And He said, Jacob, Jacob. That this signifies to natural truth, is evident from the representation of Jacob, as being natural truth (see n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538). The reason why it is said "Jacob," and not "Israel," is that natural truth with all belonging to it must be initiated into the memory-knowledges of the church, which is signified by Jacob with his sons going down into Egypt (see below, n. 6004).
And he said, Behold me. That this signifies notice, is evident without explication.
And He said, I am God, the God of thy father. That this signifies the Divine intellectual from which is the influx, is evident from the representation of Isaac, who is here the "father," as being the Divine rational or intellectual of the Lord (see above n. 5998); for it is said, "God, the God of thy father." That the influx is from this is because all truth is of the intellectual, thus also natural truth, which is represented by Jacob (n. 6001). (What the Divine rational or intellectual is which is represented by Isaac, see n. 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210.) In the original tongue, "God" is named in the first place in the singular, but in the second place in the plural; that is, in the first the name is "El," and in the second it is "Elohim." The reason is that by "God" in the first place is signified that there is one God and only one, and by "God" in the second place that He has many attributes. Thus arises the name "Elohim" or "God" in the plural, as in the Word almost everywhere. As there are many attributes, and the Ancient Church assigned a name to each, therefore its descendants, with whom the knowledge of such things was lost, believed there were many gods, and each family chose one of them for its God-as Abraham, Shaddai (n. 1992, 3667, 5628), and Isaac, the God who was called "Pachad" or "Dread." And as the God of each was one of the Divine attributes, therefore the Lord said unto Abram, "I am God Shaddai" (Gen. 17:1), and here unto Jacob, "I am the God of thy father."
Fear not to go down into Egypt. That this signifies that natural truth with all things appertaining to it must be initiated into the memory-knowledges of the church, is evident from the representation of Jacob, who is he that was to go down into Egypt, as being natural truth (of which just above, n. 6001); and from the signification of "going down," as being to be initiated, for in order that this initiation might be represented, Jacob with all that appertained to him went down into Egypt; and from the signification of "Egypt," as being the memory-knowledges of the church (n. 1462, 4749, 4964, 4966). [2] In regard to truth being initiated into the memory-knowledges of the church, the case is this. The memory-knowledges of the church were at that time the representatives and significatives of their rituals, for all the rituals of the church were from such things, as also were the memory-knowledges which served as their doctrinals of charity. From these memory-knowledges they knew who are meant by the poor, the needy, the miserable, the afflicted, the oppressed, widows, orphans, sojourners, the bound in prison, the naked, the sick, the hungry, the thirsty, the lame, the blind, the deaf, the maimed, and by many other classes into which they distinguished the neighbor, and thus taught how charity was to be exercised. Such were the memory-knowledges of that time. That at this day these are altogether blotted out of remembrance is evident from the fact that where the above are mentioned in the Word, scarcely anyone knows but that such are meant as are so called-as that widows are meant where "widows" are mentioned, sojourners where "sojourners" are mentioned, the bound in prison where these are mentioned, and so on. Such memory-knowledges flourished in Egypt; and therefore by "Egypt" are signified memory-knowledges. That natural truth which is "Jacob" was to be initiated into such memory-knowledges, is represented by Jacob's going down into Egypt with all that belonged to him. [3] Truths are said to be initiated into such memory-knowledges when they are brought into them, so as to be in them. This is effected for the reason that when a memory-knowledge comes into the thought, the truths which have been brought into it may come at the same time into remembrance; as for example, when a sojourner is presented to the thought, seeing that by him are signified those who are to be instructed, that there should instantly come into thought all the exercises of charity toward such, thus truths. In like manner in all other cases. When memory-knowledges are thus filled, then when anyone is thinking from them, the thought extends and diffuses itself far and wide, and indeed to many societies in the heavens at the same time. For such a memory-knowledge, consisting as it does of so many truths within itself, unknown to the man, unfolds itself in this way; but it is necessary that truths be in them. [4] It is also of Divine order for interior things to bestow themselves in exterior ones, or what is the same, prior things in posterior ones, thus at last all prior things in the ultimates, and for them to be together there. This is the case in universal nature. Unless this is done the man cannot be fully regenerated, for by such a bringing of truths into memory-knowledges, things interior and exterior agree together and make a one which otherwise would be in disagreement; and if they are in disagreement, the man is not in good, because he is not in what is sincere. Moreover memory-knowledges are in a light nearly the same as that in which is the sensual of man's sight, and this light is such that unless it is enlightened within by the light which is from truths, it leads into falsities, especially into those derived from the fallacies of the senses; and also into evils from falsities. That this is the case will be seen from the experience about influx that is related at the close of the chapters.
For I will there make of thee a great nation. That this signifies that truths shall become good, is evident from the representation of Jacob, of whom these words are spoken, as being natural truth (see above n. 6001); and from the signification of "nation," as being good (n. 1259, 1260, 1416, 1849). "Nations" and "peoples" are often mentioned in the Word, but everywhere with this difference: that by "nations" are signified goods or evils, and by "peoples," truths or falsities.
I will go down with thee into Egypt. That this signifies the presence of the Lord in that state, is evident from the signification of "going down with thee," as being the presence of the Lord, for by the God who spoke with Jacob in the visions of the night is meant the Lord.
And I will cause thee to go up, even in going up. That this signifies elevation afterward, is evident from the signification of "going up," as being elevation (see n. 3084, 4539, 5406, 5817). The elevation which is here signified is from memory-knowledges to things more interior. For after memory-knowledges have been filled with truths (according to what was said above, n. 6004), the man is elevated from memory-knowledges toward things more interior, and then the memory-knowledges serve him as the ultimate plane of his mental activities (intuitionum). To be elevated toward things more interior is to think more interiorly, and at last as a spirit and as an angel; for the more interiorly thought proceeds, the more perfect it is, because it is nearer the influx of truth and good from the Lord. (That thought is more interior and more exterior may be seen, n. 5127, 5141.)
And Joseph shall put his hand upon thine eyes. That this signifies that the internal celestial shall vivify, is evident from the representation of Joseph, as being the internal celestial (see n. 5869, 5877); and from the signification of "putting the hand upon the eyes," as being to vivify. For by "putting the hand upon the eyes" is meant that the external sensual, or that of the body, shall be closed, and the internal sensual shall be opened; thus that elevation shall be effected, and thus vivification. It was customary to lay the hand upon the eyes of a dying person, because by "death" was signified resuscitation into life (n. 3498, 3505, 4618, 4621). For when a man dies, he does not die, but only lays aside the body which had served him for use in the world, and he passes into the other life in a body which serves him for use there.
