Spiritual Meaning of GENESIS 47:13-26
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AC 6108. Verses 13-26. And there was no bread in all the land, because the famine was very grievous, and the land of Egypt and the land of Canaan labored by reason of the famine. And Joseph gathered together all the silver that was found in the land of Egypt, and in the land of Canaan, for the produce which they bought; and Joseph brought the silver into Pharaoh’s house. And when the silver was all spent in the land of Egypt, and in the land of Canaan, all Egypt came unto Joseph, saying, Give us bread; for why should we die beside thee because the silver faileth? And Joseph said, Give your cattle; and I will give you for your cattle, if silver fail. And they brought their cattle unto Joseph; and Joseph gave them bread (in exchange) for the horses, and for the cattle of the flock, and for the cattle of the herd, and for the asses; and he provided them with bread (in exchange) for all their cattle in this year. And when this year was ended, they came into him in the second year, and said to him, We will not hide from my lord how that the silver is spent; and the cattle of the beast is to my lord; there is nought left before my lord, besides our body, and our ground: wherefore should we die before thine eyes, both we and our ground? buy us and our ground for bread, and we shall live, and our ground, servants to Pharaoh; and give seed, that we may live, and not die, and the ground be not laid waste. And Joseph bought all the ground of Egypt for Pharaoh; for the Egyptians sold everyone his field, because the famine grew strong upon them; and the land was Pharaoh‘s. And as for the people, he removed it to the cities from one end of the border of Egypt even to the other end thereof. Only the ground of the priests bought he not; because a portion was appointed for the priests by Pharaoh, and they ate their appointed portion which Pharaoh had given them; wherefore they sold not their ground. And Joseph said unto the people, Behold I have bought you this day and your ground for Pharaoh; lo here is seed for you, and ye shall sow the ground. And it shall be in the ingatherings that ye shall give a fifth to Pharaoh, and four parts shall be for you, for seed of the field, and for your food, and for them in your houses, and for food for your babes. And they said, Thou hast made us live; let us find grace in the eyes of my lord, and we will be Pharaoh’s servants. And Joseph made it a statute even unto this day, concerning the ground of Egypt, that Pharaoh should have the fifth; only the ground of the priests, only theirs, was not Pharaoh‘s. "And there was no bread in all the land," signifies that good no longer appeared; "because the famine was very grievous," signifies desolation; "and the land of Egypt and the land of Canaan labored by reason of the famine," signifies that this was in the natural and within the church; "and Joseph gathered together all the silver," signifies all true and adaptable memory-knowledge; "that was found in the land of Egypt, and in the land of Canaan," signifies that was in the natural and in the church; "for the produce which they bought," signifies that thereby they were sustained; "and Joseph brought the silver into Pharaoh’s house," signifies that it was all brought into relation to what is general in the natural; "and when the silver was all spent in the land of Egypt, and in the land of Canaan," signifies that on account of the desolation, true and adaptable memory-knowledge was no longer to be seen in the natural and within the church; "all Egypt came unto Joseph," signifies application to the internal; "saying, Give us bread," signifies an entreaty concerning the sustenance of the spiritual life; "for why should we die beside thee because silver faileth?" signifies that otherwise by reason of the lack of truth there would be spiritual death; "and Joseph said," signifies the internal from which is the answer; "Give your cattle, and I will give you (in exchange) for your cattle," signifies that they should bring forward the goods of truth, and they would be sustained; "if silver fail," signifies if truth is no longer visible to them; "and they brought their cattle unto Joseph," signifies the goods of truth, that they were brought forward; "and Joseph gave them bread," signifies sustenance in respect to the spiritual life; "(in exchange) for the horses," signifies memory-knowledges from the intellectual; "and for the cattle of the flock, and for the cattle of the herd," signifies interior and exterior goods of truth; "and for the asses," signifies things of service; "and he provided them with bread (in exchange) for all their cattle," signifies sustenance through the influx of good from the internal; "in this year," signifies the period of this state; "and when this year was ended," signifies desolation after the period of this state; "they came unto him in the second year," signifies the beginning of the following state; "and said to him, We will not hide from my lord," signifies a perception that it was known to the internal; "how that the silver is spent," signifies truth not visible on account of the desolation; "and the cattle of the beast is to my lord," signifies the good of truth in like manner; "there is nought left before my lord, besides our body and our ground," signifies that the receptacles of good and truth were completely desolated; "wherefore should we die before thine eyes, both we and our ground?" signifies that if they should be desolated there would no longer be spiritual life under the internal; "buy us and our ground for bread," signifies the appropriation of both receptacles, that they may be sustained with good; "and we shall live, and our ground, servants to Pharaoh," signifies total submission; "and give seed," signifies in this way an influx of the good of charity and of the truth of faith; "that we may live and not die," signifies spiritual life from this source, and no longer any fear of damnation; "and the ground be not laid waste," signifies that the mind must be cultivated with the memory-knowledges of the church; "and Joseph bought all the ground of Egypt for Pharaoh," signifies that the internal appropriated to itself the whole natural mind where memory-knowledges are, and placed it under general auspices; "for the Egyptians sold everyone his field," signifies the renunciation and subjection of all things which are of service to the church; "because the famine grew strong upon them," signifies because there was desolation even to despair; "and the land was Pharaoh‘s," signifies that all things were subjected to the natural that was under the auspices of the internal; "and as for the people he removed it to the cities," signifies that truths of memory-knowledge were referred to doctrinal things; "from one end of the border of Egypt even to the other end thereof," signifies extension through the whole natural where memory-knowledges are; "only the ground of the priests bought he not," signifies that the internal procured for itself from the natural capacities to receive good, because these are from itself; "because a portion was appointed for the priests by Pharaoh," signifies that it was set in order by the natural that was under the auspices of the internal; "and they ate their appointed portion which Pharaoh had given them," signifies that goods did not appropriate to themselves more than was according to the setting in order; "wherefore they sold not their ground," signifies that for this reason they had no need to renounce and submit them; "and Joseph said unto the people," signifies the influx of the internal into the truths of memory-knowledge; "Behold I have bought you this day and your ground for Pharaoh," signifies that it procured these for itself, and made them subject to the general in the natural that was under the auspices of the internal; "lo here is seed for you, and ye shall sow the ground," signifies the good of charity and the truth of faith that were to be implanted; "and it shall be in the ingatherings," signifies the fruits thence derived; "that ye shall give a fifth to Pharaoh," signifies remains, that these are for the general in the natural that is under the auspices of the internal; "and four parts shall be for you," signifies those things which were not yet remains; "for seed of the held," signifies for the nourishment of the mind; "and for your food, and for them in your houses," signifies that thereby the good of truth may be in each and all things; "and for food for your babes," signifies in those things which are of innocence; "and they said, Thou hast made us live," signifies spiritual life in no other manner and from no other source; "let us find grace in the eyes of my lord," signifies the will that in this way they be made subject, and humiliation; "and we will be Pharaoh’s servants," signifies that they renounce their own, and submit to the natural that is under the auspices of the internal; "and Joseph made it a statute," signifies what is concluded from consent; "even unto this day," signifies eternally; "concerning the ground of Egypt, that Pharaoh should have the fifth," signifies remains, as before; "only the ground of the priests, only theirs, was not Pharaoh‘s," signifies capacities to receive good, that these are immediately from the internal.

