And they fed in the sedge. That this signifies instruction, is evident from the signification of "feeding" (that is, "pasturing") as being to be instructed (of which hereafter); and from the signification of "sedge," or the larger grass that grows near rivers, as being the memory-knowledges of the natural man. That "grass" or "herbage" denotes these knowledges is clear from the Word. To "feed in the sedge" therefore, is to be instructed in memory-knowledges, and by means of these knowledges to learn about truths and good; for memory-knowledges are means, and as it were mirrors, in which an image of interior things shows itself; and in this image, as again in a mirror, are reflected and represented the truths and goods of faith, and consequently the things which are of heaven and are called spiritual; but this image, being more interior, does not appear to any but those who are in faith from charity. This is what is signified in the genuine sense by "feeding in the sedge." [2] That "to feed" denotes to be instructed is plain from those places in the Word where we read of it, as in Isaiah: Then shall He give the rain of thy seed, wherewith thou sowest the land, and bread of the increase of the land, and it shall be fat and rich; in that day shall thy cattle feed in a broad meadow (Isa. 30:23); where "cattle" denote those who are in good and truth; "feeding in a broad meadow" denotes being abundantly instructed. [3] In the same: I have given Thee for a covenant of the people, to restore the land, to distribute the wasted heritages, to say to the bound, Go forth; to them that are in darkness, Be ye revealed. They shall feed upon the ways, and on all hillsides shall be their pasture (Isa. 49:8-9); this is said of the coming of the Lord, "feeding upon the ways" denotes being instructed in truths (that "ways" are truths see above, n. 627, 2333); "pasture" denotes the instruction itself. In Jeremiah: Woe unto the shepherds that destroy and scatter the flock of My pasture! Therefore hath said Jehovah the God of Israel against the shepherds that feed My people (Jer. 23:1-2); "shepherds" denote those who instruct, and the "flock" those who are instructed (n. 343, 3795); thus "feeding" denotes instructing. [4] As it has become customary to call teachers "pastors," and learners a "flock," it has also become common to speak of "feeding" when speaking of preaching, or of instruction from doctrine from the Word; but this is done by way of comparison, and not from the signification, as in the Word. The reason why "feeding" is spoken of in the Word from its signification, is that when instruction or doctrine from the Word is spoken of in heaven, then in the world of spirits, where spiritual things appear naturally, there are represented to the sight meadows green with grass, herbage, and flowers, with flocks therein; and this with all variety, according to what is being said in heaven about instruction and doctrine. [5] In the same: I will bring back Israel to his habitation, that he may feed on Carmel and Bashan; and his soul shall be sated upon the mountain of Ephraim and in Gilead (Jer. 50:19); "to feed on Carmel and Bashan" denotes to be instructed in the goods of faith and of charity. Again: From the daughter of Zion all her honor is gone forth, her princes are become like harts, they have not found pasture (Lam. 1:6). In Ezekiel: I will feed them in a good pasture, and on the mountains of the height of Israel shall their fold be, and they shall lie down in a good fold, and on fat pasture shall they feed upon the mountains of Israel (Ezek. 34:14). [6] In Hosea: Now will Jehovah feed them as a sheep in the breadth (Hos. 4:16); "to feed them in the breadth" denotes to instruct in truths. (That "breadth" is truth may be seen above, n. 1613, 3433, 3434, 4482.) In Micah: Thou Bethlehem Ephratah, out of thee shall He come forth unto Me who shall be ruler in Israel. He shall stand and shall feed in the strength of Jehovah (Micah 5:2, 4). Again: Feed Thy people with Thy rod, the flock of Thy heritage dwelling alone, let them feed in Bashan and Gilead, as in the days of an age (Micah 7:14). In Zephaniah: The remains of Israel shall feed and be at rest, none making afraid (Zeph. 3:13). [7] In David: Jehovah is my shepherd, in pastures of herb He will make me lie down, to the waters of rest He will lead me (Ps. 23:1-2). Again: It is He that hath made us, and not we, His people, and the flock of His pastures; (or according to another reading) therefore we are His, His people, and the flock of His pasture (Ps. 100:3). In Revelation: The Lamb that is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (Rev. 7:17). In John: I am the door; by Me if anyone enter in he shall be saved, and shall go in and out, and shall find pasture (John 10:9). Again: Jesus said to Peter, Feed My lambs; and a second time, Feed My sheep; and a third time, Feed My sheep (John 21:15-17).
And behold seven other kine came up after them out of the river. That this signifies falsities that were of the natural, also in the boundary, is evident from the signification of "kine" as being truths of the natural (of which just above, n. 5198), whence it is that "kine" in the opposite sense are falsities (for most of the expressions in the Word have an opposite sense, which is known from the genuine sense, and therefore as in the genuine sense "kine" are truths of the natural, in the opposite sense they are falsities of the same kind, thus falsities in the natural); and from the signification of a "river," as being a boundary (of which also above, n. 5196, 5197). That they were in the boundary is plain also from their being said to have "come up out of the river;" for "to come up" is predicated of progression from what is exterior toward things interior (n. 3084, 4539, 4969). [2] It will be necessary to state how the case is with this matter, because this is the subject treated of in what follows. In the preceding chapter the subject treated of was the exterior natural, and the things in it which belonged to the class of the intellect, and those which belonged to the class of the will-that the former were received, and the latter rejected. Those belonging to the class of the intellect were represented by the butler, and those belonging to the class of the will by the baker; and because those belonging to the class of the intellect were received, they were also made subordinate to the interior natural. These were treated of in the previous chapter, and this was the first of the rebirth of the natural. [3] In the present chapter, however, the subject treated of is the influx of the celestial of the spiritual into those things of the natural which were retained, namely, those in it that were of the intellectual part, and that are signified by "kine beautiful in look and fat in flesh." But as the natural cannot be reborn as to intellectual things alone, there were also things of the will; for in everything there must be something of the intellect and at the same time something of the will in order that it may be anything; and as the former will had been rejected, therefore a new one must flow in, in its place. This new will is from the celestial of the spiritual, which together with its influx into the natural, is treated of in this chapter. How the case is with the natural in this state is described in the internal sense-that the truths in it were banished through falsities, the natural being thus left to the celestial of the spiritual, which is signified by the good kine being eaten up by the evil kine, and by the full ears of corn being swallowed up by the empty ones, and afterward by Joseph's making provision for all Egypt; but of the Lord's Divine mercy more will be said on these subjects in the following pages. [4] They are, moreover, of such a nature as to come with difficulty into the light of the human understanding; for they are secret things of regeneration, of which though in themselves innumerable, man knows scarcely anything. From his early infancy to the last of his life in the world and thereafter to eternity, the man who is in good is being born again every moment, not only as to interiors, but also as to exteriors, and this by amazing processes. It is these processes that for the most part constitute angelic wisdom, which is known to be ineffable, and to contain such things as ear has not heard, nor eye seen, neither have entered into the thought of man. The internal sense of the Word treats of things like these, and thus is adapted to angelic wisdom; and when it flows from this wisdom into the sense of the letter it becomes adapted to human wisdom, and thereby in a hidden way affects those who are in the desire from good of knowing truths from the Word.
Evil in look. That this signifies that were not of faith, is evident from the signification of "beautiful in look," as being that were of faith (of which just above, n. 5199); hence in this passage "evil in look" denotes that were not of faith.
And thin in flesh. That this signifies nor of charity, is evident from the signification of "fat in flesh," as being that were of charity (of which also above, n. 5200); hence in this passage "thin in flesh" denotes that were not of charity, for they are in the opposite.
