Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

Under the heel, somewhat farther back, is a hell at a great depth, the intermediate space appearing empty. In this hell are the most malicious, who secretly explore minds for the purpose of doing harm, and secretly lay snares in order to destroy, this having been the delight of their life. I have frequently observed them; they pour out the poison of their malice to those who are in the world of spirits, and stir them up by various wiles. They are interiorly malicious. They appear as it were in cloaks, and sometimes otherwise. They are often punished, and are then let down to a greater depth, and veiled as it were with a cloud, which is the sphere of malice exhaling from them. Out of that depth at times a tumult is heard as of a slaughter. They can move others to tears, and can also strike terror. This habit they have acquired in the life of the body, by having been with the sick and simple for the purpose of obtaining wealth, whom they constrained to weep and so moved to pity; and if they did not obtain their ends in this way, they inflicted terror. They are for the most part such as in this manner plundered many houses for the benefit of monasteries. Some were also observed at a middle distance, but appearing to themselves to be sitting in a room and consulting together. These also are malicious, but not in the same degree.

Some of those who are natural have said that they know not what to believe, because a lot awaits everyone according to his life, and also according to his thoughts from confirmed principles; but it was answered them that it would have sufficed if they had believed that it is God who governs all things, and that there is a life after death; and especially if they had lived not as a wild beast, but as a man, that is, in love to God and in charity toward the neighbor; and thus in truth and in good, but not contrary to them. But they said that they had so lived; but again it was answered that in externals they had appeared to do so, when nevertheless had not the laws opposed, they would have invaded everyone's life and property with more fury than wild beasts. They again said that they did not know what charity toward the neighbor is, nor what the internal is; but it was answered them that they could not know these things because the love of self and of the world, and external things, had engrossed the whole of their thought and will.

A continuation will be found at the end of the following chapter.

CHAPTER THE THIRTY-NINTH. In the prefatory remarks to the preceding chapter, the Lord's words in Matthew 25, verses 31 to 33, concerning the Judgment upon the good and the evil were unfolded (see n. 4807-4810). There now come to be unfolded the words which there follow in order, namely: Then shall the king say to them on His right hand, Come, ye blessed of My Father, possess the kingdom prepared for you from the foundation of the world; for I was hungry, and ye gave Me to eat; I was thirsty, and ye gave Me drink; I was a stranger, and ye gathered Me; naked, and ye clothed Me; I was sick, and ye visited Me; I was in prison, and ye came unto Me (Matt. 25:34-36).

What these words involve in the internal sense will appear from what follows. Be it known in the first place that the works here enumerated are the very works of charity in their order. This no one can see who is not acquainted with the internal sense of the Word, that is, who does not know what is meant by giving the hungry to eat, giving the thirsty to drink, gathering the stranger, clothing the naked, visiting the sick, and coming unto those who are in prison. He who thinks of these acts from the sense of the letter only, infers that they mean good works in the external form, and that there is nothing secret in them beyond this; and yet there is something secret in each of them, which is Divine, because from the Lord. But the secret is not at this day understood, because at this day there are no doctrinals of charity; for ever since men have separated charity from faith, these doctrinals have perished, and in place of them the doctrinals of faith have been invented and received, which do not at all teach what charity is and what the neighbor. The doctrinals existing among the ancients taught all the genera and all the species of charity, and also who the neighbor is toward whom charity is to be exercised, and how one is the neighbor in a different degree and in a different respect from another, and consequently how the exercise of charity varies in its application toward different persons. They also grouped the neighbor together into classes, and assigned them names, calling some the poor, needy, miserable, afflicted; some the blind, lame, halt, and also fatherless and widows; and others the hungry, thirsty, strangers, naked, sick, bound, and so on; thus knowing what duty they owed toward one and toward another. But as before said these doctrinals perished, and with them the understanding of the Word, insomuch that no one at this day knows otherwise than that by the "poor," the "widows," and the "fatherless," in the Word, none other are meant than they who are so called; in like manner here by the "hungry," the "thirsty," the "strangers," the "naked," the "sick," and those who are "in prison;" when yet by these charity is described such as it is in its essence, and the exercise of it such as it must be in its life.

The essence of charity toward the neighbor is the affection of good and truth, and the acknowledgment of self as being evil and false; yea, the neighbor is good and truth itself, and to be affected by these is to have charity. The opposite to the neighbor is evil and falsity, which are held in aversion by one who has charity. He therefore who has charity toward the neighbor is affected by good and truth, because they are from the Lord, and holds in aversion what is evil and what is 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 characteristics of charity which in the internal sense are involved in these words of the Lord: "I was hungry, and ye gave Me to eat; I was thirsty, and ye gave Me drink; I was a stranger, and ye gathered Me; naked, and ye clothed Me; I was sick, and ye visited Me; I was in prison, and ye came unto Me." That these words involve such things, no one can know except from the internal sense. The ancients, who had the doctrinals of charity, knew these things; but at this day they appear so remote that everyone will wonder at its being said that these things are within. Moreover, the angels who are with man perceive these words no otherwise, for by the "hungry" they perceive those who from affection desire good; by the "thirsty," those who from affection desire truth; by a "stranger," those who are willing to be instructed; by the "naked," those who acknowledge that there is nothing of good and of truth in themselves; by the "sick," those who acknowledge that in themselves there is nothing but evil; and by the "bound," or those who are "in prison," those who acknowledge that in themselves there is nothing but falsity. If these things are reduced into one meaning, they signify what has been stated just above.

From all this it is evident that there were Divine things within everything the Lord said, although to those who are in merely worldly things, and especially to those who are in bodily things, His words appear to be such as any man might say. Nay, they who are in bodily things will say of these and all other words of the Lord, that they have not so much grace, and therefore not so much weight, as the discourse and preaching of those of the present age who speak with eloquence and learning; when yet their discourse and preaching are like the husk and chaff in comparison with the kernel and grain.

That "to hunger" is from affection to desire good, is because "bread" in the internal sense is the good of love and of charity, and "food" in general is good (n. 2165, 2177, 3478, 4211, 4217, 4735). That "to thirst" is from affection to desire truth, is because "wine" and also "water" denote the truth of faith (that it is so with "wine," see above n. 1071, 1798; and with "water," n. 2702). That a "stranger" is one who is willing to be instructed, may also be seen above (n. 1463, 4444). That the "naked" means one who acknowledges that there is nothing of good or truth in himself, the "sick" one who acknowledges that he is in evil, and the "bound," or he that is "in prison," one who acknowledges that he is in falsity, is plain from the many passages in the Word in which they are mentioned.

