AC GENESIS Chapter45

1. And Joseph could not restrain himself before all that were standing by him; and he cried, Cause every man to go out from with me. And there stood not anyone with him while Joseph made himself known unto his brethren.

2. And he gave forth his voice in weeping; and the Egyptians heard, and the house of Pharaoh heard.

3. And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were in consternation before him.

4. And Joseph said unto his brethren, Come ye near to me I pray. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt.

5. And now be not grieved, neither let there be anger in your eyes, that ye sold me hither; for God did send me before you to make to live.

6. For this two years the famine is in the midst of the land; and there are yet five years wherein is no plowing and harvest.

7. And God sent me before you to put for you remains in the land, and to make you live for a great escape.

8. And now not you have sent me hither, but God; and He set me for a father to Pharaoh, and for lord to all his house, and I rule in all the land of Egypt.

9. 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:

10. 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:

11. And I will sustain thee there; for there are yet five years of famine; lest thou be rooted out, thou, and thy house.  hold, and all that thou hast.

12. And behold your eyes see, and the eyes of my brother Benjamin, that with my mouth I am speaking unto you.

13. 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.

14. And he fell upon his brother Benjamin‘s necks and wept; and Benjamin wept upon his necks.

15. And he kissed all his brethren, and wept upon them; and afterward his brethren talked with him.

16. 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.

17. And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, come ye into the land of Canaan;

18. 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.

19. 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.

20. And let not your eye be sparing upon your stuff; because the good of the whole land of Egypt, this is for you.

21. 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.

22. And to all of them he gave to each changes of garments; and to Benjamin he gave three hundred pieces of silver, and five changes of garments.

23. 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.

24. And he sent his brethren away, and they departed; and he said unto them, Contend not in the way.

25. And they went up out of Egypt, and came into the land of Canaan unto Jacob their father.

26. And they told him, saying, Joseph is yet alive, and he is ruler in all the land of Egypt. And his heart failed, because he believed them not.

27. And they spake unto him all the words of Joseph, which he spake unto them; and he saw the carts which Joseph had sent to carry him, and the spirit of Jacob their father revived:

28. And Israel said, It is much; Joseph my son is yet alive; I will go and see him before I die.

AC 5867. In the preceding chapter the subject treated of was the internal man, which is “Joseph”--that it initiated into conjunction with itself the external natural, or the ten sons of Jacob, through the intermediate which is “Benjamin.” In this present chapter the subject treated of is the internal man--that it conjoined itself with the external natural; but inasmuch as there is no conjunction therewith except through spiritual good from the natural, which is “Israel,” therefore it first prepares to adjoin to itself this good.

AC 5868. Verses 1, 2.  And Joseph could not restrain himself before all that were standing by him; and he cried, Cause every man to go out from with me. And there stood not anyone with him, while Joseph made himself known unto his brethren. And he gave forth his voice in weeping; and the Egyptians heard, and the house of Pharaoh heard.  “And Joseph could not restrain himself before all that were standing by him,” signifies that all things were now made ready by the internal celestial for conjunction; “and he cried,” signifies the effect near at hand; “Cause every man to go out from with me,” signifies that memory-knowledges not in agreement and adverse should be cast out from the midst; “and there stood not anyone with him, while Joseph made himself known unto his brethren,” signifies that there were not any such knowledges present when the internal celestial through the intermediate conjoined itself with truths in the natural; “and he gave forth his voice in weeping,” signifies mercy and joy; “and the Egyptians heard,” signifies even to ultimates; “and the house of Pharaoh heard,” signifies through the whole natural.

AC 5869. And Joseph could not restrain himself before all that were standing by him.  That this signifies that all things were now made ready by the internal celestial for conjunction, is evident from the representation of Joseph, as being internal good (n. 5805, 5826, 5827), thus the internal celestial, for by the celestial is meant the good which proceeds from the Lord; and from the signification of “not being able to restrain himself,” as being that all things were made ready for conjunction. For when anyone prepares himself with the utmost diligence for some end, or effect, by getting together and arranging the means conducive thereto, then when all things are made ready he can no longer restrain himself.  This is signified by the above words; for in the preceding chapter initiation to conjunction was treated of, but in this chapter conjunction itself (n. 5867). By “all that were standing by him,” are signified such things as hinder conjunction, for which reason they were cast out, as follows.

AC 5870. And he cried.  That this signifies the effect near at hand, is evident from the signification of “crying,” when it is before said that he could not restrain himself, as being the effect near at hand.

AC 5871. Cause every man to go out from with me.  That this signifies that memory-knowledges, not in agreement and adverse, should be cast out from the midst, is evident from the signification of “every man from with him,” as being memory-knowledges, for the men were Egyptians, by whom are signified memory-knowledges (n. 1164, 1165, 1186, 1462, 5700, 5702). That these were not in agreement and were adverse, follows, because they were cast out.  The case herein is this.  When a conjunction is being effected of the truths which are in the external or natural man with the good which is in the internal, that is, when the truths of faith are being conjoined with the good of charity, then all those memory-knowledges which are not in agreement, and especially those which are adverse, are rejected from the midst to the sides, thus from the light which is in the midst to the shade which is at the sides; and then they are partly not seen and partly regarded as of no account.  But from the memory-knowledges which are in agreement and harmonious, which remain, there is effected a kind of extraction, and so to speak a sort of sublimation, whence arises an interior sense of things, a sense which is not perceived by man while he is in the body except by somewhat of gladness, as the mind is gladdened by the morning of the day.  Thus is effected the conjunction of the truth which is of faith with the good which is of charity.

AC 5872. And there stood not anyone with him, while Joseph made himself known unto his brethren.  That this signifies that there were not any such knowledges present when the internal celestial by means of the intermediate conjoined itself with the truths in the natural, may be seen from what was unfolded just above (n. 5871), thus without further exposition.

