THE WORD

OF THE

OLD TESTAMENT EXPLAINED

A POSTHUMOUS WORK

BY

EMANUEL SWEDENBORG

Now lor tbe Orst time translated lrom a pbototyped copy or tbe original manuscript preserved In the Royal Academy or Sciences. Sweden
BY

ALFRED ACTON, M.A., D.Th.

DEAN OF THE THEOLOGICAL SCHOOL OF
THE ACADEMY 0,. THE NEW CHURCH

VOLUME

III

ACADEMY OF THE NEW CHURCH

BRYN ATHYN,

PA.

1934

THE WORD OF THE OLD

TESTAMENT EXPLAINED

JOSHUA

1: 7, 8

Only be thou strong and very courageous, that thou mayest observe to do (Ucording to all the law which M 08es my servant commanded thee; turn not thou from it to the right hand or to the left, that thou mayest (Ut with prudence in all things whithersoever thou goest. This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night that thou mayest observe to do ac cording to all that is written therein; for then thou shalt make thy way prosperous a,nd then thou shalt (Ut with prudence.

LANCASTER PRESS, INC., LANCASTER, PA.

GENESIS
CHAPTER

XXXV

1 And God said unto Jacob, Arise, go up to Bethel, and dwell there; and make there an altar unto God that appeared unto thee when thou fleddest before Esau thy brother. 2 Then J acob said unto his house and to all that were with him, Put away the gods of the stranger that are in your midst, and be clean, and change your garments; 3 And let us arise and go up to Bethel; and I will make there an altar unto God who answered me in the day of my distress and was with me in the way which I went. 4 And they gave unto Jacob all the gods of the stranger which were in their hands, and all the earrings which were in their ears; and J acob buried them under the oak which was by Shechem. 5 And as they journeyed, the terror of God was upon the cities that were round about them; and they did not pursue after the sons of Jacob. 6 So J acob came to Luz which is in the land of Canaan, that is Beth-el; he and all the people that were with him. 7 There he built an altar and called the place El-bethel, because there Elohim were revealed unto him when he fled before his brother. SAnd Deborah, Rebckah's nurse, died, and she was buried beneath Bethel under an oak; therefore called he the name thereof the oak of mourning. ' 9 And God appeared unto Jacob again, after he came out of Paddan-aram, and blessed him. 10 And God said unto him, Thy name is now Jacob; thy name shall hot be called any more J acob but Israel shall be thy name; and he called his name Israel. 11 Furthermore, God said to him, I am God the Lightninghurler; increase and multiply; a nation and an assembly of nations shall be from thee, and kings shall come forth from thy loins;
* [By the author:] Verses 1-15 inclusive; thus. up to verse 16, but not verse 16..

1650-51]

THE WORD EXPLAINED

1~ And the land which I gave to Abraham and Isaac, to thee I will give it; to thy seed after thee, I say,t will I give the land. 13 And when God h{ld gone up from-with him in the place where he spake with him, 14 J acob set up a pillar in the place where God spake with him, even a pillar of stone; and he poured a libation thereon, and he poured oil thereon. 15 And J acob again called the name of the place where God spake with him, Beth-el.

1650. And God said unto Jacob, Arise, go up to Bethel, and dwell there; and make there an altar unto God that appeared unto thee when thou fleddest before Esau thy brother (vs. 1). That from fear of the inhabitants of the land, Jacob desired to move away from this place and dwell at some distance therefrom, may be evident from his words to his sons; for he was in fear that the in habitants of the land would avenge this deed and would deprive him of all his wealth. Therefore, while he had it in mind to depart, God said to him that he should arise and go up to Bethel, that is to say, to the place where he had seen Jehovah at the head of the ladder, and angels ascending and descending, and which he had then called Bethel, from the meaning of that word, as being the house of God; (see chapter ~811-22, and, on the naming of the place, verse 19). That the same name was given to the place where Abram built an altar and called upon the name of J ehovah, and which was not far from the place where .Jacob had his dream, see chapter 1~8, 133 1651. The expression arise and go up is used when the progress is to the interiors of the land of Canaan, thus to the interiors, as being the superiors, in divine worship, and to the kingdom of God Messiah, all of which are regarded here in the more interior sense when it is said to Bethel, that is, to the house of God. For the house of God signifies, in the more interior sense, the more interior church; in the inmost sense, the inmost church together with the kingdom of the Messiah and the kingdom of God itself; but in the su preme sense, God Messiah himself, and thus in one complex all the things contained in the inmost and more interior sense, together with many others which serve as their coverings. This is the sig
1

See n. 1708 note.

....

GENESIS XXXV: 1

[165~-53

nification of Bethel, or, what amounts to the same thing, this is the signification of the" house of God." There Jacob is now commanded to dwell; for, after his sons had committed their deed, God Messiah did not will that he should re main in that place any longer. The land where he owned a part of a field, and where he had pitched his tent and built an altar to his god, whom he called the God of Israel, was no longer a fit place for him; for after this deed had been committed, inasmuch as Hamor 2 had been the prince of that land, he was held in hatred by all its in habitants. Moreover, the worship of that god whom his sons, by their great crime, had set forth to view as being the god of the loves of the world and of riches and also of pillage, could not be concor dant with the worship of men who were sincere in heart. For this reason, therefore, and to the end that the inhabitants of the land might worship God Messiah in peace, undisturbed by the sons of J acob and their god; and also that J acob's own good and that of his sons might be consulted, and that so they might be brought to the worship of God Messiah; this command was given to J acob, of the pure mercy of God Messiah and from remembrance of Abra ham; the command namely, Arise, go up to Bethel and d1tJell there. 1652. It is not said in the text that he should build an altar to God who wrestled with him (chap. 3Q24-31) and called him Israel; for by the altar which he had built at Shechem (chap. f~320), Jacob had profaned the name Israel; for which reason, he is again called Israel (verse 10 of the present chapter), that in him, this deed might thus be purified. But what is said is, that he should build an altar to God. who appeared to him when he fled before Esau; for at that time J acob had promised that if he returned in peace, then the stone on which he lay would be to him the house of God. This was done, to the end that the promise might thus be recalled to Jacob's mind, and at the same time the fact that it was the same God who had appeared to him then, and afterwards had blessed him and delivered him from the hand of Esau. (These particulars may be further expounded; but they are of an histori cal nature.) 1653. In the inmost sense, this signifies that he should now re turn to God Messiah from whom he had fled; for in this sense, it is the Messiah who is signified by Esau. This sense coincides with
The autograph has MaC/lOT, see n. 1590, note.

165~56J

THE WORD EXPLAINED

the interior a sense mentioned above [n. 1651], that he should go up to Bethel or the house of God. The same is also signified by the building of an altar; for an altar has the same signification as the Stone of which we spoke above [n. 5~5 seq.]. Thus, it signifies the worship of God Messiah. So likewise it was previously said of Abram, that he built an altar and there called upon the name of Jehovah (chap. U[7], 13[4]). (Confer below, n. 1655, and let that passage be added here.) 4 1654. That God Messiah willed that J acob should make no dis tinction between the God of Abraham, of Isaac, and thus of J acob, he himself clearly told him when he declared to him that he was the God of his father Abraham, and of Isaac, etc. (chap. ~813) ; and also that he was. the God of Bcthel where J acob had anointed the pillar and had vowed a vow (chap. 31 13 ). Moreover, Jacob him self confessed it at the time; to say nothing of other particulars which are related in this connection and which testify that in his terror and anguish Jacob recognized God Messiah. (Many fur ther particulars might here be brought forward which perhaps can be recalled to memory elsewhere.) ~ 1655. That there is an indefinite number of those who call' themselves gods, and wish to be worshipped as gods, all of them being of such a disposition that they love themselves and the things which are of the world, is a fact attested to by the truth. I have also learned it by such actual experience that [I can de clare that] there are a great many [such spirits] flying around; and wherever they come across men who are of a like disposi tion, they fasten upon them and lead them in the same way as though they themselves were those men. This has indeed been stated above [no 1149], but I wish once more to affirm it. 6

1656. Then J /Woo said unto his house and to all that were with him, Put away the gods of the stranger that are in your midst, and
The autograph has inmost. 'In the translation, this direction has been followed, and therefore n. 1655 (and also n. 1656 which is closely connected with it) comes immediately after n. 1653, being numbered 1654 and 1655. No. 1654 of the original is our n. 1656. Swedenborg first wrote" which perhaps can be recalled to memory, when this is to be printed Of' eaf'lief'," but he then crossed off the words we have put in italics and in their place wrote olsewll8l'o. This paragraph is cited in the Index to the Memorabilia" s.v. Dii, Spiritus.

GENESIS XXXV:

[1657

be clewn, and change your garments (vs. ~). Here it does indeed appear that Jacob now wished to worship the God of Abraham; that is to say, that he now wished to go up to BetheJ, there to call upon His name. On the basis of the words themselves, however, when in spected and rightly examined, it cannot yet be seen that he had re moved himself from his own god whom he worshipped. For he said to his house and to all who were with him that they should put away the gods of the stranger, or, as another interpreter 7 has it, the gods of the alien. It is not said" alien gods"; nor even is it said, either here or later, that Jacob put away from him his own god in order that he might worship the God of Abraham. It is evident from the text, that each man worshipped his own god. Thus, Abraham worshipped God Messiah; Isaac worshipped the same God, who is called his Fear; Jacob also worshipped his own god; thus they all worshipped, each his own god. It is because of this that they so often call upon "the God of Abraham," "the God (or Fear) of Isaac " ; J acob calls his own God, the God of N ahor, "the God of their fathers," whom Laban also called to witness (chap. 31 53 , etc.). They do not say that this god was the same as the god whom they themselves worshipped, but it is clear that they make a distinction between gods. J acob, like many who were with him, did not wish to adore God except on the basis of benefits received. Thus, he gave his mind to every god who showed him benefit, as may be evi dent from the several acts of his life. Such was the nature of the religion of that age and among the posterity which was afterwards multiplied from J acob. As to what gods were worshipped by Jacob's sons, this does not appear except only that from their works, it can be evident what gods they worshipped. Everyone is known from his works as to what god he worships. Works are the manifest signs as to who is worshipped; for as the man is, such is his god by whom he is led. 1657. It is said that are in your midst. According to the literal sense, this signifies those which were among them. In the more in terior and inmost sense, it signifies those which are in the midst, as evil, that is, the black, the shady, and the cold, is in the midst of evil
T This co other interpreter" is Tremellius, whose words are: co Deos alieni populi" (the gods of an alien people). Castellio has co foreign gods"; and

the Vulgate

co

alien gods."

The Hebrew

i~~.~ ,~,~

means literally" the gods

of the stranger"; the Hebrew for " other gods" is

l:l'~,:!~ !:l'ri'~:.
5

1658-60]

THE WORD EXPLAINED

spirits, while round about is the good-but the apparent good-the lucid and the fiery. Such is the state of evil men and of their spirits; but this is an inverted order. Jacob's house and all who were with him are now commanded by him to put away the gods that were in their midst. With what kind of heart Jacob issued this command can be clear only from the series of what follows. A mental purpose of this kind may come to anyone, but whether it re mains, or whether the man will fall back to his former state, wiU appear only from the series of the acts of his life. The rest is known to the Messiah alone, who is the searcher of hearts. 1658. J acob further commands that they should cleanse them selves and change their garments. This was indeed a customary rite when they wished to put away alien gods, and so to withdraw themselves from idols. These acts, however, were merely external, and might have been done without any purification of the heart, as was frequently the case with their descendants. Washing the hands, etc., is not being purified but merely being made clean; and changing the garments is nothing but the putting on of other and better garments. When order is perverted, it is thus the appear ing outwardly white; and this in itself is for the worse, if the in mosts are not purified. The changing of garments signified that things worldly and natural which are outside the body, and thus especially avarice, are rejected, and other things put on which shall serve for the garments of the interiors. 1659. As was said, all these acts, here signify things external. This is the case in the exterior sense. But when Jacob's words are understood in the more interior and inmost sense, there is a com plete change. What their meaning was with Jacob himself, will become clear from the series that follows; for when one is clothed with the vestment of an angel of light, which is put on outwardly, it is difficult to conclude as to whether or not he is a spirit of shade. This conclusion can be made only from his life and sayings and from many particulars viewed in a series; nor even thus is the matter re vealed, unless God Messiah indicates it in the man. Therefore, it is not permissible to conclude from the words of the text that J acob was as yet converted. 8 1660. The text makes no mention of Jacob's sons; nor is it said
[Crossed off:] The recollection of the anguish in which he had formerly been, might [bring] this to him.

