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

Arcana Coelestia

But God. That this signifies that the Divine had done this, is evident without explication. How the case herein is, has been unfolded wherein it is said of Joseph that he was sold into Egypt and there first ministered in the house of Potiphar; namely, that as in the supreme sense he represented the Lord and in a lower sense those who are being regenerated by the Lord, memory-knowledges are the first things which are to be learned; for they are the things from which truths are to be concluded, and in which truths are then to be terminated. Afterward progress is made toward more interior things. All this is what Joseph represented, and this being so, it was the Divine which sent him there.

And He hath set me for a father to Pharaoh. That this signifies that now the natural is from him, is evident from the representation of Pharaoh, as being the natural in general (see n. 5160, 5799). That it is from him is signified by his being "set for a father," for the sons depend on the father. By "father" in the proper sense is signified good (n. 2803, 3703, 3704, 5581); and as on good depend all things in both the internal and the external man, by "God setting him for a father to Pharaoh" is signified that from him, as from good, is the natural; for Joseph represents the internal celestial, or internal good (n. 5805, 5826, 5827, 5869, 5877). This by influx sets in order all things in the natural, and at last causes the natural to be from itself.

And for lord to all his house. That this signifies that from him is everything in the natural, is evident from the signification of "all the house of Pharaoh," as being everything in the natural. That everything there is from him, is signified by Joseph's being set for lord over it. Moreover "lord" in the Word is predicated of good.

And I rule over all the land of Egypt. That this signifies that he arranges the memory-knowledges therein, is evident from the signification of "to rule," as being to arrange; and from the signification of the "land of Egypt," as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301), thus all memory-knowledges, for these belong to the natural mind. Memory-knowledges are what constitute the intellectual of this mind, but the good which flows in from the internal and arranges the memory-knowledges there, is what makes as it were the will part there.

Verses 9-13. Haste ye and go up to my father, and say unto him, Thus hath said thy son Joseph, God hath set me for lord to all Egypt; come down unto me, tarry not; and thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy sons, and thy sons' sons, and thy flocks, and thy herds, and all that thou hast; and I will sustain thee there; for there are yet five years of famine: lest thou be rooted out, thou, and thy household, and all that thou hast. And behold your eyes see, and the eyes of my brother Benjamin, that with my mouth I am speaking unto you. And ye shall tell my father all my glory in Egypt, and all that ye have seen; and haste ye, and bring down my father hither. "Haste ye and go up to my father," signifies to spiritual good; "and say unto him, Thus hath said thy son Joseph," signifies the perception of this good about the internal celestial; "God hath set me for lord to all Egypt," signifies that it arranges each and all things in the natural; "come down unto me, tarry not," signifies sure conjunction; "and thou shalt dwell in the land of Goshen," signifies the midst in the natural; "and thou shalt be near unto me," signifies perpetual conjunction; "thou, and thy sons, and thy sons' sons," signifies spiritual good and all things that are from it and that are from these; "and thy flocks, and thy herds," signifies natural good interior and exterior; "and all that thou hast," signifies whatever is therefrom; "and I will sustain thee there," signifies continuous influx of spiritual life from the internal celestial; "for there are yet five years of famine," signifies the duration of the lack of good; "lest thou be rooted out," signifies lest it perish; "thou, and thy household, and all that thou hast," signifies spiritual good and all that belongs to it; "and behold your eyes see," signifies a testifying from perception; "and the eyes of my brother Benjamin," signifies from the perception of the intermediate; "that with my mouth I am speaking unto you," signifies manifestation; "and ye shall tell my father all my glory in Egypt," signifies the communication of the spiritual heaven in the natural with spiritual good; "and all that ye see," signifies whatsoever was there noticed and perceived; "and haste ye, and bring down my father hither," signifies close conjunction.

Haste ye and go up to my father. That this signifies to spiritual good, is evident from the representation of Israel, who is here the "father," as being spiritual good from the natural (see n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833). That spiritual good is the father of the internal celestial, when yet spiritual good is relatively external because from the natural, is because before the internal man comes forth, the man must be external. For progression is made in order from things exterior to things interior, as from memory-knowledges to intellectual things, for outer things must then serve as a plane to inner ones. It is from this progression, or from this birth, that the external is called the "father" of the internal; consequently spiritual good from the natural, which is "Israel," the "father" of the internal celestial, which is "Joseph."

And say unto him, Thus hath said thy son Joseph. That this signifies the perception thereof about the internal celestial, is evident from the signification of "saying" in the historicals of the Word, as being perception (of which frequently above); and from the representation of Joseph, as being the internal celestial (see n. 5869, 5877). That there is signified the perception of spiritual good, which is "Israel," about the internal celestial, which is "Joseph," is because "hath said thy son Joseph" in the internal sense is the perceptivity of the influx from the internal celestial into spiritual good.

God hath set me for lord to all Egypt. That this signifies that it arranges each and all things in the natural, is evident from the signification of "being set for lord," as being to arrange (as above, n. 5903, 5904); and from the signification of "all Egypt," as being the memory-knowledges in the natural, thus each and all things therein, for the natural consists of memory-knowledges. (That "Egypt" is memory-knowledge has been shown many times.)

Come down unto me, tarry not. That this signifies sure conjunction, is evident from the signification of "coming down," or "coming unto me," as being conjunction; and from the signification of "tarry not," as being what is sure.

And thou shalt dwell in the land of Goshen. That this signifies the midst in the natural, is evident from the signification of "dwelling," as being to live (see n. 1293, 3384, 3613, 4451); and from the signification of the "land of Goshen," as being the midst or inmost. And because this land was in Egypt, and by "Egypt" is signified the memory-knowledge which is in the natural, it is the midst or the inmost in the natural. For Goshen was the best tract in the land of Egypt, and that which is best in the natural, where memory-knowledges are, is in the midst or in the center; for good itself is there as something like a sun, and gives light thence to the truths which are at the sides.

And thou shalt be near unto me. That this signifies perpetual conjunction, is evident from the signification of "being near," as being perpetual conjunction; for by "coming unto Joseph" is signified conjunction (see n. 5909). Therefore to be "near to him," thus continually nigh him, is perpetual conjunction.

Thou, and thy sons, and thy sons' sons. That this signifies spiritual good and all things that are from it and that are from these, is evident from the representation of Israel, who here is "thou," as being spiritual good (of which above, n. 5906); from the signification of "his sons," as being the things that are from this good, which are truths in the natural, and are represented by his sons; and from the signification of "sons' sons," as being the things that are from these, namely, the truths again born and derived. For when good is in the first place, and has dominion, it continually produces truths. It multiplies them around itself and also around each truth, and makes each truth like a little star, in the center of which there is a bright light. Nor does good only multiply truths around itself, but it also produces truths from truths by derivations in succession, which are the "sons' sons," or grandsons; and so on. Joseph invites his brethren to him no otherwise than through his father, saying that he should come with his sons and with his sons' sons. The reason is, that there is no conjunction of the internal celestial with truths in the natural except through the intermediate.

