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

Arcana Coelestia

And kissed him. That this signifies the first conjunction, is evident from the signification of "kissing," as being conjunction from affection (see n. 3573, 3574, 4215, 4353, 5929, 6260); in this case the first conjunction, because a closer conjunction is treated of in what follows.

And Joseph commanded his servants the physicians. That this signifies preservation from the evils which hindered conjunction, is evident from the signification of "commanding," as being to flow in (see n. 5732); from the representation of Joseph, as being the internal, of which above (n. 6499); and from the signification of the "physicians," as being preservation from evils. That it denotes from the evils which hindered conjunction (of which just above, n. 6501), is apparent from the connection. Hence it is evident that by "Joseph commanded his servants the physicians" is signified influx from the internal with respect to preservation from the evils which hindered conjunction. That "physicians" signify preservation from evils is because in the spiritual world diseases are evils and falsities, spiritual diseases being nothing else; for evils and falsities take away health from the internal man, and induce sicknesses on the mind, and at last pains; nor is anything else signified in the Word by "diseases." [2] That "physicians," the "medical art," and "medicines" in the Word signify preservations from evils and falsities, is evident from the passages where they are named; as in Moses: If hearing thou hearest the voice of thy God, and doest that which is good in His eyes, and givest ear to His commandments, and keepest all His statutes, I will put none of the diseases upon thee which I have put upon the Egyptians; for I am Jehovah thy physician (Exod. 15:26); "Jehovah the Physician" denotes the preserver from evils, for these are signified by the "diseases put upon the Egyptians." That the "diseases put upon the Egyptians" signify evils and falsities originating in reasonings from memory-knowledges and fallacies concerning the arcana of faith, will of the Lord's Divine mercy be shown when these diseases are treated of; that spiritual things are signified, is evident from the fact that it is said "if they would hear the voice of God, would do good, would give ear to the commandments, and would keep the statutes, then these diseases should not be upon them." [3] In the same sense also the Lord calls Himself a "physician" in Luke: They that are whole have no need of a physician; but they that are sick. I came not to call the righteous, but sinners to repentance (Luke 5:31, 32); here also a "physician" denotes a preserver from evils, for by the "whole" are meant the righteous, and by the "sick," sinners. In Jeremiah: Is there no balm in Gilead, is there no physician there? why then hath not the health of the daughter of My people come up? (Jer. 8:22); a "physician" denotes preservation from falsities in the church, for the "health of the daughter of My people" denotes the truth of doctrine there. [4] That "healings," "cures," "remedies," and "medicines" are not spoken of in the Word in a natural but in a spiritual sense, is plain in Jeremiah: Why hast Thou smitten us, that we have no remedy? they await peace, but there is no good; a time of healing, but behold terror (Jer. 14:19; 8:15). Again: I will cause to come up to him health and cure, and I will heal them; and I will reveal to them a crown of peace and truth (Jer. 33:6). Again: There is none that judgeth thy judgment for health, thou hast no medicines of restoration (Jer. 30:13). Again: Go up into Gilead, and take balm, O virgin daughter of Egypt; in vain hast thou multiplied medicines; there is no healing for thee (Jer. 46:11). [5] In Ezekiel: By the river upon the bank thereof, on this side and on that, there cometh up every tree of food, whose leaf falleth not, neither is the fruit thereof consumed, it is born again in its months, because the waters thereof go forth from the sanctuary; whence the fruit thereof is for food, and the leaf thereof for medicine (Ezek. 47:12); the subject here treated of in the prophet is the new house of God, or the new temple, by which is signified a new church, and in an interior sense the Lord's spiritual kingdom; and therefore the "river upon whose bank cometh up every tree of food" signifies things that belong to intelligence and wisdom (n. 108, 109, 2702, 3051); "trees" signify the perceptions and knowledges of good and truth (n. 103, 2163, 2682, 2722, 2972, 4552); "food," the goods and truths themselves (n. 680, 4459, 5147, 5293, 5576, 5915); "waters going forth from the sanctuary," the truths which make intelligence (n. 2702, 3058, 3424, 4976, 5668); the "sanctuary," celestial love, in the supreme sense the Divine Human of the Lord, from whom is this love; the "fruits which are for food," the goods of love (n. 913, 983, 2846, 2847, 3146); the "leaf which is for medicine," the truth of faith (n. 885). From this it is plain what "medicine" signifies, namely, that which preserves from falsities and evils; for when the truth of faith leads to the good of life, it preserves, because it withdraws from evils.

To embalm his father. That this signifies lest it should be infected with any contagion, is evident from the signification of "embalming," as being a means of preserving from contagion; and from the representation of Israel, as being the good of the spiritual church (see n. 6499). Hence it is evident that by "embalming his father" is signified a means of preservation lest the good that belongs to the spiritual church should be infected with any contagion. The reason why "to embalm" signifies a means of preservation from contagion, is that the purpose of embalming bodies was to preserve them from putrefying. The means of the preservation of spiritual good from contagion is treated of in what now follows.