Verses 5-7. And Jacob rose up from Beersheba; and the sons of Israel carried Jacob their father, and their babes, and their women, in the carts which Pharaoh had sent to carry him. And they took their cattle, and their acquisition which they had acquired in the land of Canaan, and came into Egypt, Jacob, and all his seed with him: his sons, and his sons' sons with him, his daughters, and his sons' daughters, and all his seed, brought he with him into Egypt. "And Jacob rose up," signifies the enlightening of natural truth; "from Beersheba," signifies from the doctrine of charity and faith; "and the sons of Israel carried Jacob their father," signifies that truths which are spiritual caused natural truth to advance; "and their babes," signifies together with those things which are of innocence; "and their women," signifies and those things which are of charity; "in the carts which Pharaoh had sent to carry him," signifies doctrinals from the memory-knowledges of the church; "and they took their cattle," signifies the goods of truth; "and their acquisition which they had acquired in the land of Canaan," signifies truths procured from prior truths which are of the church; "and came into Egypt," signifies initiation into the memory-knowledges of the church; "Jacob, and all his seed with him," signifies of natural truth and of all things of faith appertaining thereto; "his sons, and his sons' sons with him," signifies truths in order; "his daughters, and his sons' daughters," signifies goods in order; "and all his seed" signifies everything of faith and of charity; "brought he with him into Egypt," signifies that they were brought into the memory-knowledges which are of the church.
And Jacob rose up. That this signifies the enlightening of natural truth, is evident from the signification of "rising up," as being elevation into a state of light, thus an enlightening (see n. 4881); and from the representation of Jacob, as being natural truth (see above, n. 6001).
From Beersheba. That this signifies from the doctrine of faith and of charity, is evident from the signification of "Beersheba," as being the doctrine of faith and charity (see n. 2858, 2859, 3466).
And the sons of Israel carried Jacob their father. That this signifies that truths which are spiritual caused natural truth to advance, is evident from the representation of the sons of Israel, as being spiritual truths (see n. 5414, 5879); and from the representation of Jacob, as being natural truth (n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538). The reason why "they carried" denotes that they caused to advance, is that it is predicated of spiritual truths relatively to natural truth, and natural truth cannot be advanced from any other source than spiritual truth, for its life and force of acting are thence derived. It is for this reason that the sons of Jacob are here called the "sons of Israel," and that Jacob is called "Jacob."
And their babes. That this signifies together with those things which are of innocence, is evident from the signification of "babes," as being innocence (see n. 3183, 5608). It is said "with those things which are of innocence," also "which are of charity," for the reason that without innocence and charity, natural truth cannot be caused to advance by spiritual truths; for in order that truth may be genuine, it must derive its essence and life from charity, and charity from innocence. For the interior things which vivify truth succeed one another in the following order: inmost is innocence; next lower is charity; and lowest is work of charity from truth or according to truth. The reason why they succeed one another in this order is that they so succeed one another in the heavens. For the inmost or third heaven is the heaven of innocence; the middle or second heaven is the heaven of charity, within which is innocence from the inmost heaven; and the ultimate or first heaven is the heaven of truth, within which is charity from the second heaven, and within this is innocence from the third. All these must be in the same order with man, for in respect to his interiors man is formed after the image of the three heavens; and therefore a regenerated man is a heaven in particular or in the least form. But in respect to his exteriors, especially the body, he is formed after the image of the world, and therefore he was called by the ancients a microcosm. For the ear is formed after the whole nature of air and sound; the eye after the whole nature of ether and light; the tongue after the whole sense of the solvent and fluent parts in liquids; the nostrils after the sense of things fluent in the atmosphere; the touch after the sense of cold and heat, also of things of the earth that have weight; and so on. As man's external senses are formed after the whole image of the natural world, so his internal senses, which belong to his understanding and will, are formed after the whole image of heaven, to the end that every man may be in particular a recipient of Divine good from the Lord, as heaven is in general.
And their women. That this signifies and those things which are of charity, is evident from the signification of "women," as being goods, when their "men" are truths (see n. 4823), consequently the things which are of charity; for all spiritual goods are of charity toward the neighbor, and all celestial goods are of love to the Lord.
In the carts which Pharaoh had sent to carry him. That this signifies doctrinals from the memory-knowledges of the church, is evident from the signification of "carts," as being doctrinal things (see n. 5945); and from the representation of Pharaoh, as being the memory-knowledge of the church in general; for by "Egypt" is signified the memory-knowledge of the church (n. 1462, 4749, 4964, 4966), and therefore by its "king" is signified this memory-knowledge in general, as also elsewhere in the Word; but in most passages, as by "Egypt," so also by "Pharaoh," is signified perverted memory-knowledge. That "Pharaoh" is memory-knowledge in general, is evident in Isaiah: Fools are the princes of Zoan, the wise ones of the counselors of Pharaoh; counsel has become brutish; how say ye unto Pharaoh, I am the son of the wise, the son of the kings of antiquity? (Isa. 19:11); here "Pharaoh" is the memory-knowledge of the church in general, and therefore he is called the "son of the wise," and the "son of the kings of antiquity;" the "wise," and the "kings of antiquity," denote the truths of the Ancient Church. But such knowledge made foolishness is here meant, for it is said, "fools are the princes of Zoan; the counsel is become brutish." [2] Again: They depart to go down into Egypt, but they have not asked at My mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt. Therefore shall the strength of Pharaoh become to you for a shame, and the trust in the shadow of Egypt for a reproach (Isa. 30:2, 3); "to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt" denotes to trust to memory-knowledges in the things of faith, and not to have faith in any spiritual truth, unless memory-knowledge and what is sensuous dictate it, which nevertheless is of perverted order; for the truths of faith ought to be in the first place, and confirming memory-knowledges in the second place, because if these are in the first place nothing whatever of truth is believed. [3] In Jeremiah: Hath said Jehovah Zebaoth the God of Israel, Behold I visit upon Amon in No, and upon Pharaoh, and upon Egypt, and upon its gods, and upon its kings; especially upon Pharaoh, and them that trust in him (Jer. 46:25); here also "Pharaoh" denotes memory-knowledge in general; "they that trust in him" are those who trust in memory-knowledges, but not in the Word, that is, in the Lord in the Word. Thus everything is perverted in the doctrinals of faith, and hence comes falsity, and also denial that the Divine and heavenly is anything. Such especially are in the habit of saying, "Make me see these things with the eye, or show me scientifically that it is so, and then I will believe." And yet if they were to see, and