind thinks, but the interior mind
spiritually, and the exterior naturally, and that the spiritual falls
into the natural, and they act as one by correspondence. That
the interior mind of man, whereof the ideas of thought are called
intellectual, and are said to be iraraaterial, does not think from
the expressions of any language, consequently not from natural
forms, may be manifest to hira who can reflect concerning them;
for he can think in a moment what he can scarcely utter in an
hour, thus by universals, which coraprehend in them very many
singulars. Those ideas of thought are spiritual ; and no other,
when the Word is read, than as is the internal sense ; although
man is ignorant of this, by reason, as was said, because those
spiritual ideas, by influx into the natural, present natural ideas,
and thus the spiritual ideas do not appear ; insomuch that
man believes, unless he have been instructed, that there is no
spiritual but what in quality is like the natural, yea, that he
thinks in the spirit no otherwise than as he speaks in the body ;
in such manner does the natural overshadow the spirhual.
5615. Verses 11, 12, 13, 14. And Israel their father said
unto them, if so then, this do ye, take of the chanting of the
land in your vessels, and cause to go down to the man a pre
sent, a little gum, and a Utile honey, wax, and myrrh, turpen
tine nuts and almonds. And take double silver in your hands,
and the silver brought back in the mouih of your wallets ye
shall bring back in your hand, peradventure it was an error.
And take ye your brother, and arise, and return to the man.
And God Shaddai give you mercies before the man, and send
you your other brother, and Benjamin, and I, as I have been
bereaved, shall be bereaved. And Israel their father said unto

396 GENESIS. [CH. XLIIL
thera, signifies perception from spiritual good: if so then, this
do ye, signifies if it cannot be done otherwise, let it so be done ;
take ye of the chanting of the land in your vessels, signifies the
more excellent things of the church in the truihs of failh : and
cause lo go down to the man a present, signifies to obtain grace :
a little gum and a little honey, signifies the truths of natural ex
terior good and its delight : wax and myrrh, signifies the truihs
of interior natural good: turpentine nuts and almonds, signifies
goods of life corresponding to those truihs : and take double
silver in your hands, signifies truth received in abilities : and
the silver brought back in the mouth of your wallets, ye shall
bring back in your hand, signifies that by trulh given gratis in
the exterior natural, they should submit themselves as much 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 failh : and arise, return ye to the raan, signifies
life from spiritual truth : and God Shaddai, signifies consolation
after hard things: give you mercies before the raan, signifies
that spiritual truth may receive you graciously: and send you
your other brother, signifies that he may give the good of faith :
and Benjarain, signifies and that he may give interior truth :
and I, as I have been bereaved, shall be bereaved, signifies that
the church, before those things are done, will be as deprived of
its truths.
5616. "Israel their father said to them" — that it signifies
perception frora spiritual good, appears from the signification of
saying in the historicals of the Word, as being perception ; and
frora the representation of Israel, as being spiritual good, con
cerning which subjects above, n. 5595 : he is called father, be
cause the truths, which his sons represent, are from that good as
from a father.
5617. " If so then, this do ye " — that it signifies if it cannot
be done otherwise, let it so be done, may appear without expli
cation. 5618. " Take ye of the chanting of the land in your vessels "
— that it signifies the more excellent things of the church in the
truths of faith, may appear from the significaiion of chanting,
as being things excellent, of which below ; and from the signi
fication of 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 expression chanting is used,
because in the original tongue it is derived from singing ; hence

CH. XLIIL] GENESIS. 397
the chanting of the land signifies productions chanted and
commended, consequently in the internal sense things more ex
cellent. 5619. "And cause to go down to the man a present " — that
it signifies to obtain grace, appears 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 grace. It was custoraarj' in
the ancient representative church, and thence in the Jewish, to
give some present to the judges, and afterwards to the kings
and priests, when they were approached, and this was also com
manded : the reason was, because the presents which were
given represented such things with raan, as ought to be offered
to the Lord when he is approached, which things are what
proceed from a free [principle], consequently from the man
himself, for his free [principle] is what is from the heart, and
what is from the heart is from the will, and what is frora the
will is frora the affection which is of the love, and what is from
the affection which is of the love is free, thus it is of the man
hiraself, n. 1947, 2870 to 2893: frora this [principle] must be
given by raan a present to the Lord when he is approached :
it was this present which was represented, for kings represented
the Lord as to the divine truth, n. 1672, 2015, 2069, 3009,
3670,4581,4966,5044; and priests as to the divine good,
n. 1728, 2015, 3670. That those presents were initiations,
raay be seen' n. 4262; and initiations are to obtain grace [or
favor]. 5620. " A little gum and a little honey " — that it signifies
the truths of good of the exterior natural, and the delight thereof,
appears from the significaiion of gum, as being truth of good,
or truth from good, n. 4748. The reason that gum has this
signification is, because it ranks among ointments, and also
among aromatics ; aromatics signify such things as are of truth
from good, and especially when they are also ointments, and
partake somewhat of oiliness, for oil signifies good, n. 886,
3728, 4582 ; that this gum was aromatic, may be seen Gen.
xxxvii. 25, and on this account also the same word in the
original tongue signifies balsam ; that it was an ointment, or like
thick oil, is manifest : hence then it is, that by gum is signified
the truth of good which is in the natural, here in the exterior
natural, because it is put in the first place, and is adjoined to
honey, which is the delight therein. That honey denotes
delight, is because it is sweet, and everything sweet in the
VOL. VII. 34

398 GENESIS. [CH. XLI
natural world corresponds to what is delightful and pleasant
the spiritual : that it is said the delight thereof, namely, t
delight of trulh from good in the exterior natural, is becau
every truth, and especially every trulh of good, has its deligl
but a delight from the affection of good and truth, and fro
consequent use. That honey denotes delight, may be manift
also from other passages in the Word : as in Isaiah ; " A virg
shall conceive and bring forth a son, and shall call his nan
Immanuel (God with us) : butter and honey shall he eat, th
he may know to refuse the evil, and choose the good," vii. 1
15; treating of the Lord ; butter denoting the celestial, hone
that which is from the celestial. Again ; " It shall come
pass, for the abundance of milk to be raade, he shall eat butte;
and butter and honey shall every one eat that is left in tl
midst of the land," vii. 22 ; treating of the Lord's kingdom
where milk denotes spiritual good, butter celestial good, an
honey what is frora them, namely, what is happy, pleasant, an
delightful. In Ezekiel ; " So wast thou adorned with gold an
silver ; and thy garments were fine linen, and silk, and needh
work ; fine flour and honey and oil didst thou eat, whence the
becamest exceedingly beautiful, and didst prosper even to
kingdom: with fine flour, oil and honey I fed thee; but the
gavest it before them for an odor of rest," xvi. 13, 19; cor
cerning Jerusalem, whereby is understood the spiritual churcl
the quality of which is described as it was with the ancient
and as it becarae afterwards ; being adorned with gold an
silver denotes with good and truth celestial and spiritual ; he
garments of fine linen, silk, and needle-work, denote truths i
the rational and in each natural ; fine flour denotes the spiritua
honey its pleasantness, and oil its good ; that by each of thes
things are signified such things as are of heaven, may be man
fest to every one. Again ; " Judah and the land of Israel wer
thy traders in wheat, rainnith, and pannag, and honey, and oi
and balsara," xxvii. 17 ; concerning Tyre, whereby is signifie
the spiritual church, such as it was in the beginning, and sue
as it becarae afterwards, but as to the knowledges of good an
truth, n. 1201. Honey also denotes the pleasantness an
delight frora the affections of knowing and learning goods an-
truths celestial and spiritual. Thus in Moses ; '°E.e causet
hira to ride upon the heights of the earth, and feedeth him wit
the produce of the fields, he causeth him to suck honey out c
the rock, and oil out of the flinty rock," Deut. xxxii, 13 : her

CH. XLIIL] GENESIS. 399
also concerning the ancient spiritual church ; to suck honey out
of the rock denotes delight from scientific truths. In David ;
"I feed them with the fat of wheat, and satisfy them out of the
rock with honey," Psalm Ixxxi. 16 ; where to satisfy out of
the rock with honey, denotes with delight from the truths of
failh. In Deuteronomy ; " Jehovah bringeth thee to a good
land, a land of rivers of water, of fountains, and of depths,
going forth from the valley, and frora the mountain, a land of
wheat and of barley, and of the vine, and of the fig-tree, and of
the pomegranate, a land of oil olive, and of honey," viii. 7, 8 ;
concerning the land of Canaan, in the internal sense concerning
the Lord's kingdom in the heavens ; a land of oil olive, and of
honey, denoting spiritual good and its pleasantness. Hence
also the land of Canaan is called a land flowing with milk
and honey. Numb. xiii. 27 ; chap. xiv. 7, 8; Deut. xxvi. 9,
15: chap, xxvii. 3; Jer. xi. 5; chap, xxxii. 22; Ezek. xx. 6 :
by the land of Canaan in those passages in the internal sense
is understood, as was said, the Lord's kingdom ; flowing with
milk denoting the abundance of celestial spiritual things, and
with honey denoting the abundance of happiness and delights
thence. In David ; " The judgments of Jehovah are truth,
they are at the same time just, more desirable than gold, and
than much fine gold, sweeter also than honey and the dropping
of the honeycombs," Psalm xix. 9, 10; the judgments of Je
hovah denoting the divine truth ; sweeter than honey and the
dropping of the honeycombs, denoting the delights from good
and the pleasantness from truth. Again ; " Thy words are
sweeter to my palate than honey to my mouth," Psalm cxix.
103 ; where the sense is the sarae. The manna, which was
for bread to the posterity of Jacob in the wilderness, is thus de
scribed in Moses ; " The manna was as coriander seed, white,
and its taste as of a cake kneaded with honey," Exod. xvi. 31 ;
because manna signified truth divine, which descends frora the
Lord through heaven, consequently the Lord Hiraself as to the
Divine Huraan, as He teaches, John vi. 51, 58 ; for it is the
Lord's Divine Huraan from which comes all truth divine, yea,
to which all truth divine relates; and because this is so, the
manna is described as to delight and pleasantness by the taste,
which was as of a cake kneaded with honey : that the taste
denotes the delight of good and the pleasantness of truth, may
be seen n. 3502. Because John the Baptist represented the
Lord as to the Word, which is the divine truth on earth, in like

400 GENESIS. [CH. XLIIL
raanner as Elias, n. 2762, 5247, therefore he was the Elias
who was to corae before the Lord, Mai. iv. 5; Matt. xvii. 10,
11, 12; Mark ix. 11, 12, 13; Luke i. 17 ; on which account
his clothes and food were significative, concerning which in
Matthew; "John had his raiment of camels' hair, and a
leathern girdle about his loins, and his meat was locusts and
wild honey," iii. 4. Mark i. 6. Raiment of camels' hair sig
nified tbe Word, such as is its literal sense as to truth, which
sense is a clothing for the internal sense, namely, that it is nat
ural, for what is natural is signified by hair, and also by camels ;
and his meat being locusts and wild honey signified the Word,
such as is its literal sense as to good, the delight whereof is sig
nified by wild honey. The delight of truth divine as to the ex
ternal sense is also described by honey in Ezekiel ; " He said
to me, son of man, feed thy belly, and fill thy bowels with ibis
roll which I give thee; and when I did eat, it was in my mouth
as honey for sweetness," iii. 3. And in John ; " The angel
said lo rae, take the little book and devour it ; and it shall raake
thy belly bitter, but in thy raouth it shall be sweet as honey.
Therefore I took the little book out of the hand of the angel,
and devoured it, and it was in my mouth sweet as honey, but
when I had devoured it, my belly was made bitter. Then he
said to me, thou must again prophesy upon peoples, and nations,
and tongues, and many kings," Rev. x. 9, 10, 11. The roll in
Ezekiel, and the little book in the Apocalypse, denote divine
trulh ; that this in the external forra appears delightful, is sig
nified by the taste being sweet as honey, for trulh divine, as
the Word, in the external form or in the literal sense is delight
ful, because it suffers itself to be explained by interpretations in
every one's favor; but not so the internal sense, which is
therefore signified by the bitter taste, for this sense discovers
man's interiors. The reason that the external sense is deli^bt- o
ful is, as was said, because the things therein may be explained
in every one's favor, they being only common truths, and such
is the quality of common truths, before they are qualified by
paiticulars, and these by singulars: it is also delightful, because
it is natural, and tbe spiriiual conceals itself wiihin: it must
likewise be delightful, to the intent that raan raay receive, that
is, that he may be introduced, and not be deterred at the
threshold. The honeycomb and the broiled fish, which the
Lord ale with the disciples after his resurrection, signified also
the external sense of the Word, the fish as to its truth, and the

CH. XLIIL] GENESIS. 401
honeycomb as to its pleasantness, concerning which thus in
Luke ; " Jesus said, have ye here any meat ? And they gave
Hira a piece of a broiled fish, and of an honeycomb : and He
took and ate before them," xxiv. 41, 42, 43 : and inasmuch as
those things are signified, therefore the Lord saith to thera,
"These are the words which I spake to you when I was yet
with you, that all things must be fulfilled which were written in
the law of Moses, and the prophets, and the Psalms concerning
Me," verse 44 of the same chapter. It appears as if such
things were not signified, because it seems to be of chance that
they had a piece of a broiled fish and a honeycomb ; neverthe
less it was of providence, and not only this, but also all other
circumstances recorded in the Word, as to the most minute
particulars. Because such things were signified, therefore the
Lord spake of the Word, that the things written in it are con
cerning Himself: but the things written concerning the Lord in
the Word of the Old Testament, in the sense of the letter, are
few, whereas, in the internal sense, they are all, for thence is
the sanctity of the Word ; this is what is understood by " that
all things must be fulfilled which were written in the law of
Moses, and the Prophets, and the Psalms concerning Him."
From these things now it raay be manifest, that by honey is
signified the delight which is from good and truth, or from the
affection thereof, and that specifically is signified the external
delight, thus the delight of the exterior natural. Inasmuch as
this delight is such, that it comes from the world through the
sensuals, and so contains in itself many things from the love of
the world, therefore ihe use of honey was forbidden in the meat
offerings, concerning which thus in Leviticus: "No meat
offering, which ye shall bring to Jehovah, shall be made with
leaven : for ye shall not burn any leaven, or any honey, in any
offering made by fire lo Jehovah," ii. 11 ; where honey denotes
such external delight, which, inasmuch as it contains in it some
what from the love of the worid, was also like leaven, on which
account it was prohibited. What is meant by leaven or what
is leavened, may be seen n. 2342.
5621 " Wax and myrrh " — that it signifies truths of good of
the interior natural, appears from the signification of wax, here
aromatic wax, as being the trulh of good, of which below ; and
from the signification of myrrh, as being also truth frora good,
n. 4748 : that they are of the interior natural, is because these
aromatics are purer than gum and honey, and therefore are
34*