AC 5873. And he gave forth his voice in weeping.  That this signifies mercy and joy, is evident from the signification of “weeping,” as being the effect of mercy (n. 5480); and also, as it is the effect of sadness, as being the effect of love (n. 3801), thus joy.

AC 5874. And the Egyptians heard.  That this signifies even to ultimates, is evident from the signification of “hearing,” namely, the voice in weeping, as being a perception of mercy and of joy; and from the representation of the Egyptians, as being memory-knowledges (n. 1164, 1165, 1186, 1462), thus ultimates, for the memory-knowledges with man are his ultimates.  That memory-knowledges are the ultimates with man, namely, in his memory and thought, is not apparent, for it seems to him as if they make the whole of intelligence and of wisdom. But it is not so. They are only vessels containing the things of intelligence and of wisdom, and indeed the ultimate vessels, for they conjoin themselves with the sensuous things of the body.  That they are ultimates is plain to him who reflects upon his thought, when he inquires into any truth, in that memory-knowledges are then present, but are not apparent; for the thought then extracts what they contain (and this from very many scattered here and there and even deeply hidden), and thus forms conclusions; and the more interiorly the thought penetrates, so much the farther does it remove itself from them. This may be manifest from the fact that when man comes into the other life and becomes a spirit, he indeed has with him memory-knowledges, but he is not allowed to use them, for several reasons (n. 2476, 2477, 2479); and yet he thinks and speaks concerning truth and good much more distinctly and perfectly than in the world. Hence it may be seen that memory-knowledges are serviceable to man for forming the understanding, but when the understanding has been formed, they then constitute an ultimate plane in which the man no longer thinks, but above it.

AC 5875. And the house of Pharaoh heard.  That this signifies through the whole natural, is evident from the representation of Pharaoh, as being the natural in general (n. 5160, 5799). Thus his “house” is the whole natural.

AC 5876. Verses 3-5.  And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were in consternation before him. And Joseph said unto his brethren, Come ye near to me I pray. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. And now be not grieved, neither let there be anger in your eyes, that ye sold me hither; for God did send me before you to make to live.  “And Joseph said unto his brethren,” signifies that the internal celestial gave the faculty of perception to truths in the natural; “I am Joseph,” signifies manifestation; “doth my father yet live,” signifies the presence of spiritual good from the natural; “and his brethren could not answer him,” signifies that truths in the natural were not yet in a state to speak; “for they were in consternation before him,” signifies commotion among them; “and Joseph said unto his brethren,” signifies the perception of the new natural; “Come ye near to me I pray,” signifies interior communication; “and they came near,” signifies the effect; “and he said, I am Joseph your brother,” signifies manifestation by means of influx; “whom ye sold into Egypt,” signifies the internal which they had alienated; “and now he not grieved,” signifies anxiety of the heart or of the will; “neither let there be anger in your eyes,” signifies sadness of the spirit or of the understanding; “that ye sold me hither,” signifies that they had alienated to the lowest things; “for God did send me before you to make to live,” signifies spiritual life thence imparted to them of Providence.

AC 5877. And Joseph said unto his brethren.  That this signifies that the internal celestial gave the faculty of perception to truths in the natural, is evident from the signification of “saying,” in the historicals of the Word, as being perception (n. 1898, 1919, 2080, 2619, 2862, 3395, 3509, 5687, 5743), here to give the faculty of perception from the representation of Joseph, as being the internal celestial (n. 5869); and from the representation of the ten sons of Jacob, who are here the “brethren,” as being truths in the natural (n. 5403, 5419, 5458, 5512). Thus the internal sense is that the internal celestial gave the faculty of perception to truths in the natural.  By “saying” is here signified to give the faculty of perception, because in what now follows the subject treated of is the conjunction of the internal celestial, which is “Joseph,” with truths in the natural, which are the “sons of Jacob,” and when there is conjunction there is given the faculty of perceiving, namely, through the affection of truth, and thus of good.

AC 5878. I am Joseph, signifies manifestation, as is evident without explication.

AC 5879. Doth my father yet live?  That this signifies the presence of spiritual good from the natural, is evident from the representation of Israel, who here is the “father,” as being spiritual good from the natural (n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833), that it is from the natural see (n. 4286); and from the signification of “doth he yet live,” as being the presence thereof. For Joseph’s first thought when he manifested himself was about his father, whom he knew to be living.  Wherefore Israel was first present in thought, and also continuously afterward while Joseph spoke to his brethren. The reason is that the conjunction of the internal celestial, which is “Joseph,” cannot be effected with the truths in the natural, which are the “sons of Jacob,” except through spiritual good from the natural, which is “Israel.” And when conjunction is effected, then they are no longer the sons of Jacob, but the sons of Israel, for the “sons of Israel” are spiritual truths in the natural.

AC 5880. And his brethren could not answer him.  That this signifies that truths in the natural were not yet in a state to speak, is evident from the representation of the sons of Jacob, who are here Joseph‘s “brethren,” as being truths in the natural (n. 5877); and from the signification of “not being able to answer,” as being to be not yet in a state to speak, namely, from the truths with the internal. The case herein is this.  When the internal is being conjoined with the external, or good with truth, there is then for the first time effected a communication on the part of the internal with the external; but the communication is not yet reciprocal. When it is reciprocal, there is conjunction. Wherefore after Joseph had wept upon Benjamin’s necks, and had kissed all his brethren, it is said that then for the first time his brethren talked with him (verse 15), whereby is signified that after conjunction was effected, there took place a reciprocal communication by virtue of reception.