And the physicians embalmed Israel. That this signifies what was done for the preservation of the good which is from truth, is evident from the signification of "embalming," as being a means of preservation from contagion (see above, n. 6503), here what was done for preservation, because it is said "they embalmed;" from the signification of "physicians," as being preservation from evils (n. 6502); and from the representation of Israel, as being spiritual good, which is the same as the good which is from truth (of which also above, n. 6499).

And forty days were fulfilled for him. That this signifies states of preparation by means of temptations, is evident from the signification of the number "forty," as being temptations (see n. 730, 862, 2272, 2273); and from the signification of "days," as being states (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850). That they are states of preparation is signified by these "days being fulfilled for him;" for by fulfilling these days preparation was made that the bodies might be preserved from putrefying, in the spiritual sense that souls might be preserved from the contagion of evil. (That by means of temptations evils and falsities are removed, and that man is thereby prepared to receive truths and goods, n. 868, 1692, 1717, 1740, 2272, 3318, 4341, 4572, 5036, 5356, 6144.)

For so are fulfilled the days of the embalmed. That this signifies that these are states of preservation, is evident from the signification of "days," as being states (n. 6505); and from the signification of "being embalmed," as being a means of preservation (n. 6503).

And the Egyptians wept for him. That this signifies the sadness of the memory-knowledges of the church, is evident from the signification of "weeping," as being the height of sadness, and a representative of internal mourning (see n. 3801, 4786); and from the representation of the Egyptians, as being the memory-knowledges of the church (n. 4749, 4964, 4966). The sadness of the memory-knowledges of the church, which is signified by the "Egyptians weeping for Israel," does not mean sadness on account of his death, for this is the sense of the letter; but their sadness here means sadness because the good of the church, which is represented by Israel, had left the memory-knowledges, which are the externals of the church, when it ascended from them to the internal of the church, which is the good of truth; for in this case it no longer regards memory-knowledges as being with itself, as before, but beneath itself. For when the truth of the spiritual church becomes good, a revolution takes place, and the man no longer looks at truths from truths, but from good, which revolution has already been several times described. From this comes the sadness, and it also comes from the fact that a different order is effected among the memory-knowledges, which is not effected without pain.

Seventy days. That this signifies a full state, is evident from the signification of "seventy;" for this number involves the like as "seven," and "seven" signifies an entire period from beginning to end, thus a full state (see n. 728, 2044, 3845). (That numbers in the Word signify things, see n. 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175; and that numbers multiplied signify the like with the simple numbers from which they are compounded, n. 5291, 5335, 5708; thus "seventy" the like with "seven.") [2] That "seventy" denotes an entire period, thus a full state, is evident also from the following passages: It shall come to pass in that day that Tyre shall be forgotten seventy years, according to the days of one king; from the end of seventy years it shall be to Tyre like the song of the harlot; for it shall come to pass from the end of seventy years that Jehovah shall visit Tyre (Isa. 23:15, 17); "Tyre" denotes the knowledges of good and truth of the church (n. 1201), which should be forgotten; "seventy years," an entire period from beginning to end; "according to the days of one king," the state of truth within the church, for "days" denote states (n. 6505), and "king," truth (n. 1672, 2015, 2069, 3009, 5044, 5068, 6148). Everyone who considers the matter can see that by "Tyre" in this passage is not meant Tyre, and that without the internal sense it cannot be apprehended what is meant by "Tyre being forgotten seventy years," nor what is meant by this being "according to the days of one king;" and so on. [3] And in Jeremiah: The whole earth shall be a desolation, and a waste, and these nations shall serve the king of Babylon seventy years; and it shall come to pass, when seventy years are fulfilled, that I will visit their iniquity upon the king of Babylon, and upon this nation (Jer. 25:11, 12; 29:10); "seventy years" denote a full state of desolation and devastation, and this was signified by the captivity of seventy years which the Jewish people endured. [4] In Daniel: Seventy weeks are decreed upon thy people, and upon the city of thy holiness, to consummate the transgression, and to seal up sins, and to expiate iniquity, and to bring in the righteousness of the ages, and to seal up vision and prophet, and to anoint the holy of holies (Dan. 9:24); where "seventy" manifestly denotes a full state, thus an entire period, before the Lord was to come; whence it is said of Him, that He came "in the fullness of time." That "seventy weeks" denotes a full state, is plain from the particulars in this verse, namely, that so many weeks were "decreed to consummate the transgression," also to "expiate iniquity," and to "bring in the righteousness of the ages," to "seal up vision and prophet," to "anoint the holy of holies," each particular involving fullness. The like is involved in what follows in the same chapter: Know therefore and perceive, that from the going forth of the word to restore and to build Jerusalem, even unto Messiah the Prince, shall be seven weeks (Dan. 9:25); where "seven" denotes a full state. (That "seven" as well as "seventy" signifies a full state, may be seen above.) "Jerusalem" in this passage manifestly denotes a new church, for Jerusalem was not then built, but was destroyed.