402 GENESIS. [CH. XLHI.
named in the second place, for such things are enumerated
in the Word according to order. By wax in this passage is not
meant common wax, but aromatic wax, such as storax ; this
wax is signified by the word with which it is expressed in tbe
original tongue, and by the same word is also signified an aro
matic or spice : hence it is evident, why that aromatic wax sig
nifies the truth of good : for all spices, inasmuch as they have
a sweet scent, in the internal sense signify truths which are fiora
good. This may be manifest from the fact, that truths from
good in heaven are perceived thus pleasantly, as sweet-scented
objects are in the world ; on which account also, when the per
ceptions of the angels are turned into odors, which frequently
is done of the Lord's good pleasure, then as it were fragrances
from spices and from flowers are perceived. Hence it is, that
tbe incenses and perfumes were made of such substances as had
a grateftil odor, and that they were applied to holy uses, and
hence also it is, that aromatics were mixed with the anointing
oil : he who is ignorant that such circumstances derive their
cause from perceplives in heaven, may imagine that they were
commanded only to render external worship grateful ; but in
such case, they would have had in thera nothing from heaven,
or nothing of holiness, consequently such circumstances of
worship would not have had the divine in them. See what has
been shown above on this subject, namely that tbe incenses
and perfumes, and also the fragrant substances in the anointing
oil, were representative of things spiriiual and celestial, n. 4748.
That the spheres of faith and love are turned into grateful
odors, and that hence grateful and sweet-scented, and also aro
matic odors signify the truths of faith which are frora the good
of love, may be seen n. 1514, 1517, 1513, 1519, 4628.°
5622. "Turpentine nuts and almonds" — that it signifies
goods of life corresponding to those truihs, appears from the
significaiion of turpentine nuts, as being goods of life corres
ponding to the truihs of good of the exterior natural, which
are signified by gum, of which below : and from the significa
tion of almonds, as being goods of life corresponding to the
truihs of good of the interior natural, which are signified by
aromatic wax and myrrh. That these nuts have such a signi
fication, is because they are fruits, and fruits in the Word sig
nify works, fruits of useful trees good works, or what is the
same, goods of the life, for goods of the life as to use are good
works. That turpentine nuts signify goods of life corresponding

CH. XLIIL] GENESIS. 403
to the truths of good of the exterior natural, is because they
are of a less noble tree, and exterior things are signified by such
things as are less noble: the reason is, because exterior things
are raore gross than interior things, for they are common [or
general] things compounded of a very great number of interior
things. But that almonds signify goods of life corresponding
to truihs of good of the interior natural, is because the almond
is a more noble tree ; the tree itself signifies, in the spiriiual
sense, the perception of interior truth which is from good, its
flower interior trulh which is from good, and its fruit ihe good
of life thence derived. In this sense mention is made of the
almond-tree in Jeremiah ; " The word of Jehovah came to pass,
saying, what seest thou Jeremiah, and I said, I see the rod of
an almond-tree ; then said Jehovah to me, thou hast done well
in seeing, because I watch over ray word that I may do it,"
i. 1 1 : rod denoting ability, almond-tree denoting the percep
tion of interior trulh ; and inasmuch as it is here predicated of
Jehovah, it denotes watching over it, word denoting trulh. By
the almonds which blossomed fiom the rod of Aaron for the
tribe of Levi, are also signified the goods of charity or goods
oflife, concerning which thus in Moses ; " It carae to pass the
following day, when Moses entered into the tent of the assem
bly, lo ! the rod of Aaron had blossomed for the tribe of Levi,
and had produced blossom, so that the blossom blossomed, and
brought forth almonds," Numb. xvii. 23 : this ¦was a sign ihat
that tribe was chosen for the priesthood, because by it was sig
nified charity, n. 3875, 3877, 4497, 4502, 4503, which is the
essential of the spiritual church.
5623. " And take double silver in your hands " — that it sig
nifies trulh received in abiliiies appears from the significaiion of
silver, as being trulh, n. 1551, 2954 ; and from ihe signification
of double, as being successively another, n. 1335, namely, the
truth with which they were gifted gratis, and with which ihey
were again to be gifted ; and frora the significaiion of hands, as
being abilities, n. 878, 3387, 4931 to 4937, 5327, 5328.
Truth in abilities denotes in the faculties of receiving, thus
according to faculties ; but the faculties or abilities of receiving
truth are altogether according to good, for the Lord adjoins
thera to good ; for when the Lord flows in with good, he also
flows in with faculty ; hence truth received in abilities is accord
ing to goods ; that the faculties of receiving truth are according
to good, may be manifest frora much experience in tbe other

404 GENESIS. [CH. XLIII.
life; in that life they who are in good, not only have the fac
ulty of perceiving truth, but also of receiving, yet according to
the quantity and quality of the good in which they are ; whereas
they who are in evil, have no faculty of receiving trulh. This
comes from what is pleasurable and ihence frora desire : to
those who are in good it is pleasurable to perfect good by
truth, for good receives its quality from truths, on which account
also they desire truihs ; but to those who are in evil, evil is
pleasurable, and to confirm evil by falses, on which account
also they desire falses ; and because they desire falses, they
are averse frora truths ; hence it is that they have no faculty of
receiving truths, for they either reject, or suffocate, or pervert
truihs, as soon as they come to the ear, or into the thought.
Moreover every raan, who is of a sane mind, is in the faculty
of receiving truths, but they who turn themselves to evil extin
guish that faculty, whereas they who turn themselves to good
elevate that faculty.
5624. " And the silver brought back in the mouth of your
wallets, ye shall bring back in your hand" — that it signifies
that by trulh given gratis in the exterior natural, they siiould
submit themselves as much as possible, appears frora the signi
fication of the silver brought back, as being trulh given gratis,
of which n. 5530 ; and from the signification of in the raouth
of a wallet, as being in the threshold of the exterior natural,
n. 5497 : and frora the signification of in the hand, as being in
ability, of which just above, n. 5623, thus as much as possible.
That they should submit themselves by that truth, is signified
by their bringing back ; for in the spiritual worid, to bring back
truth lo the Lord from whom they have received it, is to sub
mit theraselves by il ; but how they submitted themselves by
it, is evident from their discourse with the man who was over
Joseph's house, verse 18 to 24.
5625. " Peradventure it was an error" — that it signifies lest
he be adverse, appears from the signification of an error, as
being what is adverse ; for such an error is here meant, as that
they forgot to give silver, and so brought it back, every one in
his sack, on which account he might possibly be adverse to
them, as they also believed, for they were afraid at being brought
to Joseph's house, and said, " On the word of the silver brought
back in our wallets in the beginning are we brought, to roll
down upon us, and to cast himself upon us, and to t'ake us for
servants, and our asses," verse 18: moreover sin si^^nifies dis-

CH. XLIIL] GENESIS. 405
junction and aversion, n. 5229, 5474 ; so likewise error, if sin
be in it, but in a less degree, on which account it is said, lest
he be adverse.
5626. " And take ye your brother" — that it signifies that so
they would have the good of failh, appears from the represent
ation of Siraeon, who is here the brother whom they should
take, as being failh in the will, n. 3869, 3870, 3871, 3872,
4497, 4502, 4503, 5482, thus the good of failh ; for the trulh
of faith, when it passes into the will, becomes the good of faith,
for then the truth passes into the man's life, and when it is
there, it is then viewed not as what is to he known, but as what
is to be done, in consequence whereof it changes its essence, and
becomes actual ; hence it is no longer called truth, but good.
5627. " And arise, return to the raan " — that it signifies life
frora spiritual truth, appears frora the signification of arising, as
being elevation to interior things, consequently to things spirit
ual, of which n. 2401, 2785, 2912, 2927, 3171, 4103, 4881 ;
and from the signification of returning, as being life ihence, of
which above, n. 56)4 ; and from the representation of Joseph,
when he is called man (vir), as being spiritual truth, n. 5584.
5628. " And God Shaddai " — that it signifies consolation
after hardships, appears frora the signification of Shaddai, as
being temptation, and after temptation consolation, n. \992y
4572, here therefore consolation after the hardships which they
suffered in Egypt ; that consolation after hardships is denoted,
is evident also from the words which immediately follow,
" Give you mercies before the man." That Shaddai signifies
temptation and after temptation consolation, is because the
ancients designated the One Only God by various names, ac
cording to the various things which are from Him ; and inas
much as they also believed temptations to be frora Him, they
then called God Shaddai, yet by this narae they did not raean
another God, but the One Only God as to temptations. But
when the ancient church declined, they began to worship as
many gods as there were names of the One Only God, and they
also of themselves superadded more ; this at length prevailed
so much that every family had its own God, and he was distin
guished altogether from the rest who were worshiped by other
families ; the family of Terah, from which Abraham carae,
worshiped Shaddai for its God, see n. 1356, 1992, 2559,
3667 ; hence not only Abrahara, but also Jacob, acknowledged
him as their God, and also in the land of Canaan ; howbeit

406 GENESIS. [CH. XLIII.
this was permitted them, lest tbey should be forced from their
religious [principle], for no one is forced from what he regards
as holy ; but whereas with the ancients by Shaddai was under
stood Jehovah Himself or the Lord, who was so named when
they underwent tempiations, therefore Jehovah or the Lord
took this name with Abraham, as appears Gen. chap. xvii. 1,
and also with Jacob, Gen. chap. xxxv. 11. That not tempta
tion only, but also consolation is signified by Shaddai, is because
all spiriiual temptations are succeeded by consolation, which
has loeen given to know frora experience in the other life ; for
when any one there suffers hardships from evil spirits, by infest
ations, excitations to evils, and persuasions to falses, afterwards
when the evil spirits are removed, he is received by the angels,
and is brought into a state of comfort by delight conformable to
his genius.
5629. " Give you mercies before the raan " — that it signifies
that spiritual trulh may receive you graciously, appears from
the signification of giving mercies, as being to receive graciously ;
and frora the representation of Joseph, as being spiriiual truth
when he is called man (vir), as above, n. 5627.
5630. " And send you your other brother" — that it signifies
that he raay give the good of failh, appears from the representation
of Simeon, who is here the other brother, as being the good of
faith, as above, n. 5626. That to send is to give, is because
sending is spoken of as applied to person, but giving as applied
to the thing which is signified by person.
5631. " And Benjamin" — that it signifies that he raay give
also interior truth, appears frora the representation of Benjamin,
as being interior truth, of which above, n. 5600.
5632. "And I, as I have been bereaved, shall be bereaved"
— that it signifies that the church, before those things are done,
will be deprived of its truths, appears from the representation of
Israel, who speaks this of himself, as being the church, n. 3305,
4286 ; and frora the significaiion of being bereaved, as denoting
to be deprived of the truths which are of the church, n. 5536.
That this raust be the case before those things are done, is evi
dent, for if there be not the good of faith, which is represented
by Siraeon, n. 5630, and if there be not interior truth, which is
tbe medium, represented by Benjamin, there is not any truth of
the church, except such truth as is only in the raouth, but not
in the heart.
5633. Verses 15, 16, 17. And the men took this present,

CH. XLIIL] GENESIS. 407
and they took double silver in iheir hand, and Benjamin, and
arose, and went down to Egypt, and stood before Joseph. And
Joseph saw with them Benjamin, and said to him who was over
his house, bring the men to the house, and slaying slay, and
prepare, because the men shall eat wiih me at noon. And ike
man did as Joseph said, and the man brought the men to
Joseph's house. And the raen took the present, signifies that
truths had with them whereby they might obtain grace : and
they took double silver in their hand, signifies truth also received
in ability ; and Benjamin, signifies and also a medium : and
they arose and went down to Egypt, signifies elevation to pro
cure life to themselves from the interiors of scientifics : and
stood before Joseph, signifies" the presence of the celestial of the
spiritual therein : and Joseph saw with them Benjamin, signifies
apperception of the spiritual raedium with truihs, by the celes
tial of the spiritual : and said to him who 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 should be
introduced thilher : and slaying slay, and prepare, signifies by
goods of the exterior natural : because the men shall eat with
me at noon, signifies that they shall be conjoined when with a
medium : and the man did as Joseph said, signifies carrying
into effect : and the man brought the raen to Joseph's house,
signifies first introduction into the good which is from the celes
tial of the spiritual.
5634. "And the raen took this present" — that it signifies
that truths had with thera whereby they raight obtain grace,
appears frora the signification of men, as being truths, n. 3134 ;
and frora the signification of the present, which was given
on approaching kings and priests, as being to obtain grace, see
n. 5619.
5635. "And they took double silver in their hand" — that
it signifies truth also received in ability, appears from what was
said above, n. 5623, where the sarae words occur. It may
there also be seen, what is meant by truth received in ability.
5636. " And Benjamin " — that it signifies and also a medi
um, appears from the representation of Benjarain, as being a
raedium, n. 5411, 5413, 5443.
5637. "And they arose and went down to Egypt" — that
it signifies elevation, to procure to theraselves life from the inte
riors of scientifics, appears from the signification of arising,
as being elevation to those things which are of spiritual life,

408 GENESIS. [CH. XLIIL
n. 2401, 2785, 2912, 2927, 3171, 4103, 4881 : and from the
significaiion of going down, as being to procure to themselves
life ; for going down here involves the like as before, where are
these words, "Send the boy with me, and we will arise, and
go, and live, and not die," verse 8, whereby is signified spirit
ual life according to degrees, concerning which degrees n. 5605 :
and from the signification of Egypt, as being scientifics, n. 1 ] 64,
1165, 1186, 1462, 4749, 4964, 4966, here the interiors of
scientifics, because in them is the celestial of the spiriiual,
which is represented by Joseph, wherefore it is presently said,
" and they stood before Joseph." The interiors of scientifics
are those things which are spiriiual in the natural, and spiritual
things are in the natural, when the scientifics therein are illus
trated by the light of heaven, and they are then illustrated by
the light of heaven, when man has faith in the doctrinals which
are from the Word, and he then has faith when he is in the
good of charity ; for then truths, and thus scientifics, are illus
trated by the good of charity, as by flame, and have thence
their spiritual light. Hence it raay be manifest what is meant
by the interiors of scientifics.
5638. " And stood before Joseph " — that it signifies the
presence of the celestial of the spiritual therein, appears frora
the signification of standing before any one, as being presence ;
and frora the representation of Joseph, as being the celestial of
the spiritual, of which frequently above. That the celestial of
the spiritual was present in each natural, was represented by
Joseph, in that he was raade lord over all Egypt ; this is what
is meant by the presence of the celestial of the spiritual in the
interiors of scientifics, for scientifics are in the natural, see n.
5316, 5324, 5326, 5327, 5328, 5333, 5337, 5373 ; the truths,
which are represented by the ten sons of Jacob, are the truths
in the natural.
5639. " And Joseph saw with them Benjamin " — that it
signifies the apperception of a spiritual mediura with truihs, by
the celestial of the spiritual, appears from the significaiion of
seeing, as being to understand and apperceive, n. 2150, 2807,
3764, 4567, 4723, 5400 : and frora the representation of the
ten sons of Jacob, who are raeant by wiih ihem, or with whora
Joseph saw Benjarain, as being truths in the natural, n. 5403,
5419, 5427, 5458, 5512 : and from the representation of Ben
jamin, as being a medium, n. 5411, 5413, 5443. That it is
here called a spiritual medium, is because the truths, which are

CH. XLIIL] GENESIS. 409
represented by the ten sons of Jacob, were now to be conjoined
with truth from the Divine which is Joseph, and this conjunc
tion is not effected except by a medium which is spiritual :
wherefore when that mediura was apperceived, it then immedi
ately follows, that "Joseph said to the man who was over his
house, bring the men to the house, and slaying slay, and pre
pare, because the raen shall eat with rae at noon ; " by which
words is signified that they should be introduced and conjoined
because with a raedium. What the spiritual is in respect to the
natural, is further to be told in a few words, because the raost
of those who are in the Christian worid, are ignorant what the
spiritual is, insorauch that when they hear the expression, they
hesitate, and say with theraselves, that no one knows what spir
itual raeans. The spiritual with man is, in its essence, the very
affection of good and of truth for the sake of good and truth,
and not for the sake of self, also the affection of what is just
and equitable for the sake of what is just and equitable, and
not for the sake of self; when man frora these feels in himself
delight and pleasantness, and still more if he feels salisfaction
and blessedness, this with him is spiritual, which does not come
frora the natural world, but from tbe spiritual, or from heaven,
that is, through heaven from the Lord. This then is the spiritual
which, when it reigns with man, affects and as it were tinges
everything which he thinks, which he wills, and which he acts,
and causes that the things thought, and from the will acted,
partake of the spiritual, until they also at length become spirit
ual with him, when he passes out of the natural world into the
spiritual. In a word, the affection of charity and faith, that is,
of good and truth, with the delight and pleasantness, and still
more the satisfaction and blessedness thence, which are felt in
teriorly with raan, and make him a truly Christian man, is the
spiritual. That most people in the Christian world are ignorant
what is meant by the spiritual, is because they make faith the
essential of the church, and not charity : hence, inasmuch as
those few, who are solicitous about faith, think little, if any
thing, concerning charity, and know little, if any thing, what
charity is, there is no knowledge, neither is there perception of
the affection which is of charity, and he who is not in the affec
tion of charity, cannot in any wise know what is spiritual ; so
it is especially at this day, when scarcely any one has charity,
because it is the last time of the church. But it is to be known,
that the spiritual in the common [or general] sense, signifies the
VOL. VII. 35