AC 5881. For they were in consternation before him.  That this signifies commotion among them, is evident from the signification of “being in consternation,” as being commotion, consternation being nothing else. By commotion is meant a new disposition and setting in order of truths in the natural, concerning which setting in order be it known that the order in which memory-knowledges and truths are arranged in man‘s memory is unknown to man, but when it pleases the Lord it is known to angels.  For it is a wonderful order.  They cohere as in little bundles, and the little bundles themselves cohere together, and this according to the connection of things which the man had conceived. These coherences are more wonderful than any man can ever believe. In the other life they are sometimes presented to view, for in the light of heaven which is spiritual such things can be exhibited to the sight of the eye, but not at all in the light of the world. The memory-knowledges and truths are arranged into these fascicular forms solely by the man’s loves--into infernal forms by the loves of self and of the world, but into heavenly forms by love toward the neighbor and love to God. Wherefore while the man is being regenerated, and conjunction is being effected of the good of the internal man with the truths of the external, a commotion takes place among the truths, for they then undergo a different arrangement. It is this commotion which is here meant, and is signified by their “being in consternation.” The commotion then made, manifests itself by an anxiety arising from the change of the former state, namely, from a privation of the delight which had been in that state. This commotion also manifests itself by anxiety concerning the past life--that internal good and the internal itself had been relegated to the lowest place-- which anxiety is treated of in what follows.

AC 5882. And Joseph said unto his brethren.  That this signifies the perception of the new natural, is evident from the signification of “saying,” as being perception (n. 5877); and from the representation of the sons of Jacob, as being truths in the natural (n. 5877), here the natural; for they who represent truths in the natural, represent also the natural itself--as Pharaoh, who, as he represents memory-knowledges in general, because he was king of Egypt, also represents the natural itself in general (n. 5160, 5799).  The truths in the natural, and the natural itself, or the natural man himself, act as a one, for truths are the contents, and the natural is the containant; and therefore in the internal sense the containant is now signified, and now the content, according to the series of the things.  The reason why the sons of Jacob here represent the new natural is that in the internal sense is here described the act of conjunction, which--to speak generally--is in accordance with the thing that are contained in the general explication; namely, that when there takes place a conjunction of the internal with the external, or of good with truth, there is first bestowed a capacity of perception that the man is affected with truth and thus with good, and that then a commotion is felt; next that an interior communication is given by means of influx; and so on.  From this it is plain that the natural which the sons of Jacob here represent is the new natural, for its former state has been changed (n. 5881).

AC 5883. Come ye near to me I pray.  That this signifies interior communication, is evident from the signification of “coming near,” as being to communicate more closely, which when predicated of the external relatively to the internal is to communicate more interiorly. A man knows not that communication with the natural or exterior man is interior and exterior, for the reason that he has not formed for himself any idea of the internal man, and of its life being distinct from the life of the external man.  Of the internal man he has no other idea than that it is within, not at all distinct from the external, when yet they are so distinct that the internal can be separated from the external, and can live the life which it lived before, but purer, which also actually takes place when the man dies, for then the internal is separated from the external, and the internal which lives after the separation is what is then called the spirit.  But this is the very man himself who lived in the body, and also appears to himself and to others in the other life like a man in this world, having his whole form, from the head to the heel.  And he is also endowed with the same faculties with which a man in the world is endowed, namely, of feeling when he is touched, of smelling, of seeing, of hearing, of speaking, and of thinking; insomuch that when he does not reflect upon the fact that he is in the other life, he supposes that he is in his body in the world, as I have some times heard said by spirits. From these things it is plain what man‘s internal and external are.  If an idea be thus formed concerning them, the things which have so often been said in the explications about the internal and the external man will become somewhat clearer, as well as what is meant by the interior communication which is here signified by “Come ye near to me I pray.”

AC 5884. And they came near.  That this signifies the effect, namely, that a more interior communication was effected, is evident without explication.

AC 5885. And he said, I am Joseph your brother.  That this signifies manifestation by means of influx, is evident from the signification of “saying, I am Joseph your brother,” as being manifestation (n. 5878). That it was by means of influx, follows, because the internal acts in no other way into the external, and now the more when a more interior communication has been effected (n. 5883). Manifestation by means of influx is, in respect to good, the noticing thereof through the affection of truth, and is charity; but in respect to truth, it is the acknowledgment thereof, and is faith.

AC 5886. Whom ye sold into Egypt.  That this signifies the internal which they had alienated, is evident from the representation of Joseph, who is “he whom they sold” as being the internal (n. 5805, 5826, 5827);and from the signification of “selling,” as being to alienate (n. 4752, 4758). By “Egypt” is here signified things lowest (n. 5889); for to account anything among memory-knowledges without acknowledgment is to cast it out to the sides, thus to ultimate or lowest things. This also is the case with man’s internal at this day.  This is indeed one of the memory-knowledges, because it is known from doctrine that there is an internal man, but it has been rejected to lowest things, because it is not acknowledged and believed; so that it has been alienated, not indeed from the memory, but from faith.  That in the internal sense “to sell” is to alienate the things of faith and charity, consequently those which make a man of the internal church, may be seen from the fact that in the spiritual world there is no buying or selling such as there is on earth, but the appropriation of good and truth which is signified by “buying,” and the alienation of them which is signified by “selling.” By “selling” is also signified the communication of the knowledges of good and of truth, for the reason that by “trading” is signified the procuring and communication of these knowledges (n. 2967, 4453), but in this case the selling is said to be “not by silver.”

[2] That “to sell” denotes alienation is evident from the following passages in the Word.  In Isaiah:--

Thus hath said Jehovah, Where is the bill of your mother‘s divorcement, whom I have sent away? or who is there of My usurers to whom I have sold you? Behold, for your sins ye have been sold, and for your transgressions has your mother been sent away (Isa. 50:1);

“mother” denotes the church; and “selling,” to alienate.  In Ezekiel:--

The time is come, the day is come near; let not the buyer be glad, and let not the seller mourn; for wrath is upon all the multitude thereof. For the seller shall not return to the thing that is sold, though their life be yet among the living (Ezek. 7:12, 13);

speaking of the “land of Israel,” which is the spiritual church; the “seller” denotes him who had alienated truths and had insinuated falsities.