GENESIS XXXV: 3

[1661-63

that J acob cleansed himself. Had he done so, this also would have been written in the Word of God Messiah; for the subject now specifically in hand is J acob himself, who was the father of his house. 1661. And let us arise and go up to Bethel; and I will make there an altar unto God who answered me in the day of my distress and was with me in the way which I went (vs. 3). Here is recalled to J acob's mind that anguish which has previously been spoken of in chapter 3~ [n. 1386-87], when he adored the God of Abrllham, the God of Isaac, and the Jehovah who said to him that he should return (verse 9), and made supplication to the true God, that is, to the Messiah. Nevertheless, he made a distinction between these, though it would have been better had he not made this distinction. Because of this anguish thus recalled to his mind, and also because of the blessing or benefactions [which he had received], .Tacob now wished to worship Him. As to how he changed his mind, and whether he changed his heart also, this can be seen from what follows. 1662. To worship God Messiah merely because of benefactions, is indeed human, but still it is impure; for to adore Him merely in this way, is to adore Him from the loves of the world; and to do this, being impious, is also profane. It is as though an evil spirit were to adore Him, to the end that that spirit might be suffered to live according to his own genius, which yet is of so wicked a nature that there is none against whom he would not rise up; and so were to beseech Him that he might be allowed to use this power. Such spirits are not heard; for what communion can there be between the impure and the pure? between the devil and God the Creator of heaven and earth? Seeing, however, that this is human, and that it is the natural disposition in man after the fall, therefore it is pardoned, and by it the man is recalled to the acknowledgment of the true God, that is, of the Messiah. This also was done with J acob's descendants in Egypt and afterwards, even to the time of the Messiah's advent. 1663. Jacob adds that he would make an altar to God, who was with him in the way which he went, as also He had promised, namely in chapter 31 3 , where we read: "For I will be with thee." Thus [the promise was] not that He would be with him in the way which he went, but that He would be with him, because He is with all; and

1664-65]

THE WORD EXPLAINED

unless God Messiah had then preserved him, he would never have come into the land of Canaan. Thus, God Messiah himself pro tected J acob and his sons. He now persuades him to depart from the place where he was so insecure; and later, moreover, He smote with great terror the peoples through whom their journey lay (verse 5). Observe: 0 For to be " in the way with one" is to guard him lest evil come upon him; but to be "with one" is to be present with His grace that the man may come forth secure. (These last words were dictated to me from heaven.) 1664. And they gave unto Jacob all the gods of the stranger which were in their hands, and all the earrings which were in their ears,. and J acob buried them under the oak which was by Shechem (vs. 4). From this, it again appears as though J acob was now converted to the true God, that is, to the Messiah who had so often spoken with him. On the basis of these words, however, this cannot as yet be evident; for it is said that they gave him all the gods of the stranger, that is, those gods of an alien nation which were in his house, as for instance, the gods of Laban and of his house, and also of many other houses. 1 These gods they now gave to Jacob, but not the gods of their own house, that is, the gods which were wor shipped by .r acob's sons. These latter cannot be called gods of the stranger, or gods of the alien, that is, gods of an alien nation, but only gods (}f the house. Therefore, a distinction is here made be tween the gods of the house and the gods of the stranger. Had the words been "alien gods," then the text might have been ex plained differently; careful attention must therefore be paid to the exact words. These words clearly involve that there were gods of the house which they did not give to Jacob, and so that these gods are distinguished from the gods of the stranger. 1665. As touching the gods of Jacob's house, it is these that are treated of, to wit, that every man worships a god of the same na ture as he himself is. Thus, if he is avaricious and prefers the world to spiritual goods, then to him, God is the god of the world or the many gods of the world; and these then rule him as though they were himself. These are the worst of all, because they are the lowest and are in the outmost place being in the world itself, nay, in
This part of the paragraph is marked" N. B." The word" Observe" is written above the line with a caret sign. I [Crossed off:) for at that time each nation worshipped its own god.

GENESIS XXXV: 4

[1666-68

the earth. Thus, they are almost like beasts 2 which care for nothing but the body and the earth, etc., etc. As to those who love themselves above heavenly things-whether it be their body that they love, or their animus with its cupidities which have regard to themselves, or their mind; who desire to be superior to others and to be esteemed as gods, and this likewise in things which are merely natural; and who thus despise spiritual things; these also have their gods who lead them and who suppose themselves to be the men. Thus from their own loves, men can conclude who are the gods that lead them; or, which comes to the same thing, who are the gods whom they worship; for each of them wishes to be worshipped as a god, etc., etc. 1666. All these gods love to be worshipped by means of images in gold and silver, and thus to behold themselves in idols. Now because J acob, and especially his sons, were of a nature such as was described above, they also must needs have had other gods of their own. These were the gods of their house, and thus were distinguished from the goos of the stranger. Therefore, it was the latter gods alone whom they gave up, and not the former. 1667. But the text speaks of the gods which were Vn their hands, and of the earrings which were in their ears. By" gods in their hands" no others can be meant than those ornaments which are called bracelets and the like, and also rings ; for these were worshipped as gods, as likewise were the earrings which were in their ears. Thus, howsoever fashioned it might be, it was the gold itself that was worshipped by them, and this gold they displayed on their hands and in their ears as the badge of their gods and in memory of them. For, in view of the fact that earrings are enumerated as among the gods which Jacob wished them to deliver up to him, from these earrings it is clearly evident that the gods in their hands were of the same kind. 1668. Who these gods were, follows as a conclusion from what was said above [n. 1669l] , to wit, that they were all those gods whom
2 The printed Latin text is non sunt paene sicut bestiae (they are not almost like beasts) ; but the autograph shows that the non belongs to the sentence as originally planned, and that it was only by inadvertence that the author failed to cross it off. The full text, with the crossed-off words printed in italics, is: " non sunt sic-ut dii, paene sicut bestiae." The Latin editor omitted the word "paene," probably thinking that it was crossed off, though close inspection shows that it was not.

1669-71]

THE WORD EXPLAINED

they loved because they thought they had received benefits from them. Thus, they adored these gods in like manner as was done among the gentiles and elsewhere, though under the form of idols, which 3 also were in use. But if one worships any other than the true God, that is, the Messiah, it amounts to the same thing. 1669. Furthermore, the fact that .Jacob buried these gods under an oak is no testification that he threw them away, but only that he laid them by, under an oak near Shechem. Burying them under an oak is not throwing them away, but rather is laying them aside; for they might then have been dug up, had it come to Jacob's mind to do this. Cavities are usually found under the roots of oak trees, and since these trees are of a kind that last for a long time, the location of the place could be kept in memory-which could not be done in the case of other trees. Oaks, moreover, were among the trees which were held sacred, as seen in groves of oaks, and the like. God Messiah granting, however, we shall speak elsewhere of the oak and oak groves. 1670. From the above, it can now be evident that no other gods were given to J acob than those of an alien nation, and those which were in their hands and in their ears. There is no mention of the other gods, which might have been around their necks, or at some place on their breasts; nor of golden idols of other shapes. Of these no mention is made, but from the mention of the two kinds spoken of in the text, it is quite clear that there were many which they did not give to J acob. 1671. From this it is now apparent why and with what inten tion J acob had previously said, "Let us arise and go up to Bethel; and I will make there an altar unto God, who answered me in the day of [my] distress, and was with me in the way which I went" (vs. 3), namely, that at that time he did indeed have in mind the God who had appeared to him when he fled before Esau, and also all that he had then seen and heard (chap. 9lS 11- 13 *) ; and also what he himself had then said and vowed. All this must needs have been in his mind; for it is clearly evident from chapter 3}13, that it had been recalled to his memory. When God Messiah willed to draw him to himself, it would necessarily follow that this, with all the at tendant circumstances, was recalled to his mind, and perhaps with
3

[Crossed off:] were afterwards in use, as is evident from the Divine Word.

* The autograph has" 11-12."

10

GENESIS XXXV: 5

[1672

longings. For when God Messiah appears to a man and pours into him all that he has done for him, and all that he has said, this re sult necessarily follows; and, at such times, the recollection comes to the mind with such clearness that not the least thing of all that is in the memory is passed by. This, one is wont to experience in him self when he is reduced into such a state that he recalls things of this kind. With many, and with almost all at certain times, this is a tacit inspiration, and is so well known that the man is then said to be admonished by God to repentance and the like, and they are called by their own name, as if from the heart, etc., etc. But it is not from experiences such as these, nor from the longings which sometimes return, nor from other feelings of many kinds, that judg ment can be made that men worship the true God, that is, the Mes siah; still less is it from their actions, in that they worship God with the customary ritual, that is to say, frequent churches and there pour out prayers and perfonn other ecclesiastical rites. For it is very common with men who abound in [evil] loves and wicked deeds to do all this in order that they may feign things divine while carrying something else in their heart. Nay, among the wicked themselves, the opinion is held that if they worship outwardly and according to their rituals, then they worship the true God. Yet such is never the case, for at heart they are remote from God and thus altogether blaspheme him, especially when they do their wor ship merely for the purpose of indulging themselves in things which they love--as though the true God, that is, the Messiah, would be the one to favor those loves which are contrary to the very love of heaven and to himself. So in the present case, that which is here said of J acob can mean nothing else than that he did things of the same kind; for this is confirmed by all that 'We meet with in the series that follows. It is from the series that the truth will become evi dent and not from the few words which are pronounced [by J acob]. And now, let us come to what follows. 1672. And as they journeyed. the terror of God was upon. the cities that were round tibout them; and they did not pursue after the sons of Jacob (vs. 5). That Jacob journeyed from Shechem because of fear, is apparent from chapter 3430 (this verse may be cited if necessary) ; for when he worshipped God, he did this not only because he had been made rich, or had become wealthy, but also because he had been guarded in the way, and had escaped from the
11

1673-75]

THE WORD EXPLAINED

peril of death which threatened him at the hand of Esau, as stated above [n. 1671] and as was recalled to J acob's own mind in the first verse of the present chapter. And now, in order t.hat it might be shown him, in a living way, that God Messiah was guarding him from the present danger which he had incurred as a result of the wicked deed of his sons and which J acob so greatly feared; and hence that it might now be shown him in a living way, that God Messiah was above all, and that, whatsoever the gods named by idolaters, He, by His omnipotence, disposes all things at His will; in order that J acob might be shown this also, therefore, it was brought to pass by God Messiah himself that the terror of God wo., upon the cities that were round about them; and they did not pursue after the sons of J acob. Thus, the terror which was in J acob and his sons was passed over to the nations which dwelt round about them. By this means also, the former might have been forced to the wor ship of the true God; for not a single thing proceeds from God Messiah which does not carry with it innumerable utilities, and there is not the least thing going on in the mind of any man, or in any thing, which does not regard an end, and thus a use. 1673. That the nations are said to have pursued not Jacob but his sons, arises from the fact that Jacob had no art in the ~icked ~t of his sons, he having been withdrawn from them by the infinite mercy of God Messiah. Hence, it cannot properly be said of J acob that they pursued him, since in this matter he was blameless; but it is !;he so'!.s who are mentioned, who had with them the spoil from t e city of Shechem. Had J acob been to blame, he also would have been mentioned. 1674. So Jacob came to Luz which is in the land of Canaan, that is, Bethel; he and all the people that were with him (vs. 6). As re gards this place which is called Bethel or the house of God, it has already been treated of (see verse 1 [n.1651]). 1675. As to the name of the place being called Bethel, it is said to have been so named by Jacob; for we read, "he called the name of that place Bethel; but in former times the name of the city was Luz" (chap. ~819). Thus, the place itself was a city, being so called. This place was situated in the tribe of Benjamin, not far from Ai. That this same city was also named Bethel even in the time of Abraham, who pitched his tent between Bethel from the sea (that is, toward the west), and Ai which was on the east, is stated
1~

