That to be "removed into the mountain on the east of Bethel" signifies the progression of the celestial things of love, is evident from the signification of a "mountain," as being what is celestial, as has been shown above (n. 795, 796); and from the signification of "the east," as being Jehovah Himself as to love; for He is the East itself, as has also been shown above (n. 101, and elsewhere); and also from the signification of "Bethel," as being the knowledge of celestial things. Celestial things are insinuated into man both without knowledges, and with knowledges; celestial things without knowledges from infancy up to childhood, as said just above; but celestial things with knowledges from childhood onward to adult age. And as the Lord was to advance into the knowledges of celestial things, which are signified by "Bethel," it is here said that Abram passed over thence to a mountain on the east of Bethel.
And spread his tent. That this signifies the holy things of faith, is evident from the signification of a "tent," as being the holy of love, and consequently the holy of faith from love, as before shown (n. 414). That "he spread his tent," there signifies that this was now beginning.
Having Bethel toward the sea, and Ai on the East, signifies that the Lord's state was still obscure, that is to say, in regard to the knowledges of celestial and spiritual things; for it is one thing to be in celestial things, and another to be in the knowledges of celestial things. Infants and children are in celestial things more than adults, because they are in love toward their parents, and in mutual love, and also in innocence; but adults are in the knowledges of celestial things more than infants and children, while very many of them are not in the celestial things of love. Before man is instructed in the things of love and faith, he is in an obscure state, that is, in regard to knowledges; which state is here described by having Bethel toward the sea, that is on the west, and Ai on the east. By "Bethel," as has been said, is signified the knowledges of celestial things; but by "Ai" the knowledges of worldly things. The knowledges of celestial things are said to be "on the west" when they are in obscurity, for in the Word "the west" signifies what is obscure; and the knowledges of worldly things are said to be "on the east" when they are in clearness, for relatively to the west, the east is clearness. That the west and the east have this signification needs no confirmation, for it is evident to everyone without confirmation. [2] And that "Bethel" signifies the knowledges of celestial things, may be seen from other passages in the Word where Bethel is named; as in the next chapter, where it is said that Abram went on his journeys from the south even to Bethel, unto the place where his tent was in the beginning, between Bethel and Ai, unto the place of the altar which he made there (Gen. 13:3-4); where "on his journeys from the south to Bethel," signifies progression into the light of knowledges, on which account it is not here said that Bethel was on the west and Ai on the east. When Jacob saw the ladder, he said: This is none other but the House of God, and this is the gate of heaven; and he called the name of that place Bethel (Gen. 28:17, 19); where the knowledge of celestial things is in like manner signified by "Bethel;" for man is a Bethel, that is a House of God, and also a gate of heaven, when he is in the celestial things of knowledges. When a man is being regenerated, he is introduced by means of the knowledges of spiritual and celestial things; but when he has been regenerated, he has then been introduced, and is in the celestial and spiritual things of the knowledges. Afterwards: God said unto Jacob, Arise, go up to Bethel, and dwell there; make there an altar to God who appeared unto thee (Gen. 35:1, 6-7); where in like manner "Bethel" signifies knowledges. [3] That the ark of Jehovah was in Bethel, and that the sons of Israel came thither and inquired of Jehovah (Judges 20:18, 26, 27; 1 Sam. 7:16, 10:3) signify similar things; also that the king of Assyria sent one of the priests whom he had brought from Samaria, and he dwelt in Bethel, and taught them how they should fear Jehovah (2 Kings 17:27, 28). In Amos: Amaziah said unto Amos, O thou seer, go flee thee away into the land of Judah, and there eat bread, and there shalt thou prophesy; but prophesy not again any more at Bethel, for this is the king's sanctuary, and this is the house of the kingdom (Amos 7:12-13). [4] After Jeroboam had profaned Bethel (1 Kings 12:32; 13:1-8; 2 Kings 23:15) it had an opposite representation (see Hosea 10:15; Amos 3:14-15; 4:5-7). But that "Ai" signifies the knowledges of worldly things, may also be confirmed from the historical and the prophetical parts of the Word (see Josh. 7:2; 8:1-28; Jer. 49:3-4).
And he built an altar to Jehovah. That this signifies the external worship of His Father from that state, is evident from the signification of "an altar," as being the principal representative of worship (n. 921).
And called on the name of Jehovah. That this signifies the internal worship of His Father from that state, is evident from the signification of "calling on the name of Jehovah" (n. 440). Everybody can see that it is external worship to build an altar to Jehovah, and internal to call on the name of Jehovah.
Verse 9. And Abram journeyed, going and journeying toward the south. "And Abram journeyed, going and journeying," signifies further progression; "toward the south," signifies into goods and truths, and thus into a state of light as to the interiors.
And Abram journeyed, going and journeying. That this signifies further progression, is evident from the signification of "to go," and "to journey." Among the ancients, travels, journeys, and sojournings, signified nothing else; hence also in the internal sense they signify nothing else in the Word. Here commence the Lord's advancements into knowledges. That the Lord was also instructed as are other men, may be seen in Luke: The child 1457-1 grew and waxed strong in spirit, and was in the deserts till the day of His appearing to Israel (Luke 1:80). The Child grew and waxed strong in spirit, and was filled with wisdom, and grace was upon Him (Luke 2:40). Joseph and the mother of Jesus after three days found Him in the temple, sitting in the midst of the doctors, both hearing them and asking them questions; and all that heard Him were amazed at His understanding and answers. Seeing Him they wondered; but He said unto them, How is it that ye sought Me? Knew ye not that I must be in the things that are My Father's? (Luke 2:46-49). That He was then twelve years old, is stated in verse 42, of the same chapter. Again: Then Jesus advanced in wisdom and in age, and in grace with God and men (Luke 2:52).