The reason why the Lord says these things of Himself is that He is in those who are such, and therefore He also says: Verily I say unto you, Insofar as ye have done it to one of the least of these My brethren, ye have done it to Me (Matt. 25:40). GENESIS 39 1. And Joseph was brought down to Egypt; and Potiphar bought him, Pharaoh's chamberlain, prince of the guards, an Egyptian man, of the hand of the Ishmaelites, who had brought him down thither. 2. And Jehovah was with Joseph, and he was a prosperous man; and he was in the house of his lord the Egyptian. 3. And his lord saw that Jehovah was with him, and that Jehovah made all that he did to prosper in his hand. 4. And Joseph found grace in his eyes, and he ministered to him; and he set him over his house, and all that he had he gave into his hand. 5. And it came to pass from the time that he set him over in his house, and over all that he had, that Jehovah blessed the Egyptian's house for Joseph's sake; and the blessing of Jehovah was in all that he had, in the house and in the field. 6. And he left all that he had in Joseph's hand; and he knew not aught that was with him, save the bread which he did eat. And Joseph was beautiful in form, and beautiful in look. 7. And it came to pass after these words that his lord's wife lifted up her eyes to Joseph, and she said, Lie with me. 8. And he refused, and said unto his lord's wife, Behold, my lord knoweth not what is with me in the house, and all that he hath he hath given into my hand. 9. He is not greater in this house than I; and he hath not withheld from me anything but thee, because thou art his wife; and how shall I do this great evil, and sin to God? 10. And it came to pass as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, to be with her. 11. And it came to pass on a certain day when he went into the house to do his work; and no man of the men of the house was there in the house. 12. And she caught hold of him in his garment, saying, Lie with me; and he left his garment in her hand, and fled, and got him out. 13. And it came to pass when she saw that he had left his garment in her hand, and was fled forth, 14. That she cried unto the men of her house, and spake unto them, saying, See, he hath brought us a 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 when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out. 16. And she laid up his garment by her, until his lord came to his house. 17. And she spake unto him according to these words, saying, The Hebrew servant whom thou hast brought unto us, came unto me to mock me; 18. And it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out. 19. And it came to pass when his lord heard the words of his wife, which she spake unto him, saying, According to these words did thy servant to me; that his anger was kindled. 20. And Joseph's lord took him, and put him into the prison house, the place where the king's bound ones were bound; and he was there in the prison house. 21. And Jehovah was with Joseph, and inclined mercy unto him, and gave him grace in the eyes of the prince of the prison house. 22. And the prince of the prison house gave into Joseph's hand all the bound ones that were in the prison house; and whatsoever they did there, he was the doer. 23. The prince of the prison house saw naught of anything that was in his hand, because Jehovah was with him; and that which he did, Jehovah made it to prosper.

THE CONTENTS. In the internal sense here the subject treated of is the Lord, how He made His internal man Divine. "Jacob" was the external man, as described in the preceding chapters; "Joseph" is the internal man, as described in this and the following chapters.

And because this was done according to Divine order, this order is here described; and also temptation, which is the means of conjunction.

THE INTERNAL SENSE. Verse 1. And Joseph was brought down to Egypt; and Potiphar bought him, Pharaoh's chamberlain, prince of the guards, an Egyptian man, of the hand of the Ishmaelites, who had brought him down thither. "And Joseph," signifies the celestial of the spiritual from the rational; "was brought down to Egypt," signifies to the memory-knowledges [scientifica] 4962-1 of the church; "and Potiphar bought him, Pharaoh's chamberlain," signifies that it was among the interior things of memory-knowledges; "prince of the guards," signifies those which are primary for interpretation; "an Egyptian man," signifies natural truth; "of the hand of the Ishmaelites," signifies from simple good; "who had brought him down thither," signifies the descent from that good to these memory-knowledges.

And Joseph. That this signifies the celestial of the spiritual from the rational, is evident from the representation of Joseph, as being the celestial spiritual man that is from the rational (n. 4286); here therefore, because it treats of the Lord, Joseph represents the Lord's internal man. Everyone who is born a man is external and internal; his external is that which is seen with the eyes, and by which he is in company with men, and by which the things proper to the natural world are done; and the internal is that which is not seen with the eyes, and by which man is in company with spirits and angels, and by which the things proper to the spiritual world are done. The reason why every man has an internal and an external, or is an internal and an external man, is that through man there may be a conjunction of heaven with the world; for heaven flows in through the internal man into the external, and thereby perceives what is in the world; and the external man which is in the world thence perceives what is in heaven. It is to this end that man has been so created. [2] In respect to His Human the Lord also had an external and an internal, because it pleased Him to be born like other men. The external (that is, His external man) was represented by Jacob, and afterward by Israel; but His internal man is represented by Joseph. This internal man is what is called the celestial spiritual from the rational; or what is the same thing, the Lord's internal, which was human, was the celestial of the spiritual from the rational. This, and the glorification of it, are treated of in the internal sense of this and the following chapters wherein Joseph is treated of. But what the celestial of the spiritual from the rational is has been explained above (n. 4286, 4585, 4592, 4594), namely, that it is above the celestial of the spiritual from the natural, which is represented by Israel. [3] The Lord was indeed born as are other men, but it is known that he who is born a man derives what is his from both the father and the mother, and that he has his inmost from the father, but his exteriors (that is, the things which clothe this inmost) from the mother. Both that which he derives from the father, and that which he derives from the mother, are defiled with hereditary evil. But it was different with the Lord: that which He derived from the mother in like manner had in it an heredity such as is that of any other man; but that which He derived from the Father, who was Jehovah, was Divine. For this reason the Lord's internal man was not like the internal of another man; for His inmost was Jehovah. This is therefore the intermediate which is called the celestial of the spiritual from the rational. But concerning this, of the Lord's Divine mercy more will be said in the following pages.