GENESIS XXXV: 6-7

[1676-77

in chapters 191 8 and 133 .* In that place was Joshua, see Joshua, chapter 8 9 ,12. But of this city, sce above [no 533-34] at chapter
9l8 19

1676. Moreover, that this city was inhabited by nations which professed the true God, that is, the Messiah, may be evident from the fact that Abram pitched his tent i in the mountain between this city and Ai, and there built an altar, and so called upon the name of Jehovah [chap. 19l 8 ]. This could not have been done in a place which was not holy. Abram, however, was in the mountain, while Jacob is now near the city itself, and thus below the mountain. In the inmost sense, the mountain itself signifies the Messiah. Hence, Abram was near the l\1essiah, while J acob was beneath him or at his foot. That the God of Bethel is the Messiah, is most clearly evident from I Samuel 103-4. (The words of these verses should be well explained as to what is signified by "kids," what by "loaves of bread," what by "bottles," and what by "peace.") Thus, it can be clearly evident that no other is the God of Bethel than God Messiah himself. 1677. There he built an altar and called the place 6 El-bethel, because there Elohim 'Were revealed unto him when he fled before his brother (vs. 7). First as concerns the altar which J acob was com manded to build. By this, nothing else can ever be meant than the sacrifices which were carried out upon the altar. For what pur pose is an altar constructed unless for sacrifices? Respecting sacri fices, see also I Samuel 103 - 4 , and frequently elsewhere. Of Abra ham we read that he built an altar and so called upon the name of J ehovah [chap. 19l 8 ]. Hence it clearly follows, that the name of Jehovah could not be called upon save by sacrifices, as is plainly evident from the church instituted with the Jews. But as to why sacrifices were now instituted, and why J ehovah could not then be called upon in any other way-they could have been for no other purpose than the recollecting of God Messiah (on many of these matters, God Messiah granting, we shall speak elsewhere), who therefore, was called the God of Bethel, whom Abraham and Isaae
* [Crossed off:] That it was the same city, is evident from Joshua, chapter 8 9 - 13 ; where it is evident from its situation near Ai, that it was the same city. The Latin reads "built an altar" which is clearly a laps'Us calami. The autograph has nomen (name), but Schmidius has locum (place).

13

1678-79]

THE WORD EXPLAINED

called upon, and whom J acob also was commanded to call upon in Bethel. 1678. We read of J acob that he built there an alta.r. It is not said that he there called upon the name of J ehovah, as did Abram (chap. as, 13 3 ), but only that he called the place 6 El-bethel. The reason why it is not said that he there called upon the name of Jehovah, or the God of Bethel, who is one and the same, can be evi dent from what follows, and is also clearly evident from the name itself. He did not call the place Bethel, as before (chap. ~819), but El-bethel, a name the signification of which is clearly evident from the text. 1679. But first it must be premised, that it was not lawful for J acob to call this place El-bethel, both because he had formerly called it Bethel, which signifies the House of God (as is evident from chapter ~819), and because he had been commanded [to make there an altar] to God, who appeared to him when he fled before his brother Esau (as is clearly evident from verse 1 of the present chap ter). This is still more evident from the fact that he was forced to recall this name, as is clear from the words that follow in verse 15, where we read: "And Jacob again called the name of the place where God spake with him Bethel." The latter name, moreover, he retained, as is evident from the passages cited. Since J acob had to withdraw this name EI-betheI, and to eaU the p1ace Bethel, as be fore, from one God, not from many; and since he had been com manded (verse 1) to make an altar unto God who appeared unto him (chap. ~8[131), but not to more than one God; therefore, it can be plainly evident that he did not account this place holy. What he meant in his heart by" Elohim" or "many gods," can also be quite evident, seeing that he did not wish to recede from his oWn god, nor his sons from theirs. As to the nature of these gods, this has been shown above [no 1665-68). Hence it is clear, that since Jacob had many gods in his mind, and thus, from these gods, called this place "Elohim," there would be no other result than a blas pheming of the divine name. This, moreover, is the reason why it is not here added that he called upon the name of J ehovah, as did Abram; for to add this were profane, seeing that he adored his own god and at the same time many others, and to' call upon an evil spirit at the same time [as calling upon Jehovah] is profane.
The autograph has name.

14

GENESIS XXXV: 7

[1680-8~

1680. If it should now be said that Jacob called this place El bethel from" Elohim," and that thus, as interpreted by some com mentators, he understood the three persons of the Divinity,r what other conclusion follows than that no mortal ought ever to ap proach Jehovah the Father without the mediation of his only Son who is the God of Abraham and Isaac? or ought ever [to ask] any thing of J ehovah his Father except by the only-begotten Son? as is most clearly commanded. For the God of Abraham and now the God of Bethel who appeared to Jacob and who appeared to him several times afterwards, is the only Mediator. How then did Jacob presume to do this, when it is most clearly evident that he was commanded to adore not many gods but one, and this the God of Bethel, as said above [no 1679], who alone is the Creator of the new heaven and of the new earth, and to whom is gi.ven an power in the heavens and on earth [Matt. ~818], He having redeemed an men by His blood. What blame is incurred by those who approach Jehovah the },'ather without the Mediator, [that is], without the Son who is the sole Mediator, will be told later and elsewhere,s God Messiah granting; for this is contrary to divine justice, and for God to act against this would be to act against himself. 1681. Thus, since Jacob had also his own gods in mind, and at the same time worshipped the god of the loves of self and the world and therefore spoke of "Elohim," this can be conceived of in no other way than as being a heinous offence on his part. 1682. As regards those who approach Jehovah the Father with out the Messiah, it can be most clearly evident from a great num ber of passages in the Word of God Messiah, that they are sepa rated from heaven and from the kingdom of God; for the one and only Mediator is God Messiah. Of such a character are devils, and therefore they are cast out of heaven; for, as can be shown in the clearest way, without the mediation of the Messiah there can be no love of God, and without love there can be no union. When they are thus separated, then in place of that love which conjoins .J e hovah the Father, and which love is solely in God Messiah, and thus is God Messiah alone=-"then, I say, in place of that love succeed the loves of self and the world. Thus, they depart to the kingdom of
7 Schrnidius, in his Annat. super Gen. (Argent. 1697), cites Piscator as giving this interpretation, which Schrnidius himself rather favors. The author first wrote alibi (elsewhere). He then crossed this off and wrote above the line infm et alibi.

15

1683-85]

THE WORD EXPLAINED

the devil, that is, to hell, unless God Messiah, from his infinite mercy, deigns to draw them out therefrom. 1683. One thing is clear, namely, that those who have given themselves up to the loves of self and the world, are not led by God Messiah; for these loves are as contrary to the love of heaven, and consequently to God Messiah himself who is that love, as are the kingdoms, that is to say, as are hell and heaven. So long as .Jacob and his sons had these loves, so utterly inimical to the love of heaven, in their heart, they could by no means love God Messiah, that is, the God of Abraham, the one only Mediator; and consequently, could never call upon the name of J ehovah at the altar. This would be the same as though the devil were to build a kind of altar and were then desirous of calling upon God the Creator of heaven and earth. What hearing would be given him, and what would be the nature of this worship, each one can judge for himself. Therefore, the text omits any mention of Jacob's calling upon the name of Jehovah as did Abram (chap. 1~ and 13), since this would be blaspheming rather than worshipping; for those loves draw men away [from God] and to themselves, so that they worship themselves, and thus are drawn away from J ehovah God; and in place of the love of God comes hatred against God Messiah. 1684. Should it be said that they could not have known other wise, this also is a falsity; for God Messiah had appeared to Jacob ma~y times and told him that He was the God of Abraham [and] the God of Isaac; that He was Jehovah who had shown him all these benefits. This is evident from chapter ~813, and is confirmed by chapter 31 3 , 13. In the last-named verse, J acob himself confessed it, as he again does now, and also in chapter 3~30. It is further confirmed in the first verse of the present chapter, and, moreover, by his own father Isaac, and, through Isaac, by Abraham also. Indeed, it might the better have been known to him since the God of Abraham was he who was adored by Melchizedek and by Shechem himself with the inhabitants of his city who were slain by J acob's sons. Thus, it might have been known from many circumstances both from revelations and from the contemplation of idols, which yet J acob knew enough to cast away-but how he cast them away is told in verse 4 [n. 1669]. 1685. The above is said of J acob and his sons. But as to how the words of the text, each and all, at the same time have regard to

16

GENESIS XXXV: 8

[1686-87

J acob's posterity proper, which is called J acob, and fit' .th ~t in every detail; and likewise, as to how at the same time I they each and all have regard to Jacob's posterity proper from the I time of the Messiah even to the present day; this would be too ex tensive a subject to bring forward_here. So likewise as to how these words, each and all, exactly a I to all, even among the gentiles, who ~re like iinto J acOb an ~s sons, and to those ~ho hav~ lived in the entire world 9 from t.he time of N oah to the pres ~nt time, and thus, as to how such men are regarded afterward; this al~ wo..!:!ld be over prolix to transfer to the present ~:Rlace; for the several particulars written concerning J acob fit in also with rthose among the gentiles who are like Jacob in this respect-who, when they worship themselves and the world, wor~ip the inf~nal J crglLiYelf. - 1086. And Deborah, Rebekah's nurse, died, amd she was buried beneath Bethel under a~ oak; therefore called he the name there fore the oak ofmournimg 1 (vs. 8). What this signifies cannot ap pear except from the interior senses; for if merely the historical and thus the literal sense is regarded, who would not wonder that these words also should have been inserted in the acts of Jacob and thus in the Divine 'Word? The fact of their insertion can be due only to the cause that in them are contained those more interior things which were said above (n. 1685) in respect to Jacob and his posterity, etc. 1687. That these more interior things may now be drawn out, we must examine as to what, in the several senses that are interior, is signified by Rebekah's nurse, and then what by the oak of mour'Tlr ing. This, however, cannot be made manifest unless it be known what it is that nurses contribute to man's life. From their milk, nurses supply those things which constitute the embodiment of the blood, thus all those things in man which are called exterior; for men are nourished by the blood. By the pathway of the blood are produced those things in man which constitute his body, and also all that are proximate thereto and have regard to his interior em bodiment, these being what are called the faculties of the animus
~PQSterit.Y

We have here omitted the words non 801lum (not only ,[in the entire) world]), because they make one with words that are crossed out, and should themselves have been crossed out. The full text, with crossed off words in italics, reads: " non solum in universo orbe, 8ed etjam a tempore Noachi," etc. 1 Hebrew A lion bacuth.

17

1688-90]

THE WORD EXPLAINED

and the like. That the cupidities of the body and animus which are called passions are excited by the blood, is so well known that everyone can ascertain it merely from experience in himself, and thus from an infinitude of proofs. These, then, are what are sup plied to the infant by the nurse. They are the exterior things in man, wherewith is clothed, as it were, his mind and his soul, properly so called. But to speak of these clothings here would be prolix; for they are four in number, as was shown above [no 643, 653-4,
9~5-8J.