AC 6109. And there was no bread in all the land. That this signifies that good no longer appeared, is evident from the signification of "bread," as being the good of love and of charity (n. 6106); and from the signification of there "being none in all the land," as being that it no longer appeared. In what now follows, the internal celestial is treated of, that it reduced all things in the natural into order under a general principle, to the end that there might be effected a conjunction of memory-knowledges with the truths of the church, and through these truths with spiritual good, and through this good with the internal celestial. But as the reduction of memory-knowledges into order under a general principle cannot be effected otherwise than through vastations of good and desolations of truth, and, soon afterward, through the giving of sustenance therefore in what now follows, all these things are treated of in the internal sense. But for many reasons these things rarely take place with a man during his life in this world; whereas in the other life they take place with all who are being regenerated. And as they do not take place with man in this world, it is no wonder if they appear to him as things unknown, and seem to him like secret things never before heard of.

AC 6110. Because the famine was very grievous. That this signifies desolation, is evident from the signification of "famine," as being a lack of good and of knowledges (n. 1460, 3364, 5277, 5279, 5281, 5300, 5579, 5893); thus a "very grievous famine" denotes desolation (n. 5360, 5376, 5415, 5576). With regard to desolation, be it known that truths and goods and the knowledges thereof make the spiritual life of those who are in heaven, for these are the celestial and spiritual foods with which they are nourished. These foods are given them daily by the Lord. When it is morning with them, goods are supplied; when it is noon, truths are supplied; but when it is evening, goods and truths are lacking, and this even unto twilight and the return of morning. The angels are then kept in a state of appetite, which is of such a nature that they long for these things more than those who are hungry on earth long for food. This state is signified by "famine," and it is a kind of desolation, but not such as exists with those who are in the lower earth (n. 698, 699, 1106-1113).

[2] Scarcely anyone in this world can believe that the angelic heaven has such an appetite for truths and goods and the knowledges of these; for they who are intent on nothing else than gain and glory and indulgence in pleasures, will wonder that such things are a matter of life to the angels, and will say, "What are knowledges of good and of truth to me? what have these to do with life? The things which give life and the delight of life are riches, honors, and pleasures." But be it known to them that the life which is from these things is the life of the body, and not the life of the soul, and that the former life perishes with the body, but the latter remains to eternity; and that they consult their own evil who during their abode in this world think nothing about the spiritual life.

[3] As further regards desolation, it is for the sake of inducing appetite, for goods and truths are received in accordance with this; and when the desires excited by appetite are obtained, they cause satisfaction and happiness. Wherefore in the other life they who are in desolation are soon afterward refreshed, and attain their desires. By means of such alternations are all made perfect. It is worthy of note that the alternations of the day in the natural world--morning, midday, evening, night, and again morning--perfectly represent the alternations in the spiritual world, with only this difference: that the alternations of the spiritual world flow into the understanding and the will, and sustain those things which are of the life; while the alternations in the natural world flow into those things which are of the body, and sustain them.

[4] What is still more worthy of note is that the shades of evening and the darkness of night do not come from the Lord, but from things that belong to angels, spirits, and men. For the Lord as a Sun is continually shining and flowing in, but evils and falsities from what is one’s own, being in men, spirits, and angels, turn and convert them from the Lord, and thus lead them into the shades of evening, and those who are evil into the darkness of night; in like manner as the sun of our world is continually shining and inflowing, but the earth by its rotation turns itself away from it, and brings itself into shade and darkness.

[5] The reason why these alternations take place in the natural world is that the natural world comes forth from the spiritual world, and therefore also subsists from it; and hence it is that universal nature is a theater representative of the Lord‘s kingdom (n. 3483, 4939). The reason why these alternations exist in the spiritual world is that all who are in heaven may be continually perfected. From this there are such alternations also in the natural world, for otherwise all things therein would perish with drought.

[6] Yet be it known that in heaven there is no night, but only evening, which is succeeded by the twilight that precedes the morning. But in hell there is night. There are alternations there also, but these are opposite to the alternations in heaven; for in hell morning is the heat of cupidities, noon is the itching of falsities, evening is anxiety, and night is torment. Yet through all these alternations the night dominates, and it is only the variations of shade and of the darkness of night that present these alternations.

[7] Be it further known that in the spiritual world the alternations with one person are not like those with another; and also that the alternations there are not distinguished into stated times, because it is the variations of state that present them to view; for in place of times in the natural world there are states in the spiritual world (n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 4814, 4882, 4901, 4916).

AC 6111. And the land of Egypt and the land of Canaan labored by reason of the famine. That this signifies that this was in the natural where memory-knowledges are, and within the church, is evident from the signification of the " land of Egypt," as being the natural mind where memory-knowledges are (n. 5276, 5278, 5280, 5288, 5301); from the signification of the "land of Canaan," as being the church (n. 6067); and from the signification of "famine," as being desolation (n. 6110). Hence it is evident that by the words "the land of Egypt and the land of Canaan labored by reason of the famine" is signified that there was desolation in the natural where memory-knowledges are, and within the church.

AC 6112. And Joseph gathered together all the silver. That this signifies all true and adaptable memory-knowledge, is evident from the signification of "gathering together," as being to bring together into a one; from the representation of Joseph, as being the internal celestial; and from the signification of "silver," as being truth (n. 1551, 2954, 5658), but here true and adaptable memory-knowledge, for it is said of the silver in the land of Egypt and in the land of Canaan, as presently follows. Hence it is that by "Joseph gathered together all the silver" is signified that the internal celestial brought together into a one all the true and adaptable memory-knowledge. A memory-knowledge is said to be true and adapt able that has not been darkened by fallacies, which, so long as they cannot be dispelled, render the memory-knowledge unadaptable; and so also is a memory-knowledge which has not become perverted by applications to falsities and to evils by others or by one’s self, for when these have once been impressed on any memory-knowledge, they remain. Therefore all memory-knowledge that is free from such vitiations, is true and adaptable memory-knowledge.

AC 6113. That was found in Egypt, and in the land of Canaan. That this signifies that was in the natural and in the church, is evident from the signification of the "land of Egypt," as being the natural where memory-knowledges are (n. 6111); and from the signification of the "laid of Canaan," as being the church (n. 6067). By the church is here meant that which is of the church with man, for man is a church when he is in good and truth, and an assemblage of such men makes the church in general.

AC 6114. For the produce which they bought. That this signifies that thereby they were sustained, is evident from the signification of "produce," as being the truth of the church (n. 5402); and from the signification of "buying," as being to appropriate (n. 4397, 5374, 5397, 5406, 5410, 5426). Thus the signification is, to be sustained, for the subject treated of is the spiritual food which is signified by "produce," which food when appropriated sustains the spiritual life.