Was brought down to Egypt. That this signifies to the memory-knowledges [scientifica] of the church is evident from the signification of "Egypt" as being memory-knowledge (that is, memory-knowledge in general), treated of in n. 1164, 1165, 1186, 1462; but what the nature of that memory-knowledge was which is properly signified by "Egypt," has not as yet been explained. In the Ancient Church there were doctrinal things and there were memory-knowledges. The doctrinal things treated of love to God and of charity toward the neighbor; but the memory-knowledges treated of the correspondences of the natural world with the spiritual world, and of the representatives of spiritual and celestial things in things natural and earthly. Such were the memory-knowledges of those who were in the Ancient Church. [2] Egypt was one of those countries and kingdoms where the Ancient Church was (1238, 2385); but as in Egypt it was chiefly memory-knowledges that were handed down to posterity, therefore such knowledge in general is signified by "Egypt;" and it is for this reason also that Egypt is so often treated of in the prophetic Word, and by it such knowledge is specifically meant. 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, and afterward, when the church among them was at an end, these correspondences were abused by being turned to magical things. Now because they had such knowledges (that taught correspondences, and also representatives and significatives) and as these knowledges were of service to the doctrinal things of the church, especially to the understanding of those things which were said in their Word (that the Ancient Church had a Word both prophetic and historic, similar to the present Word, but yet a different one, can be seen in n. 2686); therefore by "being brought down to Egypt" is signified to the memory-knowledges of the church. [3] As the Lord is represented by Joseph, its being here said that Joseph was "brought down to Egypt," signifies that when the Lord glorified His internal man, that is made it Divine, He was first imbued with the memory-knowledges of the church, and from and by them advanced to things more and more interior, and at last even to those which are Divine. For it pleased Him to glorify Himself, that is, to make Himself Divine, according to the same order as that in which He regenerates man, that is, makes him spiritual (n. 3138, 3212, 3296, 3490, 4402), namely, from external things, which are memory-knowledges and the truths of faith, successively to internal things, which are of charity toward the neighbor and of love to Him. From this it is plain what is signified by the following words in Hosea: When Israel was a child, then I loved him, and called My son out of Egypt (Hos. 11:1); that these words were spoken of the Lord can be seen in Matthew 2:15.

And Potiphar bought him, Pharaoh's chamberlain. That this signifies that it was among the interior things of memory-knowledges, is evident from the signification of "Pharaoh's chamberlain," as being the interior things of memory-knowledges (see n. 4789); his "buying" signifies that he ascribed these things to himself (n. 4397, 4487). The interior things of memory-knowledges are those which approach more nearly to spiritual things, and are applications of memory-knowledges to heavenly things; for these are what the internal man sees, when the external only sees the memory-knowledges in the outward form.

Prince of the guards. That this signifies those which are primary for interpretation, is evident from the signification of "prince of the guards," as being things primary for interpretation (n. 4790): things primary for interpretation are those which primarily conduce to the interpretation of the Word, and thus to the understanding of the doctrinal things of love to God and of charity toward the neighbor, which are from the Word. Be it known that the memory-knowledges of the ancients were altogether different from those of the present day. As before said the memory-knowledges of the ancients treated of the correspondence of things in the natural world with things in the spiritual world. The memory-knowledges which are now called philosophy, such as that of Aristotle and others like him, were unknown to them. This is evident also from the books of the ancient writers, most of which were written in language that signified, represented, and corresponded to interior things, as is evident from the following instances, not to mention others. [2] They located Helicon on a mountain, and by it they meant heaven; they gave to Parnassus a place below on a hill, by which they meant memory-knowledges, where they said that a flying horse, called Pegasus, broke open a fountain with his hoof; the sciences they called virgins, with other such traditions. For they knew from correspondences and representatives that a mountain denotes heaven; a hill, that heaven which is beneath, or which is with man; a horse, the understanding; the wings with which he flew, spiritual things; a hoof, the natural mind; a fountain, intelligence; the three virgins who were called the Graces, affections of good; and the virgins who were called the Muses, affections of truth. So also they assigned to the sun horses, the food of which they called ambrosia, and their drink, nectar; for they knew that the sun signified celestial love, horses the intellectual things therefrom; and that food signifies celestial things, and drink spiritual things. [3] From the ancients also there still survives the custom for kings at their coronation to sit upon a silver throne, to be clothed with a crimson robe, to be anointed with oil, to wear a crown on the head, and to carry a scepter, sword, and keys in their hands, to ride in royal pomp upon a white horse whose hoofs are shod with silver, and to be waited on at table by the chiefs of the kingdom, with other ceremonies; for they knew that a king represented Divine truth which is from Divine good, and hence they knew what is signified by a silver throne, a crimson robe, anointing oil, a crown, a scepter, a sword, keys, a white horse, hoofs shod with silver, and being waited on by chief men. Who at this day knows these significations, and where are the knowledges that teach them? Men call such things emblems, not knowing anything whatever about correspondence and representation. From all this it is evident of what nature were the knowledges of the ancients, and that they brought them into a knowledge of spiritual and heavenly things which at this day are scarcely known to exist. [4] The knowledges which succeeded those of the ancients, and are properly called philosophy, rather draw away the mind from the knowledge of such things, because they can also be applied to the confirmation of falsities; and moreover when truths are confirmed by means of them, they plunge the mind into darkness, because they are for the most part bare expressions, whereby confirmations are effected which are comprehended by few, and regarding which even these few are not agreed. From this it is evident how far mankind has receded from the erudition of the ancients, which led to wisdom. The Gentiles received those knowledges from the Ancient Church, the external worship of which consisted in representatives and significatives, and the internal in those things which were represented and signified. These were the knowledges which, in the genuine sense, are signified by "Egypt."

An Egyptian man. That this signifies natural truth, is evident from the signification of a "man," as being truth (see n. 3134); and from the signification of "Egypt," as being memory-knowledge in general, treated of just above (n. 4964, 4966); and because "Egypt" is memory-knowledge, it is also the natural; for all the memory-knowledge in man is natural, because it is in his natural man, even the memory-knowledge concerning spiritual and celestial things. The reason of this is that man sees these knowledges in the natural, and from it; and those which he does not see from the natural, he does not apprehend. But the regenerate man, who is called spiritual, and the unregenerate man, who is merely natural, see these knowledges in different ways; with the former the knowledges are enlightened by the light of heaven, but with the latter not so, but by the light which flows in through spirits who are in falsity and evil; which light is indeed from the light of heaven, but becomes in them opaque, like the light of evening or of night; for such spirits, and hence such men, see as owls-clearly at night, and obscurely in the daytime, that is, they see falsities clearly and truths obscurely; and hence see clearly the things of the world, and obscurely, if at all, the things of heaven. From these considerations it is evident that genuine memory-knowledge is natural truth; for all genuine memory-knowledge, such as is signified by "Egypt" in a good sense, is natural truth.

Of the hand of the Ishmaelites. That this signifies from simple good, is evident from the representation of the Ishmaelites, as being those who are in simple good (see n. 3263, 4747), here therefore the natural truth which is from simple good. In chapter 37, verse 36, it is so said that the Midianites sold Joseph into Egypt unto Potiphar, Pharaoh's chamberlain, prince of the guards; but here it is said that Potiphar, Pharaoh's chamberlain, prince of the guards, bought him of the hand of the Ishmaelites, who had brought him down thither. This way of speaking is used for the sake of the internal sense; for in the first instance the alienation of Divine truth is treated of, which is not wrought by those who are in simple good, but by those who are in simple truth, who are represented by the Midianites (see n. 4788); but here it treats of the acquisition or attainment of memory-knowledges, and of the natural truth which is from simple good; and therefore it is said "of the Ishmaelites," for these represent those who are in simple good. From this it is plain that it is so said for the sake of the internal sense. Nor is there any contradiction in the historical narrative; for it is said of the Midianites that they drew Joseph out of the pit, and consequently that they delivered him to the Ishmaelites, by whom he was brought down into Egypt; thus that as the Midianites delivered him up to the Ishmaelites who were going to Egypt, they sold him into Egypt.

