That he hearkened not unto her, to lie by her. That this signifies that it was averse to being conjoined, is evident from the signification of "hearkening not" as being not to listen or obey (n. 2542, 3869), here to be averse to, because he was so far from listening that he left his garment and fled; and from the signification of "lying by her," as being to be conjoined unlawfully (n. 4989).
To be with her. That this signifies lest in this way it should be united, is evident from the signification of "being with" anyone, as being to be more closely conjoined, or to be united. That "to be" means to be united, is because the very being of a thing is good, and all good is of love, which is spiritual conjunction or unition. Hence in the supreme sense the Lord is called being or Jehovah, because from Him is all the good which is of love or of spiritual conjunction. As heaven makes a one through love from Him and the reciprocal love to Him through reception, and through mutual love, it is therefore called a marriage, through which it is. It would be similar with the church, if love and charity were the being of it. Therefore where there is no conjunction or union, there is no being; for unless there is something to bring to a one or to unite, there must be dissolution and extinction. [2] Thus in a civil society, where everyone is for himself and no one for another except for the sake of himself, unless there were laws to unite, and fears of the loss of gain, honor, fame, and life, the society would be utterly dissipated; so that the being of such a society is also conjunction or unition, but only in externals, while in respect to internals there is no being in it. For this reason also such persons in the other life are kept in hell, and are in like manner held together there by external bonds, especially by fears; but whenever these bonds are relaxed, one rushes to compass the destruction of another, and desires nothing more than to put him out of existence. It is otherwise in heaven, where there is internal conjunction through love to the Lord and the derivative mutual love. When external bonds are relaxed there, they are more closely conjoined together; and because they are thus brought nearer to the Divine being which is from the Lord, they are more interiorly in affection and thence in freedom, consequently in blessedness, happiness, and joy.
And it came to pass on a certain day. That this signifies a fifth state, is evident from the signification of "it came to pass," or "it was," as involving what is new (as was shown above, n. 4979, 4987, 4999), thus a new state, here a fifth.
That he went into the house to do his work. That this signifies when it was in the work of conjunction with spiritual good in the natural, is evident from the fact that it is this conjunction which is treated of in this chapter under the representation of Joseph; and therefore when it is said, "he went into the house to do his work," the work of this conjunction is signified.
And no man of the men of the house was there in the house. That this signifies that it was without the aid of anyone is evident from the fact that hereby is signified that he was alone; and because in the internal sense by "Joseph" is signified the Lord, and how He glorified His internal Human, or made it Divine, by these words is signified that He did this without the aid of anyone. That the Lord made His Human Divine by His own power, thus without the aid of anyone, may be seen from the fact that because He was conceived of Jehovah, the Divine was in Him, and thus the Divine was His; and therefore when He was in the world, and made the Human in Himself Divine, He did this from His own Divine, or from Himself. This is described in Isaiah in the words: Who is this that cometh from Edom, with dyed garments from Bozrah? this that is honorable in His apparel, marching in the multitude of His strength? I have trodden the wine-press alone; and of the peoples there was no man with Me. I looked but there was no one helping: and I was amazed, but there was no one upholding; therefore Mine own arm brought salvation to Me (Isa. 63:1, 3, 5). And again in the same prophet: He saw that there was no man, and was as it were amazed that there was no one interceding; therefore His own arm brought salvation to Him; and His righteousness stirred Him up. Therefore He put on righteousness as a coat of mail, and a helmet of salvation upon His head (Isa. 59:16-17). (That the Lord by His own power made the Human in Himself Divine may be seen above, n. 1616, 1749, 1755, 1812, 1813, 1921, 1928, 1999, 2025, 2026, 2083, 2500, 2523, 2776, 3043, 3141, 3381, 3382, 3637, 4286.)
And she caught hold of him in his garment. That this signifies that truth not spiritual applied itself to the ultimate of spiritual truth, is evident from the representation of Potiphar's wife, of whom these things are said, as being truth natural not spiritual (n. 4988); from the signification here of "to catch hold of" as being to apply itself; and from the signification of a "garment," as being truth (n. 1073, 2576, 4545, 4763), here the ultimate of spiritual truth, which in this state is Joseph's, for "Joseph" here is good spiritual natural (n. 4988, 4992). That it is the truth of this good with which truth natural not spiritual wished to be conjoined, is plain from the series of things in the internal sense. [2] But what it means, and what it involves, to say that truth natural not spiritual wished to be conjoined with truth spiritual natural, is at this day a secret, chiefly because few are solicitous or wish to know what spiritual truth is; and what truth not spiritual; and they are so far from being solicitous about it as to be scarcely willing to hear the word "spiritual," for at the bare mention of it gloom assails them, together with sadness, and loathing is excited, and so it is rejected. That this really happens has also been shown me. While my mind was dwelling on such things, there were spirits present from Christendom, who were then let into the state in which they had been in the world; and they were not only affected with sadness at the mere thought of spiritual good and truth, but were also seized with so great a loathing, from aversion, that they said they felt within them the like of that which in the world excites vomiting. But it was given me to tell them that this was in consequence of their affections having been fixed upon merely earthly, bodily, and worldly things, for when a man is immersed in these he loathes the things of heaven; and that they had frequented places of worship where the Word is preached, from no desire to know the things which are of heaven, but from some other desire contracted from the time of early childhood. From this it was plain what is the quality of Christendom at this day. [3] The cause-to speak generally-is that the Christian Church at this day preaches faith alone and not charity, and thus doctrine but not life; and when life is not preached, a man comes into no affection of good; and when he is in no affection of good, he is also in no affection of truth. It is for this reason that it is contrary to the delight of the life of most persons to hear anything more about the things of heaven than what they have known from infancy. [4] And yet the fact is that man is in this world in order to be initiated by his activities there into the things which are of heaven, and that his life in this world is hardly a moment in comparison with his life after death, for this is eternal. But there are few who believe that they will live after death; and for this reason also, heavenly things are of no account to them. But this I can declare with certainty: that man immediately after death is in the other life, and that his life in this world is wholly continued there, and is of the same quality as it had been in this world. This I can assert, because I know it; for I have talked after their decease with almost all with whom I had been acquainted in the life of the body, and thus by living experience it has been given me to know what lot awaits everyone, namely, a lot according to his life; yet those who are of such a quality do not believe even these things. But what is meant and involved in truth natural not spiritual wishing to be conjoined with truth spiritual natural, which is signified by her "catching hold of Joseph in his garment," will be shown in what presently follows.
Saying, Lie with me. That this signifies for the purpose of conjunction, is evident from the signification of "lying with," as being conjunction (of which above, n. 4989, 5001); here for the purpose of conjunction, or to the intent that it might be conjoined.
