Upon the faces of Mamre. That this signifies the quality and the quantity, is evident from the signification of "Mamre," as being the quality and quantity of that to which it is joined (see n. 2970, 2980, 4613, 6456). That something special is signified by Abraham's having bought the cave of the field of Machpelah, which is before Mamre, from Ephron the Hittite, is evident from its being said so many times, as in previous chapters: The field of Ephron which was in Machpelah, which was before Mamre, was made sure (Gen. 23:17). After this, Abraham buried Sarah his wife in the cave of the field of Machpelah upon the faces of Mamre. And the field and the cave that is therein were made sure unto Abraham for a possession of a sepulcher from the sons of Heth (Gen. 23:19, 20). They buried Abraham in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is upon the faces of Mamre; the field which Abraham bought from the sons of Heth (Gen. 25:9, 10). Bury me in the cave that is in the field of Machpelah, which is upon the faces of Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite, for a possession of a sepulcher. The purchase of the field, and of the cave that is therein, was from the sons of Heth (Gen. 49:30-32). And in this chapter: They buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a sepulcher, from Ephron the Hittite, upon the faces of Mamre (Gen. 50:13). The special thing which is signified by this frequent repetition in nearly the same words, is that by Abraham, Isaac, and Jacob is represented the Lord; by their burial is represented resurrection and resuscitation; by the cave of the field of Machpelah, the beginning of regeneration; by Ephron the Hittite, those who receive the good of faith and suffer themselves to be regenerated; and by the sons of Heth, the spiritual church. And it is because all these things combined signify the setting up again of a spiritual church that they are so many times repeated.
Verse 14. And Joseph returned into Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father. "And Joseph returned into Egypt, he and his brethren," signifies the life of the internal celestial and of the truths of faith in memory-knowledges; "and all that went up with him to bury his father," signifies all things that conduce to regeneration; "after he had buried his father," signifies to resuscitate the church.
And Joseph returned into Egypt, he and his brethren. That this signifies the life of the internal celestial and of the truths of faith in memory-knowledges, is evident from the signification of "returning," as being to live (see n. 5614, 6518); from the representation of Joseph, as being the internal celestial (n. 5869, 5877, 6177); from the representation of the sons of Israel, who are here "his brethren," as being the truths of faith in the complex (n. 5414, 5879, 5951); and from the signification of "Egypt," as being memory-knowledges (n. 1164, 1165, 1186, 1462, 4749, 4964, 4966). The life of the internal celestial and of the truths of faith in memory-knowledges, has been treated of in the chapters where Joseph is made lord of the land of Egypt and governor to the house of Pharaoh; and afterward where is described the journeying of the sons of Jacob to Joseph, and their coming with their father Jacob to Egypt (see n. 6004, 6023, 6052, 6071, 6077).
And all that went up with him to bury his father. That this signifies all things that conduce to regeneration, is evident from the signification of "burying," as being regeneration and resurrection (see n. 2916, 2917, 4621, 6516); and as being the resuscitation and setting up again of the church (see n. 5551, 6516). All things which conduce thereto are signified by "all that went up with him," for they were the whole house of Joseph, also the house of his father, and likewise the elders of the house of Pharaoh, and the elders of the land of Egypt; and by the "house of Joseph" are signified the celestial things of the spiritual (n. 6526); by the "house of his father," all things of spiritual good (n. 6528); by the "elders of the house of Pharaoh," those which agree with good (n. 6524); and by the "elders of the land of Egypt," those which agree with truth (see n. 6525). Hence it is plain that by "all who went up with him to bury" are signified all things that conduce to regeneration. That "to bury" signifies both regeneration and resurrection, and likewise the resuscitation and setting up again of the church, is because these significations involve what is like; for regeneration is resurrection, because when man is being regenerated he is becoming alive from being dead, thus is rising again. And in like manner when the church is being resuscitated and set up again in a man; for this is effected by regeneration, thus by resurrection from death unto life.
After he had buried his father. That this signifies to resuscitate the church, is evident from the signification of "being buried," as being the resuscitation of the church (see n. 6554); and from the representation of Israel, as being the spiritual church (n. 4286, 6426, 6514, 6517, 6522).
Verses 15-21. And Joseph's brethren saw that their father was dead, and they said, Peradventure Joseph will hate us, and returning will return unto us all the evil that we requited to him. And they commanded Joseph, saying, Thy father did command before he died, saying, Thus shall ye say unto Joseph, I pray forgive I pray the transgression of thy brethren, and their sin, because they requited evil to thee; and now forgive I pray the transgression of the servants of the God of thy father. And Joseph wept when they spake unto him. And his brethren also went and fell down before him; and they said, Behold we are thy servants. And Joseph said unto them, Fear ye not; for am I in God's stead? And you thought evil upon me, but God thought it for good, in order to do as it is this day, to make alive a great people. And now fear ye not; I will sustain you, and your babes; and he comforted them, and spake upon their heart. "And Joseph's brethren saw that their father was dead," signifies the things alienated from truth and good, and a perception that the church was resuscitated; "and they said, Peradventure Joseph will hate us," signifies that they had rejected the internal; "and returning will return unto us all the evil that we requited to him," signifies the penalty therefore impending according to the desert; "and they commanded Joseph, saying," signifies influx from the internal and the consequent perception; "Thy father did command before he died, saying," signifies that it is by command of the church; "Thus shall ye say unto Joseph," signifies perception from the internal what ought to be done; "I pray forgive I pray the transgression of thy brethren, and their sin," signifies supplication and repentance; "because they requited evil to thee," signifies that they had turned away from the good and truth which flow in; "and now forgive I pray the transgression of the servants of the God of thy father," signifies repentance and acknowledgment of the Divine things of the church; "and Joseph wept when they spake unto him," signifies reception from love; "and his brethren also went and fell down before him," signifies the submission of the things that are in the natural under the internal; "and they said, Behold, we are thy servants," signifies that they shall not be at their own disposal; "and Joseph said unto them, Fear ye not," signifies re-creation by the internal; "for am I in God's stead?" signifies that God will provide; "and you thought evil upon me," signifies that the things alienated intend nothing but evil; "God thought it for good," signifies that the Divine turns it into good; "in order to do as it is this day," signifies that this is according to order from eternity; "to make alive a great people," signifies that from this is life to those who are in the truths of good; "and now fear ye not," signifies that they should not be anxious; "I will sustain you, and your babes," signifies that they will live through the internal from the Divine by means of the truth that is of the understanding and the good that is of the will; "and he comforted them," signifies hope; "and spake upon their heart," signifies trust.