[3] In Joel:--

The sons of Judah and the sons of Jerusalem have ye sold to the sons of the Grecians, that ye might remove them far from their borders. Behold I will stir them up out of the place whither ye have sold them, and I will sell your sons and your daughters into the hand of the sons of Judah, who shall sell them to the Sabeans, to a people far off (Joel 3:6-8);

speaking of Tyre and Sidon; “to sell” here also denotes to alienate.  In Moses:--

Their Rock hath sold them, and Jehovah hath shut them up (Deut. 32:30);

“to sell” plainly denotes to alienate; “rock” in the supreme sense is the Lord as to truth, in the representative sense it is faith; “Jehovah” is the Lord as to good.

[4] As in the spiritual sense “to buy” is to procure for one’s self, and “to sell” is to alienate, therefore the kingdom of heaven is compared by the Lord to one who sells and buys, in Matthew:--

The kingdom of the heavens is like unto a treasure hidden in the field; which when found, a man hideth, and in his joy he goeth away and selleth all that he hath, and buyeth that field.  Again, the kingdom of the heavens is like unto a merchant man seeking beauteous pearls; who when he had found one precious pearl, went away and sold all that he had, and bought it (Matthew 13:44-46);

“the kingdom of the heavens” denotes the good and the truth with man, thus heaven with him; “field” denotes good; and “pearl,” truth; “to buy” denotes to procure and appropriate these to himself; “to sell all that he hath,” denotes to alienate his own which he had before, thus evils and falsities, for these are of one‘s own.

[5] In Luke:--

Jesus said unto the young prince, Yet lackest thou one thing; sell all that thou hast, and distribute to the poor, then wilt thou have treasure in heaven; and come, follow Me (Luke 18:22);

in the internal sense by these words is meant that all things of his own, which are nothing but evils and falsities, must be alienated, for these things are “all that he hath;” and that he should then receive goods and truths from the Lord, which are “treasure in heaven.”

[6] In like manner what is said in the same:--

Sell your means, and give alms; make you purses that wax not old, a treasure in the heavens that faileth not (Luke 12:33);

everyone sees that there is another sense in these words, because for anyone to sell his means would be at this day to make himself a beggar, and to deprive himself of all capacity any longer to exercise charity, besides being unable to avoid placing merit therein; and it is an established truth that there are rich in heaven as well as poor.  The other sense which is within these words is that which was told just above.

[7] As “to sell” signified to alienate the things of the church, it was therefore the law that:--

A wife married from the female captives, if she did not please, should be sent away whither she would, but should not in any case be sold for silver, and no profit be made of her, because he had afflicted her (Deut. 21:14);

a “wife from the female captives” denotes alien truth not from a genuine stock, but which may be adjoined in some way with the good of the church appertaining to man; yet this truth if in some respects not in agreement may be removed, but not alienated, because it has been in some measure conjoined.  This is the spiritual meaning of this law.

[8] So with the following law:--

If a man be found who hath stolen a soul of his brethren of the sons of Israel, and hath made gain therein, and hath sold him, the thief shall be killed, that thou mayest put away the evil from the midst of thee (Deut. 24:7);

“thieves of the sons of Israel” denote those who acquire for themselves the truths of the church, not with the end of living according to them, and thus teaching them from the heart, but of making profit for themselves thereby: that such a thief is damned is signified by its being said that “he shall die.”

AC 5887. And now be not grieved.  That this signifies anxiety of the heart or will, is evident from the signification of “grief,” as being anxiety, and indeed of the heart or will; for by the words, “Neither let there be anger in your eyes,” which immediately follow, is signified sadness of the spirit or understanding.  It is said of the heart or will, and of the spirit or understanding, for the reason that the heart by correspondence has relation to the things of the will, for it has relation to what is celestial or to the good of love, and the spirit,  which is of the lungs, has relation to the things of the understanding, for it has relation to what is spiritual or to the truth of faith (n. 3635, 3883-3896).

AC 5888. Neither let there be anger in your eyes.  That this signifies sadness of the spirit or understanding, is evident from the signification of “anger,” as here being sadness, because like a repetition of a similar thing, it follows the words “Be not grieved,” whereby is signified anxiety of the heart or will; for where in the Word there appears as it were a repetition, one expression relates to the will and the other to the understanding, or what is the same, one relates to the good of love and the other to the truth of faith, and this on account of the heavenly marriage, which is that of good and truth, in every detail of the Word (n. 683, 793, 801, 2173, 2516, 2712, 5502); and from the signification of “eyes,” as being the understanding (n. 2701, 4403-4421, 4523-4534).

AC 5889. That ye sold me hither.  That this signifies that they had alienated to the lowest things, is evident from what was unfolded above (n. 5886).

AC 5890. For God did send me before you to make to live.  That this signifies spiritual life imparted to them of Providence, is evident from the signification of “making to live,” as being spiritual life; and from the signification of “God did send me before you,” as being of Providence. That it was of Providence is evident from Joseph’s dreams, in which it was foretold that his brethren should bow themselves down to him, and also his father, which would not have been foreseen unless it had been provided.  That by “making to live” is signified spiritual life, or new life through regeneration, may be seen from this alone--that the spiritual of the Word cannot be anything else.  There is natural life and there is spiritual life.  Natural life is meant in the literal sense of the Word, but spiritual life in the internal sense; and moreover in many passages by “to make to live,” and by “life,” is meant in the literal sense spiritual life itself; as in Ezekiel:--

When I shall say to the wicked, Dying thou shalt die; and thou givest him not warning, nor speakest to dissuade the wicked from his evil way, to make him live (Ezek. 3:18).