That "toward the south" signifies into goods and truths, and thus into a state of light as to the interiors, is evident from the signification of "the south." That "the south" signifies a state of light, comes from the fact that there are neither quarters nor times in the other life, but states which are signified by quarters and times. The states of intellectual things are as the states of the times of the day and of the year, and also as the states of the quarters. The states of the day are those of evening, night, morning, and noon; the states of the year are those of autumn, winter, spring, and summer; and the states of the quarters are those of the sun, in its relation to the west, the north, the east, and the south. Similar to these are the states of intellectual things. And, what is wonderful, in heaven those are in light who are in a state of wisdom and intelligence, exactly according to their state; those being in the greatest light who are in a state of the highest wisdom and intelligence; but the wisdom there is that of love and charity, and the intelligence is that of faith in the Lord. That in the other life there is light to which the light of the world can scarcely be compared, is to me a fact established by much experience (concerning which, of the Lord's Divine mercy hereafter), and because there is in heaven such a correspondence between light and intellectual things, therefore in the Word, in this and in other passages, nothing else is signified in the internal sense by "the south." "The south" here signifies the intelligence which is procured by means of knowledges. These knowledges are celestial and spiritual truths, which in heaven are so many radiations of light, and they are also presented visibly by means of the light, as before stated. As the Lord was now to be imbued with knowledges in order that as to the Human Essence also He might become the very Light of heaven, it is here said that "Abram journeyed, going and journeying toward the south." [2] That this is the signification of "the south," may be seen from similar passages in the Word, as in Isaiah: I will say to the north, Give; and to the south, Keep not back; bring My sons from far, and My daughters from the end of the earth (Isa. 43:6); "the north" denotes those who are in ignorance; "the south" those who are in knowledges; "sons" truths; and "daughters" goods. Again: If thou draw out thy soul to the hungry, and satisfy the afflicted soul, then shall thy light rise in the darkness, and thy thick darkness as the noonday [or, south-meridies] (Isa. 58:10); to "draw out the soul to the hungry and to satisfy the afflicted soul," denotes the goods of charity in general; the "light rising in the darkness," means that they shall have the intelligence of truth; and "the thick darkness as the south," means that they shall have the wisdom of good; "the south," from its heat, signifies good, and from its light, truth. [3] In Ezekiel: In the visions of God brought He me into the land of Israel, and set me upon a very high mountain, whereon was as it were the building of a city on the south (Ezek. 40:2); concerning the New Jerusalem, or the Lord's kingdom, which, because it is in the light of wisdom and intelligence, is "on the south." In David: Jehovah shall bring forth thy righteousness as the light, and thy judgment as the noonday (Ps. 37:6). Again: Thou shalt not be afraid for the terror of the night, for the arrow that flieth by day, for the pestilence that walketh in the thick darkness, for the destruction that wasteth at noonday [or, in the south] (Ps. 91:5-6); "not to fear for the destruction that wasteth in the south," means not to be afraid because of the damnation which comes upon those who are in knowledges and pervert them. In Ezekiel: Son of man, set thy face toward the south, and drop [thy word] to the south, and prophesy to the forest of the field of the south, and say to the forest of the south, All faces from the south to the north shall be burned in her (Ezek. 20:46-47); "the forest of the south," denotes those who are in the light of truths, and who extinguish it, and thus those of this character who are within the church. [4] In Daniel: Out of one of them there went forth a little horn, and it grew exceedingly toward the south, and toward the east, and toward beauty [decus], and it grew even to the army of the heavens (Dan. 8:9-10); meaning those who fight against goods and truths. In Jeremiah: Give glory to Jehovah your God, before He maketh it grow dark, and before your feet stumble upon the mountains of twilight; and ye look for light, and He turn it into the shadow of death, He shall make it thick darkness; the cities of the south shall be shut, and there is none to open (Jer. 13:16, 19); "the cities of the south" denote the knowledges of truth and good. In Obadiah: The captivity of Jerusalem which is in Sepharad shall inherit the cities of the south (Obad. 20); "the cities of the south" denote in like manner truths and goods; hence the very truths and goods of which they are the heirs; the Lord's kingdom is here treated of. [5] That Abram's journeying, going and journeying toward the south, signifies, as before said, the Lord's progression into goods and truths, and thus into a state of light as to the interiors, is to be thus understood: knowledges are the things that open the way for seeing celestial and spiritual things; by means of knowledges the way is opened for the internal man to advance toward the external, in which latter are the receiving vessels, which are as many as are the knowledges of good and truth; into these knowledges, as into their vessels, do celestial things inflow.
Verse 10. And there was a famine in the land. And Abram went down into Egypt to sojourn there; because the famine was grievous in the land. "There was a famine in the land," signifies a scarcity of knowledges as yet with the Lord when a child; "and Abram went down into Egypt to sojourn," signifies instruction in knowledges from the Word; "Egypt" is the memory-knowledge of knowledges [scientia cognitionum]; "to sojourn" is to be instructed; "because the famine was grievous in the land," signifies much scarcity in His external man.
There was a famine in the land. That this signifies a scarcity of knowledges as yet with the Lord when a child, is evident from what has been already said. During childhood the knowledges in a man never come from that which is interior, but from the objects of the senses, especially from the hearing. For, as before said, there are in the external man receiving vessels, called the things of the memory, and these are formed by means of knowledges-as everybody may know-the internal man flowing in and helping; consequently knowledges are learned and are implanted in the memory in accordance with the influx of the internal man. Thus also was it with the Lord when He was a child-for He was born as are other men and was instructed as are other men-but with Him the interiors were celestial, which adapted the vessels for the reception of the knowledges, and in such a way that the knowledges should afterwards become vessels to receive the Divine. The interiors with Him were Divine, from Jehovah His Father; the exteriors were human, from Mary His mother. Hence it may be seen that with the Lord, equally as with other men, there was in His external man, during His childhood, a scarcity of knowledges. [2] That "famine" signifies a scarcity of knowledges, is evident from the Word in other places, as in Isaiah: They do not look into the work of Jehovah, and see not the doing of His hands. Therefore My people go into captivity because they have no knowledge [cognitio], and their glory are mortals of famine, and their multitude are parched with thirst (Isa. 5:12-13); "mortals of famine" denote a scarcity of the knowledges of celestial things; a "multitude parched with thirst," a scarcity of the knowledges of spiritual things. In Jeremiah: They have lied against Jehovah, and have said, It is not He; neither shall evil come upon us; neither shall we see sword nor famine; and the prophets shall become wind, and the word is not in them (Jer. 5:12-13); "sword and famine" denote the deprivation of the knowledges of truth and of good; "the prophets" are those who teach, in whom the word is not. That "to be consumed by the sword and famine," is to be deprived of the knowledges of truth and of good; and that vastation is denoted, by "the sword" as to spiritual things, and by "famine" as to celestial things, is evident in various places in the Word (as Jer. 14:13-16, 18; Lam. 4:9; and elsewhere). [3] So too in Ezekiel: And I will increase famine upon you, and will break your staff of bread; and I will send upon you famine, and the evil wild beast; and they shall bereave thee, and I will bring the sword upon thee (Ezek. 5:16-17); "famine" denotes the deprivation of the knowledges of celestial things, or of the knowledges of good, whence come falsities and evils. In David: And He called for a famine upon the land, He broke the whole staff of bread (Ps. 105:16); "to break the staff of bread," signifies to be deprived of heavenly food; for the life of good spirits and angels is sustained by no other food than the knowledges of good and truth, and the goods and truths themselves, whence comes the signification of "famine" and of "bread," in the internal sense. Again: He hath satisfied the longing soul, and hath filled the hungry soul with good (Ps. 107:9); denoting those who desire knowledges. In Jeremiah: Lift up thy hands for the soul of thy young children, who faint for hunger at the head of all the streets (Lam. 2:19); "hunger" denotes the lack of knowledges; "the streets," truths. In Ezekiel: They shall dwell confidently, and none to make afraid. 1460-1 And I will raise up for them a plant for a name, and they shall be no more consumed with famine in the land (Ezek. 34:28-29), denoting that they shall no longer be made destitute of the knowledges of good and truth. [4] In John: They shall hunger no more, neither thirst anymore (Rev. 7:16); concerning the Lord's kingdom, where there is an abundance of all celestial knowledges and goods, which is "not to hunger;" and of spiritual knowledges and truths, which is "not to thirst." In like manner spoke the Lord in John: I am the Bread of life he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst (John 6:35). And in Luke: Blessed are ye that hunger now, for ye shall be filled (Luke 6:21). And again: He hath filled the hungry with good things (Luke 1:53); where celestial goods and their knowledges are treated of. That "famine" signifies a scarcity of knowledges, is plainly said in Amos: Behold, the days are coming, that I will send a famine upon the land; not a famine of bread, nor a thirst for waters, but of hearing the words of Jehovah (Amos 8:11-12).