410 GENESIS. [CH. XLHL'
affection both of good and of truth, whence heaven is called the
spiritual worid, and the internal sense of the Word the spiritual
sense ; but specifically what is of the affection of good is called
celestial, and what is of the affection of truth is called spiritual.
5640. " And be said to him who was over his house " — that
it signifies to that which is of the external church, appears from
the representation of him who is over the house, as being the
external church, when he who is in the house denotes the in
ternal church, n. 1795; and whereas in the internal sense
person is not regarded, but thing, n. 5225, 5287, 5434, there
fore by him who was over the house, is signified that which is
of the external church.
5641. "Bring the men to the house " — that it signifies that
the truths in the natural should be introduced thither, appears
from the signification of the sons of Jacob, as being the truths
of the church in the natural, n. 5403, 5419, 5427, 5458,
5512; that they should be introduced thither, is signified by
bring them to the house.
5642. " And slaying slay, and prepare" — that it signifies by
goods of the exterior natural, appears from the signification of
slaying, as involving that which was slain, naraely, an ox, a
cow, a goat, or other cattle, thus denoting the goods of the
natural. That an ox and a cow denote the goods of the nat
ural, may be seen n. 2180, 2566, 2781, 2830, here the goods
of the exterior natural, because by them they were now first
introduced to conjunction ; for that the bringing the rrien to
Joseph's house signifies the first introduction into the good which
is from the celestial of the spiritual, may be seen below, n.
5645 : inasmuch as a cow and an ox signified goods of the nat
ural, every operation respecting thera signified also that good,
for the one involved the other.
5643. "Because the raen shall eat with me at noon " — that
it signifies that they shall be conjoined when with a medium,
appears from the signification of eating with, as denoting to be
communicated, to be conjoined, and to be appropriated, n. 2187,
2343, 3168, 3513, 3596, 3882: and inasmuch as they were
with the spiriiual medium, which is Benjamin, n. 5639, it is
said at noon, for noon (mid-day) signifies a state of light, thus
a spiritual state, which is by a medium, n. 1458, 3708.
5644. " And the man did as Joseph said " — that it signifies
carrying into effect, appears without explication.
5645. " And the man brought the men to Joseph's house "

CH. XLHL] GENESIS. 411
— that it signifies the first introduction into the good which is
from the celestial of the spiritual, appears from the signification
of bringing, as being introduction, as above, n. 5641 ; and from
the signification of the sons of Jacob, as being the truths of the
church in the natural, n. 5403, 5419, 5427, 5428, 5512 ; and
from the signification of house, as being good, n. 3652, 3720,
4982, hence also house is the church, n. 3720, for the church
is the church from good ; and frora the representation of Joseph,
as being the celestial of the spiritual, of which frequently above :
from all which it is evident, that by the man bringing the raen
to Joseph's house is signified, that truihs in the natural were
introduced into the good which is from the celestial of the spirit
ual. That the first introduction is signified, is because they
now only ate with Joseph, and did not recognise him, whereby
is signified common conjunciion, which conjunction is first in-
troduc'tion, for then truth from the Divine flows in generally,
neither is it known ; but when the in-flowing truth is apper
ceived, then there is another conjunction, which conjunction is
signified by Joseph manifesting himself to his brethren, of which
in chap. xlv.
5646. Verses 18, 19, 20, 21, 22, 23. And ihe men feared
at being brought to Joseph's house, and they said, on the word
of the silver brought back in our wallets in ihe beginning are
we brought, io roll down upon us, and to cast himself upon us,
and to take us for servants, and our asses. And ihey came to
the man who was over Joseph's house, and spake to him at the
door of the house. And said, in me, my lord, coming down we
came down at the beginning to buy food. And ii came io pass,
when we came io the inn, and opened our wallets, and lo ! every
one's silver in ihe mouth of his wallet, our silver in its weight,
and we bring it back in our hand. And other silver we cause
to come down in our hand to buy food, we know not who put
our silver in our wallets. And he said, peace be io you, fear
not, your God, and the God of your father, hath given you a
hidden gift in your wallets, your silver came to me : And, he
brought forth Simeon io them. And the raen feared, signifies a
drawing back : at being brought to Joseph's house, signifies at.,
the truths which are of the natural being adjoined and subjected
to the internal : and they said, on the word of the silver brought
back in our wallets in the beginning are we brought, signifies
because truth in the exterior natural appears given gratis, that
therefore they were subjected : to roll down upon us, and to

412 GENESIS. [CH. XLHL
cast himself upon us, signifies that on that account they should
be reduced under absolute power : and to lake us for servants
and our asses, signifies insomuch that whatever is in each natu
ral should be of no account : and they carae to the raan who
was over Joseph's house, signifies the doctrinals of the church :
and spake to him at the door of the house, signifies consulta
tion from those doctrinals concerning introduction : and said,
in me, my lord, signifies testification ; coming down we came
down in the beginning to buy food, signifies the mind (^animus)
of procuring good for truths : and it came to pass, when we
came to the inn, and opened our wallets, signifies introspection
into the exterior natural : and lo ! every one's silver in the
mouth of his wallet, signifies that it was clearly seen, that truihs
were given as it were gratis : our silver in its weight, signifies
truths according to the state of each : and we bring it back in
our hand, signifies that what [truths] were given gratis are sub-
milted as much as possible : and olher silver we cause to come
down in our hand to buy food, signifies that there is a mind by
truth to procure good frora elsewhere : we know not who put
our silver in our wallets, 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 Di
vine Huraan : hath given you a hidden gift in your wallets, sig
nifies that it was from Him without any prudence of theirs :
your silver came to me, signifies that it will seem as truth pro
cured by them : and he brought forth Simeon to them, signifies
that to truihs he adjoined to will.
5647. "And the raen feared" — that it signifies a drawing
back, appears from the significaiion of fearing, as here being a
drawing back, namely frotn conjunciion with ihe internal. Fear
exists from various causes, as frora perils respecting life, the loss
of gain, and also of honor and reputation ; there is a fear like
wise of being brought into any servitude, and thus losing lib
erty, and with liberty the delight of life ; this is the subject
treated of in what follows, for they feared lest they should be
adjoined to the internal, and should thereby lose their proprium,
and with the proprium their liberty, and wiih liberty the delight
of life, for this depends on liberty : hence it is, that by the men
fearing is signified a drawing back, naraely lest they should be
adjoined. It is here in advance to be told, in a few words, how

CH. XLIIL] GENESIS. 413
the case is with that conjunction, namely with the conjunction
of the external or natural man with the internal or spiritual.
The external or natural man from the first age of life rules,
neither knows that there is an internal or spiriiual man ; where
fore when a man is reformed, and begins to become spiritual or
internal from being natural or external, then the natural at first
rebels ; for it is taught that the natural man is to be subdued,
that is, all its concupiscences to be extirpated, together with
those tilings which confirm them ; hence when the natural man
is left to itself, it thinks that so it shall totally perish, for it does
not know otherwise than that the natural is all, and is wholly
ignorant that there are immense and ineffable things in the spir
itual ; and when the natural raan thinks thus, it then draws
back, and is iiot willing to be subjected to the spiritual : this
now is what is here signified by fear.
5648. " At being brought to Joseph's house " — that it sig
nifies at the truths which are of the natural being adjoined and
subjected lo ihe internal, appears from the significaiion of being
brought to Joseph's house, as denoting to be conjoined and sub
jected to the internal: for by Joseph is represented the internal,
because truth from the Divine, or the celestial of the spiriiual,
n. 5307, 5332, 5417, 5496.; and by house is signified both
man's internal and his external, n. 3128,3538,4973, 50-23,
here the internal, because it is said the house of Joseph ; and
by being brought, naraely, to the internal, is signified to be
adjoined, and because lo be adjoined, being subjected is sig
nified ; the reason is, because when the natural is adjoined to
the internal, it is then subjected to it, for the rule, which here
tofore the natural man had, is now transferred to the spiritual;
concerning which rule, by the divine mercy of the Lord, more
will be said in what follows. It is here briefly to be told how
the case is with the internal sense. The internal sense of the
Word is principally for those who are in the other life : they,
when they are with the man who is reading the Word, perceive
it according to the internal sense, but not according lo the ex
ternal sense, for they understand no human expressions, hut
only the sense of the expressions, and this not according to the
natural thoughts of man, but according to his thoughts which are
spiritual ; into this spiritual sense the natural sense, which is
with man, is instantly transmuted, comparatively as one turns
the language of another into his own, wliich is different, which
is done suddenly ; thus the sense of human natural thought is
35*

414 GENESIS. [CH. XLI
transmuted into spiritual, for spiritual language or speech
proper to the angels, but natural is proper to man : that the Iran
mutation as it were of one language into anothar is so sudde
is because there is a correspondence of all and single thin
which are in the natural worid with those which are in tl
spiritual worid. Now whereas the internal sense of the Wo
is principally for those who are in the spiritual world, therefo
such things are here relaied in the internal sense, as are f
them, and such as are to them pleasant and delightful: but tl
more interior such things are, so rauch the raore remote a
they from the apprehension of men, to whom the things of tl
world and of the body are alone pleasant and delightful ; ar
when this is the case, the spiritual things, which are of the ii
ternal sense, are accounted vile, and are also loathed : let evei
one examine himself whether the things contained in the inte
nal sense, in what now follows, be nauseous and loathsome
hira, when yet they are such as cause the greatest delight
the angelic societies. Hence also it raay be evident to evei
reflecting person, what is the difference between the delights i
men and the delights of angels, also in what things the ange
place wisdom, and in wbat men, namely, that the angels plac
wisdom in such things as man accounts vile and holds in ave
sion, and that raan places wisdom in such things as the ange
are wholly unconcerned about, and many in such things as tli
angels reject and shun.
5649. " And they said, on the word of the silver brougl
back in our wallets are we brought" — that it signifies becaus
truth in the exterior natural appears given gratis, that therefoi
they were subjected, appears from the signification of the silve
brought back, as being truth given gratis, n. 5530, 5624 ; an
from the significaiion of wallet, as being the threshold of th
exterior natural, n. 5497; and from the signification of bein
brought, as denoting to be adjoined and subjected, see jus
above, n. 5648. The case herein is this : inasmuch as it we
perceived that scientific truths in tbe exterior natural were give
gratis, and on that account were allured to conjoin themselvt
to the internal, and so were subjected thereto, hence, as wa
said just above, they were deprived of their liberty, and the
of every delight of life. That this is the case, namely, that
is perceivable that scientific truths were given gratis, and ihl
in the natural either exterior or interior, is altogether unknow
to man ; the reason is, because he is in no such perception, ft

CH. XLIIL] GENESIS. 415
he does not know at all what is given him gratis, still less what
is stored up in the exterior natural, and what in the interior:
the comraon [or general] cause that he does not perceive this,
is, because worldly and terrestrial things engage his heart, but
not celestial and spiritual things, and because on this account
he does not believe in any influx through heaven from the
Lord, thus he in no wise believes that anything is given him as
a gift ; when yet all that truth, which he concludes rationally
from scientifics, and which he supposes to be from his own
proper ability, is such as is given him. Still less can man
perceive whether it be placed in tbe exterior natural, or in the
interior, because be is ignorant that the natural is twofold,
namely, exterior which accedes to the external senses, and in
terior which recedes fiora those senses, and turns itself to the
rational : inasmuch as raan is in ignorance concerning these
subjects, it is impossible he can have any perception respecting
such things, for the knowledge of a thing must precede that
there may be the perception of it. But the angelic societies
know and perceive these things well and clearly, not only what
is given thera gratis, but also where it is ; which raay be mani
fest from the following experience. When any spirit, who is
in good, and is thence in the faculty, comes into an angelic
society, he coraes at the same time into all the science and intel
ligence appertaining to the society, in which science and intelli
gence he had not been heretofore ; and then he knows no
otherwise than that the science was his before, and that he had
the same intelligence before, and frora himself: but when he
reflects, he apperceives that it is given him gratis from the Lord
through that angelic society ; and also he knows frora the an
gelic society where it is, whether it be in the exterior natural,
or in the interior natural ; for there are angelic societies which
are in the exterior natural, and there are those which are in the
interior; but the natural appertaining lo thera is not such as
the natural appertaining to man, but is natural spiriiual, being
made spiriiual in consequence of being conjoined and subjected
to the spiritual. From these things it may be manifest, that
the things which are here related in the internal sense, actually
so exist in the olher life, namely, ihat it is there apperceived
what is given them gratis, also where it is stored up, aliliough
man at this day knows nothing of such things. But in ancient
tiraes, such things were known to those who were of the church,
being taught by their scientifics, and likewise by their doctrinals;

416 GENESIS. [CH. XLII]
for they were interior raen, whereas since those times men hav
successively become exterior, insomuch that at this day the;
are imraersed in the body, thus in what is most external ;
proof whereof is, that they do not even know what the spiritua
is, and what the internal, neither do they believe in their exist
ence ; yea, to such an extreme in the corporeal have the;
departed from things interior, that they do not even believe tha
there is a life after death, neither that there is a heaven or
hell ; yea, in consequence of receding from interior things ti
such an extreme, they have become so stupid in spiritual things
as to believe the life of man to be like the life of beasts, and si
that man is to die in like manner ; and what is wonderful, thi
is the belief of ihe learned more than of the simple, and he whi
believes otherwise is accounted by them as a simple one.
5650. " To roll down upon us, and lo cast himself upoi
us " — that it signifies that on that account they should be re
duced under absolute power, appears from the significaiion o
rolling down upon any one, as denoting to present him in fault
and from the significaiion of casting himself upon any one, a
denoting to reduce under power, here absolute power, for it fol
lows, " to take us for servants, and our asses." The casi
herein is this. Before the natural man is conjoined to the spir
itual, or the external man to the internal, it is left to hira ti
think, whether he is willing that the concupiscences arising fron
the love of self and of the worid, and those things whereby hi
bad defended them, should be abolished, and that the dominioi
should be yielded to the spiriiual or internal man : it is left ti
hiin to think thus, that from freedora he may choose what In
pleases : when the natural man without the spiritual think
upon this, he rejects it, for he loves his concupiscences, becaus*
he loves self and the world, wdience he becomes anxious, am
supposes that, if those concupiscences were abolished, ther
would no more of life remain with him ; for he places his all ii
the natural or external man ; or he supposes that afterwards h
shall have no self ability, and that whatsoever he thinks, wills
and acts, will flow in through heaven, thus that he shall m
longer be his own master: when the natural raan left to himsel
is in this state, he draws himself back, and resists. But whei
anything of light through heaven from the Lord flows in int
his natural, he begins lo think otherwise, namely, that it is bet
ter that the spiritual man should have dominion, for thus he cai
think good, and will good, and so can come into heaven, whici

