Spiritual Meaning of GENESIS 47:27-31
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AC 6168. Verses 27-31. And Israel dwelt in the land of Egypt, in the land of Goshen; and they had a possession therein, and were fruitful, and multiplied exceedingly. And Jacob lived in the land of Egypt seventeen years; and the days of Jacob, the years of his life, were seven years, and a hundred and forty years. And the days of Israel drew near to die; and he called his son Joseph, and said to him, If I pray I have found grace in thine eyes, put I pray thy hand under’ my thigh, and do mercy and truth with me; bury me not I pray in Egypt; and I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their sepulchre. And he said, I will do according to thy word. And he said, Swear to me; and he sware to him. And Israel bowed himself upon the bed‘s head. "And Israel dwelt in the land of Egypt," signifies that spiritual good lived among the memory-knowledges which are of the church; "in the land of Goshen," signifies in the midst of them; "and they had a possession therein," signifies given and set in order In this way by the internal; "and were fruitful and multiplied exceedingly," signifies the derivative goods of charity and truths of faith; "and Jacob lived In the land of Egypt," signifies that the truth of the natural was in memory-knowledges; "seventeen years," signifies the state therein; "and the days of Jacob, the years of his life, were seven years, and a hundred and forty years," signifies the general state and its quality; "and the days of Israel drew near to die," signifies the state immediately before regeneration; "and he called his son Joseph," signifies the presence of the internal; "and said to him, If I pray I have found grace in thine eyes," signifies longing; "put I pray thy hand under my thigh," signifies a sacred binding; "and do mercy and truth with me," signifies humiliation; "bury me not I pray in Egypt," signifies regeneration not in memory-knowledges; "and I will lie with my fathers," signifies life such as the ancients had; "and thou shalt carry me out of Egypt," signifies that there may be elevation out of memory-knowledges; "and bury me in their sepulchre," signifies such regeneration; "and he said, I will do according to thy word," signifies that so it shall be done of providence by the Divine; "and he said, Swear to me," signifies that it may be irrevocable; "and he sware to him," signifies that it was irrevocable; "and Israel bowed himself upon the bed’s head," signifies that he turned to those things which are of the interior natural.

AC 6169. And Israel dwelt in the land of Egypt. That this signifies that spiritual good lived among the memory-knowledges which are of the church, is evident from the signification of "dwelling," as being to live (n. 1293, 3384, 3613, 4451); from the representation of Israel, as being spiritual good (n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833); and from the signification of the "land of Egypt," as being the natural mind where memory-knowledges are (n. 5276, 5278, 5280, 5288, 5301); "Egypt" signifies the memory-knowledges of the church, (n. 4749, 4964, 4966, 6004).

AC 6170. In the land of Goshen. That this signifies in the midst of them, is evident from the signification of the "land of Goshen," as being the midst or inmost in the natural (n. 5910, 6028, 6031, 6068), thus in the midst of memory-knowledges, because Goshen was the best tract of land in Egypt.

AC 6171. And they had a possession therein. That this signifies given and set in order in this way by the internal, is evident from the signification of a "possession," as being the residence of spiritual life (n. 6103); and as Joseph gave them this possession (verse 11), it is signified that this residence was given and set in order by the internal. That this is signified, follows from the series.

AC 6172. And were fruitful, and multiplied exceedingly. That this signifies the derivative goods of charity and truths of faith, is evident from the signification of "being fruitful," as being to bring forth the goods of charity; and from the signification of "multiplying," as being to bring forth the truths of faith (n. 43, 55, 913, 983, 2846, 2847); for the expression "to be fruitful" comes from "fruits," which in the internal sense signify the works of charity; and "to be multiplied," from "multitude," which in the internal sense is predicated of the truths of faith; for in the Word "many" is said of truths, and "great" of goods.

AC 6173. And Jacob lived in the land of Egypt. That this signifies that the truth of the natural was in memory-knowledges, is evident from the signification of "living," as being spiritual life (n. 5890); from the representation of Jacob, as being the truth of the natural (n. 3305, 3509, 3525, 3546, 3599, 3775, 4009, 4234, 4520, 4538); and from the signification of the "land of Egypt," as being the memory-knowledges of the church (n. 6169).

AC 6174. Seventeen years. That this signifies the state therein, is evident from the signification of "seventeen," as being from beginning to end, or from the beginning to what is new (n. 755, 4670); and from the signification of "years," as being states (n. 487, 488, 493, 893). Thus here by the "seventeen years which Jacob lived in Egypt" is signified the beginning of a state of spiritual life in the natural among memory-knowledges even to its end. All numbers in the Word are significative of things, (n. 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265).