And Joseph's brethren saw that their father was dead. That this signifies the things alienated from truth and good, and a perception that the church was resuscitated, is evident from the signification of "seeing," as being to understand and perceive (see n. 2150, 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5400); from the representation of the sons of Jacob, who are here the "brethren," as being things alienated from truth and good (for when they desired to kill Joseph, and sold him, they represented things alienated from truth and good, which state is here signified, as is plain from their words, "Peradventure Joseph will hate us, and returning will return unto us all the evil that we rendered to him," and it is from this that they had then represented what is opposite); from the signification of "being dead," as being to be resuscitated, that is, the church (n. 3236, 3498, 3505, 4618, 4621, 6036, 6221); and from the representation of Israel, who is here the "father," as being the church (see n. 4286, 6426). Hence it is evident that by the "brethren of Joseph saw that their father was dead," is signified a perception by things alienated from truth and good that the church was resuscitated.
And they said, Peradventure Joseph will hate us. That this signifies that they had rejected the internal, is evident from the signification of "holding in hatred," as being to be averse to, and to reject; and from the representation of Joseph, as being the internal (see n. 6177, 6224). Not that Joseph rejected, but that they rejected Joseph. That there is attributed to the internal (which is "Joseph") that which is of the external (which is his "brethren") is according to the appearance, in the same way as hatred and revenge are attributed to Jehovah, although they pertain to man.
And returning will return unto us all the evil that we requited to him. That this signifies the penalty therefore impending according to the desert, is evident from the signification of "returning the evil that we requited to him," as being the penalty according to the desert; for returning the evil which is done anyone, is penalty from having deserved it. How the case is with returning evil, or with penalties, in the spiritual world, must be told, because from this the internal sense of these words is plain. If evil spirits do any evil in the world of spirits beyond what they have imbued themselves with by their life in the world, punishers are instantly at hand and chastise them in exact accordance with the degree in which they pass these limits; for it is a law in the other life that no one must become worse than he had been in this world. They who are being punished cannot tell how these chastisers know that the evil is beyond what they had imbued themselves with; but they are informed that there is such an order in the other life that the very evil is attended with its penalty, so that the evil of the deed is wholly conjoined with the evil of the penalty, that is to say, its penalty is in the evil itself; and therefore that it is according to order for the requiters to be instantly at hand. [2] This is what happens when evil spirits do evil in the world of spirits; but in their own hell they chastise one another according to the evil which they had by act imbued themselves with in this world; for this evil they bring with them into the other life. From all this it is evident how it is to be understood that the penalty impends according to the desert, which is signified by the words, "returning he will return unto us all the evil that we requited to him." But as regards good spirits, if perchance they speak or do evil, they are not punished, but pardoned, and also excused; for their end is not to speak or do evil, and they know that such things are excited in them by hell, so that they have not come to pass by their fault; and the same is also observed from their resistance, and afterward from their grief.
And they commanded Joseph, saying. That this signifies influx from the internal and the consequent perception, is evident from the signification of "to command," as being influx (see n. 5486, 5732); from the representation of Joseph, as being the internal (n. 6177, 6224) and from the signification of "saying," as being perception (of which frequently above). Hence by "they commanded Joseph, saying" is signified influx from the internal, and the consequent perception. The reason why their command to Joseph denotes influx from the internal into the external, and not from the external into the internal, is that all influx comes from within, and never from without (see n. 6322).
Thy father did command before he died, saying. That this signifies that it is by command of the church, is evident from the representation of Israel, here the "father," as being the church (see n. 4286, 6426); from the signification of "commanding," as being influx (n. 6560), and in this case command, because it comes from the church, thus from the Divine; and from the signification of "before he died," as being while the church still existed. That it is by command of the church that everyone ought to forgive his brother or neighbor, is evident from the Lord's words in Matthew: Peter said unto Jesus, Lord, how often shall my brother sin against me, and I forgive him? until seven times? Jesus saith to him, I say not until seven times, but until seventy times seven (Matt. 18:21, 22). But it was ingrained in the Jewish nation that they should never forgive, but should hold as an enemy everyone who had in any way injured them, and they then thought it allowable to hate him, and to treat him as they chose, even to kill him. The reason was that this nation was in externals alone without what is internal, thus was in no command of the internal church. This was the reason why the brethren of Joseph were so much afraid that Joseph would hate them, and would requite evil to them.