And thy flocks, and thy herds. That this signifies natural good interior and exterior, is evident from the signification of "flock," as being interior good (see n. 2566), here interior natural good, because they were the flocks of Israel, by whom is represented spiritual good from the natural (n. 5906); and from the signification of "herd," as being exterior natural good. That by "herd" is signified exterior good, and by "flocks" interior good, is because the beasts which constituted the herd, as oxen and bullocks, in the sacrifices signified the external goods of charity, also the goods of the external man; but those which constituted the flocks, as lambs, sheep, and goats, signified the internal goods of charity, also the goods of the internal man; and therefore they who are in these latter goods are called in the Word by the one word "flock," and he who leads them is called the "shepherd."

And all that thou hast. That this signifies whatever is therefrom, is evident from the signification of "all that thou hast," as being that which is therefrom; for the goods and truths in the natural are from spiritual good as a father; hence being from it, they are of it.

And I will sustain thee there. That this signifies continuous influx of spiritual life from the internal celestial, is evident from the signification of "sustaining," when it is said by Joseph, by whom is represented the internal celestial, as being the influx of spiritual life from the internal celestial; sustenance in the spiritual sense being nothing else than the influx of good and of truth through heaven from the Lord. From this are the angels sustained, and from this is the soul of man (that is, his internal man) sustained. To this sustenance corresponds the sustenance of the external man by food and drink; and therefore by "food" is signified good, and by "drink," truth. Such also is the correspondence, that when a man is partaking of food, the angels with him are in the idea of good and truth, and wonderful to say with a difference according to the species of the food. Thus when a man in the Holy Supper receives the bread and the wine, the angels with him are in the idea of the good of love and the good of faith (n. 3464, 3735), for the reason that bread corresponds to the good of love, and wine to the good of faith; and because they correspond, they also signify the same in the Word. [2] That man's soul (that is, the internal man) is sustained by spiritual food and drink, that is, by good and truth, is evident from the Lord's words in Moses: Man doth not live by bread only, but by every utterance of the mouth of Jehovah doth man live (Deut. 8:3; Matt. 4:4); the "utterance of the mouth of Jehovah" is the good and the truth which proceed from Him. In John: Labor not for the food which perisheth, but for the food which remaineth into eternal life, which the Son of man will give you (John 6:27). Again: The disciples besought Jesus, saying, Master, eat. He said to them, I have food to eat that ye know not (John 4:31, 32). And concerning drink, in the same: Jesus said, If anyone thirst, let him come unto me and drink; whosoever believeth in Me, as the Scripture hath said, out of his belly shall flow streams of living water (John 7:37, 38).

For there are yet five years of famine. That this signifies the duration of the lack of good, is evident from what has been said and unfolded above about "famine" and about "five" (n. 5893, 5894).

Lest thou be rooted out. That this signifies lest it perish, is evident without explication.

Thou, and thy household, and all that thou hast. That this signifies spiritual good and all that belongs to it, is evident from the representation of Israel, who here is "Thou," as being spiritual good (of which above). That "thy household and all that thou hast" is all that belongs to it, is manifest.

And behold your eyes see. That this signifies a testifying from perception, is evident from the signification of "eyes" and of "seeing," as being perception (see n. 2150, 3764, 4567, 4723, 5400); that testifying is signified, is plain.

And the eyes of my brother Benjamin. That this signifies especially from the perception of the intermediate, is evident from the signification of "eyes" and of "seeing," as being to understand and thence to perceive (as above, n. 5919); and from the representation of Benjamin, as being the intermediate (n. 5411, 5413, 5443, 5639, 5688, 5822). The case herein is this. As Benjamin represented the intermediate, and this intermediate was interior truth (n. 5600, 5631), immediately depending upon internal good, which is "Joseph," it had on this account a clearer and more exquisite perception than the truths which were beneath or more external, which his ten brethren represented. For the nearer truth and good are to the internal, the more perfect a perceptivity have they, being more deeply in the light of heaven, and thus nearer to the Lord. For the influx of Divine good and truth from the Lord advances through continuous mediations, and thus successions; and therefore they who are in first principles or beginnings receive the influx with a clearer perception (because more immediately) than they who are in intermediates and ultimates. There is a successive obscuration of good and of truth (as there is of light) according to distances, for the more imperfect things which follow in succession by degrees, cause dimness. From all this it is evident what "a testifying especially from the perception of the intermediate" means, for the intermediate is interior, and the truths which the sons of Jacob represent are exterior.

That with my mouth I am speaking unto you. That this signifies manifestation, is evident from the fact that the first testifying was that their eyes saw, the second was that the eyes of Benjamin saw, and now the third is that with his mouth he was speaking unto them, whereby all doubt was removed that he was Joseph; consequently he had fully manifested himself. Hence these words involve manifestation.