AC 6175. So the days of Jacob, the years of his life, were seven years and a hundred and forty years. That this signifies the general state and its quality, may be seen if the numbers "seven," " forty," and a "hundred" are unfolded. What "seven" signifies may be seen above (n. 395, 433, 716, 728, 881, 5265, 5268); what "forty" signifies (n. 730, 862, 2272, 2273); and what a "hundred" (n. 1988, 2636, 4400). But the numbers thus compounded cannot be easily unfolded, for they contain more things than can be reduced to a summary statement, and be expressed to the apprehension. These numbers in general contain the whole state of that which is represented by Jacob, and its quality. These things the angels see in one complex from the very number a hundred and forty-seven; for all numbers in the Word fall with them into ideas of things, as has been made plain to me from the fact that sometimes numbers in a long succession have appeared to me, and the angels then said that those numbers enfolded within them in succession likewise the things of which they were conversing. From this also the most ancient people, who were of the celestial church, made a computation consisting of numbers, by which were conveyed heavenly things not easily comprehensible to the ideas of the natural mind. But after their times these computations perished, together with the perception of heavenly things, and there remained only the knowledge of the general signification of the simple numbers, as "three," "six," "seven," "twelve;" and not so much of the signification of compound numbers. But at this day it is not known that the numbers in the Word signify anything except number, and therefore what has been said on the subject will perhaps be thought incredible.

AC 6176. And the days of Israel drew near to die. That this signifies the state immediately before regeneration, is evident from the signification of "drawing near," as being to be nigh, thus immediately previous; from the signification of "days," as being states (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); from the representation of Israel, as being spiritual good (n. 6169); and from the signification of "dying," as being to rise again and be awakened into spiritual life (n. 3326, 3498, 3505, 4618, 4621, 6036), thus to be regenerated; for he who is being regenerated rises again from spiritual death, and is awakened into new life.

AC 6177. And he called his son Joseph. That this signifies the presence of the internal, is evident from the signification of "calling unto himself," as being to make present with himself, thus as being presence; and from the representation of Joseph, as being the internal, as frequently shown above (n. 6089, 6117, 6120, 6128, 6132, 6136, 6145, 6149, 6152, 6153, 6156, 6163, 6167).

AC 6178. And said to him, If I pray I have found grace in thine eyes. That this signifies longing, is evident from the affection in which Jacob was when he spoke these words to Joseph. This affection is within this form of speech; for the words "If I pray I have found grace in thine eyes" are merely a form of speech by which is expressed the affection, thus the longing of the will (n. 6162).

AC 6179. Put I pray thy hand under my thigh. That this signifies a sacred binding, is evident from the signification of "putting the hand under the thigh," as being a binding, with all power, by means of that which belongs to conjugial love; for by the "had" is signified power (n. 878, 3091, 4931-4937, 5328, 5544), and by the "thigh" that which is of conjugial love (n. 3021, 4277, 4280, 4575, 5050-5062). In the supreme sense the conjugial is the union of the Divine and the Divine Human In the Lord; and from this it is the union of the Divine good and the Divine truth in heaven; for that which proceeds from the Lord is the Divine truth from the Divine good. From this, heaven is heaven, and is called a "marriage," for it is the conjunction of the good and the truth there, which proceed from the Lord, that makes it. And as the Lord is the good there, and heaven is the truth thence derived, therefore in the Word the Lord is called the "bridegroom," and heaven and also the church are called the "bride;" for good and truth make a marriage, and their conjunction is what is meant by the conjugial. Hence it is plain how sacred a thing it was to be bound by means of what is conjugial, which was signified by "putting the hand under the thigh." From this marriage of good and truth descends genuine conjugial love, In regard to which and its sanctity see what was said above (n. 2727-2759).

AC 6180. And do mercy and truth with me. That this signifies humiliation, is evident from the signification of "doing mercy," as being the good of love; and from the signification of "doing truth," as being the truth of faith. These words are uttered as words of supplication, thus of humiliation. That "doing mercy" denotes the good of love is because all mercy is of love; for he who is in love or charity is also in mercy, and the love and charity in him become mercy when the neighbor is In need or misery, and he affords him help in that state. Hence it is that by "mercy" is signified the good of love. That "doing truth" denotes the truth of faith is because all truth is of faith, and for this reason in the original tongue faith is meant by the same expression.

AC 6181. Bury me not I pray in Egypt. That this signifies regeneration not in memory-knowledges, is evident from the signification of "burying," as being resurrection and regeneration (n. 2916, 2917, 4621, 5551); and from the signification of " Egypt," as being memory-knowledges. What is meant by regeneration not in memory-knowledges, may be seen in what presently follows (n. 6183).