Thus shall ye say unto Joseph. That this signifies perception from the internal what ought to be done, is evident from the signification of "saying," in the historic Word, as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509, 5687, 5743); and from the representation of Joseph, as being the internal (n. 6177, 6224, 6560). That it is perception of what ought to be done, is signified by "thus shall ye say."
I pray forgive I pray the transgression of thy brethren, and their sin. That this signifies supplication and repentance, is evident from the signification of "I pray forgive I pray," as being supplication; and that it also denotes repentance is plain from the confession that they had transgressed and sinned, and also from what follows, that they offered themselves to Joseph for servants. Mention is made of both "transgression" and "sin" because of the marriage of truth and good in every detail of the Word; for "transgression" signifies evil against truth, which is less; and "sin," evil against good, which is greater; hence it is that both are mentioned; as also in other passages: Jacob said to Laban, What is my transgression? what is my sin? that thou hast pursued after me (Gen. 31:36). In Isaiah: I will blot out as a cloud thy transgressions, and as a cloud thy sins (Isa. 44:22). In Ezekiel: In his transgression that he hath transgressed, and in his sin that he hath sinned, in these shall he die (Ezek. 18:24). Again: While your transgressions are revealed, so that in all your works your sins may appear (Ezek. 21:24). And in David: Blessed is he whose transgression is forgiven, whose sin is covered (Ps. 32:1).
Because they requited evil to thee. That this signifies because they had turned away from the good and truth which flow in, is evident from the signification of "evil," as being a turning away (see n. 5746). That it denotes from the good and truth which flow in, is signified by "they requited to thee," for "Joseph" is the celestial, and internal good (see n. 5805, 5826, 5827, 5869, 5877), through which good and truth flow in from the Lord. As regards the influx through the internal, the case is this. The Lord continually flows in through man's internal with good and truth, good giving life and its heat, which is love, and truth giving enlightenment and its light, which is faith. But when this influx advances further, namely, into the exteriors, with the evil it is resisted and rejected, or is perverted or stifled; and then according to the rejection, perversion, or stifling, the interiors are closed, an entrance only remaining open here and there as through chinks round about; and from this there remains to the man the capacity to think and will, but against truth and good. This closing penetrates toward the exteriors more and more, according to the life of evil, and the consequent persuasion of falsity, and this down to the sensuous degree, from which then comes the thought. Pleasures and cravings then carry everything off. In such a state are those who are in the hells; for all considerations of what is honorable and good for the sake of gain, honor, and reputation, are taken away from the evil who come into the other life, and then they are in what is sensuous.
And now forgive I pray the transgression of the servants of the God of thy father. That this signifies repentance and acknowledgment of the Divine things of the church, is evident from the signification of "forgive I pray the transgression," as being confession of having transgressed, and repentance; and from the signification of the "servants of the God of thy father," as being acknowledgment of the Divine things of the church. For by calling themselves the "servants of the God of his father," they acknowledge that they serve the God of the church, consequently they acknowledge the Divine things therein; for by "Israel," here the "father," is signified the church (see n. 4286, 6426).
And Joseph wept when they spake unto him. That this signifies reception from love, is evident from the signification of "weeping," as being a significant of both sorrow and love (see n. 3801, 5480, 5873, 5927, 5930); from the representation of Joseph, as being the internal celestial (n. 5805, 5826, 5827, 5869, 5877, 6177, 6224); and from the signification of "speaking," as being influx, and thence reception (see n. 5797); for the influx is from the internal celestial, which is "Joseph," and the reception is by the truths in the natural, which are his "brethren." Hence it is evident that by "Joseph wept when they spake unto him" is signified reception from love.
And his brethren also went and fell down before him. That this signifies submission of the things that are in the natural under the internal, is evident from the representation of the sons of Israel, who here are the "brethren," as being spiritual truths in the natural (see n. 5414, 5879, 5951); from the signification of "falling down before him," as being submission; and from the representation of Joseph, as being the internal (n. 6499). From this it is plain that by his "brethren went and fell down before him" is signified the submission of the things that are in the natural under the internal. In this chapter is described the setting up again of a spiritual church, and in this passage the submission of the things in the natural under the internal; of which submission be it known that the spiritual church cannot possibly be instituted with anyone, unless the things that belong to the natural or external man have been made submissive to the spiritual or internal man. So long as the mere truth which is of faith predominates with a man, and not the good which is of charity, so long the natural or external man has not been made submissive to the spiritual or internal man. But as soon as good has the dominion, the natural or external man submits himself, and then the man becomes a spiritual church. That such is the case is known from the fact that the man does from affection what the truth teaches, and that he does not act contrary to this affection, however the natural desires it. The very affection and consequent reason have the dominion, and subdue in the natural the delights of the love of self and of the world, as also the fallacies which had filled the memory-knowledges there; and at last so completely that this subjugation comes to be among the man's pleasures; and then the natural is at rest, and afterward is in agreement; and when it is in agreement, it then partakes of the pleasantness of the internal. From all this it may be known what is meant by the submission of the things in the natural under the internal, which is signified by "his brethren went and fell down before him, and said, Behold we are thy servants."
And they said, Behold we are thy servants. That this signifies that they shall not be at their own disposal, is evident from the signification of "servants," as being to be without freedom from their own, thus not to be at their own disposal and mastery (see n. 5760, 5763).