AC 6115. And Joseph brought the silver into Pharaoh‘s house. That this signifies that it was all brought into relation to what is general in the natural, is evident from the signification of "bringing into," as being to bring into relation and to introduce; from the signification of "silver," as being true and adaptable memory-knowledge (n. 6112); and from the representation of Pharaoh, as being the natural in general (n. 5160, 5799, 6015); thus the "house of Pharaoh" is what is general in the natural, because it is everything therein in the complex.

[2] In regard to true and adaptable memory-knowledges being brought into relation to what is general, be it known that in order to be anything, all memory-knowledges and also all truths whatsoever, must be brought into relation to their generals, and must be placed and contained in and under a general, as otherwise they are at once dissipated. For in order that memory-knowledges and truths may be anything, they must be brought into a form in which they shall mutually regard each other, which cannot be effected unless they are consociated under a general; and therefore it is this general which holds them together in form, and causes that each constituent therein may have its own quality. The general itself, together with other generals, must also be brought into relation under things more general and the more general things again, under the most general; for otherwise the general things, and likewise the more general things, would be dissipated.

[3] The most general universal, by virtue of which all things are held together, is the Lord Himself, and that which holds together is the Divine truth proceeding from Him. The more general things are the general societies in the spiritual world, into which the Divine truth flows and distinguishes them in kind from one another. The general things are the societies less general under each more general society. The more general societies are those to which the members, organs, and viscera in man correspond, which by a wonderful connection are in such a form that they mutually regard each other, and thus mutually hold each other together, and also present themselves as a one. In man, the most general universal, which holds the single things together, is the soul; thus also it is the Divine truth proceeding from the Lord, for this is continually flowing in and causing the soul to be such as it is.

[4] The Divine truth proceeding from the Lord is what is called the "Word through which all things were created" (John 1:1-3), or through which all things have come into existence, consequently through which all things subsist. That all things in the universal natural world are under a general, and each thing under its own general; and that otherwise they cannot subsist, will be plainly discerned by him who is willing to pay attention to the things in nature.

AC 6116. And when the silver was all spent in the land of Egypt, and in the land of Canaan. That this signifies that on account of the desolation, true and adaptable memory-knowledge was no longer to be seen in the natural and within the church, is evident from the signification of "being all spent," as being to be no longer visible; from the signification of "silver," as being true and adaptable memory-knowledge (n. 6112); from the signification of the "land of Egypt," as being the natural where memory-knowledges are (n. 6111); and from the signification of the "land of Canaan," as being the church (n. 6067). That it was on account of the desolation, is evident from what goes before (n. 6110).

AC 6117. And all Egypt came unto Joseph. That this signifies application to the internal, is evident from the signification of "coming unto him," as being to be applied; from the signification of "Egypt," as being memory-knowledge; and from the representation of Joseph, as being the internal. That all the memory-knowledge in the natural was under the auspices of the internal, is signified by Joseph’s being ruler over all the land of Egypt. But the conjunction of the truths of the church with the memory-knowledges in the natural is what is now described in the internal sense.

AC 6118. Saying, Give us bread. That this signifies an entreaty concerning the support of the spiritual life, is evident from the signification of "giving," when predicated of bread, as being to sustain; and from the signification of "bread," as being spiritual life. For by "bread" is specifically signified the good of love and of charity, but in general spiritual life, for in this case by "bread" is meant all food (n. 2165); and when all food in general is meant, spiritual life is meant, for in the spiritual sense food in general is all the good of love and also all the truth of faith, and these two are what make spiritual life.

AC 6119. For why should we die beside thee because the silver faileth? That this signifies that otherwise by reason of the lack of truth there would be spiritual death, is evident from the signification of "dying," as being spiritual death; and from the signification of "silver failing," as being a lack of truth. "Silver" denotes true and adapt able memory-knowledge, (n. 6112). In regard to the fact that there is spiritual death when there is a lack of truth, the case is this. Spiritual life consists in activities according to truths, consequently in uses; for they who are in spiritual life have an appetite and a longing for truths with a view to life, that is, that they may live according to them, thus with a view to uses. So far therefore as they are able to receive truths in accordance with which uses may be done, so far they are in spiritual life, because so far they are in the light of intelligence and of wisdom. When therefore truths fail, as is the case when a state of shade comes, which is signified in the Word by "evening" (n. 6110), the spiritual life labors; for such things present themselves as belong to shade, that is, to spiritual death; for in this case they are not as before kept in the light, but are in part let back into their own; and hence there arises from the shade an image of spiritual death, that is, of damnation.

[2] That by "death" is signified spiritual death, or damnation, is evident from very many passages in the Word, of which it will suffice to adduce the following. In Isaiah:--

speaking of the Lord. The "rod of His mouth," and the "breath of His lips," denote the Divine truth from which is judgment; "to die" denotes to be damned. Again:--

Again:--

Again:--

Again:--

[3] In Jeremiah:--

In Ezekiel:--

In Hosea:--

In David:--

Again:--

Again:--

Again:--

In John:--

Again:--

[4] Again:--

In Matthew:--

In John:--

Again:--

As "death" signified damnation, the people of the representative church were forbidden to touch the dead, and if they touched they were unclean, and were to be cleansed (Ezek. 44:25; Lev. 15:31; 21:1, 2; 22:8; Num. 6:6-12; 19:11-22).

AC 6120. And Joseph said. That this signifies the internal from which is the answer, is evident from the representation of Joseph, as being the internal; that it signifies the answer is evident.

AC 6121. Give your cattle; and I will give you (in exchange) for your cattle. That this signifies that they should bring forward the goods of truth and they would be sustained, is evident from the signification of "cattle," as being the goods of truth (n. 6016, 6045); and from the signification of "giving (in exchange) for them," namely, bread, as being the sustenance of the spiritual life (n. 6118).

AC 6122. If silver fail. That this signifies if truth is no longer visible to them, is evident from the signification of "silver failing," as being a lack of truth, thus that truth is no longer visible (n. 6116, 6119). Truth is said to be not visible, because in a state of desolation truth appears as if it had fled away. Yet it is present, for all the truth and good which have at any time been given by the Lord to man, spirit, and angel, remain, and nothing of them is taken away; but in a state of desolation they are obscured by what is their own, so as not to appear; but when a state of light returns, they become present and visible. From this it is plain what is meant by truth not being visible.

AC 6123. And they brought their cattle unto Joseph. That this signifies the goods of truth, that they were brought forward, is evident from the signification of "bringing," as being to be brought forward; and from the signification of "cattle," as being the goods of truth (n. 6016, 6045).

AC 6124. And Joseph gave them bread. That this signifies sustenance in regard to the spiritual life, is evident from the signification of "giving bread," as being the sustenance of the spiritual life (n. 6118).

