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

Arcana Coelestia

That shall be in the land of Egypt. That this signifies that shall be in the natural, is evident from the signification of the "land of Egypt," as being the natural mind (see n. 5276, 5278, 5279, 5288). It is here and elsewhere said "the natural," and thereby is meant the natural mind; for man has two minds, a rational mind and a natural mind; the rational mind is of the internal man, and the natural mind is of the external man. This 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.

And the land shall not be cut off in the famine. That this signifies lest the man should perish, namely, by the lack of truth, is evident from the signification of "being cut off," as being to perish; and from the signification of "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; for the mind itself constitutes the man, and such as the mind is, such is the man. By the "mind" is meant man's intellect and will, and consequently his veriest life. Stupid people suppose that man is man from his outward form, in that he has a face like a man's; those less stupid say man is man because he can speak; and those still less stupid, that man is man because he can think. But man is not man from these things, but from the fact that he can think what is true and will what is good, and that when he thinks truth and wills good he can look up to the Divine and perceptibly receive it. It is in this that man is distinguished from the brute animals. [2] But his seeming like a man, and his ability to speak and to think, do not make him a man; for if he thinks what is false and wills what is evil, this makes him not merely like a brute animal, but worse; for by means of these very faculties he destroys what is human in himself, and makes himself a wild beast. This is especially evident from such persons in the other life, who when seen in the light of heaven and looked at by angels, appear as monsters, and some of them as wild beasts, the deceitful as serpents, and others in other forms. But when they are removed from that light and are let back into their own light which they have in hell, they seem to one another like men. But how the case stands that man would perish when the truth fails him, had he not goods and truths stored up by the Lord in the interiors (signified by the "food for a store to the land against the seven years of famine, that the land shall not be cut off in the famine") will be told in the following verses of this chapter.

Verses 37-40. And the word was good in the eyes of Pharaoh, and in the eyes of all his servants. And Pharaoh said unto his servants, Shall we find such a one as this, a man in whom is the spirit of God? And Pharaoh said unto Joseph, Forasmuch as God hath caused thee to know all this, there is no one so intelligent and wise as thou; thou shalt be over my house, and upon thy mouth shall all my people kiss; only in the throne will I be greater than thou. "And the word was good in the eyes of Pharaoh," signifies what is very pleasing to the natural; "and in the eyes of all his servants," signifies what is very pleasing to all things in the natural; "and Pharaoh said unto his servants," signifies the perception of the natural together with all things therein; "Shall we find such a one as this, a man in whom is the spirit of God," signifies about the influx of truth in which is good from the interior, thus the celestial of the spiritual; "and Pharaoh said unto Joseph," signifies the perception of the natural from the celestial of the spiritual; "Forasmuch as God hath caused thee to know all this," signifies because it has foresight and providence; "there is no one so intelligent and wise as thou," signifies that this is the only source of truth and good; "thou shalt be over my house," signifies that the natural mind shall be subordinate and submissive thereto; "and upon thy mouth shall all my people kiss," signifies that everything therein shall be in obedience to him; "only in the throne will I be greater than thou," signifies that nevertheless it will appear as if from the natural, because from the celestial of the spiritual through the natural.

And the word was good in the eyes of Pharaoh. That this signifies what is very pleasing to the natural, is evident from the signification of the "word being good," as being to please; it is said "in the eyes" from a customary form of speech, because the "eye" signifies the interior sight, thus understanding, perception, attention, and other things belonging to this sight (see n. 2701, 2789, 2829, 3198, 3202, 3820, 4083, 4086, 4339, 4403-4421, 4523, 4534), and therefore by the "word being good in his eyes" is signified what is very pleasing; and from the representation of Pharaoh, as being the natural, as often shown before.

And in the eyes of all his servants. That this signifies what is very pleasing to all things in the natural, is evident from the signification of the "word being good in their eyes," as being what is very pleasing (of which just above, n. 5304); and from the signification of "servants," as being the things in the natural, especially in the exterior natural. A "servant" is occasionally mentioned in the Word, and thereby in the internal sense is meant that which is of service to something else, and in general all that which is below relatively to what is above; for it is in accordance with order that the lower should be of service to the higher, and insofar as it is of service it is called a "servant." In the present case it is the things in the natural that are called "servants;" for the natural in general is represented by Pharaoh, and the general itself is that to which the particulars are to be of service, as to the common good in kingdoms. (That "Pharaoh" is the natural in general, may be seen above, n. 5160.)

And Pharaoh said unto his servants. That this signifies the perception of the natural together with all things therein, is evident from the signification of "saying," in the historicals of the Word, as being to perceive (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2061, 2080, 2238, 2619, 2862, 3395, 3509); and from the representation of Pharaoh, as being the natural (see 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).

Shall we find such a one as this, a man in whom is the spirit of God? That this signifies about the influx of truth in which is good from within, thus about the celestial of the spiritual, is evident from the signification of a "man," as being truth (see n. 3134, 3309, 3459); and from the signification of the "spirit of God," as being good from within, thus from the Divine. For the "spirit of God" denotes that which proceeds from the Divine, thus from good itself, because the Divine is good itself, and that which proceeds from it is truth in which is good, which is what is signified in the Word by the "spirit of God;" for the spirit itself does not go forth, but truth itself in which is good, or holy truth, the spirit being instrumental in bringing it forth. This truth in which is good is here the celestial of the spiritual, which is represented by Joseph. [2] It is known in the church that "Joseph" in the spiritual sense is the Lord, and therefore the Lord is called the "heavenly Joseph;" but it is not known what in the Lord Joseph represents. For the Lord is represented by Abraham, and also by Isaac, as well as by Jacob, and He is also represented by Moses and Elijah, by Aaron, by David, besides by many others in the Word, and yet not in the same way by one 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 Moses as to the law or historic Word, by Elijah as to the prophetic Word, by Aaron as to the priesthood, and by David as to the royalty. But what is represented by Joseph may be seen above (n. 3969, 4286, 4585, 4592, 4594, 4669, 4723, 4727, 4963, 5249). That which Joseph represents is called "the celestial of the spiritual from the natural," the only words by which it can be expressed. For the celestial is good from the Divine, and the spiritual is truth from that good, and thus is the truth of the good from His Divine Human. This the Lord was when He lived in the world; but when He had glorified Himself, He passed above it, and became the Divine good itself or Jehovah even as to the Human. [3] No more can be said in detail about this mystery, except that Joseph came to Egypt and first served in the house of Potiphar the prince of the guards and then was held in custody, but afterward became ruler over Egypt, in order that he might represent how the Lord progressively made the Human in Himself Divine, about which the Word was to be written, that it might contain Divine things in the internal sense; which sense was to be of service more especially to the angels (whose wisdom, which is incomprehensible and ineffable in comparison with human wisdom, consists in such things) and at the same time to men, who are especially fond of histories and revolve these in their minds, while the angels by influx from the Lord perceive in them what is Divine.

And Pharaoh said unto Joseph. That this signifies the perception of the natural from the celestial of the spiritual, is evident from the signification of "saying" in the historic parts 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 spiritual, as often shown above.

Forasmuch as God hath caused thee to know all this. That this signifies because it has foresight and providence, is evident from the signification of "knowing," when predicated of God, as being foresight and providence; for it cannot be said of God that He takes knowledge of a thing, because He knows all things from Himself, and the faculty of taking knowledge in man is from Him. Therefore in God "to know" is to foresee and to provide: to foresee is to know from eternity to eternity, and to provide is to do this. The reason why the celestial of the spiritual has foresight and providence, is that in the internal sense the Lord is here treated of, who is the celestial of the spiritual represented by Joseph.

There is no one so intelligent and wise as thou. That this signifies that this is the only source of truth and good, is evident from the signification of "intelligent" as being truth, and from the signification of "wise" as being good (of which above, n. 5287). That truth and good are from no other source than this is signified by "no one," because in the internal sense "no one" or "none" is negative, thus is exclusive of every other (see n. 5225, 5253).

Thou shalt be over my house. That this signifies that the natural mind shall be subordinate and submissive thereto, is evident from the signification of a "house," as being the mind (see n. 3538, 4973, 5023), here the natural mind, because it is called "my house" by Pharaoh, by whom is represented the natural. That it shall be subordinate and submissive is signified by "thou shalt be over it," for he that is over anyone's house really rules it, and has all who are in it subordinate and submissive to him, though in appearance the master of the house still retains the name and dignity.

And upon thy mouth shall all my people kiss. That this signifies that everything therein shall be in obedience to him, is evident from the signification of "kissing upon the mouth," as being to acknowledge and do what he bids, thus to obey; and from the signification of "all my people," as being everything in the natural. (By "people" are signified truths, n. 1259, 1260, 3581, 4619, thus the knowledges of good and truth in the natural, and also memory-knowledges, for these are the truths of the natural, n. 5276.)