1688. That Rebekah's nurse died signifies in the interior sense that in J acob those things were now dead which pertained to his ex terior man, that is to say, which pertained to his outmost man. These do indeed die with age, but they die in another way when they are taken away by God Messiah; for they are the cupidities proper to the body; and these must first be extinguished before the interior man can be resuscitated. All things follow in order from outmosts to inmosts, otherwise the internal man is not resuscitated and thus reformed; for first he lays aside the cupidities proper to the body, and so on. 1689. It is the same in this case as in the case of the saying con cerning Adam or the old man, that he must first die before the new man is raised up, which is very common in the Word of God Mes siah; nay, it is said that the old man must die with all his cupidities. 2 1690. For a similar reason it can now be perceived what is meant by the words, Rebekah's nurse died. It could not be said that Re bekah herself died, that is, the mother who loved J acob more than Esau, but only that her nurse died; and this, in order that those outmost things may be understood which Jacob had acquired from his nurse, but not what he had acquired from his mother, from whom he derived things interior. From the fact that his mother loved J acob more than Esau, and gave him counsel that he might deceive Isaac,s it is clear that it was from his mother that .Jacob took the interior coverings of which we have spoken elsewhere [n. 1687]. Therefore, it is here said that Rebekah's nurse died. It is well known that at that time mothers nursed their own infants, and that the latter took from their mother's milk the nourishment of
'[Crossed off:] Here from the same reason it is said Rebekah's 111U1'S8 for it could not then be said "Adam," as in the Word of the New Testament, but" Rebekah's nurse," and this for many reasons. [See I Cor. 15 22 .] The autograph has Jacob.

18

GENESIS XXXV: 8

[1691-93

their blood; for milk itself is from the blood and it goes back to the blood more readily than any other food. Lest it should be attributed to Rebekah that she had given J acob things external, or affections proper to the body, therefore, she had also a nurse from whom Jacob received these things. 1691. Here it is said, Rebekah's nurse, the meaning being that she was J acob's nurse with Rebekah. This can be evident from the fact that had it been Rebekah's nurse, she would have been so old that her years would have been those of Isaac; and the latter, when J acob departed from him, was of such great age that his eyes were darkened (chap. 27 1 ). J acob was away from home with Laban for twenty years, and he dwelt for a long time at the city of Shechem, and Isaac died, after J acob's return, at the age of one hundred and eighty years, as we read in verse 29 of the present chapter. Thus, this nurse was J acob's nurse, and she is caned Rebekah's for the reasons o.f which we have spoken; and also because [while] in the proximate sense she was J acob's nurse, she may also be called Rebekah's in respect to the exterior and outmost things in Rebekah herself, since the latter received these from her nurse. 1692. As regards the oak under which the nurse was buried, and which was called the oak of mourning, this signifies the resistance and hence the grief which comes to man when cupidities proper to the body are put off, and which are the greater according as these cupidities are the more firmly enrooted. Hence, from the grief comes mourning as for a woman departed who is loved; for the recollection of her still returns. The oak was a memorial which refers back to the oak, spoken of in verse 4, under which Jacob had buried the gods of the stranger, a memorial, that is to say, that he had there buried the gold on their hands and in their ears; respecting which see above [n. 1667]. Thus, it is again confirmed that he did this with mourning; see the verse itself and the comment there made. 1693. The statement that Rebekah's nurse was buried beneath Bethel again makes it clear that the name "El-bethel" was not a name which it was lawful for Jacob to give the place, and that its real name was Bethel; respecting which see above [no 1679-80]. Beneath Bethel, thus profaned by Jacob, as already stated, the things which were mentioned above [n. 1692] are buried and thus are cast away like the exuviae in the transformation of insects. It

19

1694-95]

THE WORD EXPLAINED

follows that after this the place was again called Bethel (vs. 15). Thus, it could not be purified until these exuviae had been laid aside, this being beneath Bethel, thus outside the house of God, where corpses are cast away, etc. 1694. And God appeared unto Jacob again, after he conne out of Paddan-aram (vs. 9). From the first verse of the present chap ter, it is indeed clear that God had spoken with Jacob; but it is not said that he had appeared to him. 4 Therefore, in this same verse (chap. 35 1 ), a distinction is made between his speaking with J acob, and his appearing to him; for speaking is a different thing than appearing. God Messiah speaks with man in divers ways, to wit, in dreams, in wakefulness, and then just as clearly as man with man, and this for a long time, as was said above [n. 1351] but without any apparition. Thus it can be known, that at that time, when sincerity and simplicity reigned, as in the primitive church, this might have been so familiar with many who were then living and who are spoken of in the Divine Word-as for instance with Adam, and with Noah when he built for himself an ark, etc., and also with many others of whom no mention is made-that with those to whom God Messiah deigned to speak by means of angels nothing could be more familiar.
1695. Concerning this speaking with man, and this for so great a space of time,5 much has been written in the preceding pages and thus testified to; see above 6 [no 475, 1003].
We have here omitted the words Quod hoc f~,e1'it aUem v'ice, qua Deus ip8i apparuit, because they were evidently to be crossed off as being a part of a passage the rest of which is crossed off. The full passage, with the crossed off words indicated by italics, reads: De pr'ima vice qua apparuit, legitur ver8. 1 huju8 capitis. Quod hoc fuerit a1tera vice, quum Deus ipsi apparuit, cum tamen legitur quod adhuc 8aepiu8, nempe quod vide1'it castra Dei, cap XXXIII, ve'r8.3. Quod loqwutu8 Deus 8it ad e~lhn, hoc cap, Ve1'S. 1; quod nunc appa'ruerit ipsi Deus demw, hoc est, altera vice, cum tame'n plure8 v'ice8 ipsi apparuU, lega,tur, constat quidem quod Deus cum .Tacobo loquutus sit, vers, 1 hujus capitis, etc. (Conce'rning the fir8t time u,hen he appeal'ed to him ~ve read in verse 1 of the present chapter, that this was the second time when God ap peared to him, when yet we read that he appeared to him more frequently, namely, that he 8aw the camp of God (chap. 322 ) ; that God spoke to him (V8. 1 of the present chapter); that God now again appeared to him, that is, for the 8econd time, when yet we read that he appeared to him many times. From the first verse of the present chapter it is, etc.) [Crossed off:] and almost continuously. This passage is not cited in the Author's Index to his Memombilia. See our Introduction, p. 122-3.
~O

GENESIS XXXV: 9

[1696-99

1696. In respect to apparitions, however, concerning which, God Messiah granting, we shall speak elsewhere, the case is different. For then it is God Messiah himself [who appears] either in person or by means of angels, which comes to the same thing, angels being merely instrumental or organic causes by which the speech of God Messiah himself is effected when he deigns to speak in this way. The apparitions are presented in person, as was the case with Abraham (chapter 171, 18[1]). Thus, he was [present with Abraham] in very person, as also with Lot. 1697. As to the first time when God appeared to Jacob, we read concerning this in chapter 3~24-30; (see the explanation at that place [no 145~ seq.]). It was effected by means of a~ angel, who then changed the name J acob to Israel. God Messiah then suffered his angel to be conquered by the remembrance of the name Israel which he then gave him, as is clearly apparent from chapter 3~2S, but not for the sake of J acob. But because afterwards, when J acob came to the land of Canaan, he profaned the name Israel by the altar at the city of Shechem (chap. 33 20 ), by the abominable life of his sons, and by the present altar which he named from many gods, therefore, after the nurse Deborah had been buried, that is, after these evil exuviae had been rejected (as is clear from verse 4 of the present chapter [no 1693]), then God Messiah again appeared, and first, before He willed to speak with him, He again changed his name to Israel, as is clear from the next following verse (vs. 10). 1698. It is usually the case that when men are born, new names are given them in heaven, ,yhich names God Messiah remembers. This was the case with Abraham and others, of whom we speak elsewhere. So now J acob's name was so entirely changed that not the least trace of it remained; differently than was the case with the change of Abram to Abraham and of Sarai to Sarah [chap. 17 5 , 15 J. 1699. It is said that God appeared to him again, after he came out of Paddan-aram. This involves the same thing as was said just above; for by Paddan-aram is now meant the region where lived Laban's race, and thus an idolatrous region. By returning from Paddan-aram, therefore, is here signified returning from the worst kind of idolatry, which is avarice; that is to say, from the cupidity of the riches of the world, and from the love of one's own body. This love is pride, so that because of his riches the man believes him~1

1700-01]

THE WORD EXPLAINED

self to be the greatest man in the world and sometimes to be God; just as he who rules that man induces himself to believe. For when a man possesses riches, he imagines to himself that there is nothing in all the world that is not subject to him, nay, with some, that there is nothing in heaven. Thus, they make themselves gods, and, in deed, gods of the lowest sort. Such is the nature of the god 0' avarIce. 1700. And blessed him. What the blessing was, both in ex teriors and interiors, has been told above [n. 4917 seq., 438,754,837, 119l8,1410]. According as each one is, so is he blessed when this is pleasing to God Messiah. Still, as to more interior and inmost things, it was not Jacob who was blessed but Israel. Therefore, in what follows, an accurate distinction is made between Jacob and Israel. That this blessing also regards the things that follow, after J acob's name was called Israel, is indicated by the words that next follow, namely: And God said unto him. . 1701. And God said unto him, Thy name is now Jacob; thy name shall not be called any more J acob but Israel shall be thy name; and he called his name Israel (vs. 10). What the name Jacob means has been explained above [no 351,435, 1477], as being a "holder of the heel," that is to say, of th.9s~gs in m~hich are the outmQst and which are signified by the heel. This, more over, can be evident from the early saying in cha ter _3~5, where the discourse is concerning the serpent, that he would bruise the heel of God Messiah. Thus, what are signified, are those lowest things which are in the world, namely, thin s earthly. It was from these) \' th~t _Jaco!? received his l!.ame, in that he t~ok hold of Esau'8.-heel. J And since by Esau is meant the Messiah, it is clearly evident w~it wa~that took hold of hi~...heel, and who it was that then bruised this heel; namely, that it was those who are meant by .Jacob, tIms his de scendants, and more especially those who are meant by Le;rand Slmeon; and thus he who led them. This name, therefore, became I ------ so hateful, that in what follows, and also in the prophets, these de s~dants are called J acob, while the gentiles in the more interior
an inmost c urch, that is to say, in the Abrahamic church, are
called Israel. It is different, however, in Jacob's own posterity,
('~;; they a~alled Israel who ~e~so idolaters ~ _the worst
kind; but then the case is the same as that which was considered
above [n. 1595 seq.] in respect to the sons of Jacob who called them
9l9l

GENESIS XXXV: 10-11

[170~03

selves Israel (chap. 34 7 ). But more will come to be said concerning Israel in the following pages. Who are meant by J acob and who b Israel, in the more universal and most universal SeTIse, can be learned from the application [ofthese names] to the t.hi;gs spoken of above (n. 1685) and elsewhere. 1702. It is clearly evident from the words of the text, that the name J acob was altogether hateful, and thus that it was most cer tainly to be changed before he could receive a blessing for Abra ham's sake; for it is clearly stated: And God said unto him, Thy name is now Jacob, namely, is that which Jacob signifies, that is, his quality, as that quality is expressed in his name. Exuviae, as it were, had indeed been cast off, but no new covering had as yet been acquired in place of the former. The case is like that of an earth worm which absorbs merely earthly things; but before it flies off as a creature of the air, its covering is put off, and then all the in teriors come to view, showing how they are compounded-as seen in worms; and these parts are afterwards unfolded. Jacob now ap peared in respect to spiritual things just as these worms appear in respect to natural things; for the one is effigied by the other. (Some further consideration should be given as to whether it is al lowable to use this comparison, or whether the matter should be ex pressed in other words, for there is a concordance.) Since there fore, this was J acob's quality; and since, if the exuviae are taken away, the interior coverings then come to view; therefore, viewing these words in their spiritual sense, it is here said, Thy name is now Jacob, that is to say, Such is thine appearance. That the fact that Jacob's name was hateful might be still further confirmed, the words are added, Thy name shall not be called a;ny more J acob. Thus, this name is to be so wiped out that not the least trace of it remains. But Israel shall be thy name. What this name signifies has been told above [no 1474], and, by the divine mercy of God Messiah, it will be further evident in what follows. Thus, the name Jacob was entirely changed. And he called his name Israel; this is repeated, and thus confirmed. 1703. Furthermore, God said to him, I am God the Lightning hurler; increase and multiply; a nation and an assembly of nations shall be from thee, and kings shall come forth from thy loins (vs. 11). That it was God Messiah and no other who was now seen by Jacob, and who before had also spoken with him, can be most clearly evi
~3