Again:--

Ye have profaned Me among My people for handfuls of barley and for pieces of bread, to slay the souls that should not die and to make live the souls that should not live. Ye strengthen the hands of the wicked, that he should not return from his evil way, by making him live (Ezek. 13:19, 22).

In Hosea:--

After two days Jehovah will make us live; and in the third day He will set us up, that we may live before Him (Hosea 6:2).

In David:--

Unless I had believed to see good in the land of life (Ps. 27:13).

In John:--

To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God (Rev. 2:7).

In John the Evangelist:--

As the Father raiseth up the dead and maketh them live, even so the Son also maketh live whom He will (John 5:21).

Again:--

It is the spirit that maketh to live; the flesh profiteth nothing: the words that I speak unto you are spirit, and are life (John 6:63).

In these passages “to make to live,” and “life,” manifestly denote spiritual life, which is life in heaven, and which is also called simply “life,” as in Matthew:--

Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it (Matthew 7:14);

“to enter into life” denotes to enter into heaven (Matt. 18:8, 9; 19:17; Mark 9:43, 45, 47; John 5:24).

AC 5891.  Verses 6-8.  For this two years the famine is in the midst of the land; and there are yet five years wherein is no plowing and harvest. And God sent me before you to put for you remains in the land, and to make you live for a great escape. And now not you have sent me hither, but God; and He hath set me for a father to Pharaoh, and for lord to all his house, and I rule in all the land of Egypt.  “For this,” signifies that this is the case; “two years the famine is in the midst of the land,” signifies a state of lack of good in the natural mind; “and there are yet five years,” signifies the duration of this state until remains shine forth; “wherein is no plowing and harvest,” signifies that meanwhile good and the derivative truth will not appear; “and God sent me before you,” signifies that it was determined by the Divine providence; “to put for you remains in the land,” signifies the midst and inmost of the church; “and to make you live,” signifies spiritual life thence for truths in the natural; “for a great escape,” signifies deliverance from damnation.  “And now not you have sent me hither,” signifies that they had not dismissed to the memory-knowledges which are of the natural; “but God,” signifies that the Divine did this; “and He hath set me for a father to Pharaoh,” signifies that now the natural is from him; “and for lord to all his house,” signifies that from him is everything in the natural; “and I rule in all the land of Egypt,” signifies that he arranges the memory-knowledges therein.

AC 5892.  For this.  That this signifies that this is the case, is evident without explication, for it is an expression which refers to what goes before and what follows.

AC 5893. Two years the famine is in the midst of the land. That this signifies a state of good in the natural mind, is evident from the signification of “years,” as being states (n. 487, 488, 493, 893); from the signification of “famine,” as being a lack of good (for “bread” in the spiritual sense is the good of love, and “food” is the good of truth, and therefore “famine” is a lack of good, and “thirst” is a lack of truth); and from the signification of “in the midst of the land,” namely, of Egypt, as being the natural mind (n. 5276, 5278, 5280, 5288, 5301). It is said “in the midst” because the “midst” is the inmost (n. 1074, 2940, 2973), where good is.  “Two years” denotes a state of the conjunction of good and truth, because “two” signifies conjunction (n. 5194), here not yet conjunction, because they are two years of famine.

[2] The case herein is this. There must be truths in the natural mind in order that good may work, and the truths must be introduced by means of the affection which is of genuine love. All things whatever that are in man‘s memory have been introduced by means of some love, and remain there conjoined with it.  So also it is with the truths of faith--if these truths have been introduced by means of the love of truth, they remain conjoined with this love. When they have been conjoined, then the case is as follows.  If the affection is reproduced, the truths which are conjoined with it come forth at the same time; and if the truths are reproduced, the affection itself with which they have been conjoined comes forth at the same time.  Wherefore during man’s regeneration (which is effected in adult age, because previously he does not think from himself about the truths of faith) he is ruled by means of angels from the Lord, by being kept in the truths which he has impressed upon himself to be truths, and by means of these truths in the affection with which they have been conjoined; and as this affection, namely, of truth, is from good, he is thus led by degrees to good.

[3] That this is so is evident to me from much experience, for I have noticed that when evil spirits have injected evils and falsities, then angels from the Lord kept me in the truths which had been implanted, and thus withheld me from evils and falsities.  From this also it was plain that the truths of faith, which have been inrooted by means of the affection of truth, are the plane into which angels work.  Wherefore they who have not this plane cannot be led by angels, but suffer themselves to be led by hell, for the working of the angels cannot then be fixed anywhere, but flows through.  But this plane cannot be acquired unless the truths of faith have been put into act, and thus implanted in the will, and through the will in the life. It is also worthy of mention that the working of the angels into the truths of faith with man seldom takes place manifestly, that is, so as to excite thought about this truth; but there is produced a general idea of such things as are in agreement with this truth, together with affection.  For this working is effected by means of an imperceptible influx, which when presented to the sight appears like an inflowing light, which light consists of innumerable truths in good, which encompass some single thing in the man, and keep him while in truth also in the love of this truth. Thus the angels elevate the mind of the man from falsities, and protect him from evils. But these things are wholly unknown to the man.

AC 5894. And there are yet five years.  That this signifies the duration of this state until remains shine forth, is evident from the signification of “five,” as being remains (n. 5291); and from the signification of “years,” as being states (n. 5893). Duration is signified by there being “yet” this number of years.  From this it is plain that by these words is signified the duration of this state until remains shine forth. Remains are truths and goods stored in the interior man by the Lord (n. 468, 530, 560, 561, 660, 1050, 1738, 1906, 2284, 5135, 5342). Here, remains are the acknowledgments and affections of truth before good manifests itself.  With good these shine forth.  Meanwhile so much is drawn from them as conduces to the use of life.  such is the providence of the Lord, and this continually, although man knows nothing whatever of it, nor indeed is willing to know.  For he denies a providence in the singulars, when yet it is in the veriest singulars of all, from the first thread of man‘s life even to the last, and afterward to eternity.  With every man there is a concurrence every moment of more things of providence than can be comprised in any number. This I know from heaven.