And he left his garment in her hand. That this signifies that it took away this ultimate truth, is evident from the signification of "leaving in her hand," as being in her power, for "hand" is ability or power (n. 878, 3091, 3387, 3563, 4931-4937); and because she caught hold of his garment, it is here meant to take away; and from the signification of a "garment," as being ultimate truth (of which above, n. 5006). That truth natural not spiritual wished to conjoin itself with truth spiritual natural, and that this was averse to conjunction, and for this reason left ultimate truth, or suffered it to be taken away, cannot be comprehended by anyone unless it is made clear by examples. But first let it be seen what truth natural not spiritual is, and what truth spiritual natural (n. 4988, 4992), and that there is an affinity in their ultimates, yet not any conjunction. [2] But as before said, let this be made clear by examples, and let this be the first. It is a truth natural not spiritual, within the church, that good ought to be done to the poor, to widows, and to the fatherless, and that to do good to them is the charity which is enjoined in the Word; but truth not spiritual-that is, they who are in truth not spiritual-understand by the poor, the widows, and the fatherless, only those who are so called; whereas truth spiritual natural-that is, they who are in this truth-do indeed confirm this, but put in the last place this meaning of the poor, the widows, and the fatherless; for they say in their hearts that not all are poor who call themselves poor, and that among the poor there are those who live most wickedly, and fear neither God nor men, and who would rush into every iniquity unless withheld by fear; and moreover that by the "poor" in the Word are meant those who are spiritually such, who know and confess at heart that they have nothing of truth and good from themselves, but that all things are bestowed on them by free gift. The same is true of the "widows" and the "fatherless," with a difference in respect to state. From this example it is plain that to do good to the poor, to the widows, and to the fatherless, under these names, is an ultimate of truth to those who are in truth spiritual natural; and that this truth is like a garment, which clothes interior things. It is also plain that this ultimate of truth concurs with the truth possessed by those who are in truth natural not spiritual, but that still there is not conjunction but affinity. [3] Let us take as an example that good ought to be done to the neighbor. They who are in truth spiritual natural regard everyone as the neighbor, but yet all in different respects and degrees; and they say at heart that those who are in good are in preference to others the neighbor to whom good is to be done; and that those who are in evil are also the neighbor, but that good is done to them when they are punished according to the laws, because by means of punishments they are amended; and in this way also care is taken lest evil be done to the good by them and by their example. Those within the church who are in truth natural not spiritual also say that everyone is the neighbor, but they do not admit of degrees and distinctions; and therefore if they are in natural good they do good without distinction to everyone who excites their pity, and oftener to the evil than to the good, because in their knavery the evil know how to excite pity. From this example also it is plain that they who are in truth natural not spiritual, and they who are in truth spiritual natural, are agreed in this ultimate truth; but that nevertheless there is not conjunction therein, but only affinity, because the one regards the neighbor and charity toward him with a different idea and in a different sense from that of the other. [4] Let us take also this example. They who are in truth spiritual natural say, in general, that the poor and miserable shall inherit the heavenly kingdom. But this is to them an ultimate truth, for inwardly they hold that those are poor and miserable who are spiritually such, and that it is these who are meant in the Word as inheriting the kingdom of heaven. But those within the church who are in truth natural not spiritual say that none can inherit the heavenly kingdom except those who in the world have been reduced to poverty, who live in misery, and who are more afflicted than others; they also call riches, dignities, and worldly joys, so many distractions, or means of withdrawing man from heaven. From this example also it is plain what the ultimate truth is, and of what nature, in which they agree; yet that there is not conjunction, but affinity. [5] Let us take also this example. They who are in truth spiritual natural regard it as an ultimate truth, that those things which are called holy in the Word, were holy, as the ark with the mercy-seat, the lampstand, the incense, bread, altar, and so on, and also as the temple, and the garments of Aaron, which are called holy garments, especially the ephod with the breastplate containing the Urim and Thummim. And yet in regard to this ultimate truth they have the idea that these things were not holy in themselves, nor was any holiness infused into them, but that they were holy representatively, that is, they represented spiritual and celestial things of the Lord's kingdom, and in the supreme sense the Lord Himself. But they who are in truth natural not spiritual in like manner call these things holy, but holy in themselves by infusion. From this it is plain that the two are agreed, but that they do not conjoin themselves; for this truth is of a different form-because of a different idea-with the spiritual man from what it is with the merely natural man. [6] Let us take one other example. It is an ultimate truth to the spiritual man that all Divine truths can be confirmed from the literal sense of the Word, and also, with those who are enlightened, by rational or intellectual things. This ultimate and general truth is acknowledged by the natural man also; but he believes in simplicity that everything is true which can be confirmed from the Word, and especially that which he himself has confirmed from it. In this therefore they concur-that all Divine truth can he confirmed; but this general truth is viewed differently by the one from what it is by the other. The merely natural man believes to be Divine truth whatever he has confirmed in himself, or has heard confirmed by others, not knowing that falsity can be confirmed as well as truth, and that falsity when confirmed appears exactly like truth, and even more true than truth itself, because the fallacies of the senses chime in, and present it in the light of the world separate from the light of heaven. [7] From this it is plain what is the quality of ultimate spiritual truth in the sight of the natural man-that it is like a garment; and when this garment is withdrawn, the natural and the spiritual man do not at all agree, and consequently the spiritual man has no longer anything by which to defend himself against the natural man. This is what is signified by Joseph's fleeing and getting out when he had left his garment. For the merely natural man does not acknowledge interior things; and therefore when exterior things are taken away or withdrawn, the two are at once dissociated. Furthermore, the natural man calls all things false by which the spiritual man confirms ultimate truth; for he cannot see whether that which he confirms is really so, it being impossible from natural light to see the things which are of spiritual light. This is contrary to order; but it is according to order that the things which are in natural light should be seen from spiritual light.
And fled, and got him out. That this signifies that thus truth spiritual natural had no truth by which to defend itself, is evident from the signification of "fleeing and getting out," after he had left his garment, as being that separation was effected, or that there was no longer anything in common; and consequently as a "garment" is ultimate truth, that it had no truth by which to defend itself (on which subject see what was shown just above, n. 5008e).
And it came to pass when she saw. That this signifies perception concerning this matter, is evident from the signification of "seeing," as being perception (n. 2150, 3764, 4567, 4723). Concerning this matter, is concerning the separation effected by ultimate truth being no longer acknowledged, which is signified by his "leaving his garment in her hand, and fleeing out" (as is plain from what was said above, n. 5008, 5009).
That she cried unto the men of her house. That this signifies falsities, is evident from the signification of a "cry," as being falsity (see n. 2240); hence "to cry" is predicated of falsity. The "men of her house" in the genuine sense are the truths of good, but in the opposite sense they are the falsities of evil. That the things which Potiphar's wife now tells to the men of the house, and afterward to her husband, are falsities, is evident from her very words. That natural truth, which is here the wife of Potiphar, after ultimate spiritual truth (which in its outmost appearance seems as if conjoined with it) has been torn away, cannot but speak falsities, or things contrary to the truth, may be seen above (n. 5008e).
And spake unto them, saying. That this signifies exhortation, is evident from the signification of "saying" here, as being exhortation; for "saying" in the internal sense is perception (see n. 2862, 3395, 3509), and also communication (n. 3060, 4131); here therefore, because it is said that she "cried," and afterward that she "spake, saying," vehement communication is meant, that is, exhortation to hear.
See, he hath brought us a Hebrew man. That this signifies a servant, is evident from the signification of a "Hebrew man" as being predicated of service (n. 1703), and as is also clear from what is said later, where Joseph is called a "Hebrew servant," and also simply a "servant:" "the Hebrew servant whom thou hast brought to us came to me" (verse 17); "according to these words did thy servant to me" (verse 19). That a "Hebrew man" here is a servant, is chiefly for the reason that those who are in truth and good natural not spiritual, who are here represented by Potiphar and his wife, regard spiritual truth and good, which is represented by Joseph, no otherwise than as a servant; for in both life and doctrine they are in inverted order, because with them the natural rules and the spiritual serves; when yet it is according to order that the spiritual should rule and the natural serve; for the spiritual is prior, interior, and higher, and nearer the Divine; while the natural is posterior, exterior, and lower, and more remote from the Divine. For this reason the spiritual in man and in the church is compared to heaven, and is also called heaven; and the natural is compared to earth, and is also called earth. Hence also it is that they who are spiritual, that is, in whom the spiritual has ruled, appear in the other life in the light of heaven with the head upward toward the Lord, and with the feet downward toward hell; whereas they who are natural, that is, they in whom the natural has ruled, appear in the light of heaven with the feet upward and the head downward, however differently they may appear in their own light, which is a fatuous light resulting from the evil affections and consequent phantasies in which they are (n. 1528, 3340, 4214, 4418, 4531, 4532). That natural men regard spiritual things as subservient, was also represented by the Egyptians regarding the Hebrews no otherwise than as servants; for by the Egyptians were represented those who are in natural knowledge and who therefore are natural, but by the Hebrews, those who are of the church and are therefore relatively spiritual. Moreover the Egyptians regarded the Hebrews as being so vile-as servants-that it was an abomination to them to eat with the Hebrews (Gen. 43:32); and the sacrifices offered by the Hebrews were also an abomination to them (Exod. 8:26).