And ye shall tell my father all my glory in Egypt. That this signifies the communication of the spiritual heaven in the natural with spiritual good, is evident from the signification of "telling," as being to communicate; from the signification of "glory," as being the spiritual heaven (of which below); from the signification of "Egypt," as being the memory-knowledges in the natural, thus the natural (as above, n. 5908); and from the representation of Israel, who is here the "father" with whom communication was to be made, as being spiritual good (of which above, n. 5906). From this it is plain that by "Ye shall tell my father all my glory in Egypt" is signified the communication of the spiritual heaven in the natural with spiritual good. [2] In regard to "glory" denoting the spiritual heaven, the case is this. There are two kingdoms of which heaven consists, namely, the celestial kingdom and the spiritual kingdom. The celestial kingdom is the inmost or third heaven, and the spiritual kingdom is the middle or second heaven. The good in which the celestial are is called celestial good, and the good in which the spiritual are is called spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of love toward the neighbor. In regard to the conjunction of these two kingdoms, it is the good of charity toward the neighbor which conjoins them. For the internal of those who are in the celestial kingdom is love to the Lord, and their external is charity toward the neighbor; but the internal of those who are in the spiritual kingdom is charity toward the neighbor, and their external is faith therefrom. From this it is apparent that the conjunction of these two kingdoms is effected through charity toward the neighbor, for in this the celestial kingdom terminates, and from this the spiritual kingdom begins. Thus the last of the one is the first of the other, and in this way they mutually take hold of each other. [3] It shall now be told what "glory" is. "Glory" in the supreme sense is the Lord as to Divine truth, thus it is the Divine truth which proceeds from the Lord. But "glory" in the representative sense is the good of love toward the neighbor, or charity, which is the external good of the celestial kingdom and the internal good of the spiritual kingdom of the Lord, for this good in a genuine sense is the Divine truth in heaven. And because Israel is here treated of, who is spiritual good, or charity, which makes the spiritual kingdom in the heavens and the spiritual church on earth, therefore here by the "glory" of Joseph, which they were to tell Israel, is meant the spiritual heaven. The spiritual heaven is called "glory" because whatever is there appears in light, in brightness, and in radiance. [4] That "glory" is predicated of the Divine truth which is from the Divine Human of the Lord, and that it is attributed to the Lord as a king (for in the internal sense the "royalty" is Divine truth, n. 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068), is evident in John: But the Word was made flesh, and dwelt in us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth (John 1:14); the "Word" is Divine truth, and as this proceeds from the Lord, it is the Lord Himself; and hence "glory" is predicated of Divine truth. [5] In Luke, when Jesus was transfigured on the mountain: Behold there talked with Him two men, who were Moses and Elias; who were seen in glory (Luke 9:30, 31); there the Lord showed Peter, James, and John His Divine Human, such as it was and appeared in Divine light; and the form in which He was then seen presented to view the Word such as it is in the internal sense, thus such as is the Divine truth in heaven, for the Word is Divine truth for the use of the church. For this reason it was also presented to view at the same time that Moses and Elias talked with Him, for by Moses is represented the Law, by which are meant the books of Moses with the historical books, and by Elias, are represented the Prophets, or the prophetic Word; that by "Moses" is meant the Law may be seen in the preface to Genesis 18 (also n. 4859e), and that by "Elias" is meant the prophetic Word, in the same preface (also n. 2762, 5247e). [6] In Matthew: They shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:30); that the literal sense of the Word is a "cloud," and the internal sense "glory," consequently Divine truth such as is in heaven, may also be seen in the preface to Genesis 18; and that "glory" is the intelligence and wisdom which belong to Divine truth (n. 4809). The Word as to the external sense is in a cloud, for the reason that human minds are in darkness; and therefore unless the Word were in a cloud, it would be understood by scarcely anyone, and moreover the holy things which belong to the internal sense would be profaned by evil people in the world. Therefore the Lord says in Isaiah: Jehovah will create over every dwelling-place of Mount Zion, and over her assemblies, a cloud by day, and the shining of a flame of fire by night; for over all the glory there shall be a covering. And there shall be a tabernacle for a shade in the daytime (Isa. 4:5, 6). [7] Hence also it was that over the tabernacle there appeared a cloud by day and a fire by night, because the tabernacle represented the Divine Human of the Lord, consequently the Divine truth which proceeds from Him, thus the Word which is the Divine truth of the church (see n. 3210, 3439). The like is signified by these words in Moses: The cloud covered the tent of meeting, and the glory of Jehovah filled the habitation (Exod. 40:34). Again: The glory of Jehovah appeared in the tent of meeting before all the sons of Israel (Num. 14:10). And elsewhere: The cloud covered the tent, and the glory of Jehovah appeared (Num. 16:42). [8] In like manner the "cloud" and the "glory" upon Mount Sinai, of which thus in Moses: When Moses went up into the mountain, the cloud covered the mountain, and the glory of Jehovah abode upon Mount Sinai six days (Exod. 24:15, 16). These things also were represented, because the Law, which is Divine truth, was promulgated from that mountain. That the cloud and the glory of Jehovah were seen when Moses went up into the mountain was because he therein represented the Law, that is, the historic Word. Therefore it is sometimes said "Moses and the Prophets" or "the Law and the Prophets," and by the "Law" are meant the books of Moses with the rest of the historic books, but not the prophets, because this Word was represented by Elias and Elisha; for there is the historic Word and the prophetic, as is known. Wherefore when the Word is called "the Law and the Prophets," by the "Law" is meant the historic Word, and by the "Prophets" the prophetic Word. [9] The Divine truth was also represented by the brightness as of a rainbow in the cloud around the cherubs and above them, in Ezekiel, where we read: I saw an appearance of fire, as it were a brightness round about; as the appearance of the bow that is in the cloud in the day of rain; this was the appearance of the likeness of the glory of Jehovah (Ezek. 1:27, 28); and it is also called: The glory of Jehovah and the glory of the God of Israel (Ezek. 8:4; 10:18, 19; 11:22, 23); it is called the "glory of Jehovah" relatively to the inmost heaven, and the "glory of the God of Israel" relatively to the middle or spiritual heaven. That Divine truth in the heavens appears in glory is because truth itself in the spiritual heaven appears before the eyes as a bright cloud (which has also been granted me sometimes to see), and the good within this truth appears there as fiery. Thus the cloud variegated by fire presents the wonderful aspects which are "glory" in the external sense. But "glory" in the internal sense is intelligence and wisdom; these also are what are represented by it. [10] That Divine truth, from which are all wisdom and intelligence, as well as the appearance of a variegated cloud before the external sight, is "glory," is evident also from these passages: Jehovah said, Living am I, and the whole earth shall be filled with the glory of Jehovah (Num. 14:21); this was said by Jehovah when the Israelitish people were disowned, and it was said that only their little ones should come into the land of Canaan. Under these circumstances, by "the whole earth being filled with the glory of Jehovah" was signified that in the representatives of the church with them, and in the Word, which for the most part treated of them, there should be the glory of Jehovah, with which the whole heaven should be filled, and thence the holy things of the church. [11] In Isaiah: The seraphim cried, Holy, holy, holy, is Jehovah Zebaoth; the fullness of all the earth is His glory (Isa. 6:3). Again: The glory of Jehovah shall he revealed, and all flesh shall see together (Isa. 40:5). Again: Wherefore give glory to Jehovah in the Urim, in the islands of the sea to the name of Jehovah the God of Israel (Isa. 24:15); "the Urim" denotes the light which is from the Divine truth proceeding from the Lord; the "islands of the sea," those who are more remote from truth (n. 1158). [12] Again: The glory of Lebanon has been given to it, the honor of Carmel and Sharon; they shall see the glory of Jehovah, the honor of our God (Isa. 35:2); "Lebanon" denotes the spiritual church; "Carmel and Sharon" the celestial church; of the latter is predicated the "glory of Jehovah" when there is meant celestial truth, which is charity; of the former is predicated the "honor of the God of Israel" when there is meant spiritual good, which also is charity. [13] Again: Arise, be lighted up, for thy light is come, and the glory of Jehovah hath arisen upon thee. For behold darkness covereth the earth, and thick darkness the peoples; but Jehovah shall arise upon thee, and His glory shall be seen upon thee (Isa.60:1, 2); speaking of the Lord, who is called a "light," (as in John 1:4, 9); and it is said that upon Him shall arise the "glory of Jehovah," that is, that the Divine truth is His. In like manner in the same prophet: For Mine own sake, for Mine own sake, will I do it; for how should it be profaned? My glory I give not to another (Isa. 48:11); here also speaking of the Lord; "glory" in the highest sense denotes the Divine Human, thus also the Divine truth, because this is therefrom; "not to give His glory to another" is to give it to the Divine Human only, which is one with Himself. [14] And in the Revelation: The holy city Jerusalem, coming down out of heaven; having the glory of God; and her luminary was like unto a stone most precious (Rev. 21:10, 11); "the holy city Jerusalem" is the Lord's spiritual kingdom in the heavens, and His spiritual church on earth, of both of which "glory" is predicated; the "luminary" is truth from the Divine. [15] As in the Word Divine truth is represented by royalty, the Lord as to Divine truth being represented by kings (see the passages cited just above), therefore to it as to a king is attributed "glory," as in David: Lift up your heads, O ye gates; and be ye lifted up, ye doors of the world; that the King of glory may come in. Who is this King of glory? Jehovah strong and a hero; Jehovah a hero of war. Lift up your heads, O ye gates; and lift up O doors of the world; that the King of glory may come in. Who is this King of glory? Jehovah Zebaoth, He is the King of glory (Ps. 24:7-10). In Isaiah: Jehovah Zebaoth will reign in the mountain of Zion, and in Jerusalem; and before His elders glory (Isa. 24:23); "glory" denotes Divine truth. Jehovah is called "Jehovah Zebaoth," or "Jehovah of Armies," where Divine truth is treated of, for by "armies" are signified truths (see n. 3448). [16] And as by a kingdom was represented Divine truth, therefore the throne upon which kings sat when they judged was called a "throne of glory" (Isa. 22:23; Jer. 14:21; 17:12). And in Matthew: The Son of man shall sit on the throne of His glory (Matt. 19:28). Again: When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory. And the King shall say to them . . . (Matt. 25:31, 34, 40). A further reason why a throne is called a "throne of glory" was that judgments were effected from truth. Again: The Son of man shall come in the glory of His Father with His angels; and then shall He render to everyone according to his deeds (Matt. 16:27). [17] From all this it is also plain what is meant by "glory" in the Lord's Prayer: Thine is the kingdom, the power, and the glory, forever (Matt. 6:13). The Lord's spiritual kingdom in the heavens, and His spiritual church on earth, are also called "comeliness" 5922-1 (Isa. 60:7; 63:15; 64:11; Dan. 8:9; 11:16, 41, 45). Moreover "glory" is mentioned by Joseph because in the highest sense Joseph himself represents the Lord as to the Divine spiritual, that is, the Divine truth; and in the internal sense His spiritual kingdom, and also the good of faith (see n. 3969, 4669, 4723, 4727).