Verses 4-6. And the days of weeping for him passed away, and Joseph spake unto the house of Pharaoh, saying, If I pray I have found grace in your eyes, speak I pray in the ears of Pharaoh, saying, My father made me swear, saying, Lo, I die; in my sepulcher which I have digged for me in the land of Canaan, there shalt thou bury me; and now I pray let me go up, and bury my father, and I will return. And Pharaoh said, Go up, and bury thy father, according as he made thee swear. "And the days of weeping for him passed away," signifies that the states of sorrow were accomplished; "and Joseph spake unto the house of Pharaoh," signifies the influx of the internal into the natural mind; "saying, If I pray I have found grace in your eyes," signifies that it may be well received; "speak I pray in the ears of Pharaoh, saying," signifies entreaty for consent; "My father made me swear," signifies that he has the church at heart; "saying, Lo, I die," signifies that it had ceased to be; "in my sepulcher which I have digged for me in the land of Canaan, there shalt thou bury me," signifies that it was to be resuscitated where the former church had been; "and now I pray let me go up, and bury my father," signifies the resuscitation of the church there by the internal; "and I will return," signifies presence in the natural mind; "and Pharaoh said, Go up, and bury thy father," signifies affirmation that the church will be resuscitated; "according as he made thee swear," signifies because this is at heart.

And the days of weeping for him passed away. That this signifies that the states of sorrow were accomplished, is evident from the signification of "passed away," as being to be accomplished; and from the signification of "the days of weeping," as being states of sorrow (as may be seen above, n. 6500; and that "days" are states, n. 6505).

And Joseph spake unto the house of Pharaoh. That this signifies the influx of the internal into the natural mind, is evident from the signification of "speaking," as being influx (see n. 2951, 5481, 5743, 5797); from the representation of Joseph, as being the internal (n. 6499); from the representation of the house, as being the mind (n. 4973, 5023); and from the representation of Pharaoh, as being the natural (n. 5160, 5799, 6015). Hence it is evident that by "Joseph spake unto the house of Pharaoh" is signified the influx of the internal into the natural mind.

Saying, If I pray I have found grace in your eyes. That this signifies that it may be well received, is evident from the signification of "finding grace in your eyes," as being a form of insinuation, thus that it may be well received (see n. 4975, 6178).

Speak I pray in the ears of Pharaoh, saying. That this signifies entreaty for consent, is evident from the signification of "speak I pray," as being entreaty; and from the signification of "ears," as being obedience (n. 2542, 3869, 4551, 4652-4660), here consent, because it is said to the king. Obedience is also consent; but is called obedience when applied to inferiors, and consent when applied to superiors.

My father made me swear. That this signifies that he has the church at heart, is evident from the representation of Israel, who is here the "father," as being the spiritual church (see n. 4286, 6426); and from the signification of "making to swear," as being to bind inwardly; here to have at heart, for he who binds inwardly, and thus by conscience, does it because he has it at heart; hence this is here signified by "making to swear."

Saying, Lo, I die. That this signifies that it, namely, the church, ceased to be, is evident from the signification of "dying," as being no longer to be (see n. 494); and as being the last time of the church, when it expires (n. 2908, 2917, 2923).