Who had brought him down thither. That this signifies the descent from that good to these memory-knowledges, is evident from the representation of the Ishmaelites, who brought him down, as being those who are in simple good (treated of just above, n. 4968); and from the signification of "Egypt," which is meant by "thither," as being memory-knowledge in general (of which just above, n. 4964, 4966). It is said "go down," because memory-knowledges are treated of, which are exterior; for in the Word to go from interior to exterior things is called "going down," but from exterior to interior "going up" (n. 3084, 4539).

Verses 2-6. And Jehovah was with Joseph, and he was a prosperous man; and he was in the house of his lord the Egyptian. And his lord saw that Jehovah was with him, and that Jehovah made all that he did to prosper in his hand. And Joseph found grace in his eyes, and he ministered to him; and he set him over his house, and all that he had he gave into his hand. And it came to pass from the time that he set him over in his house, and over all that he had, that Jehovah blessed the Egyptian's house for Joseph's sake; and the blessing of Jehovah was in all that he had, in the house and in the field. And he left all that he had in Joseph's hand; and he knew not aught that was with him, save the bread which he did eat. And Joseph was beautiful in form, and beautiful in look. "And Jehovah was with Joseph," signifies that the Divine was in the celestial of the spiritual; "and he was a prosperous man," signifies that all things were provided; "and he was in the house of his lord the Egyptian," signifies that it might be initiated into natural good; "and his lord saw that Jehovah was with him," signifies that it was perceived in natural good that the Divine was therein; "and that Jehovah made all that he did to prosper in his hand," signifies that all things were of the Divine providence; "and Joseph found grace in his eyes," signifies that it was accepted; "and he ministered to him," signifies that the memory-knowledge was appropriated to its good; "and he set him over his house," signifies that good applied itself thereto; "and all that he had he gave into his hand," signifies that all that belonged to it was as it were in its power; "and it came to pass from the time that he set him over in his house, and over all that he had," signifies a second state after good applied itself thereto, and all that belonged to it was as it were in its power; "that Jehovah blessed the Egyptian's house for Joseph's sake," signifies that from the Divine it then had the celestial natural; "and the blessing of Jehovah," signifies increase; "was 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 in Joseph's hand," signifies that it appeared as if all things were in its power; "and he knew not aught that was with him, save the bread which he did eat" signifies that good was thence made its own; "and Joseph was beautiful in form," signifies the good of life thence derived; "and beautiful in look," signifies the truth of faith thence derived.

And Jehovah was with Joseph. That this signifies that the Divine was in the celestial of the spiritual, is evident from the representation of Joseph, as being the celestial of the spiritual from the rational (of which above, n. 4963); and because the subject treated of is the Lord here as to the internal man in His Human - by "Jehovah was with him" is signified that the Divine was therein; for the Divine was in His Human, because He was conceived of Jehovah. In the case of the angels, the Divine is not in them, but is present with them, because they are only forms recipient of the Divine from the Lord.

And he was a prosperous man. That this signifies that all things were provided, is evident from the signification of "being prosperous," when said of the Lord, as being that it was provided, namely, that He should be enriched with all good.

And he was in the house of his lord the Egyptian. That this signifies that it might be initiated into natural good, is evident from the signification of a "lord," as being good, of which presently; and from the signification of an "Egyptian," as being memory-knowledge in general, and hence the natural (see n. 4967). That to be "in a house" is to be initiated, is because a "house" is the mind in which good is (see n. 3538), here the natural mind; and moreover "house" is predicated of good (n. 3652, 3720). There is in man a natural mind and a rational mind; the natural mind is in his external man, the rational mind in his internal. Memory-knowledges are the truths of the natural mind, which are said to be "in their house" when they are conjoined there with good; for good and truth constitute together one house, as husband and wife. But the goods and truths 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 mind are applications to uses, and the interior goods therein are uses. [2] The name "Lord" is often used in the Word; and one who has no knowledge of the internal sense supposes that nothing more is meant by it than what is meant by the use of this term in common speech; but "Lord" is never used in the Word except where good is treated of, and the same is true of "Jehovah;" but when truth is treated of, "God" and "King" are used. For this reason by a "lord" is signified good, as is evident from the following passages. In Moses: Jehovah your God, He is God of gods, and Lord of lords (Deut. 10:17). In David: Confess ye to Jehovah. Confess ye to the God of gods. Confess ye to the Lord of lords (Ps. 136:1-3); where Jehovah or the Lord is called "God of gods" from the Divine truth which proceeds from Him, and "Lord of lords" from the Divine good which is in Him. [3] So in the Revelation: The Lamb shall overcome them; for He is Lord of lords, and King of kings (Rev. 17:14). And again: He that sat upon the white horse hath upon His vesture and upon His thigh a name written, King of kings, and Lord of lords (Rev. 19:16); that the Lord is here called "King of kings" from Divine truth, and "Lord of lords" from Divine good, is plain from the particulars; the "name written" is His quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006); the "vesture" on which it was written is the truth of faith (n. 1073, 2576, 4545, 4763); the "thigh" on which also that quality was written, is the good of love (n. 3021, 4277, 4280, 4575). From this also it is plain that the Lord from Divine truth is called "King of kings" and from Divine good "Lord of lords." (That the Lord is called "King" from Divine truth may be seen above, n. 2015, 2069, 3009, 3670, 4581.) [4] From this it is also clear what is meant by the "Lord's Christ," in Luke: Answer was made to Simeon by the Holy Spirit, that he should not see death, until he had seen the Lord's Christ (Luke 2:26); the "Lord's Christ" is the Divine truth of the Divine good; for "Christ" is the same as "Messiah," and "Messiah" is the "Anointed" or "King" (n. 3008, 3009). "The Lord" here is Jehovah. In the Word of the New Testament the name "Jehovah" is nowhere used; but instead of it "Lord" and "God" (n. 2921); as also in Luke: Jesus said, How say they that the Christ is David's Son? for David himself saith in the book of Psalms, The Lord said unto my Lord, Sit Thou on My right hand (Luke 20:41-42). The same passage reads thus in David: The saying of Jehovah unto my Lord, Sit Thou on My right hand (Ps. 110:1). It is plain that "Jehovah" in David is called "Lord" in the Evangelist. "Lord" there denotes the Divine good of the Divine Human; omnipotence is signified by "sitting at the right hand" (n. 3387, 4592, 4933e). [5] When the Lord was in the world He was Divine truth; but when He was glorified, that is, when He had made the Human in Himself Divine, He became Divine good, from which thereafter Divine truth proceeds. For this reason the disciples after the resurrection did not call Him "Master," as before, but "Lord," as is evident in John (21:7, 12, 15-17, 20), and also in the rest of the Evangelists. The Divine truth, which the Lord was when in the world, and which thereafter proceeds from Him, that is, from the Divine good, is called also "the angel of the covenant," in Malachi: The Lord whom ye seek shall suddenly come to His temple, and the Angel of the covenant whom ye desire (Mal. 3:1). [6] As Divine good is meant by "Lord," and Divine truth by "King," therefore where the Lord is spoken of as having dominion and a kingdom, "dominion" is predicated of Divine good, and a "kingdom" of Divine truth, and therefore also the Lord is called "Lord of nations," and "King of peoples;" for by "nations" are signified those who are in good, and by "peoples" those who are in truth (n. 1259, 1260, 1849, 3581). [7] Good is called a "lord" relatively to a servant, and it is called a "father" relatively to a son-as in Malachi: A son honoreth his father, and a servant his lord; if then I be a father, where is My honor; and if I be a lord, where is My fear? (Mal. 1:6). And in David: Joseph was sold for a servant. The discourse of Jehovah proved him. The king sent and loosed him, the ruler of nations opened for him, he set him lord of his house, and ruler in all his possession (Ps. 105:17, 19-21); that by "Joseph" here is meant the Lord, is evident from the several particulars; the "lord" here is the Divine good of the Divine Human.