CH. XLIIL] GENESIS. 417
he could not do if the natural was to have rule ; also when he
thinks that all the angels in the universal heaven are of this
character, and that hence they are in ineffable joy ; then he
combats with the natural man, and at length is willing that it
should be made subordinate to the spiritual : in this state the
raan is placed who is to be regenerated, to the intent that in
freedom he may turn whither he will, and so far as he freely
turns in this direction, so far he is regenerated. These are the
things which are here treated of in the internal sense.
5651. " And to take us for servants and our asses" — that it
signifies insomuch that whatever is in each natural should be of
no account, appears frora the representation of the ten sons of
Jacob, who speak these things of theraselves, as being truths
in the natural, n. 5403, 54 19, 5427, 5458, 5512; and from
the signification of servants, as denoting light things, n. 2541,
here things of no account, of which in what follows; and from
the signification of asses, as being those things that are in the
natural, which are scientifics, n. 5492, here in the exterior na
tural, because the truihs which are signified by the sons of Ja
cob, are in the interior natural. With this circurastance, that
whatever is in each natural should be of no account, the case
is as follows. That man raay become spiritual, it is necessary
that his natural should become of no account, that is, should
have no power at all of itself ; for as far as the natural has
power of itself, so far the spiriiual has not power : for the natu
ral from infancy has become imbued with nothing else uul things
pertaining to the cupidities of self and of tbe world, thus things
contrary to charity : these evils effect that good cannot flow in
through the internal man from the Lord, for whatever flows in
is turned in the natural into evil, the natural being the plane in
which the influx terminates : wherefore unless the natural, that
is, the evil and the false, which had formed the natural, become
of no account, good cannot in any wise flow in from the Lord
through heaven ; it has no abiding place, but is dissipated, inas
much as it cannot dwell in the evil and false : hence it is that
as far as the natural does not becorae nothing, so far the inter
nal is closed : this is also known in the church frotn the doc
trinal, that the old raan must be put off, to the intent that the
new may be put on. Regeneration is nothing else than for the
natural to be subjugated, and the spiritual to obtain the domin
ion ; and the natural is then subjugated, when it is reduced to
correspondence ; and when the natural is reduced to corres-

418 GENESIS. [CH. XLIIL
pondence, it then no longer re-acts, but acts as it is commanded,
and obeys the dictates of the spiritual, in nearly the same man
ner as the acts of the body obey the dictates of the will, and
as the speech with the countenance is according lo the influx
of the thought : hence it is evident, that the natural ought
altogether to becorae as nothing in respect to willing, in order
that man may become spiritual. But it is to be known, that
the old natural must become as nothing, this being formed of
evils and falses, and when it bas becorae as nothing, then raan
is gifted with a new natural, which is called the spiritual natu
ral ; il is called spiritual from this, because the spiritual is what
acts by (or through) it, and manifests itself by il, as the cause
by the effect, and it is known that the cause is the all of the.
effect ; hence the new natural, as to thinking, willing, and pro
ducing effect, is nothing but a representative of the spiritual :
when this is the case, man then 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 wis
dom, and when he is perfected in intelligence and wisdom, he
is blessed with happiness to eternity.
5652. " And they came to the raan who was over the house
of Joseph " — that it signifies the doctrinals of the church, ap
pears from the significaiion of the man over the house of Jo
seph, as being that which is of the external church, n. 5640,
thus the doctrinal, for this is of the church : besides by man
(vir) is signified trulh, thus the doctrinal, n. 3134, and by house
the church, n. 1795 ; and inasmuch as Joseph is the internal,
n. 5469, the house of Joseph is the internal church ; the doc
trinal from the Word is what is over that house, by serving and
ministering. 5653. "And spake lo him [al] the door of the house" —
that it signifies consultation from thera concerning introduction,
appears frora the signification of speaking to hira, naraely lo the
raan over Joseph's house, as being consultation from thera,
naraely from doctrinals : and from the signification of door of
the house, as being introduction, n. 2356, 2358, here from the
natural or external raan, lo the spiriiual or internal, which is
the subject trealed of. Inasmuch as this is signified, in the
original tongue it is not said at the door of the house, but the
door of the house.
5654. "And they said, in me, my lord " — that it signifies
testification, appears from this formula itself, as being a formula

CH. XLIIL] GENESIS. 419
of testification, namely that it is true what they were about to
speak concerning the silver which was found in the mouth of
every one's wallet.
5655. " Coming down we came down in the beginning to
buy food " — that it signifies the mind (animus) of procuring
good to truihs, appears from the signification of coming down,
as denoting mind or intention ; for he who comes down, or be
takes himself anywhere, does it from a mind, here to procure
good for truths, which is signified by buying food ; for by buy
ing is signified to procure and appropriate, n. 5374, 5397, 5406,
5414, 5426, and by food the good of truth, n. 5340, 5342,
here good for the truths which are represented by the sons of
Jacob, who speak these things of theraselves.
5656. " And it carae to pass, when we came to the inn, and
opened our wallets " — that it signifies introspection into the
exterior natural, appears from the signification of inn, as being
tbe exterior natural in general, n. 5495 ; and from the signifi
cation of opening, as being introspection, for he who opens, does
it for the sake of introspection ; and from the signification
of wallet, as being specifically the exterior natural, of which
n. 5497.
5657. " And lo ! every one's silver in the mouth of his wal
let " — that it signifies that it was cleariy seen that truths were
given as it were gratis, appears from the significaiion of every
one's silver in the sack, as being truihs given gratis, n. 5530,
5624 ; in like manner every one's silver in the mouth of his
wallet, with the difference, that by tbe latter are signified the
truths which were given gratis, that they were stored up in the
threshold of the exterior natural, for by the raouth of the wallet
is signified the threshold of the exterior natural, n. 5497. That
it is here signified as it were given gratis, is because they are in
a state of doubt whether they are willing to be conjoined to the
internal, and becorae as nothing, and when any one is in a state
of doubt, he also entertains doubtful sentiments concerning the
truths which confirm.
5658. " Our silver in its weight " — that it signifies truths
according to the stale of each, appears from the signification of
silver, as being truth, n. 1551, 2954 ; and from the signification
of weight, as being the state of a thing in respect to good,
n. 3104 ; thus truths according to the state of each, is accord
ing to the good which they are capable of receiving. Weights
and measures are frequently mentioned in the Word, but in the

420 GENESIS. [CH. XLin.
internal sense they do not signify weights and measures, but
weights signify the slates of a thing as lo good, and measures
the states of a thing as to truth ; as also gravity and extension,
gravity in the natural worid corresponding to good in the spirit
ual world, and extension to truth ; the reason is, because in
heaven, whence correspondences are, there is not given either
gravity or extension, because there is not space ; there appear
indeed things heavy and extended, but they are appearances
arising frora the stales of good and of truth in the superior hea
ven. That silver signifies truth was very well known in ancient
limes, whence the ancients distinguished the times, from the
first age of the worid to the last, into golden, silver, copper, and
iron ages, to which also they added an age of clay : the golden
ages they called those times, when there was innocence and
integrity, and when every one did what is good from good, and
what is just from what is just ; but they called silver those
tiraes, when there was no longer innocence, but slill a species
of integrity, which did not consist in this, that they did what
is good from good, but in this, that they did what is true
frora trulh ; but the copper and iron ages they called those
which were still inferior. That they gave such appellations to
times, was not frora comparison, but from correspondence ; for
the ancients knew that silver corresponded to trulh, and gold
to good, and this from communication with spirits and angels,
for when the discourse io a superior heaven is concerning good,
there appears what is golden beneath with those who are in the
first or ultimate heaven below thera ; and when the discourse is
concerning truth, there appears there what is silvery, sometimes
to such a degree, that not only the walls of the rooms which
they inhabit glitter with gold and silver, but even the atmos
phere itself ; likewise with the angels of the first or ultimate
heaven, who are in good from good, there appear tables of gold,
candlesticks of gold, and many other things ; but with those
who are in truth from truth, there appear such things of silver.
But who knows at this day that the ages were called golden
and silver by the ancients from correspondence ? yea, who at
this day knows anything concerning correspondence ? And
yet he who does not know this, and especially who places his
chief gratification and wisdom in disputing whether it be so or
not, cannot even attain the smallest knowledge concerning the
innumerable things which are correspondences.
5659. " And we bring it back in our hand " — that it signi-

CH. XLIII] GENESIS. 421
fies that the things given gratis are submitted as rauch as possi
ble, appears from the signification of bringing back, as here
being to submit ; and from the signification of in our hand, as
denoting as much as possible, see above, n. 5624 : that ihey
were things given gratis, is signified by the silver in the mouth
of the wallet, which they brought back, n. 5657.
5660. " And other silver we cause to come down in our
hand to buy food " — that it signifies that there is a mind by
truth from elsewhere, to procure good, appears from the signifi
cation of silver, as being trulh, of which just above, n. 5657 ;
and since by silver is signified trulh, by other silver is signified
other trulh, hence is signified truth from elsewdiere ; inasmuch
as no other truth is given, which is genuine, than from the
Lord who gives it gratis, consequenlly neither is essential
truth given from elsewhere : and from the signification of
causing to come down, as denoting the mind of procuring,
namely, the good of trulh, which is signified by the corn which
they carae to buy. The historical sense of tbe letter implies,
that olher silver also came lo Joseph to buy food frora him,
thus not from elsewhere; but the internal sense does not abide
in the historical sense of the letter, not regarding this sense,
but in the thing itself vybich is treated of, which is this, that if
they were brought into subjection as servants because that some
truths in the exterior natural were given gratis, ihey would
from elsewhere procure lo themselves good by trulh: such also
is the series in the internal sense, for it is presently said, " we
know not who put the silver in our wallets," whereby is signi
fied that they did not believe because they did not know, frora
whom was truth in the exterior natural. The case is similar in
the other life with spirits, who by truths are initiated into good,
and especially into this, that all good and truth flows in from
the Lord ; and when they apperceive that whatever they think
and will flows in, and thus that they cannot think and will from
themselves, they are then repugnant to the utmost of their
ability, believing that thus their own proper life would be anni
hilated, and so all delight would perish, for they place delight
in proprium ; and moreover, if they cannot act what is good
from themselves, nor believe what is true from themselves, they
think that they should hang down their hands, doing nothing
and thinking nothing of themselves, and should wait for the
influx. Thus it is permitted them to think, even to such a
degree, that they almost conclude with themselves that they
VOL. VII. 36

422 GENESIS. [CH. XLHL
are not willing thence to receive good and truth, but frora else
where, where there is not such a deprivation of propriura ;
sometiraes also it is given them to inquire where they may find
it ; but afterwards, when they know where to find it, they who
are regenerating return, and from freedom choose to be led of
the Lord as to willing and thinking ; they are also then informed,
that they ate to receive a heavenly proprium, such as the angels
have, and with this proprium likewise blessedness and happi
ness to eternity. As to what concerns the heavenly proprium,
it exists from the new will which is given by the Lord, and
differs from man's proprium in this, that they no longer regard
themselves in all and single things which they do, and in all
and single things which they learn and teach, but they then
regard the neighbor, the public, the church, the kingdom of the
Lord, and so the Lord Himself: the ends of life are what are
changed ; the ends regarding lower things, namely, the world
and self, are removed, and the ends regarding higher things are
substituted in their place: the ends oflife are nothing else but
man's life itself, for ends are the very will of man, and his very
loves, inasmuch as what a man loves, this he wills and has for
an end. He who is gifted with a heavenly propriura is also in
tranquillity, and in peace, for he trusts in the Lord, and believes
that nothing of evil befalls hira, and knows that concupiscences
do not infest hira : and raoreover, he who is in the heavenly
propriura is in freedora itself, for to be led of the Lord is free
dora, and he is led in good, from good to good : hence it may
be manifest, that such are in blessedness and happiness, for
there is nothing which disturbs, nothing of self-love, conse
quently nothing of enmity, of hatred, of revenge ; nor anything
of the love of the world, consequently nothing of fraud, of fear,
of restlessness.
5661. "We know not who put the silver in our wallets" —
that it signifies non-belief from ignorance of the source of truth
in the exterior natural, appears from the signification of not
knowing, as being in the spiritual sense not to believe, or non-
belief; and from the signification of who put, as denoting igno
rance of the source ; and from the signification of silver, as
being truth, n. 5658 ; and from the signification of wallet, as
being the exteriornatural, of which n. 5497.
5662. "And he said, peace be to you, fear not" — that it
signifies that it is well, let them not despair, appears from the
signification of peace, as denoting lo be well, of which in what

CH. XLIIL] GENESIS. 423
follows ; and from the signification of fear not, as being not to
despair: for in the internal sense a change of state is trealed of,
that they should no longer procure to themselves truths by
their own proper ability, and by truths good, but ihat they
should be gifted with thera from the Lord ; and whereas they
supposed that so they should lose the proprium, thus freedom,
consequently all the delight of life, they were in despair, as is
evident frora what goes before: hence it is, that by fear not, is
here signified despair not ; for fear arises frora various causes,
n. 5647, whence also it signifies various things. That peace
denotes being well, is because it is the inmost, and hence the
universal reigning in all and single things in heaven ; for peace
in heaven is as the spring season on earth, or as the day-dawn,
which do not affect by sensible varieties, but by an universal
pleasantness which flows into everything which is perceived,
and not only imbues the perception itself, but also the single
objects with pleasantness. At this day scarcely any one knows
what peace means when it is named in the Word, as in the
benediction; "May Jehovah raise his faces upon thee, and
place peace to thee," Numbers vi. 26, and elsewhere. Almost
every one believes that peace is security frora eneraies, and
tranquillity at home and among associates ; bul this peace is not
there meant, but a peace which immensely transcends that
peace, and which is the heavenly peace spoken of just above :
no one can be gifted with this peace, but he who is led of the
Lord, and is in the Lord, that is, in heaven, where the Lord is
all in all ; for heavenly peace flows in, when the lusts arising
from the love of self and of the world are taken away, inas
much as these lusts are what take away peace, for they infest
the interiors of man, and cause hira at length to place rest in
restlessness, and peace in disturbance, because delight in evils.
So long as raan is in such evils, he cannot in any wise know
what peace is, yea, so long he believes that such peace is a
thing of nought ; and if any one says, that then that peace
coraes to perception, when the delights frora the love of self
and of the world are reraoved, he ridicules it ; the reason is,
because he places peace in the delight of evil, which is oppo
site to peace. Inasmuch as peace is such, naraely the inmost
of all felicities and blessedness, and thence the universal reign
ing in each single thing, therefore the ancients adopted as a
comraon formula of speech, to say, peace be to you, when they
meant may it be well, and inquired whether they had peace,

424 GENESIS. [CH XLIII.
when ihey meant whether it was well with them. See what
bas been said and shown heretofore concerning peace, namely
that peace in ihe heavens is like thfe spring and day-dawn on
the earths, n. 1726, 1780. That peace in the supreme sense
is the Lord, in the representative sense his kingdom, and that
it is the Lord's Divine affecting good from the inmost, n. 3780,
4681. That all restlessness is frora evil and the false, but
peace frora good and truth, n. 3170.
5663. "Your God and the God of your father" — that it
signifies the Divine Huraan of the Lord, may appear from this,
that where mention is raade of God or Jehovah in the Word,
the Lord is meant, and not another, n. 11343, 1736, 2921,
3035 ; and when it is said your God and the God of your father,
that is, the God of Israel and Jacob, and of his sons, thereby
is meant 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, and Jacob as to the exterior, and his
sons as to truths in the former natural. That by God and Je
hovah in the Word was understood the Lord, was not known
to the Jewish church, neither is it known at this day lo the
Christian church : that the Christian church bas not known
this, is because it has distinguished the Divine into three per
sons : whereas the ancient church, which was after the flood,
and especially the most ancient church which was before the
flood, by Jehovah and God understood no other than the Lord,
and indeed the Lord as to the Divine Human. They had
knowledge also concerning the Divine Itself which is the Ijord,
and which He calls his Father ; but concerning that Divine
Itself which is in the Lord, they were not able to think, but
concerning the Divine Human, consequently they could not be
conjoined to another Divine, for conjunciion is effected by
thought which is of the understanding, and by affection which
is of the will, thus by failh and by love : for when the Divine
itself is thought of, the thought falls as into a boundless uni
verse, and so is dissipated, whereby is no conjunction ; but it
is otherwise when the Divine itself is thought of as ihe Divine
Human. They knew also, that unless they were conjoined with
the Divine, they could not be saved : on this account the Di
vine Human was wbat the ancient churches adored, and Jeho
vah also manifested Himself with them in the Divine Human ;
and the Divine Human was the Divine itself in heaven, for
heaven constitutes one raan, which is called the grand man, and