if it were shown, they would not believe, because what is negative reigns universally. [4] In the same: Against Pharaoh: Behold waters rise up from the north, which shall become an overflowing stream, and shall overflow the land and the fullness thereof, the city and them that dwell therein; so that the men shall cry, and all the inhabitants of the land shall howl, at the voice of the stamping of the hoofs of his strong horses, and at the tumult of his chariot, the rumbling of his wheels (Jer. 47:1, 2, 3); from each of the things here said about Pharaoh, it is clear that "Pharaoh" is memory-knowledge in general, here in perverted order, which destroys the truths of faith. An "overflowing stream" is memory-knowledge destroying the understanding of truth, and thus vastating; "they shall overflow the land and the fullness thereof" denotes that this is done to the whole church; "the city and them that dwell therein" denotes to the truth of the church and the good thence derived; "the stamping of the hoofs of the horses" denotes the lowest memory-knowledges, which are direct from things of sense; "the tumult of the chariot" denotes the derivative false doctrine; "the rumbling of the wheels" denotes things of sense and their fallacies, which cause to advance. [5] In Ezekiel: Hath said the Lord Jehovih; Behold I am against thee, Pharaoh king of Egypt, the great whale that lieth in the midst of his rivers, that saith, The river is mine, and I have made myself. Therefore I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick to thy scales (Ezek. 29:3, 4); here also "Pharaoh" denotes memory-knowledge in general, as in like manner is evident from all that is said of him. [6] Again: Take up a lamentation upon Pharaoh king of Egypt. Thou art as whales in the seas; and thou hast come forth with thy streams, and troubled the waters with thy feet, and fouled their streams. When I shall extinguish thee I will cover the heavens, and make the stars thereof black; I will cover the sun with a cloud, and the moon shall not make her light to shine; all the luminaries of light will I make black over thee, and will set darkness upon thy land (Ezek. 32:2, 3, 7, 8); that these things, like many in the prophets, cannot be comprehended by anyone without the internal sense, is evident, as that Pharaoh is as whales in the seas, that he came forth from his streams, and troubled the waters with his feet; that over him the heavens should be covered, the stars should be made black, and all the luminaries of light; that the sun should be covered with a cloud, the moon not give her light, and darkness be set upon his land. But the internal sense teaches what these things signify, namely, that memory-knowledges pervert the truths of the church if a man enters by their means into the secrets of faith and believes nothing unless he sees it from them, nay, unless he sees it from things of sense. That this is the internal sense is evident from the explication of each expression. [7] Pharaoh is called "king of Egypt" from memory-truth; for memory-knowledge is truth in the natural (that a "king" denotes truth, see n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044), and that the king of a people has the like signification as the people (n. 4789); thus "Pharaoh" has the like signification as "Egypt," but in general. That "Egypt" is memory-knowledge has been frequently shown. Pharaoh is compared to "whales in the seas," because a "whale" or "sea-monster" signifies the generals of memory-knowledges (n. 42), and "seas" signify collections of memory-knowledges (n. 28). It is also said that he "came forth with his streams," because by "streams" are signified the things of intelligence (see n. 108, 109, 2702, 3051), here of insanity, because derived from things of sense and memory-knowledges (see n. 5196). It is then said that he "troubled the waters with his feet, and fouled their streams," because by "waters" are signified spiritual truths (n. 680, 739, 2702, 3058, 3424, 4976, 5668), and by "feet," the things of the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952), thus "to trouble the waters with his feet" denotes to defile and pervert the truths of faith through the memory-knowledges of the natural; and "to foul their streams" is to do thus to intelligence. [8] It is finally said that "when he shall be extinguished the heavens shall be covered," because by the "heavens" are signified the interiors of man, since these are indeed his heavens. These are closed when memory-knowledges have dominion over the truths of faith, or the natural over the spiritual. That then the knowledges of truth and of good perish, is signified by the words, "I will make the stars of the heavens black, and all the luminaries of light" (that the "stars" are these knowledges see n. 2495, 2849, 4697; and that "luminaries" are goods and truths, n. 30-38). That then neither can the good of love anymore flow in, is signified by "I will cover the sun with a cloud;" and that neither can the good of faith flow in, is signified by "the moon shall not make her light to shine" (that the "sun" is the good of love, and the "moon" the good of faith, see n. 1529, 1530, 2120, 2495, 3636, 3643, 4060, 4696). And that thus only falsities will have possession of the natural mind, is signified by "I will set darkness upon thy land" (that "darkness" is falsities, see n. 1839, 1860, 4418, 4531; and that the "land of Pharaoh" or the "land of Egypt" is the natural mind, n. 5276, 5278, 5280, 5288, 5301). From all this it is now evident what is the sense contained in these prophetic words. As by "Pharaoh" is signified memory-knowledge in general, by him is also signified the natural in general (n. 5799).
And they took their cattle. That this signifies the goods of truth, is evident from the signification of "cattle," as being the good of truth; for by "cattle" are meant both flocks and herds, and also horses, camels, mules, and asses. And as "flocks" in the internal sense are interior goods, and "herds" exterior goods, but "horses," "camels," "mules," and "asses" such things as are of the intellectual, all of which bear relation to truths, therefore by "cattle" is signified the good of truth.
And their acquisition which they had acquired in the land of Canaan. That this signifies truths procured from prior truths which are of the church, is evident from the signification of "acquisition," as being truth procured (see n. 4105), and also good procured (n. 4391, 4487); and from the signification of the "land of Canaan," as being the church (n. 3686, 3705, 4447, 4517, 5136). That they were procured from prior truths of the church, follows, because when truths multiply themselves from good, they are multiplied from prior truths.
And came into Egypt. That this signifies initiation into the memory-knowledges of the church, is evident from the signification of "coming" or "going down, into Egypt," as being the initiation of truth into the memory-knowledges of the church (see n. 6004).
Jacob, and all his seed with him. That this signifies of natural truth and of all things of faith appertaining thereto (that is, their initiation into the memory-knowledges of the church), is evident from the representation of Jacob, as being natural truth (see n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538); and from the signification of "seed," as being the faith of charity (n. 255, 1025, 1447, 1610, 1940, 2848, 3310). Thus "all his seed with him" denotes all things of faith appertaining to natural truth.
His sons, and his sons' sons, with him. That this signifies truths in their order, is evident from the signification of "sons," as being truths (see n. 489, 491, 533, 1147, 2623, 3373), thus also "sons' sons," but truths which are from the former in their order.
His daughters, and his sons' daughters. That this signifies goods in order, is evident from the signification of "daughters," as being goods (see n. 489-491, 2362, 3963), thus also "sons' daughters," but the goods which are from the former, thus in their order (as just above in the case of the sons).