And stood by the kine upon the bank of the river. That this signifies that they were in the boundaries where truths were, is evident from the signification of "standing by upon the bank of the river," as being in the boundaries (that a "river" is a boundary, see above, n. 5196, 5197); and from the signification of "kine," as being truths of the natural (of which also above, n. 5198). How the case herein is, that falsities stood in the boundaries where truths were, will appear from what follows, specifically when we come to unfold what is signified in the internal sense by the seven years of famine in the land of Egypt, predicted and signified by the seven kine evil in look and thin in flesh, and also by the seven ears of corn thin and blasted with the east wind.
And the kine evil in look and thin in flesh did eat up. That this signifies that the falsities that were not of faith nor of charity banished, is evident from the signification of "eating up," as being to consume (see n. 5149, 5157), but here to banish, because until the truths in the natural have been made alive and consequently regenerate by the celestial of the spiritual, they are as it were banished by falsities; and from the signification of "kine evil in look," as being that were not of faith (of which just above, n. 5203); and from the signification of "thin in flesh," as being that were not of charity (of which also above, n. 5204).
The seven kine beautiful in look and fat. That this signifies the truths of the natural that were of faith and of charity, is evident from the signification of "kine," as being truths of the natural (of which above, n. 5198); and from the signification of "beautiful in look," as being that were of faith (n. 5199); and from the signification of "fat," as being that were of charity (n. 5200). As regards the matter itself, that truths were banished from the natural by falsities in the boundaries, be it known that this takes place at the beginning in all regeneration; for the truths that are instilled into a man, in the beginning, are indeed in themselves truths; but they are not truths in him until good is joined to them. The good when joined causes the truths to be truths. Good is the essential, and truths are its forms; and therefore in the beginning falsities are near truths; that is to say, in the boundaries where truths are there also are falsities; but as fast as good is conjoined with the truths, the falsities take flight. This also actually takes place in the other life, where the sphere of falsity applies itself to truths according to the influx of good into the truths: when only a little good flows in, the sphere of falsity is near; when more good flows in, the sphere of falsity withdraws; and when good is entirely joined to truths, the sphere of falsity is also entirely dispelled. When the sphere of falsity is near, as is the case in the beginning, as just said, then truths seem to be banished; but they are laid by for a while in the interior where they are filled with good, and from thence are let back in succession. This is what is signified by the "seven kine" and the "seven ears of corn," and further on by the "seven years of great plenty" and the "seven years of famine;" but one who knows nothing about regeneration, and nothing about man's internal state, cannot comprehend these things.
And Pharaoh awoke. That this signifies a state of enlightenment, is evident from the signification of "awakening," as being to be enlightened (see n. 3715); and from the representation of Pharaoh, as being the natural (of which above). from this it is plain that by "Pharaoh awoke" is signified a state of enlightenment in the natural. By enlightenment is meant here general enlightenment from the celestial of the spiritual, thus from within. The enlightenment that comes or flows in from within is general in the lower part of the mind, but becomes successively less general, and at last particular, as truths from good are instilled into it; for every truth from good shines, and also enlightens. This then is the reason why as said just above (n. 5206), truths are banished from the natural, which is done in order that the natural may be enlightened in a general manner from within, and that afterward in this general enlightenment or general light, truths may be replaced there in their order, whereby the natural is enlightened in a particular manner. [2] The correspondence between the spiritual and the natural in man, or between his internal and his external, is effected in this way; for truths are first procured, next are as if banished, yet they are not banished, but are stored away; and then what is lower is enlightened in a general manner by what is higher, or what is exterior by what is interior; and in this light the truths are replaced in their order; whereby all the truths there become images of their general, and correspond. Moreover, in all and each of the things that take place in both the spiritual world and the natural, what is general comes first; and afterward things less general, and finally particulars, are inserted therein in succession. Without such an insertion or fitting-in, nothing at all would inhere; for whatever is not in some general thing, and does not depend upon it, is dissipated (see n. 917, 3057, 4269, 4325e, 4329, 4345, 4383).
Verses 5-7. And he slept and dreamed a second time, and behold seven ears of corn came up upon one stalk, fat and good. And behold seven ears thin and parched with the east wind sprung up after them. And the thin ears swallowed up the seven fat and full ears. And Pharaoh awoke, and behold it was a dream. "And he slept," signifies an obscure state; "and dreamed a second time," signifies what was provided; "and behold seven ears of corn came up upon one stalk," signifies the memory-knowledges of the natural joined together; "fat and good," signifies into which the things of faith and charity could be applied; "and behold seven ears, thin," signifies memory-knowledges of no use; "and parched with the east wind," signifies full of cupidities; "sprung up after them," signifies appeared near; "and the thin ears swallowed up the seven fat and full ears," signifies that the memory-knowledges of no use banished the good memory- knowledges; "and Pharaoh awoke," signifies a general state of enlightenment; "and behold it was a dream," signifies in that obscurity.
And he slept. That this signifies an obscure state, is evident from the signification of "sleeping," as being an obscure state. Moreover, in the spiritual sense "sleep" is nothing else, just as "wakefulness" is nothing else than a clear state; for there is spiritual sleep when truths are in obscurity, and spiritual wakefulness when truths are in clearness. Moreover, in the degree of this clearness are spirits awake, and in the degree of the obscurity are they asleep. From this it is plain that "sleeping" means an obscure state.
And dreamed a second time. That this signifies what was provided, is evident from the signification of "dreaming," as being what is provided (see n. 5195).
And behold seven ears of corn came up upon one stalk. That this signifies memory-knowledges of the natural joined together, is evident from the signification of "ears," or spikes, of corn, as being memory-knowledges belonging to the natural (of which in what follows); and from the signification of "upon one stalk," as being joined together; for in respect to their origin things on one stalk are joined together. The reason why "ears" or spikes of corn signify memory-knowledges, is that "corn" signifies the good of the natural (see n. 3580), because memory-knowledges are the containants of the good of the natural, as the ears are of the corn; for in general all truths are vessels of good, and so also are memory-knowledges, for these are lowest truths. Lowest truths, or truths of the exterior natural, are called memory-knowledges, because they are in man's natural or external memory, and because they partake for the most part of the light of the world, and hence can be presented and represented to others by forms of words, or by ideas formed into words by means of such things as are of the world and its light. The things in the inner memory, however, insofar as they partake of the light of heaven, are not called memory-knowledges, but truths; nor can they be understood except by means of this light, or expressed except by forms of words, or ideas formed into words, by means of such things as are of heaven and its light. The memory-knowledges here signified by "ears," or spikes, are memory-knowledges of the church, in regard to which see above (n. 4749, 4844, 4964, 4965). [2] The reason why there were two dreams, one of the seven kine and the other of the seven ears of corn, is that in the internal sense both naturals, the interior and the exterior, are treated of, and in what follows, the rebirth of both. By the "seven kine" are signified the things of the interior natural called truths of the natural (see n. 5198); and by the "seven ears of corn," the truths of the exterior natural called memory-knowledges. [3] Interior and exterior memory-knowledges are signified by "ears of the river Euphrates even to the river of Egypt," in Isaiah: It shall be in that day that Jehovah will shake off from the ear of the river even unto the river of Egypt, and ye shall be gathered one to another, ye sons of Israel. And it shall be in that day that a great trumpet shall be sounded, and they shall come that are perishing in the land of Assyria, and the outcasts in the land of Egypt; and they shall bow themselves to Jehovah in the mountain of holiness at Jerusalem (Isa. 27:12-13); "the perishing in the land of Assyria" denote interior truths, and the "outcasts in the land of Egypt," exterior truths or memory-knowledges. [4] So also in Mark the comparison with the blade, the ear, and the corn, involves the rebirth of man by means of memory-knowledges, truths of faith, and goods of charity: Jesus said, So is the kingdom of God, as when a man casteth seed upon the earth; then sleepeth and riseth night and day, but the seed germinates and grows while he knoweth not. For the earth beareth fruit of itself; first the blade, then the ear, after that the corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come (Mark 4:26-29); the "kingdom of God," which is compared to the blade, the ear, and the corn, is heaven in man through regeneration; for one who has been regenerated has the kingdom of God within him, and becomes in image the kingdom of God or heaven. The "blade" is the first memory-knowledge; the "ear" is the memory-knowledge of truth thence derived; the "corn" is the derivative good. Moreover, the laws enacted in regard to gleanings (Lev. 19:9; 23:22), and in regard to the liberty of plucking the ears from the standing corn of the neighbor (Deut. 23:25), and also in regard to eating no bread, nor parched corn, nor green ears, until the offering of God was brought (Lev. 23:14), represented such things as are signified by "ears."