AC 5895. Wherein is no plowing and harvest.  That this signifies that meanwhile good and the derivative truth will not appear, is evident from the signification of “plowing,” as being preparation by good for receiving truths; and from the signification of “harvest,” as being truths from good--for harvest is the already ripe crop when it is being gathered, hence “harvest” is the truth which is from good. Before this truth comes into existence, truths indeed appear, but they are truths through which is good, and not truths from good. A man who acts from truth is in truths through which is good, but he who acts from good is in truths which are from good. That “plowing” is said to denote good, is because a “field” which is plowed signifies the church as to good (n. 2971), thus good which is of the church (n. 3310, 3317, 4982) Thus “plowing” is preparation by good for receiving truths; moreover the oxen which were used in plowing signify goods in the natural (n. 2180, 2566, 2781).

[2] As this was the signification of “plowing,” it was forbidden in the representative church “to plow with an ox and an ass together” (Deut. 22:10), which never would have been forbidden except for some reason from within, thus from the spiritual world. For otherwise what harm could there be in their plowing together? and what the worthiness of such a law in the Word?  The reason from within, or from the spiritual world, is that “plowing with an ox” signifies good in the natural, and “plowing with an ass” signifies truth therein. An “ass” denotes the truth of memory-knowledge, thus truth in the natural, (n. 5492, 5741). The interior or spiritual reason of this command was that the angels could not have a separate idea of good and truth, but they must be conjoined and make a one; and therefore they were not willing to view such plowing by an ox and an ass.  The celestial angels are not even willing to think of truth separate from good, for all the truth with them is in good; thus also to them truth is good. For the same reason it was forbidden “to wear a mixed garment, of wool and linen together” (Deut. 22:11), for “wool” signifies good, and “linen” truth.

[3] That “to plow” and also “to harrow,” “to sow” and “to reap,” signify such things as belong to good and its truth, is manifest in Hosea:--

I will make Ephraim ride; Judah shall plow, Jacob shall harrow for him; sow for yourselves according to righteousness, reap according to piety; break up for you the fallow ground: and it is time to seek Jehovah, till He come and teach righteousness (Hosea 5:11, 12);

“to ride” is predicated of Ephraim because “to ride” is to enjoy understanding; and “Ephraim” is the intellectual of the church; but “to plow” is predicated of Judah because “Judah” is the good of the church.

[4] In Amos:--

Shall horses run on the rock? will one plow with oxen? that ye have turned judgment into gall, and the fruit of righteousness into wormwood (Amos 6:12);

“shall horses run on the rock?” denotes shall the truth of faith be understood? for “rock” in the spiritual sense is faith (n. 2760); and “horses” are those things which are of the understanding (n. 2761, 2762, 3217, 5321); “will one plow with oxen?” denotes shall he do good? “oxen” being good in the natural (n. 2180, 2566, 2781).  That this could not be done is signified by the words which follow: “because ye have turned judgment into gall and the fruit of righteousness into wormwood.”

[5] In Luke:--

Jesus said, No man putting his hand to the plough, but looking backward, is fit for the kingdom of God (Luke 9:62).

These words signify the same as those which the Lord speaks in Matthew:--

He that is upon the house, let him not go down to take anything out of his house; and he that is In the field, let him not return back to take his garments (Matthew 24:17, 18);

the sense of these words is: he who is in good shall not betake himself therefrom to the things that belong to the doctrinals of faith (n. 3652). Thus “he who puts his hand to the plough” is he who is in good; “but looking backward” is he who then looks to the doctrinal things of faith, and thus forsakes good.  It was on this account that Elijah was displeased that Elisha, who was plowing in the field, when called, asked that he might first kiss his father and mother; for Elijah said, “Go, return; for what have I done to thee?” (1 Kings 19:19-21).  In the opposite sense “plowing” signifies the evil which blots out good, thus vastation; as in Jeremiah:--

Zion shall be plowed as a field, and Jerusalem shall be heaps, and the mountain of the house as the lofty places of the forest (Jer. 26:18; Micah 3:12).

AC 5896. And God sent me before you.  That this signifies that it was determined by the Divine providence, is evident from the signification of “God sent me before you,” as being the Divine providence (n. 5890).

AC 5897. To put for you remains in the land.  That this signifies the midst and inmost of the church, is evident from the signification of “remains,” as being goods joined to truths stored up within man by the Lord (n. 468, 530, 560, 561, 660, 1050, 1906, 2284, 5135, 5342), here in the midst and inmost of the church.  It is said “the midst and inmost,” because what is inmost with man does occupy the midst in the natural where inmost and interior things are together.  In general, those things which are inmost in those which follow one another in succession, the same are also in the midst or center in those which, from these, are simultaneous, as is the case in the natural; thus do inmost things arrange themselves in the exterior ones.  “To put for you remains in the land” implies that the inmost of the church must be with the sons of Jacob; not that they would be in the inmost, but that the representative of the church in all its form might be instituted with them, and that the Word might be there. These things are signified by the “remains” relatively to the church, abstractedly from the nation.

