Spiritual Meaning of GENESIS 49:29-33
[2] In man there is what is inmost, there are interior things under the inmost, and there are exterior things. All these are most exactly distinct; they succeed in order, thus from the inmost down to the outermost; according to the order in which they succeed, they also flow in; hence it is that life flows through the inmost into the interiors, and through the interiors into the exteriors, thus according to the order in which they succeed; and it does not rest except in the ultimate of order, where it stops. And as the interior things flow in according to order down to the ultimate, and there stop, it is evident that the interior things are together in the ultimate, but in this order: the inmost, which has flowed in, holds the center, the interior things which are under the inmost encompass the center; and the exterior things make the circumference; and this not only in general, but also in every detail. The former order is called "successive order," and the latter "simultaneous order;" and this latter order originates from the former; for in every case the simultaneous has its origin in the successive, and when it has thus originated it exists so.
[3] As all the interiors are together in the ultimate, therefore the appearance is as if life were in the ultimate, that is, in the body; when yet it is in the interiors, nor yet there, but in the highest, that is, in the Lord, from whom is the all of life. Hence also it is that life in the exteriors is obscure compared with life in the interiors; for in the exteriors the life is general, coming forth from the influx of many, nay, of innumerable things from the interiors, which appear together and in general. Thus now it is in some measure plain how it is to be understood that spiritual good which is "Israel" must be in the goods and truths of the natural, which are his sons or tribes; for spiritual good which is "Israel" is in the interior of the natural, and the goods and truths which are his sons are in its exterior. That spiritual good must be in these is signified by "I am being gathered unto my people."
. Bury me unto my fathers. That this signifies that therein also are interior things and what is inmost, is evident from the representation of Abraham and Isaac, who here are his "fathers," as being interior things and what is inmost, Abraham being what is inmost, and Isaac the interior which is under the inmost (n. 3245, 6098, 6185, 6276, 6434). Moreover the inmost and the interiors are together in the exterior, thus in goods and truths in the natural, which are the sons and tribes of Israel, (n. 6451). . Unto the cave. That this signifies where is obscurity, is evident from the signification of a "cave," as being what is obscure (n. 2935). Moreover that there is obscurity in the exterior natural where the truths and goods are which are represented by the sons and tribes of Israel, because therein is what is general, may be seen above (n. 6451). . That is in the field of Ephron the Hittite. That this signifies which nevertheless can become clear, is evident from the signification of a "field," as being the church (n. 2971, 3766); and from the representation of Ephron the Hittite, as being those with whom truth and good can be received (n. 2933, 2940, 2969), thus those with whom the obscurity of faith can become clear. The case herein is this. Whatever is in the natural, and especially what is in the exterior natural, is obscure in comparison with what is in the interior natural, and still more so in comparison with what is in the rational (n. 6451, 6453). But this obscurity becomes clear in two ways; first, if the exteriors are brought into compliance with the interiors, and thus into correspondence; secondly, if the man can be elevated from the exterior to the interior things, and thus to see the exterior things from what is interior. This latter way is possible with those who are in the internal of the church, and the former with those who are in its external; but neither the one nor the other is obtained except through regeneration from the Lord. From this it is plain what is meant by the obscurity being capable of becoming clear. . In the cave that is in the field of Machpelah. That this signifies in this obscurity, is evident from the signification of a "cave," and also of "Machpelah," as being what is obscure. A "cave" denotes what is obscure, (n. 2935, 6453); and also "Machpelah," (n. 2935); but "Machpelah" signifies the quality of the obscurity. . Which is upon the faces of Mamre. That this signifies the quantity and quality thereof, is evident from the signification of "Mamre," as being the quantity and quality of that to which it is adjoined (n. 2970, 4613). . In the land of Canaan. That this signifies where the church is, is evident from the signification of the "land of Canaan," as being the church (n. 3686, 3705, 4447, 5136). . Which Abraham bought with the field from Ephron the Hittite. That this signifies redemption, is evident from the signification of "buying," as being to make one’s own (n. 5374, 5397, 5410, 5426); thus also to redeem, for that which is redeemed is made one‘s own; from the representation of Abraham, as being in the supreme sense the Lord (n. 1965, 1989, 2011, 3245, 3251, 3305, 3703, 4615, 6098, 6185, 6276); from the signification of a "field," as being the church (n. 2971, 3766); and from the representation of Ephron the Hittite, as being those with whom good and truth can be received (n. 2933, 2940, 2969). Hence is evident what the sense of these words is, namely, that there is redemption by the Lord of those in the church with whom good and truth can be received. . For a possession of a sepulchre. That this signifies regeneration, is evident from the signification of a "sepulchre," as being regeneration (n. 2916, 2917, 5551). . There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah. That this signifies that all the interior things are in order in the good and truth in the natural, is evident from what has been