Only in the throne will I be greater than thou. That this signifies that nevertheless it will appear as if from the natural, because from the celestial of the spiritual through the natural, is manifest from the signification of "being greater than another," as here being to be greater in appearance or to the sight; and from the signification of a "throne," as here being the natural. For the natural is meant by a "throne" when the celestial of the spiritual is meant by "him that sitteth upon it;" for the natural is like a throne for the spiritual, here the celestial of the spiritual. In general that which is lower is like a throne for the higher; for the higher is and acts therein, and indeed through the lower, and what is done appears as if done by the lower, because, as just said, it is done through it. This is what is meant by Pharaoh saying to Joseph, "Only in the throne will I be greater than thou." [2] A "throne" is often mentioned in the Word where the subject treated of is Divine truth and judgment therefrom; and by "throne" in the internal sense is signified that which belongs to the Divine royalty, and by "him that sitteth upon it," the Lord Himself as King or Judge. But the signification of "throne," like that of many other things, is according to the application. When the Divine Itself and the Lord's Divine Human are meant by "him that sitteth on the throne," then the Divine truth which proceeds from Him is meant by the "throne;" but when the Divine truth that proceeds from the Lord is meant by "him that sitteth on the throne," then the universal heaven filled with Divine truth is meant by the "throne;" but when the Lord as to the Divine truth in the higher heavens is meant by "him that sitteth on the throne," then the Divine truth in the lowest heaven and also in the church, is meant by the "throne." Thus the significations of "throne" are relative. That by a "throne" is signified that which belongs to Divine truth, is because truth is signified in the Word by a "king," and also by a "kingdom." (That truth is signified by a "king" may be seen above, n. 1672, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068; and by a "kingdom," n. 1672, 2547, 4691.) [3] But what is specifically meant in the Word by a "throne" is plain from the connection in which it is spoken of, as in Matthew: I say unto you, Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King (Matt. 5:34-35). Again in another place: He that shall swear by heaven, sweareth by the throne of God, and by Him that sitteth thereon (Matt. 23:22). Here it is expressly said that heaven is "God's throne;" and by the "earth," called His "footstool," is signified that which is below heaven, thus the church. (That the "earth" is the church may be seen above, n. 566, 662, 1066, 1068, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535.) Likewise in Isaiah: Thus saith Jehovah, The heavens are My throne, and the earth is My footstool (Isa. 66:1); and in David: Jehovah hath made firm His throne in the heavens (Ps. 103:19). In Matthew: When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory (Matt. 25:31); speaking of the Last Judgment, and He that sitteth on the throne is called the "King" (Matt. 25:34, 40). Here the "throne of glory" in the internal sense is the Divine truth that is from the Divine good in heaven; "He that sitteth on that throne" is the Lord, who, being the Judge from Divine truth, is here called the "King." [4] In Luke: He shall be great, and shall be called the Son of the Most High; and the Lord God will give unto Him the throne of His father David (Luke 1:32); said by the angel to Mary. Everyone can see that the throne of David here is not the kingdom David had, or a kingdom on earth, but a kingdom in heaven; and therefore by "David" is not meant David, but the Lord's Divine royalty; and by "throne" is signified the Divine truth that goes forth and makes the Lord's kingdom. In Revelation: I was in the spirit; and behold a throne was set in heaven, and on the throne was one sitting. And He that sat was to look upon like a jasper stone and a sardius; and there was a rainbow round about the throne in look like an emerald. And round about the throne were four and twenty thrones, and upon the thrones I saw four and twenty elders sitting. And out of the throne went forth lightnings and thunderings and voices. And there were seven lamps of fire burning before the throne that are the seven spirits of God. And before the throne there was a glassy sea like unto crystal; and in the midst of the throne, and round about the throne, four animals full of eyes before and behind. And when the animals have given glory and honor and thanks to Him that sitteth upon the throne, who liveth forever and ever, the four and twenty elders shall fall down before Him that sitteth upon the throne, and shall worship Him that liveth forever and ever, and shall cast their crowns before the throne (Rev. 4:2-10). [5] In these verses is representatively described the throne of the Lord's glory, and thereby the Divine truth proceeding from Him, but if the signification of these representatives is not known, scarcely anything can be known of the meaning of these prophetic words, and they will be supposed to be devoid of anything more deeply Divine than the sense of the letter; in which case the heavenly kingdom will be thought of as if it were an earthly kingdom. And yet by a "throne set in heaven" is signified the Divine truth there, thus heaven as to Divine truth; and by "Him that sat upon the throne" is meant the Lord. That "to look upon He appeared like a jasper stone and a sardius" is because by these stones, as by all the precious stones spoken of in the Word, is signified Divine truth (see n. 114, 3858, 3862); and by "stones" in general the truths of faith (n. 643, 1298, 3720, 3769, 3771, 3773, 3789, 3798). [6] By the "rainbow round about the throne" are signified truths pellucid from good; and this because colors in the other life are from the light of heaven, and the light of heaven is Divine truth (in regard to rainbows in the other life see what is said above, n. 1042, 1043, 1053, 1623-1625; and also in regard to colors, n. 1053, 1624, 3993, 4530, 4677, 4741, 4742, 4922). By the "twenty-four thrones round about the throne" are signified all things of truth in one complex, the like as is signified by "twelve." (That "twelve" denotes all things of truth in a complex may be seen above, n. 577, 2089, 2129, 2130, 3272, 3858, 3913.) The "lightnings, thunderings, and voices that proceeded out of the throne" signify the terrors caused by the Divine truth with those who are not in good. The "seven lamps of fire burning" are affections of truth from good, which do hurt to those who are not in good, and therefore are called the "seven spirits of God who do hurt," as is plain from the following verses. [7] The "glassy sea before the throne" is all the truth in the natural, thus knowledges (that these things are the "sea" may be seen above, n. 28, 2850). The "four animals in the midst of the throne and round about the throne full of eyes before and behind" are things of the understanding from the Divine in the heavens, "four" signifying their conjunction with the things of the will. For truths are of the intellectual part and goods are of the will part, whence it is said that they were "full of eyes before and behind," because "eyes" signify things of the understanding, and hence in a higher sense the things of faith (see n. 2701, 3820, 4403-4421, 4523-4534). (That "four" denotes conjunction, the same as "two," may be seen above, n. 1686, 3519, 5194.) The holiness of the Divine truth proceeding from the Lord is described in the rest of the passage. [8] As by the "twenty-four thrones and the twenty-four elders" are signified all things of truth or all things of faith in one complex, and the like by "twelve," it is evident that all things of truth, from which and according to which Judgment is effected, are what is meant in the internal sense by the "twelve thrones on which the twelve apostles were to sit," of which we read 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 upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 19:28); and in Luke: I appoint unto you a kingdom, as the Father hath appointed unto Me; that ye may eat and drink upon My table in My kingdom, and sit on thrones judging the twelve tribes of Israel (Matt. 22:29-30). That the "twelve apostles" denote all things of truth may be seen above (n. 2129, 2553, 3354, 3488, 3858); and also the "twelve sons of Jacob," and hence the "twelve tribes of Israel" (n. 3858, 3913, 3926, 3939, 4060, 4603); and that the apostles cannot judge even one person (n. 2129, 2553). [9] Likewise in Revelation: I saw thrones, and they sat upon them, and judgment was given unto them (Rev. 20:4); where also by "thrones" are signified all things of truth, from which and according to which Judgment is effected. The like is also meant by the "angels with whom the Lord is to come to judgment" (Matt. 25:31); that by "angels" in the Word something in the Lord is signified may be seen above (n. 1705, 1925, 2319, 2821, 3039, 4085), in this instance they signify truths from the Divine, which truths in the Word are also called "judgments" (n. 2235). [10] In very many other places also a "throne" is attributed to Jehovah or the Lord, and this because there is in thrones what is representative of a kingdom. When there is discourse in a higher heaven about Divine truth and Judgment, a throne appears in the ultimate heaven. This is the reason why a "throne" is representative, and is so often spoken of in the prophetic Word, and why from most ancient times thrones became the mark of kings, and as such a mark signify royalty, as in the following passages. In Moses: Moses built an altar, and called the name of it Jehovah-nissi, and he said, Because a hand is upon the throne of Jah, there shall be the war of Jehovah against Amalek from generation to generation (Exod. 17:15-16). What is meant by a "hand upon the throne of Jah," and by the "war of Jehovah against Amalek from generation to generation," no one can know except from the internal sense, and unless he knows what is meant by a "throne," and what by "Amalek." By "Amalek" in the Word are signified the falsities that assail truths (n. 1679), and by a "throne" the Divine truth itself that is assailed. [11] In David: Jehovah, Thou hast maintained my judgment and my cause; Thou hast sat upon the throne, the Judge of justice. Jehovah shall remain to eternity, He hath prepared His throne for judgment (Ps. 9:4, 7). Again: Thy throne, O God, is forever and to eternity, a scepter of rectitude is the scepter of Thy kingdom (Ps. 45:6). Again: Clouds and thick darkness are round about Him; justice and judgment are the support of His throne (Ps. 97:2). In Jeremiah: In that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered unto it (Jer. 3:17); "Jerusalem" denotes the Lord's spiritual kingdom. [12] This kingdom is meant also by the "new Jerusalem" in Ezekiel, and by the "holy Jerusalem coming down from heaven" in Revelation. The Lord's spiritual kingdom is where Divine truth in which is good is the chief thing, and the celestial kingdom is where the chief thing is Divine good from which as Divine truth, and this shows why Jerusalem is called the "throne of Jehovah;" and why it is said in David: In Jerusalem are set thrones for judgment (Ps. 122:5). But Zion is called the "throne of the glory of Jehovah" in Jeremiah: Hast Thou utterly renounced Judah? Hath Thy soul loathed Zion? Despise it not for Thy name's sake, defile not the throne of Thy glory (Jer. 14:19, 21); where by "Zion" is meant the Lord's celestial kingdom. [13] The manner in which the Lord in respect to judgment is represented in heaven, where things such as are occasionally related in the prophets are visibly presented to the sight, is seen in Daniel: I beheld till the throne were cast down, and the Ancient of days did sit; His garment was white as snow, and the hair of His head like clean wool; His throne was a flame of fire, and the wheels thereof burning fire; a stream of fire issued and went forth before Him; thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him; the judgment was set, and the books were opened (Dan. 7:9-10). Such things are constantly seen in heaven, all being representative, and they appear from the discourse of the angels in the higher heavens, which on descending presents such objects to the sight. Angelic spirits to whom perception is given by the Lord know what these things signify, as for instance the "Ancient of days," the "garment white as snow," the "hair like clean wool," the "throne like a flame of fire," the "wheels a burning fire," the "stream of fire issuing from him." By the "flame of fire" and the "stream of fire" is there represented the good of Divine love (see n. 934, 4906, 5071, 5215). [14] So in Ezekiel: Above the expanse that was over the head of the cherubim was the likeness of a throne, as the look of a sapphire stone; and upon the likeness of the throne was a likeness as the look of a man upon it above (Ezek. 1:26; 10:1). And also in the first book of Kings: I saw, said Micaiah the prophet, Jehovah sitting on His throne, and the universal army of the heavens standing by Him on His right hand and on His left (1 Kings 22:19). One who is not aware what these terms represent, and thence signify, must believe that the Lord has a throne like kings on earth, and that there are such things as are here mentioned; yet there are not such things in the heavens, but they are so presented to view before those who are in the ultimate heaven, and from them as from pictures they see Divine arcana. [15] The Lord's royalty, by which is signified the Divine truth that proceeds from Him, was represented also by the throne constructed by Solomon, regarding which it is thus written in the first book of Kings: Solomon made a great throne of ivory, and overlaid it with the finest gold. There were six steps to the throne, and the top of the throne was round behind; and there were hands on either side by the place of the seat, and two lions standing beside the hands, and twelve lions stood there on the one side and on the other upon the six steps (1 Kings 10:18-21). Thus was represented the "throne of glory," the "lions" being Divine truths fighting and conquering, and the "twelve lions" all these truths in one complex. [16] As almost all the things in the Word have also an opposite sense, so too has a "throne," and in this sense it signifies the kingdom of falsity, as in Revelation: To the angel of the church in Pergamos: I know thy works, and where thou dwellest, even where Satan's throne is (Rev. 2:12-13). The dragon gave the beast that came up out of the sea his power, and his throne, and great authority (Rev. 13:2). The fifth angel poured out his vial upon the throne of the beast; and his kingdom was darkened (Rev. 16:10). And in Isaiah: Thou hast said in thy heart, I will ascend into the heavens, I will exalt my throne above the stars of God (Isa. 14:13); speaking of Babylon.