CH. XLIIL] GENESIS. 425
which has been treated of heretofore at the close of the chap
ters. This Divine in heaven is no other than the Divine itself,
but in heaven as a divine raan ; it is this man which the Lord
took upon Him, and made Divine in Himself, and united to the
Divine itself, as it had been united frora eternity, for from eter
nity there was oneness ; and this because the human race could
not otherwise be saved : for it could no longer suffice that the
Divine itself through heaven, thus through the Divine Human
there, could flow into huraan minds ; wherefore the Divine itself
willed to unite lo itself the Divine Human actually by the huraan
assuraed in the world ; the latter and the former is the Lord.
5664. " Hath given you a hidden gift in your wallets " — that
it signifies that it was from Hira without any prudence of theirs,
appears from the signification of a hidden gift, as being the truth
and good which are given by the Lord while man is ignorant
of it ; and from the signification of the silver brought back in
the sacks or in the wallets, as denoting without any ability of
theirs, n. 5488, 5496, 5499. Hence it is evident, that by
" He hath given you a hidden gift in your wallets," is signified
that from Him, namely the Lord's Divine Human, is truth and
good in the natural, without any ability of theirs, and whereas
it is without their ability, it is without their prudence ; it is said
prudence, because prudence corresponds to Providence, and
what is of the divine Providence, is not of man's prudence.
56642-. " Your silver came tome" — that this signifies that
it will seem as truth procured by thera, appears frora the signi
fication of silver, as being truth, n. 1551, 2954 : their silver
coraing to hira is that they bought, thus that they themselves
procured to themselves ; for to buy is to procure, n. 5655 :
hence it is, that by your silver carae to me, is signified truth
procured by them : but whereas the truth, which is of faith, is
never procured by any man, but is insinuated and given by the
Lord, and yet seems as from man, therefore it is said, that it
ivill seem as truth procured by them. That truth is insinuated
and given by the Lord, is also known in the church, for the
church teaches that faith is not from man but from God, thus
not only the confidence, but also the truths which are of failh :
nevertheless it ajipears, that the truths which are of faith are
procured by raan ; that they flow in, he is deeply ignorant of,
because he does not perceive ; the reason that he does not per
ceive, is because his interiors are closed, so that he cannot have
perceptible communication with angels and spirits ; when the
36*

426 GENESIS. [CH. XLIII.
interiors are closed, man is incapable of knowing anything con
cerning influx. But it is to be known, that it is one thing to
know the truths of failh, and another to believe the truths of
faith : they who merely know the truths of faith, commit thern
to memory as other things pertaining to any science ; man may
procure these to hiraself without the above influx, but those
truths have not life in them, as is manifest frora this, that an
evil man, even the most evil, can know the truths of faith
equally as a good and pious man : but with the evil, as was
said, those truihs have not life, for when an evil raan brings
thera forth, he regards in each of ihein either his own glory or
gain, whence it is the love of self and of the worid which
puffs up, and constitutes as it were life, but this life is such as
is in hell, which is called spiritual death ; hence it is that when
he brings them forth, he brings them forth from the memory,
but not from the heart. But he who believes the truths of faith,
brings them forth from the heart when from the mouth, for with
him the truihs of faith are so rooted, that they have root in the
external memory, and thence grow towards the interiors or su
periors, as fruit-bearing trees, and also as trees adorn themselves
with leaves, and at length with blossoms, lo the end that they
may bear fruit. Thus such a man by the truths of faith intends
nothing else but uses, which are the exercises of charity, and
which to him are fruits : these are what man cannot even in
the smallest degree procure to hiraself, but they are given him
gratis by the Lord, and this every raoment of his life, yea, if
he will believe it, innumerable every moraent : but whereas
raan is of such a quality, that he has no perception of such
influx, for if he had perception he would rebel, as was said
above, because he would believe that then he should lose his
own proprium, and with his proprium freedom, and with ftee-
dorn his delight, and would thus become as of nought, therefore
it is that raan does not know any otherwise, than that he pro
cures truihs from himself; this now is what is meant by it will
seem as truth procured by them. Moreover, that man raay be
gifted with a heavenly proprium and heavenly freedom, he
ought to do good as frora hiraself, and to think truth as from
himself, hut when he reflects, he should acknowledge that they
are from the Lord, see n. 2882, 2883, 2891.
5665. "And he brought forth Simeon to them" — that it
signifies that to truihs he adjoined lo will, appears frora the
representation of Simeon, as being failh in the will, or the will

CH. XLIIL] GENESIS. 427
of doing the truth which is of faith, n. 3869, 3870, 3871,
3872, 4497, 4502, 4503, 5482 ; and from the representation
of the sons of Jacob, who here are they to whom he brought
forth Siraeon, as being the truths of the church in tbe natural,
n. 3403, 5419, 5427, 5458, 5512: hence it is evident, that
by bringing forth Siraeon to thera, is signified that to truths he
adjoined to will.
5666. Verses 24, 25, 26, 27, 28. And the man brought
the men to Joseph's house, and gave waier, and they washed
their feet, and he gave fodder io their asses. And ihey pre
pared ihe present, until Joseph came at noon, because they heard
that ihey were io eat bread together there. And Joseph came
to ihe house, and ihey brought him the present which was in
their hand, to the house, and bowed, themselves to him to the
earth. And he asked them as io peace, and said, is ihere peace
to your father the old man, whom ye said, is he yet alive. And
they said, thy servant our father hath peace, he is yet alive, and
they bended themselves, and bowed themselves. And the man
brought the raen lo Joseph's house, signifies initiation to con
junction with the internal : and gave water, signifies the cora
mon influx of truth from the internal : and they washed iheir
feet, signifies thence purification of the natural : and he gave
fodder to their asses, signifies instruction concerning good : and
they prepared the present, signifies insinuation : until Joseph
came at noon, signifies until the internal should be present with
light : because they heard that they were to eat bread together
there, signifies apperception that good would be adjoined to
truths : and Joseph came to the house, signifies the presence of
the internal : and they brought hira the present which was in
their hand, signifies insinuation as much as possible : and bowed
themselves to the earth, signifies humiliation : and he asked
them as to peace, signifies perception that it is well : and said,
is there peace to your father the old man, whom ye said, signi
fies that [it is well] also with spiritual good : is he yet alive,
signifies that it has life : and they said, thy servant our father
hath peace, signifies hence the apperception of the natural, that
it is well with the good from which : he is yet alive, signifies
and that it has life : and they bended themselves and bowed
themselves, signifies humiliation exterior and interior.
5667. " And the raan brought the men lo Joseph's house " —
that it signifies initiation to conjunction with the internal, ap
pears from the significaiion of bringing the men to Joseph's

428 GENESIS. [CH. XLIII.
house, as being to adjoin the truths which are of the natural to
the internal, of which above, n. 5648 : that it is initiation to
conjunction, is plain from what follows, that they did eat
together there, and that Joseph then did not manifest hiraself
to thera, whereby is signified coraraon influx, which comes next
to he treated of, which also is initiation.
5668. " And gave water" — that it signifies the common in
flux of truth frora the internal, appears frora the significaiion of
water, as being truth, n. 2702, 3058, 3424, 4976, and indeed
truth in common : hence to give water signifies the comraon
influx of truth ; that it is from the internal, is because it was
in the house of Joseph, n. 5667. The common influx of truth
is the illumination which gives the faculty of apperceiving and
understanding truth ; this illumination is from the light of hea
ven which is from the Lord, which light is no other than divine
truth, n. 2776, 3138, 3167, 3195. 3222, 3339, 3485, 3636,
3643, 3993, 4302, 4413, 4415, 5400.
5669. " And they washed their feet " — that il signifies hence
purification of the natural, appears from the significaiion of
washing the feet, as being the purification of the natural, of
which n. 3147.
5670. " And he gave fodder to their asses " — that it signifies
instruction concerning good, appears from the signification of
giving fodder, as being to instruct in good, for by fodder is sig
nified the good of scientific truihs, n. 3114 ; and by giving fod
der, which is to feed, is signified to instruct in that good : that
to feed is to instruct, may be seen n. 5201 ; by asses are signi
fied scientifics, n. 5492 ; hence it is evident, that by giving
fodder to the asses, is signified instruction concerning the good
of scientifics. The good of scientifics is the delight from sci
entific truihs : scientific truths are the most comraon [or gen
eral] truths, which appear in natural light, which is from the
light of the world, but to raake thera appear, namely that they
are truths, there must be coramon influx from the internal,
n. 5668, this is illustration frora the light of heaven.
5671. "And they prepared the present" — that it signifies
insinuation, appears from the signification of a present, as de
noting to obtain grace [or favor], n. 5619 ; thus to prejiare a
present denotes insinuation.
5672. "Until Joseph came at noon " — that it signifies until
the internal should be present with light, appears from the sig
nification of until he came, as denoting when he should be pre-

CH. XLIIL] GENESIS. 429
sent ; and from the representation of Joseph, as being the in
ternal, n. 5648 ; and from the signification of noon [mid-day]
as being a state of light, n. 1455, 0195, 3708. That noon
denotes a state of light, is because the times of the day, as
morning, noon, evening, correspond to illustrations in the other
life, and illustrations there are of intelligence and wisdom, for
in the light of heaven is intelligence and wisdom ; the vicissi
tudes of illustration there are such, namely as morning, noon,
and evening on the earths : states of shade exist like those in
the evening, not from the sun there, that is, the Lord who
always shines, but from the proprium of the angels; for as they
are let into their own proprium, so they come into a state of
shade or evening, and as they are elevated from their own pro
prium into the heavenly proprium, so they corae into a state of
light: hence it is evident frora whence it is, that noon corres
ponds to a state of light.
5673. "Because they heard that they were to eat bread
together there " — that it signifies apperception that good would
be adjoined to truihs, appears from the signification of hearing,
as being apperception, n. 5017 ; and from the signification of
eating together, as denoting to be appropriated and to be con
joined, n. 2187,3168,3596, 3513,3832,5643; and from
the signification of bread, as being the good of love, n. 2165,
2177, 2187, 3464, 3478, 3735, 3813, 4211, 4217, 4735,
4976. 5674. " And Joseph came to the house " — that it signifies
the presence of the internal, appears from the signification of
coming to the house, as denoting to be present, or presence, as
above, n. .5672; and from the representaiion of Joseph, as being
the internal, n. 5648.
5675. " And they brought to him the present which was in
their hand to the house " — that it signifies insinuation as much
as possible, appears from the signification of the present which
was given to kings and priests, as denoting to obtain grace [or
favor], thus also insinuation, of which just above, n. 5671 ;
and from the signification of the expression, "which was in
their hand," as denoting as rauch as possible, of which also
above, n. 56-24, 5659.
5676. " And bowed themselves to the earth " — that it sig
nifies humiliation, appears from the signification of bowing them
selves to the earth, as beingto humble, n. 2153; see also
below, n. 5682.

430 GENESIS. [CH. XLIII.
5677. " And he asked them as to peace " — that it signifies
perception that it is well, appears frora tbe signification of
asking, as being to perceive another's thought, n. 5597 ; and
frora the signification of peace, as denoting to be well, n. 5662.
5678. "And he said, is there peace to your father the old
man whora ye said " — that it signifies that also [it is well with]
spiritual good, appears from the signification of peace, as
denoting to be well, as above, n. 5677 ; and from the repre
sentation of Israel, who is here the father, as being spiritual
good, n. 3654, 4286, 4598.
5679. " Is he yet alive " — that this signifies that it has life,
appears from the signification of living, as being spiritual life,
n. 5407.
5680. " And they said, thy servant our father halh peace "
— that it signifies hence apperception of the natural that it is
well with the good from which, appears from the signification
of saying, as being to perceive, n. 1898, 1919, 2080, 2619,
2862, 3509, 3395 ; and from the signification of peace, as de
noting to be well with, see n. 5662, 5677 ; and from the repre
sentation of Israel, as being spiritual good, of which just above,
n. 5678, which good is called father, because frora it, as from
a father, are the truths and goods in the natural, which are
represented by his ten sons ; and whereas the truths and goods
in the natural are represented by them, the natural is also sig
nified by them, for the natural is what contains, and the truths
and goods therein are the things contained, which make one:
hence it is evident that by " they said, thy servant our father
hath peace," is signified the apperception thence of the natural
that it is well with the good from which [it is derived]. It is
said apperception ihence, namely, from the internal, which is
represented by Joseph, n. 5648, because all perception of tbe
natural comes frora the spiriiual, and because frora the spiriiual,
it comes from the internal, that is, through the internal from the
Lord. The natural has not in any case any perception, nor
even any life of thought and affection, but what comes from the
spiritual ; for all things in the natural are of themselves dead,
but are vivified by influx from the' spiritual worid, that is,
through the spiritual world from the Lord : in the spiriiual
worid all things live by virtue of the light which is from the
Lord, for in that light is wisdora and intelligence. That apper
ception ihence, or frora the internal, in the natural, is here sig
nified, follows also frora what goes before, n. 5677.