1704-05]

THE WORD EXPI"AINED

dent from the several words of this text; for the same thing is said here as previously had been said to Abraham and Isaac,7 who have so often been spoken of. 1704. God Messiah is here called God the Lightning-hurler,8 the name by which Isaac had called him when blessing Jacob (chap. 28 3 ) ; and this from the lightning by which men are terrified, being fearful for themselves, and this from terror. He is here called the Lightning-hurler, by reason of the fact, as noted above En. 138~], that God Messiah is the God of Abraham, but the Fear of Isaac and the Terror of Jacob. Concerning this terror, see chapter 3~7. Hence, He is now called the Lightning-hurler, because, from the terror which was there described, Jacob was driven to the acknowl edgment of God Messiah; also from other causes respecting which we have spoken above En. 1394]. 1705. Now follows the blessing. When this is applied to Jacob, it concerns his posterity proper, the meaning being that they would increase and multiply. This also came to pass; for they have be come like the dust of the earth 9 or the sand of the sea-that is, if we count not only the Jews up to the present time but also Israelites of a like disposition, who are scattered among the nations and who have increased in number like the dust and the sand. By Israel, however, is meant this blessing in the more interior and inmost sense, to wit, that they will increase and multiply as the stars of heaven. In these senses, it is spiritual increase that is meant, an increase which is like a most beautiful tree in paradise with its branches, foliage, fruits, and seeds, from which again come new trees, and thus increase and multiplication in a twofold, nay, in a threefold way. This blessing more properly regards Israel. The blessing of Abraham, however, was a most universal blessing; for in his seed were blessed the nations of all the earth. Concerning this blessing, see above En. 1410]. (As to whether these statements concerning Israel should be inserted, this may be considered when it comes to the printing.) In regard to the words that follow, everyone must see that they look to J acob and his posterity proper; for we read: A nation and an assembly of 1ULtions shall be from thee, where the word used is not
, See chap. 171 ; 28 3 Fuhninatm. This is Schmidius' translation of the Hebrew word Shaddai. The autograph has .. the dust of the seashore," but this is plainly a slip.
~4

GENESIS XXXV: 11

[1706-08

"nations." We also read that kings should come forth from his loins, showing that they are understood who would come forth from his own loins, that is, from Jacob himself. That this is what is meant by loins is clear. This blessing, therefore, which involves the multiplication and increase of a nation and an assembly of na tions, regards Jacob's posterity proper, the nation being those who are called Jews, and the assembly of nations being those who were separated from the Jews and scattered among the gentiles. 1706. As regards the kings who were to come forth from his loins, those who are signified in the sense proper are the kings among the Jews and also among the Israelites, and furthermore, after the Israelites were scattered. These are the kings who were to come forth from his loim. 1707. As touching the blessing of which we read in chapter ~813-Hi, see the explanation at that place En. 495 seq.]. The Mes siah did these things to .J acob for Abraham's sake, whose God he declares himself, and thus for the sake of Isaac; indeed, this bless ing is now derived to J acob because of Abraham (as is clearly evi dent from what was said above En. 1408]). It was because of Abraham that it was afterwards derived to Isaac (as is also evident from chapter ~65), and now to J acob; for it is not said that it was derived to Jacob, but to Isaac, and so to his descendants. It could therefore have been derived to Esau 1 rather than to J acob; for from Esau also came forth a great number of families, these being enumerated in the following chapter. But because .J acob and his sons had now fallen away, God Messiah derived the blessing to this offspring of Isaac, because He had made promises to Abraham. Otherwise He would have wiped it out, and would have chosen Esau unless God Messiah had foreseen all things. (Further particulars may perhaps be added at another time.) Thus.racob, whose stem would otherwise have been cut off, was adopted from the pure mercy of the Messiah, etc., etc., etc., etc.; for, on account of Esau or Edom, the Messiah could not suffer such hard things at the hands of Esau's descendants. Therefore, he chose Jacob from whom he could suffer such hard things, that is to say, who would bruise his heel, as had beeri foretold. 1708. And the land which I gave to Abraham and laaae, to thee
1 In the autograph the rest of the passage is emphasized by " NB" written three times in the margin.

~5

1709-11]

THE WORD EXPLAINED

I will give it; to thy seed after thee, I say,2 will I give the land (vs. 12). That this pertains solely to Jacob's own posterity is here again evident; for it is said, to thy seed after thee, and the words "seed after thee" signify the posterity proper. This is evident from many passages and also from the words themselves. It is also evident from what was said to Abraham concerning circumcision, where mention is made of Abraham's "seed after him," the mean ing being his posterity proper, as was observed above [n. 1618]. These words, moreover, were fulfilled, as is evident from the history of that posterity, as described by Moses, Joshua, the Judges, etc. Thus, they obtained what was promised; and with this agrees also the promise previously made to Jacob by God Messiah, namely in chapter 28 15 , where we read: "For I will not leave thee until I have done that of which I have spoken to thee." That the Messiah did leave them is also clear, these words signifying in the inmost sense that it was Jacob's descendants who left him. In this way the things contained in the supreme sense are reciprocated with those contained in the inmost sense, as shown above [n. 8S5, 84S, 1610J. 1709. And when God had gone up from-with him in the place where he spake with him (vs. IS). Here again attention must be paid to the style of speech. In the Hebrew text, the expression God went up from-with him is of common occurrence and in that expression both "from" and "with" are signified, as can be seen by all. 1710. The location of this place, whether at Bethel or some where else near Bethel, is not stated. The subject treated of in the more interior sense is the ascent of God Messiah. In this sense, from-with him signifies the ascent of the Messiah from that place where Jacob had built the altar which, from his many gods, he called El-bethel ; thus, his ascent from the place which is called hell, as stated above [no 1679-82]. Since Jacob, by reason of his n~, (signifies that ,;hich i~ m~ntioned inF~i5\u; bruising the h~el, I~ he~e he~rUlse~ !Ilm, 10 that he cliang~name of the place to \...El-be!-hel; and his sons had previously done the same, in that they slew Shechem and Hamor, as stated above [no 1606]. 1711. Jacob set up a pillar in the place where God spake with him, even a pillar of stone; and he poured a libation thereon, and he
Z The words "I say" are an addition by Schmidius, though they are not marked as such.

GENESIS XXXV:

1~-15

[171~-13

poured oil thereon (vs. 14). If these words are to be taken as hav ing so sinister a meaning as that which was spoken of above, I can not answer.for them; for this is infused into me, namel:}':

That Jacob was he who was cast down from heaven; and consequently was that very serpent which would bruise the heel of God Messiah. If such is the case, then in this sense all the words that precede from verses 11 and 1~ must be said to ap ply to Jacob's posterity a~~~~~_thimself. But (o.J'J!lY self, it is abhorrent to say this, [or] to write these words. Therefore they must be said by those who are permitted thus to bring them in. S
If they are to be taken in this sense, the conclusion then follows as to who it was to whom Jacob set up this pillar and performed those other rites customary among idolaters which are in imitation of the rites instituted in the church of God Messiah. Let us now pass on to what follows. 1713. That the matter is as stated, is clear from the name Jacob. For it is said that J acob set up a pillar in the place, and indeed a pillar of stone, etc. (vs. 14) ; and that Jacob called the name of the place Bethel [vs. 15] ; yet previously it had been said by God Mes siah that his name shall be Israel. Thus, it was not Israel who set up the pillar; nor was it Israel who called the name of the place Bethel. Hence follows the conclusion as to what is meant by the pillar and what by Jacob's Bethel,4
Cited in the Index to the Memorabilia, S.v. Calcaneum, Jacobu8, Si!!J!..ena; see Table of Contents. Here in the autograph follow two blank pages, after which come six pages containing a summary of n. 1-IOfJ as printed in our Table of Contents pp. vii-xvii. The remaining three pages of the volume are blank; but on the inside of the back cover-page are several entries referring to various paragraphs from n. fJfJ-1019, all of which have been included in the unindented portion of our Table of Contents from p. xvii-xx. This ends the first volume of the MS. or "Tome I "; see our Introduction, p. fJ. The second volume or Tome H, while being a direct continuation of Tome I, is yet numbered independently. As explained in our Introduction (p. 5), the paragraph numbers of the translation have been made consecutive through out, and we have not judged it necessary to add the original numbers to each individual paragraph as this would result in an unsightly multiplication of figures. In order, however, to facilitate reference to the printed Latin text, the volume and the paragraph numbers (or, in the abse.nce of these, the pages) (( of that text will be indicated at the bottom of each page.

1714-15]

THE WORD EXPLAINED

GENESIS

XXXV

16 And they journeyed from Bethe1; and there was still a space of land in coming to Ephrath, when Rache1 gave birth and suffered hard things in the bearing. 17 And it came to pass, when she was suffering hard things in her bearing, that the midwife said unto her, Fear not, for this also shall be a son unto thee. 18 And when her soul was departing, even as she was dying, she called his name Benoni; but his father caned him Benjamin. 19 And Rache! died and was buried in the way of Ephrath which is Bethlehem. ~o And Jacob set a pillar upon her grave; the same is the pillar of Rache1's grave unto this day.
1714. In what follows, careful observation must be made as to where tlacob is mentioned and where I l!.e1; for the two are so dis tinct fr~ each other that they signify _oj>'p~site_things. As said l{above [n. 1701], J acob is l].e who h_e1d Esau's heel; and by him is thus signified he who bruised the heel of the Messiah (Genesis 3[15]) ; that is to say,-the serpenj;-who led and seduced J acob's llesc~ants wEo are_ themsilies ~alled ~ob. Something entirely differ~n't is signified by Israel, that is, by the wrestler who prevails. Thus, by Israel in the proper sense is meant the opposite [of what is meant by J acob]. In this name, God had respect to that in the posterity which is the inmost in the church of the Jewish people and which, ~nsequently, is to be called Abrahamic. And seeing that these names are so nicely distinguished in the text of the Word of God Messiah, it can now be understood what is their signification in those senses which are more interior. 1715. In the verses immediately preceding the text, it is said that Jacob set up a pillar, and in fact a pillar of stone (vs. 14) ; also that Jacob called the name of the place Bethel (vs. 15). From this it is seen what kind of a pillar it was, or what is meant by the pillar, and also what is meant by Bethe1; to wit, not the house of God but that house which is signified by the house of the god of Jacob, his sons and their posterity. The exact opposite would have been the case, had Israel been named in place of J acob, as is frequently done in the verses that follow. ~8 II Ad. 1-~

GENESIS XXXV: 16

[1716-19

1716. They now journey from Bethel, when yet Jacob had been commanded by God Messiah to dwell there (verse 1 of the present chapter). This likewise indicates that Jacob did not obey the command of the Messiah but betook himself away from Bethel. It also indicates that he could no longer remain in that place, since he had so greatly profaned it; for nearby was the mountain where Abram had built an altar to God Messiah and called upon his name. Therefore, the place was holy and it behoved Jacob to leave it.