To mock us. That this signifies that it rose up, is evident from the series itself in the internal sense, and also from the signification of "mocking," when said with vehemence, as being to rise up.
He came to me to lie with me. That this signifies that it, namely, truth spiritual natural, desired to conjoin itself, is evident from the signification of "coming," as here being to desire, for he who comes with a purpose, desires; and from the signification of "lying with," as being to conjoin itself (of which above, n. 4989, 5001, 5007).
And I cried with a great voice. That this signifies that there was aversion, is evident from the signification of a "cry," as being false speaking (n. 5011); and therefore "to cry," in the present instance, involves such false speaking, namely, in that she "cried unto the men of the house" for help, that it was repugnant to her; and in that it is said that she "cried with a great voice," that she felt aversion for it.
And it came to pass when he heard. That this signifies when it was perceived, is evident from the signification of "hearing," as being to obey, and also as being to perceive. That it means to obey may be seen above (n. 2542, 3869); that it means also to perceive is plain from the very function of the ear, and hence from the nature of the hearing. The function of the ear is to receive another's speech and convey it to the common sensory, in order that the sensory may perceive what the other person is thinking, so that "to hear" is to perceive. Thus it is the nature of the hearing to transfer what anyone is speaking from his own thought into the thought of another, and from the thought into his will, and from the will into act; hence "to hear" is to obey. These two offices are proper to the hearing. In the languages these are distinguished by "hearing" anyone, which is to perceive, and by "listening," or "hearkening" to anyone, which is to obey. That these two offices belong to hearing is because man cannot communicate the things of his thought, and also the things of his will, by any other way; nor can he otherwise persuade and by reasons induce others to do and to obey what he wills. From all this it is evident by what a circle communications are effected-from will into thought, and so into speech; and from speech through the ear into another's thought and will. Hence also it is that the spirits and angels who correspond to the ear or to the sense of hearing in the Grand Man, are not only perceptions, but also obediences. That they are obediences, may be seen above (n. 4652-4660); and because they are obediences, they are also perceptions, for the one involves the other.
That I lifted up my voice and cried. That this signifies that there was great aversion, is evident from the signification of "crying with a great voice," as being aversion (see n. 5016); here therefore "lifting up the voice and crying" denotes great aversion.
That he left his garment by me. That this signifies a witness that it made an approach, is evident from the signification of "leaving the garment," as being to take away ultimate truth (n. 5008); but here a witness, because the garment in her hand and which she showed (that is, the ultimate truth by which it proved that it desired to conjoin itself), was a witness that it made an approach. This meaning does indeed seem somewhat remote, but still it is that which is involved in what she said (see below, n. 5028).
And fled, and got him out. That this signifies that nevertheless it separated itself, is evident from the signification of "fleeing and getting out," as being to separate itself (as above, n. 5009). These then are the falsities which Potiphar's wife spoke to the men of the house concerning Joseph-in the internal sense, which truth natural not spiritual spoke concerning truth spiritual natural, or which the natural man not spiritual spoke concerning the spiritual natural man (n. 4988, 4992, 5008).
Verses 16-18. And she laid up his garment by her, until his lord came to his house. And she spoke unto him according to these words, saying, The Hebrew servant whom thou hast brought unto us came unto me to mock me; and it came to pass, as I lifted up my voice and cried, that he left his garment by me, and fled out. "And she laid up his garment by her," signifies that it retained ultimate truth; "until his lord came to his house," signifies that it might communicate with natural good; "and she spoke unto him according to these words," signifies false speaking; "saying, The Hebrew servant whom thou hast brought unto us, came unto me," signifies that servant; "to mock me," signifies that it rose up; "and it came to pass, as I lifted up my voice and cried," signifies when great aversion was perceived; "that he left his garment by me," signifies testification; "and fled out," signifies that then it separated itself.
And she laid up his garment by her. That this signifies that it retained ultimate truth, is evident from the signification of "laying up by her," as being to retain; and from the signification of a "garment," as being ultimate truth (of which above, n. 5006, 5008), which truth being taken away, the spiritual man has no longer anything with which to defend himself against those who are merely natural (n. 5008e, 5009), and in this event injury is done to him; for whatever the spiritual man then speaks, merely natural men say that they do not perceive, and also that it is not so. And if what is internal or spiritual is but mentioned, they either ridicule it or call it mystical; wherefore all conjunction between them is then broken, and when this is broken, the spiritual man suffers hard things among the merely natural, which is represented by Joseph's being cast into prison, after the wife had testified by the garment in the presence of her husband.
Until his lord came to his house. That this signifies that it might communicate with natural good, is evident from the signification of the "lord," as being good natural not spiritual (n. 4973, 4988). A "house" in the internal sense is the natural mind, for the natural mind, as also the rational mind, is like a house: the husband therein is good, the wife is truth, the daughters and sons are affections of good and truth, and also goods and truth derived from the former as parents; the maidservants and menservants are the pleasures and memory-knowledges which minister and confirm. Here therefore by "until his lord came to his house" is signified until natural good came to its dwelling place, where there is also truth conjoined with it; but here falsity persuading good that it is truth, for good natural not spiritual is easily persuaded that falsity is truth, and that truth is falsity. It is said "his lord," because the natural not spiritual considers the spiritual as a servant (n. 5013). [2] That the natural and the rational mind of man are called a "house," is evident from the following passages: When the unclean spirit is gone out from a man, he wandereth through dry places, seeking rest; and if he findeth it not, he saith, I will return unto my house whence I came out. And if on coming he findeth it swept and garnished, he then goeth away and taketh to him seven other spirits worse than himself; and they enter in and dwell there (Luke 11:24-26); the "house" here denotes the natural mind, which is called a "house that is empty and swept" when there are within it no goods and truths, which are the husband and wife; no affections of good and truth, which are the daughters and sons; nor such things as confirm, which are the maidservants and menservants. The man himself is the "house," because the rational and the natural mind make the man; and without these things, that is, without goods and truths and their affections and the ministry of these affections, he is not a man, but a brute. [3] The mind of man is also meant by a "house" in the same evangelist: Every kingdom divided against itself is laid waste, and house falleth upon house (Luke 11:17); And in Mark: If a kingdom be divided against itself, this Kingdom cannot stand. And if a house be divided against itself, this house cannot stand. No one can pillage the vessels of a strong man after entering into his house, unless he first bind the strong man; and then he pillages his house (Mark 3:24, 25, 27); by "kingdom" is signified truth (n. 1672, 2547, 4691), and by "house," good (n. 2233, 2234, 3720, 4982); "house" signifies good in an eminent sense. [4] In Luke: If the master of the house had known in what hour the thief would come, he would at least have watched, and would not have suffered his house to be broken through (Luke 12:39). Again: From henceforth there shall be five in one house [divided], three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother (Luke 12:52-53); where the subject treated of is the spiritual combats into which those who are of the church will come, after the internal or spiritual things of the Word have been opened. The "house" denotes man, or his mind; "father," "mother," "son," and "daughter" are goods and truths with their affections, and in the opposite sense evils and falsities with their affections, from which and with which there is combat. [5] The Lord's command to His disciples: Into whatsoever house ye enter, first say, Peace be to this house; and if a son of peace be there, your peace shall rest upon it; but if not, it shall return upon you; but remain in the same house; eat and drink what they have; pass not from house to house (Luke 10:5-7); represented that they should abide in good itself, that is, in the good of love to the Lord and of charity toward the neighbor, and not pass into any other. (That man or his mind is a "house" may be seen also above, n. 3538, 4973.)