In my sepulchre which I have digged for me in the land of Canaan, there shalt thou bury me. That this signifies that the church was to be resuscitated where a former church had been, is evident from the signification of a "sepulcher," and of "burying," as being resuscitation (see n. 5551); and from the signification of the "land of Canaan," as being the Lord's kingdom and church (n. 1413, 1437, 1607, 1866, 3038, 3481, 3705, 4240, 4447). The reason why Jacob desired to be buried in the land of Canaan, where Abraham and Isaac were buried, and not elsewhere, was that his descendants were to possess that land, and he would lie among his own. In the internal sense however, not this, but something else was signified, namely, regeneration and resurrection, because therein is the church; for in the internal sense by "burial" is signified regeneration and resurrection (n. 2916, 2917, 4621, 5551); and by the "land of Canaan" is signified the church, as is evident from the passages cited just above; and by "Abraham, Isaac, and Jacob" is signified the Lord as to the Divine Itself and the Divine Human, and in the relative sense the Lord's kingdom as to its internal and external (n. 1965, 1989, 2011, 3245, 3305, 4615, 6098, 6185, 6276). Such then is the signification in the internal sense of their burial there; and hence with the Jews who believe in a resurrection the opinion still survives that although they may be buried elsewhere, they will rise again there. [2] The reason why it is said that the church will be revived "where the former church had been," is that from the most ancient times the Lord's church had been in the land of Canaan (n. 3686, 4447, 4454, 4516, 4517, 5136). It was for this reason that Abraham was ordered to go there, and that the descendants of Jacob were brought into it; and this not because that land was more holy than all other lands, but because from the most ancient times all the places there-provinces, and cities, and mountains, and rivers-had been representative of such things as belong to the Lord's kingdom; and the very names that were given them involved such things. For every name given from heaven to any place, and also to any person, involves what is celestial and spiritual; and when it has been given from heaven, it is perceived there; and it was the Most Ancient Church, which was celestial and had communication with heaven, that gave the names. The reason therefore why the church was to be there again, was that the Word was to be given, in which all things were to be representative and significative of things spiritual and celestial, and thus the Word might be understood in heaven as well as on earth; which could not possibly have been done unless the names of places and of persons were significative. For this reason the descendants of Jacob were brought in there; and prophets were there raised up by whom the Word was written; and for this reason also the representative of a church was instituted among the descendants of Jacob. Hence it is plain why it is said that a church was to be resuscitated where the former church had been. [3] That the names which are in the Word signify things, may be seen above, n. 1224, 1264, 1876, 1888, 4442, 5225, and in many other places where the signification of names is explained; but that the names in the Word are perceived in heaven as to their signification, and this without instruction, is a secret which no one has hitherto known, and therefore it must be told. When the Word is being read, the Lord flows in and teaches; and wonderful to say there are writings in the spiritual world also, which I have sometimes seen, and have been able to read, but not to understand; yet they are clearly understood by good spirits and angels, because they are in accord with their universal language; and it has been given me to know that every word therein, down to the very syllables, involves such things as belong to that world, thus spiritual things; and that they are there perceived from the breathing, and from the affection resulting from their utterance, thus from a softer or harsher modifying forth; but this perhaps scarcely anyone will believe. This has been disclosed in order that it may be known that the names in the Word, having been written in heaven, are at once perceived there in respect to their signification.

And now I pray let me go up and bury my father. That this signifies the resuscitation of the church there by the internal, is evident from the signification of "burying," as being resuscitation (see n. 6516); from the representation of Israel, who here is the "father," as being the church (n. 6514); and from the representation of Joseph, who says this of himself, as being the internal (n. 6499).

And I will return. That this signifies presence in the natural mind, is evident from the signification of "returning," as being presence; for in the internal sense "to set forth" and "to go" signify to live (see n. 3335, 4882, 5493, 5605), hence "to return" or "come again" is the presence of the life at the place of departure, for the mind is still present there. That the presence is in the natural mind, is because by the "land of Egypt" to which he was to return is signified the natural mind (n. 5276, 5278, 5280, 5288, 5301).

And Pharaoh said, Go up, and bury thy father. That this signifies affirmation that the church will be resuscitated; is evident from what was said above (n. 6517), where like words occur. That affirmation is denoted is obvious.

According as he made thee swear. That this signifies because this is at heart, is evident from the signification of "making to swear," as being to have at heart (see n. 6514).

Verses 7-9. And Joseph went up to bury his father; and with him went up all the servants of Pharaoh; the elders of his house, and all the elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father's house: only their babes, and their flocks, and their herds, they left in the land of Goshen. And there went up with him both chariots and horsemen; and the army was exceeding great. "And Joseph went up to bury his father," signifies the internal toward the setting up again of the church; "and with him went up all the servants of Pharaoh," signifies that it adjoined to itself the memory-knowledges of the natural; "the elders of his house," signifies that were in agreement with good; "and all the elders of the land of Egypt," signifies that were in agreement with truth; "and all the house of Joseph," signifies the celestial things of the spiritual; "and his brethren," signifies the truths thence derived; "and his father's house," signifies spiritual good; "only their babes" signifies innocence; "and their flocks" signifies charity; "and their herds," signifies practices of charity; "they left in the land of Goshen," signifies that these were in the inmost of the memory-knowledges of the church; "and there went up with him both chariots," signifies doctrinal things; "and horsemen," signifies intellectual things; "and the army was exceeding great," signifies truths and goods conjoined.

And Joseph went up to bury his father. That this signifies the internal toward the setting up again of the church, is evident from the representation of Joseph, as being the internal (see n. 6499); from the signification of "being buried," as being resuscitation (n. 6516), thus a setting up again, because it is said of the church; and from the representation of Israel, who is here the "father," as being the church (n. 4286, 6426).

And with him went up all the servants of Pharaoh. That this signifies that it adjoined to itself the memory-knowledges of the natural, is evident from the signification of "going up with him," as being to adjoin to himself, for as it was by command that they went up, he adjoined them to himself; and from the signification of the "servants of Pharaoh," as being the memory-knowledges of the natural. For by Pharaoh is represented the natural in general (see n. 5160, 5799, 6015); and because in the natural there are memory-knowledges, these are what are signified by his "servants," as also by the "Egyptians" (n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 5702, 6004).