And all his seed. That this signifies everything of faith and of charity, is evident from the signification of "seed," as being the faith of charity (as above, n. 6019), thus both faith and charity; for where the one is, there is the other.
Brought he with him into Egypt. That this signifies that they were brought into the memory-knowledges of the church, is evident from the signification of "coming" or "going down, into Egypt," as being to initiate and bring truths into the memory-knowledges of the church (of which above, n. 6004, 6018). The same is also signified by "bringing with him into Egypt" (n. 5373, 6004). Truths are initiated and brought in when memory-knowledges are ruled by truths; and they are ruled by truths when truth is acknowledged because the Lord has so said in the Word, and the memory-knowledges which affirm it are accepted, but those which oppose it are removed. Thus truth becomes lord over those memory-knowledges which are affirmative of it, while those not affirmative are rejected. When this is the case, then the man in thinking from memory-knowledges is not led into falsities, as is the case where truths are not within. For memory-knowledges are not true from themselves, but from the truths within them, and such as are the truths in them, such a general truth is the memory-knowledge. For a memory-knowledge is merely a vessel (n. 1469, 1496), which is capable of receiving both truths and falsities, and this with endless variety. [2] As for example the memory-knowledge of the church that every man is the neighbor. Into this memory-knowledge may be initiated and brought truths in endless abundance; as that every man is indeed the neighbor, but each one with a difference; that he is most the neighbor who is in good, and this also with a difference according to the quality of the good; that the origin of the neighbor is from the Lord Himself, so that the nearer any are to Him, that is, the more they are in good, the more they are the neighbor; and the more remote they are from Him, the less; and also that a society is more the neighbor than an individual man, and a kingdom in general more than a society, but our own country more than other kingdoms; that the church is still more the neighbor than our country, and the Lord's kingdom still more; and also that the neighbor is loved when anyone discharges his office aright for the good of others, or of his country, or of the church; and so on. This shows how many truths can be brought into this one memory-knowledge of the church, for they are so many that it is difficult to distribute them into genera, and to assign to each genus some specific truths, in order that it may be distinguished and recognized. This was a study in the ancient churches. [3] That the same memory-knowledge can be filled with falsities in endless abundance, may also be seen by inverting the above truths, and saying that everyone is neighbor to himself, and that in every instance the origin of the neighbor is from self; and that therefore a man's nearest neighbor is he who most favors him, and makes one with him, and thereby presents himself in him as an image of himself; nay, that neither is his country the neighbor, except insofar as concerns his own advantage; and so on without end. Yet the memory-knowledge remains the same: that every man is the neighbor. But by one this is filled with truths, by another with falsities. The case is similar with all other memory-knowledges.
Verses 8-27. And these are the names of the sons of Israel, who came into Egypt, of Jacob and of his sons: Reuben, Jacob's firstborn. And the sons of Reuben: Hanoch, and Pallu, and Hezron, and Carmi. And the sons of Simeon: Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman. And the sons of Levi: Gershon, and Kohath, and Merari. And the sons of Judah: Er, and Onan, and Shelah, and Perez, and Zerah; but Er and Onan died in the land of Canaan. And the sons of Perez were Hezron and Hamul. And the sons of Issachar: Tola, and Puvah, and Iob, and Shimron. And the sons of Zebulun: Sered, and Elon, and Jahleel. These are the sons of Leah, whom she bare unto Jacob in Paddan-aram, and his daughter Dinah: all the souls of his sons and of his daughters were thirty and three. And the sons of Gad: Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli. And the sons of Asher: Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister; and the sons of Beriah: Ber, and Malchiel. These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare to Jacob: sixteen souls. The sons of Rachel, Jacob's wife: Joseph and Benjamin. And to Joseph were born in the land of Egypt, whom Asenath the daughter of Potiphera priest of On bare unto him, Manasseh and Ephraim. And the sons of Benjamin: Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard. These are the sons of Rachel, who were born to Jacob: all the souls were fourteen. And the sons of Dan: Hushim. And the sons of Naphtali: Jahzeel, and Guni, and Jezer, and Shillem. These are the sons of Bilhah, whom Laban gave unto Rachel his daughter, and these she bare to Jacob: all the souls were seven. All the souls that came with Jacob into Egypt, that came out of his thigh, besides Jacob's sons' women, all the souls were sixty and six. And the sons of Joseph, who were born to him in Egypt, were two souls. All the souls of the house of Jacob, that came into Egypt, were seventy. [2] "And these are the names of the sons of Israel, who came into Egypt," signifies the quality of truths from the spiritual in order, which were brought into the memory-knowledges of the church; "of Jacob and his sons," signifies the truth of the natural in general, and the truths of the natural in particular; "Reuben, Jacob's firstborn," signifies faith in the understanding, which is apparently in the first place. "And the sons of Reuben; Hanoch, and Pallu, and Hezron, and Carmi," signifies the doctrinals of faith in general. "And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar," signifies faith in the will and its doctrinals in general; "and Shaul the son of a Canaanitish woman," signifies a doctrinal not from a genuine origin. "And the sons of Levi; Gershon, and Kohath, and Merari," signifies spiritual love and its doctrinals in general. [3] "And the sons of Judah; Er, and Onan, and Shelah, and Perez, and Zerah," signifies celestial love and its doctrinals; "but Er and Onan died in the land of Canaan," signifies that falsity and evil were extirpated. "And the sons of Perez were Hezron and Hamul," signifies the truths of that good, which are goods of charity. "And the sons of Issachar; Tola, and Puvah, and Iob, and Shimron," signifies celestial conjugial love and its doctrinals. "And the sons of Zebulun; Sered, and Elon, and Jahleel," signifies the heavenly marriage and its doctrinals. "These are the sons of Leah, whom she bare unto Jacob in Paddan-aram," signifies that these doctrinals were from spiritual affection in the natural through the knowledges of good and truth; "and his daughter Dinah," signifies the church; "all the souls of his sons and of his daughters were thirty and three," signifies the state of spiritual life and its quality. [4] "And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli," signifies the good of faith and the derivative works and their doctrinals. "And the sons of Asher; Imnah, and Ishvah, and Ishvi, and Beriah, and Serah their sister: and the sons of Beriah; Ber, and Malchiel," signifies the happiness of eternal life and the delight of the affections and their doctrinals. "These are the sons of Zilpah," signifies that these are of the external church; "whom Laban gave to Leah his daughter," signifies from the affection of external good; "and these she bare to Jacob," signifies that they were from the natural; "sixteen souls," signifies their state and quality. [5] "The sons of Rachel Jacob's wife," signifies which were from celestial affection; "Joseph and Benjamin," signifies the internal of the church, "Joseph" its good and "Benjamin" the truth thence derived. "And to Joseph were born in the land of Egypt," signifies internal celestial and spiritual things in the natural; "whom Asenath the daughter of Potiphera priest of On bare unto him," signifies from the marriage of good with truth and of truth with good; "Manasseh and Ephraim," signifies the new will and its intellectual, which are of the church. "And the sons of Benjamin; Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard," signifies the spiritual internal and its doctrinals. "These are the sons of Rachel, who were born to Jacob," signifies that they were from celestial affection; "all the souls were fourteen," signifies their state and quality. [6] "And the sons of Pan; Hushim," signifies the holy of faith and good of life, and the doctrinal of these. "And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem," signifies temptations in which is victory and the doctrinals about them. "These are the sons of Bilhah," signifies that these are of the internal church; "whom Laban gave unto Rachel his daughter," signifies from the affection of internal good; "all the souls were seven," signifies their state and quality. [7] "All the soul that came with Jacob into Egypt," signifies all the truths and goods initiated into the memory-knowledges of the church; "that came out of his thigh," signifies that were from the marriage; "besides Jacob's sons' women," signifies except the affections of those things which were not from this marriage; "all the souls were sixty and six," signifies their state and quality; "and the sons of Joseph, who were born to him in Egypt," signifies things celestial and spiritual in the natural; "were two souls," signifies the will and the intellectual thence derived, which are of the church; "all the souls of the house of Jacob, that came into Egypt, were seventy," signifies what is full in order.