Fat and good. That this signifies into which the things belonging to faith and charity could be applied, is evident from the signification of "fat," when predicated of the memory-knowledges signified by "ears" of corn, as being things capable of receiving the good of faith, consequently those into which the things of faith can be applied; for memory-knowledges are vessels, and when "fatness" is predicated of them, it signifies fitness for receiving such things as are of faith from charity; and from the signification of "good," when predicated of the memory-knowledges signified by "ears" of corn, as being those receptible of the good of charity, consequently those into which the things of charity can be applied. That "fat" has regard to the things of faith, and "good" to the things of charity, is in accordance with the constant usage everywhere in the Word, in which wherever two adjectives are applied to one thing, one involves what is of faith, and the other what is of charity; and this because of the marriage of truth and good in every detail of the Word (see n. 683, 793, 801, 2173, 2516, 2712, 4137, 5138). That "fat" signifies the things of faith, and "good" the things of charity, is plain also from the foregoing parallel passages about the kine (n. 5199, 5200). The memory-knowledges into which the things of faith and of charity can be applied are very many, such as all the memory-knowledges of the church which are signified by "Egypt" in a good sense (n. 4749, 4844, 4964, 4965); and consequently all those memory-knowledges which are truths about correspondences, representatives, significatives, influx, order, intelligence and wisdom, and the affections; and also all truths of inner and outer nature, both visible and invisible, because these correspond to spiritual truths.
And behold seven ears, thin. That this signifies memory-knowledges of no use, is evident from the signification of "ears," as being memory-knowledges (of which above, n. 5212); and from the signification of "thin," as being what is of no use. For "thin" is here contrasted with "full," and that is said to be "full" in which there is use, or what is the same thing, in which there is good; for every good thing is of use; and therefore "thin" is what is of no use. The memory-knowledges of no use are those which have no other end than glory and pleasure. These ends are of no use, because they do not benefit the neighbor.
And parched with the east wind. That this signifies full of cupidities, is evident from the signification of "parched with the east wind," as being to be consumed by the fire of cupidities. For the "east wind" and the "east," in the genuine sense, are love to the Lord and love toward the neighbor (see n. 101, 1250, 3249, 3708, 3762); hence in the opposite sense they are love of self and love of the world, consequently evil desires and cupidities; for these belong to the loves referred to. "Fire" is predicated of these things for the reason spoken of above (see n. 5071), and consequently "to be parched" is predicated of them. [2] For there are two sources of heat, as also of light; one source of heat is the sun of the world, and the other source is the sun of heaven, which is the Lord. It is known that the sun of the world pours forth heat into its world, and into all the things therein; but that the sun of heaven pours heat into the whole heaven is not so well known. And yet this may be known, if anyone will reflect upon the heat that is within man, and that has nothing in common with the heat of this world, that is, the heat called vital heat. From this it might be known that this heat is of a different nature from that of the heat of this world; and this true heat is living, while that of this world is not living; and that because spiritual heat is living, it kindles man's interiors, of his will and understanding, and gives him to desire and to love and also to be affected. For this reason also desires, loves, and affections are spiritual heat, and are so called. That they are heat is very manifest, for heat is exhaled on all sides from living bodies, even in the greatest cold; and also when the desires and affections, that is, the loves, grow warmer, the body also grows warm in the same degree. This is the heat that is meant in the Word by "burning," "fire," and "flame"; and in the genuine sense it is heavenly and spiritual love, but in the opposite sense bodily and earthly love. From this it is evident that here by being "parched with the east wind" is signified being consumed by the fire of cupidities, and when predicated of memory-knowledges, which are the "thin ears" of corn, there is signified that they are full of cupidities. [3] That by the "east wind" is signified what is of cupidites and the derivative phantasies is evident from the passages in the Word where it is mentioned, as in David: He made the east wind to go forth in the heavens, and by His power He brought forth the south wind, and He made it rain down flesh upon them as dust, and winged fowl as the sand of the sea (Ps. 78:26-27); that by the "flesh" which that wind brought are signified evil desires, and by the "winged fowl" the derivative phantasies, is plain in Moses (Num. 11:31-35), where it is said that the name of the place in which the people were smitten with a plague because of their eating flesh was called "The graves of lust, because there they buried the people that lusted." [4] In Ezekiel: Behold the vine that has been planted, shall it prosper? Shall it not utterly wither, when the east wind toucheth it? Upon the beds of its shoots it shall wither (Ezek. 17:10). The vine was plucked up in anger, it hath been cast forth to the earth, and the east wind hath withered its fruit; all the rods of its strength have been plucked off and withered; the fire hath devoured everyone, for fire hath gone forth from a rod of its branches, it hath devoured its fruit, so that there is not in it a rod of strength, a scepter for ruling (Ezek. 19:12, 14); where the "east wind" denotes what belongs to cupidities. In Isaiah: He meditated upon His rough wind, in the day of the east wind (Isa. 27:8). [5] In Hosea: The east wind shall come, the wind of Jehovah coming up from the wilderness; and its spring shall become dry, and its fountain shall be dried up; it shall make a prey of the treasure of all vessels of desire (Hos. 13:15); where also the "east wind" denotes what belongs to cupidities. Likewise in Jeremiah: As the east wind I will scatter them before the enemy (Jer. 18:17). [6] In David: With the east wind thou wilt break the ships of Tarshish (Ps. 48:7). In Isaiah: Thou hast forsaken Thy people, the house of Jacob, because they are filled with the east wind, and the soothsayers are Philistines (Isa. 2:6). In Hosea: Ephraim feedeth on wind, and followeth after the east wind; every day he multiplieth a lie and a wasting (Hos. 12:1); "wind" here denotes phantasies, and the "east wind," cupidities. Similar also is the meaning in the internal sense of the "east wind" by which locusts were produced, and by which they were driven into the sea (Exod. 10:13, 19); and also by which the waters of the sea Suph were divided (Exod. 14:21).
Sprung up after them. That this signifies appearing near, is evident from the signification here of "springing up," as being to appear; and from the signification of "after them," as being near, or in the boundary, just as is signified by the evil and lean kine coming up "after them," that is, after the beautiful and fat kine (see n. 5202). That "after them" means near, is because "after" denotes what is successive in time; and in the spiritual world, and consequently in the spiritual sense, there is no notion of time, but instead of it the kind of state that corresponds.