The elders of his house. That this signifies that were in agreement with good, is evident from the signification of "elders," as being the chief things of wisdom, thus those which agree with good (of which in what follows); and from the signification of "house," as being good (see n. 2559, 3652, 3720, 4982). That "elders" denote the chief things of wisdom is because in the Word "old men" signify the wise, and in a sense abstracted from person, wisdom. As the "twelve tribes of Israel" signified all truths and goods in the complex, there were set over them princes and elders, and by "princes" were signified the primary truths which are of intelligence, and by "elders" the chief things of wisdom, thus those which are of good. [2] That "princes" signify the primary truths which are of intelligence, may be seen above (n. 1482, 2089, 5044); but that "elders" signified the chief things of wisdom, and "old men," wisdom, is plain from the following passages. In David: Let them extol Jehovah in the congregation of the people, and praise Him in the assembly of the elders (Ps. 107:32); where the "congregation of the people" denotes those who are in the truths that belong to intelligence, "congregation" being predicated of truths (n. 6355), and also "people" (n. 1259, 1260, 2928, 3295, 3581); and the "assembly of the elders" denotes those who are in good, which is of wisdom; for wisdom is of life, thus of good, but intelligence is of knowledges, thus of truth (n. 1555). Again: I am wiser than the elders, because I have kept Thy commandments (Ps. 119:100); where the "elders" manifestly denote him who is wise. So in Job: In old men there is wisdom, and in length of days intelligence (Job 12:12). In Moses: Thou shalt rise up before the gray head, and honor the faces of the old man (Lev. 19:32); this was commanded because old men represented wisdom. [3] In Revelation: Upon the thrones I saw twenty-four elders sitting, clothed in white garments, who had golden crowns upon their heads (Rev. 4:4); "elders" denote the things which belong to wisdom, thus those which belong to good; that "elders" denote these things is evident from the description-that they "sat on thrones, were clothed in white garments, and had crowns of gold on their heads;" for "thrones" denote the truths of intelligence from the good of wisdom (n. 5313); in like manner "white garments" (that "garments" are truths, n. 1073, 4545, 4763, 5248, 5954; and that "white" is predicated of truth, n. 3301, 5319). "Golden crowns upon their heads" denote the goods of wisdom; for "gold" is the good of love (n. 113, 1551, 1552, 5658), and the "head" is the celestial, where is wisdom (n. 4938, 4939, 5328, 6436). They are called "wise" who are in the third or inmost heaven, thus who are nearest the Lord; but they are called "intelligent" who are in the middle or second heaven, thus who are not so near the Lord. [4] Again: All the angels stood round about the throne, and the elders, and the four animals (Rev. 7:11); where also "elders" denote the things that belong to wisdom. So in the following passages. In Isaiah: The child will puff himself up against the old man, and the despised against the honored one (Isa. 3:5); Again: Jehovah Zebaoth shall reign in Mount Zion, and in Jerusalem; and before His elders shall be glory (Isa. 24:23). In Jeremiah: My priests and mine elders expired in the city, because they have sought food for themselves wherewith to refresh their soul (Lam. 1:19). Again: Her king and her princes are among the nations, the law is not; the elders of the daughter of Zion sit upon the earth, they keep silence (Lam. 2:9, 10). Again: They ravished the women in Zion, the virgins in the cities of Judah; princes were hanged up by their hand; the faces of the old were not honored; the elders have ceased from the gate (Lam. 5:11, 12, 14). In Ezekiel: Misery shall come upon misery, and rumor shall be upon rumor; therefore they shall seek a vision from the prophet; but the law hath perished from the priest, and counsel from the elders. The king shall mourn, and the prince shall be clothed with amazement (Ezek. 7:26, 27). In Zechariah: There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for multitude of days (Zech. 8:4). That the elders might represent the things that belong to wisdom, the spirit of Moses was taken and given them, whence they prophesied (Num. 11:16, et seq.). In the opposite sense "elders" denote the things that are contrary to wisdom (Ezek. 8:11, 12).

And all the elders of the land of Egypt. That this signifies that were in agreement with truth, is evident from the signification of "elders," as being the chief things of wisdom, thus those which agree with good (see n. 6524), here those which agree with truth, for the things which agree with good, agree also with truth; and from the signification of the "land of Egypt," as being the natural mind where memory-knowledges are (n. 5276, 5278, 5280, 5288, 5301), thus also where truths are, for memory-knowledges are the truths of the natural mind, and when they are true, they are called truths of memory-knowledge.

And all the house of Joseph. That this signifies the celestial things of the spiritual, is evident from the representation of Joseph, as being the celestial of the spiritual (see n. 4286, 4592, 4963, 5307, 5331, 5332); hence the "house of Joseph" denotes the celestial things of the spiritual.