And all that ye see. That this signifies whatever was there noticed and perceived, is evident from the signification of "seeing," as being to understand and thence to perceive and to notice (n. 2150, 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5400).

And haste ye, and bring down my father hither. That this signifies close conjunction, is evident from what was said above (n. 5909); and as the same thing is here said again, and from the affection of love, it denotes close conjunction.

Verses 14, 15. And he fell upon his brother Benjamin's necks and wept; and Benjamin wept upon his necks. And he kissed all his brethren, and wept upon them; and afterward his brethren talked with him. "And he fell upon his brother Benjamin's necks," signifies inmost conjunction with the intermediate; "and wept," signifies the effect of mercy; "and Benjamin wept upon his necks," signifies reception and thence reciprocity; "and he kissed all his brethren," signifies adjunction from grace; "and wept upon them," signifies the effect of affection; "and afterward his brethren talked with him," signifies reciprocal communication from reception.

And he fell upon his brother Benjamin's necks. 5926-1 That this signifies inmost conjunction with the intermediate, is evident from the signification of the "neck," as being influx, communication, and conjunction (see n. 3542, 3695, 3725), and properly the conjunction of celestial and spiritual things (see n. 5320, 5328), thus the conjunction of the internal celestial which is "Joseph," with the spiritual of the celestial which is "Benjamin," hence "falling upon the necks" denotes to closely conjoin oneself, consequently it denotes inmost conjunction; and from the representation of Benjamin, as being the intermediate (n. 5411, 5413, 5443, 5639, 5686, 5688, 5689).

And wept. That this signifies the effect of mercy, is evident from the signification of "weeping," as being what is from mercy, thus its effect (see n. 5480, 5873).

And Benjamin wept upon his necks. That this signifies reception and thence reciprocity, is evident from the fact that this was done mutually; wherefore it denotes reception and reciprocity. As regards the conjunction of good with truths, and the reciprocal conjunction of truths with good, be it known that when good flows into truths and conjoins them with itself, it pours into them good from its own, and by means of its own attaches them to itself, whence comes the conjunction. And as truths thus receive life, it afterward appears as if they act from themselves, when they act reciprocally or react. Nevertheless truths do not act from themselves, but from the good which flows into the good attached by itself to the truths. The case herein is like the blood vessels in a living body. Truths are as it were the vessels without the blood; but good is as it were the blood; when this pours itself into the vessels which before were empty, it sets them in motion, and also in reciprocal motion, for they have received from the blood a capacity of moving, and as it were life. From all this it is evident how the case is with the conjunction of good with truths, and with the reciprocal conjunction of truths with good.

And he kissed all his brethren. That this signifies adjunction from grace, is evident from the signification of "to kiss," as being conjunction from affection (see n. 3573, 3574, 4353), here adjunction from grace, because the truths of the church in the natural, which are represented by the sons of Jacob, are more remote from internal good, which is Joseph; and things more remote are indeed conjoined through the intermediate with internal good, but yet long retain such things as do not correspond with internal good; and therefore by "kissing his brethren" is signified adjunction from grace. It is said from grace, not from mercy, because things more remote and not fully correspondent are not in such humiliation that they can implore mercy; from the heart they cannot even mention mercy, but instead thereof grace; and this because the non-correspondent things which adhere are from the love of self, and he who loves himself cannot possibly humble himself from the heart; for he sets himself up, because he regards himself in everything, and makes small account of what is outside of himself.

And wept upon them. That this signifies the effect of affection, is evident from the signification of "to weep," as being an effect of mercy (of which just above, n. 5927, 5928), here an effect of affection, for the same reason as explained just above (n. 5929).