[2] “Remains,” and also “residue,” are occasionally mentioned in the Word, but by both these expressions there have been understood merely the remains and residue of a people or a nation according to the letter; while it has been heretofore quite unknown that in the spiritual sense they signify the goods and truths stored up in the interior man by the Lord; as in the following passages. In Isaiah:--

In that day shall the shoot of Jehovah be for honor and for glory, and the fruit of the earth for magnificence and adornment to them that are escaped of Israel. And it shall come to pass that he that remaineth in Zion, and he that is left (residuus) in Jerusalem, shall be called holy, everyone that is written unto life in Jerusalem (Isa. 4:2, 3);

“they that remained in Zion, and they that were left in Jerusalem” were in no wise made holy nor more than others written unto life; whence it is clear that by “those who remained and who were left” are meant the things that are holy and that are written unto life.  These are goods conjoined with truths and stored up in the interior man by the Lord.

[3] In the same:--

In that day the remains of Israel, and they that are escaped of the house of Jacob, shall no more lean on their smiter, but shall lean on Jehovah, the Holy One of Israel, in truth.  The remains shall return, the remains of Jacob, unto the mighty God (Isa. 10:20, 21);

that the “remains” are not the remains of any people or nation may be seen from the fact that in the Word, especially the prophetic Word, by “Israel” was not meant Israel, nor by “Jacob” Jacob, but by both the church and what is of the church. And this being the case, by the “remains” are not meant the remains of Israel and Jacob, but the truths and goods which belong to the church. Yea, neither do the “remains of a people,” and the “residue of a nation” (when it is so said), signify the remains of any people or the residue of any nation, because by “people” in the internal sense are signified truths (n. 1259, 1260, 3295, 3581), and by “nation” goods (n. 1259, 1260, 1416).  That it has been unknown, and appears strange, that by “remains” are signified truths and goods, is because the literal sense, especially where it is historical, withdraws and forcibly withholds from thinking things like these.

[4] In the same:--

Then there shall be a path for the remains of the people, which shall be left (residuoe) from Asshur; as there was for Israel through the sea, when he came up out of the land of Egypt (Isa. 11:16);

where the meaning is similar; “they that are left from Asshur” being those who have not been destroyed through perverse reasonings. “Asshur” is such reasonings, (n. 1186). Again:--

In that day shall Jehovah Zebaoth be for a crown of ornament, and for a diadem of comeliness, to the remains of His people (Isa. 28:5).

Again:--

Moreover the escape of the house of Judah which is left (residua), shall again take root downward, and yield fruit upward.  For out of Jerusalem shall go forth remains, and out of Mount Zion they that escape (Isa 37:31, 32).

Again:--

Butter and honey shall everyone eat that is left (residuus) in the midst of the land (Isa. 7:22).

In Jeremiah:--

I will gather together the remains of My flock out of all the lands whither I have scattered them, and I will bring them back to their fold, that they may bring forth and be multiplied (Jer. 23:3).

Again:--

The people of those left (residuorum) by the sword found grace in the wilderness in going to give rest to him, to Israel (Jer. 31:2);

“the people of those left by the sword in the wilderness” were they who were called “infants,” who the rest being dead, were brought into the land of Canaan.  These “infants” were the residue, and by them were signified the goods of innocence, and by their introduction into the land of Canaan was represented admission into the Lord’s kingdom.

[5] In Ezekiel:--

I will make a residue, when ye shall have some that escape the sword among the nations, when ye shall be scattered in the earth.  Then they that escape of you shall remember Me among the nations where they shall be captives (Ezek. 6:8, 9).

The reason why the goods and truths stored up by the Lord in man‘s interiors were represented by the “residue and the remains among the nations whither they were scattered and where they were made captives,” is that man is continually among evils and falsities, and is held in captivity by them. Evils and falsities are what are signified by the “nations.” The external man, when separated from the internal, is altogether in these, and therefore unless the Lord were to gather up the goods and truths which as occasion offers are insinuated into a man during the progress of life, the man could not possibly be saved, for without remains there is salvation for none.

[6] In Joel:--

It shall come to pass that everyone who shall call on the name of Jehovah shall escape; for in Mount Zion and in Jerusalem there shall be those who escape, as Jehovah hath said, and among the residue whom Jehovah doth call (Joel 2:32).

In Micah:--

There shall be remains of Jacob among the nations, in the midst of many peoples, as a lion among the beasts of the forest (Micah 5:8).

In Zephaniah:--

The remains of Israel shall not do perversity, nor speak a lie; neither shall a tongue of deceit be found in their mouth: they shall feed and be at rest, none making afraid (Zephaniah 3:13);

in this passage are described remains in respect to their quality, and it is known that this quality never belonged to the people called “Israel.” From this also it is manifest that by “remains” are meant other things; and that these are goods and truths is clear, because these are what do no perversity, nor speak a lie, neither is a tongue of deceit found in their mouth.

[7] In Zechariah:--

The streets of the city shall be full of boys and girls playing in the streets thereof; which shall be marvelous in the eyes of the remains of My people: now, not as in former days, am I to the remains of this people, for it is a seed of peace; the vine will yield its fruit, and the earth will yield its increase, and the heavens will yield their dew; and I will make the remains of this people heirs of all these things (Zech. 8:5, 6, 11, 12);

the remains are here called a “seed of peace,” but it is they who are in truths of good whose fruitfulness is described by “the vine shall yield its fruit, the earth its increase, and the heavens their dew.”

[8] The remains which are meant in the spiritual sense, are closed up by evils of life and by persuasions of falsity, so as no longer to appear; and by the denial of truth which had previously been acknowledged (both of these acts being from affection), they are consumed, for this is the commingling of truth and falsity which is called profanation.  Of these things we read in the Word, in Isaiah:--

He shall remove man, and the deserts shall be multiplied in the midst of the land: scarcely any longer is there in it a tenth part, and yet it shall be for exterminating (Isa. 6:12, 13);

that “ten” denotes remains, see (n. 276, 1906, 2284).  Again:--

I will kill thy root, and he shall kill them that are left of thee (Isa. 14:30);

speaking of the Philistines, who are those in the mere knowledge of knowledges, and not in life (n. 1197, 1198, 3412, 3413); those who are left are called a “root,” because from them, as from a root, grow forth goods and truths, which make man to be man.  Wherefore “he shall remove man” denotes to destroy remains.