AC 6125. (In exchange) for the horses. That this signifies memory-knowledges from the intellectual, is evident from the signification of "horses," as being things intellectual (n. 2760-2762, 3217, 5321); and because they are predicated of Egypt, by which are signified memory-knowledges, "horses" here denote memory-knowledges from the intellectual. It is here necessary to state what these memory-knowledges from the intellectual are. Man has an intellectual, and he has a will, and this not only in his internal man, but also in his external. The intellectual in a man grows and increases from his infancy to his maturity, and consists in viewing things from what belongs to experience and to memory-knowledge; and also in viewing causes from effects; and in viewing consequences in connection with their causes. Thus the intellectual consists in the comprehension and perception of such things as are of civic and moral life. It comes into existence from the influx of light from heaven; and therefore every man can be perfected in respect to the intellectual. The intellectual is given to everyone according to his application, according to his life, and according to his nature; nor is it lacking in anyone, provided he is of sound mind. It is given to man to the end that he may be in freedom and in choice, that is, in the freedom of choosing good or evil. Unless man has such an intellectual as has been described, he cannot do this of himself, thus neither could anything be appropriated to him.

[2] Be it known further, that it is man‘s intellectual which receives what is spiritual, so as to be a recipient of spiritual truth and good. For nothing of good, that is, of charity, and nothing of truth, that is, of faith, can be insinuated into anyone who has not an intellectual, but they are insinuated according to his intellectual; and therefore also man is not regenerated by the Lord until in adult age and possessed of an intellectual, before which period the good of love and truth of faith fall as seed into ground that is quite barren. But when a man has been regenerated, his intellectual performs the use of seeing and perceiving what is good, and thereby what is true; for the intellectual carries over those things which are of the light of heaven into those which are of the light of nature, whereby the former appear in the latter as do the interior affections of man in a face free from pretence; and as the intellectual performs this use, therefore in the Word, in many passages where the spiritual of the church is treated of, its intellectual also is treated of, as of the Lord’s Divine mercy shall be shown elsewhere.

[3] From all this it is now evident what is meant by memory-knowledges from the intellectual, namely, that they are memory-knowledges which confirm those things that a man intellectually apprehends and perceives, whether these are evil or good. These memory-knowledges are signified in the Word by "horses from Egypt;" as in Isaiah:--

where "horses from Egypt" denote memory-knowledges from a perverted intellectual.

[4] In Ezekiel:--

where also "horses from Egypt" denote memory-knowledges from a perverted intellectual, which are consulted in matters of faith, while the Word, that is, the Lord, is not believed except from these; thus it is not believed at all, for denial reigns in a perverted intellectual.

[5] That such memory-knowledges were destroyed is represented by the horses and chariots of Pharaoh being drowned in the sea Suph; and because these knowledges are signified by "horses," and false doctrinal things by "chariots," therefore "horses and chariots" are so often mentioned in the Word, see (Exod. 14:17, 18, 23, 26, 28); and thereafter in the Song of Moses and Miriam:--

[6] Similar memory-knowledges are also signified by what was prescribed in Moses for the king over Israel:--

a king represented the Word as to Divine truth (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966, 5044, 5068), thus as to intelligence, for this when genuine is from Divine truth. That intelligence ought to be procured by means of the Word, which is Divine truth, and not by means of memory-knowledges from one‘s own intellectual, is signified by the injunction that the king "should not multiply horses, and should not bring back the people into Egypt in order that he may multiply horses."

AC 6126. And for the cattle of the flock, and for the cattle of the herd. That this signifies the interior and exterior goods of truth, is evident from the signification of "flock," as being interior goods, and from the signification of "herd," as being exterior goods (n. 5913); and as it is the goods of truth that are signified, it is said "cattle of the flock, and cattle of the herd," "cattle" being the good of truth (n. 6016, 6045, 6049).

AC 6127. And for the asses. That this signifies things of service, is evident from the signification of "asses," as being things of service (n. 5958, 5959).

AC 6128. And he provided them with bread (in exchange) for all their cattle. That this signifies sustenance through the influx of good from the internal, is evident from the signification of "providing with bread," or giving them bread, as being the sustenance of the spiritual life (n. 6118); from the signification of "cattle," as being the good of truth (n. 6126); and from the representation of Joseph who provided them, as being the internal. That it was through the influx of good from the internal, follows, because all the sustenance of spiritual life in the natural is effected by means of influx from the internal, that is, from the Lord through the internal. As mention is so frequently made of influx, and perhaps few know what is meant by influx, it is necessary to state what it is. The nature of influx may be seen from a comparison with such things as inflow in nature, as from the influx of heat from the sun into all things of the earth, whence comes vegetative life; and from the influx of light into the same, whence comes what is helpful to vegetative life, and besides is the source of the consequent colors and beauties; in like manner from the influx of heat into the surface of our bodies, and also of light into the eye; in like manner from the influx of sound into the ear; and so on. From this it may be comprehended what is the influx of life from the Lord, who is the Sun of heaven, from whom comes the heat which is love, and the spiritual light which is faith. moreover the influx itself is plainly felt; for heavenly heat, which is love, causes the vital heat which is in man; and heavenly light, which is faith, causes the intellectual light which is in man; but these are varied according to the reception.

AC 6129. In this year. That this signifies the period of this state, is evident from the signification of a "year," as being an entire period from beginning to end (n. 2906).

AC 6130. And when this year was ended. That this signifies desolation after the period of this state, is evident from the signification of "this year being ended," as being after the period of this state. That a "year" denotes the period of an entire state, may be seen just above (n. 6129). That there was desolation after that period, is plain from what now follows.

AC 6131. They came unto him in the second year. That this signifies the beginning of the following state, is evident from what goes before, thus without further explication.

AC 6132. And said to him, We will not hide from my lord. That this signifies that it was known to the internal, is evident from the signification of "saying," as being perception (n. 6063); from the representation of Joseph, who is here the "lord," as being the internal; and from the signification of not hiding it from him," as being to be known. That in the internal sense "not to hide" denotes to be known, is because everything that comes forth and takes place in the natural is known to the internal, for the natural has from the internal all that belongs to itself, and therefore nothing can be concealed from the internal. Nevertheless in the external sense, and especially in the historical sense, the present form of speech is made use of; just as when the Lord speaks to a man He first questions him concerning the matter in hand, although it is fully known to Him; as for instance when the angel of Jehovah spake unto Hagar (Gen. 16:7, 8); unto Abraham (Gen. 18:9); and unto Moses (Exod. 4:2); and indeed in no other way would the external feel satisfied, for unless it utters a thing, it believes that it is not known.

AC 6133. How that our silver is spent. That this signifies truth not visible on account of the desolation, is evident from what was said above (n. 6116), where like words occur.

AC 6134. And the cattle of the beast is to my lord. That this signifies the good of truth in like manner, is evident from the signification of the "cattle of the beast," or of the "cattle of the flock and of the herd," as being the interior and exterior good of truth (n. 6126). That this in like manner was no longer visible on account of the desolation, is plain from what was said just above concerning the silver (n. 6133).

AC 6135. There is nought left before my lord besides our body and our ground. That this signifies that the receptacles of good and truth were completely desolated, is evident from the signification of "body," as being a receptacle of good; and from the signification of "ground," as being a receptacle of truth. That "ground" denotes a receptacle of truth is because it receives seeds, and by the seeds that are sown in it are specifically signified those things which are of faith from charity, thus which are of truth from good (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373); hence "ground" denotes a receptacle of truth, as may be seen from what has before been said and shown concerning "ground" (n. 566, 1068, 3671). That these receptacles were desolated is signified by there being "naught left before my lord besides."