And Joseph said unto them, Fear ye not. That this signifies re-creation by the internal, is evident from the representation of Joseph, as being the internal (see n. 6499); and from the signification of "Fear not," as being that they should not be anxious; and as in what now follows Joseph leads them away from this anxiety by comforting them and speaking upon their heart, therefore by "Fear ye not," is signified re-creation.
For am I in God's stead? That this signifies that God will provide, is evident from the signification of "am I in God's stead?" as being not to be God, but that God will provide.
And you thought evil upon me. That this signifies that the things alienated intend nothing but evil, is evident from the representation of the sons of Jacob, who here are "you," as being things alienated from truth and good (see n. 6557), for when they thought evil against Joseph, they then represented things alienated; and from the signification of "thinking evil upon me" as being to intend evil; for the evil which is thought against anyone is intended; and as things alienated cannot intend good, it is therefore said that they intend nothing but evil. The case herein is this. The man who has been alienated from good and truth intends nothing but evil, because he cannot intend good; and what he intends, reigns with him, and therefore is in all his thoughts, and in every least detail of him; for the intention or end is the veriest life of man, the end being his love, and the love being his life. And what is more, a man is exactly such as is the end with him, and such also is his image in the light of heaven; and-this may surprise you-such as is his image in general, such is the image of the least things of his will. Thus the whole man is such as his end is. [2] From this it is evident that the man who is an evil end cannot possibly be among those who are good ends; thus he who is in hell cannot possibly be in heaven; for the ends conflict, and the good ends prevail, because they are from the Divine. Hence also it is evident that they do not think truly who believe that everyone can be admitted into heaven from mercy alone; for if one who is an evil end comes into heaven, his life labors as with one who lies in the death agony, and he is direfully tortured; besides that in the light of heaven he appears as a devil. Hence it is evident that they who have been alienated from truth and good can think nothing but evil; and that this evil is in the least things of their thought and will is very manifest from the sphere which from afar exhales from such spirits, for their quality is thereby perceived. This sphere is like a spiritual evaporation from every detail of the life.
But God thought it for good. That this signifies that the Divine turns it to good, is evident from the signification of "thinking for good," as being to intend (see n. 6571); but as it is said of God, it denotes to turn into good; for what God intends, He does.
In order to do as it is this day. That this signifies that this is according to order from eternity, is evident from the signification of "doing," when said of the Divine, as being order, for whatever the Divine does, is order; and from the signification of, "as it is this day," as being from eternity (see n. 2838, 3998, 4304, 6165, 6298).
To make alive a great people. That this signifies that from this is life to those who are in the truths of good, is evident from the signification of "making alive," as being spiritual life (see n. 5890, 6032); and from the signification of "people," as being truth (n. 1259, 1260, 3295, 3581, 4619), here the truth of good, because it is said a "great people." For truth from good is great in comparison with the truth from which good is, because the former truth (that which is from good) is in itself good, because formed from good; thus is good in its form. [2] The words which Joseph here spake to his brethren: "Ye thought evil against me, God thought it for good, in order to do as it is this day, to make alive a great people" are words which contain within them a secret of heaven, which secret is this. In the other life the Lord permits infernal spirits to lead the good into temptation, consequently to pour in evils and falsities; which also they do with all endeavor; for when they are doing this, they are in their life and its delight. But the Lord Himself is then present with those in temptation, both immediately, and mediately by angels, and resists by rebutting the falsities of the infernal spirits, and by dissipating their evil, thus giving refreshment, hope, and victory. Thus with those who are in the truths of good, the truths of faith and the goods of charity are more inwardly implanted and more strongly confirmed. This is the means by which spiritual life is bestowed. [3] From all this it is evident what is signified in the internal sense by the words in this verse, namely, that they who have been alienated from truth and good, as are the spirits who induce temptations, intend nothing but evil, but that the Divine turns it into good, and this according to order from eternity, whence comes life to those who are in the truths of good. For be it known that the infernal spirits to whom it is permitted thus to trouble the good, intend nothing but evil; for they desire with all their might to drag them down from heaven and cast them into hell; because it is the very delight of their life to destroy anyone as to his soul; thus to eternity. But not one whit is permitted them by the Lord, except to the end that good may come of it, namely, that truth and good may be brought into shape and strengthened with those who are in temptation. In the universal spiritual world reigns the end which proceeds from the Lord, which is that nothing whatever, not even the least thing, shall arise, except that good may come from it. Hence the Lord's kingdom is called a kingdom of ends and uses.
And now fear ye not. That this signifies that they should not be anxious, is evident without explication.
I will sustain you, and your babes. That this signifies that they will live through the internal from the Divine by means of the truth that is of the understanding and the good that is of the will, is evident from the signification of "sustaining," as being the influx of good and truth (see n. 6106), thus life through truth and good; and from the representation of Joseph, as being the internal (n. 6499). But as spiritual life is not from the internal, but through the internal from the Lord, it is said, "through the internal from the Divine." By "you and your babes" are signified spiritual truths in the natural, and the innocence that is in them, which were to live through the internal from the Divine by means of truth and good. That "to sustain" denotes life by means of truth and good, is because spiritual food is knowledge, intelligence, and wisdom, thus truth and good (n. 56-58, 681, 4792, 5293, 5340, 5342, 5576, 5579). The reason why it is said, "truth which is of the understanding and good which is of the will" is that all truth belongs to the understanding, and all good to the will; for the understanding is the receptacle of truth, and the will is the receptacle of good.