And his lord saw that Jehovah was with him. That this signifies that it was perceived in natural good that the Divine was therein, is evident from the signification of "seeing," as being understanding and perceiving (n. 2150, 3764, 4339, 4567, 4723); and from the signification of "lord," as being good (as shown just above, n. 4973), here natural good, because it is an Egyptian who is here the "lord." That the Divine was therein, is signified by Jehovah being with him (as above, n. 4971).

And that Jehovah made all that he did to prosper in his hand. That this signifies that all things were of the Divine providence, is evident from the signification of "being made to prosper" as being to be provided (of which above, n. 4972). Hence "Jehovah's making it to prosper in his hand" denotes the Divine providence. 4975a. And Joseph found grace in his eyes. That this signifies that it was accepted, namely, by natural good, which is signified by his "lord," is evident from the signification of "finding grace in one's sight," as being to be accepted. It is said "in the eyes," because grace is predicated of the understanding, and this is signified by the "eyes" (see n. 2701, 3820, 4526).

And he ministered unto him. That this signifies that the memory-knowledge was appropriated to its good, is evident from the signification of "ministering," as being to be of service by supplying that which another needs, here to be appropriated, because the subject treated of is natural good to which memory-knowledge was to be appropriated. Moreover, "to minister" is predicated of memory-knowledges; for in the Word by a "minister" and by a "servant" is signified memory-knowledge or natural truth, because this is subordinate to good, as to its lord. Memory-knowledge relatively to the delight of the natural man, or what is the same thing, natural truth relatively to its good, is circumstanced exactly as is water to bread, or drink to food. Water or drink causes bread and food to be diluted, so that they may be conveyed into the blood, and thence into all parts of the body, to nourish them; for without water or drink, bread or food is not resolved into its minute particles, nor is it distributed for use. [2] The same is true of memory-knowledge relatively to delight, or of truth relatively to good; and therefore good has an appetite for and desires truth, and this for the sake of its use in ministering to and being of service to itself. Moreover, they correspond in a similar way, for in the other life man is not nourished by any natural food and drink, but by spiritual food and drink. Spiritual food is good, and spiritual drink is truth; and therefore when "bread" or "food" is mentioned in the Word, the angels understand spiritual bread or food, that is, the good of love and of charity; and when "water" or "drink" is mentioned, they understand spiritual water or drink, that is, the truth of faith. From this we can see what the truth of faith is without the good of charity, and also in what way the former without the latter can nourish the internal man, that is to say in the same way as water or drink alone can nourish without bread and food, for it is known that the result of this is emaciation and death.

And he set him over his house. That this signifies that good applied itself thereto, is evident from the signification of the "lord," who set him over, as being good (see n. 4973); and from the signification of "setting him over his house," as being to apply itself thereto, namely, to memory-knowledge or natural truth. That this is the meaning is plain from the words that follow, where it is said that "all that he had he gave into his hand," by which is signified that all that belonged to it was as it were in its power. For good is lord, and truth is minister; and when it is said of a lord that he "set a minister over," or of good that it "set truth over," in the internal sense it is not signified that it ceded the dominion thereto, but that it applied itself. For in the internal sense a thing is perceived as it is in itself; but in the sense of the letter it is set forth according to the appearance; for good always has the dominion, but applies itself in order that truth may be conjoined with it. When man is in truth, as is the case before he has been regenerated, he knows scarcely anything about good; for truth flows in by an external or sensuous way, but good by an internal way. Man is sensible of that which flows in by an external way, but not, until he has been regenerated, of that which flows in by an internal way; so that unless in the prior state a sort of dominion were given to truth, or unless good so applied itself, truth would never be made good's own. This is the same as what has already been often shown-that while man is being regenerated truth is apparently in the first place, or as it were the lord; but that good is manifestly in the first place and lord when he has been regenerated (see n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930).

And all that he had he gave into his hand. That this signifies that all that belonged to it was as it were in its power, is evident from the signification of the "hand," as being power (n. 878, 3091, 3387, 3563, 4931-4937). Thus "to put into his hand" is to put into its power; but as this is done only apparently, it is said as it were in its power. (That it is only apparently, or as it were, may be seen just above, n. 4977.)

And it came to pass from the time that he set him over in his house, and over all that he had. That this signifies a second state, after good applied itself thereto, and all that belonged to it was as it were in its power, is evident from the signification of the expression "it came to pass," or "it was," so often found in the Word, as involving something new, and consequently another state (as likewise in the following verses, 7, 10, 11, 13, 15, 18, 19); and from the signification of "from the time that he set him over in his house," as being after good had applied itself thereto (of which above, n. 4977); and from the signification of "over all that he had," as being that all that belonged to it was as it were in its power (of which also above, n. 4978).