AC 6182. And I will lie with my fathers. That this signifies life such as the ancients had, is evident from the signification of "lying," as being life; for "to lie" here means to be buried with them, and as "being buried" denotes resurrection and regeneration, "lying with them" denotes life, because resurrection is into life, and in like manner regeneration; and from the signification of"fathers," as being those who were of the Ancient and cost Ancient Churches (n. 6075), thus the ancients.

AC 6183. And thou shalt carry me out of Egypt. That this signifies that there may be elevation out of memory-knowledges, is evident from the signification of "carrying me," as being elevation; for "going up" is said of passing from Egypt to the land of Canaan, whereby is signified elevation (n. 3084, 4539, 4969, 5406, 5817, 6007), and the same by "carrying there out of Egypt;" and from the signification of "Egypt," as being memory-knowledges. What elevation from memory-knowledges is, shall be briefly stated. The regeneration of the natural is effected by means of the insinuation by the Lord of spiritual life through the internal man into the memory-knowledges in the natural. This insinuation has been treated of in this chapter. But if when the man has been regenerated thus far, he is of such a character that he can be further regenerated, he is elevated thence to the interior natural, which is under the immediate auspices of the internal; whereas if the man is not of such a character, in this case his spiritual life is in the exterior natural. The elevation is effected by a withdrawing from things of sense and memory-knowledge, thus by elevation above them, and then the man comes into a state of interior thought and affection, thus interiorly into heaven. They who are in this latter state are in the internal church; but they who are in the former state are in the external church, and are represented by Jacob, whereas they who are in the latter state are represented by Israel. To the end therefore that "Jacob" may be "Israel," and thus by him as "Israel" may be represented the spiritual good which is in the interior natural, thus the internal spiritual church, these words were said by Jacob.

AC 6184. And bury me in their sepulchre. That this signifies such regeneration, is evident from the signification of "burying," as being regeneration (n. 6181). Thus "to be buried in their sepulchre," that is, in the same one, denotes such regeneration.

AC 6185. And he said, I will do according to thy word. That this signifies that so it shall be done of providence by the Divine, is evident from the signification of "doing according to the word" of anyone, as being that so it shall be done. It is added "of providence by the Divine" because Abraham, Isaac, and Jacob represented three things which make a one. In the supreme sense, Abraham represented in the Lord the Divine Itself, Isaac the Divine rational, and Jacob the Divine natural (n. 3305, 4615, 6098); and in the sense that regards man, these three patriarchs represented the inmost which is celestial good, the interior which is spiritual good, and the exterior which is natural good. These are signified by those three in one sepulchre, because by a "sepulchre" is signified resurrection into life and regeneration (n. 2916, 2917, 4621, 5551).

AC 6186. And he said, Swear to me. That this signifies that it may be irrevocable, is evident from the signification of "swearing," as being irrevocable confirmation (n. 2842).

AC 6187. And he sware to him. That this signifies that it was irrevocable, is evident from the signification of "swearing," as being what is irrevocable (n. 6186).

AC 6188. And Israel bowed himself upon the bed‘s head. That this signifies that he turned to those things which are of the interior natural, is evident from the signification of "bowing one’s self," as here being to turn himself; and from the signification of "bed," as being the natural. Thus the "head of the bed" is what is higher in the natural, that is, what is interior for by "head" when mentioned in the Word is signified what is interior, and this in respect to the body, which is exterior. By his turning himself to those things which are of the interior natural, is signified that natural truth, which is "Jacob," was being elevated to spiritual good, which is "Israel," according to what was said and unfolded above (n. 6183).

[2] That a "bed" denotes what is natural, is because the natural is beneath the rational, and serves it as a bed; for the rational as it were lies down upon the natural; and because the natural is thus spread out underneath, it is called a "bed," as also in Amos:--

"in the corner of a bed" denotes in the lowest of the natural; and "on the end of a couch" denotes in what is sensuous. For by the "people Israel," whose metropolis was Samaria, was represented the Lord‘s spiritual kingdom. Of this it is said, as of the father Israel here, that it is "upon the head of the bed," for spiritual good, which is represented by the father Israel, is the "head of the bed." But when they turn themselves thence to those things which are of the lowest natural and which are of the sensuous, it is then said that they are "in the corner of the bed," and "on the end of the couch."

[3] Again in the same prophet:--

"beds of ivory" denote the pleasures of the lowest natural, which are those of the proud; "not to be grieved for the breach of Joseph," is to have no concern about the dissipation of good from the internal. So In David:--

the "tent of my house" denotes the holy of love (n. 414, 1102, 2145, 2152, 3312, 4128, 4391, 4599); "to go up upon the couch of the bed" denotes upon the natural, to the truth which is from the good of love. Everyone can see that "coming into the tent of the house," and "going up upon the couch of the bed," is a prophetic saying, which cannot be understood without the Internal sense.