And he comforted them. That this signifies hope, is evident from the signification of "comforting," as being to appease unrest of mind with hope (see n. 3610).
And spake upon their heart. That this signifies trust, is evident from the signification of "speaking upon the heart," as being to impart trust, namely, that evil should not befall; for "to speak" denotes influx (see n. 2951, 5481, 5797), and the "heart" denotes the will (n. 2930, 3888); thus "to speak upon the heart" denotes influx into the will, and the resulting trust. From all this it is also evident that there is a marriage of truth which is of the understanding, and of good which is of the will, in every detail of the Word; for "comforting" is said of the understanding, and "speaking upon the heart," of the will; therefore also his "comforting them" signifies hope, for this is of the understanding by means of truth; and his "speaking upon their heart" signifies trust, for this is of the will by means of good, because genuine trust is impossible with any but those who are in the good of charity; and genuine hope with any but those who are in the good of faith.
Verses 22, 23. And Joseph dwelt in Egypt, he and his father's house; and Joseph lived a hundred and ten years. And Joseph saw Ephraim's sons of the third generation: the sons also of Machir the son of Manasseh were born upon Joseph's knees. "And Joseph dwelt in Egypt," signifies the life of the memory-knowledges of the church from the internal; "he and his father's house," signifies from the internal and its good; "and Joseph lived a hundred and ten years," signifies the state and quality; "and Joseph saw Ephraim's sons of the third generation," signifies the setting up again of the church in respect to the intellectual, and its derivatives; "the sons also of Machir the son of Manasseh," signifies, and in respect to the will and its derivatives; "were born upon Joseph's knees," signifies that they were from good conjoined with truth from the internal.
And Joseph dwelt in Egypt. That this signifies the life of the memory-knowledges of the church from the internal, is evident from the signification of "dwelling," as being life (see n. 1293, 3384, 3613, 4451, 6051); from the representation of Joseph, as being the internal (n. 6499); and from the signification of "Egypt," as being the memory-knowledges of the church (n. 4749, 4964, 4966, 6004). In the preceding verses of this chapter the subject treated of is the spiritual church that was to be set up again; and after the external or natural has been made completely submissive to the internal or spiritual-which is signified by Joseph's brethren falling down before him and offering themselves to him for servants-the subject now treated of is this church when set up again, which is described in these verses by Joseph's dwelling in Egypt, and by sons being born of Ephraim, and of Machir the son of Manasseh. With the man who is a spiritual church there is life from the internal in the memory-knowledges of the church; for the memory-knowledges with him are made subordinate, and reduced into such order that they receive the influx of good and of truth, so as to be receptacles of influx from the internal. It is otherwise with those who are not a church, the memory-knowledges with these persons being so disposed that things confirmatory of truth and good have been rejected to the sides, thus far removed from the light of heaven; and thereafter the things that remain are receptive of falsity and evil.
He and his father's house. That this signifies from the internal and its good, is evident from the representation of Joseph, who here is "he," as being the internal (see n. 6499); and from the signification of "house," as being good (n. 2048, 3720, 4982).
And Joseph lived a hundred and ten years. That this signifies the state and quality, is evident from the signification of numbers in the Word, as being things (see n. 575, 1963, 1988, 2075, 2252, 3252, 4264, 5265, 6175); and indeed the state and quality of the thing (n. 4670). So also it is with the number a "hundred and ten," which contains the state and quality of the life of memory-knowledges from the internal.
And Joseph saw Ephraim's sons of the third generation. That this signifies the setting up again of the church in respect to the intellectual and its derivatives, is evident from the representation of Ephraim, as being the intellectual of the church (see n. 3969, 5354, 6222, 6234, 6238, 6267); and from the signification of "sons of the third generation," as being derivatives; for as sons and the sons of sons descend from a parent, they denote the derivatives of that which is represented by the parent. The setting up again of the church from the internal, that is, through the internal from the Lord, is signified by "Joseph saw." (What the intellectual of the church represented by Ephraim is, see n. 6222.)
The sons also of Machir the son of Manasseh. That this signifies and in respect to the will and its derivatives, is evident from the representation of Manasseh, as being the will of the church (see n. 5351, 5353, 5354, 6222, 6238, 6267, 6296); and from the signification of his "sons" and "sons' sons," here the "sons of Machir," as being the derivatives (n. 6583); the derivatives of the will of the church-signified by the "sons of Machir"-are goods conjoined with truths, thus also truths from good, for the truths that have been derived from good are forms of good. That the "sons of Machir" denote goods conjoined with truths is signified by their being "born on Joseph's knees," as presently follows; and that they denote truths from good is signified in the book of Judges: "Out of Machir shall come down lawgivers" (Judg. 5:14); "lawgivers" denote truths from good (n. 6372).
Were born upon Joseph's knees. That this signifies that they were from good conjoined with truth from the internal, is evident from the signification of "bringing forth on the knees," as being the conjunction of good and truth (see n. 3915); and from the representation of Joseph, as being the internal (n. 6499). The sons of Machir being born upon Joseph's knees involves that Joseph acknowledged them as his own, for when it is so said, it is signified that they are adopted as his own, as may be seen from the sons born of Bilhah the maidservant of Rachel, concerning whom Rachel says: Behold my handmaid Bilhah, come unto her, and she shall bear upon my knees, and I also shall be built up by her (Gen. 30:3). The reason why these sons were acknowledged by Joseph as his own, was that by Manasseh is represented the will of the church, thus its good; and the internal which is represented by Joseph flows in with good, but not with truth except through good; hence it is that these are said to be "born upon Joseph's knees."