Verses 41-44. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from upon his hand, and put it upon Joseph's hand, and clothed him in garments of fine linen, and put a necklace of gold upon his neck; and he made him ride in the second chariot that he had; and they cried before him, Abrech; and he set him over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt. "And Pharaoh said unto Joseph," signifies the further perception of the natural from the celestial of the spiritual; "See, I have set thee over all the land of Egypt," signifies dominion over both naturals. "And Pharaoh took off his ring from upon his hand," signifies a confirming of the power the natural previously had; "and put it upon Joseph's hand," signifies that the natural yielded all the power to the celestial of the spiritual; "and clothed him in garments of fine linen," signifies an external significative of the celestial of the spiritual; ("garments of fine linen" are truths from the Divine); "and put a necklace of gold upon his neck," signifies a significative of the conjunction of interior things with exterior, effected by good; "and he made him ride in the second chariot," signifies a significative that from this comes all the doctrine of good and truth; "that he had," signifies that comes by means of the natural; "and they cried before him, Abrech," signifies acknowledgment through faith, and adoration; "and he set him over all the land of Egypt," signifies that such was its authority; "and Pharaoh said unto Joseph," signifies still further perception; "I am Pharaoh," signifies that the natural is thence derived; "and without thee shall no man lift up his hand," signifies that from the celestial of the spiritual is everything of power in the spiritual; "or his foot," signifies and everything of power in the natural; "in all the land of Egypt," signifies in both naturals.

And Pharaoh said unto Joseph. That this signifies the further perception of the natural from the celestial of the spiritual, is evident from the signification of "saying" in the historicals of the Word, as being to perceive (as often shown above); and from the representation of Pharaoh as being the natural, and of Joseph as being the celestial of the spiritual (of which also above). The reason why it is the perception of the natural from the celestial of the spiritual that is signified, is that the natural has all its perception from what is higher than itself; here from the celestial of the spiritual, which is higher.

See, I have set thee over all the land of Egypt. That this signifies dominion over both naturals, is evident from the signification of "setting anyone over" as being dominion; and from the signification of "all the land of Egypt," as being both naturals (of which above, n. 5276). This treats still further of the dominion that Pharaoh gave Joseph over the land of Egypt, namely, that Pharaoh deprived himself of his own authority, and put all Egypt under Joseph. These things were so done of the Divine Providence, in order that Joseph might put on the representation of the celestial of the spiritual the Lord had when He was in the world, and by means of which He disposed His natural and also His sensuous, in order that progressively He might make them both Divine. This was done to Joseph to the end that the Word that was to be written about him might contain Divine things, thus such things as in the heavens are most holy and are suited to the angels who are in the heavens; for the angels there are in the Lord, because they are in the sphere of the Divine truth proceeding from Him; and therefore the Divine things in the Word's internal sense relative to the Lord and to the glorification of His Human so greatly affect them that they perceive thence all the blessedness of their wisdom and intelligence.

And Pharaoh took off his ring from upon his hand. That this signifies a confirming of the power the natural previously had, is evident from the representation of Pharaoh, as being the natural (of which above); and from the signification of a "ring," as being that which confirms (of which hereafter); and from the signification of the "hand," as being power (see n. 878, 3091, 3387, 4931-4937, 5296). From this it is plain that by his "taking off his ring from upon his hand" is signified that the natural gave up the power it had before; and that by his "putting it upon Joseph's hand," as below, is signified that the natural yielded all the power to the celestial of the spiritual. That a ring upon the hand denotes confirmation of power, cannot be so well established from parallel passages in the Word; because rings upon the hand are nowhere else mentioned, save only in Luke, where the father of the son who had wasted all his substance said to the servants: Bring forth the chief robe, and put it on him; and put a ring upon his hand, and shoes upon his feet (Luke 15:22); where also a "ring" signifies confirmation of his power in the household as a son, just as above. Nevertheless this signification of a ring upon the hand is evident from the rites that have come down to us from ancient times, as from the rites of betrothals and unions, and also of inaugurations, in which rings are put upon the hand, and by them is signified confirmation of power. Moreover, that signets, which also were worn on the hand (Jer. 22:24), signify consent and confirmation, see n. 4874.

And put it upon Joseph's hand. That this signifies that the natural yielded all the power to the celestial of the spiritual, is evident from the signification of "putting a ring upon another's hand," as being a confirmation that one yields to him the power that he himself has (see n. 5317); and from the representation of Joseph, as being the celestial of the spiritual, as often shown above.

