Spiritual Meaning of GENESIS 48:3-7
[2] That truths and goods can increase indefinitely comes from the fact that they proceed from the Lord, who is infinite. That truths and goods are of this nature, may be seen from the fact that the universal heaven is in truth and good, and yet no one is in exactly the same truth and good as another. This would still be the case if heaven were a thousand and a thousand times greater. The same may be seen from the fact that the angels are being perfected to eternity, that is, they continually grow in good and truth, and yet cannot arrive at the grade of any perfection, because there always remains an indefinite scope; for truths are indefinite in number, and each truth has an indefinite scope within it; and so on.
[3] This is still more evident from things in nature: though men should increase in number indefinitely, still no one would have the same face as another, nor the same internal face, that is, the same mind, and not even the same tone of voice; hence it is plain that there is an indefinite variety of all things, and that there is never one thing the same as another. This variety is still more indefinite in the truths and goods that belong to the spiritual world; because one thing in the natural world corresponds to thousands and thousands in the spiritual world; and therefore the more interior things are, the more indefinite they are.
[4] That there are such indefinite things pertaining to all things in the spiritual world, and also in the natural world, is because they come forth from the Infinite, as was said above; for unless they so came forth they would never be indefinite; and therefore from the indefinite things in both worlds it is very evident that the Divine is infinite.
. And I will give this land to thy seed after thee for an eternal possession. That this signifies the Lord’s kingdom for those who are in this good and truth, is evident from the signification of the "land," here the land of Canaan, as being the Lord‘s kingdom (n. 1607, 3038, 3481, 3705, 4240, 4447); from the signification of "seed," as being the truth of faith and the good of charity (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310). The "seed of Abraham, Isaac, and Jacob" are those who are in goods and truths, and are called the "sons of the kingdom," (n. 3373); and from the signification of an "eternal possession," as being to have the Lord’s life. These are the "sons of the kingdom." . And now thy two sons, who were born to thee in the land of Egypt. That this signifies good and truth in the natural from the internal, is evident from the representation of Manasseh and Ephraim, who here are the "two sons," as being the will and the intellectual of the church in the natural, born from the internal (n. 6222), and because good is of the will, and truth is of the intellectual, by the same are signified the good and truth of the church; from the signification of "who were born to thee," namely, to Joseph, as being from the internal; and from the signification of the "land of Egypt," as being the natural mind, in which are the memory-knowledges of the church (n. 5276, 5278, 5280, 5288, 5301), and as being the natural (n. 6147). . Before I came unto thee into Egypt. That this signifies before the truth of the natural was in the memory-knowledges there, is evident from the signification of "before I came unto thee," as being before it was; from the representation of Jacob, who says this of himself, as being the truth of the natural (n. 6223); and from the signification of "Egypt," as being memory-knowledges in the natural (n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5700, 6004). That by Jacob and his sons coming into Egypt was represented that truths were to be insinuated into the memory-knowledges of the church, was shown in the two preceding chapters (n. 6004). . They are mine. That this signifies that they are in me, is evident from the representation of Jacob, who says this of himself, as being the truth of the natural; and from the representation of Manasseh and Ephraim, as being the will and the intellectual of the church in the natural (n. 5354, 6222). That these words, "they are mine," denote that they are in me, is because Jacob is the truth of the natural, thus also the natural as to truth, and in the natural are the intellectual and the will which are represented by Ephraim and Manasseh; and therefore as they are in this natural, by their "being mine" is signified that they are in me. That "Jacob" is the natural, in the supreme sense the Lord‘s Divine natural, may be seen above (n. 3305, 3509, 3525, 3576, 4009, 4538, 4570, 6098), and in the relative sense truth in the natural, thus also the natural as to truth (n. 3509, 3525, 3546); and as "Jacob" in general is truth in the natural, therefore his "ten sons" are the truths of the church there in particular (n. 5403, 5419, 5427, 5458, 5512), thus now also the "sons of Joseph." By Pharaoh also is represented the natural, yet not as to truths, but as to memory-knowledges, which are lower, and into which truths can be initiated and insinuated, which was represented by the coming of Jacob and his sons into Egypt. . Ephraim and Manasseh. That this signifies the intellectual and the will of the church, may be seen above (n. 5354, 6222). . As Reuben and Simeon they shall be mine. That this signifies that they shall be truth and the good of truth, is evident from the representation of Reuben, as being faith in the understanding, and the truth of doctrine whereby men can attain to the good of life (n. 3861, 3866), thus in general the truth of the intellectual; and from the representation of Simeon, as being faith in the will, consequently truth in act, which is the good of faith or the good of truth (n. 3869-3872, 4497, 4502, 4503, 5626, 5630), thus in general the good that belongs to the new will. That the like are represented by Ephraim and Manasseh, is evident; but as Reuben profaned his representative (n. 4601), and Simeon defiled his (n. 4497, 4502, 4503), and as on this account they were cursed (Gen. 49:3-7), therefore they lost their birthright, and in their stead Ephraim and Manasseh the sons of Joseph were acknowledged as the firstborn. (1 Chron. 