That Jehovah blessed the Egyptian's house for Joseph's sake. That this signifies that from the Divine it then had the celestial natural, is evident from the signification of "being blessed," as being to be enriched with celestial and spiritual good, and that it was from the Divine is signified by its being said that "Jehovah blessed;" and from the signification of the "Egyptian's house," as being the good of the natural mind (as above, n. 4973). Hence it follows that by "Jehovah blessed the Egyptian's house" is signified that from the Divine it then had the celestial natural. The celestial natural is the good in the natural which corresponds to the good of the rational, that is, which corresponds to the celestial of the spiritual from the rational, which is "Joseph" (n. 4963). [2] The celestial as well as the spiritual is predicated of both the rational and the natural, that is, of the internal man, which is the rational man, and of the external, which is the natural man; for in its essence the spiritual is the Divine truth which proceeds from the Lord, and the celestial is the Divine good which is in this Divine truth. When Divine truth in which is Divine good is received by the rational or internal man, it is called the spiritual in the rational; and when received by the natural or external man, it is called the spiritual in the natural. In like manner when the Divine good which is in Divine truth is received by the rational or internal man, it is called the celestial in the rational; and when received by the natural or external man, it is called the celestial in the natural. Both flow in with man from the Lord immediately, as well as mediately through angels and spirits; but with the Lord when He was in the world, the inflow was from Himself, because the Divine was in Him.

And the blessing of Jehovah. That this signifies increasings, is evident from the signification of the "blessing of Jehovah." The "blessing of Jehovah" in the genuine sense signifies love to the Lord and charity toward the neighbor; for they who are gifted with these are called the "blessed of Jehovah," being then gifted with heaven and eternal salvation. Hence the "blessing of Jehovah," in the external sense or in the sense which relates to the state of man in the world, is to be content in God, and thence to be content with the state of honor and wealth in which one is, whether it be among the honored and rich, or among the less honored and poor; for he who is content in God regards honors and riches as means for uses; and when he thinks of them and at the same time of eternal life, he regards the honor and riches as of no importance, and eternal life as essential. Because the "blessing of Jehovah," or of the Lord, in the genuine sense involves these things, "blessing" also contains numberless things within it, and hence signifies various things which follow therefrom; as to be enriched with spiritual and celestial good (n. 981, 1731); to be made fruitful from the affection of truth (n. 2846); to be disposed in heavenly order (n. 3017); to be gifted with the good of love, and so to be conjoined with the Lord (n. 3406, 3504, 3514, 3530, 3584); and joy (n. 4216). What therefore "blessing" signifies specifically may be seen from the series of the things that precede and that follow. That here the "blessing of Jehovah" signifies increasings in good and truth, or in life and doctrine, is plain from the words that follow, for it is said "the blessing of Jehovah was in the house and in the field," and by a "house" is signified the good which is of the life, and by a "field" the truth which is of doctrine. From this it is plain that increasings in these things is here signified by the "blessing of Jehovah."

Was upon all that he had in the house and in the field. That this signifies in life and in doctrine, is evident from the signification of "house," as being good (n. 2048, 2233, 2559, 3128, 3652, 3720), and because it signifies good, it signifies also 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), and because it signifies the truth of the church, it signifies also doctrine, for all truth is of doctrine. "House" and "field" are occasionally mentioned in other parts of the Word, and when the subject treated of is 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 toward the neighbor. But when the spiritual man is treated of, by "house" is signified the celestial that is in him, which is the good of charity toward the neighbor; and by "field," the spiritual that is in him, which is the truth of faith. Both the one and the other are signified in Matthew: Let him that is upon the housetop not go down to take anything that is in his house, and let him that is in the field not return back to take his garment (Matt. 24:17-18; see n. 3652).

And he left all that he had in Joseph's hand. That this signifies that it appeared as if all things were in its power, is evident from the things above unfolded (see n. 4978, where almost the same words occur), and also from what was said in n. 4977.

And he knew not aught that was with him, save the bread which he did eat. That this signifies that good was thence made its own, is evident from the signification of "bread," as being good (n. 276, 680, 3478, 3735, 4211, 4217, 4735); and from the signification of "eating," as being to make one's own (n. 3168, 3513, 3596, 3832, 4745). His "not knowing aught that was with him save the bread" signifies that nothing was received but good. It may be believed that when good makes truth its own, it is such truth as is the truth of faith that it makes its own; but it is the good of truth. Truths which are not for use do indeed approach, but do not enter. All uses from truths are goods of truth. Truths which are not for use are separated; some being retained, and some rejected. Those which are retained are such as introduce to a good more or less remote, and are the very uses. Those which are rejected are such as do not so introduce, nor apply, themselves. In their beginning all uses are truths of doctrine, but in their progression they become goods; they become goods when the man acts according to these truths. Thus the very action gives quality to truths, for all action descends from the will, and the will itself makes that become good which before was truth. From this it is plain that truth in the will is no longer the truth of faith, but the good of faith; and that no one is made happy by the truth of faith, but by the good of faith; for this affects the very thing which is of man's life, namely, his will, and gives it interior delight or bliss, and in the other life the happiness which is called heavenly joy.

And Joseph was beautiful in form, signifies the good of life thence derived, and beautiful in look, signifies the truth of faith thence derived, as is evident from the signification of "beautiful in form" and "beautiful in look;" for "form" is the essence of a thing, and "look" is the manifestation thence derived; and because good is the very essence, and truth the manifestation thence derived; thence, by "beautiful in form" is signified the good of life, and by "beautiful in look" the truth of faith. For the good of life is the very being of man, because it is of his will; and the truth of faith is the coming forth thence derived, because it is of his understanding; for whatever is of the understanding comes forth from the will. The being of man's life is in his willing, and the coming forth of his life is in his understanding. The understanding of man is nothing else than the will unfolded, and so put in form that its quality may appear in its look. From this it is plain whence is the beauty (that is, of the interior man), namely, from the good of the will through the truth of faith. The very truth of faith presents beauty in the external form, but the good of the will imparts and forms it. From this it is that the angels of heaven are of ineffable beauty, being as it were loves and charities in form; and therefore when they appear in their beauty, they affect the inmosts. With them, the good of love from the Lord shines forth through the truth of faith, and as it penetrates it affects. Hence it is evident what is signified in the internal sense by "beautiful in form and beautiful in look" (see also n. 3821).