And clothed him in garments of fine linen. That this signifies an external significative of the celestial of the spiritual, and that "garments of fine linen" denote truths from the Divine, is manifest from the signification of "garments" as being truths (see n. 1073, 2576, 4545, 4763, 5248). That "garments of fine linen" are truths from the Divine, is because a garment made of fine linen was of purest white and lustrous; and truth from the Divine is represented by garments of such whiteness and luster. The reason is, that the shining whiteness and luster of heaven is from the light that is from the Lord, and this light is the Divine truth itself (n. 1053, 1521-1533, 1619-1632, 2776, 3195, 3222, 3339, 3485, 3636, 3643, 3862, 4415, 4419, 4526, 5219); and therefore when the Lord was transfigured before Peter, James, and John, His garments appeared "as the light" (Matt. 17:2); "shining, exceeding white as snow, so as no fuller on earth can whiten them" (Mark 9:3); and "glistening" (Luke 9:29). It was the Divine truth itself that is from the Lord's Divine Human that was thus represented. Yet it is exterior truths that are represented by the white radiance of garments in the heavens, and interior truths by the brightness and resplendence of the face. Hence it is that to be "clothed in garments of fine linen" is here an external significative of the truth proceeding from the celestial of the spiritual; for it was in this that the Divine of the Lord then was. [2] By "fine linen" and "garments of fine linen" in other parts of the Word also is signified truth from the Divine, as in Ezekiel: I clothed thee with broidered work, and shod thee with badger, and I girded thee with fine linen, and covered thee with silk; thus wast thou decked with gold and silver, and thy garments were of fine linen and silk and broidered work (Ezek. 16:10, 13); speaking of Jerusalem, by which in these verses is meant the Ancient Church. The truths of that church are described by "garments of broidered work, fine linen, and silk," and by being "decked with gold and silver." By "broidered work" are signified truths that are a matter of memory-knowledge; by "fine linen," natural truths; and by "silk," spiritual truths. [3] Again: Of fine linen in broidered work from Egypt was thy sail, that it might be to thee for an ensign; blue and crimson from the Isles of Elishah was thy covering (Ezek. 27:7); speaking of Tyre, by which also is meant the Ancient Church, but as to knowledges of good and truth; and by "fine linen in broidered work from Egypt of which was her sail," is signified truth from memory-knowledges, as a sign or external significative of that church. [4] In Revelation: The merchants of the earth shall weep and mourn over Babylon, for no man buyeth their merchandise any more; merchandise of gold, and silver, and precious stone, and pearl, and fine linen, and crimson, and silk, and every vessel of ivory, and every vessel of most precious wood, and of brass, and iron, and marble (Rev. 18:11-12); in this passage all and each of the expressions signify such things as are of the church, thus such as are of truth and good; but here in the opposite sense, because spoken of Babylon. Everyone can see that such things would never have been enumerated in the Word which came down from heaven, unless there was something heavenly in each one; for why should mention be made of worldly wares in treating of Babylon, by which is signified the profane church? [5] Again in the same: Woe, woe, the great city, she that was clothed in fine linen, and crimson, and scarlet, and gilded with gold, and precious stone, and pearls (Rev. 18:16); that every detail here signifies some heavenly Divine thing is obvious in the same book, where it is said of fine linen that it is the "righteousness of the saints": The time of the wedding of the Lamb is come, and His wife hath made herself ready. Then to her was granted that she should be clothed in fine linen, clean and bright; for the fine linen is the righteousness of the saints (Rev. 19:7-8); that "fine linen is the righteousness of the saints" is because all who are in truth from the Divine put on the Lord's righteousness; for their garments are white and shining from the light that is from the Lord, and therefore truth itself is represented in heaven by what is shining white (n. 3301, 3993, 4007). It is for this reason also that they who are taken up into heaven out of a state of vastation appear clad in shining white, because they then put off that which is of their own righteousness, and put on that which is of the Lord's righteousness. [6] In order that truth from the Divine might be represented in the Jewish Church, it was commanded that there should be fine linen in the garments of Aaron, and also in the curtains about the ark, as we read in Moses: For Aaron thou shalt weave the tunic in checker work of fine linen, and thou shalt make a miter of fine linen (Exod. 28:39). They made the tunics of fine linen the work of the weaver for Aaron, and for his sons (Exod. 39:27). Thou shalt make the habitation with ten curtains; of fine twined linen, and blue, and crimson, and scarlet double-dyed (Exod. 26:1; 36:8). Thou shalt make the court of the habitation, there shall be hangings for the court of fine twined linen (Exod. 27:9, 18; 38:9). The veil for the gate of the court was the work of the embroiderer, of blue, and crimson, and scarlet double-dyed, and fine twined linen (Exod. 37:18). Fine linen was to be used because all things in the ark and about it, and also all things upon Aaron's garments, were representative of spiritual and celestial things. This shows how little the Word is understood when it is not known what things like these represent, and that it is scarcely understood at all when it is believed that there is no other holiness in the Word than that which appears in the letter. [7] That angels who are in truth from the Divine appear clothed as in fine linen, that is, in what is white and shining, appears from Revelation in connection with the "white horse": He that sat upon the white horse was clothed in a vesture dipped in blood; and His name is called the Word. His armies in heaven followed Him upon white horses, clothed in fine linen, white and clean (Rev. 19:13-14). From all this it is very evident that fine linen is an outward thing significative of truth from the Divine; for He that sat upon the white horse is the Lord as to the Word, as is there openly said, and the "Word" is truth itself from the Divine. That the "white horse" is the internal sense of the Word may be seen above (n. 2760-2762); hence "white horses" are truths from the Divine, for all things of the internal sense of the Word are truths from the Divine, and therefore His armies were seen upon white horses, and were clothed in fine linen white and clean.

And put a necklace of gold upon his neck. That this signifies a significative of the conjunction of interior things with exterior, effected by good, is evident from the signification of the "neck," as being the influx and also the communication of higher things with lower things, or what is the same, of interior things with exterior (see n. 3542); hence a "necklace," because it encircles the neck, is a significative of the conjunction of these things. A "necklace of gold" signifies conjunction through good, or effected by good, because "gold" signifies good (n. 113, 1551, 1552). A mark of the conjunction of interior with exterior truth is signified by a "necklace upon the throat" in Ezekiel: I decked thee with ornament, and I put bracelets upon thy hands, and a necklace upon thy throat (Ezek. 16:11).