5:1). Nevertheless the representative still remained with Reuben and Simeon, for it matters not what may be the quality of the person who represents (n. 665, 1097, 4281); that is to say, there remained the representative of faith in the understanding with Reuben, and the representative of faith in the will with Simeon; but with Ephraim there was the representative of the intellectual of the church, and with Manasseh of the will of the church. . And thy generation which thou begettest after them. That this signifies interior truths and goods, which are afterward is evident from the signification of "generation," as being the things that belong to faith and charity (n. 613, 2020, 2584), thus truths and goods; and from the signification of "after them" as being the interior things which are afterward. That interior things are signified is because the things which are begotten from the internal afterward, are more interior; for those things which have been begotten previously serve successively for producing those which are begotten afterward. more interiorly, for the internal elevates the natural to itself by degrees. This is plain from the generation of all things of the intellectual in man; for man is first sensuous, afterward he becomes more and more interior, even until he becomes intellectual. It is the same with the new generation which is effected by means of faith and charity. Hence it is that man is perfected by degrees. See what was said above about the successive elevation toward the interiors when man is being regenerated, (n. 6183).[2] That "generation" in the Word signifies the things that belong to faith and charity, is because no other generation than a spiritual one can be understood in the internal sense. This generation is also meant in David:--
They shall fear a fear; for God is in the generation of the righteous (Ps. 14:5);
the "generation of the righteous" denotes truths from good, for "righteousness" is predicated of good. In Isaiah:--
They shall not labor in vain, nor bring forth for terror; they are the seed of the blessed of Jehovah (Isa. 65:23).
Again:--
Who hath wrought and done it? Who calleth the generations from the beginning? I, Jehovah, the first, and with the last I am the same (Isa. 41:4).
In Ezekiel:--
Thy tradings and thy generations are of the land of the Canaanite;thy father was an Amorite, and thy mother was a Hittite. As to thy generations, in the day when thou wast born thy navel was not cut off, and thou wast not washed with waters for My sight (Ezek. 16:3, 4);
speaking of the abominations of Jerusalem, where it is very manifest that "generations" are generations in a spiritual sense.
[3] Again in Isaiah:--
Awake as in the days of eternity, the generations of eternities (Isa. 51:9);
the "days of eternity" denote the state and time of the Most Ancient Church, of which "eternity" is predicated because it was in the good of love to the Lord, to which good, because it is immediately from the Lord, "eternity" is ascribed; "generations of eternities" are the goods thence derived.
[4] So in Moses:--
Remember the days of eternity, understand the years of generation and generation (Deut. 32:7);
where the "days of eternity" denote the state and time of the Most Ancient Church which was before the flood, and was a celestial church; the "years of generation and generation" denote the state and time of the Ancient Church which was after the flood, and was a spiritual church; which churches are here treated of.
[5] And in Joel:--
Judah shall abide to eternity, and Jerusalem to generation and generation (Joel 3:20);
"eternity" is here predicated of Judah, because by Judah is represented the celestial church (n. 3881); and "generation and generation" is predicated of Jerusalem, because by "Jerusalem" is signified the spiritual church (n. 402).
[6] In Isaiah:--
My righteousness shall be to eternity, and My salvation to generation of generations (Isa. 51:8);
where "eternity" is predicated of the good of love, for "righteousness" is predicated of this good (n. 612, 2235); and "generation," of the good of faith.
[7] And in David:--
Thy kingdom is a kingdom of all eternities, and Thy dominion to all generation and generation (Ps. 145:13);
where the sense is the same; for unless "eternity" is predicated of what is celestial, and "generation" of what is spiritual, only one would be mentioned; both would be a useless repetition.
[8] The things that belong to a state of faith are also signified by the command that a bastard should not come into the congregation of Jehovah to the tenth generation (Deut. 23:2); an Ammonite and a Moabite not even to the tenth generation (Deut. 23:3), and that an Edomite and an Egyptian might come into the congregation of Jehovah in the third generation (Deut. 23:8). So in the commandment of the Decalogue, in that Jehovah God would visit the iniquity of the fathers upon the sons, upon the third and fourth generation with respect to those who hate Him (Exod. 20:5).
[9] That "generations" denote the things of faith and charity, is because in the spiritual sense no other generations can be meant than those which are of regeneration, or of one who is regenerate; in like manner as the "births," "childbearings," and "conceptions" in the Word: that these terms denote the births, childbearings, and conceptions of faith and charity (n. 1145, 1255, 3860, 3868, 4668, 5160, 5598).