And afterward his brethren talked with him. That this signifies reciprocal communication from reception, is evident from what has been unfolded above (n. 5880); also what reciprocal communication from reception is (n. 5928).

Verses 16-20. And the voice was heard in Pharaoh's house, saying, Joseph's brethren have come; and it was good in the eyes of Pharaoh, and in the eyes of his servants. And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, come ye into the land of Canaan; and take your father and your households, and come unto me; and I will give you the good of the land of Egypt, and ye shall eat the fat of the land. And now commanded, this do ye: take you out of the land of Egypt carts for your babes, and for your women, and bring your father, and come. And let not your eye be sparing upon your stuff; because the good of the whole land of Egypt, this is for you. "And the voice was heard in Pharaoh's house," signifies that this filled the universal natural; "saying, Joseph's brethren have come," signifies perception that the truths of the church are present in the natural; "and it was good in the eyes of Pharaoh," signifies joy therein throughout; "and in the eyes of his servants," signifies even to the lowest things there; "and Pharaoh said unto Joseph," signifies the perception of the natural from the internal celestial; "Say unto thy brethren," signifies about the truths of the church in the natural; "This do ye; lade your beasts," signifies that they should fill up every truth with good; "and go, come ye into the land of Canaan," signifies their dwelling-place; "and take your father and your households, and come unto me," signifies the approach of spiritual good and of the truths of the church to the memory-knowledges of the natural; "and I will give you the good of the land of Egypt," signifies the possession of memory-knowledges; "and ye shall eat the fat of the land," signifies the appropriation of good there; "and now commanded, this do ye," signifies the will; "take you out of the land of Egypt carts," signifies the doctrinal things of memory-knowledges; "for your babes, and for your women," signifies for those who do not yet know; "and bring your father, and come," signifies their service and approach; "and let not your eye be sparing upon your stuff," signifies that things instrumental are not to be cared for; "because the good of the whole land of Egypt, this is for you," signifies that they have what is primary in the natural mind.

And the voice was heard in Pharaoh's house. That it signifies that this filled the universal natural, is evident from the signification of a "voice" which is heard elsewhere and at a distance, when predicated of influx, as being to be filled; for as a voice that is heard fills, so does that which flows in; and from the signification of "Pharaoh's house," as being the universal natural, for by Pharaoh is represented the natural in general (see n. 5160, 5799).

Saying, Joseph's brethren have come. That this signifies a perception that the truths of the church are present in the natural, is evident from the signification of "to have come," as being presence; and from the representation of the sons of Jacob, or of Joseph's brethren, as being the truths of the church in the natural (see n. 5403, 5419, 5458, 5512). In the natural there are memory-knowledges of various kinds: there are memory-knowledges about earthly, bodily, and worldly things, which are the lowest, for these are immediately from the things of the external senses, or of the body; there are memory-knowledges about the civil state, its government, statutes, and laws, which are a little more interior; there are memory-knowledges about the things of moral life, which are more interior still. But the memory-knowledges which belong to spiritual life are more interior than all the former. These latter are truths of the church, which insofar as they are only from doctrine with a man, are nothing but memory-knowledges; but when they are from the good of love, they then rise above memory-knowledges, for they are then in spiritual light, from which they look at memory-knowledges in their order beneath them. By means of such degrees of memory-knowledges a man mounts to intelligence, for by means of these degrees memory-knowledges open the mind so that light from the spiritual world can flow in. From all this it is now evident what is meant by the presence of truths in the natural.

And it was good in the eyes of Pharaoh. That this signifies joy there throughout, namely in the natural, is evident from the signification of "to be good in the eyes of" anyone, as being to be a joy to him; and from the representation of Pharaoh, as being the natural in general (of which just above, n. 5933).

And in the eyes of his servants. That this signifies even to the lowest things there, is evident from the signification of "servants," as being lower things (see n. 2541, 5161, 5164, 5305), thus also lowest things. What memory-knowledges in the natural are lower, and what are lowest, may be seen just above (n. 5934).

And Pharaoh said unto Joseph. That this signifies the perception of the natural from the internal celestial, is evident from the signification of "saying" in the historicals of the Word, as being perception (of which often above); from the representation of Pharaoh, as being the natural in general (see n. 5160, 5799); and from the representation of Joseph, as being the internal celestial (n. 5869, 5877). As the celestial which Joseph represents is internal, and the natural which Pharaoh represents is external, therefore the perception is of the natural from the internal celestial, for all perception is from within, and in no case is there any perception of what is interior from without; for whence the influx, thence the perception. [2] What the perception is that is so often mentioned shall here be briefly stated. There is with every man a capacity of perceiving whether a thing is so or is not so. The capacity of drawing a conclusion within himself, or in his own mind, causes a thing to be perceived. This capacity is utterly impossible unless there is influx from the spiritual world. In this gift one man excels another. They who excel less are they who within themselves or in their own mind conclude and thus perceive but little; but say that a thing is so because others in whom they have faith have said so. But they who excel more are they who see, not from others, but from themselves, that the thing is so; for in very deed the perception which exists with every man is one in worldly things, but not at the present day with anyone in spiritual things. The reason is that the spiritual which flows in and causes perception has been obscured and almost extinguished by the delights of the love of the world and of self; and therefore neither do they care for spiritual things, except insofar as is of duty and of custom; and if fear from duty, and delight from custom, were taken away, they would spurn, feel aversion for, and even deny them. [3] He who would have perception in spiritual things must be in the affection of truth from good, and must continually long to know truths. Thereby his intellectual is enlightened, and when the intellectual has been enlightened, then it is given him to perceive something inwardly within himself. But he who is not in the affection of truth, knows that which he knows to be so, from the teaching of the church to which he joins his faith, and because a priest, presbyter, or monk has said so. From all this it is evident what perception is, and that it exists in worldly things, but not in spiritual things; as is further evident from the fact that everyone remains in the doctrine in which he was born, even they who were born Jews, and also they who are outside the church, although they live within it. Moreover they who are in any heresy, if told the veriest truths, and if these were also confirmed, they would nevertheless perceive not one whit of their truth: they would appear to them as falsities.