And he made him ride in the second chariot. That this signifies a significative that from Him comes all the doctrine of good and truth, is evident from the signification of a "chariot," as being the doctrine of good and truth (of which presently); hence his "making him ride in a chariot" is a significative that this doctrine comes therefrom. These words refer to what was previously said by Pharaoh: "Thou shalt be over my house, and upon thy mouth shall all my people kiss; only in the throne will I be greater than thou" (verse 40). That the doctrine of good and truth coming from Him is signified, is because by Joseph is represented the Lord as to the Divine spiritual (see n. 3971, 4669), thus as to the Divine truth from the Lord's Divine Human (n. 4723, 4727), from which Divine truth is the celestial of the spiritual. That everything of the doctrine of good and truth is from this source, is because the Lord is doctrine itself, for everything of doctrine proceeds from Him, and everything of doctrine treats of Him; for all doctrine treats of the good of love and of the truth of faith. These are from the Lord, and therefore the Lord is not only in them, but also is both. From this it is evident that the doctrine that treats of good and truth, treats of the Lord only; and that it proceeds from His Divine Human. [2] From the Divine Itself nothing of doctrine can possibly proceed except through the Divine Human, that is, through the Word, which in the supreme sense is the Divine truth from the Lord's Divine Human. Not even the angels in the inmost heaven can apprehend that which proceeds immediately from the Divine Itself, because it is infinite, and therefore transcends all apprehension, even that of angels. But that which proceeds from the Lord's Divine Human they can apprehend, because it treats of God as a Divine Man, concerning whom some idea can be formed from the Human; and any idea whatever formed about the Human is accepted, provided it flows from the good of innocence, and is in the good of charity. This is what is meant by the Lord's words in John: No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18). In the same: Ye have neither heard the Father's voice at any time, nor seen His shape (John 5:37). And in Matthew: No one knoweth the Father, save the Son, and he to whomsoever the Son willeth to reveal Him (Matt. 11:27). [3] "Chariots" are very frequently mentioned in the Word, but hardly anyone knows that they signify doctrinal things of good and truth, and also the memory-knowledges belonging to doctrinal things. The reason is that when a "chariot" is mentioned nothing spiritual enters the idea, but only the natural historical, and it is the same with the horses in front of the chariot; and yet by "horses" in the Word are signified things of the understanding (see n. 2760-2762, 3217), and therefore by a "chariot" are signified doctrinal things and the memory-knowledges belonging thereto. [4] That "chariots" denote the doctrinal things of the church, and also memory-knowledges, has been evident to me from the chariots so often seen in the other life. There is also a place to the right near the lower earth where chariots and horses appear, with stalls set in order, and where are seen walking and conversing men who in the world have been learned, and have regarded the life as the end of learning. Such things appear to them from the angels in the higher heavens; for when these are discoursing about things of the understanding, of doctrine, and of knowledge, such objects appear to the spirits there. [5] That such things are signified by "chariots" and "horses" is very obvious from the fact that Elijah appeared to be carried into heaven by a chariot of fire and horses of fire, and that he and also Elisha were called "the chariot of Israel and the horsemen thereof," as we read in the second book of Kings: Behold a chariot of fire and horses of fire came between them; and Elijah went up in a whirlwind into heaven. And Elisha saw it, and he cried, My father, my father, the chariot of Israel and the horsemen thereof (2 Kings 2:11, 12); and regarding Elisha in the same book: When Elisha was fallen sick of his sickness whereof he died, and Joash the king of Israel came down unto him, and wept before his faces, and said, My father, my father, the chariot of Israel and the horsemen thereof (2 Kings 13:14); the reason why they were so called is that by both Elijah and Elisha was represented the Lord as to the Word (see preface to chapter 18 of Genesis, and n. 2762, 5247e). The Word itself is chiefly the doctrine of good and truth, for from it is everything of doctrine. It was for the same reason that to the boy whose eyes Jehovah opened, the mountain appeared "full of horses and chariots of fire round about Elisha" (2 Kings 6:17). [6] That a "chariot" signifies what is doctrinal, and a "horse" what is intellectual, is evident also from other passages in the Word, as in Ezekiel: Ye shall be sated upon My table with horse and chariot, with mighty man and every man of war. So will I set My glory among the nations (Ezek. 39:20; Rev. 19:18); where the coming of the Lord is treated of. That by "horse and chariot" here are not signified horse and chariot, is plain to everyone; for they were not to be sated upon the Lord's table with these, but with such things as are signified by "horse and chariot," which are the things of the understanding and of the doctrine of good and truth. [7] Similar things are signified by "horses" and "chariots," in the following passages. In David: The chariots of God are two myriads, thousands of peaceful ones; the Lord is in them; Sinai is in the sanctuary (Ps. 68:17). Again: Jehovah covereth Himself with light as with a garment, He stretcheth out the heavens like a curtain, He layeth the beams of His chambers in the waters, He maketh the clouds His chariots, He walketh upon the wings of the wind (Ps. 104:2-3). In Isaiah: The prophecy of the wilderness of the sea. Thus hath the Lord said unto me, Set a watchman to watch, he will declare; so he saw a chariot, a pair of horsemen, a chariot of an ass, a chariot of a camel, and he hearkened a hearkening, a great hearkening; for a lion cried upon the watchtower, Lord, I stand continually in the daytime, and upon my ward I am set all the nights; then in very deed lo a chariot of a man, a pair of horsemen; and he said, Babylon is fallen, is fallen (Isa. 21:1, 6-9). [8] In the same: Then will they bring all your brethren in all nations an offering to Jehovah, upon horses, and upon chariot, and upon litters, and upon mules, and upon couriers, to the mountain of My holiness, Jerusalem (Isa. 66:20). Again: Behold Jehovah will come in fire, and His chariots shall be like the whirlwind (Isa. 66:15). In Habakkuk: Was Jehovah enraged with the rivers? Was Thine anger against the rivers? Was Thy wrath against the sea, that Thou didst ride upon Thy horses? Thy chariots are salvation (Hab. 3:8). In Zechariah: I lifted up mine eyes and saw, and behold four chariots coming out from between two mountains; and the mountains were mountains of brass. In the first chariot were red horses; in the second chariot, black horses; in the third chariot, white horses; and in the fourth chariot, grizzled horses (Zech. 6:1-3). [9] Also in Jeremiah: There shall enter in by the gates of this city kings and princes sitting upon the throne of David, riding in the chariot and on horses, they and their princes, the man of Judah, and the inhabitants of Jerusalem; and this city shall be inhabited forever (Jer. 17:25; 22:4). The "city that shall be inhabited forever" is not Jerusalem, but the Lord's church signified by "Jerusalem" (n. 402, 2117, 3654); the "kings who shall enter in by the gates of that city" are not kings, but the truths of the church (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068); thus "princes" are not princes, but the primary things of truth (n. 1482, 2089, 5044); "they who sit upon the throne of David" are Divine truths that proceed from the Lord (n. 5313); "they who ride in chariot and on horses" are the derivative things of understanding and of doctrine. "Chariots" are frequently mentioned also in the histories of the Word; and because these histories are all representative, and the expressions signify things such as are in the Lord's kingdom and in the church, "chariots" therein also have a similar signification. [10] As most of the expressions in the Word have also an opposite sense, so have "chariots," and in this sense they signify doctrinal things of evil and falsity, and also the memory-knowledges that confirm them, as in these passages: Woe unto them that go down into Egypt for help, and depend upon horse, and trust upon chariot, because they are many, and upon horse men because they are very strong; but they look not unto the holy one of Israel (Isa. 31:1). By the hand of thy servants hast thou blasphemed the Lord, and hast said, By the multitude of my chariot am I come to the height of the mountains, the sides of Lebanon; where I will cut off the loftiness of its cedars, the choice of its fir trees (Isa. 37:24); a prophetic reply to the haughty words of Rabshakeh, the king of Assyria's general. In Jeremiah: Behold waters coming up from the north that shall become an overflowing stream and shall overflow the land and the fullness thereof, the city and them that dwell therein, and all the inhabitant of the land shall howl at the voice of the stamping of the hoofs of his strong horses, at the tumult of his chariot, at the rumbling of his wheels (Jer. 47:2-3). [11] In Ezekiel: By reason of the abundance of his horses their dust shall cover thee; thy walls shall shake by reason of the voice of the horseman and of the wheel and of the chariot, when he shall come into thy gates, beside the entrances of a city wherein is made a breach; by the hoofs of his horses shall he tread down all thy streets (Ezek. 26:10-11). In Haggai: I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the nations; I will also overthrow the chariot and those that ride in it, and the horses and their riders shall come down (Hag. 2:22). In Zechariah: I will cut off the chariot from Ephraim, and the horse from Jerusalem, I will cut off the battle bow; and He shall speak peace unto the nations (Zech. 9:10). In Jeremiah: Egypt riseth up like a stream, and his waters toss themselves like the streams; for he said, I will go up, I will cover the earth, I will destroy the city and the inhabitants therein. Go up, ye horses; rage, ye chariots (Jer. 46:8-9). [12] By the "horses and chariots" with which the Egyptians pursued the sons of Israel, and with which Pharaoh entered the sea Suph, where the wheels of the chariots were taken off, and by other things said of the horses and chariots, which make the larger part of that description (Exod. 14:6-7, 9, 17, 23, 25-26; 15:4, 19), are signified the things of understanding, of doctrine, and of false knowledge, together with the reasonings founded on them, that pervert and extinguish the truths of the church. The destruction and death of such things is there described.

That he had. That this signifies that comes by means of the natural, namely, the doctrine of good and truth that does so, is evident from the series of things in the internal sense, and also from what has been unfolded above (see n. 5313).

And they cried before him, Abrech. That this signifies acknowledgment through faith, and adoration, is evident from the signification of "crying," as being acknowledgment through faith (of which hereafter); and from the signification of "abrech," as being adoration; for in the original language "abrech" means "bend the knees," and the bending of the knees is adoration. For all inward endeavors that are of the will, thus of the love or affection, consequently of the life, have outward acts or gestures corresponding to them; which acts or gestures flow from the very correspondence of outward things with inward ones. Holy fear with its consequent humiliation (and therefore adoration), has acts or gestures corresponding to itself, namely, bending the knees, falling down upon the knees, and also prostrating the body down to the earth. In this state, if the adoration is from genuine humiliation, or if the humiliation is from genuine holy fear, there is a failing of the spirits, and hence a giving way of the joints in the border or intermediate region where the spiritual is conjoined with the natural, thus where the knees are; for the parts below have correspondence with natural things, and those above with spiritual things. Hence it is that the bending of the knees is a sign representative of adoration. With celestial men this act is spontaneous; but with spiritual men it is a result of will. [2] When the kings of old rode in a chariot, knees were bent because kings represented the Lord as to Divine truth, and a "chariot" signified the Word. The rite of this adoration began when it was known what it represented; and at that time the kings did not ascribe the adoration to themselves, but to the royalty apart from themselves, although adjoined to them. With them the royalty was the law, which, being from Divine truth, was to be adored in the king insofar as he was the custodian of it. Thus the king ascribed none of the royalty to himself beyond the custody of the law; and insofar as he receded from this, so far he receded from the royalty, knowing that adoration on any other ground than the law, that is, any other adoration than of the law in itself, would be idolatry. That the royalty is Divine truth may be seen above (n. 1672, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068); consequently the royalty is the law, which in itself is the truth of a kingdom according to which its inhabitants are to live. From what has been said it is now evident that "abrech," or "bend the knees," signifies adoration. [3] As a "cry" also is an act that corresponds to a living confession or acknowledgment from faith, the rite of crying out was observed among the ancients when this confession was to be signified; and for this reason "crying" or "shouting" is frequently mentioned in the Word in connection with confession and acknowledgment from faith, as where it is said of John the Baptist: John bare witness of Jesus and cried, saying, This was He of whom I said, He that cometh after me was before me; for He was prior to me. I am the voice of one crying in the wilderness, Make straight the way of the Lord (John 1:15, 23). In the same: They took branches of the palm trees, and went to meet Jesus, and cried, Hosanna, blessed is He that cometh in the name of the Lord, the King of Israel (John 12:13). And in Luke: Jesus said to the Pharisees, If these should be silent, the stones would cry out (Luke 19:40). As "crying" signified acknowledgment from faith, and hence reception from this acknowledgment, we therefore sometimes read of the Lord that He "cried out," as in John 7:28, 37; 12:44; and also in Isaiah: Jehovah shall go forth as a hero, He shall stir up zeal like a man of wars, He shall shout, yea, He shall cry out (Isa. 42:13). That in the opposite sense by "crying" is meant nonacknowledgment, thus aversion, may be seen above (n. 5016, 5018; 5027); and that it is predicated of falsity (n. 2240).