[9] In Jeremiah:--

The young men shall die by the sword; their sons and their daughters shall die by famine; and there shall be no remains unto them (Jer. 11:22, 23);

speaking of the men of Anathoth.  Again:--

I will take the remains of Judah, who have set their faces to come into the land of Egypt to sojourn there, that they be all consumed; and there shall not be an escaper, or one left to the remains of Judah, who have come to dwell in the land of Egypt (Jer. 44:12, 14, 28);

the reason why they who were of Judah should not sojourn in Egypt, nor dwell there, and that this was so severely forbidden them, was that the tribe of Judah represented the Lord’s celestial church, and the celestial are utterly unwilling to know about the memory-knowledges which are signified by “Egypt;” for they know all things from the celestial good in which they are, which good would perish if they were to be take themselves to memory-knowledges. Nay, they who are of the Lord‘s celestial kingdom, being in celestial good (and celestial truth being charity, while spiritual truth is faith), are not willing even to mention faith, lest they should “go down” from good and “look backward” (n. 202, 337, 2715, 3246, 4448).  This also is what is meant by the words:--

He that is upon the house, let him not go down to take anything out of the house; and be that is in the field, let him not return back to take his garments (Matt. 24:17, 18);

see just above (n. 5895); and also by these words:--

Remember Lot’s wife (Luke 17:32);

who looked back and became a pillar of salt. In regard to looking and returning back, see (n. 2454, 3652).

[10] By the nations which were so accursed that there was not even any residue left, was represented that iniquity was so consummated with them that nothing of good and truth survived, thus that there were no remains; as in Moses:--

They smote Og the king of Bashan, and all his sons, and all his people, until they left no residue (Num. 21:35; Deut. 3:3).

Again:--

They took all the cities of Sihon, and gave to the curse every city of man, and the women, and the little child; they left no residue (Deut. 2:34).

So in other passages where it is written that they were “given to the curse.”

[11] In regard to remains, or the goods and truths stored up in man‘s interiors by the Lord, the case is this.  When a man is in good and truth from affection, thus from freedom, then good and truth are implanted.  And when this takes place, the angels from heaven approach nearer and conjoin themselves with the man. It is this conjunction which causes the goods with truths to come forth in the man’s interiors.  But when a man is in things external, as when he is in worldly and bodily things, then the angels are removed, and when they are removed, then nothing at all of these goods and truths appears.  Nevertheless as conjunction has once been effected, the man is in the capacity for conjunction with the angels, thus with the good and truth appertaining to them; but this conjunction does not take place oftener and further than is well-pleasing to the Lord, who disposes these things according to every use of the man‘s life.

AC 5898. And to make you live.  That this signifies spiritual life thence for truths in the natural, is evident from the signification of “to make live,” as being spiritual life (n. 5890).  As everything of spiritual life is from remains, therefore it is said spiritual life thence.  And because it is thence, therefore immediately after what is said about remains, it is also said “to make you live,” namely the truths in the natural which are represented by the sons of Jacob (n. 5403, 5419, 5427, 5458, 5512).

AC 5899. For a great escape.  That this signifies deliverance from damnation, is evident from the signification of “escape,” as being deliverance from damnation, which deliverance is effected by means of remains, that is, by means of the goods and truths stored up with man by the Lord.  They who receive these goods and truths, that is, who allow them to be implanted in their interiors, escape damnation, and are among the residue.  Hence it is that mention is made of “escape” in the Word throughout where a “residue” and “remains” are spoken of, as here by Joseph, and also in other places; as in Isaiah:--

In that day the fruit of the earth shall be for magnificence and ornament for the escape of Israel; and it shall come to pass, that he that remaineth in Zion, and he that is left in Jerusalem, shall be called holy (Isa. 4:2, 3).

Again:--

In that day the remains of Israel, and the escape of the house of Jacob, shall no more lean upon their smiter (Isa. 10:20).

Again:--

Moreover the escape of the house of Judah that are left shall again take root downward, and yield fruit upward; for out of Jerusalem shall go forth remains, and out of Mount Zion an escape (Isa. 37:31, 32).

In Ezekiel:--

I will make a residue, when ye shall have some that escape the sword among the nations, when ye shall be scattered in the earth; then they that escape of you shall remember Me (Ezek. 6:8, 9).

In Joel:--

It shall come to pass that he who shall call on the name of Jehovah shall escape; because in Mount Zion and in Jerusalem there shall be an escape, as Jehovah hath said, and among the residue whom Jehovah doth call (Joel 2:32).

In Jeremiah:--

There shall not be an escaper, or one left to the remains of Judah (Jer. 44:12, 14).

From these passages it is plain what it is “to escape,” namely, that they who “escape” are they who have remains, and that “to escape” is to be delivered from damnation.

AC 5900. And now not you sent me hither.  That this signifies that they had not dismissed to the memory-knowledges which are of the natural, is evident from the signification of “Egypt,” which is “hither,” where he was sent, as being the memory-knowledges which are in the natural (n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700).  That “not you sent me,” denotes that they did not dismiss is evident.

AC 5901. 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.

AC 5902. 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 (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.

AC 5903. 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.

AC 5904. 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 (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.

AC 5905. 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.

AC 5906. 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 (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.”

AC 5907. 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; and from the representation of Joseph, as being the internal celestial (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.

AC 5908. 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 (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. “Egypt” is memory-knowledge.

AC 5909. 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.

AC 5910. 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 (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.

AC 5911. 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 (n. 5909).  Therefore to be “near to him,” thus continually nigh him, is perpetual conjunction.

AC 5912. 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 (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.