unfolded above (n. 6451, 6452). . The purchase of the field and of the cave that is therein was from the sons of Heth. That this signifies the redemption of those who receive truth, and through truth good, is evident from the signification of a "purchase," as being redemption (n. 6458); from the signification of a "field," as being the church (n. 2971, 3766), thus the man of the church, for he is a church; from the signification of a "cave," as being what is obscure (n. 2935, 6453); and from the representation of the sons of Heth, as being the spiritual church which was from the Ancient Church (n. 2913, 2986); and because the "sons of Heth" denote the spiritual church from the Ancient Church, they denote those who receive truth and through truth good, for from this is the spiritual church. From all this it is evident that by the "purchase of the field and of the cave which is in it was from the sons of Heth," is signified the redemption of those who being in the church and as yet in obscurity, receive truth and through truth good. . And Jacob finished commanding his sons. That this signifies the effect of the insinuation, is evident from the signification of "commanding sons and saying unto them," as being insinuation (n. 6450); thus "to finish commanding them" denotes the effect of the insinuation. . And he gathered up his feet unto the bed. That this signifies as to his lower things in which were things interior, unto the good and truth of the lower natural, is evident from the signification of "gathering up the feet," as being to betake themselves to lower things. "To gather" is to betake themselves, when the "feet" denote lower things; and the "feet" denote the things of the natural, (n. 2162, 3147, 3761, 3986, 4280, 4938-4952), thus things that are lower, (n. 6436). That lower things in which are interior ones are meant, is evident from (n. 6451); and from the signification of a "bed," as being the natural (n. 6188, 6226), thus the good and truth of the natural, for these make the natural with man. That it is the good and truth of the lower natural, is because this natural is that to which interior things betake themselves (n. 6451, 6452); that the natural is lower and higher, or interior and exterior, (n. 3293, 3294, 5118, 5126, 5497, 5649). As by Israel is represented spiritual good from the natural, and by Jacob spiritual truth in the natural, and by his sons goods and truths in the natural distinguished into genera, therefore mention is made of a "bed," because by it is signified the natural (n. 6188, 6226), as here, when he had finished speaking to his sons, that "he gathered up his feet unto the bed;" and also when Joseph came to him, it is said that "Israel strengthened himself, and sat upon the bed" (n. 6226); and likewise after he had spoken with Joseph about burying him in the sepulchre of his fathers, it is said that "Israel bowed himself upon the bed’s head" (n. 6188). And in this connection it is a remarkable fact that when Jacob is thought of, there appears in the world of spirits a bed with a man lying in it; this appears at a distance above the head, toward the front to the right. This appearance originates in the fact that in heaven the idea of thought about Jacob is turned into the idea of thought about the natural; for in heaven there is not perceived what Jacob is, but what is represented by him, namely, the natural, which also is signified by a bed. . And expired. That this signifies new life there, namely, in the goods and truths of the lower natural, which are represented by his sons and the tribes, is evident from the signification of "expiring," or "dying," as being new life (n. 3498, 3505, 4618, 4621, 6036). . And was gathered unto his peoples. That this signifies that he was in the goods and truths of the natural which are from him, is evident from what was said above (n. 6451), where are like words (see what was there adduced concerning the coming forth and life of spiritual good, which is "Israel," in the goods and truths of the lower natural, which are his sons and the twelve tribes). With respect to the coming forth of interior things in exterior, be it further known that all things, not only with man, but also in universal nature, come forth by successive formations, thus posterior things by formations from prior ones. Hence it is that each formation comes forth separate from the others, but still the posterior depends upon the prior, insomuch that it cannot subsist without it; for the posterior is kept in its connection and form by the prior. From this it is also plain that in the posterior are all the prior things in their order; and the case is similar with the modes and forces which proceed from the prior things as from substances. This is the case with the interior and exterior things pertaining to man, and also with those which are of his life.[2] He who does not conceive the interior and exterior things in man according to such formations, cannot possibly have any idea of the external and the internal man, and of the influx of the one into the other; still less of the coming forth and life of the interior man or spirit, and of its quality when the external, which is bodily, is separated by death. He who conceives of exterior and interior things as being continually more and more pure, and thus cohering by continuity, thus without distinction by formations of posterior things from prior ones, cannot apprehend otherwise than that when the external dies, the internal dies also; for he thinks that they cohere, and by reason of their coherence and continuity, when the one dies the other dies, because the one draws the other with it. These things have been said in order that it may be known that the internal and the external are distinct from each other; and that interior and exterior things succeed in order; and also that all interior things are together in exterior things, or what is the same, all prior things in posterior ones, which subject has been treated of in these verses in the internal sense.