Verses 7-9. And it came to pass after these words that his lord's wife lifted up her eyes to Joseph, and she said, Lie with me. And he refused, and said unto his lord's wife, Behold, my lord knoweth not what is with me in the house, and all that he hath he hath given into my hand. He is not greater in this house than I; and he hath not withheld from me anything but thee, because thou art his wife; and how shall I do this great evil, and sin to God? "And it came to pass after these words," signifies a third state; "that his lord's wife lifted up her eyes to Joseph," signifies truth natural, not spiritual, adjoined to natural good, and its perception; "and she said, Lie with me," signifies that it desired conjunction; "and he refused," signifies aversion; "and said unto his lord's wife," signifies perception concerning this truth; "Behold, my lord knoweth not what is with me in the house," signifies that natural good did not desire even appropriation; "and all that he hath he hath given into my hand," signifies that all was in its power; "he is not greater in this house than I," signifies that that good was prior in time, not in state; "and he hath not withheld from me anything but thee," signifies that to be conjoined with the truth of that good was forbidden; "because thou art his wife," signifies because it was not to be conjoined with another good; "and how shall I do this great evil, and sin to God?" signifies that thus there would be disjunction, and no conjunction.

And it came to pass after these words. That this signifies a third state, is evident from the signification of "it came to pass," or "it was," as involving something new (see n. 4979), here consequently a third state; and from the signification of "after these words," as being after these things were transacted. In the original language one series is not distinguished from another by intervening marks, as in other languages; but the text appears to be as it were continuous from beginning to end. The things in the internal sense are also in like manner continuous and flowing from one state of a thing into another; but when one state terminates, and another of importance succeeds, this is indicated by "it was" or "it came to pass;" and a change of state less important by "and." This is the reason why these expressions so frequently occur. This state, which is the third, and which is now treated of, is more interior than the former.

That his lord's wife lifted up her eyes to Joseph. That this signifies truth natural not spiritual adjoined to natural good, and its perception, is evident from the signification of a "wife," as being truth adjoined to good (n. 1468, 2517, 3236, 4510, 4823), here truth natural not spiritual adjoined to natural good, because this truth and this good are treated of, that good to which this truth is conjoined being here the "lord" (n. 4973); and from the signification of "lifting up the eyes," as being thought, intention, and also perception (n. 2789, 2829, 3198, 3202, 4339). [2] By the "wife" is here signified truth natural, but not truth spiritual natural; and by the husband, who is here the "lord," is signified good natural, but not good spiritual natural. It must therefore be explained what is meant by good and truth natural not spiritual, and good and truth spiritual natural. Good in man is from a twofold source-from what is hereditary and hence additional, and also from the doctrine of faith and of charity, or with the Gentiles from their religiosity. Good 4988-1 from the former origin is good natural not spiritual, while good from the latter origin is good spiritual natural. From a like origin is truth, because all good has its own truth adjoined to it. [3] Good natural from the former origin, that is, from what is hereditary and hence adventitious, has much that is akin to good natural from the second origin, that is, from the doctrine of faith and charity, or from some religiosity, but only in the external form, being entirely different in the internal form. Good natural from the former origin may be compared to the good that exists with gentle animals; but good natural from the second origin is proper to the man who acts from reason, and consequently knows how to dispense what is good in various ways in accordance with uses. This dispensing of what is good is taught by the doctrine of what is just and fair, and in a higher degree by the doctrine of faith and charity, and with those who are truly rational is also confirmed in many ways by reason. [4] They who do good from the former origin are borne blindly along as it were by instinct into the exercise of charity; but they who perform what is good from the second origin are borne along by an internal obligation, and as it were with their eyes open. In a word, they who do what is good from the former origin, do it from no conscience of what is just and fair, still less from any conscience of spiritual truth and good; whereas they who do what is good from the second origin, do it from conscience. (See what has been said before on this subject, n. 3040, 3470, 3471, 3518, and what follows, n. 4992.) But how the case is with these things can by no means be explained to the apprehension; for everyone who is not spiritual, or who has not been regenerated, sees good from its external form, and this for the reason that he does not know what charity is, or what the neighbor is; and the reason why he does not know these things is that he has no doctrinals of charity. In the light of heaven these things appear most distinctly, and hence they appear distinctly also with the spiritual or regenerate, because these are in the light of heaven.

And she said, Lie with me. That this signifies that it desired conjunction, is evident from the signification of "lying with me," as being conjunction (that is, of good spiritual natural, which now is "Joseph," with truth natural not spiritual, which is his "lord's wife"), but unlawful conjunction. The conjunctions of good with truth, and of truth with good, are described in the Word by marriages (see n. 2727-2759, 3132, 3665, 4434, 4837); and hence unlawful conjunctions are described by harlotries. And so here the conjunction of truth natural not spiritual with good spiritual natural is described by his lord's wife being desirous to lie with Joseph. Between these no conjunction is possible in internals, but only in externals, in which there is an apparent conjunction, but it is only an affinity. For this reason also she caught him by his garment, and he left the garment in her hand; for by "garment" in the internal sense is signified what is external, by which there is an apparent conjunction, or by which there is an affinity, as will be seen below at verses 12, 13. [2] That these things are signified cannot be seen so long as the mind or thought is kept in the 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 a garment, it would then be perceived that some unlawful spiritual conjunction is here described; and the mind or thought can be kept in the things which are signified, provided it is believed that the historic Word is Divine, not from the mere history, but from the fact that within the history there is what is spiritual and Divine; and if this were believed, it would be known that the spiritual and Divine therein are concerning the good and truth of the Lord's church and kingdom, and in the supreme sense concerning the Lord Himself. When a man comes into the other life, as he does immediately after death, if he is one of those who are taken up into heaven, he will then know that he retains nothing of the historicals of the Word, and indeed knows nothing about Joseph, nor about Abraham, Isaac, and Jacob; but only about the spiritual and Divine things which he had learnt from the Word and had applied to his life. Such things therefore are what are inwardly contained in the Word, and are called its internal sense.

And he refused. That this signifies aversion, is evident from the signification of "refusing," as being to be averse, namely, to the conjunction in question; for he who refuses, even to fleeing away, is averse.

And said unto his lord's wife. That this signifies perception concerning this truth, is evident from the signification of "saying," in the historicals of the Word, as being to perceive (of which often above); and from the signification of "his lord's wife," as being truth natural not spiritual adjoined to natural good (as above, n. 4988).