And she spoke unto him according to these words. That this signifies false speaking, is evident from what follows; for the things which she told her husband are falsities.
Saying, The Hebrew servant whom thou hast brought unto us, came unto me. That this signifies that servant, is evident from what was said above (see n. 5013); here by that servant is meant spiritual truth and good, which here is "Joseph," and which appears to the natural not spiritual as a servant. For example, spiritual truth and good desire that a man should not take pleasure in dignities or in any preeminence over others, but in services rendered to his country, and to societies in general and in particular, and thus should take pleasure in the use of dignities. The merely natural man is wholly ignorant what this pleasure is, and denies its existence; and although he too can hypocritically say the same thing, he nevertheless makes pleasure from dignities for the sake of self the lord, and pleasure from dignities for the sake of societies, in general and particular, the servant; for he regards himself in everything he does, and societies after himself, favoring them only insofar as they favor him. [2] Let us take another example. If it is said that the use and the end make a thing spiritual or not spiritual-use and end for the common good, the church, and the kingdom of God, making it to be spiritual, but use and end for the sake of self and one's own prevailing over the former use and end, making it to be not spiritual-this indeed the natural man can acknowledge with the mouth, but not with the heart; with the mouth from an instructed understanding, not with the heart from an understanding destroyed by evil affections. From this latter he makes use and end for the sake of self a lord, and use and end for the sake of the common good, of the church, and of the kingdom of God, a servant; nay, he says in his heart, Who can ever be otherwise? [3] In a word, the natural man regards as utterly worthless and rejects whatever he regards as separate from himself, and he values and accepts whatever he regards as conjoined with himself-not knowing nor wishing to know that it is spiritual to regard everyone as conjoined with himself who is in good, whether he is unknown or known; and to regard everyone as separate from himself who is in evil, whether he is known or unknown; for he is then conjoined with those who are in heaven, and disjoined from those who are in hell. But because the natural man feels no pleasure from this (for he receives no spiritual influx), he therefore regards it as utterly vile and servile, and thus as of no account in comparison with the pleasure he feels that flows in through the senses of the body and through the evil affections of the love of self and of the world; yet this pleasure is dead because it is from hell, whereas the pleasure from spiritual influx is living because it is from the Lord through heaven.
To mock me. That this signifies that it rose up, is evident from the signification of "mocking," as being to rise up (as above, n. 5014).
And it came to pass, as I lifted up my voice and cried. That this signifies when great aversion was perceived, is evident from the signification of "lifting up the voice and crying," as being great aversion (as also above, n. 5018).
That he left his garment by me. That this signifies testification, is evident from the signification of "leaving his garment by her," that is to say, as a witness that it made an approach (n. 5019). A "garment" in the internal sense signifies truth, and "leaving the garment," taking away ultimate truth (n. 5008). That it here signifies a witness or testification that it made an approach, is because ultimate truth, when it is left or taken away, is a witness to the natural man against the spiritual. That the natural man is as it were conjoined with the spiritual man by ultimate truth, but still is not conjoined, may be seen above (n. 5009); for when the spiritual man unfolds this truth, the dissimilarity becomes apparent. [2] The examples adduced above (n. 5008), may serve for illustration. The spiritual man as well as the natural says that aid should be given to the poor, to widows, and to orphans; but the spiritual man thinks that aid should not be given to the poor, to widows, and to orphans who are evil, and who call themselves needy and yet are rich, for in this way they would deceive by mere names; and so he concludes that by the "poor," the "widows," and the "orphans" in the Word, are meant those who are spiritually so. But the natural man thinks that aid should be given to the poor, widows, and orphans who are so called, and that these and no others are meant in the Word; neither does he care whether they are evil or good, not knowing nor wishing to know what it is to be so spiritually. It is plain from this that the ultimate truth, that aid should be given to the poor, widows, and orphans, appears similar to both; but when unfolded, it is dissimilar; and when it becomes dissimilar and causes disjunction, it serves the natural man as a witness or testification that the spiritual man had made an approach; hence he speaks what is false against the spiritual man, who no longer has anything by which to defend himself. So it is clear whence and in what respect a "garment" signifies also a witness or testification. [3] Let us take also this example. The spiritual man as well as the natural man says that aid should be given to the neighbor, and he also says that everyone is the neighbor; but he thinks that one person is the neighbor in a different respect and degree than another, and that to give aid to an evil person because he calls himself neighbor, is to do harm to the neighbor. The natural man conjoins himself with the spiritual in the ultimate truth that aid should be given to the neighbor, and also in this, that every man is the neighbor; but he thinks that he who favors him is the neighbor, not caring whether he is good or evil. From this too it is plain that in this ultimate truth they are apparently conjoined, but that nevertheless there is no conjunction; and that as soon as the matter is explained, there is disjunction. And then this ultimate truth serves the natural man as a witness against the spiritual man for as it were mocking at him. So in all other cases.
And fled out. That this signifies that then it separated itself, is evident from the signification of "fleeing out," as being to separate itself (as above n. 5020); and consequently that it had no truth whereby to defend itself (as in n. 5009).
Verses 19, 20. And it came to pass when his lord heard the words of his wife, which she spoke unto him, saying, According to these words did thy servant to me; that his anger was kindled. And Joseph's lord took him, and put him into the prison house, the place where the king's bound ones were bound; and he was there in the prison house. "And it came to pass," signifies a new state; "when his lord heard the words of his wife, which she spoke unto him," signifies communication of falsity which appeared as truth; "saying, According to these words did thy servant to me," signifies confirmation; "that his anger was kindled," signifies aversion to spiritual truth. "And Joseph's lord took him," signifies temptation from the natural; "and put him into the prison house," signifies as to false-speaking against good; "the place where the king's bound ones were bound," signifies the state in which those are who are in falsities; "and he was there in the prison house," signifies the duration of the temptation.
And it came to pass. That this signifies a new state, is evident from the signification of "it came to pass," or "it was," as involving something new, or a new state (see n. 4979, 4987, 4999), here the state of spiritual natural good, which state is represented by Joseph, after the ultimate of truth had been taken away from him, and thus after there was no longer any conjunction with truth and good natural not spiritual.
When his lord heard the words of his wife, which she spoke unto him. That this signifies communication of falsity which appeared as truth, is evident from the signification of "hearing words," as being communication, for "hearing" is perceiving (n. 5017), thus to be communicated; and from the signification of "wife," as being truth natural not spiritual, of which above, but in the present instance falsity. The false speaking itself is signified by the words which she spoke to him (as above, n. 5024). The communication of falsity is with good natural not spiritual, which is here signified by his "lord" (as above, n. 5023). That the falsity appeared to him as truth, is evident from what follows. [2] The subject treated of here is that good natural not spiritual is easily persuaded, insomuch that falsity appears to it altogether as truth. What good natural not spiritual is, and what its quality, or who and of what quality are those who are in this good, may be seen above (n. 4988, 4992, 5008, 5013, 5028), namely, that they are such as are gentle and well disposed from what is hereditary and hence adventitious, thus such as do what is good from nature, but not from religion. It is one thing to do good from nature, and quite another to do it from religion. These two things cannot be distinguished by man in the world, for man is not acquainted with the interiors, but in the other life they are plainly discerned; for in that life the interiors lie open, the thoughts, intentions, and ends manifesting themselves and being open to view as in clear day. [3] In consequence of this it has been given me to know the quality of those who are in good not spiritual, and that of those who are in spiritual good. They who are in good natural not spiritual suffer themselves to be persuaded by everyone, and easily by the evil; for evil spirits and genii are in their life, or the delight of their life, when they can enter into the evil affections of anyone; and when they have entered into them, they entice him to every kind of evil, for they then persuade him that falsity is truth. This they do easily with those who are in good natural not spiritual, but cannot do so with those who are in spiritual good, for these know from within what is evil and false. The reason is that when those in spiritual good lived in the world they received precepts from doctrine, and with these they imbued the internal man, the result being that heaven can operate into it; whereas when they who are in good natural not spiritual lived in the world, they did not receive any precepts from doctrine with which they imbued the internal man, and therefore with them there is no plane into which heaven can operate; but whatever flows in with them out of heaven, flows through, and when it comes into the natural man, it is not received, because the evil or diabolical crew instantly take it away, either by suffocating, by reflecting, or by perverting it. [4] Therefore those who are in natural good only, in the other life suffer hard things, and sometimes complain much that they are among the infernals, when yet, as they believe, they had done what is good equally as well as others. But they were told that they had done what is good no otherwise than as gentle animals devoid of reason, and had not been solicitous about any good or truth of the church; and that as for this reason they have not in the internal man any receptacle for good and truth, therefore they cannot be defended by the angels; and also that they had done many evils under an appearance of good.