And his brethren. That this signifies the truths thence derived, is evident from the representation of the sons of Israel, who here are the "brethren of Joseph," as being spiritual truths (see n. 5414, 5879, 5951); which truths are also from the internal celestial which is "Joseph," but through spiritual good, which is "Israel."

And his father's house. That this signifies spiritual good, is evident from the representation of Israel, who here is the "father," as being spiritual good (see n. 3654, 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833); hence his "house" denotes all those things in the complex that belong to this good.

Only their babes. That this signifies innocence, is evident from the signification of "babes," as being innocence (see n. 430, 3183, 5608).

And their flocks. That this signifies charity, is evident from the signification of "flocks," as being the interior good of charity (see n. 5913, 6048).

And their herds. That this signifies the practices of charity, is evident from the signification of "herds," as being the exterior goods of charity (see n. 2566, 5913, 6048); thus the practices thereof, for these are the exterior goods of charity.

They left in the land of Goshen. That this signifies that these were in the inmost of the memory-knowledges of the church, is evident from the signification of the "land of Goshen," as being the middle or inmost in the natural, where are the memory-knowledges of the church (see n. 5910, 6028, 6031, 6068). That the goods of innocence and charity, interior and exterior (n. 6529-6531), were in that inmost, is signified by their "leaving the little ones, the flocks, and the herds, in the land of Goshen;" for wherever things are left, there they are; thus by "they left" in the internal sense is not here signified leaving, but being there, namely, in the inmost of the memory-knowledges of the church, which is "the land of Goshen."

And there went up with him both chariots. That this signifies doctrinal things, is evident from the signification of "chariots," as being doctrinal things (see n. 5321, 5945).

And horsemen. That this signifies intellectual things, is evident from the signification of "horsemen," as being things that belong to the intellect, for by a "horse" is signified the intellectual (see n. 2760-2762, 3217, 5321, 6125). That "horsemen" denote things that belong to the intellect or understanding, may be seen further from the following passages: Jehovah alone did lead him; He made him ride upon the high places of the earth (Deut. 32:12, 13); speaking of the Ancient Church; "to make him ride upon the high places of the earth" denotes to endow with higher understanding. [2] In David: In thine honor mount up, and ride upon the Word of truth, and of gentleness, and of righteousness, and thy right hand shall teach thee wonderful things (Ps. 45:4), speaking of the Lord; "riding upon the Word of truth" denotes being in the very understanding of truth. Again: Sing to God, praise ye His name; extol Him that rideth upon the clouds by His name Jah (Ps. 68:4); this also is said of the Lord; the "clouds" denote the literal sense of the Word (see the preface to Gen. 18, n. 4060, 4391, 5922, 6343e); "to ride upon them" is to be in the internal sense, where truth is in its intelligence and wisdom. [3] In Zechariah: In that day I will smite every horse with amazement, and his rider with madness, and I will open Mine eye upon the house of Judah; but will smite every horse of the peoples with blindness (Zech. 12:4); where "horse" denotes the intellectual; and "rider," the intellect. Who does not see that "horse" here does not mean horse, nor "rider" rider; but that something is signified which can be smitten with amazement and madness, also with blindness? That this pertains to the understanding is obvious. [4] That by "horses" and "horsemen" are signified intellectual things, and in the opposite sense reasonings and falsities thence derived, may be seen in John: I saw and behold a white horse, and he that sat thereon had a bow, and there was given unto him a crown, and he went forth conquering. And there went forth another horse that was red, and to him that sat thereon it was given to take peace from the earth, and that they should kill one another, and there was given unto him a great sword. I saw and behold a black horse, and he that sat thereon had a balance in his hand. And I saw and behold a pale horse, and him that sat upon it, whose name was Death (Rev. 6:2-8); that here the "horses" and "they that sat upon them" signify such things as belong to the understanding of truth, and in the opposite sense such things as belong to falsity, is evident from all the details. The "white horse and he that sat thereon" denotes the understanding of truth from the Word. That "he who sat upon the white horse" is the Lord as to the Word, is said in plain words (Rev. 19:11, 13, 16). The "red horse and he that sat thereon" denotes reasonings from the cupidities of evil, whereby violence is done to truths from the Word; the "black horse and he that sat thereon" denotes the intellectual of truth extinguished; and the "pale horse and he that sat upon it" denotes the consequent damnation. [5] In the opposite sense "horses" and "horsemen" denote the intellect perverted; and the consequent falsities, as in Ezekiel: Oholah committed whoredom under Me, and she doted on her lovers, governors and leaders, all of them desirable young men, horsemen riding upon horses. Her sister Oholibah loved the sons of Asshur, governors and leaders, her neighbors, clothed in perfect attire, horsemen riding upon horses, all of them desirable young men (Ezek. 23:5, 6, 12); "Oholah" denotes the perverted spiritual church, which is "Samaria;" and "Oholibah" the perverted celestial church, which is "Jerusalem;" for the Israelites who were of Samaria represented the spiritual church, but the Jews who were of Jerusalem represented the celestial church. The "Assyrians" and "sons of Asshur" denote reasoning against the truths of faith (n. 1186); "horsemen riding on horses" denotes the understanding perverted, whence come falsities. [6] And in Habakkuk: I stir up the Chaldeans, a bitter and hasty nation, that goeth into the breadth of the earth, to inherit habitations not their own; their horses are swifter than leopards, and are sharper than the evening wolves, that their horsemen may spread themselves, whence their horsemen come from far (Hab. 1:6, 8); the "Chaldeans" denote those who are in falsities, but in externals appear to be in truths, thus the profanation of truth, and "Babylon" the profanation of good (n. 1182, 1368). "Going into the breadth of the earth" denotes to destroy truths. (That the "breadth of the earth" is truth may be seen above, n. 3433, 3434, 4482.) Hence it is evident that the "horsemen who spread themselves and come from far" denotes the things that belong to perverted understanding, thus falsities.