And Abram went down into Egypt to sojourn. That this signifies instruction in knowledges [cognitiones] from the Word is evident from the signification of "Egypt," and from the signification of "sojourning." That "Egypt" signifies the memory-knowledge of knowledges, and that "to sojourn" signifies to be instructed, will be seen presently. That in His childhood the Lord was instructed as are other men, is evident from the passages in Luke that were adduced in the explication of verse 9 (n. 1457); and also from what has been said just above concerning the external man, which cannot be reduced to correspondence and agreement with the internal except by means of knowledges. The external man is corporeal and sensuous; nor does it receive anything celestial and spiritual unless knowledges are implanted in it, as in ground; for in these celestial things can have their recipient vessels. But the knowledges must be from the Word. Knowledges from the Word are such that they are open from the Lord Himself; for the Word itself is from the Lord through heaven, and the Lord's life is in all things of the Word, both in general and in particular, although it does not so appear in the external form. Hence it may be seen that in His childhood the Lord did not will to imbue Himself with any other knowledges than those of the Word, which was open to Him, as before said, from Jehovah Himself, His Father, with whom He was to be united and become One; and this the more, because nothing is said in the Word that does not in its inmosts have regard to Him, and that has not first come from Him; for the Human Essence was only a something that was added to His Divine Essence that was from eternity.
That relatively to the Lord, "Egypt" is the memory-knowledge of knowledges, but relatively to all other men is memory-knowledge [scientia] in general, is evident from its signification in the Word (concerning which above in various places, especially in n. 1164, 1165). For the Ancient Church was in Egypt as well as in many other places (n. 1238); and when this church was there, memory-knowledges [scientiae] flourished there more than anything else; hence by Egypt has been signified memory-knowledge. But after the people desired to enter by means of memory-knowledges into the mysteries of faith, and thus from their own power to investigate the truth of Divine arcana, Egypt became addicted to magic, and signified things of memory-knowledge which pervert, whence come falsities, and from these evils, as is evident in Isaiah 19:11. [2] That useful memory-knowledges are signified by "Egypt," thus in the present passage the memory-knowledge of knowledges, which is able to serve as vessels for celestial and spiritual things, is evident from the following passages in the Word. In Isaiah: They have seduced Egypt, the cornerstone of the tribes (Isa. 19:13), where it is called "the cornerstone of the tribes," as it should serve for a support to the things that are of faith, which are signified by "the tribes." Again: In that day there shall be five cities in the land of Egypt that speak with the lip of Canaan, and swear to Jehovah Zebaoth; each shall be called the city of the sun. In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a pillar to Jehovah at the border thereof. And it shall be for a sign and for a witness unto Jehovah Zebaoth in the land of Egypt; for they shall cry unto Jehovah because of the oppressors, and He shall send them a Saviour and a Prince, and He shall deliver them; and Jehovah shall become known to Egypt, and the Egyptians shall know Jehovah in that day; and they shall offer sacrifice and meat-offering, and shall vow a vow to Jehovah, and shall perform it. And Jehovah shall smite Egypt in smiting and in healing, and they shall return unto Jehovah, and He shall be entreated of them, and shall heal them (Isa. 19:18-22). Here Egypt is spoken of in a good sense, denoting those who are in memory-knowledges [scientifica], that is, in natural truths, which are the vessels of spiritual truths. [3] Again: In that day there shall be a path from Egypt to Assyria, and Assyria shall come into Egypt, and Egypt into Assyria, and the Egyptians shall serve Assyria. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land, which Jehovah Zebaoth shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isa. 19:23-25). Here by "Egypt" is signified the memory-knowledge of natural truths; by "Assyria," reason or rational things; by "Israel," spiritual things; all of which succeed one another; and therefore it is said that "in that day there shall be a path from Egypt to Assyria," and that "Israel shall be the third with Egypt and with Assyria." [4] In Ezekiel: Fine linen with broidered work from Egypt was thine expansion, that it might be to thee for an ensign (Ezek. 27:7); concerning Tyre, by which is signified the possession of knowledges; "fine linen with broidered work" denotes the truths of memory-knowledges, that serve; for memory-knowledges, being of the external man, ought to serve the internal man. Again: Thus saith the Lord Jehovih, At the end of forty years will I gather Egypt from the peoples whither they have been scattered, and I will bring back the captivity of Egypt (Ezek. 29:13-14); denoting the same that is said in many places concerning Judah and Israel, in that they should be gathered from the peoples and brought back from captivity. In Zechariah: And it shall come to pass that whoso of the families of the earth goeth not up unto Jerusalem to worship the King Jehovah Zebaoth, upon them there shall be no rain; and if the family of Egypt go not up and come not (Zech. 14:17-18); also concerning Egypt in a good sense, and by which the like is meant. [5] That memory-knowledge, or human wisdom, is signified by "Egypt," is evident also in Daniel, where the memory-knowledges of celestial and spiritual things are called "the hidden things of gold and silver," and also "the desirable things of Egypt" (Dan. 11:43). And it is said of Solomon that "his wisdom was multiplied above the wisdom of all the sons of the east, and above all the wisdom of the Egyptians" (1 Kings 4:30). The house built by Solomon for Pharaoh's daughter represented nothing else (1 Kings 7:8, etc.). [6] That the Lord when an infant was brought into Egypt, signified the same that is here signified by Abram; and it took place for the additional reason that He might fulfill all the things that had been represented concerning Him. In the inmost sense the migration of Jacob and his sons into Egypt represented the first instruction of the Lord in knowledges from the Word, as is also manifest from the following passages. It is said of the Lord in Matthew: An angel of the Lord appeared to Joseph in a dream, saying, Arise, and take the young child and His mother, and flee into Egypt, and be thou there until I tell thee. And he arose and took the young child and His mother by night, and departed into Egypt, and was there until the death of Herod; that it might be fulfilled which was spoken by the prophet, saying, Out of Egypt have I called My son (Matt. 2:13-15, 19-21); concerning which it is said in Hosea: When Israel was a child then I loved him, and called My son out of Egypt (Hos. 11:1); from which it is evident that by the "child Israel," is meant the Lord; and that His instruction when a child is meant by the words, "I called My son out of Egypt." [7] Again in Hosea: By a prophet the Lord made Israel to go up out of Egypt, and by a prophet was he kept (Hos. 12:13-14); where in like manner by "Israel" is meant the Lord; by "a prophet" is signified one who teaches, and thus the doctrine of knowledges. In David: Turn us again, O God Zebaoth, cause Thy face to shine, and we shall be saved. Thou didst bring a vine out of Egypt, Thou didst drive out the nations, and planted it (Ps. 80:7-8); where also the Lord is treated of, who is called "a vine out of Egypt" in regard to the knowledges in which He was being instructed.