And the thin ears swallowed up the seven fat and full ears. That this signifies that the memory-knowledges of no use banished the good memory-knowledges, is evident from the signification of the "thin ears," as being memory-knowledges of no use (of which above, n. 5214); and from the signification of the "fat and full ears," as being memory-knowledges into which the things of faith and charity could be applied (n. 5213), consequently good memory-knowledges; and from the signification of "swallowing up," as being to banish-the same as "eating up," which is said above of the kine (n. 5206). (That the good memory-knowledges were banished by those of no use, or that truths were banished by falsities, may be seen above, n. 5207.) So also is it in the spiritual world: where falsities are, truths cannot subsist; and on the other hand, where truths are, falsities cannot subsist. The one banishes the other, for they are opposites. The reason is that falsities are from hell and truths are from heaven. It sometimes appears as if falsities and truths are in one subject; but these are not falsities that are opposite to the truths in him, but are those which are associated by applications. The subject in whom truths, and at the same time falsities which are opposite to them, subsist, is called "lukewarm;" and the subject in whom falsities and truths are mingled is called "profane."
And Pharaoh awoke. That this signifies a general state of enlightenment, is evident from what was explained above (n. 5208), where the same words occur.
And behold it was a dream. That this signifies in that obscurity, is evident from the signification of a "dream," as being an obscure state (n. 1838, 2514, 2528, 5210). It is called "obscure," because truths had been banished; for where truths are not there is obscurity, because the light of heaven flows only into truths; for the light of heaven is Divine truth from the Lord. Hence the truths with angels and spirits, and also with men, are subsidiary lights; but they have their light from the Divine truth by means of the good in the truths; for unless truths are from good, that is unless they have good in them, they cannot receive any light from the Divine. They receive it by means of good, for good is like fire or flame, and truths are like the rays of light from it. In the other life truths without good do indeed shine, but they shine with a wintry light, that in the light of heaven is thick darkness. From this it is evident that what is here meant by "obscure," is the state of the natural when the good memory-knowledges had been banished by those of no use. An obscurity like this can be enlightened in a general manner (n. 5208, 5218), but by no means can that obscurity which comes from falsities; for falsities are so many darknesses that shut out the light of heaven, and thus cause an obscurity that cannot be enlightened until the falsities have been removed.
Verse 8. And it came to pass in the morning that his spirit was troubled; and he sent and called all the magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream; and no one interpreted these things to Pharaoh. "And it came to pass in the morning," signifies in this new state; "that his spirit was troubled," signifies disturbance; "and he sent and called all the magicians of Egypt, and all the wise men thereof," signifies in consulting the interior as well as the exterior memory-knowledges; "and Pharaoh told them his dream," signifies about things to come; "and no one interpreted these things to Pharaoh," signifies that it was not known what would happen.
And it came to pass in the morning. That this signifies in this new state, is evident from the signification of "it came to pass," or "it was," as involving what is new (see n. 4979, 4987); and from the signification of the "morning," as being a state of enlightenment (n. 3458, 3723). This is that new state which is meant, in regard to which see just above (n. 5218). This state and its quality are treated of here, showing that there was disturbance therein by reason of obscurity regarding the things that were happening. But as regards the quality of this state scarcely anyone is able to know anything unless he is in a spiritual sphere and at the same time pays attention to the things that are taking place within him. Otherwise he cannot even know what it is to be generally enlightened, and particularly enlightened, nor even what it is to be enlightened at all, still less that there is a disturbance at first in a general state of enlightenment, and that there is no quiet until the time when truths from good are replaced in their order. How the case herein is, is clearly perceived by the angels, and also by good spirits, because they are in a spiritual sphere. To be wise in such subjects, and to think about them, is delightful to them; but to the man who is in a natural sphere, and still more to one who is in a sensuous sphere, and yet more to one who is in a more grossly sensuous sphere from bodily and earthly things, such subjects are wearisome.
His spirit was troubled. That this signifies disturbance, is evident from the signification of "being troubled in spirit," as being to be disturbed. By "spirit" here, as occasionally elsewhere in the Word, is meant interior affection and thought, which also are the spirit of man. The ancients called these the spirit; but by the spirit they meant specifically the interior man that would live after the death of the body; while at this day "the spirit," used in this sense, means mere thought, and this without any subject other than the body in which it may be. This is because it is no longer believed that the interior man is the man himself, but that the interior man who is commonly called the soul or spirit is mere thought without a subject adapted thereto; and that consequently, being thought without a subject, it will be dissipated after the death of the body like something ethereal or flamy. This is what at the present day is understood by spirit," as when it is said "troubled in spirit," "sad in spirit," "glad in spirit," or "rejoice in spirit;" when yet it is the interior man himself that is called the spirit, and that is troubled, is sad, is glad, and rejoices, and that is a man in a form wholly human (though invisible to bodily sight) in which thought resides.
And he sent and called all the magicians of Egypt, and all the wise men thereof. That this signifies in consulting the interior as well as the exterior memory-knowledges, is evident from the signification of "magicians," as being in a good sense interior memory-knowledges (of which hereafter); and from the signification of "wise men," as being exterior knowledges (of which also in what follows). The reason why the magicians and wise men of Egypt signified memory- knowledges, is that Egypt was one of the kingdoms in which the representative Ancient Church existed (n. 1238, 2385). But in Egypt attention was paid chiefly to the memory-knowledges of that church, which related to correspondences, representatives, and significatives; and by these knowledges were unfolded the things written in the books of the church, and that had place in their holy worship (n. 4749, 4964, 4966). Hence it came about that by "Egypt" were signified memory-knowledges in general (n. 1164, 1165, 1186, 1462), and also by "Pharaoh" its king. The chief among those who were skilled in and taught these knowledges were called "magi," or "magicians," and "wise men;" those who were skilled in mystical memory-knowledges were called "magicians," and those skilled in memory-knowledges not mystical were called "wise men;" consequently those who taught interior memory-knowledges were called "magicians," and those who taught exterior memory-knowledges were called "wise men." For this reason it is that these knowledges are signified in the Word by "magicians" and "wise men." But after they began to misuse the interior memory-knowledges of the church, and to turn them into magic, then by "Egypt" began to be signified the memory-knowledge which perverts, and likewise by the "magicians" of Egypt and her "wise men." [2] The magicians of that time knew such things as belong to the spiritual world, which they learned from the correspondences and representatives of the church; and therefore many of them were in communication with spirits, and in this way learned deceptive arts, by which they performed magic miracles. But those called "wise men" did not care for such things, but solved difficult problems and taught the causes of natural things. In such things as these the wisdom of that time chiefly consisted, and skill in them was called "wisdom," as is evident from what is related of Solomon in the first book of Kings: Solomon's wisdom was multiplied above the wisdom of all the sons of the East, and above all the wisdom of the Egyptians, insomuch that he was wiser than all men, than Ethan the Ezrahite, and Heman and Calcol and Darda, the sons of Mahol. He spoke three thousand proverbs; and his songs were a thousand and five. Moreover he spoke of trees, from the cedars that are in Lebanon even unto the hyssop that springeth out of the wall; he spoke also of beast and of fowl, and of creeping thing, and of fishes. Therefore there came of all peoples to hear the wisdom of Solomon from all kings of the earth who had heard of his wisdom (1 Kings 4:30). And what is related of the queen of Sheba in the same Book: She came to try him with hard questions. And Solomon told her all her words, there was not a word hid from the king that he told her not (1 Kings 10:1, 3). [3] From this it is plain what was called "wisdom" at that time, and who, not only in Egypt, but also elsewhere, as in Syria, Arabia, and Babylon, were called "wise;" but in the internal sense by the "wisdom of Egypt" nothing else is signified than the memory-knowledge of natural things; and by "magic" the memory-knowledge of spiritual things; thus by "wise men" are signified exterior memory-knowledges, by "magicians" interior memory-knowledges, and by "Egypt" memory-knowledge in general (see n. 1164, 1165, 1186, 1462, 4749, 4964, 4966). By "Egypt" and her "wise men" nothing else was meant in Isaiah: The princes of Zoan are foolish, the counsel of the wise counselors of Pharaoh is become brutish; how is it said unto Pharaoh, I am the son of the wise, the son of the kings of antiquity? Where now are thy wise men? (Isa. 19:11-12). [4] That those were called "magicians," or "magi," who were in the knowledge of spiritual things, and also in revelations thence, is plain from the Magi who came from the east to Jerusalem, asking where He was that was born King of the Jews, and saying that they had seen His star in the east, and were come to worship Him (Matt. 2:1, 2). The same is also evident from Daniel, who is called the "prince of the magicians" (Dan. 4:9); and again: The queen said to king Belshazzar, There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; therefore the king Nebuchadnezzar, thy father, made him prince of the magicians, diviners, Chaldeans, and soothsayers (Dan. 5:11). Again: Among them all was none found like Daniel, Hananiah, Mishael, and Azariah; for when they stood before the king, in every word of wisdom of understanding concerning which the king enquired of them, he found them ten times better than all the magicians and diviners that were in his realm (Dan. 1:19-20). [5] That in the opposite sense by "magicians," such as those mentioned in Exodus 7:11, 22; 8:7, 18, 19; 9:11, are signified those who have perverted spiritual things and thereby have practiced magical arts, is known. For magic was nothing else than a perversion, and a perverted application, of such things as are of order in the spiritual world; from this came down magic. But such magic is at this day called natural, for the reason that anything above or beyond nature, is no longer recognized; and what is spiritual is denied, unless by it is understood an inner natural.