And he set him over all the land of Egypt. That this signifies that such was its authority, is evident from the signification of "setting him over all the land of Egypt," as being dominion over both naturals (of which above, n. 5316); but here that the dominion is such as has been described in the above pages; thus that such was its authority.

And Pharaoh said unto Joseph. That this signifies still further perception, is evident from the signification of "saying," from the representation of Pharaoh, and from the representation of Joseph, as being the perception of the natural from the celestial of the spiritual (see n. 5315); here further perception, because the words are repeated.

I am Pharaoh. That this signifies that the natural is thence derived, is evident from the representation of Pharaoh, as being the natural (see n. 5079, 5080, 5095, 5160). That by "I am Pharaoh" is signified that the natural is thence derived, is plain from the words just below: "without thee shall no man lift up his hand or his foot in all the land of Egypt," by which is signified that all the power in both naturals is from that source; and because things in the natural are meant by the words that follow, it is therefore first said "I am Pharaoh." By the natural being thence derived is meant that the natural is from the celestial of the spiritual. In regard to this the case is that the natural in the man who is being created anew, that is who is being regenerated, is entirely different from what it is in the man who is not being regenerated. The natural in the man who is not being regenerated is everything; from it the man thinks and desires, and not from the rational, still less from the spiritual, because these are closed and for the most part extinct. [2] But in the man who is being regenerated the spiritual becomes everything, and not only disposes the natural in its thinking and desiring, but also determines the character of it, just as the cause determines the character of the effect; for in every effect the only thing that acts is the cause. Thus the natural becomes as the spiritual is for the natural things in the natural, such as the knowledges that derive somewhat from the natural world, do nothing from themselves; they merely agree that the spiritual should act in the natural, and by means of it, thus naturally; just as is the case in the effect, in which there are more things than in the cause, but only such as enable the cause to perform the effect itself in the effect, and to produce itself in act in that degree. From these few remarks it may be seen how the case is with the natural in the man who has been created anew, that is, regenerated. This is what is meant by the natural being thence derived, which is signified by "I am Pharaoh."

And without thee shall no man lift up his hand. That this signifies that from the celestial of the spiritual is everything of power in the spiritual, is evident from the signification of the "hand," as being power (see n. 878, 3387, 4931-4937, 5296); hence "no man lifting up his hand without thee," means that they have no power except from this alone, and therefore that this, namely, the celestial of the spiritual, has all power. That power in the spiritual is signified by the "hand" will be seen in what now follows.

Or his foot. That this signifies that thence too is everything of power in the natural, is evident from the signification of the "foot," as being the natural (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952); here power in the natural, because by "lifting up the foot," as by "lifting up the hand," is signified power; but by "lifting up the hand" power in the spiritual, and by "lifting up the foot" power in the natural; for the parts of the body above the feet bear relation to spiritual things. This is very evident from the Grand Man, or three heavens. When the whole heaven is presented before the sight as one man, the inmost or third heaven answers to the head, the middle or second heaven to the body, and the lowest or first to the feet. The inmost or third heaven answers to the head because it is celestial, and the middle or second answers to the body because it is spiritual, and the lowest or first answers to the feet because it is natural. Therefore by the "neck," because it is intermediate, is signified the influx and communication of what is celestial with what is spiritual; and by the "knees," because they also are intermediate, is signified the influx and communication of what is spiritual with what is natural. From this it is plain that by "lifting up the hand" is signified power in the spiritual, by "lifting up the foot" power in the natural; and therefore the power signified by the "hand" is predicated of the spiritual, namely, of truth from good (see n. 3091, 3563, 4931). By "the spiritual" is meant that in the natural which is of the light of heaven, and by "the natural" that in the natural which is of the light of the world; for all the former is called "spiritual," and all the latter "natural."

In all the land of Egypt. That this signifies in both naturals, is evident from the signification of "all the land of Egypt," as being both naturals (of which above, n. 5276). Such then are the things the angels perceive when man reads that "Pharaoh took off his ring from upon his hand, and put it upon Joseph's hand, and clothed him in garments of fine linen, and put a necklace of gold upon his neck, and made him ride in the second chariot he had, and they cried before him, Abrech, and he set him over all the land of Egypt;" for the angels cannot possibly perceive the historicals themselves, because they are such things as are of the world, and not such as are of heaven, and the things of the world do not appear to them. Yet because there is a correspondence of all things in the world with those in heaven, the angels perceive heavenly things when man perceives worldly ones. Unless this were the case no angel from heaven could possibly be with man. But in order that angels may be with man, the Word has been given, in which the angels may perceive a Divine holiness which they can communicate to the man with whom they are present.

Verse 45. And Pharaoh called Joseph's name Zaphenath-paneah; and gave him Asenath the daughter of Potiphera priest of On for a woman; and Joseph went out over the land of Egypt. "And Pharaoh called Joseph's name Zaphenath-paneah," signifies the quality of the celestial of the spiritual at that time; "and he gave him Asenath the daughter of Potiphera priest of On for a woman," signifies the quality of the marriage of truth with good and of good with truth; "and Joseph went out over the land of Egypt," signifies when both naturals were its own.

And Pharaoh called Joseph's name Zaphenath-paneah. That this signifies the quality of the celestial of the spiritual at that time, is evident from the signification of a "name" and of "calling a name," as being the quality (see n. 144, 145, 1754, 1896, 2009, 2628, 2724, 3006, 3237, 3421). In its original language "Zaphenath-paneah" means "a revealer of hidden things and an opener of things to come," by which in the celestial sense is signified the Divine therein; for to reveal hidden things, and to open things to come, is of God alone. This is the quality this name involves, and it is also 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 in which is the Divine, belonged to the Lord alone when He was in the world, and was the Human in which the Divine Itself could be, and which could be put off when the Lord made all the Human in Himself Divine.

And he gave him Asenath the daughter of Potiphera priest of On for a woman. That this signifies the quality of the marriage of truth with good and of good with truth, is evident from the signification of "giving for a woman," as being marriage. That it is the marriage of good with truth and of truth with good, is because nothing else is meant in the spiritual sense by marriages, and hence nothing else is meant by them in the Word. By the "daughter of the priest of On" is signified the truth of good, for a "daughter" is the affection of truth, and a "priest" is good; but "Joseph" is the good of truth in which is the Divine, which is the same as the celestial of the spiritual. From this it is plain that the marriage of truth with good and of good with truth is signified. It is the quality of this marriage that is signified, but this quality cannot be further set forth, because the quality the Lord had in the world cannot be comprehended, even by angels, and only some shadowy idea can be formed of 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; but still this idea is as dense shade to light itself, for it is most general, and relatively is therefore scarcely anything.

And Joseph went out over the land of Egypt. That this signifies when both naturals were its own, is evident from the signification of "going out," as here being to flow in; and from the signification of the "land of Egypt," as being the natural mind (of which often above), thus both naturals; and because "to go out" signifies to flow in, and the "land of Egypt" signifies both naturals, by these words together with the preceding 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 both naturals its own. What is meant by "making the natural its own" may be seen just above (n. 5326).

Verses 46-49. And Joseph was a son of thirty years when he stood before Pharaoh king of Egypt. And Joseph went out from before Pharaoh, and passed over into all the land of Egypt. And the earth made gatherings in the seven years of abundance of produce. And he gathered together all the food of the seven years that were in the land of Egypt, and put the food in the cities, the food of the field of the city, that which was round about it, put he in the midst thereof. And Joseph heaped up corn as the sand of the sea, exceeding much, until he ceased to number, because it was without number. "And Joseph was a son of thirty years," signifies a full state of remains; "when he stood before Pharaoh king of Egypt," signifies when its presence was in the natural; "and Joseph went out from before Pharaoh," signifies when the natural in general belonged to the celestial of the spiritual; "and passed over into all the land of Egypt," signifies when it made everything therein subordinate and submissive; "and the earth made gatherings in the seven years of abundance of produce," signifies the first states when truths are multiplied in series; "and he gathered together all the food of the seven years," signifies the preservation of truth adjoined to good multiplied during the first times; "that were in the land of Egypt," signifies in the natural; "and put the food in the cities," signifies that it stored up in the interiors; "the food of the field of the city," signifies things that belong and are suitable to them; "that which was round about it he put in the midst thereof," signifies the things previously in the exterior natural, it stored up in the interiors of the interior natural; "and Joseph heaped up corn as the sand of the sea, exceeding much," signifies the multiplying of truth from good; "until he ceased to number, because it was without number," signifies such as had in it the celestial from the Divine.