Say unto thy brethren. That this signifies about the truths of the church in the natural (namely, that there is perception about them), is evident from the representation of Joseph's brethren, as being the truths of the church in the natural (see n. 5403, 5419, 5458, 5512). Pharaoh here invites the sons of Jacob to come into Egypt with their babes and women, and to bring their father with them; for Pharaoh says: "Say unto thy brethren, This do ye, and take your father, and take you out of the land of Egypt carts for your babes and for your women, and bring your father, and come." Joseph, however, just above invites his father, and his brethren no otherwise than as his father's sons, for he says: "Go up to my father, and say unto him, Come down unto me, tarry not; and thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy sons, and thy sons' sons, and all that thou hast; haste ye and bring down my father hither." The reason why Pharaoh invited the sons of Jacob, and Joseph his father, is not plain except from the internal sense, which is, that the natural in general, which is represented by Pharaoh, has immediate communication with the truths of the church in the natural, which are represented by the sons of Jacob; and hence it is that Pharaoh speaks of them. But the internal celestial, which is represented by Joseph, has no immediate communication with the truths of the church in the natural, which are the sons of Jacob; but it has communication through spiritual good, which is Israel their father. This is the reason why Joseph speaks of his father.

This do ye; lade your beasts. That this signifies that they should fill up every truth with good, is evident from the signification of "lading beasts," as being to fill truths full; and from the signification of the grain with which the beasts were to be laden, as being the good of truth (see n. 5295, 5410). The reason why "beasts" here are truths, is that they were asses (Gen. 42:26, 27; 43:18, 24; 44:3), by which are signified memory-knowledges (see n. 5741). And as by "asses" are signified memory-knowledges, and conjunction had now been effected with internal good through the intermediate, they are truths of memory-knowledge, and therefore instead of "asses" they are here called "beasts of burden" (jumenta).

And go, come ye into the land of Canaan. That this signifies their dwelling-place, namely, that of the truths of the church in the natural, is evident from the signification of the "land of Canaan," as being the dwelling-place of those who had been of the church (see n. 3686, 3705, 4447, 4454, 4517, 5136), thus the dwelling-place of the truths of the church with good, because these constitute the church.

And take your father and your households, and come unto me. That this signifies the approach of spiritual good and of the truths of the church to the memory-knowledges of the natural, is evident from the representation of Israel, who is here the "father," as being spiritual good (see n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833); and from the representation of his sons, as being the truths of the church in the natural (n. 5414, 5879), all things of which are their "households;" from the signification of "coming," as being to approach; and from the representation of Pharaoh, who is the "me" to whom they were to come, as being the memory-knowledge of the natural in general. From all this it is evident that by "take your father, and your households, and come unto me," is signified the approach of spiritual good, and of the truths of the church, to the memory-knowledges of the natural.

And I will give you the good of the land of Egypt. That this signifies the possession of memory-knowledges, is evident from the signification of the "land of Egypt," as being memory-knowledges (see n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700); and from the signification of his "giving the good of the land," as being possession, for he who gives possession gives the good thereof; and the converse.

And ye shall eat the fat of the land. That this signifies the appropriation of good there, is evident from the signification of "eating," as being to be communicated, conjoined, and appropriated (see n. 2187, 2343, 3168, 3513, 3832, 4745); and from the signification of the "fat," or "fatness," "of the land," namely, of Egypt, as being good in the natural. That "fat" denotes the celestial, or good, is evident from many passages in the Word; not only the fat that is in the animal, but also the fat that is from elsewhere, such as butter and oil. And whatever at all partakes of fattiness, does in the same proportion signify what is of good, such as milk, sweets (mella), gums. [2] That fatness was a representative of celestial good, thus of the love which is from the Lord, is evident from the burnt-offerings and sacrifices, in which all the fat was burnt upon the altar, the odor from it being an "odor of rest to Jehovah;" also that on this account the sons of Israel were forbidden to eat the fat; from which, as from everything else, it may be seen that the things instituted among the Israelites were representative of heavenly and spiritual things, and thus that they involved holy things. Otherwise there would not have been anything of a Divine reason for all the fat of the animal being sacrificed, and its being an odor of rest to Jehovah; and also for the eating of it being forbidden, like the eating of the blood. Surely it would be a very gross way of thinking about the Divine, if it were believed that the fat was delightful, and that Jehovah made an ordinance that had nothing stored up within it; and even man would be too earthly and corporeal if he cared naught for a knowledge of what was signified by such things; a sign that he had no affection of knowing the things of the Word and of eternal life. [3] Concerning "fat" we read in Moses: Thou shalt take all the fat that covereth the inwards, and the caul upon the liver, and the fat upon the kidneys, and shalt burn it upon the altar (Exod. 29:13, 22; also Lev. 3:4, 5, 9, 10, 14, 15; 4:8, 9, 19, 26, 31, 35; 7:3, 4). The fat of the breast was also to be sacrificed (Lev. 7:30, 31). That it was an "odor of rest to Jehovah," thus: This is the bread of the fire-offering to Jehovah for an odor of rest (Lev. 3:16). The priest shall sprinkle the blood upon the altar of Jehovah, and shall offer the fat for an odor of rest to Jehovah (Lev. 17:6). And elsewhere: The fat of the firstling of an ox, and of a sheep, shall be burnt upon the altar, for an odor of rest to Jehovah (Num. 18:17); an "odor of rest" signifies what is grateful from the good of love. [4] That the fat was not to be eaten by the sons of Israel: Let all the fat be Jehovah's. Therefore it is a statute of eternity for your generations in all your dwellings; ye shall not eat any fat or any blood (Lev. 3:16, 17). And elsewhere: Speak unto the sons of Israel, saying, Ye shall not eat any fat, whether of ox, or of sheep, or of goat; everyone who eateth the fat of the beast of which is an offering made by fire to Jehovah, the soul that eateth shall be cut off from his peoples; nor shall ye eat any blood (Lev. 7:23, 25, 26). [5] Burnt-offerings and sacrifices constituted the chief part of Divine worship with that people (n. 923, 2180), and therefore by burnt-offerings and sacrifices in general is signified worship, and by the things sacrificed, and also by the whole process of sacrificing, is signified the quality of the worship, and by the fat and the burning thereof is signified the veriest Divine celestial, which is the good of love from the Lord, as appears also from these passages. In Isaiah: O Jacob, thou hast not bought Me sweet cane with silver, and with the fat of thy sacrifices thou hast not filled Me; only thou hast made Me serve through thy sins (Isa. 43:24); "thou hast not bought sweet cane with silver" denotes thou hast not procured for thyself the truths of faith; "and with the fat of thy sacrifices thou hast not filled Me" denotes that the good of love has not been procured. [6] In David: I will offer unto Thee burnt-offerings of fatlings, with the incense of rams (Ps. 66:15); "burnt-offerings of fatlings" denote worship from love. In Moses: When it shall be said, Where are their gods, the rock in which they trusted; that did eat the fat of their sacrifices, and drank the wine of their drink-offering? (Deut. 32:37, 38); this might be said by the Gentiles, who supposed that gods are fed, especially with such things; being quite unaware that the fat of sacrifices was the celestial, or the good of love, in worship; and that the wine of the drink-offering was the truth of faith thence derived, which things affected the angels when the sacrifice was made, and which were on this account commanded, in order that heaven might be near man by means of representatives and correspondences. [7] In David: Jehovah will remember all thine offerings, and make fat thy burnt-offering (Ps. 20:3); "to make fat the burnt-offering" denotes to render the worship good. In Isaiah: In this mountain shall Jehovah Zebaoth make to all peoples a feast of fat things, a feast of lees, 5943-1 of fat things full of marrow, of lees well refined; He will swallow up death eternally; and the Lord Jehovih will wipe away the tear from upon all faces (Isa. 25:6, 8); a "feast" denotes heaven and conjunction there with the angels through love and charity (n. 3596, 3832, 5161); "fat things" are the goods of love and of charity. In the same: Wherefore do ye spend silver for that which is not bread? and your labor for that which satisfieth not? attend ye in attending unto Me, and eat ye what is good, and let your soul be deliciated in fatness (Isa. 55:2). [8] And in Jeremiah: I will turn their mourning into joy; and will comfort them, and make them glad from their sorrow; and I will fill the soul of the priests with fatness, and My people shall be sated with My good (Jer. 31:13, 14); "fatness" manifestly denotes good, for it is said that "their soul shall be sated;" and it is called "Jehovah's good," which is nothing else than the celestial that is from Him. In David: My soul shall be sated as with fatness and fat, and my mouth shall praise with lips of songs (Ps. 63:5); where the meaning is similar. Again: Thou hast crowned the year of Thy goodness, and Thy paths drop with fatness (Ps. 65:11). Again: The sons of man confide in the shadow of Thy wings; they are filled with the fatness of Thy house; and Thou makest them drink of the stream of delights (Ps. 36:7, 8). In Isaiah: Then shall Jehovah give the rain of thy seed, wherewith thou shalt sow the land; and bread of the increase of the land, and it shall be fat and rich (Isa. 30:23). [9] In John: All things fat and splendid have gone away, and thou shalt find them no more (Rev. 18:14); speaking of Babylon; "all things fat and splendid have gone away" denotes that all the goods of love and truths of faith have done so. In Moses: He made him suck honey out of the rock, and oil out of the flint of the rock; butter of the herd, and milk of the flock, with fat of lambs, and of rams the sons of Bashan, and of he-goats, with the fat of kidneys of wheat; and of the blood of the grape thou drinkest pure wine (Deut. 32:13, 14); speaking of the Ancient spiritual Church, whose various goods are recounted and signified by "honey," "oil," "butter," "milk," and "fat." [10] As "fat" denoted good, it is also adjoined to such things as are not fat in themselves, yet still signify goods. Thus "fat" and "good" were as it were the same thing, as in the passage quoted, "the fat of wheat." In like manner in David: I would feed them with the fat of wheat (Ps. 81:16). And elsewhere: Who setteth thy border peace, and sateth thee with the fat of wheat (Ps. 147:14). Also in Moses: All the fat of the pure oil, and all the fat of the new wine, and of the grain, which are the firstfruits, because they were Jehovah's were given unto Aaron (Num. 18:12).

