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

Arcana Coelestia

And their heart went forth. That this signifies fear; is evident from the signification of the "heart going forth," as being fear. That the "going forth of the heart" denotes fear, is because the heart palpitates in fear.

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

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

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

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

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

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

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

Saying. That this signifies perception, is evident from the signification of "saying" in the historicals of the Word, as being to perceive (as often shown above).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And I will bring him unto thee again. That this signifies that it shall be restored, is evident without explication.

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

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

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

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

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