1717. The subject now treated of is Rachel and her delivery, and also her death and burial. What these signify can be understood from the explanation of the text of the 'Vord of God Messiah, and indeed from the series of things. 1718. And they journeyed from Bethel; and there was still a space of land in coming to Ephrath, when Rachel gave birth and suffered hard things in the bearing (vs. 16). Here it is not said that either Jacob or Israel journeyed from Bethel, but that they journeyed, namely, all who were in the house, that is to say, his household which included not only the sons of J acob by Leah, but also Joseph and his mother Rachel. Therefore, it is not said that Jacob journeyed but that they journeyed. The journey was from Bethel, which was in Luz, as can be evident from the series. Why it came to pass that they journeyed from Bethel and c'ame first to Ephrath where is Bethlehem, can also be evident from the signification of the very words of God Messiah in the more interior and inmost sense; that is to say, it can be evident from the series of the things which lie inmostly concealed in the letter; for things themselves, that is, the essences of things, lie concealed in inmosts, while the letter refers merely to such things as properly concern J acob and Israel and thus his wives and sons. 1719. In order, therefore, that the things themselves and the essentials may come to view, it must first be explained what is meant in the more interior and inmost sense by Rachel, what by giving birth, what by Ephrath, and finally what by a spaa of land. Here again, as above [no 1709l], that which is concealed within or which lies wrapped up, will never come to view unless the coverings be taken off; and though at first sight it seems obscure, nevertheless it is clearer than the covering-though only to those who are enII Ad. 3-6 ~9
2

17~0-~4]

THE WORD EXPLAINED

lightened by God Messiah. To these, what is contained in the ex terior sense and is called the covering will then be relatively ob scure; for the more interior contents, when they have been evolved, will finally become so exposed to view that from them, the things which are said in the Word of God Messiah, may be seen in clearness. 1720. As regards the first point, Rachel herself, it was said above [no 764 IV, 765] that by Rachel in the more interior sense is signified the inmost church of God Messiah in the midst of the Jewish people, which was like the inmost kernel covered over with many tunics and finally with a hard shell, etc., etc. In the inmost sense, however, by Rachel is meant that same church, but in the en tire globe. Consult what has been said above concerning Rachel

[n.783,

110~-4, 1110, 1~91].

1721. As touching the second point, namely, the meaning, in general, of Rachel's givilng birth, what is meant in the more in terior sense is the birth of the inmost church among Jacob's de scendants, the quality of which church is seen from the names of J acob's sons when viewed in the inmost sense. The same is likewise the meaning of Rachel's givilng birth in the most universal or inmost sense, but then in the entire globe. What is meant specifically, however, is what comes to pass in this birth, when by the latter is meant the son who is called Benoni, or Benjamin. 1722. As touching the third point, namely Ephrath, since this place is Bethlehem where the Messiah himself was born it is per ceived that by Ephrath is meant not only the place itself, that is, the city of Bethlehem, but also the things which would come to pass before the coming to that place at the time when the Messiah was horn; and what the church of God Messiah suffered in the mean while; besides many other things which are evident from the text itself. 1723. Therefore, by the space of land before they came to Bethlehem, nothing else is meant than this very time; for times are signified by spaces, spaces of times being likened to journeyings, etc. t172j. And now, by the divine mercy of the Messiah, shall be ex p1aine"-d the things which lie concealed in these senses, to wit: And they journeyed from Bethel. Here is set forth the journeying of J' acob's household from Bethel, that place which was so named by Jacob in order that it might signify the house of that God from 30 II Ad. 7-11

GENESIS XXXV: 16

[1'1~5

which Jacob, then Israel, had been drawn out, as it were; in order that he might pass on toward the interiors of the land of Canaan, and thus toward the interiors of the kingdom of God Messiah; for Jacob was so led that, little by little or by degrees, he came to the interiors, that is, to the very worship of God Messiah. In the in terior sense, the same thing happened also with his posterity, which in the same way was led by God Messiah toward interiors, and in deed to the land of Canaan itself, and thus from shade to light. In the more interior sense, what is meant is a journeying in another sense, that is to say, their very life which was led in the same way, namely, from idolatry to the knowledge of God Messiah; and thus, the period of time from J acob to the first advent of the Messiah; for journeyings which are accomplished by spaces from place to place, are times. This will be more clearly evident from the series of the words, namely, and there was still a space of land im coming to Ephrath. Thus, what is meant is the time from Jacob even to the advent of the Messiah who was born in Ephrath which was Bethlehem, a fact well known to everyone, and clearly foretold by the Prophet Micah in these words: "And thou Bethlehem Ephra tah, it is a little thing that thou art among the thousands of Judah; out of thee shall he come forth unto me, who is to b~ ruler in Israel, whose goings forth are from of old, from the days of eternity" (Mic. 52). This city is also called the city of David [Luke ~4], and that the Messiah was to be born there was at that time so well kE;own to the Jews that they told Herod their prince that the King of the Jews was to be born there, etc. [Matt. ~4-6]. The text then tells what will come to pass within this time, namely, when Rachel gave birth and suffered hard things in the bearimg. Thus when this church was to bring forth, it would suffer hard things. This involves the same thing; for the Messi_'.:h~ tr~ ch.~ch among the Jewish Eeople or a!!10ng J acob's descendants, like every man in that church who is of those who are such in mind, coUld not but suffer hard things, after the pattern of the Messiah himself; and what h;ra things he suffered, is well known to ~ii. 1725. In the inmost sense, by this space is signified the time from Abraham to the last time, that is, to the end _of~ys. Be tween these times, the inmost c urch of God Messiah, signified b Rachel, will also suffer hard things; for, as is known from what has ~ II Ad. 1~ 31

I
i

----- -- -

17~6-~7]

THE WORD EXPLAINED

gone before, the Messiah, then meant by Jacob, served two septen nials for Rachel and a third for the flock. 1726. When the true church of God Messiah is meant, then in
the text it is not Jacob but Israel who is said to have sojourned or
journeyed together with his house. For this reason, it is said here
that they journeyed in order that either Jacob or Israel may be un
derstood, both being involved. So likewise by Bethel is then meant
the house of God Messiah. Therefore, this house then commence~
from Abraham, and it is Abraham whom God Messiah remembers in
the name Israel which he had set upon Jacob to the end that he
might forget the latter and also the Bethel which he had profaned.
Thus there is a double meaning in th..!!se-.JYQ.!ds.
1727. And it came to pass, when she was suffering hard things
in her bearing, that the midwife said unto her, Fear not, for this
also shall be a son unto thee (vs. 17). What is meant in the
several senses by Rachel's giving birth, has been stated above
[n. 17~1]. It was also said that she would suffer hard things, in
that she signified the church of God Messiah, which suffered such
hard things from this very time of J acob even to the advent of the
Messiah. The beginning of the Messiah's suffering 5 was in Abel
and also from time to time [in others who lived] elsewhere, of whom
no mention is made in the Word of God Messiah. Afterwards, at
Shechem [he suffered] at the hands of the sons of J}cob, concern
ing which matter see above En. 1606, 1647, 1710]; and later, he
suffered [as] J oseph at the hands of his brethren, as shown in the
sequel. - oroover, he also very frequently suffered in J a~qs
terity, for in them the Messiah suffered contiI!E,ally even until h_ \
came into the world and received the suffering in his..Ql!!L ody: \Afterwards, as he himself foretold, he suffered in...hs inmost church,~ that is, in those who constitute the inmost churili; as for IllS ance, \ lin what befell his disciples and many ot.hers. So likewise at a later
period, he suffered at the hands of those who are likenedto Babel,
of whom we have sp~ke~ elsewhere [~U~3-~5 ; he ~d also
in innumerable other ways.-This is the reason why th-;;ame ph~ase
when she suffered hard things in her bearing is here repeated; for
in the preceding verse also it was said, "And she suffered hard
things in the bearing." By this repetition both times are signified;
for in the more interior and inmost senSe, such things are involved

Or Passion.

II Ad. 13-14

GENESIS XXXV: 17-18

[17l!l8-30

in each repetition. Thus, in the supreme sense, it is the Messiah himself who is meant; for the inmost sense is so reciprocated with th~ s~~e s~se, that it is God Messiah himself who is meant, he alone bem his church ~nd alone his kingdom because he is the [
All in all. 6 1728. By midwives in these senses, that is, in the more interior and inmost sense, are meant those things which then serve the church and thus console her. These are the same as those which cause the offspring to be delivered, that is to say, they are hope and trust 7 arising from faith, whence comes consolation. When the church suffers hard things, there are no other midwives. 1729. These midwives now say, Fear not, for this also shall be a son unto thee. What is here meant by son is seen from Rachel's first birth, respecting which we read: "And she conceived, and bare a son; and said, God hath gathered my reproach. And she caned his name Joseph, saying, Jehovah shall add to me another son" (chap. 302 3-24). It is this son, therefore, who is in view when the midwife says, Fear not, for this also shall be a son unto thee. This then is the son who is now meant by the midwife, to the end that she might console Rachel who greatly desired this son. But as to what is signified by this son, this can now be evident from what follows. 1730. And when her soul was departing, even as she was dying, she called his name Benoni; but his father called him Benjamin (vs. 18). Here it must first be observed that in this birth Rachel died; and since by Rachel, in the more interior sense, is meant the church of God Messiah with' J acob's descendants, it can be seen from this what is represented by Rachel's death, to wit, the death of the true church of the Messiah with J acob's descendants, which church en tirely expired at the time of the Messiah's first advent. What is represented in the inmost sense, in which, by Rachel, is meant the true church of God Messiah in the entire globe, is likewise the death of the Messiah's true church [but] at the end of days. That this church would then expire, that is to say, that then there would no
[Crossed off:] of his inmost church, and of his ki~dom in inmosts. He is. alone as to power of acting, but after the resurrection-. 7 The author first wrote "faith, obedience, charity," but this he at once crossed off.

II Ad. 15-17

33

1731-34]

THE WORD EXPLAINED

longer be any faith, was foretold by God Messiah himself. There fore, he willed that those days should be shortened, etc. [Matt. ~422, Mark 1320]. This then is what is signified by the death which is treated of in the verse that next follows. 1731. The present verse, however, treats of Rachel when her soul was departing, that is, when she was dying, the death itself being the subject of the next verse. Thus it treats of the time when she had not yet expired, but was soon to expire, which time will be at the end of days. This state of the church is treated of in the Apocalypse. 1732. What is signified by this son, is seen from his name; to wit, from the name given him by his mother, which was Benoni and signifies" the son of my sorrow"; and from that given him by his father, which was Benjamin and signifies "the son of the right hand." 8 1733. As regards the first name, Benoni, given him by his mother, that this signifies the son of her sorrow is evident from the preceding explanations, to the effect that the true church of God Messiah with Jacob's descendants was then dying. Therefore, by the mother, by whom in the more interior sense that church is signi fied, he is called the son of sorrow, this being signified by [BenoniJ. So likewise in the inmost sense, the meaning being that the true church of God Messiah would die about the end of days, as said above [n. 1730]. For this reason also, he is called "the son of sorrow." 1734. As touching the other name, to wit, the name Benjamin, given him by his father, and which signifies" the son of the right hand," this involves a twofold meaning, depending on whether Jacob be taken as the father or whether Israel be so taken. If Jacob is taken as the father, then this son is called" the son of the right hand," because he who is meant by Jacob without Israel, that is to say, he who would bruise the heel of the Messiah, thought that he would then sit at the right hand, and thus would occupy the throne of God Messiah, and so would have aU power in heaven and on earth. Therefore, he then calls this son" the son of the right hand." This name, therefore, is opposed to the name" the son of
In his translation, Schmiclius supplies these interpretations in italics.

34

II Ad.