The further explication of these words will be omitted, because they are mere names. What they signify may be seen from the general explication given just above (n. 6024). And what the sons of Jacob themselves signify may be seen in the explication where their birth is treated of. This is worthy of note: that no son was born to the sons of Jacob in Egypt, whither they came, although they were still young; but their sons were all born in the land of Canaan, while they themselves were born in Paddan-aram, except Benjamin. This was of the Lord's special Divine providence, in order that the things of the church might be represented by them from their very birth. The sons of Jacob being born in Paddan-aram represented that the man of the church must be born anew or regenerated by means of the knowledges of good and truth; for "Paddan-aram" signifies the knowledges of good and truth (n. 3664, 3680, 4107), and their birth represented the new birth through faith and charity (n. 4668, 5160, 5598), thus at first through the knowledges of these. But that their sons were all born in the land of Canaan represented that from thence are such things as are of the church, for the "land of Canaan" denotes the church (n. 3686, 3705, 4447, 4454, 4516, 5136, 5757). But that to Joseph were born sons in Egypt, was in order that there might be represented the dominion of the internal man in the external, especially the dominion of the celestial spiritual in the natural, "Manasseh" being the will, and "Ephraim" the intellectual, of the church, in the natural.
Verses 28-30. And he sent Judah before him unto Joseph, to show before him unto Goshen; and they came into the land of Goshen. And Joseph harnessed his chariot, and went up to meet Israel his father, to Goshen; and he was seen of him, and fell upon his necks, and wept upon his necks a long while. And Israel said unto Joseph, Let me die this time, after that I have seen thy faces, that thou art yet alive. "And he sent Judah before him unto Joseph," signifies the communication of the good of the church with the internal celestial; "to show before him unto Goshen," signifies with respect to the midst in the natural; "and they came into the land of Goshen," signifies the residence of life there; "and Joseph harnessed his chariot," signifies doctrine from the internal; "and went up to meet Israel his father," signifies influx; "to Goshen," signifies into the midst in the natural; "and he was seen of him," signifies perception; "and fell upon his necks," signifies conjunction; "and wept upon his necks a long while," signifies mercy; "and Israel said unto Joseph," signifies the perception of spiritual good; "Let me die this time," signifies new life; "after that I have seen thy faces," signifies after the noticing of mercy; "that thou art yet alive," signifies the noticing of the consequent life in himself.
And he sent Judah before him unto Joseph. That this signifies the communication of the good of the church with the internal celestial, is evident from the representation of Judah, as being the good of the church (see n. 5583, 5603, 5782, 5794, 5833); and from the representation of Joseph, as being the internal celestial (n. 5869, 5877); that "to send before him" denotes to communicate, is plain. The reason why Judah was sent, and not another, was that there might be signified the communication of good with good, which is immediate; namely, the communication of external good, which Judah represents, with internal good, which Joseph represents. For the good which is of love to the Lord and of charity toward the neighbor flows in from the Lord through the internal into the external; and so much is received in the external as there is of good there. But if in the man's external there is only the truth of faith, and not good, then the influx of good from the Lord through the internal is not received in the external; for immediate communication with truth is not possible, but only mediate communication through good. This is the reason why no other than Judah was sent by Jacob unto Joseph.
To show before him unto Goshen. That this signifies with respect to the midst in the natural, namely, that there was communication, is evident from the signification of "Goshen," as being the midst (that is, the inmost) in the natural (see n. 5910). By the midst or the inmost in the natural is signified the best therein, for what is best is in the midst, that is, in the center or inmost, and round about it on all sides are goods, arranged in the heavenly form, nearer and more remote according to the gradations of goodness from the best in the midst. Such is the arrangement in order of goods in the regenerate. But with the wicked the most evil things are in the midst, and goods are relegated to the extremes, where they are continually being pushed outside. This is the form with the wicked individually, and in the hells in general. Thus it is the infernal form. From what has been said about the best in the midst and about goods being arranged in order toward the sides, it is evident what is meant by the communication of the good of the church with the internal celestial, with respect to the midst in the natural.
And Joseph harnessed his chariot. That this signifies doctrine from the internal, is evident from the representation of Joseph, as being the internal (as often above); and from the signification of "chariot," as being doctrine (n. 5321).
And went up to meet Israel his father. That this signifies influx, namely, from the internal celestial into spiritual good from the natural, is evident from the representation of Joseph, who "goes up to meet," as being the internal celestial (see n. 5869, 5877); and from the representation of Israel, as being spiritual good (see n. 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833). Thus it follows that "to go up to meet him" denotes influx, for "to go up to meet," here, is to betake himself and come unto him.
To Goshen. That this signifies into the midst in the natural, is evident from what has been said just above about Goshen (n. 6028).