And Pharaoh told them his dream. That this signifies about things to come, is evident from the signification of a "dream," as being foresight, prediction, the event (see n. 5091, 5092, 5104), thus things to come. How this stands in the internal sense is evident from the series of things. The subject treated of in this verse is the new state of the natural, when it is in obscurity because of truths having been banished from it, and that there is then disturbance in it in consulting memory-knowledges about things to come; for when such obscurity happens, the thought at once occurs, What will the event be? [2] As during man's regeneration this is common in every such state, this state is here described in the internal sense; but such states are unknown at this day, both because few are being regenerated, and because those who are being regenerated do not reflect upon such things. At this day man cares not what is taking place within him, because external things possess his whole attention, and internal things have no importance to one who is wholly occupied with external things, that is, in whom they are the ends of life. Regarding this obscurity they would say, What are these matters to me, as there is no money or honor to be gained from them? Why should I think about the state of the soul, or the state of the internal man, whether it is in obscurity when truths have been banished, or in clearness when they have been replaced therein? What would it benefit me to know this? Whether there is any internal man is to me a matter of doubt, and also whether there is any other state of the soul than that which is of the body, nay, whether there is any soul that lives after death. Who has come back from the dead and declared it? So speaks the man of the church with himself at this day, and so he thinks when he hears or reads anything about the state of the internal man. From this it is plain why the things that are going on within man are at this day hidden and wholly unknown. [3] Such an obscurity of the understanding never existed among the ancients. It was their wisdom to cultivate interior things, and thus to perfect the faculties of both understanding and will, and thereby to provide for the welfare of their soul. That the ancients gave their attention to things like these, is clear from their writings which are even now extant, and also from the desire of all to hear Solomon: Therefore there came of all peoples to hear the wisdom of Solomon, from all kings of the earth, who had heard of his wisdom (1 Kings 4:34); and therefore came the queen of Sheba, who, from the bliss into which she came from hearing the wisdom of Solomon said, Blest are thy men, blest are these thy servants, who stand continually before thee, and hear thy wisdom (1 Kings 10:8). Who at this day would call himself blest for this reason?
And no one interpreted these things to Pharaoh. That this signifies that it was not known what would happen, is evident from the signification of "interpreting," as being to know what would happen (see n. 5141). Hence "no one interpreted" denotes not to know; for in the internal sense "no one" is the negative of a thing, and thus what is not; for the idea of a person is turned in the internal sense into the idea of a thing-as for instance the idea of a man, a husband, a woman, a wife, a son or daughter, a boy or maiden, is turned into the idea of truth or of good; and as above (n. 5223) the idea of a magician and wise man is turned into that of interior and exterior memory-knowledges. The reason of this is that in the spiritual world, or in heaven, not persons but things come into view, for persons limit the idea, and concentrate it upon something finite; whereas things do not limit and concentrate it, but extend it to the infinite, thus to the Lord. For this reason also, no person named in the Word is perceived in heaven, but in his stead the thing that is represented by that person; so also no people or nation is perceived, but only its quality. Nay, not even is any historic statement of the Word about a person, nation, or people, known in heaven; and consequently it is not known who Abraham, Isaac, Jacob, the Israelitish people, and the Jewish nation were, but it is there perceived what Abraham, Isaac, Jacob, the Israelitish people, and the Jewish nation denote; and the same in all other cases. Thus the angelic speech is without limitation, and is also relatively universal.
Verses 9-13. And spoke the prince of the butlers unto Pharaoh, saying, I do remember my sins this day. Pharaoh was wroth upon his servants, and put me in custody in the house of the prince of the guards, me and the prince of the bakers: and we dreamed a dream in one night, I and he; we dreamed each one according to the interpretation of his dream. And there was with us there a Hebrew boy, servant to the prince of the guards; and we told him, and he interpreted to us our dreams; to each one according to his dream he did interpret. And it came to pass, as he interpreted to us, so it was; me he brought back upon my station, and him he hanged. "And spoke the prince of the butlers unto Pharaoh," signifies thought from the sensuous subject to the intellectual part; "saying," signifies perception therefrom; "I do remember my sins this day," signifies about a state of disjunction; "Pharaoh was wroth upon his servants," signifies when the natural turned itself away; "and put me in custody in the house of the prince of the guards," signifies rejection by the things that are primary for interpretation; "me and the prince of the bakers," signifies both sensuous parts; "and we dreamed a dream in one night," signifies what was foreseen in obscurity; "I and he," signifies concerning both sensuous parts; "we dreamed each one according to the interpretation of his dream," signifies what would be the event to both; "and there was with us there a Hebrew boy," signifies that because of temptation the guiltlessness of the church was rejected thither; "servant to the prince of the guards," signifies wherein was truth that might serve primarily for interpretation; "and we told him," signifies that there was perception therefrom; "and he interpreted to us our dreams," signifies what was in the things foreseen in obscurity; "to each one according to his dream he did interpret," signifies from truth; "and it came to pass, as he interpreted to us, so it was," signifies that such was the event; "me he brought back upon my station," signifies that the sensuous of the intellectual part was received; "and him he hanged," signifies that the sensuous of the will part was rejected.
And spoke the prince of the butlers unto Pharaoh. That this signifies thought from the sensuous subject to the intellectual part, is evident from the signification of "speaking," as being to think (see n. 2271, 2287, 2619); and from the representation of the prince of the butlers, as being the sensuous subject to the intellectual part (n. 5077, 5082). What thought from the sensuous is, may be seen above (n. 5141).
Saying. That this signifies perception therefrom, is evident from the signification of "saying," as being to perceive (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3395, 3509). What perception "therefrom" is, or perception from thought, cannot be unfolded so as to be understood, because at this day it is wholly unknown what spiritual perception is; and what is unknown does not enter into the apprehension, however it may be described; for perception is nothing else than the speech or thought of the angels who are with man. When this speech or thought flows in, it becomes the perception that a thing is so, or is not so, but only with those who are in the good of love and of charity, for it flows in through good. With these this perception produces thoughts, for to them what is perceptive is the general of thought. Yet perception from thought is not actually given, but only apparently. But no more can be said regarding this mystery, because, as already said, it is unknown at this day what perception is.