. Shall be thine. That this signifies that they shall be in the rational, which is the internal, is evident from the fact that the internal celestial which is represented by Joseph, is in the rational (n. 4286, 4963); and therefore by "being thine" is signified that they shall be in the rational, as before by "being mine" was signified that they should be in the natural, in which is the truth of the natural which is represented by Jacob (n. 6236). What the rational is shall be briefly told. The intellectual of the internal man is called "rational," but the intellectual of the external man is called "natural;" thus the rational is internal, and the natural is external; and they are perfectly distinct from each other. But a truly rational man is no other than he who is called a celestial man, and who has perception of good, and from good perception of truth; whereas he who has not this perception, but only the knowledge that a thing is true because he is so instructed, and from this has conscience, is not truly a rational man, but is an interior natural man. Such are they who are of the Lord’s spiritual church. They differ from the celestial as the light of the moon differs from the light of the sun; and therefore the Lord appears to the spiritual as a moon, but to the celestial as a sun (n. 1521, 1529-1531, 4060, 4696).[2] Many in the world suppose that a rational man is one who can reason acutely about many things, and so join his reasonings together that his conclusions may appear like truth; but this is found in the very worst of men, who are able to reason skillfully and persuade that evils are goods, and that falsities are truths; and the reverse. But he who reflects can see that this is vicious phantasy, and not what is rational. The rational consists in inwardly seeing and perceiving that good is good, and from this that truth is truth; for the sight and perception of such men are from heaven. That they who are of the Lord‘s spiritual church are interiorly natural, is because they only acknowledge as truth that which they have received from their parents and masters, and afterward have confirmed in themselves; and do not see inwardly, and perceive, whether it is true from any other source than that they have confirmed it in themselves. It is otherwise with the celestial; and it is from this that the latter are rational, but the former interiorly natural. The internal celestial which is represented by Joseph, is in the rational; whereas the spiritual good which is represented by Israel, is in the interior natural (n. 4286); for it is the spiritual who are represented by Israel, and the celestial who are represented by Joseph.
. Upon the name of their brethren they shall be called in their inheritance. That this signifies that they would be of the quality of the truths and goods of the church, and together among them, is evident from the signification of a "name," and of "being called by name," as being the quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421); from the representation of Ephraim and Manasseh, who here are the "brethren," as being the intellectual and the will of the church (n. 3969, 5354, 6222), thus truth and good (n. 6234); and from the signification of "in their inheritance," as being together among them. . And I, in my coming from Paddan. That this signifies from a state of knowledges, is evident from the signification of "Paddan-aram," as being the interior knowledges of truth and good (n. 3664, 3680, 4107); thus "Paddan" is a state of knowledges. . Rachel died upon me in the land of Canaan. That this signifies the end of the former affection of interior truth, is evident from the signification of "dying," as being to cease to be such (n. 494), and as being the end of the former representation (n. 3253, 3259, 3276, 5975); and from the representation of Rachel, as being the affection of interior truth (n. 3758, 3782, 3793, 3819). . In the way, when there was still a tract of land. That this signifies what is intermediate, may be seen without explication. . To come unto Ephrath. That this signifies the spiritual of the celestial in the former state, is evident from the signification of "Ephrath," as being the spiritual of the celestial in the former state (n. 4585, 4594). . And I buried her there in the way to Ephrath. That this signifies the rejection of that state, is evident from the signification of "burying," as being rejection (n. 4564); and from the signification of "Ephrath," as being the spiritual of the celestial in the former state (n. 6245). . The same is Bethlehem. That this signifies in its place a state of new affection of truth and good, is evident from the signification of "Bethlehem," as being the spiritual of the celestial in a new state (n. 4594), thus a state of new affection of truth and good; for the spiritual of the celestial is the truth of good, thus the affection of truth from good. It is necessary to say how the case is with the contents of this verse in the internal sense. The subject treated of is the rejection of a former affection of truth, and the reception of a new one. The former affection of truth exists while man is being regenerated, but the latter, which is the new one, when he has been regenerated. In the former state the man is affected with truth for the sake of the end that he may become intelligent, but in the latter state that he may become wise; or what is the same, in the former state he is affected with truth for the sake of doctrine, but in the latter for the sake of life; when for the sake of doctrine, then from truth he looks to good; but when for the sake of life, he from good looks to truth. Thus the latter state is the inverse of the former; and therefore the former state is rejected while the man is being regenerated; and the latter, which is a new state, is received. Moreover relatively to the latter new state, the former state is impure; for when a man is affected with truth for the sake of doctrine in order that he may become intelligent, he is also at the same time affected with reputation and glory. This affection cannot then but be present, and it is also permitted as being introductory, because the man is of such a nature. But when he is affected with truth for the sake of life, he then rejects glory and reputation as ends, and embraces the good of life, that is, charity toward the neighbor. GENESIS 48:3-7 previous - next - text - summary - Genesis - Full Page
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