That "to sojourn" means to be instructed, is evident from the signification of "sojourning" in the Word, as being to be instructed; and this for the reason that sojourning and migration, or proceeding from place to place, is in heaven nothing but change of state, as before shown (n. 1376, 1379); and therefore, whenever traveling, sojourning, and passing from place to place, occur in the Word, nothing else is suggested to the angels than such change of state as exists with them. There are changes of state of both the thoughts and the affections; changes of the state of the thoughts are knowledges, and in the world of spirits these changes are presented by means of instructions; which also was the reason why the men of the Most Ancient Church, having communication with the angelic heaven, by sojourning perceived nothing else. So in the passage before us, Abram's going down into Egypt to sojourn, signifies nothing else than the instruction of the Lord. [2] Similar, too, is the signification of Jacob and his sons' going down into Egypt; as in Isaiah: Thus hath said the Lord Jehovih, My people went down in the beginning into Egypt to sojourn there; and Assyria oppressed them without cause (Isa. 52:4); where "Assyria" denotes reasonings. Hence also in the Jewish Church, those who were being instructed were called "sojourners, sojourning in the midst of them," concerning whom it was commanded that they should be treated as the homeborn (Exod. 12:48-49; Lev. 24:22; Num. 15:13-16, 26, 29; 19:10). Of them it is thus written in Ezekiel: Ye shall divide this land unto you according to the tribes of Israel. And it shall come to pass that ye shall divide it by lot, for an inheritance unto you and to the sojourners that sojourn in the midst of you; and they shall be unto you as the homeborn among the sons of Israel; with you shall they cast the lot for an inheritance in the midst of the tribes of Israel; and it shall come to pass that in what tribe the sojourner sojourneth, there shall ye give him his inheritance (Ezek. 47:21-23). This is concerning the New Jerusalem, or the Lord's kingdom; by "the sojourners sojourning" are meant those who suffer themselves to be instructed, consequently the Gentiles; that those are meant who are being instructed, is evident from its being said that in the tribe with which he has sojourned, there his inheritance should be given; "tribes" denote the things that are of faith. [3] "Sojourning" has also nearly the same signification as "journeying," and "dwelling." By "journeying" are signified the arrangements and order of life, and by "dwelling" is signified to live (see above, n. 1293); on which account the land of Canaan is also called the land of the sojournings of Abraham, Isaac, and Jacob (Gen. 28:4; 36:7; 37:1; Exod. 6:4); and Jacob said unto Pharaoh: The days of the years of my sojournings, few and evil have been the days of the years of my life, and they have not attained unto the days of the years of the life of my fathers, in the days of their sojournings (Gen. 47:9); where "sojourning" denotes life and instructions.
Because the famine was grievous in the land. That this signifies much scarcity in His external man, is evident from the signification of "famine," as given above in this verse. The arcana here contained are more than can be briefly told. The Lord had the power of learning above every other man; but because, unlike other men, He was to be instructed in celestial things before He was instructed in spiritual things, this is here declared; and also for the further reason that there was hereditary evil from the mother in His external man, against which He was to fight, and which He was to overcome; and also for other reasons innumerable.
Verse 11. And it came to pass, when he drew nigh to come into Egypt, that he said unto Sarai his wife, Behold I pray, I know that thou art a woman beautiful to look upon. "And it came to pass, when he drew nigh to come into Egypt," signifies when He began to learn; "Egypt," as before said, means the memory-knowledge of knowledges [scientia cognitionum]; "he said unto Sarai his wife," signifies that He so thought concerning the truths to which celestial things were adjoined; "Sarai" as a wife is the truth adjoined to the celestial things that were in the Lord; "Behold I pray, I know that thou art a woman beautiful to look upon," signifies that truth from a celestial origin is delightful.
And it came to pass, when he drew nigh to come into Egypt. That this signifies when He began to learn, is evident from the signification of "Egypt," as being the memory-knowledge of knowledges; and when the expression "to draw nigh" is used with reference to this, it can mean nothing else.
That "Egypt" is the memory-knowledge of knowledges, is evident from what was said and shown concerning Egypt under the preceding verse.
He said to Sarai his wife. That this signifies that He so thought concerning the truths to which celestial things were adjoined, is evident from the signification of Sarai when she is called a wife. A "wife," in the internal sense of the Word, signifies nothing else than truth conjoined with good; for the conjunction of truth with good is circumstanced precisely as is a marriage. In the Word, when a "husband" is mentioned, the husband signifies good, and the wife signifies truth; but when he is not called the husband, but the "man," then he signifies truth, and the wife signifies good: this is the constant usage in the Word, as before said (n. 915). In the passage before us, as Abram is named, Sarai his wife signifies truth. To say thus to Sarai his wife is, in the internal sense, to think so concerning the truths with which celestial things were conjoined. It is historically true that Abram so said to his wife, when journeying into Egypt; but as before said, all the historicals of the Word are representative, and all the words are significative. No other historicals are recorded in the Word, and in no other order, and no other words are used to express them, than such as in the internal sense may express these arcana.