[2] In the genuine sense "body" signifies the good which is of love, and "ground" the truth which is of faith; but when the truths and goods of truth which are signified by "silver" and "cattle" are no longer visible on account of the desolation, then by "body" is signified only a receptacle of good, and by "ground" only a receptacle of truth. That in the genuine sense "body" signifies the good which is of love, is because the body, or the whole man which is meant by the "body," is a receptacle of life from the Lord, thus a receptacle of good; for the good of love makes the life itself in man, because the vital heat, which is love, is the vital heat itself; and unless this heat is in a man, he is a dead thing. Therefore it is that by the "body" in the internal sense is meant the good of love. And even if a man has no heavenly love, but only infernal love, still the inmost of his life is from heavenly love, for this love continually flows in from the Lord and effects in him vital heat in its beginning; but in its progress it is perverted by the man, whence comes infernal love, from which there is an unclean heat.

[3] That in the genuine sense "body" is the good of love, is very evident from the angels, for when they become present, love so pours out of them that you would believe them to be nothing but love, and this from their whole body, which also appears bright and shining from the light which is from the love; for the good of love is like a flame which emits from itself light, which is the truth of faith thence derived. This being the character of the angels in heaven, what must not the Lord Himself be, from whom the angels have everything of love, and whose Divine Love appears as a Sun from which the universal heaven has its light, and all who are therein have their heavenly heat, that is, their love, thus their life. It is the Lord’s Divine Human which so appears, and from which all these things are. From this it is evident what is meant by the Lord‘s "body," namely, the Divine love, in like manner as by His "flesh" (n. 3813). Moreover the Lord’s very body when glorified, that is, made Divine, is nothing else. What else must we think about the Divine, which is infinite?

[4] From all this it may be known that by the "body" in the Holy Supper nothing else is meant than the Lord‘s Divine love toward the universal human race, concerning which it is thus written in the Gospels:--

"this is My body," He said of the bread, because by the "bread" also is signified the Divine love (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 4735, 5915).

[5] The Divine love is also signified by the Lord’s "body" in John:--

the "temple of His body" is the Divine truth from the Divine good. The "temple" is the Lord as to Divine truth, (n. 3720). And because His "body" in the supreme sense is the Divine good of the Lord‘s Divine love, therefore all who are in heaven are said to be "in the Lord’s body."

[6] That the Lord‘s "body" is the Divine good, is evident also from these words in Daniel:--

by the "gold of Uphaz with which the loins were girded," by the "appearance of lightning which was on his face," by the "torches of fire which his eyes presented," and by the "shining of brass which was of his arms and his feet," are signified the goods of love; that "gold" is the good of love, may be seen above (n. 113, 1551, 1552, 5658), and also "fire" (n. 934, 4906, 5215), and because "fire" so also "lightning;" and that "brass" is the good of love and of charity in the natural (n. 425, 1551); by the "tarshish," like to which the rest of the body appeared, namely-the middle of the body between the head and the loins, is signified the good of charity and of faith, for the tarshish is a flashing precious stone.

AC 6136. Wherefore should we die before thine eyes, both we and our ground? That this signifies that if they should be desolated there would no longer be spiritual life under the internal, is evident from the signification of "before thine eyes," as being under the internal, for by Joseph, to whom these words were spoken, is represented the internal; from the signification of "both we and our ground," as being the receptacles of good and truth (n. 6135), thus the receptacles of spiritual life. These receptacles are said to "die" when there is not within anything of spiritual life; for by "dying" is signified desolation, that is, the privation of good and truth, which good and truth make spiritual life.

AC 6137. Buy us and our ground for bread. That this signifies the appropriation of both receptacles that they may be sustained with good, is evident from the signification of "buying," as being appropriation (n. 4397, 5374, 5397, 5406, 5410, 5426); from the signification of "us and our ground," as being the receptacles of good and truth (n. 6135, 6136), thus both receptacles; and from the signification of, "for bread," as being sustenance from good. That "bread" is the good both of love and of faith, is because by it is meant also all food in general (n. 6118).

AC 6138. And we shall live, and our ground, servants to Pharaoh. That this signifies total submission, is evident from the signification of "we and our ground," as being the receptacles of good and of truth (n. 6135-6137); and from the signification of "servants," as being to be without freedom from man’s own (n. 5760, 5763), thus total submission. By receptacles are meant the very forms of men; for men are nothing else than forms receptive of life from the Lord, and these forms are such by inheritance and by actual life that they refuse to admit the spiritual life which is from the Lord. But when these receptacles have been so far renounced that they no longer have any freedom from the man‘s own, there is total submission. A man who is being regenerated is at last so far reduced by repeated alternations of desolation and sustenance that he no longer wills to be his own, but the Lord’s; and when he has become the Lord‘s he comes into a state of such a nature that when he is left to self he grieves and is seized with anxiety; and when he is delivered from this state of self he returns into his happiness and bliss. In such a state are all the angels.

[2] In order that He may make a man blessed and happy, the Lord wills a total submission, that is, that he be not partly his own and partly the Lord’s, for then there are two lords, which no one can serve at the same time (Matt. 6:24). Total submission is also meant by the Lord‘s words in Matthew:--

where by "father and mother" are signified in general those things which are man’s own from inheritance, and by "son and daughter" those things which are his own from actual life. Man‘s own is also signified by "soul" in John:--

Total submission is also signified by the Lord’s words in Matthew:--

[3] That submission must be total is very evident from the first commandment of the church:--

Thus because love to the Lord does not come from man, but from the Lord Himself, therefore all the heart, all the soul, all the mind, and all the forces, which are recipients, must be the Lord‘s, consequently submission must be total. Such is the submission which is here signified by the words "we shall live, and our ground, servants to Pharaoh," for by Pharaoh is represented the natural in general which is under the auspices of the internal celestial, in the supreme sense under the auspices of the Lord, who in this sense is "Joseph."

AC 6139. And give seed. That this signifies in this way an influx of the good of charity and of the truth of faith, is evident from the signification of "seed," as being the good of charity and the truth of faith (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373). That "to give" these is influx, is evident, because they come into man by influx from the Lord.

AC 6140. That we may live, and not die. That this signifies spiritual life from this source and no longer any fear of damnation, is evident from the signification of "living," as being spiritual life (n. 5890); and from the signification of "dying," as being damnation (n. 6119), here the fear of damnation, because in a state of desolation, when a mart is being regenerated, there is no damnation, but fear of damnation.

AC 6141. And the ground not laid waste. That this signifies that the mind must be cultivated with the memory-knowledges of the church, is evident from the signification of the "ground," as being the receptacle of truth (n. 6135-6137)--the receptacle itself being the mind, here the natural mind, because it is the ground of Egypt that is spoken of; and from the signification of "being laid waste," as being to be without truth that is visible; in the present case, without the memory-knowledges of the church, for by the "Egyptians" are signified the memory-knowledges of the church (n. 4749, 4964, 4966, 6004), which also are the truths of the natural. That the "land of Egypt" is the natural mind where memory-knowledges are, may be seen above (n. 5276, 5278, 5280, 5288, 5301); wherefore the "ground of Egypt" signifies this mind specifically. Therefore by "the ground not being laid waste" is signified that the mind must be cultivated with memory-knowledges.