And he was seen of him. That this signifies perception, is evident from the signification of "to see," as being to understand and to perceive (see n. 2150, 3764, 4567, 4723, 5400), and also to have faith (n. 2325, 2807, 3863, 3869, 4403, 4421, 5400). In regard to "seeing" as denoting to understand and thence to perceive and also to have faith, be it known that there are two things with man which make his life, namely, Spiritual Light and Spiritual Heat. Spiritual light makes the life of his understanding, and spiritual heat the life of his will. Spiritual light is from its first origin Divine truth from the Divine good of the Lord, and hence is the truth of faith from the good of charity. And spiritual heat is from its first origin the Divine good of the Divine love of the Lord, and hence is the good of celestial love, which is love to the Lord, and the good of spiritual love, which is love toward the neighbor. These two, as before said, constitute the whole life of man. [2] As regards spiritual light, it is with this in the understanding of man as it is with natural light in his external sight; namely, in order that the eye may see, it is necessary that there be light to illumine, and then the eye sees in the light all things which are round about outside of it. So the intellectual mind, which is man's internal eye-in order that this eye may see, it is necessary for the light of heaven, which is from the Lord, to illumine it; and when this eye is illumined by this light, it then sees the things which are round about outside of itself; but the objects which it sees are spiritual, namely, memory-knowledges and truths. But when this light does not illumine, the intellectual mind or internal eye of man, like the external or bodily eye, is in darkness and sees nothing, that is, from memory-knowledges nothing of truth, and from truths nothing of good. The light which illumines the intellectual mind is in very truth light, and such light that it a thousand times surpasses the midday light of the world, which I bear witness to because I have seen it. By this light all the angels in the heavens see the things which are round about outside of themselves, and also by the same light they see and perceive the truths which are of faith, and their quality. Hence then it is that by "seeing" is signified in the spiritual sense not only the understanding, but also whatever is of the understanding, as thought, reflection, observation, prudence, and many such things; likewise not only faith, but also whatever is of faith, as truth, doctrine from the Word, and the like. [3] But as regards spiritual heat, it is with this in the will of man as it is with natural heat in the body, in that it vivifies. But in its first origin, which origin is from the Lord, spiritual heat is nothing else than the Divine love toward the universal human race, and from this the reciprocal love of man to Him and also toward the neighbor. And this spiritual heat is in very truth heat, which gladdens the bodies of the angels with heat, and at the same time their interiors with love. Hence it is that by "heat," "flame," and "fire" in the Word are signified in the genuine sense those things which are of love, as the affections of good and of truth, and also good itself.
And fell upon his necks. That this signifies conjunction, is evident from the signification of "falling upon the necks," as being conjunction close and intimate (see n. 5926). That "to fall upon the necks" signifies conjunction is because the neck joins together the head and the body, and by the "head" are signified the interiors, and by the "body" the exteriors. Hence the "neck" denotes the conjunction of the interiors with the exteriors, and thus the communication of the interiors with the exteriors, and also of celestial things with spiritual (see n. 3542, 5320, 5328), which communication is by virtue of conjunction also signified by these same words, for "Joseph" is the internal, and "Israel" is relatively the external.
And wept upon his necks a long while. That this signifies mercy, is evident from the signification of "weeping," as being mercy (see n. 5480, 5873, 5927). It is said "upon his necks a long while," because the beginning and also the continuance of conjunction is mercy, namely, the mercy of the Lord who in the supreme sense is "Joseph."
And Israel said unto Joseph. That this signifies the perception of spiritual good, namely, from the internal celestial, is evident from the signification of "saying," in the historicals of the Word, as being perception; from the representation of Israel, upon whose necks Joseph wept, as being spiritual good; and from the representation of Joseph, as being the internal celestial; all of which have been frequently spoken of above.
Let me die this time. That this signifies new life, is evident from the signification of "dying," as being resurrection into life, thus new life (see n. 3326, 3498, 3505, 4618, 4621, 6008). The reason why "dying" signifies newness of life, has also been shown in the sections just quoted; namely, that when a man dies, there immediately begins a newness of his life; for he is raised up into life, the material body being cast off which had served him for use in the world. New life is here signified by "dying," because it comes from influx by the internal (which is signified by Joseph's going up to meet Israel his father, see n. 6030), and from conjunction, which is signified by Joseph's falling on the necks of Israel (n. 6033).
After that I have seen thy faces. That this signifies after the noticing of mercy, is evident from the signification of "to see," as being a noticing (of which above, n. 6032); and from the signification of the "faces," when predicated of the Lord, as being mercy (see n. 222, 223, 5585, 5816).
That thou art yet alive. That this signifies the perception of the consequent life in himself, is evident from the signification of "being alive," as in the internal sense being spiritual life (n. 5890). That the perception of this life in himself is signified, follows from what goes before (that he had new life from influx and conjunction, n. 6036), and from the affection of joy at seeing him. This affection gives the perception of life in himself.
Verses 31-34. And Joseph said unto his brethren, and unto his father's house, I will go up, and will tell Pharaoh, and will say unto him, My brethren, and my father's house, who were in the land of Canaan, are come unto me; and the men are shepherds of the flock, for they are men of cattle; and they have brought their flocks, and their herds, and all that they have. And it may be that Pharaoh will call you, and will say, What are your works? And ye shall say, Thy servants have been men of cattle from their youth even until now, both we, and our fathers; in order that ye may dwell in the land of Goshen; for every shepherd of the flock is an abomination of the Egyptians. "And Joseph said unto his brethren," signifies the perception of truths in the natural; "and unto his father's house" signifies of goods there; "I will go up and will tell Pharaoh" signifies communication with the natural where are the memory-knowledges of the church; "and will say unto him, My brethren, and my father's house, who were in the land of Canaan, are come unto me," signifies in respect to the truths and the goods of the church, that they are to be initiated; "and the men are shepherds of the flock," signifies that they lead to good; "for they are men of cattle," signifies that they have good from truths; "and they have brought their flocks, and their herds, and all that they have," signifies that good interior and exterior, and whatever is thence, is present; "and it may be that Pharaoh will call you," signifies if the natural in which are the memory-knowledges of the church wills to be conjoined; "and will say, What are your works?" signifies and to know your goods; "and ye shall say, Thy servants have been men of cattle from their youth even until now," signifies that from the beginning and as yet they have truths from which is good; "both we, and our fathers" signifies that it was so from the first goods; "in order that ye may dwell in the land of Goshen," signifies so shall your residence be in the midst of the natural where are the memory-knowledges of the church; "for every shepherd of the flock is an abomination of the Egyptians," signifies separation thus from perverted memory-knowledges which are opposed to the memory-knowledges of the church.