And Joseph was a son of thirty years. That this signifies a full state of remains, is evident from the signification of "thirty," as being full of remains (of which below); and from the signification of "years," as being states (see n. 482, 487, 488, 493, 893). The number "thirty" in the Word signifies somewhat of combat, and it also signifies full of remains. The reason why it has this twofold signification, is that it is composed of five and six multiplied together, and also of three and ten so multiplied. From five multiplied by six it signifies somewhat of combat (n. 2276), because "five" signifies somewhat (n. 4638, 5291), and "six" combat (n. 720, 730, 737, 900, 1709); but from three multiplied by ten it signifies full of remains, because "three" signifies what is full (n. 2788, 4495), and "ten" remains (n. 576, 1906, 2284); that a compound number involves the like as its components, see n. 5291. (That remains are the truths joined to good stored up by the Lord in man's interiors, see n. 468, 530, 560, 561, 576, 660, 1050, 1738, 1906, 2284, 5135.) [2] A fullness of remains is signified also by "thirty," by "sixty," and by a "hundred," in Mark: The seed that fell into the good ground yielded fruit that sprang up and increased, and brought forth, one thirty, and another sixty, and another a hundred (Mark 4:8, 20); as all these numbers arise from ten by multiplication, they signify a fullness of remains. And as man cannot be regenerated, that is, be admitted to the spiritual combats through which regeneration is effected, until he has received remains to the full, it was ordained that the Levites should not do any work in the tent of meeting until they had completed thirty years, which work or function is also called "warfare," as we read in Moses: Take the sum of the sons of Kohath from the midst of the sons of Levi, from a son of thirty years and upward to a son of fifty years, everyone that cometh to the warfare, to do the work in the tent of meeting (Num. 4:2-3). Something similar is said of the sons of Gershon, and of the sons of Merari (Num. 4:22-23, 29-30, 35, 39, 43). The like is involved in David's being thirty years old when he began to reign (2 Sam. 5:4). [3] From all this it is now plain why the Lord did not manifest Himself until He was thirty years of age (Luke 3:23); for He was then in the fullness of remains. But the remains the Lord had He Himself procured for Himself, and they were of the Divine; and by means of them He united the Human essence to the Divine essence, and made the Human essence Divine (n. 1906). From Him then it is that "thirty years" signify a full state as to remains, and that the priests the Levites entered upon their functions when they were thirty years old, and that David, because he was to represent the Lord as to the royalty, did not begin to reign until he was thirty; for every representative is derived from the Lord, and therefore every representative looks to the Lord.

When he stood before Pharaoh king of Egypt. That this signifies when its presence was in the natural, is evident from the signification of "standing before anyone," as being presence; and from the representation of Pharaoh king of Egypt, as being a new state of the natural, or a new natural man (see n. 5079, 5080), thus the natural in which the celestial of the spiritual now was, and which the celestial of the spiritual now made its own - as is also signified by the words immediately following, "and Joseph went out from before Pharaoh."

And Joseph went out from before Pharaoh. That this signifies when the natural in general belonged to the celestial of the spiritual, is evident from the signification of "going out," as being to belong thereto (of which below); and from the representation of Joseph as being the celestial of the spiritual, and of Pharaoh as being the natural (of which above). That "to go out" is to belong thereto, or to be its own, is plain from what precedes and what follows, and also from the spiritual sense of this expression; for "to go out" or proceed, in the spiritual sense, is to present one's self before another in a form accommodated to him, thus to present one's self the same, but in a different form. In this sense "going out" is said of the Lord in John: Jesus said about Himself, I went out and am come from God (John 8:42). The Father loveth you, because ye have loved Me, and have believed that I went out from God. I went out from the Father, and am come into the world; again, I leave the world, and go to the Father. His disciples said, We believe that thou wentest out from God (John 16:27-30). They knew of a truth that I went out from God (John 17:8). [2] To illustrate what is meant by "going out" or proceeding, let us take the following examples. Truth is said to "go out" or proceed from good, when truth is the form of good, or when truth is good in a form that the understanding can apprehend. The understanding also may be said to "go out" or proceed from the will, when the understanding is the will formed, or when it is the will in a form perceivable by the internal sight. So in regard to the thought of the understanding, this may be said to "go out" or proceed when it becomes speech; and of the will, that it "goes out" when it becomes action. Thought clothes itself with another form when it becomes speech, but still it is the thought that so goes out or proceeds; for the words and tones with which it is clothed are mere additions that cause the thought to be appropriately perceived. In like manner the will becomes of another form when it becomes action, but still it is the will that is presented in such a form; the gestures and movements that are put on are merely additions that cause the will to appear and affect the beholder appropriately. So also it may be said of the external man, that it "goes out" or proceeds from the internal man, nay, that it does so substantially, because the external man is nothing else than the internal man so formed that it may act suitably in the world in which it is. From all this it is evident what "to go out" or proceed is in the spiritual sense, namely, that when predicated of the Lord it is the Divine formed as a Man and thereby accommodated to the perception of those who believe; nevertheless both of these are one.

And passed over into all the land of Egypt. That this signifies when it made everything therein (namely in the natural) subordinate and submissive, is evident from the signification of "all the land of Egypt," as being both naturals (see n. 5276, 5278, 5280, 5288, 5301). From this it follows that "to pass over into all that land" is to make everything in the natural subordinate and submissive.

And the earth made gatherings [collections] in the seven years of abundance of produce. That this signifies the first states when truths are multiplied in series, is evident from the signification of "seven years," as being the first states, for the seven years of abundance of produce came first, and the seven years of famine came after (that "years" are states, see n. 482, 487, 488, 493, 893); and from the signification of "abundance of produce," as being the multiplication of truth (n. 5276, 5280, 5292); by "the earth made" is signified that this multiplication took place in the natural, for the "earth" here is the natural (as just above, n. 5338); and from the signification of "gatherings," as being series. In regard to the series signified by "gatherings," the case is this. With the man who is being reformed, general truths are first instilled, then the particulars of the generals, and finally the singulars of the particulars; the particulars are arranged under the generals, and the singulars under the particulars (n. 2384, 3057, 4269, 4325, 4329, 4345, 4383, 5208). These arrangings or settings in order are signified in the Word by "bundles," here by "handfuls" or "gatherings," and they are nothing but the series into which truths when multiplied are arranged or set in order. With the regenerate these series are according to the setting in order of the societies in the heavens; but with those who are not and cannot be regenerated, they are according to the setting in order of the societies in the hells. Hence the man who is in evil, and thence in falsity, is a hell in the least form; and the man who is in good, and thence in truth, is a heaven in the least form. But in regard to these series, of the Lord's Divine mercy more elsewhere.

And he gathered together all the food of the seven years. That this signifies the preservation of truth adjoined to good multiplied during the first times, is evident from the signification of "gathering together," as here being to preserve; for he gathered it together and put it in the cities and in the midst, and by this is signified that he stored it up in the interiors, thus that he preserved it, for it came into use in the years of famine; and from the signification of "food," as being all that by which the internal man is nourished. That this is good and truth, is evident from the correspondence of the earthly food by which the outward man is nourished, with the spiritual food by which the internal man is nourished. Here therefore it is truth adjoined to good, for this is what is preserved and stored up in the interiors. By the "seven years" are signified the first states when truths are multiplied (n. 5339). From this it is plain that the preservation of truth adjoined to good, multiplied during the first times, is signified by "he gathered together all the food of the seven years." It is said "the preservation of truth adjoined to good," but as few know what truth adjoined to good is, and still less how and when truth is adjoined to good, something must be said about it. Truth is conjoined with good when a man feels delight in doing well to the neighbor for the sake of what is true and good, and not for the sake of self or the world. When a man is in this affection, the truths he hears or reads or thinks are conjoined with good, as is usually noticeable from the affection of truth for the sake of that end.

That were in the land of Egypt. That this signifies that was in the natural, is evident from the signification of the "land of Egypt," as being the natural mind (n. 5276, 5278, 5280, 5288, 5301), thus the natural.

