. And Joseph made his father and his brethren dwell. That this signifies the life of spiritual good and of the truths of the church from the internal celestial, is evident from the signification of "to dwell," as being life (n. 1293, 3384, 3613, 4451, 6051); from the representation of Israel, who is here the "father," as being spiritual good from the natural (n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833); from the representation of his sons, who are here the "brethren," as being the truths of the church in the natural (n. 5414, 5879, 5951); and from the representation of Joseph, as being the internal celestial (n. 5869, 5877). From all which it is evident that by the words "Joseph made his father and his brethren dwell" is signified the life of spiritual good and of the truths of the church from the internal celestial.
. And gave them a possession in the land of Egypt, in the best of the land. That this signifies in the inmost of the natural mind where memory-knowledges are, is evident from the signification of a "possession," as being the residence of the spiritual life (n. 2658) from the signification of the "land of Egypt," as being the natural mind where memory-knowledges are (n. 5276, 5278, 5280, 5288, 5301); and from the signification of "the best of the land," as being the inmost, see (n. 6084). Hence it is plain that by the words "and gave them a possession in the land of Egypt, in the best of the land" is signified the residence of spiritual life in the inmost of the natural mind where memory-knowledges are.
. In the land of Rameses. That this signifies the inmost of the mind and its quality, is evident from the fact that all the names in the Word, both of persons and of places, signify things (n. 1888, 3422, 4298, 4442, 5095, 5225); and as the "land of Goshen" denotes the inmost of the natural mind (n. 5910, 6028, 6031, 6068), therefore "Rameses," which was the best tract of land in the land of Goshen, denotes the inmost of what is spiritual in the natural mind. But the nature of this inmost can scarcely be comprehended by man, for it contains innumerable and also ineffable things, which can only be seen in the light of heaven, thus by angels; as is the case with the rest of the names, of both places and persons, which occur in the word.
. As Pharaoh had commanded. That this signifies with the consent of the natural where memory-knowledges are, is evident from the signification of "commanding," as being influx, see (n. 5486, 5732), but here consent, because the natural which is represented by Pharaoh has all that belongs to it by influx from the internal; and therefore that which the natural commands, does indeed appear like a command from it, but it is really from the internal; thus it is consent. Relatively to the internal, man‘s natural is almost like his speech relatively to his thought; for it appears as if the speech of man commands or gives orders, but it is the thought.
. And Joseph sustained his father, and his brethren, and all his father’s house, with bread. That this signifies that from the internal celestial there was a continuous influx of good into spiritual good and the truths of the church in the natural, whence was their life, is evident from the signification of "sustaining with bread," as being the influx of good; for "to sustain" here denotes to continually flow in, whence man has spiritual life, and "bread" is the good of love (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915); from the representation of Joseph, as being the internal celestial (n. 5869, 5877); from the representation of Israel, who is here the "father," as being spiritual good from the natural; from the representation of his sons, who are here the "brethren," as being the truths of the church in the natural (n. 6102); and from the signification of "all his father‘s house," as being all in one complex that is of spiritual good and from this good. Hence it is plain that by "Joseph sustained his father, and his brethren, and all his father’s house, with bread," is signified the continuous influx of the good of love from the internal celestial into spiritual good and the truths of the church in the natural, and into all things that are of spiritual good and from it.
. According to the mouth of the babe. That this signifies each according to the quality of the good of innocence, is evident from the signification of "according to the mouth," as being each, and according to quality; and from the signification of "babe," as being the good of innocence (n. 430, 2126, 3183, 5608). In regard to influx from the internal celestial into spiritual good and into the truths of the church in the natural according to the quality of the good of innocence, the case is this. Innocence is that from the inmost which qualifies all the good of charity and of love. For the Lord flows in through innocence into charity, and in proportion to the innocence, such is the reception of charity; for innocence is the very essential of charity (n. 2780, 3111, 3183, 3994, 4797, 6013). The nature of innocence may be seen as in a mirror from little children, in that they love their parents and trust in them alone, having no care but to please them; and accordingly they have food and clothing not merely for their needs, but also for their delight; and as they love their parents, they do with the delight of affection whatever is agreeable to them, thus not only what they command, but also what they suppose them to wish to command, and moreover have no self-regard whatever; not to mention many other characteristics of infancy. But he it known that the innocence of little children is not innocence, but only its semblance. Real innocence dwells solely in wisdom (n. 2305, 2306, 3494, 4797), and wisdom consists in bearing one‘s self toward the Lord, from the good of love and of faith, as do little children toward their parents in the way just stated.
GENESIS 47:11-12previous
- next
- text
- summary
- Genesis
- Full Page