I do remember my sins this day. That this signifies about a state of disjunction, is evident from the signification of "sins," as being what is of inverted order (see n. 5076); and from the signification of "remembering," as being conjunction (n. 5169). Thus "to remember sins" is to be conjoined with what is of inverted order, and consequently to be disjoined from the natural which is represented by Pharaoh; for whatever is conjoined with what is in inverted order, is disjoined from what is in order. The reason why "to remember" is conjunction, is that the remembering of anyone in the other life conjoins; for as soon as any spirit calls another to mind he appears present, and so present that they speak together. It is for this reason that angels and spirits can meet all persons whom they have known or have heard of, can see them present and speak with them, when the Lord allows them to call them to mind (see n. 1114).
Pharaoh was wroth upon his servants. That this signifies when the natural averted itself, is evident from what was unfolded above (n. 5080, 5081), where similar words occur.
And put me in custody in the house of the prince of the guards. That this signifies rejection by the things which are primary for interpretation, is also evident from what was unfolded above (n. 5083, 5084), where similar words occur.
Me and the prince of the bakers. That this signifies both sensuous parts, is evident from the representation of the prince of the butlers, who is here meant by "me," as being the sensuous subject to the intellectual part in general (see n. 5077, 5082); and from the representation of the prince of the bakers, as being the sensuous subject to the will part in general (n. 5078, 5082); thus by "me and the prince of the bakers" both sensuous parts are signified. We say "both" sensuous parts because there are two faculties in man which constitute his life, the will and the understanding, to which each and all things in him have reference. That there are two faculties in man which constitute his life, is because there are two things which make life in heaven-good and truth-good having reference to the will, and truth to the understanding. From this it is plain that there are two things which make man spiritual, and consequently make him blessed in the other life, namely, charity and faith; for charity is good and faith is truth, and charity has reference to the will and faith to the understanding. [2] To these two-good and truth-each and all things in nature bear reference, and from this they come into existence and subsist. That they bear reference to these two things, is very evident from heat and light, of which heat has reference to good and light to truth, and therefore spiritual heat is the good of love, and spiritual light is the truth of faith. As each and all things in universal nature bear reference to these other two, good and truth, and as good is represented in heat, and faith in light, everyone may judge of what quality a man is from faith alone without charity, or what is the same thing, from merely understanding truth without willing good. Is it not like the state of winter, when the light is brilliant, and yet everything is torpid, because without heat? Such is the state of the man who is in faith alone, and not in the good of love. He is in cold and in darkness, in cold because he is opposed to good, in darkness because thereby he is opposed to truth; for one who is opposed to good is also opposed to truth, however he may seem to himself not to be so; for the one draws the other to its side. Such becomes his state after death.
And we dreamed a dream in one night. That this signifies what was foreseen in obscurity, is evident from the signification of a "dream," as being what is foreseen (n. 3698, 5091); and from the signification of "night," as being a state of shade (n. 1712), thus obscurity.
I and he. That this signifies concerning both sensuous parts, is evident from the representation of the butler, who here is "I," as being one sensuous, and from the representation of the baker, who here is "he," as being the other sensuous (of which just above, n. 5232).
We dreamed each one according to the interpretation of his dream. That this signifies what would be the result to both, is evident from the signification of "interpretation," as being what it would have in it, and what would happen (see n. 5093, 5105, 5107, 5141), thus what would be the event of that which was foreseen, which is signified by the "dream" (n. 5233).
And there was with us there a Hebrew boy. That this signifies that because of temptation the guiltlessness of the church was rejected thither, is evident from the signification of a "boy," as being what is guiltless (of which in what follows); and from the signification of "Hebrew," as being one who is of the church (see n. 5136), thus that which is of the church. Its being rejected thither because of temptation, is signified by his being there, namely, in custody, for by the "custody" into which Joseph was put is signified a state of temptation (see n. 5036, 5037, 5039, 5044, 5045); which state has been treated of in chapters 39 and 40. [2] The reason why a "boy" denotes guiltlessness, is that in the internal sense a "little child" denotes what is innocent; for in the Word we read of "sucklings," "little children," and "boys" (or "children"); and by them are signified three degrees of innocence, the first degree by a "suckling," the second by a "little child," and the third by a "child." But as with the "child" innocence begins to be put off, therefore by him is signified that degree of innocence called "guiltlessness." As by these three are signified three degrees of innocence, three degrees of love and charity are also signified by the same, for the reason that celestial and spiritual love, that is, love to the Lord and charity toward the neighbor, cannot exist except in innocence. But be it known that the innocence of sucklings, little children, and children is only external; and that internal innocence is not possible in man till after he has been born anew, that is, becomes again as it were a suckling, a little child, and a child. It is these states that are signified in the Word by these three; for in the internal sense of the Word nothing but what is spiritual is understood; consequently none but spiritual birth, which is called rebirth and also regeneration. [3] That the innocent quality which is called "guiltlessness" is signified by a "boy" or "child," is evident in Luke: Jesus said, Whosoever receiveth not the kingdom of God as a child shall not enter therein (Luke 18:17); "to receive the kingdom of God as a child" is to receive charity and faith from innocence. In Mark: Jesus took a child and set him in the midst of them; and when He had taken him in His arms He said to them, Whosoever shall receive one of such children in My name, receiveth Me (Mark 9:36-37; Luke 9:47-48); by a "child" here is represented innocence; and one who receives this, receives the Lord, because He is the source of all innocence. Everyone can see that "to receive a child in the Lord's name" is not literally to receive a child, thus that something heavenly must be represented thereby. [4] In Matthew: The children cried in the temple, Hosanna to the son of David. The priests were indignant; and therefore Jesus saith to them, Did ye never read, Out of the mouth of babes and sucklings Thou hast perfected praise? (Matt. 21:15-16; Ps. 8:2); the children's crying "Hosanna to the son of David" was to represent that only innocence acknowledges and receives the Lord, that is, they in whom there is innocence. By "out of the mouth of babes and sucklings Thou hast perfected praise" is signified that praise can come to the Lord by no other way than through innocence; for by this alone is effected all communication and all influx, and consequently access. It is for this reason that the Lord says: Unless ye be converted, and become as children, ye shall not enter into the kingdom of the heavens (Matt. 18:3). [5] In the following passages also by a "boy" or "child" is signified innocence. In Zechariah: The streets of the city shall be full of boys and girls playing in the streets thereof (Zech. 8:5); speaking of the new Jerusalem, or the Lord's kingdom. In David: Praise Jehovah, young men and maidens, old men with children (Ps. 148:12). Again: Jehovah reneweth thy life from the pit, He sateth thy mouth with good, so that thou renewest thy childhood like the eagle (Ps. 103:4-5). In Joel: They have cast a lot upon My people; because they have given a boy for a harlot, and sold a girl for wine that they have drunk (Joel 3:3). In Jeremiah: Through thee will I scatter man and woman, and through thee will I scatter the old man and the child, and through thee will I scatter the young man and the maid (Jer. 51:22). In Isaiah: Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isa. 9:6).
Servant to the prince of the guards. That this signifies wherein was truth that might serve primarily for interpretation, is evident from "servant" being predicated of truth (see n. 2567, 3409); and from the signification of the "prince of the guards," as being things primary for interpretation (n. 4790, 4966, 5084); and because truth is of service for the interpretation of the Word, the truth thus serving is signified here by "servant to the prince of the guards."
And we told him. That this signifies that there was perception therefrom, is evident from the signification of "telling," as being perception (see n. 3209).
And he interpreted to us our dreams. That this signifies what was in the things foreseen in obscurity, is evident from the signification of "interpreting," as being what was therein (see n. 5093, 5105, 5107); and from the signification of "dreams," as being things foreseen in obscurity (of which above, n. 5233).