That "Sarai," as a wife, is the truth that was adjoined to the celestial things which were in the Lord, is evident from what has just been said concerning the signification of Sarai his wife. It is said, "the truth that was adjoined to celestial things," because the Lord possessed all truth previous to His instruction. What is celestial has truth with it, the one being inseparable from the other, as light is from flame; but this truth was stored up in the Lord's internal man, which was Divine. The knowledges [scientifica et cognitiones] that He learned are not truths [vera seu veritates], but are only recipient vessels; just as whatever is in man's memory is by no means truth, although it is so called; but the truth is therein, as in vessels. These vessels were to be formed, or rather to be opened, by the Lord, through instruction in knowledges from the Word; not only that celestial things might be insinuated into them, but also that the celestial things might in this way be made Divine; for the Lord conjoined the Divine Essence with the Human Essence in order that His Human things might likewise be made Divine.
Behold I pray, I know that thou art a woman beautiful to look upon. That this signifies that truth from a celestial origin is delightful, is evident from the signification of "a woman beautiful to look upon." All truth that is celestial, or that is produced from the celestial, is happy in the internal man, and delightful in the external, and with the celestial angels is so perceived; but it is altogether otherwise when it is not from a celestial origin. There are two kinds of happiness in the internal man, to which correspond two kinds of delight in the external man; one is of good, the other is of truth; celestial happiness and delight are of good, spiritual happiness and delight are of truth. It is also known that truth itself is attended with happiness and delight, but these are essentially such only when the truth is from what is celestial, for then the truth itself also becomes celestial, and is called celestial truth. To speak comparatively, truth is then like the light of the sun in the springtime, which has heat in its bosom, from which all things on the earth are made to vegetate, and are as it were animated. This celestial truth is the beautiful itself, or beauty itself. This is the truth which is here called "a woman beautiful to look upon." What further arcana are involved in these words, will be manifest from what follows.
Verse 12. And it shall come to pass, when the Egyptians shall see thee, that they will say, This is his wife, and they will kill me, and will make thee to live. "And it shall come to pass, when the Egyptians shall see thee," signifies the memory-knowledge of knowledges [scientia cognitionum], which is described as to what it is when they see celestial knowledges; "that they will say, This is his wife," signifies that they will call the knowledges celestial; "and they will kill me, and will make thee to live," signifies that they would not care for the celestial things, but only for the mere knowledges, which they would carry off.
And it shall come to pass, when the Egyptians shall see thee. That this signifies the memory-knowledge of knowledges, which is described as to what it is when they see celestial knowledges, is evident from the signification of "Egypt," which is the memory-knowledge of knowledges, as before shown; and from this it is evident what is signified by the words "when the Egyptians see," namely, that this memory-knowledge is such as is described in this verse. The memory-knowledge of knowledges is attended with this, and it is something natural in it, as is manifested in children when they first begin to learn, namely, that the higher things are, the more they desire them; and still more when they hear that they are celestial and Divine. But this delight is natural, and arises from a desire that is of the external man. With other men this desire causes them to feel delight in the mere memory-knowledge of knowledges, without any further end; when yet the memory-knowledge of knowledges is nothing but an instrumental agency having for its end a use, namely, that the knowledges may serve celestial and spiritual things as vessels; and when they are thus serving, they are then for the first time in their use, and receive from the use their delight. Anyone can see, if he pays attention, that in itself the memory-knowledge of knowledges is nothing but a means whereby a man may become rational, and thence spiritual, and at last celestial; and that by means of the knowledges his external man may be adjoined to his internal; and when this is done, he is in the use itself. The internal man regards nothing but the use. For the sake of this end also, the Lord insinuates the delight that childhood and youth perceives in memory-knowledges. But when a man begins to make his delight consist in memory-knowledge alone, it is a bodily cupidity which carries him away, and in proportion as he is thus carried away (that is, makes his delight consist in mere memory-knowledge), in the same proportion he removes himself from what is celestial, and in the same proportion do the memory-knowledges close themselves toward the Lord, and become material. But in proportion as the memory-knowledges are learned with the end of use,-as for the sake of human society, for the sake of the Lord's church on earth, for the sake of the Lord's kingdom in the heavens, and still more for the Lord's own sake,-the more are they opened toward Him. On this account also the angels, who are in the memory-knowledge of all knowledges, and indeed to such a degree that scarcely one part in ten thousand can be presented to the full apprehension of man, yet esteem such knowledge as nothing in comparison with use. From what has been said it may be seen what is signified by the words, "When the Egyptians shall see thee, they will say, This is his wife; and they will kill me, and will make thee to live." These things were said because the Lord when a child knew this and thought in this way, namely, that if He should be carried away by a mere desire for the memory-knowledge of knowledges, this memory-knowledge is of such a character that it would care no more for celestial things, but only for the knowledges [cognitiones] which the desire for memory-knowledge would carry away. On these subjects more follows.
And they will say, This is his wife. That this signifies that they will call the knowledges celestial, is evident from the signification of a "wife," as being the truth that was adjoined to celestial things; hence "this is his wife" signifies that which is celestial.
And they will kill me, and will make thee to live. That this signifies that they would not care for celestial things, but only for mere knowledges, is evident from what has just been said. Verse 13. Say, I pray, thou art my sister, that it may be well with me for thy sake, and that my soul may live because of thee. "Say, I pray, thou art my sister," signifies intellectual truth which is a "sister;" "that it may be well with me for thy sake," signifies that so the celestial could have no violence done to it; "and that my soul may live because of thee," signifies that so the celestial could be saved.
Say, I pray, thou art my sister. That this signifies intellectual truth, which is a "sister," is evident from the signification of a "sister," as being intellectual truth when celestial truth is a "wife," concerning which hereafter. These things stand thus: it is the nature of memory-knowledge to desire nothing more than to introduce itself into celestial things and explore them; but this is contrary to order, for it thus does violence to celestial things. Order itself is that the celestial by means of the spiritual introduces itself into the rational, and thus into the memory-knowledge [in scientificum], and adapts this to itself; and unless this order is observed, there cannot possibly be any wisdom. In the passage before us are also contained the arcana as to how the Lord was instructed by His Father according to all order; and thus how His external man was conjoined with His internal, that is, how His external man was made Divine, like the internal; thus how He became Jehovah as to each essence; which was done by means of knowledges, which are the means. Without knowledges as means, the external man cannot even become man.
That it may be well with me for thy sake. That this signifies that so the celestial could have no violence done to it, is evident from what has been said above; for as has been repeatedly said, the order is that the celestial flows into the spiritual, the spiritual into the rational, and this into the faculty of memory-knowledge. When there is this order, then the spiritual is adapted by the celestial, the rational by the spiritual, and the memory-knowledge by the rational. The memory-knowledge in general then becomes the ultimate vessel; or what is the same, memory-knowledges, specifically and particularly, become the ultimate vessels which correspond to rational things, rational things to spiritual things, and spiritual things to celestial things. When this is the order, the celestial cannot suffer any violence; otherwise, it does so suffer. As in the internal sense the Lord's instruction is here treated of, the method of His progress therein is here described.