AC 6142. And Joseph bought all the ground of Egypt for Pharaoh. That this signifies that the internal appropriated to itself the whole natural mind where memory-knowledges are, and placed it under general auspices, is evident from the representation of Joseph, as being the internal; from the signification of "buying," as being to appropriate to one’s self (n. 4397, 5374, 5406, 5410, 5426); from the signification of the "ground of Egypt," as being the natural mind where memory-knowledges are (n. 6141); and from the representation of Pharaoh, as being the natural in general (n. 5160, 5799, 6015). Thus that it was "for Pharaoh" denotes to place under general auspices in the natural.

AC 6143. For the Egyptians sold everyone his field. That this signifies the renunciation and subjection of all things that are of service to the church, is evident from the signification of "selling," as being to alienate so as to be no longer one‘s own (n. 4098, 4752, 4758, 5886), thus to renounce and to subject; and from the signification of "field," as being the doctrine of the church, and in a general sense, the church (n. 368, 2971, 3310, 3766). From this it is plain that by "the Egyptians sold everyone his field," is signified the renunciation and subjugation of all things that are of service to the church.

AC 6144. Because the famine grew strong upon them. That this signifies because there was desolation even to despair, is evident from the signification of "famine," as being desolation in respect to those things which are of the church (n. 5415, 5576); and when the famine is said "to grow strong," it denotes despair (n. 5279), for the last of desolation is despair. There are many reasons why despair is the last of desolation and of temptation (n. 5279, 5280), of which only these following may be adduced. Despair causes those who feel it to acknowledge in an effectual and feeling manner that there is nothing of truth and good from themselves, and that from themselves they are condemned; but that they are delivered from condemnation by the Lord; and that salvation flows in by means of truth and good. Despair also causes them to feel the happiness of life which is from the Lord; for when they come out of that state, they are like those who have been condemned to death, and are set free from prison. Moreover by means of desolations and temptations, states contrary to heavenly life are felt, the result of which is the implantation of a sense and perception of the satisfaction and happiness of heavenly life; for a sense and perception of what is satisfying and happy is impossible without comparison with the opposites. To the end therefore that full comparisons may be made, desolations and temptations are brought to their utmost, that is, to despair.

AC 6145. And the land was Pharaoh’s. That this signifies that all things were subjected to the natural that was under the auspices of the internal, is evident from the signification of "the land was Pharaoh‘s," as being the appropriation and subjection of all things which are signified by the "land;" and from the representation of Pharaoh, as being the natural in general (n. 5160, 5799, 6015), into which were brought the memory-knowledges which are signified by "Egypt" (n. 6115). That it is under the auspices of the internal, is because the whole natural, both in general and in part, as being under the auspices of the internal, is signified by Joseph’s being ruler over all the land of Egypt, and also by his being set over Pharaoh‘s house (Gen. 41:40-43), as we read:--

This is the reason why it is said of the natural that it is under the auspices of the internal.

AC 6146. And as for the people, he removed it to the cities. That this signifies that the truths of memory-knowledge were brought into relation to doctrinal things, is evident from the signification of the "people," as being truths (n. 1259, 1260, 3295, 3581), here truths of memory-knowledge because they are predicated of the people of Egypt; and from the signification of "cities," as being doctrinal things (n. 402, 2449, 3216, 4492, 4493). Therefore "to remove the people to the cities," is to bring the truths of memory-knowledge into relation to doctrinal things. This follows from what goes before, namely, from this, that truths were brought into relation to what is general in the natural (n. 6115) for doctrinal things are the generals to which truths are brought into relation; because the doctrine of the church is divided into its heads, and each head is a general of the church. For this reason also the people was removed to the cities by Joseph, that thereby might be represented the relation of truths to generals, thus to doctrinal things.

AC 6147. From one end of the border of Egypt even to the other end thereof. That this signifies extension through the whole natural where memory-knowledges are, is evident from the meaning of the expression, "from one end of the border to the other end thereof," as being extension through the whole; and from the signification of "Egypt," as being memory-knowledge in the natural, this the natural where memory-knowledges are. For the natural is what contains, and memory-knowledges are what are contained. Thus by "Egypt" is signified both what contains and what is contained, that is, both the natural and the memory-knowledge. Wherefore also by "Pharaoh the king of Egypt," is signified the natural in general (n. 5160, 5799), and also memory-knowledge in general (n. 6015); and by the "land of Egypt," the natural mind (n. 5276, 5278, 5280, 5288, 5301).

AC 6148. Only the ground of the priests bought he not. That this signifies that the internal procured for itself from the natural, capacities to receive good, because these are from itself, is evident from the representation of Joseph, of whom these things are said, as being the internal; from the signification of the "ground," as being the receptacle of truth (n. 6135-6137), here the capacity to receive good, for capacity is receptibility, and this must be within it, in order that a receptacle may be a receptacle. This capacity comes from good, that is, through good from the Lord; for unless the good of love flowed in from the Lord, no man would have the capacity to receive either truth or good. It is the influx of good of love from the Lord which causes all things within man to be disposed for reception. That the capacity to receive good is from the natural, is signified by the ground being in Egypt, for by "Egypt" is signified the natural in respect to memory-knowledges (n. 6142). The internal sense as given above is further evident from the signification of "priests," as being good; and from the signification of "not buying," as being not to appropriate to himself these capacities as he had appropriated to himself truths and the goods of truth with their receptacles (which was done by means of desolations and sustainings), for the reason that these capacities were from himself, that is, from the internal. Thus it is that by these words, "Only the ground of the priests bought he not" is signified that the internal procured for itself from the natural, capacities to receive good, because these are from itself.

[2] The case herein is this. The capacities in man to receive truth and good are immediately from the Lord, nor does man render any and in the procuring of them. For man is always kept in the capacity to receive good and truth, and from this capacity he has understanding and will; but a man’s not receiving them is the result of his turning to evil: the capacity does indeed then remain, but the approach to the thought and feeling of them is closed against him; and therefore the capacity to see truth and feel good perishes in proportion as a man turns himself to evil and confirms himself therein in life and faith. That man contributes nothing whatever to the capacity to receive truth and good, is known from the doctrine of the church, that nothing of the truth of faith and nothing of the good of charity comes from man, but that all comes from the Lord. Nevertheless a man can destroy this capacity in himself. From this it may now be seen how it is to be understood that the internal procured for itself from the natural, capacities to receive good, because these are from itself. It is said "from the natural," because the influx of good from the Lord is effected by the Lord through the internal into the natural. When a capacity to receive has been acquired in the natural, then there is influx, for then there is reception (n. 5828).

[3] In regard to goods being signified by "priests," he it known that there are two things which proceed from the Lord, namely, good and truth. The Divine good was represented by priests, and the Divine truth by kings. Hence it is that by "priests" are signified goods, and by "kings" truths. Concerning the priesthood and royalty which are predicated of the Lord, see (n. 1728, 2015, 3670). In the Ancient Representative Church the priesthood and the royalty were joined together in one person, because the good and truth which proceed from the Lord are united, and in heaven with the angels are also joined together.