To each one according to his dream he did interpret, signifies from truth; and it came to pass, as he interpreted to us, so it was, signifies that such was the event, as may be seen from the fact that by these words is signified the event of the matter, which in truth was such as he had foretold.
Me he brought back upon my station. That this signifies that the sensuous of the intellectual part was received, is evident from the signification of the "butler," who is here meant by "me," as being the sensuous of the intellectual part (of which above); and from the signification of "bringing back upon the station," as being to reduce into order and make subordinate (see n. 5125, 5165), thus also to receive.
And him he hanged. That this signifies that the sensuous of the will part was rejected, is evident from the signification of the "baker," who is here meant by "him," as being the sensuous of the will part (of which above); and from the signification of "hanging," as being to reject (n. 5156, 5167). There is no need to unfold these things any further, because they have been unfolded before, and are here repeated for the sake of the series.
Verse 14. And Pharaoh sent and called Joseph, and they brought him hastily out of the pit; and he shaved, and changed his garments, and came unto Pharaoh. "And Pharaoh sent," signifies the inclination of the new natural; "and called Joseph," signifies to receive the celestial of the spiritual; "and they brought him hastily out of the pit," signifies a speedy rejection of such things as from the state of temptation were a hindrance, and thereby a change; "and he shaved," signifies rejection and change as to what is of the exterior natural; "and changed his garments," signifies as to what is of the interior natural, by putting on what is suitable; "and came unto Pharaoh," signifies communication thereby with the new natural.
And Pharaoh sent. That this signifies the inclination of the new natural, is evident from the representation of Pharaoh, as being the new natural man (as in n. 5079, 5080). The inclination to receive the celestial of the spiritual is signified by his "sending and calling Joseph." The very inclination is plain from what is said farther on-that he set him over his house and over all the land of Egypt, and said that upon his mouth all his people should kiss (verses 40-43). In regard to this the case is that when the state is full, that is, when all things have been prepared in the natural for receiving influx from the interior or higher degree, and for applying to itself what flows in, then the natural has an inclination, that is, has an affection, for receiving. In this way the one is accommodated to the other when the man is being made new by the Lord.
And called Joseph. That this signifies for receiving the celestial of the spiritual, is evident from the representation of Joseph, as being the celestial of the spiritual (see n. 4286, 4585, 4592, 4594, 4963). That receiving this is signified by his "calling," may be seen just above (n. 5244).
And they brought him hastily out of the pit. That this signifies a speedy rejection of such things as from the state of temptation were a hindrance; and thereby a change, is evident from the signification of a "pit," as being a state of vastation and also of temptation (see n. 4728, 4744, 5038); and from the signification of "bringing him hastily out of it," as being a speedy rejection of such things as are from it, that is, from a state of temptation. For when a "pit" denotes a state of temptation, "to bring anyone hastily out of it" denotes to remove such things as are from that state, and consequently to reject them, as is plain also from what follows; for he rejected what was of the pit, inasmuch as he shaved himself and changed his garments. [2] A state of temptation in respect to the state after it is also like the condition of a pit or prison-squalid and unclean; for when man is being tempted, unclean spirits are near him, and surround him, and excite the evils and falsities with him, and also hold him in them and exaggerate them, even to despair. Hence it is that the man is then in squalor and uncleanness. Moreover when this state is presented to view in the other life (for all spiritual states can there be presented to the sight) it appears like a thick mist exhaled from unclean places, and a stench from it is also perceived. Such is the appearance of the sphere that encompasses one who is in temptation, and also in vastation, that is, who is in a pit in the lower earth (see n. 4728). [3] But when the state of temptation ceases, the mist is dispersed, and the sky clears. The reason of this is that by means of temptation the falsities and evils with man are laid open and removed; when they are laid open that mist appears, but when they are removed the clear sky appears. The change of this state is also signified by Joseph's "shaving himself and changing his garments." [4] Moreover, a state of temptation may be compared to the state of a man when among robbers; on escaping from which his hair is disheveled, his countenance wild, and his clothing torn. If he yields in temptation, he remains in a state like this; but if he conquers in temptation, then after he has composed his face, combed his hair, and changed his clothing, he comes into a cheerful and serene state. Moreover, there are infernal spirits and genii, who like robbers surround and attack the man at these times, and bring on the temptations. From this it is now plain that by their "bringing him hastily out of the pit" is signified a speedy rejection of such things as from the state of temptation were a hindrance, and thereby a change.
And he shaved. That this signifies rejection and change as to what is of the exterior natural, is evident from the signification of "shaving the head and the beard," as being to reject such things as are of the exterior natural; for the "hair" that was shaved off signifies this natural (see n. 3301). The hair both of the head and of the beard corresponds in the Grand Man to the exterior natural; and therefore sensuous men (that is, they who have believed nothing but what is natural, and have not been willing to understand that there is anything more interior or purer than what they could apprehend by the senses) in the other life when in the light of heaven, they appear hairy, so much so that the face is scarcely anything but beard. Such hairy faces have often been seen by me. But they who have been rational, that is, spiritual men, in whom the natural has been rightly subordinated, appear becomingly furnished with hair. Nay, from the hair in the other life may be known the quality of spirits in respect to the natural. The reason why spirits appear with hair is that in the other life spirits appear altogether as do men on earth. Hence it is that the angels spoken of in the Word as being seen are sometimes described even in respect to their hair. [2] From what has now been said it is evident what is signified by "shaving," as in Ezekiel: The priests, the Levites, the sons of Zadok, shall put off their garments wherein they minister and lay them in the bedchambers of holiness, and they shall put on other garments, neither shall they sanctify the people in their garments, and they shall not shave their heads and let down their hair, in polling they shall poll their heads (Ezek. 44:19-20); this is said of the new temple and the new priesthood, that is, of the new church; and the "putting on of other garments" signifies holy truths; their "not shaving their heads nor letting down their hair, but in polling to poll their heads" signifies not rejecting the natural, but accommodating it so that it may be in accord, thus making it subordinate. Everyone who believes the Word to be holy can see that these and the rest of the things said in the prophet about the new earth, the new city, the new temple, and new priesthood, will not be at all as is stated in the letter there; as that the priests the Levites, the sons of Zadok, will minister therein, and will then put off the garments of their ministry and put on other garments, and will poll their heads; but that all and everyone of these things signify such things as belong to a new church. [3] Neither would the statutes have been commanded in regard to the high priest, the sons of Aaron, and the Levites, in the following passages from Moses, if they had not contained holy things within: The priest chief of his brethren, upon whose head the anointing oil has been poured, and he hath filled his hand to put on the garments, shall not shave his head, and shall not tear his garments (Lev. 21:10). The sons of Aaron shall not make baldness upon their head, neither shall they shave the corner of their beard; they shall be holy to their God, and not profane the name of their God (Lev. 21:5-6). Thus shalt thou purify the Levites. Sprinkle the waters of expiation upon them, and they shall make to pass a razor over their flesh, and they shall wash their garments; and they shall be pure (Num. 8:7). What is there that is holy or that is of the church in these things-that the high priest should not shave his head nor tear his garments; that the sons of Aaron should not make baldness upon their head nor shave the corner of their beard, and that the Levites when being purified should be shaved with a razor upon their flesh? But to have the external or natural man subordinate to the internal or spiritual, and thus to have both subordinate to the Divine, this is a holy thing, and is what the angels perceive when these passages of the Word are being read by man. [4] So also it was with the Nazirite, who was holy unto Jehovah: If any man should by chance die very suddenly beside him, and he hath defiled the head of his Naziriteship; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. And when the days of his Naziriteship are fulfilled, the Nazirite shall shave the head of his Naziriteship at the door