And now commanded this do ye. That this signifies the will, is evident without explication.

Take you out of the land of Egypt carts. 5945-1 That this signifies the doctrinal things of memory-knowledges, is evident from the signification of the "land of Egypt," as being memory-knowledges (of which above); and from the signification of "carts," as being doctrinal things. In the Word, where Egypt is treated of, mention is here and there made of chariots and horses, and by "chariots," are there meant doctrinal things, sometimes false and sometimes true, and by "horses" are meant intellectual things, also in both senses. That "chariots" are doctrinal things may be seen above (n. 5321). In like manner "carts" there, but by these are signified the doctrinal things of memory-knowledges. The doctrinal things of memory-knowledges are doctrinal things from the literal sense of the Word, and are especially serviceable to those who are being initiated for the first time into more interior truths of the church, such as that widows, orphans, and the poor in the streets are the especial objects of beneficence; and also the precepts of the Decalogue. These and more are doctrinal things of memory-knowledges, and are signified by the "carts of Egypt." Such doctrinal things, being the first that a man learns, afterward serve him as an ultimate plane; for when progress is being made to more internal things, they become ultimates. Moreover celestial and spiritual things actually terminate in these, for they as it were stand and rest upon them; because the spiritual world has as it were its feet and soles of the feet in the natural world, and with man in respect to his spiritual life has them in the doctrinal things of memory-knowledges, in like manner as the internal sense of the Word has them in its literal sense. The "carts" by which these doctrinal things are signified, are not mentioned in the Word except in a few passages. A "cart" is mentioned by this word in the original tongue, where it speaks of the ark being laid on such a vehicle (1 Sam. 6:7, 8; 2 Sam. 6:3), and also when the tabernacle was sanctified (Num. 7:3). The reason is that the ark represented heaven (n. 3478), which as before said stands and rests upon the doctrinal things of memory-knowledges.

For your babes, and for your women. That this signifies for those who do not yet know, namely, the more interior things of the church, is evident from the signification of "babes," as being those who do not yet know these things; and from the signification of "women" as being affections of truth. For when "men" [viri] signify truths, as here the sons of Jacob, then their "women" signify the affections of truth; and on the other hand when "men" [viri] signify goods, their "women" signify truths, but in this case the men are called "husbands" (see n. 3236, 4510, 4823). Neither do the affections of truth, which here are the "women," know the more interior things of the church, except by means of truths, which are the "men." Affections without these are like the will without what is of the understanding. The will, in order to see or know anything, must do it through the understanding: there is its sight or eye.

And bring your father, and come. That this signifies their service and approach, is evident from the signification of "bringing their father," as being service (of which below); and from the signification of "coming," as being approach (as above, n. 5941). In regard to the service which is signified by "bringing their father," the case is this. Lower things ought to serve interior ones. The lower things are the truths of the church in the natural, which are represented by the sons of Jacob; but that which is interior is spiritual good, which is represented by Israel their father. This being more interior, or what is the same, higher, ought to be served by exterior or lower things. For lower things are formed for nothing else than to be things of service, for they are formed for the interior to live and act in them and through them, and indeed so that if the interior is taken away from them, they are nothing but vessels without life and action, thus altogether dead. This is the case with the body relatively to its spirit, and therefore when the spirit withdraws, the body at once dies. Such also is the case with the external man relatively to the internal, and also with the internal man relatively to the Lord; for the internal man has been formed to receive life from the Lord, and is nothing else than an organ of His life. Consequently it is formed to serve the Lord for all the uses that love to Him and charity toward the neighbor demand, first in the natural world, and afterward in the spiritual world.