And Joseph said unto his brethren. That this signifies the perception of truths in the natural, is evident from the signification of "saying," as being perception (of which often above); from the representation of the sons of Israel, as being spiritual truths in the natural (n. 5414, 5879); and from the representation of Joseph, as being the internal celestial (n. 5869, 5877). Hence it is evident that by "Joseph said unto his brethren" is signified the perception of truths in the natural from the internal celestial. That by "Joseph said," is not signified his perception, is because Joseph is the internal, and all perception flows in through the internal into the external or natural. For of itself the natural perceives nothing whatever, but its perceiving is from what is prior to itself; nay, neither does the prior perceive from itself, but from what is still prior to itself, thus finally from the Lord, who Is of Himself. Such is the nature of influx, and therefore such is the nature of perception. It is with influx as it is with coming forth (exsistentia) and subsistence. Nothing comes forth (exsistit) of itself, but from what is prior to itself, thus finally all things from the First, that is, from the Esse and the Existere of Itself. And also from the same all things subsist, for it is with subsistence as with coming forth, for to subsist is perpetually to come forth. The reason why it is said "the perception of truths in the natural," but not "the perception of those who are in these truths," is that such is the nature of spiritual speech. For in this way ideas of thought are abstracted from persons, and are determined to things; and things, that is, truths and goods, are what live with man and cause man to live, for they are from the Lord, from whom is everything of life. In this way also the thought is withdrawn from attributing truths and goods to the person. By such speech also a general idea is had, which extends itself more widely than if the idea of person is adjoined to it; as for instance if it is said "the perception of those who are in these truths," the ideas are at once determined to such persons, as is usually the case, and thus they are withdrawn from the general idea; and in this way the enlightenment from the light of truth is diminished. Moreover in the other life thought about persons excites those who are being thought of; for in the other life all thought is communicated. These are the reasons why an abstract form of speech is used, as here: "the perception of truths in the natural."
And unto his father's house. That this signifies of goods therein, that is, the perception of these, is evident from the signification of "house," as being good (see n. 3128, 3652, 3720, 4982); and from the signification of "father," as also being good (n. 2803, 3703, 3704, 5581, 5902).
I will go up, and will tell Pharaoh. That this signifies communication with the natural where are the memory-knowledges of the church, is evident from the signification of "telling," as being communication (see n. 4856); and from the representation of Pharaoh, as being the natural where are the memory-knowledges of the church (n. 5799, 6015).
And will say unto him, My brethren, and my father's house, who were in the land of Canaan, are come unto me. That this signifies in respect to the truths and goods of the church, that they are to be initiated, is evident from the representation of the sons of Israel, who are here his "brethren," as being spiritual truths in the natural (of which just above, n. 6040); from the signification of "father's house," as being goods therein (of which also just above, n. 6041); from the signification of the "land of Canaan," as being the church (n. 3686, 3705, 4447, 4517, 5136); and from the signification of "coming unto Joseph," or to Egypt where Joseph was, as being to be initiated into memory-knowledges which are of the church (of which above, n. 6004, 6018). (As to the initiation of truths which are of the church into memory-knowledges which are of the natural, see above, n. 6023; and as to their conjunction, see below, n. 6047.)
And the men are shepherds of the flock. That this signifies that they lead to good, is evident from the signification of "shepherds of the flock," as being those who lead to good (see n. 343, 3795, 5201). For he is a "shepherd" who teaches and leads, and that is the "flock" which is taught and led. But in the internal sense are meant truths which lead to good, for by the sons of Israel, who here are the "men, shepherds of the flock," are represented spiritual truths (n. 6040). Moreover with those who teach it is truths that lead. That truths which are of faith lead to good which is of charity, was shown above; and the same is evident from the fact that all things both in general and in particular have relation to an end, and look to it, and those which do not look to an end cannot subsist. For the Lord has created nothing whatever except for the sake of an end; in so much that it may be said that the end is the all in all things that have been created; and all things that have been created are in such an order that as the end from the First through the intermediates looks to the last or ultimate, so the end within the last or ultimate has regard to the end in the First. Hence comes the connection of things. In its first origin the end itself is nothing but the Divine good of the Divine love; thus it is the Lord Himself. Wherefore also in the Word He is called the "First and the Last," the "Alpha and Omega" (Isa. 41:4; 44:6; 48:12; Rev. 1:8, 11, 17; 2:8; 21:6; 22:13). This being the case, it is necessary that each and all things which pertain to the life with man should have relation to an end and should look to it. He who has any rational ability can see that the memory-knowledges with a man look to truths as their end, and that the truths look to goods, and that the goods look to the Lord as the last and the first end; as the last end when they look at Him from truths, and as the first end when they look at Him from good. Such is the case with the truths of the church that they lead to good, which is signified by the "men being shepherds of the flock," and by their being "men of cattle," as now follows.
For they are men of cattle. That this signifies that they have good from truths, is evident from the signification of "cattle," as being the good of truth, or good from truths (see n. 6016). This is said of the sons of Israel, who are spiritual truths in the natural (n. 5414, 5879); thus it is said of truths, here that they lead to good (of which just above, n. 6044).
And they have brought their flocks, and their herds, and all that they have. That this signifies that good interior and exterior, and whatever is therefrom, is present, is evident from the signification of "flock," as being interior good; from the signification of "herd," as being exterior good (see n. 5913); from the signification of "all that they have," as being whatever is therefrom (n. 5914); and from the signification of "they have brought," as being to be present.