Verses 24-26. And Joseph said unto his brethren, I die; and visiting God will visit you, and will make you go up out of this land unto the land which He sware to Abraham, to Isaac, and to Jacob. And Joseph took an oath of the sons of Israel, saying, Visiting God will visit you, and ye shall make my bones go up from hence. And Joseph died, a son of a hundred and ten years; and they embalmed him, and he was put in an ark in Egypt. "And Joseph said unto his brethren, I die," signifies a prediction that the internal of the church will cease; "and visiting God will visit you," signifies that the last time will come; "and will make you go up out of this land unto the land which He sware to Abraham, to Isaac, and to Jacob," signifies that they will come to the state of the church in which the ancients were; "and Joseph took an oath of the sons of Israel," signifies a binding; "Visiting God will visit you," signifies when this last of the church will come; "and ye shall make my bones go up from hence," signifies that there will be the representative of a church, but not a representative church, which must be in the internal also; "and Joseph died," signifies that the internal of the church ceased to be; "a son of a hundred and ten years," signifies the state then; "and they embalmed him," signifies preservation still; "and he was put in an ark in Egypt," signifies concealment in the memory-knowledges of the church.
And Joseph said unto his brethren, I die. That this signifies a prediction that the internal of the church will cease, is evident from the representation of Joseph, as being the internal (see n. 6499), here the internal of the church, because in what precedes the subject treated of has been the church set up again by the internal, that is, through the internal by the Lord; and from the signification of "dying," as being to cease to be such (n. 494); thus to cease. (That "dying" denotes the last time of the church, may be seen above, n. 2908, 2912, 2917, 2923.) Prediction concerning this time is signified by "Joseph said unto his brethren;" for in what now follows, even to the end, the subject treated of is the further state of the church. Hence it is plain that by "Joseph said unto his brethren, I die," is signified that the internal of the church will cease. [2] The case herein is this. A church in order to exist must be internal and external, for there are those who are in the internal of the church, and those who are in its external; the former are few, but the latter are very numerous. Nevertheless with those with whom is the internal church, the external must be also, for the internal of the church cannot be separated from its external; and also with those with whom is the external church, the internal must be also, but with these the internal is in obscurity. [3] The internal of the church consists in willing good from the heart, and in being affected with good; and its external consists in doing it, and this according to the truth of faith which the man knows from good; but the external of the church consists in the devout performance of rituals, and in doing works of charity, according to the precepts of the church. From this it is evident that the internal of the church is the good of charity in the will. Therefore when this ceases, the church itself also ceases, for the good of charity is its essential. External worship indeed remains afterward, as before, but then it is not worship, but a rite, which is preserved because it has been so appointed; but this rite, which appears like worship, is like a shell without a kernel, for it is an external which remains wherein is no internal. When such is the state of the church it is at its end.
And visiting God will visit you. That this signifies that the last time will come, is evident from the signification of "being visited," as being the last time, here the last time of the oppression of the sons of Israel in Egypt; in the internal sense, the last time of an old church, and the first of a new one. In the Word this last time is called "visitation," and is predicated both of the church in general, and also of those who are within the church in particular; and of the new church which is being born, and of the old church which is expiring; in particular of the man of the church who is being saved, and of him who is being damned. [2] That these things are signified in the Word by "visitation," and the "day of visitation," may be seen from the following passages. In Luke: Blessed be the Lord God of Israel; for He hath visited and wrought deliverance for His people. Through the bowels of mercy of our God, whereby the dayspring from on high hath visited us, that He may appear to them that sit in darkness and the shadow of death (Luke 1:68, 78, 79); this is the prophetic utterance of Zacharias concerning the Lord when born; "to be visited" here denotes the raising up of a new church, and the enlightenment then of those who were in ignorance of the truth and good of faith, thus their deliverance; and therefore it is said, "He hath visited and wrought deliverance for His people," "He hath visited that He may appear to them that sit in darkness and the shadow of death." [3] In Moses: Jehovah said unto Moses, Gather the elders of Israel together, and say unto them, Jehovah the God of your fathers, the God of Abraham, of Isaac, and of Jacob, hath appeared to me, saying, Visiting I will visit you, and that which is done to you in Egypt (Exod. 3:16). Again: The people believed; and they heard that Jehovah had visited the sons of Israel (Exod. 4: 31). "To be visited here denotes the last time when the church has ceased, and the first when it is beginning; the last with the Egyptians, and the first with the sons of Israel; thus also the deliverance of the latter. [4] In Jeremiah: They shall be carried away to Babylon; and there shall they be even until the day that I will visit them; then will I make to come up the vessels of the house of God, and I will bring them back unto this place (Jer. 27:22). Again: When seventy years have been fulfilled to Babylon, I will visit you, and I will establish upon you My good word, and will bring you back unto this place (Jer. 29:10); where "to visit" denotes to deliver; in general the last time of captivity and desolation. [5] "Visitation" and the "day of visitation" denote the last time of the church, in