Saying, According to these words did thy servant to me. That this signifies confirmation, is evident from the belief in which he was that his wife had spoken the truth, and from its being thus confirmed to him; for the wife who persuaded him is truth natural not spiritual, but here falsity. That good natural not spiritual suffers itself to be easily persuaded by falsity, may be seen just above (n. 5032). It is well known that falsities can be confirmed so as to appear altogether as truths. This is plain from every heresy, and all its particulars, which, though they are falsities, yet by confirmations appear as truths to those who are in the heresy. It is plain too from those who have no religion, who confirm themselves so thoroughly against the things of the church, that they see as a truth the notion that the church is only for the sake of the common people, to keep them in some restraint; also that nature is all in all, and the Divine so remote as to be scarcely anything, and that man dies like a beast. Regarding these and the like opinions, they who are in good natural not spiritual suffer themselves to be more easily persuaded and confirmed than others, since they have as it were no mirror within, but only outside of them, before which falsities appear as realities.
That his anger was kindled. That this signifies aversion to spiritual truth, is evident from the signification of "anger," as being a receding from the good of charity (n. 357), thus aversion, and here aversion to spiritual truth, because this is the subject treated of. That "anger" denotes aversion, is because so long as a man is in anger against anyone, he averts his mind from him; for anger exists or is excited when anyone or anything is contrary to one's love, by which there is conjunction with anyone or anything. When this conjunction is broken, the man becomes angry or wrathful, as if something were lost from the delight of his life, and consequently from his life. This sadness is turned into grief, and the grief into anger.
And Joseph's lord took him. That this signifies temptation from the natural, is evident from what now follows, where it is told of Joseph that he was put into the prison house, by which is described in the internal sense the temptation of spiritual good in the natural; and because the words, "Joseph's lord took him" involve this, they also signify it. Temptations are of two kinds-as to truths, and as to goods. Temptations as to truths are effected by spirits, but temptations as to good are effected by genii. Spirits and genii in the other life are distinguished by the fact that spirits act into the intellectual part of the mind, consequently into those things which are of faith; while genii act into the will part, consequently into those things which are of love. Spirits present themselves to view, and also manifest themselves by speech; but genii make themselves invisible, and do not manifest themselves except by an influx into the desires and cupidities. In the other life the two are kept separate, evil or infernal spirits appearing in front and on both sides under the earth of the lower regions, while evil or infernal genii appear under the hinder part and behind the back deep down under the earth there. As already said, temptations as to truths are effected by evil spirits, and temptations as to goods by evil genii. In the following pages those temptations are treated of which are effected by evil spirits, and thus which are effected as to false-speaking against good. These temptations are milder than those which are effected by evil genii, and they also occur first.
And put him into the prison house. That this signifies as to false-speaking against good, is evident from the signification of being "put into the prison house, and kept bound there," as being to be let into temptations as to false-speaking against good, of which in what follows; but something must first be said in regard to temptations. Scarcely anyone in the Christian world at this day knows whence temptations come. He who undergoes them has no other belief than that they are torments arising from the evils which are within man, and which at first make him uneasy, then anxious, and finally torment him; but he is altogether ignorant that they are effected by the evil spirits who are with him. The reason why he is ignorant of this, is that he does not believe that he is in company with spirits while he lives in the world, and scarcely believes that there is any spirit with him; when yet as to his interiors man is continually in the society of spirits and angels. [2] As regards temptations, they take place when the man is in the act of regeneration; for no one can be regenerated unless he undergoes temptations, and they then arise from evil spirits who are about him. For the man is then let into the state of evil in which he is, that is, in which is that very [life] which is his own; and when he comes into this state, evil or infernal spirits encompass him, and when they perceive that he is inwardly protected by angels, the evil spirits excite the falsities which he has thought, and the evils which he has done, but the angels defend him from within. It is this combat which is perceived in the man as temptation, but so obscurely that he scarcely knows otherwise than that it is merely an anxiety; for man-especially if he believes nothing about influx-is in a state that is wholly obscure, and he perceives scarcely a thousandth part of the things about which the evil spirits and angels are contending. And yet the battle is then being fought for the man and his eternal salvation, and it is fought from the man himself; for they fight from those things which are in man, and concerning them. That this is the case has been given me to know with the utmost certainty. I have heard the combat, I have perceived the influx, I have seen the spirits and angels, and at the time and afterward have conversed with them on the subject. [3] As before said, temptations take place chiefly at the time when the man is becoming spiritual; for he then apprehends spiritually the truths of doctrine. The man is often unaware of this, but still the angels with him see in his natural things the spiritual; for his interiors are then open toward heaven. For this reason also the man who has been regenerated is among angels after his life in the world, and there both sees and perceives the spiritual things which before appeared to him as natural. When therefore a man has come into such a state, then in temptation, when assaulted by evil spirits, he can be defended by angels, who then have a plane into which they can operate; for they flow into what is spiritual with him, and through this into what is natural. [4] But when ultimate truth has been withdrawn, and therefore the man has nothing by which to defend himself against those who are natural (see n. 5006, 5008, 5009, 5022, 5028), he then comes into temptations, and by evil spirits-who are all merely natural-he is accused especially of speaking falsely against good; as for example of having thought and said that the neighbor ought to be benefited, and having also approved this in act, and yet now meaning by the neighbor only those who are in good and truth, and not those who are in evil and falsity and cannot be amended; and consequently, because he is no longer willing to benefit the evil, or if he will benefit them, he desires them to be punished for the sake of their amendment, and for the purpose of averting evil from his neighbor, they charge him with thinking and speaking what is false, and with not thinking as he speaks. [5] Take another example. Because when a man becomes spiritual, he no longer believes it holy and for pious use to give to monasteries, or even to churches which abound in wealth; and because before he became spiritual he had thought that such giving was holy and pious, they charge him with falsehood, and stir up all his thoughts which he had before cherished as to its being holy and pious, and also the works which he had done from such thought. And so they do in numberless other cases, but let these few examples serve by way of illustration. These spirits enter principally into the affections which the man had before, and excite them, and also the false and evil things which he had thought and done; and thus they bring him into anxiety, and often into doubt even to despair. [6] Such then is the source of spiritual anxieties, and of the torments which are called torments of conscience. By influx and communication these things appear to the man as if they were in himself. One who knows and believes this may be compared to a man who sees himself in a mirror, and knows that it is not himself that appears in it, or on the other side of it, but only his image; whereas one who does not know and believe this, may be compared to a person who sees himself in a mirror, and supposes it is himself that appears there, and not his image.