CH. XLIIL] GENESIS. 431
5681. " He is yet alive" — that it signifies that it has life,
appears from what was adduced just above, n. 5679 ; compare
also n. 5407.
5682. " And they bended theraselves, and bowed thera
selves " — that it signifies humiliation exterior and interior, ap
pears from the signification of bending theraselves, as being
exterior humiliation, and from the signification of bowing them
selves, as being interior humiliation : for bending is a less degree
of bowing, on which account also it denotes exterior humilia
tion ; and bowing is a greater degree, on which account it de
notes interior humiliation. Moreover, bending is the humiliation
of trulh, that is, of those who are in truth, thus of the spiritual,
and bowing is the humiliation of good, that is, of those who are
in good, thus of the celestial : so also bending denotes exterior
humiliation, and bowing interior humiliation, for they who are
in good are more interior raen than those who are in truth.
The things contained in this period, in the internal sense, have
been most of them explained only as to the significations of the
expressions, by reason that they are such as have been before
explained. 5683. Verses 29, 30, 31 , 32, 33, 34. And he lifted up his
eyes, and saw Benjamin his brother, ihe son of his mother, and
said, is this your youngest brother, whom ye said to me, and he
said, God be gracious to ihee, my son. And Joseph hastened,
because his compassions were moved to his brother, and he sought
to weep, and came to his bed-chamber, and wept ihere. And he
washed his faces, and went forih, and contained himself, and
said, set bread. And ihey set for him alone, and for them
alone, and for the Egyptians who did eat with him alone,
because the Egyptians cannot eat bread with ihe Hebrews, for
that is an abomination io the Egyptians. And ihey sat before
him, ihe first-born according to his primogeniture, ihe younger
according io his minority, and the men were amazed every one
at his companion. And he lifted up portions from his faces to
them, and multiplied the portion of Benjamin above the por
tions of ihem all, by five measures ; and they drank and drank
largely with him. And he lifted up his eyes, signifies reflec
tion : and saw Benjamin, signifies the apperception of a medium :
his brother, the son of his mother, signifies what is internal from
the natural, as from a mother: and he said, signifies perception:
is this your youngest brother whom ye said to me, signifies born
after all, as also known to them : and he said, God be gracious

432 GENESIS. [CH. XLIII.
to thee, ray son, signifies that the Divine is also with the spirit
ual of the celestial, which is a medium, because it proceeds
from the celestial of the spiritual, which is trulh frora the
Divine : and Jacob hastened, signifies from the inmost : be
cause his compassions were moved, signifies mercy from love:
to his brother, signifies towards the internal from itself: and he
sought to weep, signifies the effect of mercy from love : and
came to his bed-chamber, and wept there, signifies in itself, not
apparently : and washed his faces, signified that it so arranged :
and went forth, signifies by removal : and contained himself,
signifies by concealment: and said, set bread, signifies percep
tion of conjunciion by a medium with truihs in the natural: and
they set for him alone, and for thera alone, signifies an external
appearance that the internal was as it were separated frora
them : and for the Egyptians who did eat with him alone, sig
nifies separation of the scientifics which were in inverted order:
because the Egyptians cannot eat bread together with the He
brews, signifies that they could not in any wise be conjoined
with the trulh and good of the church : because that is an
abomination to the Egyptians, signifies that they are in the
opposite: and they sat before him, signifies that they were
arranged from his presence: the first-born according to his
primogeniture, and the younger according to his minority, sig
nifies according to the order of truths under good : and the men
were amazed every one at his companion, signifies the change
of slate of each among themselves: and he lifted up portions
from his faces to thern, signifies goods applied to every one from
mercy : and he multiplied the portion of Benjamin above the
portions of thera all, signifies good lo the medium above the
good to truths in the natural : by five measures, signifies rauch
increased: and they drank, signifies application of truihs under
good : and they drank largely, signifies abundantly.
5684. " And he lifted up his eyes " — that it signifies reflec
tion, appears from the significaiion of lifting up the eyes, as
being thought and intention, n. 2789, 2829, 4339, and also
obseivaiice, n. 4086, thus reflection, for to reflect is to stretch
the intellectual sight, and to observe whether a thing be so, and
afterwards that it is so.
5685. " And saw Benjarain " — that it signifies appercep
tion of a raedium, appears frora the signification of seeing, as
being to understand and apperceive, n. 2150, 2325, 3764,
3863, 4403 to 4421, 4567, 47-23, 5400 ; and frora the repre-

CH. XLIIL] GENESIS. 433
sentation of Benjamin, as being a medium, n. 5411, 5413,
5443, 5639.
5686. " His brother, the son of his mother " — that it signifies
the internal from tbe natural, as frora a mother, appears from
the representation of Benjamin, who is here the brother and son
of the mother, as being the internal, n. 5469 ; and because it
is a medium, therefore it exists from the celestial of the spiriiual,
which is Joseph, as from a father, and from the natural as from
a mother, for it must be derived from each in order to serve as
a medium. This then is what is meant by the internal from
the natural as from a mother ; and inasmuch as the celestial of
the spiritual which is Joseph, had in like manner existed from
the natural as from a mother, but from the Divine as from a
father, therefore Benjamin is called, as also he had been from
nativity, his brother, the son of his mother ; in what presently
follows he is also called son : every one is called brother by
the Lord (who is here understood by Joseph in the supreme
sense), who has anything of the good of charity from the Lord ;
he is also called a son of his mother, but then by mother is
understood the church.
5687. "And said" — that it signifies perception, appears
from the signification of saying in the historicals of the Word,
as being perception, of which frequently above. That to say
denotes to perceive, is because in heaven the very thoughts,
from which speech flows, are perceived, otherwise than in the
world ; hence it is that to perceive in the spiritual sense, is to
speak or say in the literal sense, or what is the same, in the
natural sense.
5688. " Is this your youngest brother, whom ye said to me "
— that it signifies born after all, as also known to thern, appears
from the signification of youngest brother, as being bim who is
born after all, of which below : and frora the signification of
whom ye said to me, as being what was perceived by them ;
that saying denotes what is perceived, may be seen just above,
n. 5687, thus what is known. That Benjamin is here called,
as he had been, their youngest brother, that is, born after all or
by birth the youngest, is because this also is the case in the
spiriiual sense with the medium which Benjamin represents.
For the medium with raan is born after all, for when man is
born spiritually, that is, when he is re-born, then his rational,
which is the internal human, is first regenerated by the Lord,
and afterwards the natural, n. 3286, 3288, 3321, 3493, 4612:
VOL. VII. 37

434 GENESIS. [CH. XLIII.
the medium therefore, inasrauch as it derives from each, namely,
from the spiritual or new-made rational, and also from the nat
ural, and inasmuch as it cannot derive anything from the nat
ural, unless this also be raade new, therefore it cannot be born
till afterwards, and indeed according to the degree in which the
natural is regenerated. All things which are related in the
Word concerning the sons of Jacob, so came to pass of Provi
dence, to the intent that concerning them and their posterity
the Word might be written, and might contain in itself the
heavenly things, and in the supreme sense the divine things,
which they actually represented : so likewise the case of Ben
jamin, inasmuch as he was born last, he represented on that
account the mediura between the internal and external, or be
tween the celestial of the spiritual, which the Lord had in the
world, and the natural which the Lord also had, and which He
made Divine. All the things which are related concerning
Joseph and his brethren, in the supreme sense represent the
glorification of the Lord's human, that is, how the Lord made
the human in Himself Divine. "The reason that this was repre
sented in the inmost sense is, that the Word in its inmost sense
raight he raost holy ; and also that in single things it raight
contain in it such [a principle] as might enter into angelic wis
dom ; for it is known that angelic wisdom so transcends huraan
intelligence, that scarcely anything thence can be compre
hended by man : the very happiness also of the angels consists
in this, that in each thing the Lord is treated of, for they are in
the Lord. Moreover, the glorification of the Lord's human is
an exemplar of man's regeneration, consequently the regenera
tion of man is also at the sarae tirae exhibited in the internal
sense of the Word, where the glorification of the Lord is treated
of: the regeneration of man with its innumerable arcana enters
also into the angelic wisdora, and constitutes their happiness
according to application to uses, which are for man's reforma
tion. 5689. " And he said, God be gracious to thee, my son " —
that it signifies that the Divine is also with the spiritual of the
celestial which is a mediura, because it proceeds from tbe celes
tial of the spiritual which is truth from the Divine, appears from
the significaiion of God being gracious, when it is said by the
celestial of the spiritual which is Joseph, to the spiritual of the
celestial which is Benjamin, and also when he is called his son;
as denoting the Divine also with the spiritual of the celestial

CH. XLIIL] GENESIS. 435
which is a mediura, because it proceeds frora the celestial of the
spiritual which is trulh from the Divine. That Benjamin is the
spiritual of the celestial, may be seen n. 3969, 4592, and that
he is a medium, n. 5411, 5413, 5443, 5639. Inasmuch as in
the supreme sense, as was said above, the Lord's internal huraan
was the celestial of the spiritual, and this was truth from the
Divine, or the proximate clothing of the Divine itself in the
Lord, and inasrauch as the spiritual of the celestial, which is a
raediura, proceeded from that, it follows that the Divine was
also with the spiritual of the celestial. Wbat proceeds from
anything, derives its essence frora that frora which it proceeds,
but is clothed with such things as serve for coraraunication, thus
for use in an inferior sphere ; those things with which it is clothed,
are drawn frora such things as are in an inferior sphere, to the
end that the internal, frora which it proceeds, may act in the
inferior sphere by such things as are there. What gives the
essence is as a father, for the essence is the soul, and what gives
clothing is a mother, for the clothing is the body of that soul :
hence it js that it was said above, that a medium must take frora
each in order to be a raedium, namely, its own from the internal
as from a father, and its own from the external as from a mother.
5690. " And Joseph hastened " — that it signifies from the
inmost, appears from the signification of hastening, as here
denoting what bursts forth from the inmost, for it follows,
because his compassions were moved, whereby is signified
mercy from love ; when this bursts forth, it bursts forth
from the inmost, and this at the first striking of the eye, or at
the first moment of thought, therefore by hastening, nothing else
is here signified but fi-om the inmost.
5691. " Because his compassions were moved " — that it
signifies mercy from love, appears from the signification of cora-
passions being moved, as denoting mercy frora love ; mercy,
because he was not as yet acknowledged by him, frora love,
because as a medium he proceeded fiom him. In the original
tongue compassions are expressed by a term, which signifies the
inmost and tenderest love.
5692. " To his brother " — that it signifies towards the in
ternal from hiraself, appears from the representation of Benja
min, who is here the brother, as being a medium, thus also what
is internal, n. 5469 ; and whereas both the medium and internal
proceeds frora the celestial of the spiritual, which is Joseph, it
is said towards the internal from himself. "Whosoever receive?

436 GENESIS. [CH. XLIII.
anything of the divine frora the Lord, who is here Joseph in the
supreme sense, as he who receives anything of the good of
charily, he is called brother by the Lord, and also son.
5693. " And sought to weep " — that it signifies the effect of
mercy frora love, appears frora the signification of weeping, as
being an effect of mercy from love, n. 3801, 5480.
5694. " And carae to his bed-chamber, and wept there " —
that it signifies in himself, not apparently, appears from the sig
nification of coming lo a bed-chamber, as denoiing in himself,
so as not to appear. It was a customary form of speech among
the ancients to talk of entering into a bed-chamber, and also of
then shutting the door, when they meant to do anything which
should not appear: this form of speech was derived from signi
ficatives in the ancient church ; for by house in the spiriiual
sense they understood man, n. 3128 ; by closets and bed-cham
bers they understood the interiors of man ; hence to come or
enter into the bed-chamber signified into himself, consequently
that it did not appear. And because entering into the bed
chamber was significative, therefore it is spoken of in the Word
throughout : as in Isaiah ; " Depart my people, enter into thy
bed-chambers, and shut thy door after thee ; hide thyself as for
a little moraent, until anger pass away," xxvi. 20 : that to enter
into the bed-charabers here does not denote entering into bed
chambers, is very raanifest, but to keep theraselves in secret,
and in theraselves. In Ezekiel ; " He said to me, hast thou
seen, O son of man, what the elders of the house of Israel are
doing in the darkness, a man (vir) in the chambers of his
image ; for they say, Jehovah doth not see us," viii. 12: to do
in darkness, a raan in the chambers of his image, denotes in
wardly in theraselves, in the thoughts ; the interiors of their
thought and affection were represented to the prophet by cham
bers, and were called the chambers of an image. In Moses ;
" Abroad the sword shall bereave, and from the chambers
terror, both the youth, and the virgin, the suckling with the
man of old age," Deut. xxxii. 25 : the sword denotes vastation
of truth, and the punishment of the false, n. 2799 ; terror from
the chambers denotes the interiors of man ; that chambers there
do not mean merely chambers, is also evident. In David ;
" Who watereth the mountains from his chambers," Psalm civ.
13 : to water the mountains in the spiriiual sense is to bless
those who are in love to the Lord, and in love towards the
neighbor ; that mountain denotes the celestial of love, raay be

CH. XLIIL] GENESIS. 437
seen, n. 795, 1430, 4210, hence from his chambers is frora the
interiors of heaven. In Luke ; " Whatsoever things ye have
said in darkness, shall be heard in light, and what ye have
spoken into the ear in chambers, shall be preached on the
house-tops," xii. 3 : where also chambers denote the interiors
of raan, namely, what he had thought, what he had intended,
and what he has attempted. And in Matthew ; " When thou
prayest, enter into thy chamber, and shut thy door, and pray in
secret," vi. 6 : to enter into the chamber and pray, denotes not
apparently ; for this was said frora what is representative.
5695. " And he washed his faces " — that this signifies that
it so arranged, appears from the signification of washing the
faces, as here being to arrange so that it may not appear, for
the face was washed lest the weeping should appear, conse
quently it was so arranged : how the case herein is, by the
divine mercy of the Lord, will be told in what follows. Some
thing may here be said concerning the correspondence of the
face with the interiors. The face is the external representative
of the interiors, for tbe face is so formed that the interiors may
appear in it, as in a representative mirror, and another may
thence know what the person's raind is towards hira, so that
when he speaks, he manifests his mind's meaning as well by
the speech as by the face. Such was the face of the most
ancient, who were of the celestial church ; and such a face
have all the angels, for they have no will to conceal before
others what they think, inasmuch as they think nothing but
what is good towards the neighbor, nor have any latent thought
of willing well to their neighbor for the sake of themselves.
Whereas the infernals, while they do not appear in tbe light of
heaven, have another face than what corresponds to the interi
ors: the reason is, because in the life of the body they testified
by the face charity towards the neighbor only for the sake of
self-honor and gain, and yet never willed well to the neighbor,
only so far as he favored themselves ; hence a disposing of their
face contrary to the interiors, sometimes to such a degree, that
enmities, hatreds, revenges, and the desire of committing murder
are within, and yet the face is so disposed as to manifest love
towards him. Hence it may be raanifest, how much at this
day tbe interiors are at disagreement with the exteriors ; on
which account such [external semblances] are pressed into ser
vice. 5696. " And went forth " — that it signifies by removal, ap-
37*

438 GENESIS. [CH. XLIII.
pears from the signification of going forth, as here being reraoval,
for he who reraoves hiraself, goes forth or recedes from another.
In the internal sense the case is thus: by Joseph in the
supreme sense is represented the Lord, by the ten sons of Israel
truths and goods in the natural with those who are regenerated,
but by Benjamin the mediura ; mercy frora love is towards the
mediura, because by it the things beneath are regenerated ; but
the divine love and mercy of the Lord does not appear, until
conjunction by the raedium has been effected ; arrangement is
also made that it may not appear, for if it appeared, regenera
tion could not be effected. Arrangement is effected by removal
and concealment ; not that the Lord at any time removes or
conceals mercy, but when he who is regenerating is let into his
own evils, then the Lord appears to him as if removed and con
cealed, the evils interposing themselves and effecting this;
comparatively as thick clouds, which present themselves before
the sun, and cause his absence and concealment. This hiding
and removal is what is raeant.
5697. "And contained himself" — that it signifies conceal
ment, appears frora the signification of containing himself, as
being to conceal, for be who contains himself, hides what he
inwardly wills. What is here meant by concealment, may be
seen just above, n. 5696.
5698. " And said, set bread " — that it signifies perception
of conjunction by the mediura with truths in the natural, ap
pears from the signification of saying, as being perception, con
cerning ¦which frequently above ; and from the signification of
setting bread, as being conjunction by a medium with truths in
the natural. By setting bread is understood the banquet itself,
and by banquets and feasts is signified conjunciion, specifically
initiation to conjunction, n. 3596, 3832, 5161. That conjunc
tion with truths in the natural by a medium is signified, follows
from the series, for Benjamin is the raedium, and the ten sons
of Jacob are truihs in the natural, as has been shown before;
and inasmuch as conjunction is by a mediura, therefore, by
reason of Benjarain being seen, it was commanded by Joseph
that they should eat with him ; " And Joseph saw with thera
Benjamin, and said to him who was over bis house, bring the
men to the house, and slaying slay, and prepare, because the
men shall eat with rae at noon," verse 16.
5699. " And they set for him alone, and for them alone" —
that it signifies an external appearance that the internal was as