Isaiah: What will ye do in the day of visitation and of devastation? it shall come from afar; unto whom will ye flee for help? (Isa. 10:3). Again: Behold the day of Jehovah cometh, cruel, and of indignation, and of wrath, and of anger, to make the earth a waste. I will visit evil upon the world, and their iniquity upon the wicked (Isa. 13:9, 11). In Jeremiah: They shall fall among them that fall; and in the time of their visitation they shall stumble (Jer. 8:12). In Hosea: The days of visitation are come, the days of recompense are come (Jer. 9:7). In Moses: Jehovah said to Moses, Notwithstanding, go, lead this people in, whither I have spoken to thee; behold, Mine angel shall go before thee; but in the day of My visiting I will visit upon them their sin (Exod. 32:34). In Luke: Jesus said concerning Jerusalem, They shall not leave in thee one stone upon another; because thou hast not acknowledged the time of thy visitation (Luke 19:44). The "day of visitation" denotes the coming of the Lord, and enlightenment then; but in respect to the Jewish nation, as they did not acknowledge it, it denotes the last time of the representatives of the church with them; for when Jerusalem was destroyed, the sacrifices ceased, and that nation was scattered. [6] In Ezekiel: A great voice cried in mine ears, The visitations of the city have come nigh, and a man has his instrument of destruction in his hand (Ezek. 9:1); where the sense is similar. In Isaiah: The Rephaim shall not rise, in that Thou hast visited, Thou hast extinguished them (Isa. 26:14); the "Rephaim" denote the posterity of the Most Ancient Church, which was before the flood, who are also called "Nephilim" and "Anakim" (see n. 567, 581, 1673); "Thou hast visited and extinguished the Rephaim" denotes the last time of that church, and also the casting of them into hell (n. 1265-1272). "Visitation" denotes requital, thus damnation, in Jeremiah: Shall I not visit for this? shall not My soul be avenged on such a nation as this? (Jer. 5:9). Again: I will bring the destruction of Esau upon him in the time that I shall visit him (Jer. 49:8). And in Hosea: I will visit upon him his ways, and I will requite his works (Hos. 4:9).
And will make you go up out of this land unto the land which He sware to Abraham, to Isaac, and to Jacob. That this signifies that they will come to the state of the church in which the ancients were, is evident from the signification of the "land of Egypt," from which they were to "go up," as being the vastated church, which was represented by the Egyptians oppressing the sons of Israel; and its destruction, by their being overwhelmed in the sea Suph; and from the signification of the "land of Canaan," to which the sons of Israel were to "go up," as being the Lord's kingdom and church (see n. 1607, 3038, 3481, 3705, 4447, 4517). [2] That this is the Ancient Church, or the state of the church in which were the ancients, is signified by its being designated as the "land which God sware to give to Abraham, to Isaac, and to Jacob;" for by these in the supreme sense is meant the Lord, and in the representative sense His kingdom in the heavens, and His kingdom on the earth, which is the church (see n. 1965, 1989, 2011, 3245, 3305, 6098, 6185, 6276). Thus "to swear to give the land to them," is to confirm that they shall come to the state of the church in which the ancients were. Not that the posterity of Jacob were to come thereto, for they could not come to the state of that church, but only to its external, namely, to representatives, and scarcely to these; but that they should come thereto who are signified by the "sons of Israel," who are all those who are of the spiritual church, both those who then had been, and those who were to come. (That "to swear" denotes to confirm from the Divine, may be seen, n. 2842, 3375.) The reason why the land of Canaan was promised and given to the descendants of Jacob, was that they might represent the church; and this because from ancient times the church had been in that land, and at that time all the places in it were named and made representative (n. 3686, 4447, 4516, 4517, 5135, 6516).
And Joseph took an oath of the sons of Israel. That this signifies binding, is evident without explication.
Visiting God will visit you. That this signifies when this last of the church will come, is evident from the signification of "visiting," as being the last of the church (see n. 6588).
And ye shall make my bones go up from hence. That this signifies that there shall be the representative of a church, but not a church, which must be in the internal also, is evident from the representation of Joseph, as being the internal of the church (see n. 6587); and as by him is represented the internal of the church, by his "bones" is signified that which is most external, or the ultimate of the church, thus the representative thereof. For the representatives that had been in the Ancient Church, and were also instituted with the descendants of Jacob, were the ultimates of the church; but what they signified and represented were the internals of the church. These internals are signified by "flesh in which is spirit," but the ultimates by "bones." Hence it is evident what is the quality of the church when it is only in externals without internals, namely, that it is like the bony structure of a man without flesh. (That with the Israelitish and Jewish people there was no church, but only the representative of a church, see n. 4281, 4288, 4307, 4500, 4680, 4844, 4847, 4903, 6304; and that the representative of a church was not instituted with them until after they had been completely vastated as to the internal; and that otherwise they would have profaned holy things, n. 4289.)
And Joseph died. That this signifies that the internal of the church ceased to be, is evident from the signification of "dying," as being to cease to be such as before (see n. 494, 6587); and from the representation of Joseph, as being the internal (see n. 6499). (As regards the quality of the church when the internal has ceased, see above, n. 6587, 6592.)
A son of a hundred and ten years. That this signifies the state then, is evident from the signification of a "hundred and ten years," as being the state and quality of the life of memory-knowledges from the internal (see n. 6582). (That "years" denote states, see n. 487, 488, 493.)