Also let not your eye be sparing upon your stuff. That this signifies that things instrumental are not to be cared for, is evident from the signification of "stuff" or "vessels," as being things instrumental. That these are not to be cared for is signified by "let not your eye be sparing." There are things essential, and things instrumental. For an essential to work an effect anywhere, it must have an instrumental whereby to act; for just as an instrumental has been formed, so it acts. For example, the body is the instrumental of its spirit; the external man is the instrumental of the internal; memory-knowledge is the instrumental of truth; and truth is the instrumental of good (n. 3068, 3079); and so on. [2] In the Word things instrumental are called "vessels;" in the present case "stuff," because they are said of the migration, thus of the things in the houses. But essential things are called in the Word "things," and are those which act by means of instrumental things. Thus as interior things act through exterior things, they are relatively essential. By instrumental things not being to be cared for, is meant that these must not be regarded as the end, but essential things; for insofar as instrumental things are regarded as the end, so far essential things withdraw themselves and vanish. Thus if memory-knowledge is regarded as the end, and truths are not cared for, truths at last so vanish away that it cannot be perceived whether there are any truths. Also if truths are regarded as the end, and good is not cared for, good at last so vanishes as not to be. Furthermore, with those who have earthly, or bodily, or worldly things as the end, so that these are their only care, and not heavenly things, heavenly things so vanish away that at last scarcely anything heavenly is acknowledged. These and similar things are what are signified by "let not your eye be sparing upon your stuff." [3] But be it known that "essential" and "instrumental" are relative terms; that is, that an essential is so called because it acts by means of another thing as by its instrument or organ. But when another thing acts by means of that which was essential, then this becomes instrumental; and so on. Moreover in the created universe there is not anything essential in itself; this exists solely in the Highest, that is, in the Lord, who, because He is Esse or the Essential in itself, is called "Jehovah" from esse (being). All other things are only instrumental. From all this then it follows that because as before said essential things must be regarded as the end, and not instrumental things, the Lord alone must be so regarded.

Because the good of the whole land of Egypt, this is for you. That this signifies that they have what is primary in the natural mind, is evident from the signification of the "land of Egypt," as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301): by the "good of the whole of this land" is signified what is primary. By these words is also meant that if essential and not instrumental things are cared for, they shall have instrumental things in abundance. For example: if truths are cared for, they shall have memory-knowledges in abundance, which are the "good of the land of Egypt." In like manner if good is cared for, they shall have truths in abundance. Memory-knowledges, and also truths, must be cared for, but men must regard good as the end. If the eye is upon good as in the end, the man is then in full view of the consequent things, or in the perception of such as are derived from it, which perception is never possible unless good is the end, that is, unless it reigns universally in each and all things. [2] The case herein is like the body and its soul. A man must by all means care for his body, as that it may be nourished, and clothed, and may enjoy the delights of the world; but all these not for the sake of the body, but for the sake of the soul, namely, that the soul may act in a sound body correspondently and rightly, and may have the body as an organ entirely compliant to it. Thus the soul must be the end. Yet neither must the soul be the end, but only a mediate end, for which the man must care, not for its own sake, but for the sake of the uses which it must perform in both worlds; and when a man has uses as the end, he has the Lord as the end, for the Lord makes disposition for uses, and disposes the uses themselves. [3] As few know what it is to have as the end, this also shall be told. To have as the end is to love above all other things, for what a man loves, this he has as the end. That which a man has as the end is plainly discerned, for it reigns universally in him; and thus is continually present even at those times when he seems to himself not to be thinking at all about it, for it is seated within and makes his interior life, and thus secretly rules each and all things. As for example, with him who from the heart honors his parents, this honor is present in each and all things that he does in their presence and that he thinks in their absence, and it is also perceived from his gestures and speech. So with him who from the heart fears and honors God, this fear and honor are present in everything that he thinks, and speaks, and does, because it is in him even when it does not seem to be present, as when he is engaged in business that seems to be far from it; for it reigns universally; thus in every detail. That which reigns in man is plainly perceived in the other life, for the sphere of his whole life which exhales from him is thence derived. [4] From all this it is evident how it is to be understood that God must be always kept before the eyes; not that He must be constantly thought about, but that the fear or the love of Him must reign universally, in which case God is kept before the eyes in every detail. When this is the case the man does not think, speak, or do what is against Him and displeasing to Him; or if he does, that which universally reigns, and lies hidden within, manifests itself and admonishes him.

Verses 21-23. And the sons of Israel did so: and Joseph gave them carts, according to the mouth of Pharaoh, and gave them provision for the way. And to all of them he gave each changes of garments; and to Benjamin he gave three hundred pieces of silver, and five changes of garments. And to his father he sent after this manner: ten asses carrying of the good of Egypt, and ten she-asses carrying grain and bread and nourishment for his father for the way. "And the sons of Israel did so," signifies the effect from spiritual truths in the natural; "and Joseph gave them carts, according to the mouth of Pharaoh," signifies that from the internal they had doctrinal things as was pleasing; "and gave them provision for the way," signifies support meanwhile from good and truth; "and to all of them he gave each changes of garments," signifies truths initiated in good; "and to Benjamin he gave three hundred pieces of silver," signifies that the intermediate had fullness of truth from good; "and five changes of garments," signifies much of truth from the natural; "and to his father he sent after this manner," signifies what was given gratuitously to spiritual good; "ten asses carrying of the good of Egypt," signifies better memory-knowledges with many things of service; "and ten she-asses carrying grain and bread," signifies the truth of good and the good of truth, also with many things of service; "and nourishment for his father for the way," signifies interior truth for spiritual good meanwhile.

Footnotes

5922-1 "Comeliness (decus)." The Hebrew words for "comeliness" in the passages here referred to are in these passages rendered "glory," "glorious," "beautiful," "glorious land," and "pleasant land," in the authorized versions of the English Bible.

5926-1 "Necks," in the plural. It is so written in both the Hebrew and the Latin. [Reviser.]

5943-1 "A feast of lees (convivium fecum)." So also Schmidius. In Apocalypse Explained n. 252:7 Swedenborg says, commenting on this expression, "a feast of less, that is, of the best wine." But in Arcana Coelestia n. 2341, Swedenborg translates the expression "a feast of sweet wines," instead of "a feast of lees." Delitzch in his Commentary on the Prophesies of Isaiah says on this passage, "Shemarim mezukkakim are wines which have been left to stand upon their less after the first fermentation is over, which have thus thoroughly fermented, and have been kept a long time, and which are then filtered before drinking; hence wine both strong and clear."

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