That my soul may live because of thee. That this signifies that thus the celestial could be saved, is evident from the signification of the "soul," as being the celestial; for this is the soul itself, because the very life itself. Hence it is evident what is signified by the words "that my soul may live because of thee." It will be evident from what follows, that celestial or Divine things were not so adjoined to the Lord that they made one essence, until He endured temptations, and thus expelled the evil heredity from the mother. Here and in the following verses it is described how meanwhile the celestial itself suffered no violence, but was saved.
Verse 14. And it came to pass when Abram was come into Egypt, that the Egyptians saw the woman, that she was very beautiful. "It came to pass when Abram was come into Egypt," signifies when the Lord began to be instructed; "and the Egyptians saw the woman, that she was very beautiful," signifies that the memory-knowledge of knowledges is of such a nature as to be highly pleasing to itself.
It came to pass when Abram was come into Egypt. That this signifies when the Lord began to be instructed, is evident from the representation of Abram, which in the internal sense is the Lord when a child; and from the signification of "Egypt," as being the memory-knowledge of knowledges, as before shown, at verse 10. Hence it is evident that "to come into Egypt" is to be instructed.
And the Egyptians saw the woman, that she was very beautiful. That this signifies that the memory-knowledge of knowledges is of such a nature as to be highly pleasing to itself, is evident from what was before said, at verse 11, that such is the nature of memory-knowledge during childhood; for this is as it were innate in memory-knowledge, because it is innate in man, that at the very first it pleases for no other end than for the sake of knowing. Such is every man; his spirit is greatly delighted to know, so that there is scarcely anything it desires more; this is its food, by which it is sustained and refreshed, as the external man is by earthly food. This sustenance, which is that of his spirit, is communicated to the external man, to the end that this may be adapted to the internal man. But the various foods succeed one another in the following order: celestial food is all the good of love and charity from the Lord; spiritual food is all the truth of faith: on these foods the angels live; and from them comes forth the food, likewise celestial and spiritual, but of a lower angelic degree, on which angelic spirits live; from this again there comes a still lower celestial and spiritual food, which is that of reason and thence of memory-knowledge, on which good spirits live; and lastly comes corporeal food, which is proper to man while he lives in the body. These foods correspond to one another in a wonderful manner. From this it is also evident why and how memory-knowledge is very pleasing to itself; for the case therewith is the same as it is with appetite and taste; and therefore eating, with man, corresponds to memory-knowledges in the world of spirits; and appetite and taste themselves correspond to the desire for these knowledges; as is evident from experience, concerning which, of the Lord's Divine mercy hereafter.
Verse 15. And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken to Pharaoh's house. "The princes of Pharaoh saw her," signifies the primary precepts, which are "the princes of Pharaoh;" "and they praised her to Pharaoh," signifies that they were pleasing; "and the woman was taken to Pharaoh's house," signifies that they captivated the lower mind [animus].
The princes of Pharaoh saw her. That this signifies the primary precepts, which are "the princes of Pharaoh," is evident from the signification of "princes," and of "Pharaoh." In both the historical and prophetical parts of the Word, "princes" signify the things which are primary; and "Pharaoh" signifies the same as "Egypt;" and here "Egypt," or "Pharaoh," is used in the best sense, because predicated of the memory-knowledge of knowledges which the Lord first acquired in childhood. That they were primary precepts from the Word, is evident from the signification of these things in the internal sense. That, speaking generally, by "Pharaoh" in the Word is signified the same as by "Egypt," may be confirmed from many passages; as also that by the kings of other kingdoms, who are named, the same is signified as by the names of the kingdoms; but by "princes" are signified their primary things, as in Isaiah: The princes of Zoan are foolish, the wise counselors of Pharaoh; how say ye unto Pharaoh, I am the son of the wise, the son of ancient kings? The princes of Zoan are become fools, the princes of Noph are deceived (Isa. 19:11, 13). Here "the princes of Zoan," and "the wise counselors of Pharaoh," denote the primary memory-knowledges; and as wisdom first flourished in Egypt, as before said, it is called "the son of the wise," and "the son of ancient kings." So "princes" frequently denote in the Word primary things.
And they praised her to Pharaoh. That this signifies that they were pleasing, may be seen without explication.
And the woman was taken to Pharaoh's house. That this signifies that they captivated the lower mind, is evident from the signification of "woman," and from the signification of "house." A "woman" signifies truth, here the truth that was in the memory-knowledges with the delights of which the Lord was captivated in childhood. The delights of truth are those which come from the intellectual truth which is signified by a "sister." A "house" signifies the things that are in man, especially those which are of his will, as before shown (n. 710); here therefore those which are of the lower mind, or of the affection of knowing and learning. 1484a. Verse 16. And he did well unto Abram for her sake; and he had flock and herd, and he-asses and menservants, and maidservants and she-asses, and camels. "He did well unto Abram for her sake," signifies that memory-knowledges were multiplied with the Lord; "and he had flock and herd, and he-asses and menservants, and maidservants and she-asses, and camels," signifies all the things in general that belong to memory-knowledges.
And he did well unto Abram for her sake. That this signifies that memory-knowledges were multiplied with the Lord, is evident from the signification of "doing well unto," as being to enrich. This is said of the memory-knowledge that is signified by "Pharaoh," that it did well unto Abram, that is to the Lord when a child; and this for her sake, that is, for the sake of the intellectual truth that He desired. It was this desire for truth from which the enriching came.
And he had flock and herd, and he-asses and menservants, and maidservants and she-asses, and camels. That these words signify all things in general that belong to memory knowledges, is evident from the signification of all these things in the Word. But it would be too tedious to show what is signified by each in particular, as what by the "flock and herd," the "he-asses and menservants," the "maidservants and she-asses," and the "camels." Each has its own peculiar signification. In general they signify all things that belong to the memory-knowledge of knowledges, and to memory-knowledges. Regarded in themselves, memory-knowledges are "he-asses and menservants;" their pleasures are "maidservants and she-asses;" "camels" are general things of service; "flock and herd" are possessions; and so in the Word throughout. All things whatever that are in the external man, are nothing but things of service, that is, they are for the service of the internal man. So it is with all memory-knowledges, which belong solely to the external man; for they are procured from earthly and worldly things by means of sensuous impressions, in order that they may serve the interior or rational man, and this the spiritual man, this the celestial, and this the Lord. Thus are they subordinated one to another, as are the more external things to the more internal, in their order; and thus all things whatever, both in general and in particular, are, in their order, subordinated to the Lord. Memory-knowledges are therefore the lowest and outermost things, in which are terminated in their order the things that are more interior; and because they are the lowest and outermost things, they must be pre-eminently things of service. Everyone may know for what such knowledges may be serviceable, if he reflects or inquires in himself for what use they are; and when he is thus reflecting upon their use, he can also apprehend the quality of the use. Every memory-knowledge must be for the sake of some use, and this is its service. Verse 17. And Jehovah smote Pharaoh with great plagues, and his house, because of the word of Sarai, Abram's wife. "Jehovah smote Pharaoh with great plagues," signifies that the memory-knowledges were destroyed; "and his house," signifies which He had collected; "because of the word of Sarai, Abram's wife," signifies because of the truth that was to be adjoined to the celestial.