CH. XLIIL] GENESIS. 439
it were separated from thera, appears frora the signification of
setting for him alone and for ihem alone, as being separation ;
and whereas by Joseph is represented the internal, and by the
ten sons of Israel the external, n. 5469, therefore by those
words is signified the separation of the internal frora the exter
nal, but apparent, because he gave them meat frora his table, by
sending portions to each.
5700. " And to the Egyptians who did eat with him alone"
— that it signifies separation of the scientifics, which are in in
verted order, appears from the representation of Egyptians, as
being the scientifics which are io inverted order, of which be
low ; and from the signification of eating with him, alone, as
denoiing separation, as just above, n. 5699. By the Egyptians
who did eat with him, are meant the Egyptians who did eat in
attending on Joseph ; that they did not eat with Joseph, is
evident because they ate alone. By Egypt, or hy the Egyp
tians, in a good sense are signified the scientifics of the church,
see n. 1462, 4749, 4964, 4966 ; but in the opposite sense are
signified thereby the scientifics which are in inverted order, thus
which are contrary to the truths of the church, n. 1164, 1 165,
1186 ; in this latter sense Egypt is mentioned in several passa
ges. in the Word. That Egypt signifies those scientifics, is be
cause the scientifics of the ancient church, which were repre
sentative and significative of celestial and spiritual things, and
which had been more cultivated among the Egyptians than
among others, had been turned by them into things magical,
whence they altogether inverted the scientifics of the representa
tive church. Scientifics are said to be in inverted order, when
they abuse heavenly order to do evil, for heavenly order is that
good be done to all ; hence it coraes to pass, when they have
thus inverted heavenly order, that at length they deny divine
things, and those things which are of heaven, consequently
which are of charity and failh. They who have becorae such,
know frora scientifics how to reason sharply and skilfuly, be
cause they reason from sensuals, and to reason from sensuals is
to reason from such things as are external, namely, from things
of the body and of the worid, which immediately occupy the
senses and rainds (animus) of raan : such things, unless they
have been illuminated by the light of heaven, and thus arranged
into altogether another order, place man in such obscurity as to
heavenly things, that he not only has no comprehension of
thera, but also totally denies, and at length rejects, and then so

440 GENESIS. [CH. XLIII.
far as is allowed, blasphemes them. Scientifics, when they are
in order, are arranged by the Lord into the form of heaven ;
hut when they are in inverted order, they are arranged into the
form of hell, and then things the most false are in the midst,
and the things which confirm them are at the sides, but truths
are without, and inasmuch as they are without, they cannot
have communication with heaven, where truths reign ; it is on
this account that interior things are closed to them, for by inte
rior things heaven is open.
5701. "Because the Egyptians cannot eat bread with the
Hebrews " — that it signifies that they could not in any wise be
conjoined with the truth and good of the church, appears frora
the representation of the Egyptians, as being those who are in
inverted order, thus who are in evil and in the false, of which
just above n. 5700 : and from the significaiion of eating bread,
as denoting to be conjoined, of which also above, n. 5698 :
and from the representaiion 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 n. 5136, 5236, and this because the Hebrew church was
another ancient church, n. 1-238, 1241, 1343. It is said, to
eat bread, and above, set bread, because by bread is sign'tfied
in general all food, n. 2165, thus a repast : the reason that by
bread is signified all food and the repast itself, is, because bread
in tbe spiriiual sense is celestial love, and celestial love contains
in itself all things which are of good and trulh, thus all things
which are of spiritual food ; that bread is celestial love, may be
seen n. 276, 680, 2165, 2177, 2187, 3464, 3478, 3735, 4211,
4217, 4735, 4976.
5702. "Because that is an abomination to the Egyptians "
— that it signifies that they are in the opposite, appears from
the representation of the Egyptians, as being those who are in
inverted order, n. 5700; and frora the representation of the
Hebrews, with whora to eat was an abomination to the Egyp
tians, as being those who are in genuine order, n. 5701 ; thus
they are in the opposite to each other, whence comes aversion,
and at length abomination. As to what concerns this abomina
tion, it is to be known, that they who are in inverted order,
that is, in evil and thence in the false, at length have such an
aversion to the good and truth of the church, that when they
hear them, and especially when they hear their interior things,
they so abominate them, that they feel in themselves as it were

CH. XLIIL] GENESIS. 441
a loathing and vomiting ; this has been told and shown rae,
when 1 have wondered why the Christian world does not
receive these interior things of the Word. There appeared
spirits frora the Christian worid and being compelled to hear
the interior things of the Word, they were seized with such
loathing, that they said they felt as it were an inclination in
themselves to vomit ; and it was said that such is the Christian
world at this day almost everywhere : the reason why they are
such is, because they are in no affection of truth for the sake of
truth, and still less in the affection of good frora good ; their
thinking and speaking anything from the Word, or from their
doctrinal, is in consequence of habit from infancy, and of an
instituted ritual, thus it is an external without an internal.
That all things of the Hebrew church, which was after that
instituted with the posterity of Jacob, were an abomination to
the Egyptians, is evident not only from this, that they ¦were not
willing to eat with them, but also from the fact, that the sacri
fices in which the Hebrew church placed its principal worship,
were an abomination to them, as is manifest from Moses ;
" Pharaoh said, depart ye, sacrifice in the land ; but Moses
said, it is not advisable so to do, because we shall sacrifice the
abomination of the Egyptians to Jehovah our God ; lo, if we
shall sacrifice the abomination of the Egyptians in their eyes,
will tbey not stone us;" Exod. viii. 25,26: also because
feeding cattle and a shepherd was an abomination to them, as
is also manifest from Moses ; " Every shepherd of a flock is an
abomination of the Egyptians," Gen. xliv. 34. Thus the
Egyptians abominated whatever things were of that church :
the reason was, because in primitive time the Egyptians also
had been among those who constituted the ancient representa
tive church, n. 1238, 2385, but afterwards they rejected the
God of the ancient church, that is, Jehovah or the Lord, and
served idols, esfiecially calves; also they turned into things
magical the representatives and significatives of celestial and
spiritual things of the ancient church, which they imbibed
when they were of that church ; hence with thera was an
inverted order, and consequently an aboraination of all things
which were of the church.
5703. " And ihey sat before him " — that it signifies that
they were arranged from his presence, appears from the signi
fication of silling, as here denoting to be arranged ; for they
were placed in order frora Joseph, as is evident from wh

442 GENESIS. [CH. XLIII.
presently follows, for they were amazed that the first-born sat
according to his primogeniture, and the younger according to
his minority : and from the signification of before him, as denot
ing from his presence. The case herein is this : by Joseph in
the supreme sense is represented the Lord, by the sons of Israel
goods and truths in the natural : when the Lord is present,
then frora his presence all things are arranged into order ; the
Lord is order itself, wherefore where He is present, there is
order, and where order is, there He is present. The order
itselfis described in what now follows, which is that truihs be
rightly arranged under good.
5704. " The first-born according to his primogeniture, and
the younger according to his minority " — that it signifies ac
cording to the order of truths under good, appears from the sig
nification of sitting according to primogeniture, and according to
minority, 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 at chapters xxix. and xxx. of Genesis,
therefore to sit according to their nativity is according to the
order of truths. But the truths of the church, which tbe sons
of Israel represent, do not come into any order except by Christ
ian good, that is, by the good of charity towards the neighbor,
and of love to the Lord ; for in good is the Lord, and hence in
good is heaven, consequently in good there is life, thus a living
acting power, but never in truth without good. That good
arranges truths to a resemblance of itself, is plainly raanifest
from any love whatsoever, even from self-love and the love of
the worid, thus frora the love of revenge, of hatred, and of simi
lar evils : they who are in thera call evil good, because evil to
them is delightful ; this good of theirs, so called, arranges falses,
which to them are truihs, so that they favor, and at length ar
ranges all these, namely, the falses which they call truths, into
such an order as to effect persuasion : but this order is such as
is in hell ; whereas the order of truths beneath the good of ce
lestial love is such as is in the heavens ; whence also the man,
with whom such order is, that is, who is regenerate, is called a
little heaven, and also is a heaven in its least form, for his inte
riors correspond to the heavens. That it is good which gives
an orderly arrangement to truihs, is evident from order in the
heavens, where all the societies are arranged according to the
truths under good which are from the Lord ; for the Lord is
nothing but divine good, divine truth is not in the Lord, but

CH. XLIII.] GENESIS, 443
proceeds from the Lord ; according to this divine truth under
divine good, all the societies in the heavens are arranged. That
the Lord is nothing but divine good, and ihat divine truth is
not in Hira, but proceeds frora Him, may be illustrated com
paratively hy the sun of the world : the sun is nothing but fire,
so that the light is not in it, but proceeds from it ; and also the
things that are of light in the world, as vegetable forms, are like
wise arranged into order by the heat which proceeds frora the
fire of the sun, and is in its light, as is manifest in the time of
spring and summer. Inasrauch as universal nature is a theatre
representative of the Lord's kingdom, so also is this universal :
the sun represents the Lord, its fire bis divine love, the heat
thence the good which thence flows, and the light the truths
which are of faith ; and because they represent, therefore also
in the Word by the sun in the spiritual sense is understood the
Lord, n. 1053, 1-521, 1529, 1530, 1531,3636, 3643,4321,
5097, 5377, by fire love, n. 934,4906, 5071, 5215 ; thus the
sun's fire representatively is the divine love, and the heat thence
is the good frora the divine love; that by light is represented
truth, may be seen n. 2776, 3138, 3190, 3195, 3222, 3339,
3636, 3643, 3862, 3993, 4302, 4409, 4413, 4415, 4526,
5219, 5400.
5705. " And the men were amazed, every one at his com
panion " — that it signifies the change of state of each among
themselves, appears frora the signification of being araazed, as
denoting an unexpected and sudden change of the state of the
thoughts ; this, as being the cause of amazement, is signified in
the internal sense: and from the signification of every one at
his companion, as denoting of each aftiong themselves : for the
subject treated of is concerning the order of truths under good
from the presence of the internal, n. 5703, 5704, which order
being new, occasioned a change of state of each among thera
selves, which is signified by the men being amazed each at his
companion. 5706. " And he lifted up portions frora his faces to them " —
that il signifies goods applied to every one from mercy, appears
from the signification of portions, namely, of food, as denoiing
goods, for all foods signify goods, and drinks of every kind
truths ; that they were applied to each, is evident frora what
follows, and is signified by his lifting up to thera : and frora the sig
nification of faces, when they are predicated of the Lord, who
is represented by Joseph, as denoting raercy, n. 222, 223, 5585.

444 GENESIS. [CH. XLIII.
5707. " And multiplied the portion of Benjamin above the
portions of thern all" — that it signifies good to the medium
above the goods, to truths in the natural, appears from the sig
nification of portions, as denoiing goods, of which just above,
n. 5706; and from the representation of Benjarain, as being
the mediura, n. 5411, 5413, 54-27, 5428, 5443, 5586, 5612;
and from the representation of the ten sons of Jacob, above
whose portions he multiplied the portion of Benjamin, as denot
ing truths in the natural, n. 5403, 5419, 5427, 5458, 5512:
hence it is evident, that by multiplying the portion of Benjamin
above the portions of them all, is signified good to the medium
above tbe goods to truths in the natural. That there is good
to the medium above goods to the truths in the natural, is be
cause the medium is interior, and what is interior abounds with
goods raore than what is exterior. Few know how this case is,
namely, that what is interior abounds with goods and truths
more than things exterior : the reason is, because few, if any,
have heretofore known that the interior is distinct frora the ex
terior, and so distinct, that they may be separated, and when
they are separated, that the interior lives, and the exterior dies ;
but so long as they are conjoined, that tbe exterior lives from
the interior: if this had first been known, it might next have
been known what the quality of the interior is in respect to the
exterior, namely, that in the interior there are a thousand things
which in the exterior appear as one, inasmuch as the interior is
in a purer sphere, the exterior in a grosser, and what is in a
purer sphere is capable of receiving distinctly a thousand things
more than that which is in a grosser sphere. From this it is
that raan, who has led a life of good, when he comes after death
into heaven, can receive thousands of thousands of things more,
relative to intelligence and wisdom, and also to happiness, than
when he lived in the world; for in heaven he is in a purer
sphere, and in his interiors, and has put off the grosser things of
the body. From these things now it is manifest, what is meant
by good to the medium above the goods to truths in the natural,
which is signified by multiplying the portion of Benjamin above
the portions of thera all.
5708. " By five measures " — that it signifies much increased,
appears from the signification of five, as being much, of which
below; and from the signification of measures, as being states
of truth from good, n. 3104. As to what concerns five, it is a
number which signifies a little, also somewhat, and likewise

CH. XLIIL] GENESIS. 445
much, its signification flowing frora relation to the number from
which it is, n. 5291 : when it is from ten, it then involves the
like with ten, but in a less degree, it being the half of the num
ber ten ; for as nurabers raultiplied signify the like with their
simples, n. 5291, 5335, so nurabers divided signify the like with
their multiples, as 5 with 10, and also with 20, and likewise
with 100, and with 1000, and so forth : that ten denote what
is full, may he seen n. 3107, 4638: five measures were given
to Benjamin above the rest of his brethren, on account of the
signification of the thing in the internal sense ; because ten
measures could not be given, for these would have been ex
ceedingly superfluous. The ancients also knew, by traditions
froni the most ancient church, what some numbers signified,
wherefore they used those nurabers, when anything occurred of
such a quality, that the nurabers might serve for its significaiion,
as here the number five ; and in other cases they applied
several other numbers, as three to signify wbat is full from begin
ning to end, seven to signify what is holy, twelve to signify all
things in their complex.
5709. "And they drank" — that it signifies the application
of truths under good, appears from the signification of drinking,
as being the communication and appropriation of truth, n. 3168,
3772, 4017, 4018, hence also its application ; that it is under
good, is because all the application of truth is raade under good,
see above, n. 5704.
5710. "And drank largely" — that it signifies abundantly,
ap])ears frora the signification of drinking, as being to a]iply
truths under good, of which just above, n. 5709, hence drinking
largely denotes abundantly. Frora the things which have been
explained in this chapter it is evident, that the subject treated
of is concerning initiation to conjunction of the natural with the
celestial of the spiritual : but in the subsequent chapter the first
conjunction is treated of, for the first conjunction is represented
by Joseph's raanifesting himself to his brethren, the next by his
going to meet his father and brethren, and bringing thern down
into Egypt.
CONTINUATION CONCERNING COREESPONDENCE, HERE
CONCERNING THE CORRESPONDENCE OF DISEASES WITH
THE SPIRITUAL WORLD.
5711. Inasmuch as the correspondence of diseases is to be
trealed of, it should be known, that all diseases also with man
VOL. VII. 38

446 GENESIS. [CH. XLHI.
have correspondence with the spiritual world ; for whatsoever in
universal nature has not correspondence with the spiriiual world, this
will not exist, having no cause from which it can exist, consequenlly
from which it can subsist : the things which are in nature, are
nothing but effects, their causes are in the spiriiual worid, and the
causes of those causes, which are ends, are in the interior heaven.
Neither can an effect subsist, unless the cause be continually in
it, for on the cessation of the cause the effect ceases; an effect
considered in itself is nothing else than the cause, bul the cause
so exlrinsically clothed, as may serve to enable it to act as a cause
in an inferior sphere : and as the case is with an effect in respect
to the cause, so also is it with the cause in respect to the end ;
unless the cause also exist from its cause, which is the end, it is
not a cause, for a cause without an end is a cause in no order,
and where there is no order, there is not anything effected.
Hence then it is evident, that an effect considered in itself is a
cause, and that a cause considered in itselfis an end, and ihat the
end of good is in heaven, and proceeds from the Lord ; conse
quenlly that an effect is not an effect unless the cause be in il, and
be continually in it ; and that a cause is not a cause, unless the end
be in it, and be continually in il; and that an end is not an end of
good, unless the Divine which proceeds from the Lord be in it.
Hence also it is evident, that all and single things in the world, as
they have existed from the Divine, also exist frora the Divine.
5712. These things are said that it may be known, that diseases
also have correspondence with the spiritiiid world ; they have not
correspondence with heaven, which is the grand man, but with
those who are in the opposite, thus with those who are in the
hells. By the spiritual world in the universal sense is meant
both heaven and hell, for man, when he dies, passes out of
the natural world into the spiritual world. That diseases
have correspondence with those who are in the hells, is be
cause diseases correspond to the lusts and passions of the mind
(animus); these also are the origins of diseases: for the origins
of diseases in common are intemperances, luxuries of various kinds,
pleasures merely corporeal, also envyings, hatreds, revenges, lasci
viousness, and the like, which destroy the interiors of man, and
when these are destroyed, the exteriors suffer, and draw man into
disease, and thus into death; that man is subject to death by rea
son of evils, or on account of sin, is known in tbe church ; thus
also he is subject to diseases, for these are of death. From these
things it may be manifest, that diseases also have correspondence
with the spiriiual world, but with unclean things there, for diseases
in themselves are unclean, inasmuch as they originate in things
unclean, as was said above.
5713. All the infernals induce diseases, but with a difference,
by reason that all the hells are in the lusts and concnpiscence.s of
evil, consequently against those things which are of heaven.