And the army was exceeding great. That this signifies truths and goods conjoined, is evident from the signification of "army," as being truths and goods (see n. 3448); and as here the truths and goods signified by the "elders of the house of Pharaoh" and the "elders of the land of Egypt," and by the "house of Joseph" and his "brethren" and also by the "house of their father," were together, therefore by "an exceeding great army" are here signified truths and goods conjoined.

Verses 10, 11. And they came to the threshing-floor Atad, which is in the passage of the Jordan, and they wailed there a very great and grievous wailing; and he made a mourning for his father seven days. And the inhabitant of the land, the Canaanite, saw the mourning in the threshing-floor Atad, and they said, This is a grievous mourning to the Egyptians; wherefore they called the name of it Abel-mizraim, which is in the passage of the Jordan. "And they came to the threshing-floor Atad," signifies the first state; "which is in the passage of the Jordan," signifies which is a state of initiation into the knowledges of good and truth; "and they wailed there a very great and grievous wailing," signifies grief; "and he made a mourning for his father seven days," signifies the end of the grief; "and the inhabitant of the land, the Canaanite, saw the grievous mourning in the threshing-floor Atad," signifies a perception of grief by the good of the church; "and they said, This is a grievous mourning to the Egyptians," signifies that memory-knowledges have grief before they are initiated into the truths of the church; "wherefore they called the name of it Abel-mizraim," signifies the quality of the grief.

And they came to the threshing-floor Atad. That this signifies the first state, is evident from the signification of "threshing-floor," as being where the good of truth is, for in a threshing-floor there is grain, and by "grain" is signified the good that is from truth (see n. 5295, 5410), and also the truth of good (n. 5959); and from the signification of "Atad," as being the quality of this state, according to the signification of names of places elsewhere. That by the "threshing-floor Atad" is signified a state, namely as to the good and truth of the church, is because it was at the passage of the Jordan, and by this passage is signified initiation into the knowledges of good and truth (of which presently). For the Jordan was the first boundary in respect to the land of Canaan; and as by the "land of Canaan" is signified the church, therefore by the "Jordan" is signified those things which are the first of the church, or by means of which entrance to the church is opened. [2] Hence it is that by the "threshing-floor Atad" is signified the first state; and as the first state was signified, mourning was made near the threshing-floor, because it was on their side of the Jordan, and the land, of Canaan, by which is signified the church, was there in sight. That a "threshing-floor" signifies where are the good of truth and the truth of good, thus where are the things of the church, is evident in Joel: Rejoice ye sons of Zion, and be glad in Jehovah your God; the threshing-floors are full of grain, and the presses overflow with new wine and oil (Joel 2:23, 24); where the "sons of Zion" denote truths from good; the "threshing-floors full of grain," the abundance of truths and goods. [3] In Hosea: Be not glad O Israel because thou hast committed whoredom from under thy God, thou hast loved harlot hire upon all the grain-floors; the threshing-floor and the wine-press shall not feed them, and the new wine shall cheat her (Hos. 9:1, 2); where "committing whoredom and loving harlot hire" denotes falsifying truths and loving what is falsified; "grain-floors" denote the truths of good falsified. [4] As a "threshing-floor" signified good and also truth, therefore at the time when they gathered from the floor, they celebrated the feast of tabernacles, of which in Moses: Thou shalt make to thee the feast of tabernacles seven days, when thou hast gathered in from thy threshing-floor, and from thy wine-press (Deut. 16:13); the "feast of tabernacles" signified holy worship, thus worship from good and truth (n. 3312, 4391).

Which is in the passage of the Jordan. That this signifies which is a state of initiation into the knowledges of good and truth, is evident from the signification of the "Jordan," as being initiation into the knowledges of good and truth, thus that which is first of the Lord's kingdom and church in respect to entrance, and last in respect to exit (see n. 4255); (that the rivers bounding the land of Canaan were representative of the ultimates in the Lord's kingdom, may be seen above, n. 1585, 4116, 4240); hence by the "passage of Jordan" is signified initiation into the knowledges of good and truth, for the knowledges of good and truth are the first things whereby man is initiated into the things that belong to the church.