That "to be put into the prison house, and to be kept bound there," denotes to be let into temptations as to false-speaking against good, is because all that region next under the sole of the foot and around about, is called a "prison house," where those are kept who are in vastation, that is, those who have been in principles of falsity and in a life of evil from falsity, and yet in good as to intentions. Such cannot be received into heaven until they have put off the principles of falsity, and also the delight of life thence derived. They who are there are let into temptations; for principles of falsity and the derivative delights of life cannot be cast out except by means of temptations. The place where they are, or rather the state in which they are, is signified in general by a "prison house," and the places themselves by "pits." In regard to vastations in the other life, see what has been said above (n. 698, 699, 1106-1113, 2699, 2701, 2704). They who are in vastations are called the "bound"-not that they are in any bond or chain, but that they are not in freedom as to their former thoughts and the derivative affections. [2] That such are they who are meant in the Word by the "bound," and by those who are "in prison," is plain from other passages in the Word, as in Isaiah: I will give Thee for a covenant of the people, for a light of the Gentiles, to open the blind eyes, to bring out the bound from the prison, and them that sit in darkness out of the house of confinement (Isa. 42:6-7); speaking of the Lord, and of His coming. Here "to open the blind eyes, and to bring out the bound from the prison, and them that sit in darkness out of the house of confinement," denotes those who are in ignorance of good and truth, and yet are in the desire of knowing and being imbued with them; but in the original language "prison" is here expressed by a different word. [3] Again: All the youths are hid in prison houses; they are made for a prey, and none rescueth, and none saith, Bring forth (Isa. 42:22); "youths" in the internal sense are the truths of faith, which are said "to be hid in prison houses," and "to be made for a prey," when they are no longer acknowledged. Again: It shall be in that day that Jehovah shall visit upon the army of the height in the height, and upon the kings of the ground upon the ground. And they shall be gathered, the bound over the pit, and they shall be shut over the place of confinement; after a multitude of days they shall be visited (Isa. 24:21-22); "the bound over the pit" denotes those who are in vastations or those who are in temptations. [4] Again: What will ye do in the day of visitation, and of laying waste? It cometh from afar; to whom will ye flee for help? He who hath not bowed down himself; they shall fall under the bound, and under the slain (Isa. 10:3-4); "under the bound" denotes the hell which is under the places of vastation; and "the slain" denotes those who have extinguished in themselves the truths of faith by principles of falsity, in a less degree than "the pierced," of whom see above (n. 4503). [5] In Zechariah: He shall speak peace to the nations; and His dominion shall be from sea even to sea, and from the river even to the ends of the earth. As for Thee also, by the blood of Thy covenant I will send forth the bound ones out of the pit wherein is no water. Return ye to the stronghold, ye bound ones of hope (Zech. 9:10-12); "sending forth the bound out of the pit" denotes those who are in vastation and those who are in temptation. That the places where they are who are in vastation are called "pits" may be seen above (n. 4728, 4744). In David: Jehovah heareth the needy, and despiseth not His bound ones (Ps. 69:33). Again: Let the sighing of the bound one come before Thee (Ps. 79:11). Again: From the heavens did Jehovah look back to the earth, to hear the sighing of the bound one, to open to the sons of death (Ps. 102:19-20); where "the bound ones" denote those who are in vastation, and those who are in temptations. In Isaiah: In the time of what is well pleasing have I answered Thee, and in the day of salvation have I heard Thee; and I have also guarded Thee, and I gave Thee for a covenant of the people, to restore the land, to share the wasted heritages, to say to them that are bound, Go forth; and to them that are in darkness, Unveil yourselves. They shall feed upon the ways, and in all the heights there is good pasture; and they shall not hunger nor thirst (Isa. 49:8-10). [6] Again: The spirit of the Lord Jehovih is upon me, Jehovah hath anointed me, He hath sent me to preach good tidings to the poor, and to bind up the broken-hearted; to proclaim liberty to the captives, and to the bound, to the holden in eyes, to proclaim the year of what is well pleasing to Jehovah (Isa. 61:1-2). In David: Jehovah, who executeth judgment for the oppressed; who giveth food to the hungry; Jehovah who looseth the prisoners; Jehovah who openeth the blind; Jehovah who raiseth up the bowed down; Jehovah who loveth the just; Jehovah who guardeth the strangers; He upholdeth the fatherless and the widow (Ps. 146:7-9); "the bound" denote those who are in vastation and in temptations on account of falsities. From these passages it is also plain who are meant in Matthew by the "bound," or "those who are in prison," and likewise by the "hungry," the "thirsty," and "strangers": Then shall the King say to those who are on His right hand, I was hungry and ye gave Me to eat, I was thirsty and ye gave Me drink, I was a stranger and ye gathered Me, naked and ye clothed Me, I was sick and ye visited Me, I was in prison and ye came unto Me (Matt. 25:34-36); regarding whom see the preface to this chapter (n. 4954-4958).
The place where the king's bound ones were bound. That this signifies the state in which those are who are in falsities, is evident from the signification of "place," as being state (n. 2625, 2837, 3356, 3387, 4321, 4882); and from the signification of the "king's bound ones," as being those who are in falsities, and because they are in falsities they are in vastation, and who are being regenerated in the world in temptation; for temptation is the vastation of what is false, and at the same time the confirmation of what is true. They are called the "king's bound ones," because a "king" in the internal sense is truth (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966), and his "bound ones" are therefore those who are in falsity. Moreover the places where the king's bound ones were kept, were called "pits;" wherefore Joseph says, "I was taken away out of the land of the Hebrews; and here also have I done nothing that they should put me into the pit" (Gen. 40:15). That a "pit" denotes a place of vastation may be seen above (n. 4728, 4744).
And he was there in the prison house. That this signifies the duration of the temptation, is evident from the signification of a "prison house," as being vastation, and also temptation (of which just above, n. 5036, 5037); and from the signification of "being in it," as being to stay there, thus duration.
Verses 21-23. And Jehovah was with Joseph, and inclined mercy unto him, and gave him grace in the eyes of the prince of the prison house. And the prince of the prison house gave into Joseph's hand all the bound ones that were in the prison house; and whatsoever they did there, he was the doer. The prince of the prison house saw naught of anything that was in his hand, because Jehovah was with him; and that which he did, Jehovah made it to prosper. "And Jehovah was with Joseph," signifies that the Divine was in Him; "and inclined mercy unto him," signifies the Divine love in everything; "and gave him grace in the eyes of the prince of the prison house," signifies relief in consequence; "and the prince of the prison house," signifies truth governing in a state of temptations; "gave into Joseph's hand all the bound ones that were in the prison house," signifies from Himself over all falsities; "and whatsoever they did there, he was the doer," signifies absolute power; "the prince of the prison house saw naught of anything that was in his hand," signifies that He Himself governed truth; "because Jehovah was with him," signifies from the Divine which was in Him; "and that which he did, Jehovah made it to prosper," signifies that the Divine providence was from Himself.
And Jehovah was with Joseph. That this signifies that the Divine was in Him, that is, in the Lord (who in the supreme sense is represented by Joseph), here the Divine in temptations, which are here treated of, is evident; for the Divine Itself is Jehovah; and that He was in the Lord, or within Him, is signified by "Jehovah was with Joseph." As in the sense of the letter Joseph is treated of, it is said with him; but in the internal sense, where the Lord is treated of, it is in Him. That the Divine was in Him, may be seen by everyone within the church from the fact that He was conceived of Jehovah, for which reason He so frequently calls Him His "Father." The very being of a man, and hence the inmost of his life, is from the father; the clothings or exteriors are from the mother; therefore the Lord's being, and hence the inmost of His life, was Divine, because it was Jehovah Himself; and the clothings or exteriors made the human which He took from the mother by birth. This human was such that it could be tempted, for it was polluted with hereditary evil from the mother; but because the inmost was Divine, He was able by His own power to cast out that evil heredity from the mother; which was done successively by means of temptations, and finally by the last, that of the cross, when He fully glorified His Human, that is, made it Divine. From this it may be seen what is meant by the statement that the Divine was in Him.