18-~1

GENESIS XXXV: 18

[1735

sorrow"; for the right hand signifies power, and also that feast which he thinks to celebrate. a It is different when by the father is meant Israel without J acob. Then, by "the son of the right hand" is meant God Messiah himself who will first come into the world, and by death will overcome the devil, will rise again, and will sit at the right hand of Jehovah his Father and have all power in the heavens and on earth [Matt. 28 18 ]. This is the meaning in the more interior sense. Moreover, by "the son of the right hand" is also meant God Messiah himself who will come at the end of days to judge the whole world, and thus will come into his glory, and so will be the son of the right hand who in like manner is opposed to the son of sorrow. This is the meaning in the inmost sense. Be- cause there is a twofold sense in these words, therefore, neither .Jacob nor Israel is mentioned in the text but only father, and this that either may be understood. 1735. This is likewise indicated and thus confirmed by the last words of Jacob, then Israel, to his sons, and indeed to Benjamin. Of him he says: "Benjamin shall be a wolf that raveneth; in the morning he shall devour the spoil, and at evening he shall divide the prey" (chap. 49 27 ). Here both meanings are understood, for the wolf that shall raven is here called Benjamin; and thus it is both he who is signified by J acob, and he who is signified by Israel. In the genuine sense, the wolf is an animal which ravens, and it signi fies everyone who ravens the goods of another. That after the fall man was devoted to hell, is well known. Thus, he became a prey to the devil, and so by virtue of the fall belongs to him; for after man had been cursed, everyone belonged to him. The wolf, therefore, is he who snatches one away from the power of another, and thus is also God Messiah who snatches men away from the jaws of the devil. It is in this sense that "the son of the right hand" is to be under stood, when by father, in the text, is understood Israel. It is He who shall raven and, in the morning, shall devour the spoil; for the morning was the time of the primitive church, when men abounded in light; but the evening is at the end of days when shade will oc cupy human minds. Then" he shall divide the prey," that is to say, shall separate those who are caned the living from the dead.
[Crossed off:] as when one has gained the victory. the father himself before his death [see n. 1735]. This is explained by

II Ad. 22

35

1736-39]

THE WORD EXPLAINED

So shall God Messiah separate his kingdom from the kingdom of the deviJ.1 1736. As touching the name Benoni, signifying "the son of sorrow," which was given him by Rachel, this name is explained by the prophet Jeremiah when he says: " Thus said JEHOVAH, A voice is heard in Ramah, lamentation, the weeping of bitterness; Rachel lamenting over her sons (that is to say, over them all, even those of Leah, these having been transferred to her) refused to take con solation for her sons, because they were not. Thus said JEHOVAH, Refrain thy voice from weeping, and thine eyes from tears; for there is a reward for thy labor, the saying of JEHOVAH ; and they shall return from the land of the enemy. And there is hope in thine end, the saying of JEHOVAH, for thy sons shall return to their own border" (Jer. 31 1 i>-17). Thus [it is evident] that it is the sons of the true church of God Messiah in the entire wo-rId who are meant, these being understood by the sons of Rachel who shall re turn to their own border, or to the land of Canaan, that is, to the kingdom of God Messiah, etc., etc. The same thing is also in volved in the infants slain by Herod (Matt. ~16-18). 1737. The like, moreover, is involved in the prophet Micah, where he says of Bethlehem Ephratah that from thence shall go forth a ruler in Israel; for we read: "He will give them unto the time 2 when she which travllileth hath brought forth; until the remnant of his brethren return unto the sons of Israel," etc. (Micah 5 2 3 ). 1738. And Rachel died and was bttried in the way of Ephrath which is Bethlehem (vs. 19). After Israel's last son was born, Rachel died. What this signifies in the several senses can be evi dent from what has been said above. 1739. The text then speaks of her burial, namely, that she was buried in the way Of Ephrath, which is Bethlehem. This signifies that Rachel was buried in the place where the Messiah was born. It is said, in the way of Ephrath, because in the same way was also Mary, the mother of the Messiah, when she journeyed from
1 In the autograph, this passage is emphasized by "N B" written three times in the margin. [Crossed off]. namely, he will sustain the government for the time.

36

GENESIS XXXV: 19-fW

[1740-41

Jericho 3 to BetWehem. Thus, by the way is signified the way of the mother of the Messiah. By the way is also signified the same as was previously signified by " a space of time" [chap. 35 16 ], respecting which see above [no 1723]. When this way was cov ered, Rachel died; and this at Bethlehem when the Messiah came into the world. By Bethlehem, moreover, in the inmost or most universal sense, is signified the place where God Messiah is to come into his glory; for Bethlehem also signifies the house of God, and wherever the house of God is, there he will come. 1740. And Jacob set a pillar upon her grave; the .~ame is the pillar of Rachel's grave unto this day (vs. 20): Here it must be observed that by Leah and Rachel are signified the two churches; by Leah, the Jewish church as separated from the interior church, and thus also the like church in the entire globe; and by Rachel, as pointed out above [no 1720, 1730], the true church of God Mes siah. Hence, by Israel, when Israel is separated from Jacob, is meant the husband of Rachel. (1741; Here we again read that it was Jacob and not Israel who set a pillar upon her grave; and since by J acob without Israel is meant the same as was stated above [n. 1734], it can be evident, from this circumstance, what kind of a pillar he placed there; to wit, a pillar like that of which we read in verse 14, and which was his monument at the place called Bethel which signified the house of God. So now he sets a pillar at Bethlehem, a name which likewise signifies the house of God. Hence it can be evident, that the same thing is meant here; namely, that in this way he wished to bury Rachel, that is, in the more interior sense, to bury the true church I of God Messiah; and also to bury her in the inmost sense, for he then thinks her to be dead, and so thinks to set up a monument as l a t~ophy of victory. Although this could not have been J acob's attitude as against Rachel, yet, because what is here described is Jacob's mind, being the mind which is indicated w~n he is c~ Jacob, therefore, conclusion can be made as to what these words in v~ ~ in his posterity; to wit, that at the time of the Messiah the I J~ws sang their triumph, as it were, so that they esteemed ~ a matter of glor that they had put their Messiah to death and buried

rll

This is probably a slip for" Nazareth." The road from Nazareth to Bethlehem passes through Shechem and thus is the same as that traversed by Jacob. The author first wrote an'Mn'us and then substituted me1lS.

37

174~]

THE WORD EXPLAINED

him; and they made this known to the whole wot:.1d. Even at this day also they cherish it in their heart, who glory in the fact t at I this de~d was acc~m lished, and so set up a like pillar. -Therefore, in the text, the words are added: The same is the pillar of Rachel's grave unto this day. From these concluding words it does indeed appear, as, in fact, some commentators suspect, that they are not the words of Moses, or that they were added at a later time; but seeing that the same expression occurs also elsewhere [in the Divine Word], it involves that the same thing is done even t:9 the end of days, this being what is signified by the words unto this day. There are no words here which were written by any other than Moses, as anyone can perceive from the more interior and inmost sense of all the words, there being not a single one of them which does not involve things which concern God Messiah. For they were all divinely spoken as they stand, that is, they were spoken by the r Messiah himself; and it was merely the writing that was done by the hand of Moses. 1742. True, it is not said that Jacob hated Rachel-rather, that he loved her-but that he set a pillar upon her grave. It was the custom of men to set up pillars in whatsoever place they wished to worship God. Thus, the pillar was in place of an altar, for this pillar, nay, the very stone, signifies the house of God, and thus the Messiah himself, as frequently shown above [no 48~, 5~5-6 seq., 671 note]. So likewise, in the present case; but this pillar signifies the house, not of the true God, that is, of the Messiah, but of that g~d which J acob~rshir:ped; and it was set in the place wh-ere Rachel was buried, to the end that he might at the same time re member this god-whicl:! also was a prof~ thing. This is the' reason why, in the text, as many times later, he is again named acob and not Israel.

.r

GENESIS XXXV
~l And Israel journeyed, and pitched his tent beyond the tower of Eder. ~~ And it came to pass, when Israel dwelt in that land, that Reuben departed and lay with Bilhah his father's concubine; and Israel heard of it. Now the sons of Jacob were twelve. ~3 The sons of Leah: Reuben, J acob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun. 38 n. Ad. ~9

GENESIS XXXV: 21

[1743-44

24 The sons of Rachel: J oseph and Benj amino 25 And the sous of Bilhah, Rachel's handmaid: Dan and Naphtali. 26 And the sons of Zilpah, Leah's handmaid: Gad and Asher. These are the sons of Jacob which were born to him in Paddanaram. 27 And Jacob came unto Isaac his father in Mamre Kirjatharba, the same is Hebron, where Abraham and Isaac sojourned. 28 And when the days of Isaac were a hundred years and fourscore years, 29 Isaac gave up the ghost, and died, and was gathered unto his peoples, very old and full of days; and Esau and Jacob his sons buried him.

1743. And Israel journeyed, and pitched his tent beyond the tower of Eder (vs. 21). That it is here said I srael--and, in what follows the names Israel and J acob are frequently interchanged, as for instance in the next verse, where we read: "when Israel dwelt in that land," "Israel heard," "the sons of J acob were twelve" (vs. 22); and in chapter 37, "Jacob dwelt in the land of his father's sojournings" (vs. 1), and again, "Israel loved Joseph" (vs. 3), and so on-this was done for [many] reasons. In all such cases [God Messiah] then remembered Abraham, and thus saw something [of Abraham] in this his descendant as being his son and grandson-which was the reason why the name Israel was then used. It was used also for the remembering of Rachel who had lately died, and of whom we spoke just above [n. 1730, 1741], in that she was then buried in the place where the Messiah Was born. Moreover, it was used because of' many other reasons, of which we shall speak in the series where the name occurs. That J acob was so quickly converted, and, at the same time, retained the name J acob in the verses that follow, where sometimes in the same verse, we read now Jacob's name, now lsraeI's, cannot be true. Moreover, in the present text [Israel is named] because he pitched his tent and entered further into the land of Canaan, and indeed to the land of the sojournings of his father, that is to say, of Abraham who is called his father, as we read in chapter 28 13 1744. What is signified by pitching a tent has been explained above [n. 388, 1252, 1552], to the effect that tents at that time II Ad. 30-31 39

1745-46]

THE WORD EXPLAINED

were like tabernacles, or that tabernacles were represented by them, and signified sojournings, and these, the courses of their life, and so forth. 1745. As touching the tower of Eder, in olden times towers were a kind of monument by which were signified things of the highest degree. Therefore, in the Divine Word, things which are high are likened to towers. For the same reason, N oah's descendants are said to have been gathered together at Babel, for the building of a tower, that they might ascend into heaven [chap. 114] ; that is to say, to have been instigated to this deed by the devil in order that he himself might set up a monument of this kind. For as the devil wished to ascend in their minds, so also he wished to ascend by means of insignia and like things which served as significatives,5 and so by this tower. Therefore, the tower was destroyed. But the present tower, which is called the tower of Eder, was in the land of Canaan, and this, in order that no such thing might enter into Jacob's mind; and, in case it did enter, that this tower might not then become a tower of wickedness. For this reason, he is here caned Israel; and likewise to the end that in his tent God Messiah might have Abra ham in remembrance. 1746. And it came to pass, when Israel dwelt in that land, that Reuben departed and lay with Bilhah his father's concubine; and Israel heard of it (vs. ~~). Bilhah was Rachel's handmaid who bore her two sons, one called Dan from" judgment," and the other Naphtali from "wrestling." How grievous was Reuben's crime can be evident from the things which are signified by Reuben and by the sons of this handmaid, in the more interior and inmost sense. In the more interior sense, Reuben signifies intellectual sight, and consequently faith from the understanding; and in the inmost sense, he signifies faith in God Messiah. Since .Jacob and his sons were of such a character that they were entirely separated from true faith, that is to say, from faith in God Messiah; and since they had faith in another who was contrary to God Messiah; therefore Reuben, being of the same character, was now permitted to commit thIS wicked crime, in that he lay with his father's wife. 6 The son - Dan signifies" judgment," namely, that God Messiah should judge between Leah and Rachel; [while Naphtali signifies "wrestling,"
Literally, which were signified. The author first wrote "concubine."
~o

II Ad.