CH. XLIIL] GENESIS. 447
wherefore they act upon (or into) man, from what is opposite :
heaven, which is the grand man, contains all things in connection
and safety ; hell, because it is in the opposite, destroys and rends
all things asunder ; consequently if the infernals are applied, they
induce diseases, and at length death. But it is not permitted
them to flow in even into the solid parts themselves of the body,
or into the parts which constitute the viscera, the organs, and
members of man, but only into the lusts and falsities : only when
man falls into disease, they then flow in into such unclean things
as pertain to the disease ; for, as was said, nothing ever exists with
man, unless there be a cause also in the spiritual world ; the natu
ral with man, if it were separated from the spiriiual, would be
separated from all cause of existence, thus also from everything
of life. Nevertheless this is no hindrance to man's being healed
naturally, for the divine providence concurs with such means.
That the case is so, has been given to know by much experience,
and this so frequently and of so long continuance, as not to leave
a doubt remaining : for evil spirits from such places have been
often and for a long time applied to me, and according to their
presence they induced pains, and also diseases ; they were shown
me where they were, and what was their quality, and it was also
told me whence they were.
5714. A certain spirit, who in the life of the body had been a
most distinguished adulterer, and had placed his highest delight
in committing adultery with several women, whom immediately
afterwards he rejected and held in aversion ; and who had perse
vered in such things even to old age ; and who was moreover
devoted to pleasures, and not willing to do good and be servicea
ble to any one, except for the sake of self, especially for the sake
of his adultery ; this spirit was with me for some days, being seen
beneath the feet ; and when the sphere of his life was communi
cated with me, wherever he came, he inflicted some pain on the
periosteums and nerves there, as on the toes of the sole of the left
foot ; and when it was permitted hira to emerge, he inflicted pain
on the parts where he was, especially on tbe periosteums in the
loins, also on the periosteums of the breast beneath the diaphragm,
and likewise on the inside of the teeth. When his sphere oper
ated, it induced also a great heaviness in the stomach.
5715. There appeared a large quadrangular aperture obliquely
tending downwards to a considerable depth ; in the deep there
was seen a round aperture, which was then open, but presently
closed ; hence there exhaled a troublesome heat, which was col
lected from various hells, arising from lusts of various kinds, as
from haughtiness, lasciviousness, adulteries, hatreds, revenges,
quarrels, and fightings, whence arose in the hells that heat which
exhaled. When this heat acted upon my body, it instantly in
duced disease like that of a burning fever ; but when it ceased to flow
in,' the disease instantly ceased. 'When man falls into such disease,

448 GENESIS. [CH. XLIII.
which he had contracted from his life, then immediately an unclean
sphere corresponding to the disease adjoins itself, and is present as
the fomenting cause. That I might know for certain that this is
tbe case, there were spirits from several hells with me, by whom
was communicated the sphere of the exhalations thence, and as
that sphere was permitted to act upon the solid parts of the body,
I was seized with heaviness, with pain, yea with disease corres
ponding thereto, which ceased in a moment, as those spirits were
expelled : and lest any room should be left for doubt, this was
repeated a thousand times.
5716. There are also spirits not far from thence, who infuse
unclean colds, such as are those of a cold fever, which also it was
given to know by repeated experience ; the same spirits also
induce such things as disturb the mind ; and likewise they induce
swoonings. The spirits from thence are most malicious.
5717. There are certain spirits, who not only have reference to
the most viscous things of the brain, which are its excremen
titious parts, but also have the art of infecting them as it were
with poisons. When such spirits flock together, they rush wiihin
the skull, and thence by continuity even to the spinal marrow. This
cannot be felt by those whose interiors are not open ; to me it was
given manifestly to feel their influence, and also their attempt,
namely, to kill me, but in vain, because I was defended by the
Lord. It was their intention to take away from me every intellect
ual faculty ; I was fully sensible of their operation, and also of a
pain, which nevertheless presently ceased. I afterwards discoursed
with them, and they were forced to confess whence they were ;
they related that they live in obscure forests, where they dare not
offer any violence to their companions, because in such case it is
allowed their companions to treat them cruelly ; thus they are
kept in bonds : they are deformed, of a beastly countenance, and
hairy. It was told me, that such were they, who in old time slew
whole armies, as it is written in the Word ; for they rushed into
the chambers of the brain of each individual, and occasioned ter
ror, together with such insanity, that one slew another. Such at
this day are kept shut up within their hell, nor are they let out.
They have reference also to the deadly tumors of tbe head within
the skull. It was said that they rush within the skull, and thence
by continuity even into the spinal marrow, but it is to be known,
that it is an appearance that the spirits theraselves rush in, they
being carried out by a way which corresponds lo those spaces in
the body, which is felt as if the illapsus was within ; this is the
effect of correspondence ; hence their operation is easily derived
into the man to whom it is determined.
5718. There is a certain kind of spirits, who, because they will
to have dominion, and to be the sole rulers over all others, for
that end excite among others enmities, hatreds, and combats; I have
been witness to the combats, and have been surprised ; asking

CH. XLIIL] GENESIS. 449
who they were, I was told that tbey are s|)irits of that description,
and that tbey excite such things in consequence of their intention
lo rule alone, according to the maxim, divide and rule. Il was
also given to speak with them, and they immediately said that they
governed all : but it was given to answer, that they were insanities
if they seek to establish their rule by such means : they spoke with
me from above at a middle altitude over the forehead ; their speech
was with a current, because in the life of the body they excelled
in elocution. I was instructed that such are they, who have refer
ence to the gross phlegm of the brain, which by their presence
they deprive of vitality, and induce torpor ; whence come obstruc
tions, from which are the principles of many diseases, and also to
dulnesses. It was observed that they were totally void of con
science, and that they pfaced human prudence and wisdom in
exciting enmities, hatreds, and intestine combats, for the sake of
ruling. It was given to ask them whether they knew that they
are now in the other life, where they are to live to eternity, and
that there are spiritual laws there which forbid such things, and
that while they were in the world, they might be esteemed and
believed to be wise among fools, but that they are insane among
the wise ; this displeased them. I continued, that they ought to
know, that heaven consists in mutual love, or in the love of one
towards another, whence comes order in heaven, and thence so
many myriads are ruled as one; but that the contrary has place
with them, because they infuse into others to breathe against their
companions nothing but what is of haired, revenge, and cruelty.
They replied, that they cannot be otherwise than they are ; in
answer to which it was given to say, that hence they may know,
that every one's life awaits him after death.
5719. Tbey who despise and ridicule the Word in the letter,
and still more who despise and ridicule those things of the Word
which are in a deeper sense, consequently also the doctrinals
which are from the Word, and at the same time are not in any
love towards their neighbor, but in the love of self, have reference
to the vitiated things of the blood, which pervade all the veins and
arteries, and contaminate the whole mass. To prevent their
inducing in man any such [contempt and ridicule] by their pre
sence, they are kept separate from others in their own hell ; and
they only communicate with those who are of a like quality, for
these cast themselves into the exhalation and sphere of that hell.
5720. When hypocrites have been with me, namely, they who
have spoken holily concerning divine things, and with an affection
of love concerning the public and their neighbor, have testified
what is just and equitable, and slill have despised those things in
their hearts, and even ridiculed them ; when it was allowed these
to flow in into the parts of the body, to which they corresponded
from the opposite, they injected pain into the teeth, and upon their

450 GENESIS. [CH. XLIIII.
nearest presence so severe that I*ctflild not endure it; and so far
as they were removed, so far' the pfvih-ceased, which was shown
repeatedly that no doubt might remain. ' Airfong therii was a cer
tain one who had been known to me dur'ing his life in the body,
on which account,! yjoke with him ; and in'piwportion also as he
was present, so there was pain in the teeth and gums; when he
was lifted upwards to the left, a pain attacked the left jaw, and
the bone of the left temple, even to the bones of the cheek.
5721. The most contumacious of all are they, who during their
life in the world, appeared more just than others, and were at the
same time in appointments of dignity ; thence from each source
they had authority and also gravity, and yet believed nothing, and
lived the life of self-love alone, being inflamed with intestine ha
tred and revenge against all who did not favor them, and who did
not worship them, and especially against those who in any
mode opposed them ; if with these they discovered any blemish,
they made an enormous evil of it, and defamed them, even though
they were the best citizens. Such in the olher life speak as in
the world, naraely, from authority and gravely, and as from what
is just, whence many suppose that they are to be believed before
others; but they are most malicious; when they are applied to
raan, they induce a great pain by weariness, which they inwardly
blow up and increase continually, even to the highest degree of
impatience, which induces such infirmity in the mind (animus)
and thence in the body, that the man can scarcely raise himself
from his bed. This was shown me by the circumstance, that when
they were present, I was seized with such infirmity, which yet
ceased according to the degree in which they were removed.
They use various arts of infu.iing weariness and thence infirmity,
especially by reproofs and defamations among themselves and their
associates, whose common sphere they inject. When they reason
within their closets concerning divine worship, concerning faith
and eternal life, tbey altogether reject them, and do this as from a
wisdom superior to others. In the other life they are willing to
be called devils, if so be they may be allowed to rule the hells, and
thus from rule, as they believe, lo act against the Divine. Inwardly
they are filthy, because tbey are more than others in self-love, and
thence in hatred and revenge, and in cruelty against all who do
not worship them. They are grievously punished, as I have also
heard, until they desist from seducing others by a show of what
is just. When that show is taken from them, then they speak in
another tone. Afterwards they are rejected from the world of
spirits, and then towards the left, and are there cast down into hell
to a great depth : that hell is towards the left at a middle distance.
5722. There are others who in the life of the body have been
raost filthy, their filthiness being such as cannot be mentioned ;
they, by their presence and influx into the solid parts of the body.

CH. XLIIL] GEN'ESIS. 451
induce a weariness of life, and.su'ch a torpor in the members and
joints, that a man cannot raise hiftiself out of bed. They are most
contumacious, not desi's'ting. by punishqienls as other devils. They
appear near the head, and there- as in allying posture. When they
are driven away, it is not done suddenly^' but, slowly, and then by
degrees they are rolled down towards what is beneath ; and when
they come into the deep, they are tormented there to such a de
gree, that they cannot but desist from infesting others. Such is
their delight in doing evil, that nothing is more delightful.
5723. There have been spirits with me, who induced such a
heaviness in the stomach, thai 1 seemed to myself scarcely able to
live ; the heaviness was so great, that with others it would have
occasioned fainting; but they were removed, and then it instantly
caased. It was said, that such spirits are they, who in the life of
the body have not been devoted to any employment, not even
domestic, but only to pleasure ; and besides, they lived in filthy
ease and sluggishness, nor had they any concern about others;
they also despised faith : in a word, they were animals, not men.
The sphere of such with the sick induces torpor in the members
and joints.
5724. There are in the brain viscous [humors], with which is
mixed something spirituous and vital, which viscosities being there
expunged from the blood, fall first among the meninges, next
among the fibres, part of them into the great ventricles in the
brain, and so forth. The spirits, who by correspondence have
reference to those viscous [humors], in which there is something
of what is spirituous, or something of life, appear almost directly
above the middle of the head, at a middle distance; and are of
such a quality, that from habit acquired in the life of the body,
they excite scruples of conscience and insinuate them in things of
no conscience, whereby they aggravate the conscience of the sim
ple ; nor do they know what ought to move ihe conscience, for
they make a conscieri,ce of everything that befalls them. Such
also induce sensible anxiety into the part of -the abdomen beneath
the region of the diaphragm. They are also at hand in tempta
tions, and occasion anxieties, sometimes intolerable. Such of
them as correspond to viscous phlegm less vital, then keep the
thought adherent in those anxieties. With those I have also held
discourse, that I might know what was their quality ; they at
tempted by various methods to aggravate the conscience ; this
had been the delight of their life ; and it was given to observe,
that they could not attend to reasons, and that they had not a more
universal view of things, from which they might see singulars.
5725. From experience it bas been given to learn, what an
inundation or flood is in the spii'itual sense, and that'it is two
fold, one being an inundation of lusts, and 'the olher of falsities;
an inundation of lusts is of the voluntary part, and is of the right

452 • GENESIS. [CH. XLIII.

\

part of the brain, whereas an inundation of falsities is of the intel-
lectu:il part, in which is the left part of the brain. When a man,
who had lived in good, is remitted into his proprium, thus into
the sphere of his own Jife, there then appears as it were an inun
dation : when he is in that ftiundation, he is indignant, is angry,
thinks restles.sly, desires vehemently; in one way when the left
part of the brain is inundated, where falses are, and in another
way when the right is, inundated, where evils are. But when man
is kept in the spihere of life, which he had received from the Lord
by regene'ration, he is then altogether out of such an inundation,
and .\i as it were in serenity and sunshine, and in gladness and
, happiness, thus far from indignation, anger, restlessness, lusts, and
the like ; this latter is the morning or spring of spirits, the former
is their evening or autumn. It has been given me to perceive,
that I was out of the inundation, and this for a considerable length
of time, when 1 saw that olher spirits were in it; but afterwards 1
was immersed, and then I apperceived the similitude of an inun
dation. In such an inundation are they who are in temptations.
Hence also I was instructed what is signified in the Word by the
flood, namelv, that the last posterity of the most ancient people,
who were of the Lord's celestial church, were altogether inundated
in evils and falses, and so perished.
5726. Inasmuch as death is from no other source than from sin,
and sin is all that which is contrary to divine order, thence it is
that evil closes the smallest and altogether invisible vessels, of
which the next greater vessels, which are also invisible, are com
posed ; for the smallest and altogether invisible vessels are con
tinued to man's interiors : thence comes the first and inmost
obstruction, and thence the first and inmost vitiation in the blood ;
this vitiation, when it increases, causes disease, and at length
death. But if man had lived the life of good, then his interiors
would be open to heaven, and through heaven to the Lord ; thus
also the smallest and invisible vascula (it is allowable to call the
delineaments of the fir.st stamina vascula, by reason of correspond
ence,) would be open ; whence man would be without disease,
and would only decrease to ultimate old age, until he became
altogether an infant, but a wise infant ; and then when the body
could no longer minister to its internal man, or spirit, he would
pa?s wrlhout disease out of his t&rreslrial body, into a body such
as the angels have, thus out of ^e world immediately into heaven.
57'27. This is the conclusion of the subject of correspondence ;
in what follows, at the close of the chapters, will be told concern
ing tbe spirits and angejs with man; next concerning influx, and
the commerce of the soul with the body ; and afterwards concern
ing the iifhabitants of the other earths.

END OF VOL. VII.

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