And they wailed there a very great and grievous wailing. That this signifies grief, is evident from the signification of a "wailing," as being grief. The grief here signified is the grief of initiation (see n. 6537); for before the knowledges of good and truth, which are the initiaments, can be planted in good, and thus become the good of the church, there is grief; because another state must be induced on the natural, and the memory-knowledges there must be set in a different order; thus those which the man had previously loved must be destroyed; and therefore he must undergo temptations. Hence comes the grief which is represented by the grievous wailing which they wailed.

And he made a mourning for his father seven days. That this signifies the end of the grief, is evident from the signification of "mourning," as being grief before the knowledges of good and truth have been implanted (see n. 6539); and from the signification of "seven days," as being an entire period from beginning to end (n. 728, 2044, 3845, 6508); here therefore the end, because when those days were finished, they passed over the Jordan.

And the inhabitant of the land, the Canaanite, saw the grievous mourning in the threshing-floor Atad. That this signifies a perception of grief by the good of the church, is evident from the signification of "seeing," as being a perception (n. 2150, 3764, 4723, 5400); from the signification of "inhabitant," as being good (n. 2268, 2451, 2712, 3613); from the signification of "land," here the land of Canaan, where was its "inhabitant the Canaanite," as being the church (n. 1413, 1437, 1607, 1866, 3038, 3481, 3705); from the signification of "mourning," as being grief (n. 6539, 6540); and from the signification of the "threshing-floor Atad," as being the first state, namely that of initiation (n. 6537, 6538). Hence it is plain that by the "inhabitant of the land, the Canaanite, saw the grievous mourning in the threshing-floor Atad," is signified a perception of grief by the good of the church.

And they said, This is a grievous mourning to the Egyptians. That this signifies that memory-knowledges have grief before they are initiated into the truths of the church, is evident from what has been said above (n. 6539), where these words were unfolded.

Wherefore they called the name of it Abel-mizraim. That this signifies the quality of the grief, is evident from the signification of a "name" and of "calling by name," as being the quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421), and because in old time names were given which signified things and states, thus the quality (n. 1946, 3422, 4298); therefore the quality itself is signified by "Abel-mizraim," by which name in the original tongue is meant "the mourning of the Egyptians."

Verses 12, 13. And his sons did unto him as he had commanded them; and his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a sepulcher from Ephron the Hittite, upon the faces of Mamre. "And his sons did unto him as he had commanded them," signifies the effect according to the influx; "and his sons carried him to the land of Canaan," signifies that the church was transferred thither; "and buried him" signifies resuscitation there; "in the cave of the field of Machpelah," signifies the beginning of regeneration; "which Abraham bought with the field," signifies those whom the Lord had redeemed; "for a possession of a sepulcher, from Ephron the Hittite," signifies those who receive the truth and good of faith, and suffer themselves to be regenerated; "upon the faces of Mamre," signifies the quality and the quantity.

And his sons did unto him as he had commanded them. That this signifies the effect according to the influx, is evident from the signification of "doing," as being the effect; and from the signification of "commanding," as being influx (see n. 5486, 5732).

And his sons carried him into the land of Canaan. That this signifies that the church was transferred thither, is evident from the signification of "they carried," as being to be transferred, that is, the church, for this is signified by the "land of Canaan" (see n. 1413, 1437, 1607, 1866, 3038, 3481, 3705). (Why the church was transferred thither may be seen above, n. 6516.)

And buried him. That this signifies resuscitation there, is evident from the signification of "being buried," as being resuscitation (see n. 5551, 6516).

In the cave of the field of Machpelah. That this signifies the beginning of regeneration, is evident from the signification of the "cave of the field of Machpelah," as being faith in obscurity (see n. 2935); and "Machpelah" denotes regeneration (n. 2970); thus the signification is the beginning of regeneration, for then faith is in obscurity.

Which Abraham bought with the field. That this signifies those whom the Lord had redeemed, is evident from the signification of "buying," as being redemption (see n. 6458, 6461); from the representation of Abraham, as being the Lord (see n. 1965, 1989, 2011, 2172, 2198, 3245, 3305, 3439, 3703, 4615, 6098, 6185, 6276); and from the signification of "field," as being the church (n. 2971, 3766). Hence it is evident that by "which Abraham bought with the field" are signified those who are of the church, whom the Lord had redeemed.

For a possession of a sepulcher from Ephron the Hittite. That this signifies those who receive the truth and good of faith, and suffer themselves to be regenerated, is evident from the signification of a "sepulcher," as being regeneration (see n. 2916, 2917, 5551, 6459); and from the representation of Ephron the Hittite, as being those with whom good and truth can be received (n. 6458).