And Jehovah smote Pharaoh with great plagues. That this signifies that the memory-knowledges were destroyed, is evident from the signification of "Pharaoh," as being memory-knowledge in general, consequently the memory-knowledges that belong to such knowledge; and from the signification of being "smitten with plagues," as being to be destroyed. As regards memory-knowledges the case is this. In childhood they are acquired for no other end than that of knowing; with the Lord, they were acquired from the delights and affection of truth. The memory-knowledges acquired in childhood are very numerous, but are disposed by the Lord into order so as to serve for use; first, to give the ability to think; then that they may be of use by means of thought; and lastly that this may take effect, that is to say that the very life may consist in use, and be a life of uses. These are the things performed by the memory-knowledges that are acquired in childhood; and without them the external man can never be conjoined with the internal, and at the same time become use. When man becomes use, that is, when he thinks all things from the end of use, and does all things for the end of use-if not by manifest reflection, still by tacit reflection from a nature acquired by so doing-then the memory-knowledges which have served the first use-that the man may become rational-being no longer of service, are destroyed; and so on. These are the things here meant by the words "Jehovah smote Pharaoh with great plagues."
And his house. That this signifies which He had collected, is evident from the signification of a "house," as being, in this place, the memory-knowledges that are collected. To collect memory-knowledges, and by their means frame the external man, and build it up, is not unlike building a house; and therefore such things are signified in many passages of the Word by "building," and by "building houses," as in Isaiah: I create new heavens and a new earth; they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them; they shall not build and another inhabit (Isa. 65:17, 21-22); here "houses" mean where there are wisdom and intelligence, thus where there are the knowledges of good and truth; for the Lord's kingdom is here treated of, namely, the new heavens and the new earth. In Jeremiah: Build ye houses and dwell in them; and plant gardens, and eat the fruit of them (Jer. 29:5); where the meaning is similar. In David: Blessed is the man that feareth Jehovah, that delighteth greatly in His commandments; wealth and riches are in his house, and his righteousness endureth forever (Ps. 112:1, 3); where "wealth and riches" denote the wealth and riches of wisdom and intelligence, thus knowledges; which are "in his house," that is, are in him. [2] "House" is used in the opposite sense in Zephaniah: I will visit upon them that say in their heart, Jehovah hath not done good, and hath not done evil; and their wealth shall be for a spoil, and their houses a desolation; and they shall build houses and shall not inhabit them, and they shall plant vineyards but shall not drink the wine thereof (Zeph. 1:12-13). In Haggai: Go up into the mountain, and bring wood, and build the house. Ye looked for much, and lo, it came to little; and ye brought it into the house, and I did blow it away. Why? saith Jehovah. Because of My house, which is deserted, while ye run everyone to his own house; therefore upon you are the heavens shut from dew (Hag. 1:8-10); "houses" denote memory-knowledges by which, through reasoning, come falsities. In Isaiah: Woe unto them that join house to house, that cause field to draw near to field, till there be no place, and ye dwell alone in the midst of the land. Shall not many houses be for a desolation, great and good, without an inhabitant? The vineyard of Jehovah is the house of Israel (Isa. 5:7-9); also denoting memory-knowledges by means of which come falsities. In Amos: Behold, Jehovah commandeth, and will smite the great house with breaches, and the little house with clefts. Shall horses run upon the rock? will one plow there with oxen? that ye have turned judgment into gall, and the fruit of righteousness into wormwood (Amos 6:11-12); where "houses" denote in like manner falsities and the derivative evils; "horses," reasoning; "judgment," truths, which are "turned into gall;" and "the fruit of righteousness," goods which are "turned into wormwood." [3] Thus throughout the Word, "houses" denote human minds, in which there should be intelligence and wisdom. In the passage before us, "the house of Pharaoh" denotes memory-knowledges by means of which comes intelligence, and thereby wisdom. The like is also signified by the house which Solomon built for the daughter of Pharaoh (1 Kings 7:8, etc.). Because "houses" denote minds, in which are intelligence and wisdom, and in which are affections belonging to the will, the word "house" in the Word is of a wide signification; but what its specific signification is, may be seen from the things of which it is predicated. Man himself is also called "a house."
Because of Sarai, Abram's wife. That this signifies because of the truth that was to be adjoined to what is celestial, is evident from the signification of a "wife," and consequently of "Sarai the wife," as being truth that is to be adjoined to the celestial, concerning which above, at verse 12. The case is this: unless the knowledges which in childhood have performed the use of making the man rational, are destroyed, so that they are as nothing, truth can never be conjoined with what is celestial. These first memory-knowledges are for the most part earthly, corporeal, and worldly. However Divine may be the precepts that a child learns, he still has no other idea concerning them than that which is obtainable from such knowledges; and therefore, so long as those lowest knowledges cling to him, from which are his ideas, his mind cannot be elevated. With the Lord it was the same, because He was born as are other men, and was to be instructed as are others, but according to Divine order, which is such as has been stated. In these things which are said concerning Abram in Egypt, there is described the Divine order-how in the Lord the external man was conjoined with the internal, so that the external also might become Divine.
Verse 18. And Pharaoh called Abram, and said, What is this that thou hast done unto me? Why didst thou not tell me that she is thy wife? "And Pharaoh called Abram," signifies that the Lord bethought Himself; "and said, What is this that thou hast done unto me?" signifies that it grieved Him; "Why didst thou not tell me that she is thy wife?" signifies seeing that He knew that He ought not to have any other truth than that which would be conjoined with what is celestial.
And Pharaoh called Abram. That this signifies that the Lord bethought Himself, is evident from the signification of "Pharaoh," as being memory-knowledge. The memory-knowledge itself [scientia], that is, the matters of memory-knowledge [scientifica], which the Lord acquired when a child, are here called "Pharaoh;" thus it is that knowledge itself which thus addresses the Lord, that is, it is Jehovah who does so by means of that knowledge. Hence it is evident that these things signify that the Lord bethought Himself. Mental advertence comes by means of memory-knowledge, thus by means of Pharaoh, by whom, as before said, this knowledge is signified.