And inclined mercy unto him. That this signifies the Divine love in everything, is evident from the signification of "mercy," as being in the supreme sense the Divine love (see n. 1735, 3063, 3073, 3120, 3875). The Divine being itself, understood in the supreme sense, is love utterly incomprehensible to man; and from this love through truth all things come forth and subsist, both those which have life and those which have not. This Divine love from the very being through the inmost of life in the Lord, flowed into everything He did from the human taken from the mother, and directed all to ends, and these ends to the ultimate end that mankind might be saved. And because the Lord, from the Divine Itself in Him, saw the nature of His human, that it was hereditarily in evil, therefore it is said that "Jehovah inclined mercy unto him;" and by this in the supreme sense is meant the Divine love in everything. For the Divine mercy is nothing else than the Divine love toward those who are immersed in miseries (n. 1049, 3063, 3875), that is, toward those who are in temptations; for these are in miseries, and are chiefly meant in the Word by the "miserable."
And gave him grace in the eyes of the prince of the prison house. That this signifies relief in consequence, is evident from the signification of "giving grace," as being relief, for "to give grace" in temptations is to comfort and relieve with hope; and from the signification of a "prince," as being primary truth (of which in the following paragraph); and from the signification of a "prison house," as being the vastation of falsity, and consequently temptation (of which above, n. 5038, 5039).
And the prince of the prison house. That this signifies truth governing in a state of temptations, is evident from the signification of a "prince," as being primary truth, thus the governing truth, of which presently; and from the signification of a "prison house" as being the vastation of falsity, and consequently temptation (of which above, n. 5038, 5039, 5043). What is meant by truth governing in a state of temptations must first be told. With all who are in temptations there flows in truth from the Lord, which rules and governs the thoughts and raises up the sufferers whenever they fall into doubts and even into despair. This governing truth is that truth and such truth as they have learned from the Word or from doctrine, and have confirmed in themselves. Other truths are indeed at such times also called to mind, but they do not govern the interiors. Sometimes the truth which governs is not presented visibly before the understanding, but lies hid in obscurity, yet it still governs; for the Divine of the Lord flows into it, and thus keeps the interiors of the mind in it, and therefore when it comes into light, the person who is in temptation receives consolation and is relieved. [2] It is not this truth itself, but the affection of it, by which the Lord governs those who are in temptations; for the Divine flows only into those things which are of the affection. The truth which is implanted and rooted in a man's interiors is implanted and rooted by affection, and not at all without affection; and the truth which has been implanted and rooted by affection, clings there, and is recalled by affection; and when this truth is so recalled, it presents the affection that is conjoined with it, which is the man's reciprocal affection. As such is the case with the man who is in temptations, therefore no one is admitted into any spiritual temptation until he reaches adult age, and has thus become imbued with some truth by which he can be governed; otherwise he sinks under the temptation, and then his latter state is worse than the first. From these things it may be seen what is meant by truth governing in a state of temptations, which is signified by the "prince of the prison house." [3] That a "prince" denotes primary truth, is because a "king" in the internal sense signifies truth itself (see n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966); hence "princes," because they are the sons of a king, signify the primary things of that truth. That "princes" have this signification may be seen above in n. 1482 and 2089, but as this was not there proved from many other passages in the Word, some may be cited here. In Isaiah: Unto us a Child is born, unto us a Son is given; and the principality shall be upon His shoulder-the Prince of peace. Of the multiplying of His principality and peace there shall be no end (Isa. 9:6-7); which is said of the Lord. The "principality upon the shoulder" is all Divine truth in the heavens from Him; for the heavens are distinguished into principalities according to truths from good, whence also the angels are called "principalities." Peace is a state of blessedness in the heavens, affecting with good and truth from the inmosts (n. 3780); hence the Lord is called the "Prince of peace," and it is said that "of the multiplying of His principality and peace there shall be no end." [4] Again in the same prophet: The princes of Zoan are foolish, the wise, the counselors of Pharaoh. How say ye unto Pharaoh, I am the son of the wise, the son of the kings of antiquity? The princes of Zoan are become fools, the princes of Noph are deceived; and they have seduced Egypt, the corner stone of the tribes (Isa. 19:11, 13); treating of Egypt, by which is signified the memory-knowledge of the church (n. 4749), thus natural truth, which is the ultimate of order; wherefore also Egypt is here called the "corner stone of the tribes," for the "tribes" are all things of truth in one complex (n. 3858, 3862, 3926, 3939, 4060). But in this passage "Egypt" is the memory-knowledge which perverts the truths of the church, thus truths in the ultimate of order falsified, which are the "princes of Zoan" and the "princes of Noph." He calls himself the "son of the kings of antiquity," because the memory-knowledges in Egypt were from the truths of the Ancient Church. The truths themselves are signified by "kings," as was shown above, and the truths of the Ancient Church are signified by the "kings of antiquity." [5] Again: Asshur thinketh not right, and his heart doth not meditate right; for his heart is to destroy, and to cut off nations not a few. For he saith, Are not my princes kings? (Isa. 10:7-8); "Asshur" denotes reasoning about Divine truths, from which come falsities, thus perverse reasoning (n. 1186). The truths thus falsified, or falsities, which are produced by reasoning and which appear as the veriest truths, are signified by his saying, "Are not my princes kings?" That "Asshur" is reasoning, and that his "princes who are kings" are primary falsities which are believed to be the veriest truths, cannot be seen and thence believed so long as the mind is kept in the historic sense of the letter, and still less if it is in the negative as to there being anything more holy and more universal in the Divine Word than what appears in the letter; and yet in the internal sense by "Asshur" nothing else than reason and reasoning is understood in the Word, and by "kings" truths themselves, and by "princes" the primary things of truth. Nothing is known in heaven of Asshur, and the angels also reject from themselves the idea of a king and a prince; and when they perceive it in man, they transfer it to the Lord, and perceive that which proceeds from the Lord and is the Lord's in heaven, namely, the Divine truth from His Divine good. [6] Again: Asshur shall fall with the sword, not of a man; and the sword, not of a man, shall devour him; his rock shall also pass away by reason of dread, but his princes shall be dismayed by the ensign (Isa. 31:8-9); also said of Egypt, which is the memory-knowledge of the church perverted. Reasoning from memory-knowledges about Divine truths, from which come perversion and falsification, is "Asshur," these truths perverted and falsified are the "princes," the "sword with which Asshur shall fall" is falsity battling with and vastating truth (n. 2799, 4499). Again: The strength of Pharaoh shall become to you for a shame, and the trust in the shadow of Egypt for a reproach, when his princes shall be in Zoan (Isa. 30:3-4); the "princes in Zoan" denote truths falsified, thus falsities, as above. [7] Again: The pelican and the bittern shall possess it; and the owl and the raven shall dwell therein; he shall stretch over it the line of emptiness, and the plummet of a waste. The nobles thereof are not there, they shall call a kingdom, and all her princes shall be nothing (Isa. 34:11-12); the "pelican," the "bittern," the "owl," and the "raven," denote the different kinds of falsity which come into existence when the Divine truths that are in the Word become of no account. The desolation and vastation of truth are signified by the "line of emptiness, and the plummet of a waste;" and the falsities, which to them are primary truths, are signified by "princes." Again: I will render profane the princes of holiness, and I will give Jacob for a curse, and Israel for reproaches (Isa. 43:28); "to profane the princes of holiness" denotes to profane holy truths; the extirpation of the truth of the external and the internal church is signified by "giving Jacob for a curse, and Israel for reproaches"; that "Jacob" is the external church, and "Israel" the internal, may be seen above (n. 4286). [8] In Jeremiah: There shall enter in by the gates of this city kings and princes sitting