And put the food in the cities. That this signifies that he stored it up in the interiors, namely, truths adjoined to good, is evident from the signification here of "putting," as being to store up; from the signification of "food," as being truth adjoined to good (of which just above, n. 4340); and from the signification of "cities," as being the interiors of the natural mind (of which also above, n. 5297). That truths adjoined to good are stored up in the interiors of the natural mind, and there preserved for use in after life, especially for use in temptations during man's regeneration, is a secret known to few at this day; and therefore something must be said about this. For by the "seven years of abundance of produce" are signified the truths first multiplied, and by the corn being "put in the cities" and "in the midst" is signified that these truths adjoined to good are stored up in man's interiors: and by the "seven years of famine," and by the sustenance at that time from the gatherings, is signified a state of regeneration through truths adjoined to good, stored up in the interiors. [2] The secret is this: from earliest infancy even to the first of childhood, man is being introduced by the Lord into heaven, and indeed among celestial angels, by whom he is kept in a state of innocence; a state in which (as is known) infants are up to the first of childhood. When the age of childhood begins, the child gradually puts off the state of innocence, though he is still kept in a state of charity by means of the affection of mutual charity toward those like himself, which state with many continues up to youth, and meanwhile he is among spiritual angels. Then, because he begins to think from himself and to act accordingly, he can no longer be kept in charity as before; for he then calls forth inherited evils, by which he suffers himself to be led. When this state comes, the goods of charity and innocence that he had previously received, are banished according to the degree in which he thinks evils and confirms them by act; and yet they are not banished, but are withdrawn by the Lord toward the interiors and there stored up. [3] But as he does not yet know truths, the goods of innocence and charity he had received in the two preceding states have not yet been qualified, for truths give quality to good, and good gives essence to truths; wherefore from this age he is imbued with truths by instruction, and especially by means of his own thoughts and confirmations from them. Insofar therefore as he is then in the affection of good, so far truths are conjoined with good in him by the Lord (see n. 5340), and are stored up for use. This state is what is signified by the "seven years of abundance of produce." It is these truths adjoined to good that in the proper sense are called "remains." Insofar therefore as the man suffers himself to be regenerated, so far the remains serve for use; for so far a supply from them is drawn forth by the Lord, and is sent back into the natural, in order to produce a correspondence of the exteriors with the interiors, or of what is natural with what is spiritual; and this is effected in the state signified by the "seven years of famine." Such is the secret. [4] The man of the church at this day believes that no matter what anyone's life is, he may of mercy be received into heaven, and there enjoy eternal bliss; for he supposes admission to be all that is necessary. But he is much mistaken, for no one can be admitted and received into heaven unless he has received spiritual life, and no one can receive spiritual life unless he is being regenerated, and no one can be regenerated except through the good of life conjoined with the truth of doctrine: from this he has spiritual life. That no one can come into heaven unless he has received spiritual life through regeneration, the Lord plainly declares in John: Verily, verily I say unto thee, Except a man be born anew, he cannot see the Kingdom of God (John 3:3); and then He says: Verily, verily I say to thee, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God (John 3:5); "water" is the truth of doctrine (n. 2702, 3058, 3424, 4976), and "spirit" is the good of life. No one enters by baptism; but baptism is significative of that regeneration which the man of the church ought to keep in mind.

The food of the field of the city. That this signifies things that belong and are suitable to them, namely, truths adjoined to good in the interiors, is evident from the signification of "food," as being truths adjoined to good (see n. 5340, 5342). The truths that belong and are suitable to the interiors are signified by the "food of the field of the city" because the field belonged to the city, and made its surrounding compass. Things that do this signify in the internal sense things suitable and belonging thereto; wherefore also it is immediately said, "that which was round about it, put he in the midst thereof." The reason why those things which make the surrounding compass signify things that belong and are suitable to, is that all truths joined to good are arranged in series; and the series are such that in the midst or inmost of each series there is truth joined to good, and round about this midst or inmost are the truths belonging and suitable thereto, and so on in order to the very outermost, where the series vanishes. The series themselves are also similarly arranged in relation to one another, but are varied according to changes of state. That there are such arrangements of truths joined to good, is wont to be presented to the very sight in the other life; for in the light of heaven, in which are intelligence and wisdom, such things can be presented to view, though not in the light of the world; nor in the light of heaven with the man whose interiors are not open; and yet they may be acknowledged by him from rational insight, and in this way be rationally seen from the light of heaven. These arrangings originate from the arrangings of the angelic societies in heaven; for as these are arranged, so are the series of truths joined to good arranged in the regenerate; for the latter correspond to the former.

That which was round about it he put in the midst thereof. That this signifies that the things previously in the exterior natural it stored up in the interiors of the interior natural, is evident from the signification of "round about," as being the things outside, thus which were in the exterior natural; and from the signification of the "midst," as being the things within (see n. 1074, 2940, 2973), thus which were in the interior natural. That "in the midst thereof," or of the city, denotes in the interiors of the interior natural, is because the interiors are signified by a "city" (n. 5297, 5342). The interior things of the interior natural are those in it called spiritual, and the spiritual things therein are those which are from the light of heaven, from which light are illumined the things therein which are from the light of the world, and which are properly called natural; in the spiritual things therein are stored up truths adjoined to good. The spiritual things therein are those which correspond to the angelic societies in the second heaven, with which heaven man communicates by means of remains. This is the heaven that is opened when man is being regenerated, and is closed when he does not suffer himself to be regenerated; for remains-or truths and goods stored up in the interiors-are nothing else than correspondences with the societies of that heaven.

And Joseph heaped up corn as the sand of the sea, exceeding much. That this signifies the multiplying of truth from good, is evident from the signification of "heaping up," as here being to multiply; and from the signification of "corn," as being truth in the will and in act (n. 5295), the multiplying of which, when compared to the sand of the sea, signifies that it is from good, and here from the good of the celestial of the spiritual by influx; for truth in the interiors is never multiplied from any other source than good. The multiplying of the truth which is not from good is not the multiplying of truth, because it is not truth, however much in the outward form it may appear to be truth. It is a sort of image with no life in it, and being dead, does not approach truth; for truth to be truth in man, must live from good, that is, through good from the Lord; and when it so lives, multiplying may be predicated of it in the spiritual sense. That the multiplying of truth is solely from good, may be seen from the fact that nothing can be multiplied except from something like a marriage, and truth cannot enter into marriage with anything but good; if with anything else, it is not marriage, but adultery. What therefore is multiplied from marriage is legitimate, thus is truth; but what is multiplied from adultery is not legitimate, but spurious, thus is not truth.

Until he ceased to number, because it was without number. That this signifies such as had in it the celestial from the Divine, is evident from the fact that the truth in which is the celestial from the Divine is without limit, thus is without number. Only the Lord, who is here represented by Joseph, had such truth when He was in the world; and the glorification of His natural is here treated of in the supreme sense.

Verses 50-52. And to Joseph were born two sons before the year of famine came, whom Asenath the daughter of Potiphera priest of On bare to him. And Joseph called the name of the firstborn Manasseh; For God hath made me forget all my toil, and all my father's house. And the name of the second called he Ephraim; For God hath made me fruitful in the land of my affliction. "And to Joseph were born two sons," signifies good and truth therefrom; "before the year of famine came," signifies that came through the natural; "whom Asenath the daughter of Potiphera priest of On bare to him," signifies that came from the marriage; "and Joseph called the name of the firstborn Manasseh," signifies a new will in the natural, and its quality; "For God hath made me forget all my toil," signifies removal after temptations; "and all my father's house," signifies the removal of hereditary evils; "and the name of the second called he Ephraim," signifies a new understanding in the natural, and its quality; "For God hath made me fruitful," signifies the consequent multiplication of truth from good; "in the land of my affliction," signifies where temptations were suffered.

And to Joseph were born two sons. That this signifies good and truth therefrom, namely from the influx of the celestial of the spiritual into the natural, is evident from the signification of "being born," as being to be reborn, thus the birth of truth from good, or of faith from charity (see n. 4070, 4668, 5160)-that the births spoken of in the Word are spiritual births maybe seen above (n. 1145, 1255, 1330, 3263, 3279, 3860, 3866); and from the signification of "sons," here Manasseh and Ephraim, as being good and truth (of which just below). For by "Manasseh" is signified the will of the new natural, and by "Ephraim" its understanding; or what is the same thing, by "Manasseh" is signified the good of the new natural, because good is predicated of the will; and by "Ephraim" is signified its truth, because truth is predicated of the understanding. In other passages also where we read of two sons being born, by one is signified good, and by the other truth, as by Esau and Jacob (that good is signified by "Esau" may be seen n. 3302, 3322, 3494, 3504, 3576, 3599, and truth by "Jacob," n. 3305, 3509, 3525, 3546, 3576); so likewise with the two sons of Judah by Tamar, Perez and Zerah (n. 4927-4929); and so here with Manasseh and Ephraim. Their birth is now treated of, because in what immediately precedes was described the influx of the celestial of the spiritual into the natural, and hence its rebirth, which is effected solely by means of good and truth.

Before the year of famine came. That this signifies that came through the natural, is evident from the signification of "before the year of famine came," as being while the state of the multiplication of truth from good lasted, which state is signified by the years of abundance of produce, and thus before the state of desolation signified by the years of famine. As in the former state truth from good was multiplied in the natural, and thus good and truth were born to the celestial of the spiritual through the natural, therefore this consequence is signified by the words, "before the year of famine came."

Whom Asenath the daughter of Potiphera priest of On bare to him. That this signifies that came from the marriage, is evident from what was said above (see n. 5332).