And they embalmed him. That this signifies preservation still, is evident from the signification of "embalming," as being preservation from the contagion of evil (n. 6503, 6504). As the end of the church is here treated of, it must be told what is meant by "preservation still when the church ceases to be," which takes place when its internal ceases with man (n. 6587, 6592). The external then still remains, but is such as to have within it an internal; and yet this internal is not then with the man, because he does not think about it, or if he thinks about it he is not affected with it; but it is with the angels who are with the man. And as the man of the vastated church thinks nothing about the internal, neither is affected with it, and for the most part does not know that it exists, therefore the internal cannot be injured by him; for what a man knows, and especially what he has once believed, he can injure, but not what he either does not know, or does not believe to exist. In this manner the internal of the church is preserved, lest it should be affected by any evil. So were the internal things of the church preserved among the descendants of Jacob; for they were in externals without an internal, insomuch that they were not even willing to know about any internal; and therefore the internal things of the church were not revealed to them. (That internal things were not made known to the descendants of Jacob lest they should injure them by profaning, see n. 3398, 3480; and that those cannot profane the internal things of the church who do not believe them, and still less those who are ignorant of them, n. 593, 1008, 1059, 2051, 3398, 3402, 3898, 4289, 4601; also that the interior things of the church are not revealed until the church has been vastated, because then they are no longer believed, thus neither can they be profaned, see n. 3398, 3399.) These are the things that are meant by "preservation."
And he was put in an ark in Egypt. That this signifies concealment in the memory-knowledges of the church, is evident from the signification of an "ark," as being that in which something is stored up or concealed; and from the signification of "Egypt," as being the memory-knowledges of the church (see n. 4749, 4964, 4966); and the memory-knowledges of the church were at that time the knowledges of the representatives and significatives that had been in the Ancient Church. The concealment of the internal in these is signified by the foregoing words. (Concerning the concealment of the internal of the church, and the consequent preservation lest it should suffer injury, see just above, n. 6595.) That an "ark" denotes that in which something is stored up or concealed, may be seen from the ark of the Testimony, in that it was called an "ark" because in it was stored up the Testimony or Law.
The internal sense of the things contained in the Book of Genesis has now been treated of. But as in this Book all things are historic, except the forty-eighth and forty-ninth chapters, in which there are prophetic things also, therefore it can scarcely appear that the sense which has been set forth is the internal sense; for the historic things hold back the mind in the literal sense, and thus remove it from the internal sense; and the more so because the internal sense is utterly different from the literal sense; for the one treats of spiritual and celestial things, and the other of worldly and earthly ones. But that the internal sense is such as has been set forth, is evident from all the details that have been unfolded, and especially from the fact that it has been dictated to me from heaven.
Continuation about influx, and about the interaction of the soul and the body. It is known that one man excels another in the capacity to understand and perceive what is honorable in moral life, what is just in civil life, and what is good in spiritual life. The cause of this consists in the elevation of the thought to the things that pertain to heaven, whereby the thought is withdrawn from the external things of sense; for they who think solely from things of sense cannot see one whit of what is honorable, just, and good, and therefore they trust to others and speak much from the memory, and thereby appear to themselves wiser than others. But they who are able to think above the things of sense, provided the things in the memory have been set in order, possess a greater capacity than others to understand and perceive, and this according to the degree in which they view things from what is interior.
How the case is with those who think in the sensuous degree, and with those who think above this, and also what is the nature of the influx into the latter and into the former, I may state from experience. But first be it known that the thought of man is divided into ideas, and that one idea follows another, as one word follows another in speech. Yet the ideas of thought succeed each other so quickly that while he is in the body a man's thought appears to him as if it were continuous, and thus as if there were no division. But in the other life it is self-evident that the thought is divided into ideas; for speech is then effected by means of ideas (see n. 2470, 2478, 2479). It is now necessary to say how the case is with thought and its ideas, namely, that the thought diffuses itself into the societies of spirits and of angels round about, and that the capacity to understand and perceive is according to the extension into these societies, that is, according to the influx from them; and in the next place that there are countless things in one idea of thought, and still more in one thought composed of ideas.
I have been clearly shown that man's thought, and also that of spirits and of angels, pours itself around into many societies in the spiritual world, but the thought of one person in a different way from the thought of another. In order that I might know this for certain, I have been allowed to speak with some societies to which my thought had penetrated, and from this I was given to know what flowed into the thought, from what society it came, and also where and of what quality the society was, so that I could not be mistaken. The capacity of understanding and perceiving in man, spirit, and angel is in accordance with the extension of his thoughts and affections into the societies. [2] He who is in the good of charity and of faith has extension into the societies of heaven, ample according to the degree in which he is in them, and in which he is in genuine good; for these things are in agreement with heaven, and therefore flow in there spontaneously and widely. Yet there are some societies into which the affection of truth, and others into which the affection of good, penetrates. The affection of truth penetrates to the societies of the spiritual angels, but the affection of good to the societies of the celestial angels. But on the other hand the thought and affection of those who are in evil and falsity have extension into infernal societies, and this also according to the degree of evil and falsity with them. [3] It is said that the thought and affection of man, spirit, and angel pour themselves around into the societies, and that from this come the understanding and perception; but be it known that it is so said according to the appearance, for there is no influx of the thoughts and affections into the societies; but from the societies, and this through the angels and spirits with the man. For as has been shown at the end of preceding chapters, all influx comes from what is more interior; thus with the good from heaven (that is, through heaven from the Lord), and with the evil from hell.