Behold, my lord knoweth not what is with me in the house. That this signifies that natural good did not desire even appropriation, is evident from the signification of his "lord," as being natural good (see n. 4973); and from the signification of "not knowing what is with me in the house," as being not to desire appropriation. That this is the meaning cannot be seen except from the series of things in the internal sense; for a third state is now treated of, in which the celestial of the spiritual was in the natural: in this state the good and truth natural which is spiritual, is separate from the good and truth natural which is not spiritual; and consequently by "not knowing what is in the house" is signified that there is no desire for appropriation. But these things, being arcana, cannot be made clear except by examples. Let the following example therefore serve for illustration. To be conjoined with one's wife from lust alone, this is natural not spiritual; but to be conjoined with one's wife from conjugial love, this is spiritual natural; and when the husband is afterward conjoined from lust alone, he believes that he transgresses, as one who does what is lascivious, and therefore he no longer desires that this should be appropriated to him. Let this also serve as an example. To benefit a friend, no matter what his quality, provided he is a friend is natural not spiritual; but to benefit a friend for the sake of the good that is in him, and still more to hold good itself as the friend which is to be benefited, this is spiritual natural; and when anyone is in this, he knows that he transgresses if he benefits a friend who is evil, for then through him he injures others. When he is in this state, he holds in aversion the appropriation of good natural not spiritual, in which good he was before. And so it is with everything else.

And all that he hath he hath given into my hand. That this signifies that all was in its power, is evident from what was said above (n. 4978), where similar words occur. But there is this difference, that the subject there treated of was the second state in which was the celestial of the spiritual in the natural; 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; and therefore these words then signified that its all was as it were in its power. But here the subject treated of is the third state in which is the celestial of the spiritual, when it has become spiritual in the natural; and as in this state there is no appropriation, therefore by these words is signified that all was in its power.

He is not greater in this house than I. That this signifies that that good was prior in time, not in state, is evident from the signification of "not being greater in this house than I" as being that the dominions were on an equality, consequently that both of them are prior. From the series in the internal sense it is plain that good natural not spiritual is prior in time, and that good spiritual natural is prior in state (as is clear also from what was shown above, n. 4992). To be prior in state is to be more eminent as to quality.

And he hath not withheld from me anything but thee. That this signifies that to be conjoined with the truth of that good was forbidden, is evident from the signification of "withholding from him," as being to be forbidden; and from the signification of a "wife," who is the one withheld, and is here meant by "thee," as being truth natural not spiritual (n. 4988).

Because thou art his wife. That this signifies because it was not to be conjoined with another good, is evident from the signification of "wife," as being truth adjoined to its good (see n. 1468, 2517, 3236, 4510, 4823), here truth natural not spiritual to good natural not spiritual (as above, n. 4988).

And how shall I do this great evil, and sin to God? That this signifies that thus there would be disjunction and no conjunction, is evident from the signification of "evil," and also of "sin," as being disjunction and no conjunction, namely, when good spiritual natural is conjoined with truth natural not spiritual; for they are unlike and unsuited, and tear themselves away from each other. It is said "to do evil and sin to God," because regarded in itself, evil, and also sin, is nothing else than disjunction from good. Moreover, evil itself consists in disunion. This is plain from good, for good is conjunction, because all good is of love to the Lord and of love toward the neighbor. The good of love to the Lord conjoins the man with the Lord, and consequently with all the good which proceeds from Him; and the good of love toward the neighbor conjoins him with heaven, and the societies there; and therefore by this love also the man is conjoined with the Lord; for heaven properly so called is the Lord, because He is the all in all there. [2] But with evil the reverse is the case. Evil is of the love of self and of the love of the world. The evil of the love of self disjoins the man not only from the Lord, but also from heaven; for he loves no one but himself, others only so far as he regards them in himself, or so far as they make one with him. Hence he diverts to himself the attention of all, and entirely averts it from others, most especially from the Lord; and when many in a society do this, it follows that all are disjoined, and at heart each regards the others as enemies, and if anyone does aught against him, he holds him in hatred, and takes delight in his destruction. Nor is it different with the evil of the love of the world, for this covets the wealth and goods of others, and desires to possess all that belongs to them; whence also arise enmities and hatreds, but in a less degree. In order for anyone to know what evil is, and consequently what sin is, let him merely study to know what the love of self and of the world is; and in order to know what good is, let him merely study to know what love to God and love toward the neighbor is. In this way he will know what evil is, and consequently what falsity is; and from this he will know what good is, and consequently what truth is.

Verses 10-15. And it came to pass as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, to be with her. And it came to pass on a certain day that he went into the house to do his work; and no man of the men of the house was there in the house. And she caught hold of him in his garment, saying, Lie with me; and he left his garment in her hand, and fled, and got him out. And it came to pass when she saw that he had left his garment in her hand, and was fled forth, that she cried unto the men of her house, and spake unto them, saying, See, he hath brought thus a Hebrew man to mock us; he came to me to lie with me, and I cried with a great voice; and it came to pass when he heard that I lifted up my voice and cried, that he left his garment by me, and fled, and got him out. "And it came to pass," signifies a fourth state; "as she spake to Joseph day by day," signifies thought concerning this matter; "that he hearkened not unto her, to lie by her," signifies that it was averse to being conjoined; "to be with her," signifies lest in this way it should be united; "and it came to pass on a certain day," signifies a fifth state; "that he went into the house to do his work," signifies when it was in the work of conjunction with spiritual good in the natural; "and no man of the men of the house was there in the house," signifies that it was without the aid of anyone; "and she caught hold of him in his garment," signifies that truth not spiritual applied itself to the ultimate of spiritual truth; "saying, Lie with me," signifies for the purpose of conjunction; "and he left his garment in her hand," signifies that it took away this ultimate truth; "and fled, and got him out," signifies that thus it had no truth by which to defend itself; "and it came to pass when she saw," signifies perception concerning this matter; "that he had left his garment in her hand, and was fled forth," signifies concerning the separation of ultimate truth; "that she cried unto the men of her house," signifies falsities; "and spake unto them, saying," signifies exhortation; "See, he hath brought us a Hebrew man," signifies a servant; "to mock us," signifies that it rose up; "he came to me to lie with me," signifies that it desired to conjoin itself; "and I cried with a great voice," signifies aversion; "and it came to pass when he heard," signifies when it was perceived; "that I lifted up my voice and cried," signifies that there was great aversion; "that he left his garment by me," signifies a witness that it made an approach; "and fled and got him out," signifies that nevertheless it separated itself.

And it came to pass. That this signifies a fourth state, may be seen from what was said above (n. 4979, 4987).

As she spake to Joseph day by day. That this signifies thought concerning this matter, is evident from the signification of "speaking," as being to think (see n. 2271, 2287, 2619), namely, concerning Joseph, and therefore concerning that matter which is here meant by "Joseph." "Day by day," or every day, means intensely. "To speak," in the internal sense, is to think, because thought is interior speech; and when man thinks, he is then speaking with himself. Interior things are expressed in the sense of the letter by the exterior things which correspond.

Footnotes

4962-1 What Swedenborg calls scientifica are defined in this volume (n. 5212) as being "the lowest truths," which he says "are called scientifica because they are in man's natural of external memory." [Reviser]

4988-1 The Latin here has bonum et verum.