[4] The person in whom these two things in the Ancient Church were joined together was called "Melchizedek," or "King of Righteousness," as may be seen from the Melchizedek who came to Abraham, of whom it is thus written:--

That he represented the Lord as to both is manifest from the fact that he was king and at the same time priest, and that he was allowed to bless Abraham and to offer him bread and wine, which at that time also were symbols of the good of love and the truth of faith. That Melchizedek represented the Lord as to both is further manifest from David:--

which was said of the Lord; "after the manner of Melchizedek" means that he was both king and priest, that is, in the supreme sense, that from Him proceed the Divine good and the Divine truth together.

[5] Moreover as a representative church was instituted with the posterity of Jacob, therefore in one person conjointly was represented the Divine good and the Divine truth which proceed united from the Lord. But on account of the wars and of the idolatry of that people, these two offices were at first divided, and they who ruled over the people were called "leaders," and afterward "judges;" while they who officiated in holy things were called "priests," and were of the seed of Aaron, and Levites. Yet afterward these two offices were joined together in one person, as in Eli and in Samuel. But because the people were of such a character that a representative church could not be instituted among them, but only the representative of a church, by reason of the idolatrous disposition which prevailed among them, therefore it was permitted that the two offices should be separated, and that the Lord as to Divine truth should be represented by kings, and as to Divine good by priests. That this was done at the will of the people, and not of the Lord‘s good pleasure, is manifest from the word of Jehovah unto Samuel:--

[6] The reason why these two offices were not to be separated, was that the Divine truth separated from the Divine good condemns everyone; whereas the Divine truth united to the Divine good saves. For from the Divine truth man is condemned to hell, but by the Divine good he is taken out therefrom, and is elevated into heaven. Salvation is of mercy, thus from the Divine good; but damnation is when man refuses mercy, and thus rejects from himself the Divine good; wherefore he is left to judgment from truth. That kings represented the Divine truth may be seen (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068).

[7] That priests represented the Lord as to Divine good, and that from this they signify good, may be seen from all those things in the internal sense which were instituted with respect to the priesthood when Aaron was chosen, and afterward the Levites as that the high priest alone should enter into the Holy of holies and there minister; that the holy things of Jehovah should be for the priest (Lev. 23:20; 27:21); that they should not have a portion and inheritance in the land, but that Jehovah should be their portion and inheritance (Num. 18:20; Deut. 10:9; 18:1); that the Levites were given to Jehovah instead of the firstborn, and that by Jehovah they were given to Aaron (Num. 3:9, 12, 13, 40, to the end; 8:16-19); that the high priest with the Levites should be in the midst of the camp when they pitched and when they set forward (Num. 1:50-54; 2:17; 3:23-38; 4:1-49); that no one of the seed of Aaron in whom was any blemish should come near to offer burnt-offerings and sacrifices (Lev. 21:17-21); besides many other things (Lev. 21:9-13).

[8] All these things represented in the supreme sense the Divine good of the Lord, and thus in the relative sense the good which is of love and of charity. but the garments of Aaron, which were called the "garments of holiness," represented the Divine truth from the Divine good; concerning which garments of the Lord‘s Divine mercy more shall be said in the explications of what is written in Exodus.

[9] As truth is signified by "lungs," and good by "priests," therefore in the Word "kings and priests" are frequently mentioned together; as in the Revelation:--

"kings" are said to be "made" from the truth which is of faith, and "priests" from the good which is of charity. But with those who are in the Lord truth and good are joined together, as they are in heaven, and this is meant by "being made kings and priests."

[10] In Jeremiah:--

Again:--

Again:--

In these passages "kings" denote truths; "princes," primary truths (n. 1482, 2089, 5044); "priests," goods; and "prophets," those who teach (n. 2534).

[11] Be it known further that the fact of Joseph’s not buying the ground of the priests was a representative that all capacity to receive truth and good is from the Lord, is evident from a similar law concerning the fields of the Levites In Moses:--

by this is meant in the internal sense that no man ought to claim for himself anything of the good of the church, which is the good of love and of charity, because this is from the Lord alone.

AC 6149. Because a portion was appointed for the priests by Pharaoh. That this signifies that therefore it was set in order by the natural that was under the auspices of the internal, is evident from the signification of an "appointed portion," as being what is set in order; and from the representation of Pharaoh, as being the natural in general (n. 5160, 5799, 6015). And because this setting in order in the natural comes from the internal, it is added that it was under the auspices of the Internal, which was also represented by Joseph‘s being lord over all Egypt, and also over Pharaoh’s house (n. 6145).

AC 6150. And they ate their appointed portion which Pharaoh had given them. That this signifies that goods did not appropriate to themselves more than according to the setting in order, is evident from the signification of "eating," as being to appropriate to one‘s self (n. 3168, 3513, 3596, 3832, 4745); and from the signification of "their appointed portion," as being that which is set in order (n. 6149). Thus by "eating their appointed portion" is signified that goods did not appropriate to themselves more than according to the setting in order’ That it was from the natural which is represented by Pharaoh, that is, in the natural under the auspices of the internal, may also be seen just above (n. 6149).

AC 6151. Wherefore they sold not their ground. That this signifies that for this reason they had no need to renounce and submit them, is evident from the signification of "selling," as being to renounce (n. 6143), thus to submit, for that which is renounced is submitted to another; and from the signification of the "ground," that is, of the priests of Egypt, as being the capacity to receive good in the natural (n. 6148). That for this reason they had no need, namely, to renounce and submit them, is signified by the expression, "Wherefore not."

AC 6152. And Joseph said unto the people. That this signifies the influx of the internal into the truths of memory-knowledge, is evident from the signification of " saying," as being perception (n. 6063); and because it is predicated of the internal, which is "Joseph," it denotes influx, for that which is perceived in the external flows in from the internal; and from the representation of Joseph, as being the internal; and from the signification of the "people," as being the truths of memory-knowledge (n. 6146).

AC 6153. Behold I have bought you the day and your ground for Pharaoh. That this signifies that it procured these for itself, and made them subject to what is general in the natural that was under the auspices of the internal, is evident from the signification of "buying," as being to appropriate and procure (n. 4397, 5374, 5397, 5406, 5410, 5426); and from the signification of "ground," as being receptacles of truth (n. 6135-6137). That it subjected them to what is general in the natural is signified by his "buying them for Pharaoh," by whom is represented the natural in general (n. 5160, 5799, 6015). It is said "under the auspices of the internal" in accordance with what was unfolded above (n. 6145).

AC 6154. Lo here is seed for you, and ye shall sow the ground. That this signifies the good of charity and the truth of faith that were to be implanted, is evident from the signification of "seed," as being truth from good, or as being faith from charity, thus both (n. 1025, 1447, 1610, 1940, 2848, 3038, 3310, 3373, 3671); from the signification of "sowing," as being to implant; and from the signification of the "ground," as being receptacles (n. 6135-6137). But when truth and good have been implanted, the "ground" no longer signifies a receptacle, but, like a "held," that which is of the church (n. 566).