And it may be that Pharaoh will call you. That this signifies, if the natural in which are the memory-knowledges of the church wills to be conjoined, is evident from the signification of "to call to himself," as being to will to be conjoined; for to call to himself from the affection that they should dwell in his land and become one nation with his own, is to will to be conjoined; and from the representation of Pharaoh, as being the natural in which are the memory-knowledges of the church (as above, n. 6042). By Pharaoh's calling is signified what is reciprocal of initiation and conjunction, namely, of the memory-knowledges of the church with truths and goods in the natural; for all conjunction needs reciprocity, whereby there is consent on both sides. [2] The conjunction of the truths of the church with its memory-knowledges is here treated of, but it is necessary to know in what manner they are to be conjoined. For indeed the start must not be made from memory-knowledges, and through these an entrance be made into the truths of faith, because the memory-knowledges with a man are derived from things of sense, thus from the world, from which spring innumerable fallacies. But the start must be made from truths of faith, in this way. First there must be learned the doctrinal things of the church, and then the Word must be examined to see whether these are true; for they are not true because the heads of the church have said so and their followers confirm it, because in this way the doctrinal things of all churches and religions would have to be called true, merely because they exist in the country, and men hold them from their birth; and in this wise not only would the doctrinal things of Papists and also of Quakers be true, but also those of Jews and even of Mohammedans, because their leaders have said so and their followers confirm it. This shows that the Word must be searched, and there it must be seen whether the doctrinal things are true. When this is done from the affection of truth, then the man is enlightened by the Lord so as to perceive, without knowing whence, what is true; and he is confirmed therein in accordance with the good in which he is. If these truths disagree with the doctrinal things, let him take heed not to disturb the church. [3] Afterward, when he has been confirmed, and is thus in the affirmative from the Word that the doctrinal things are truths of faith, it is then allowable for him to confirm them by all the memory-knowledges he possesses, of whatsoever name and nature; for then, because what is affirmative reigns universally, he accepts the memory-knowledges which agree, and rejects those which by reason of the fallacies they contain disagree; for faith is strengthened by means of memory-knowledges; and therefore no one is forbidden to search the Scriptures from the affection of knowing whether the doctrinal things of the church within which he was born, are true; for in no other way can he be enlightened. After doing this no one is forbidden to fortify himself by means of memory-knowledges; but he may not do so before. This is the way and the only way of conjoining the truths of faith with memory-knowledges; not only with the memory-knowledges of the church, but also with any memory-knowledges whatever. Yet very few at this day proceed in this way; for most persons who read the Word do not read it from the affection of truth, but from the affection of confirming therefrom the doctrinal things of the church within which they were born, no matter what these may be. [4] In the Word there is described the Lord's kingdom, in that the spiritual, the rational, and memory-knowledge are therein conjoined together; but this is described by names which signify these; namely, by "Israel," "Assyria," and "Egypt." By "Israel" is described the spiritual, by "Assyria" the rational, and by "Egypt" memory-knowledge, in these words of Isaiah: In that day there shall be an altar to Jehovah in the midst of the land of Egypt, and a pillar near the border thereof to Jehovah. And it shall be for a sign and for a witness thereof to Jehovah Zebaoth in the land of Egypt; for they shall cry unto Jehovah because of the oppressors, and He shall send them a savior, and a prince, and he shall deliver them. And Jehovah shall become known to Egypt, and the Egyptians shall know Jehovah in that day, and shall offer sacrifice and meat offering, and shall vow a vow to Jehovah, and shall perform it. In that day there shall be a path from Egypt unto Assyria, and Assyria shall come into Egypt, and Egypt into Assyria, and Egypt shall serve Assyria. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land; which Jehovah Zebaoth shall bless, saying, Blessed be Egypt My people, and Assyria the work of My hands, and Israel Mine inheritance (Isa. 19:19-25). [5] Everyone can see that Egypt is not meant here, nor Assyria, nor yet Israel, but something else by each of them. (That by "Israel" is meant the spiritual of the church, has already been shown, n. 3654, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833; and by "Assyria," the rational, n. 119, 1186; and by "Egypt," memory-knowledges, n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 6004, 6015.) These three conjoined together in the man of the church are described in the prophet by the words, "there shall be a path from Egypt to Assyria, and Assyria shall come into Egypt, and Egypt into Assyria, and Egypt shall serve Assyria; in that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land." For in order that a man may be a man of the church, it is necessary for him to be spiritual, and also rational, with memory-knowledge subservient to these. From all this it is now evident that memory-knowledge is by no means to be rejected from the truths of faith, but that it is to be conjoined with them; but by the prior way, that is, by the way from faith; and not by the posterior way, that is, by the way from memory-knowledges. (See also what has been already shown, n. 128-130, 195, 196, 232, 233, 1226, 1911, 2568, 2588, 4156, 4760, 5510, 5700.)
And will say, What are your works? That this signifies, and to know your goods, is evident from the signification of "works," as being goods. That "works" are goods is because they are from the will, and things from the will are good or evil, but things from the understanding, such as discourse, are true or false. The works of the sons of Jacob, and also the works of their fathers, were to pasture cattle, thus to act as shepherds. These works also signify goods, specifically goods from truths. That they have this signification is from correspondences, for lambs, sheep, kids, and goats, which are of the flock, correspond to the goods of charity; in like manner bullocks and oxen, which are of the herd. That they correspond is evident from the fact that when from heavenly affection the angels are conversing together about the goods of charity, there appear in some places in the world of spirits, and also in the first or ultimate heaven, flocks and herds-flocks, when they are speaking of the interior goods of charity; and herds when of the exterior goods (n. 3218-3220). For this reason it is that in the Word such things are signified by "flocks and herds." In general be it known that every significative in the Word derives its origin from representatives in the other life, and these from correspondences. The reason is that the natural world is from the spiritual world as an effect from its cause, to the end that the spiritual world may flow into the natural world and there act as the causes. In this way also all things of this world are held together in their tenor and in order. (That universal nature is a theater representative of the Lord's kingdom, that is, of the spiritual and heavenly things therein, may be seen, n. 2758, 2987-3002, 4939, 5116.)
And ye shall say, Thy servants have been men of cattle from their youth even until now. That this signifies that from the beginning and as yet they have truths from which is good, is evident from the signification of "men of cattle," as being truths from which is good (see n. 6016, 6045); and from the signification of "from their youth even until now," as being from the beginning and as yet. In regard to "cattle" signifying truths from which is good, be it known that "cattle" are all beasts of burden greater and less, in both the flock and the herd, and also camels, horses, mules, and asses. These latter beasts of burden signify such things as relate to truths; but the former, namely, those of the herd and the flock, signify such things as relate to good. Therefore it is that all those beasts of burden in general which are "cattle" signify truths from which is good. The term "cattle" in the original tongue is from a word which also means "acquisition," and "acquisition" in the spiritual sense is also truth from which is good, for the reason that good is acquired by means of truth. But "small cattle" signify interior goods, for these are of the flock, such as lambs, sheep, kids, goats, and rams. "Cattle" also signify truths from which is good in other passages of the Word, as in Isaiah: Then shall He give the rain of thy seed, wherewith thou shalt sow the land; and the bread of increase; and it shall be fat and rich: in that day shall thy cattle pasture in a broad meadow (Isa. 30:23); "to pasture" denotes to be instructed in truths and about goods (n. 5201); a "broad meadow" denotes the doctrine of truth; it is called "broad" because "breadth" is truth (n. 3433, 3434, 4482). Thus it is plain that "cattle" are truths from which is good. In Ezekiel: To bring back thine hand upon the wastes that are inhabited, and upon the people that are gathered out of the nations, working with cattle and possession, that dwell upon the navel of the earth (Ezek. 38:12); where in like manner "cattle" denote truths through which is good; and "possession" denotes good.
Both we, and our fathers. That this signifies that it was so from the first goods, is evident from the signification of "fathers," as being goods (see n. 2803, 3703, 3704, 5581, 5902). Thus that they were men of cattle, and also their fathers, denotes from the first goods. By "fathers" also in many passages in the Word in the internal sense are not meant Abraham, Isaac, and Jacob, but they who were of the Ancient Church who were in good.