upon the throne of David, riding in chariot and on horses, they and their princes (Jer. 17:25); one who here understands the Word in the historic sense, cannot be aware that the words store within them anything more deep and holy than that kings and princes would enter in by the gates of the city in chariots and on horses, and he gathers from it that the duration of the kingdom is referred to; but he who knows what a "city," "kings," "princes," the "throne of David," and "riding in chariot and on horses" signify in the internal sense, sees there things more deep and holy; for the "city" or Jerusalem signifies the spiritual kingdom of the Lord (n. 2117, 3654); "kings" signify Divine truths (as shown above); "princes," the primary things of truth; the "throne of David," the heaven of the Lord (n. 1888); "riding in chariot and on horses," the spiritual understanding of the church (n. 2760, 2761, 3217). [9] Again: O sword against the Chaldeans, and against the inhabitants of Babylon, and against her princes and against her wise men. O sword against the liars. O sword against her horses and against her chariots (Jer. 50:35-37); a "sword" denotes truth fighting against falsity, and falsity fighting against truth and vastating it (n. 2799, 4499); the "Chaldeans" denote those who profane truths; and the "inhabitants of Babylon," those who profane good (n. 1182, 1283, 1295, 1304, 1307, 1308, 1321, 1322, 1326, 1327e); "princes" denote the falsities which to such are primary truths; "horses," the intellectual of the church, and "chariots," its doctrine, the vastation of which is signified by a "sword against the horses and against the chariots." [10] Again: How doth the Lord in His anger cloud over the daughter of Zion! The Lord hath swallowed up, He hath not spared, all the habitations of Jacob; He hath destroyed in His wrath the stronghold of the daughter of Judah; He hath cast them forth to the earth; He hath profaned the kingdom and the princes thereof; the gates have sunk into the earth, and He hath broken the bars in pieces; the king and the princes are among the nations (Lam. 2:1-2, 9); the "daughter of Zion and of Judah" denotes the celestial church, here this church destroyed; the "kingdom," the truths of doctrine therein (n. 2547, 4691); the "king," the truth itself, and the "princes," its primaries. [11] Again: Our skins have been blackened like an oven, because of the storms of famine. They ravished the women in Zion, the virgins in the cities of Judah, the princes were hanged up by their hand (Lam. 5:10-12); "the princes being hanged up by their hand" denotes that truths are profaned, for hanging represented the damnation of profanation; and because of this representation, it was also commanded when the people committed whoredom after Baalpeor and worshiped their gods, that the princes should be hanged up before the sun (Num. 25:1-4); for to commit whoredom after Baalpeor, and to worship their gods, was to profane worship. In Ezekiel: The king shall mourn, and the prince shall be clothed with astonishment, and the hands of the people of the land shall be terrified; I will deal with them after their way (Ezek. 7:27); where the "king" in like manner denotes truth in general, and the "prince," its primaries. [12] Again: The prince that is in the midst of them shall be borne upon the shoulder in the dark, and shall go forth; they shall dig through the wall to bring out through it; he will veil over his faces that he see not the earth at his eye (Ezek. 12:12); that a "prince" here does not mean a prince, but the truth of the church, is very manifest; and when it is said of this that it shall be "borne on the shoulder in the dark," it means that with all their might it should be conveyed down among falsities, for "darkness" is falsities; "to veil over the faces" denotes that truth should not be seen at all; his "not seeing the earth at his eye," means that nothing of the church would be seen. (That the "earth" is the church may be seen above, n. 662, 1066, 1068, 1262, 1413, 1607, 1733, 1850, 2117, 2118e, 2928, 3355, 4447, 4535.) In Hosea: The sons of Israel shall sit many days, there is no king, and no prince, and no sacrifice, and no pillar, and no ephod, and no teraphim (Hos. 3:4). [13] And in David: The king's daughter is all glorious within; and of inweavings of gold is her garment, in needlework shall she be brought to the king; instead of thy fathers shall be thy sons, thou shalt set them for princes in the whole earth (Ps. 45:13-16); the "king's daughter" is the Lord's spiritual kingdom, which is called His spiritual kingdom from the Lord's Divine truth, here described by her garment of inweavings of gold and of needlework; "sons" are the truths of that kingdom which are from the Lord's Divine, which must be "princes," that is, primary truths. The "prince" who together with his possessions in the New Jerusalem and in the new earth is described in Ezekiel (44:3; 45:7, 8, 17; 46:8, 10, 12, 16, 18; 48:21) signifies in general the truth which is from the Lord's Divine; for by the "New Jerusalem," the "new temple," and the "new earth" there, is meant the Lord's kingdom in heaven and on earth, which is there described by representatives such as are found in other parts of the Word.
Gave into Joseph's hand all the bound ones that were in the prison house. That this signifies from Himself over all falsities, namely, truth governing in a state of temptations, is evident from the signification of "giving into Joseph's hand," as being into his power, the "hand" being power (see n. 5008); thus meaning that it was from Himself, for what is effected from His power is effected from Himself-by "Joseph" being meant in the internal sense the Lord, as often shown above; and from the signification of the "bound ones in the prison house," as being falsities (as shown above, n. 5037, 5038). Thus by "the prince of the prison gave into Joseph's hand all the bound ones that were in the prison house," is signified truth governing in a state of temptations from Himself over all falsities; that is, that the truth by which He governed falsities in a state of temptations was from Himself. Here, and in what follows to the end of this chapter, in the internal sense the subject treated of is the Lord, how He from His own power governed in a state of temptations, that is, overcame the hells, which were in evils and falsities and were continually pouring them into mankind. That the Lord by His own power overcame and subdued the hells, and thus glorified or made Divine the Human in Himself, may be seen above (n. 1616, 1749, 1755, 1813, 1904, 1914, 1921, 1935, 2025, 2026, 2083, 2159, 2574, 2786, 2795, 3036, 3381, 3382, 4075, 4286, 5005). This is evident from many passages in the Word, as from this in John: I lay down My soul, that I may take it again. No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again (John 10:17-18). That the passion of the cross was the last of the temptations, and that by it the Lord fully glorified the Human in Himself, that is, made it Divine, is also plain from many passages in the Word, as in John 13:31, 32; 17:1, 5; Luke 24:26.
And whatsoever they did there, he was the doer. That this signifies absolute power, may be seen without explication, for the words involve that all things were from Himself, thus that He had the absolute power of doing and of leaving undone.
The prince of the prison house saw naught of anything that was in his hand. That this signifies that He Himself governed truth, is evident from the signification of the "prince of the prison house," as being truth governing in a state of temptations (of which above, n. 5044); and from the signification of "not seeing anything that was in his hand," as being that it is from Himself, thus from absolute power (as also above, n. 5045, 5046).
Because Jehovah was with him. That this signifies from the Divine which was in Him, is evident from what was said above (n. 5041).
And that which he did, Jehovah made it to prosper. That this signifies that the Divine providence was from Himself, is evident from the signification of "making to prosper," as being providence (see n. 4972, 4975); that it is Divine is meant by "Jehovah," and that it was from Himself, by "that which he did." That "making to prosper," in the supreme sense, is providence, is because everything prosperous which appears in the ultimates of nature is in its origin from the Divine providence of the Lord. That this is so, and also that everything which is said to be of fortune is therefrom, will of the Lord's Divine mercy be shown elsewhere from experiences in the spiritual world.
Continuation concerning the correspondence with the Grand Man, here concerning the correspondence therewith of the loins and of the members of generation. At the end of the preceding chapter (n. 4931-4953), it was shown from experience who in the Grand Man or heaven belong to the province of the hands, of the arms, and of the feet; and it will now be shown what are the societies in heaven or the Grand Man to which the loins correspond, and also the members adhering to the loins, which are called the members of generation. In general, be it known that the loins and the members adhering to them correspond to genuine conjugial love, and consequently to the societies in which are those who are in this love. They who are in these societies are more celestial than others, and more than others live in the delight of peace.