AC 6155. And it shall be in the ingatherings. That this signifies the fruits thence derived, is evident from the signification of the "ingatherings," as being the fruits; for the harvest, which is gathered in from the field, is the fruit of it.

AC 6156. That ye shall give a fifth to Pharaoh. That this signifies remains, that these are for the general in the natural which is under the auspices of the internal, is evident from the signification of "five" and of a "fifth part," as being remains (n. 5291, 5894); and from the representation of Pharaoh, as being what is general in the natural (n. 6153). It is said "under the auspices of the internal" for the reason spoken of above (n. 6145). What remains are may be seen above (n. 1050, 1738, 1906, 2284, 5135, 5897, 5898), namely, that they are goods and truths from the Lord stored up In the Interior man. These are let down Into the exterior or natural man when he is in a state of good; but the moment he comes into a state of evil they are drawn back and stored up again. The reason of their being drawn back and stored up again, is to prevent their being mingled with evils, and thus perishing. When a man cannot be regenerated, the remains in him are carefully preserved in his interiors. But when a man is being regenerated, then, In so far as this is the case, the remains are let down from the Interiors into the exteriors, for the reason that by regeneration the interiors are conjoined with the exteriors and act as a one. Remains are then first let down to generals, and afterward successively to particulars. As the subject here treated of in the internal sense is the regeneration of the natural, it may be known from what has been said what is meant by remains being for what is general in the natural.

AC 6157. And four parts shall be for you. That this signifies those things which were not yet remains, is evident from the signification of "four parts," when said of the residue when a fifth part, by which are signified remains, has been taken away (n. 6156), as being the things which are not yet remains. By "four" is signified the like as by "two," namely, things which are pairs and which are conjoined together (n. 1686), as are good and truth. When these have not as yet become remains, they are here signified by "four parts." For goods and truths do not become remains until they are being appropriated to man, and they are for the first time being appropriated to man when they are received from affection In freedom.

AC 6158. For seed of the That this signifies for the nourishment of the mind, is evident from the signification of "seed," as being truth and good, thus as being faith and charity (n. 6154); and from the signification of "field," as being in a general sense the church (n. 2971, 3766), and in a particular sense the church in a man, thus a man in whom the church is, that is, who receives truth and good. When he is called a "field," it is his mind that is meant; for man is not man from his external form, but from his mind, that is, from his understanding and will which constitute his mind, and also from the truth of faith and the good of charity which constitute the still more inward mind. This, namely, the mind, when it is in the genuine sense a man, is nourished and sustained by truth and good; and as truth and good are signified by "seed," nourishment also is signified by it, which indeed is plain from the words that directly follow: "for your food, and for them in your houses, and for food for your babes." Hence then it is that the "seed of the field" denotes the nourishment of the mind.

AC 6159. And for your food, and for them in your houses. That this signifies that thereby the good of truth may be in each and all things, is evident from the signification of "food," as being the good of truth (n. 5410, 5426, 5487, 5582, 5588, 5655); and from the signification of "those who are in the houses," as being each and all things of good derived from truth. Thus "for food for those in the houses" denotes the good of truth in each and all things. As regards the good of truth being in each and all things, the case is this. In proportion as a man is being regenerated, good insinuates itself into each and all things that appertain to him; for the affection of good becomes that which reigns universally in him; and that which reigns universally reigns also singularly, that is, in each and all things. This may be seen from the ruling affection with everyone. This affection, whatever it may be, is present in each particular of his will, and also in each particular of his thought, and although it does not always appear to be present in the thought, nevertheless it is in it. The reason why it does not appear is that at these moments it is clothed with affections that are insinuated by means of objects; but as these affections are put off, the ruling affection comes into plain view.

[2] This cannot be better seen than from the case of spirits and angels. Spirits who are evil, or with whom evil is dominant, are evil In each and all things, even when they are speaking what is true and are doing what is good, for in all this they have no other intention than to deceive others so as to be believed to be good, and thus to beguile under a semblance of good. When this is the case, it is plainly heard from the very tone of their speech, and is also perceived from their sphere. The angels In heaven, with whom good rules, that is, universally reigns, are good in each and all things; or in other words, with them good from the Lord shines forth in each and all things; for even if they do anything of evil in the outward form, it is nevertheless their end or Intention that good may come therefrom. From all this it is evident that where good universally reigns, it reigns in each and all things; and it is the same with evil. For that which reigns universally comes into existence for the first time when each and all things are of the same nature; and the universal is according to the quality and quantity of these; for that which is called universal is universal from the fact that it is in all things individually.

AC 6160. And for food for your babes. That this signifies in those things which are of innocence, is evident from the signification of "food," as being the good of truth (n. 6159); and from the signification of "babes," as being innocence (n. 430, 3183, 5608).

AC 6161. And they said, Thou hast made us live. That this signifies spiritual life in no other manner and from no other source, is evident from the signification of "making live," as being spiritual life (n. 5890). As in what precedes the subject treated of has been the vivification or regeneration of the natural, the whole process of which is there described, which is of such a nature and no other, it is therefore added that it is in no other manner and from no other source.

AC 6162. Let us find grace in the eyes of my lord. That this signifies the will that In this way they be made subject, and humiliation, is evident from the fact that these words, uttered after all things appertaining to them have been renounced, are words of acknowledgment, thus also of the will that in this way they be subjected; thus that they are words of humiliation. That this sense is within these words is evident from the state in which the people then were, which state is also manifest from the series of what goes before and of what follows.

AC 6163. And we will be Pharaoh‘s servants. That this signifies that they renounce their own, and submit to the natural which is under the auspices of the internal, is evident from the signification of "servants," as being to be devoid of freedom from their own (n. 5760, 5763), thus to renounce their own; and from the signification of "being Pharaoh’s," as being submitted to the natural which is under the auspices of the internal (n. 6145).

AC 6164. And Joseph made it a statute. That this signifies what is concluded from consent, is evident from the signification of "making a statute," as being to conclude from consent; for that which is made a statute is done with consent on both sides, and is accounted among things ordained by agreement, thus duly.

AC 6165. Even unto this day. That this signifies eternally, is evident from the signification of "even unto this day," as being eternally (n. 2838, 4304).

AC 6166. Concerning the ground of Egypt, that Pharaoh should have the fifth. This signifies remains, as before (n. 6156).

AC 6167. Only the ground of the priests, only theirs, was not Pharaoh‘s. That this signifies capacities to receive good, that these are immediately from the internal (n. 6148). What has now been said about the conjunction of the natural with the internal, and thus about its regeneration by means of repeated desolations and vivifications, must needs seem to the man of the church at this day as things unheard of. Nevertheless the case is really so, and is one of those things with which even simple spirits in the other life are well acquainted. Wherefore when the Word is being read by a man, they who are in the other life, being in the internal sense of the Word, not only perceive all these things, but see besides innumerable arcana therein, and such as cannot be expressed by any human speech. Those which have been adduced are comparatively only few.

Author:  E. Swedenborg (1688-1772).

Design:  I.J. Thompson, Feb 2002.

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