of the tent of meeting; and shall take the hair of his head and put it on the fire that is under the sacrifice of peace-offerings (Num. 6:9, 13, 18); what the Nazirite was, and what holiness he represented, may be seen above (n. 3301). That holiness should abide in his hair can never be comprehended unless it is known what "hair" is by correspondence, thus to what holiness the hair of the Nazirite corresponded. In like manner it cannot be comprehended how Samson had strength from his hair, of which he speaks thus to Delilah: There hath not come up a razor upon my head, for I have been a Nazirite of God from my mother's womb; if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man. And Delilah called a man, who shaved off the seven locks of his head and his strength went from upon him. And afterward when the hair of his head began to grow after it was shaved off, strength returned to him (Judges 16:17, 19, 22); who without knowledge derived from correspondence can know that the Lord as to the Divine natural was represented by the Nazirite, and that the Naziriteship had no other meaning, and that Samson's strength was from this representative? [5] One who does not know, and especially who does not believe, that there is an internal sense in the Word, and that the sense of the letter is representative of the things in the internal sense, will scarcely acknowledge that there is anything holy in these things; when yet that which is most holy is in them. If a man does not know, and especially if he does not believe that the Word possesses an internal sense which is holy, neither can he know what the following passages bear in their bosom, as in Jeremiah: Truth is perished and is cut off from their mouth. Cut off the hair of thy Naziriteship, and cast it away (Jer. 7:28-29). In Isaiah: In that day shall the Lord shave with a razor that is hired in the passages of the river, through the king of Assyria, the head, and the hair of the feet; and shall also consume the beard (Isa. 7:20). In Micah: Make thee bald, and shave thee on account of the sons of thy deliciousnesses, enlarge thy baldness as the eagle, because they have migrated from thee (Micah 1:16). Nor can he know what holiness is involved in that which is related of Elijah, in that he was a hairy man, and girt with a girdle of skin about his loins (2 Kings 1:8); nor why the children who called Elisha bald were torn by she-bears out of the wood (2 Kings 2:23, 24). [6] By Elijah and by Elisha was represented the Lord as to the Word, thus by them was represented the Word, specifically the prophetic Word, as may be seen in what is prefaced to the eighteenth chapter of Genesis and at n. 2762. The "hairiness" and the "girdle of skin" signified the literal sense, a "hairy man" this sense in respect to truths, and a "girdle of skin" about the loins this sense in respect to goods. For the literal sense of the Word is its natural sense, because it is from the things in the world; and the internal sense is the spiritual sense, because it is from the things in heaven. These two senses are circumstanced as are the internal and external of man; and because there is no internal without an external, for the external is the ultimate of order in which the internal subsists, therefore it was a reproach against the Word to call Elisha bald, implying that it is devoid of an external, thus that the Word has no sense that is adapted to the apprehension of man. [7] From all this it is evident that all the details of the Word are holy; but the holiness therein is not apparent to the understanding, except that of one who knows its internal sense; nevertheless by influx from heaven it comes to the perception of him who believes the Word to be holy. This influx is effected through the internal sense in which the angels are; and although this sense is not understood by the man, still it affects him, because the affection of the angels who are in it is communicated. From this it is plain also that the Word has been given to man in order that he may have communication with heaven, and that the Divine truth which is in heaven may affect him by means of the influx.
And changed his garments. That this signifies as to what is of the interior natural, by putting on what is suitable, is evident from the signification of "changing," as being to remove and reject; and from the signification of "garments," as being what is of the interior natural (of which presently); hence it follows that what was suitable (signified by the new "garments") was put on. "Garments" are often mentioned in the Word, and thereby are meant things beneath or without, and that cover things above or within; and therefore by "garments" are signified man's external, consequently his natural, because this covers his internal and spiritual. Specifically by "garments" are signified truths that are of faith, because these cover the goods that are of charity. This signification has its origin from the garments in which spirits and angels appear clothed. Spirits appear in garments devoid of brightness, but angels in garments that are bright and are as it were made of brightness, for the very brightness around them appears as a garment, as appeared the raiment of the Lord when He was transfigured, which was "as the light" (Matt. 17:2), and was "white and flashing" (Luke 9:29). From their garments also the quality of spirits and angels can be known in respect to the truths of faith, because these are represented by garments, but truths of faith such as they are in the natural; for such as they are in the rational appears from the face and its beauty. The brightness of their garments comes from the good of love and of charity, which by shining through causes the brightness. From all this it is evident what is represented in the spiritual world by the garments, and consequently what is meant by "garments" in the spiritual sense. But the garments that Joseph changed, that is, put off, were the garments of the pit or prison, and by these are signified things fallacious and false, which in a state of temptations are excited by evil genii and spirits; and therefore by his "changing his garments" is signified rejection and change in respect to what is of the interior natural, and the garments he put on denoted such things as would be suitable, and therefore the putting on of things suitable is signified. See what has before been said and shown concerning garments: that what is celestial is not clothed, but what is spiritual and natural (n. 297); that "garments" denote truths relatively lower (n. 1073, 2576); that changing the garments was a representative of holy truths being put on, whence also came the changes of garments (n. 4545); that rending the garments was representative of mourning over truth lost and destroyed (see n. 4763); and what is signified by him that came in, not having on a wedding garment (n. 2132).
And came unto Pharaoh. That this signifies communication with the new natural, is evident from the signification of "coming," as here being communication by influx; and from the representation of Pharaoh, as being the new natural (see n. 5079, 5080, 5244). What the words in this verse involve is manifest from what has been unfolded, for they treat of Joseph, how he was freed from the pit and came unto Pharaoh. By Joseph in the internal sense is represented the Lord as to the celestial of the spiritual, and by Pharaoh is represented the natural or external man; by the pit in which Joseph was is represented the state of the Lord's temptation as to the celestial of the spiritual; and by his being called from the pit by Pharaoh is signified the state of deliverance from temptations, and further, the subsequent state of influx and communication with the new natural. From this it is plain that in the internal sense is here described how the Lord made His natural new, and at last Divine. [2] These are the things the celestial angels think when this history is being read by man; moreover, to think such things is to them most delightful, for they are in the Lord's Divine sphere, thus as it were in the Lord, and in a perception of inmost joy when thinking of the Lord and of the salvation of the human race by the Lord's making Divine the Human in Him; and in order that the angels might be kept in this most heavenly joy, and at the same time in wisdom, that Divine process is fully described in the internal sense of the Word, and at the same time therein the process of man's regeneration; for the regeneration of man is an image of the Lord's glorification (n. 3138, 3212, 3296, 3490, 4402). Some may possibly wonder what the angels converse together about, and consequently what men who become angels converse about after death; but be it known to them that it is about such things as are contained in the internal sense of the Word, namely, about the Lord's glorification, His kingdom, the church, the regeneration of man through the good of love and the truth of faith; but they speak about these things by means of secret things that are for the most part inexpressible.
Verses 15, 16. And Pharaoh said unto Joseph, I have dreamed a dream, and no one interpreteth it; and I have heard upon thee, saying, Thou hearest a dream to interpret it. And Joseph answered Pharaoh, saying, Not unto me; God shall answer peace to Pharaoh. "And Pharaoh said unto Joseph," signifies the perception of the celestial of the spiritual from the natural; "I have dreamed a dream," signifies prediction; "and no one interpreteth it," signifies ignorance of what was therein; "and I have heard upon thee," signifies the capacity of the celestial of the spiritual; "saying, thou hearest a dream to interpret it," signifies of perceiving what is in the things foreseen; "and Joseph answered Pharaoh," signifies knowledge; "saying, Not unto me," signifies that it was not from the human alone; "God shall answer peace to Pharaoh," signifies from the Divine Human through conjunction.