And said, What is this that thou hast done unto me? That this signifies that it grieved Him, is also evident from the very indignation in which this is said: the grief itself is thus expressed. The internal sense is such that the affection itself that lies hidden in the words is what constitutes it; the words of the letter are not attended to, but are as if they had no existence. The affection in these words is the indignation as it were of the memory-knowledge, and the Lord's grief; and in fact grief from this, that the memory-knowledges which He had learned with pleasure and delight should be thus destroyed. The case herein is like that of little children who when they love something their parents see to be hurtful to them, and it is taken away from them, are thereby grieved.
That she was thy wife. That this signifies that He ought to have no other truth than that which was to be conjoined with what is celestial, is evident from the signification of a "wife," as being the truth that was to be conjoined with what is celestial (concerning which above, at verse 12). There is here described the order in which the Lord advanced to intelligence, and thus to wisdom; so that, as He was wisdom itself as to His Divine Essence, so He should become wisdom itself as to His Human Essence.
Verse 19. Why saidst thou, She is my sister? and I might have taken her to me for a woman. And now behold thy wife; take her and go. "Why saidst thou, She is my sister?" signifies that He then knew no otherwise than that He had intellectual truth; "and I might have taken her to me for a woman," signifies that so He might have done violence to the truth that was to be conjoined with what is celestial; "and now behold thy wife; take her and go," signifies that truth was to be conjoined with what is celestial.
Why saidst thou, She is my sister? That this signifies that He then knew no otherwise than that He had intellectual truth, is evident from the signification of a "sister," as being intellectual truth; and also from the fact that Abram had said so (as is evident from verse 13), which was done to the end that the celestial might not suffer any violence, but might be saved. From all this it is evident that when the Lord as a child learned memory knowledges, He first of all knew no otherwise than that those knowledges were solely for the sake of the intellectual man, that is, in order that He might get to know truths from them; but it was afterwards disclosed that they had existed in order that He might attain to celestial things; and this took place to prevent celestial things from suffering violence, and in order that they might be saved. When man is being instructed, there is a progression from memory-knowledges to rational truths; further, to intellectual truths; and finally, to celestial truths, which are here signified by the "wife." If the progression is made from memory knowledges and rational truths to celestial truths without intellectual truths as media, the celestial suffers violence, because there can be no connection of rational truths-which are obtained by means of memory-knowledges-with celestial truths, except by means of intellectual truths, which are the media. What celestial truths are, and what intellectual truths are, will be seen presently. [2] That it may be known how these things stand, something shall be said respecting order. The order is for the celestial to inflow into the spiritual and adapt it to itself; for the spiritual thus to inflow into the rational and adapt it to itself; and for the rational thus to inflow into the memory-knowledge and adapt it to itself. But when a man is being instructed in his earliest childhood, the order is indeed the same, but it appears otherwise, namely, that he advances from memory-knowledges to rational things, from these to spiritual things, and so at last to celestial things. The reason it so appears is that a way must thus be opened to celestial things, which are the inmost. All instruction is simply an opening of the way; and as the way is opened, or what is the same, as the vessels are opened, there thus flow in, as before said, in their order, rational things that are from celestial spiritual things; into these flow the celestial spiritual things; and into these, celestial things. These celestial and spiritual things are continually presenting themselves, and are also preparing and forming for themselves the vessels which are being opened; which may also be seen from the fact that in themselves the memory-knowledge and rational are dead, and that it is from the inflowing interior life that they seem to be alive. This can become manifest to anyone from the thought, and the faculty of judgment. [3] In these lie hidden all the arcana of analytical art and science, which are so many that they can never explored even as to the ten-thousandth part; and this not with the adult man only, but also with children, whose every thought and derivative expression of speech is most full of them (although man, even the most learned, is not aware of this), and this could not possibly be the case unless the celestial and spiritual things within were coming forth, flowing in, and producing all these things.
I might have taken her to me for a woman. That this signifies that so the truth that was to be conjoined with what is celestial might have suffered violence, is evident from what has just been said; and also from what was said above at verse 13. As regards truth being conjoined with what is celestial, the case is this. Regarded in itself, the truth learned from childhood is nothing but a vessel adapted to the reception of what is celestial. Truth has no life from itself, but only from the celestial that flows in. The celestial is love and charity; all truth is thence, and because all truth is thence it is nothing but a kind of vessel; and so are truths themselves plainly presented in the other life; truths there are never regarded from truths, but from the life which is in them; that is, from the celestial things which are of love and charity in the truths; from these it is that truths become celestial, and are called celestial truths. We can now see what intellectual truth is, as also that with the Lord intellectual truth opened the way to celestial things. Truth in the memory [verum scientificum] is one thing; rational truth is another; and intellectual truth is another; they succeed one another. Truth in the memory is a matter of memory-knowledge; rational truth is this truth confirmed by reason; intellectual truth is conjoined with an internal perception that it is so. This intellectual truth existed with the Lord in His childhood, and with Him opened the way to celestial things.
And now behold thy wife; take her and go. That this signifies that truth was to be conjoined with what is celestial, is evident from the signification of a "wife," as being truth that is to be conjoined with what is celestial (as before shown, at verses 11 and 12, and also from what has just been said).
Verse 20. And Pharaoh commanded the men concerning him; and they sent him away, and his wife, and all that he had. "And Pharaoh commanded the men concerning Him, [and they sent him away]," signifies that memory-knowledges left the Lord; "and his wife," signifies that they also left the truths that were conjoined with celestial things; "and all that he had," signifies that they left all things that belonged to celestial truths.
And Pharaoh commanded the men concerning Him, [and they sent him away]. That this signifies that memory-knowledges left the Lord, is evident from the signification of "Pharaoh," as being memory-knowledge; and also from the signification of "men," as being intellectual things (as before shown, n. 158). "The men" here, because attributed to Pharaoh, or to memory-knowledge, signify intellectual things adapted thereto. As regards memory-knowledges leaving the Lord, the case is this. When celestial things are being conjoined with intellectual truths, and these are becoming celestial, then all things that are empty are dissipated of themselves; this is in the nature of the celestial.
And his wife. That this signifies that they left the truths that were conjoined with celestial things, that is to say, that memory-knowledges left them, is evident from the signification of "wife," as being truth conjoined with what is celestial (spoken of above), and also from what has just been said. Empty memory-knowledges leave celestial things, as vain things are wont to leave wisdom; they are as crusts and scales that separate themselves of their own accord.
1457-1 This was John the Baptist, the Lord's forerunner. [Reviser.]
1460-1 The Latin says, "None doing good," but benefaciens is evidently a misprint for terrefaciens, as it reads correctly in Apocalypse Explained, 388:8, 650:51. [Reviser.]