3~-33

GENESIS XXXV: fUl

[1747-48

namely, that Leah had wrestled with her sister (chap. 30 6,8)J. Hence the punishment which this crime merited can be clear merely from the things contained in these names, to wit, that his faith was a faith in his own god, to whose judgment he thus appealed; and, moreover, ,that he wrestled with him (for Naphtali signifies "wrestling") and so prevailed. (These are the more interior con tents of the words of the text; but so many wicked things lie con cealed within that I cannot set them forth.) The case was such, that, in this way, the whole family was perverted, and so wrestled against God Messiah himself and prevailed; as we read of N aphtali, who is called the" wrestling of God" [chap. 30 8 ], the same being also signified by Israel. For when faith is perverted, which is the firstborn offspring of the church, all the other offspring which de ( pend on faith are likewise perverted. This then was the cunning of the serpent that he might bruise the heel of God Messiah; on which matter see Genesis, chapter 3[1 0 1. Thus, as stated in the text, Reuben departed. 7 1747. For this reason, Bilhah is here called his father'.v con cubine and not, as before (chap. 30 4 ), his wife. She is a wife when all things in the church follow each other in the order of the births as signified by their names. Now, however, she is his father's concubine; for she is an adulteress, and then the case is different and another god is worshipped. The father who is regarded in the text is J acob, and this because of Reuben as his son. 1748. The reason why the text mentions Israel and not Jacob, is because in Jacob's firstborn the Messiah remembered the faith which is the basis and foundation of the true church of God Mes siah. Lest this whole posterity should thus perish, and that an in most kernel might still remain which derived its quality from faith; and, moreover, because God Messiah then remembered himself who is called Israel, for it is the Messiah himself who is now represented by Israel; therefore it is that the text now speaks of Israel. Had it spoken of Jacob, this would then have been a sign that all things had perished and come to ruin like a house when the foundation is destroyed. That the foundation or root might remain, God Mes siah here willed to say Israel not" Jacob." It was from the same cause that Reuben wished to save Joseph, and rescue him from the
7 [Marginal note by the author:] That Reuben lost his birthright, and that the same was transferred to Joseph, see chapter 48 4 , 49 4 , and I Chronicles 51.

II Ad. 34-35

41

1749]

THE WORD EXPLAINED

hands of his brethren [chap. 37 29 ,3], to the end, namely, that after they had taken to themselves as wives the women of the city of Shechem [chap. 34 29 ]-and that they were women of a true doctrine of faith has been told above [no 1606]-something might remain in that stem which could be made entire. Otherwise they must needs have been slain like those who lay with the descendants of Moab and with the Midianitish women, twenty-four thousand of whom were destroyed [Num. ~51-9]. The present crime was still worse. 1749. That the case is as stated, is confirmed by the words uttered by Reuben's father prior to his death. These words are: "Gather yourselves together and give ear, ye sons of J acob; give ear, I say, unto Israel your father. Reuben, thou art my firstborn, my strength and the beginning of my potency; excelling in height of honor and excelling in power" S (chap. 49 2, 3). These words should one and all be carefully noted (and explained) ; for they make it clearly manifest that nothing else is signified than faith, this being Israel's firstborn, his strength, the beginning of his potency, excelling in height of honor and excelling in power. Thus is faith described, with all its attributes, so that not the least thing is wanting of what the true church of the Messiah knows con cerning faith. After this, and now more nearly touching Jacob's sons and thus their posterity, come the words: "Lightly laid art thou as water, thou shalt not excel; because thou wentest up to the couches of thy father, then madest thou thyself unworthy; he went up to my bed" (ibid. vs. 4). It is evident that these words have regard to the firstborn and to no other; for each of the sons had his own predication. It is God Messiah who is here the Israel to whom they should give ear; for he spake by the mouth of Israel and he then remembered the inmost meanings contained in the names of the sons. These words, therefore, have specific regard to Reuben, and it is he who is " lightly laid as water," that is, whose faith is fluctu ating. The gift of God Messiah is faith by means of the Holy Spirit. Thus the fluctuation of this faith is compared to the fluidity of water. This fluctuation, however, has regard to the medium in Reuben's posterity and in others who are like thereto.
[Marginal note by the author:] N B The translations are here somewhat variant; they should be looked into. [Castellio's translation of verse 3 is as follows: "Reuben, thou art my firstborn, my power, and the beginning of my manhood; according as thou art in greater dignity, so art thou the more devoid of power." Pagninus and Tremellius agree in general with the A.V.]

4~

Ad. 36

GENESIS XXXV:

~~-~7

[1750-5~

Thus, because of the wicked deed described above, the birthright is now taken away from Reuben, and it is said: "Thou shalt not excel; because thou wentest up to the couches of thy father, then madest thou thyself unworthy; he went up to my bed." Thus the above words are now explained. 1750. Now the sons of Jacob were twelTJe (vs. ~~). These sons are then enumerated up to verse ~6. What is meant by the names of the sons of J acob ha.s been told above. These sons are now again recounted, for the reason that the subject now treated of is the firstborn, or those who have the leadership. Thus they are all called sons of Jacob; for as the faith is, that is, Reuben, such are all the things that follow, and that are signified by the names of the sons. This, then, is the reason why they are called sons of J acob. So likewise in verse ~6, where it is said that they were all born in Paddan-aram, that is, in that idolatrous land which is now signified by Paddan-aram. Benjamin was not born there, but still he is counted among those who were, because faith leads the band, and all the rest then follow in order; for there is none but is devoted to death, and all are rescued by God Messiah. According to the quality of the faith, such is the quality of all else, namely of the obedience, the love, the church itself; and also of the fruits of faith, the prosperity, the salvation, the kingdom. Then, however, the sons by the handmaid Bilhah are not included in their number, as neither are the sons by Rachel; for the names of these sons do not involve the like things. Thus, properly speaking, it is only eight sons who are meant. The other four are indeed withdrawn from them, but still they are seduced by J acob and thus condemned; but they are snatched from that hell by God Messiah. 1751. As further concerns the church signified by the names of the sons of Israel and J acob, this church is of the utmost diversity. As the faith is, so also in every respect are all the other things that follow. In themselves they are indeed dissimilar, but [all] are images of that God in whom they have faith. Of what quality the sons of J acob were, is clearly evident from the sayings of their father before his death (chap. 49). 1752. And Jacob came unto Isaac his father in Mamre Kirjath arba, the same is Hebron, where Abraham and Isaac sojourned (vs. ~7). What Kirjath-arba means has been told above En. ~76, 477, 1198], to the effect that places signify the degrees of approximaII Ad. 37-39 43

1753]

THE WORD EXPLAINED

tion toward interiors in the true church of God Messiah, thus in the kingdom of God Messiah. The land of Canaan signifies the true church of God Messiah, thus the kingdom of God Messiah; there fore the places [in that land] signify the degrees of approximation toward the more interior things thereof, according to their distance from the center. This center is now assumed as being where Abra ham and Isaac dwelt, and where afterwards they were buried; see above chapter ~32 and elsewhere. a
THAT PLACES SIGNIFY DEGREES [OF ApPROXIll-IATION] IN THE TRUE CHURCH
1

1753. It must be observed that in itself Kirjath-arba signifies the very center of the church and kingdom of God Messiah; for every place in the land of Canaan, nay, and outside that land, is taken as a center, the center being where the Messiah is. Thus, Bethlehem and mount Sion and other places are also taken as the center, that plac~~alone being the center where God Messiah is. The center in the wilderness was the place where the tabernacle was which Moses carried about wherever the tribes wandered. Later [in the land of Canaan] the center was wherever the tabernacle was and where God Messiah appeared in the tabernacle. Thus, it was in Jerusalem where the temple was built; but it was never there after that temple had been profaned, and still less after it had been destroyed. Then, the center was in every place whatsoever in the entire globe where the house of God was, the Stone, the Shepherd of Israel; that is to say, where God Messiah was. Thus, the center is in every man with whom God Messiah is present with his mercy; and so in every man whatsoever in whom is that faith in the Mes siah which answers to the mercy of God Messiah. There is the very center of the true church and kingdom of God Messiah. ln celestial gyres the centers are such that they are everywhere, or if it may be so expressed, in every point. Supra-celestial, and conse quently celestial gyres are such that every place is the center, it . being nothing but the center, or centers, which form these gyres. The centers thus formed, however, regard interior centers, and these, centers still more interior, and these again the inmost, that is,
See chap. ~510. This heading is taken from a slip of paper pasted on the inside of the last cover page of Tome n. For the full heading, see the Table of Contents.
1

44

II Ad. 40

GENESIS XXXV: !il7

[1754-55

God Messiah himself. Such is the aspect in supra-celestial gyres or spheres, that, when the order is perfect, they must regard things celestial and infra-celestial. These statements will indeed appear somewhat obscure, but this comes from ignorance of superior gyres. For we abide only in lowest forms, that is to say, in such as are terrestrial and mundane, where are none but angular and circular forms, etc., etc., and these are merely the productions and effects of superior forms, thus descending in order, to things terrestrial and then ascending therefrom. In like manner as approximations [to the center] are signified by places, so also their boundaries are signified by rivers, and the higher things, nay the Messiah himself who is in the highest, by mountains; for superiors refer themselves to inferiors, as things more interior to things more exterior, though with a difference, etc.

1754. Here, then, was the center in the land of Canaan; and this because of Abraham and Isaac with whom God Messiah himself had been present and was now present; and more especially because of Abraham and his faith, of which we have frequently spoken. Therefore, the words are here added, WhC1'C Abraham and !saae so j(YUrned. These words again confirm the statement that places signify distances in the true church and kingdom of the Messiah; and that, in relation to the Messiah's true church in the entire globe, denoted by Abraham considered as the parent, this was then the central place. But since there were men in other places also who truly worshipped God Messiah, as later did Esau in mount Seir, and as did Islunael in another place, and also many among the gentiles so called, as, for instance, Melchizedek in the time of Abra ham, the inhabitants of the land of Hamor, etc., therefore, there were centers there also. But as concerns the representations of the entire globe in these men as parents, this can be known to none but J ehovah God alone. 1755. That places signify degrees of approximation in the true church and in the kingdom of God Messiah is evident from the very words of the text; for we read: Where Abraham and [saae so j(YUrned, [namely] in Mamre, where is Hebron, it being there that Abraham and Isaac sojourned, for there they abode, and there they were buried. Thus their sojournings signify such things as per tain to the course of their lives, and thus to degrees of' their ap proach toward things more interior and so toward things inmost. II Ad. 41-4~ 45

1756-59]

THE WORD EXPLAINED

1756. This place was the center, not because Jacob came unto Isaac his father, as we read in the text, but because Abraham and Isaac sojourned there; this latter fact is therefore added. The matter can be conceived of in no other way, in view of the fact that it is said" Jacob" and not" Israel." The Canaanites also came to places where Abraham and Isaac were; for, by permission of God Messiah, the place where the kingdom of God is, may for a time be occupied by the devil; as the whole land of Canaan was occupied by the Canaanites-a fact which involves more than can now be told. Nevertheless, the devil is [afterwards] expelled, as will be seen in what follows. Therefore, immediately after J acob's arrival in this place, we read of the death of Isaac. 1757. And when the days of Isaac were a hundred years and fourscore years, Isaac gave up the ghost, and died, and was gathered unto his peoples, very old and full of days; and Esau and J acob his sons buried him (vs. ~8, ~9). Here then we read of the death of Isaac immediately after the arrival of Jacob at Kirjath-arba. What Isaac means, and what was the nature of his life, has been described above, and indeed, that like Abraham he was in the second degree of approach. 2 But he was not like Abraham himself; for God Messiah is called the God of Abraham, but the Fear of Isaac, while to J acob He was terror and distress. 1758. Here then, as we read, Isaac gave up the ghost and died, and also was gathered unto his peoples. Everyone is gathered to his peoples, but these peoples signify those who have been of the same kind of life. So also we read later of J acob, that he "was gathered unto his peoples" (chap. 4933 ). Peoples are distin guished into classes, according to the order described above [no 3~5~~8], these being the peoples to whom men are gathered. It cannot be said of a dead man that he is gathered to his peoples un less the latter be peoples who are beyond life, being among those who live after death. 1759. Since it is said that Esau and Jacob, his sons, buried him, it can be evident who it is that are meant, that is to say, who it was that buried Isaac, considered as Isaac; namely, that it was Esau, by whom is represented the Messiah; and J acob-as can the better be
2 The meaning seems to be "was in the second degree of approach to the inmost of the land of Canaan," the first degree or step being Beer-sheba. See n. 385-88.

46

II Ad. 43-46

GENESIS XXXV:

~8-~9

understood from his posterity which was called J acob; [thus] who it was that later buried the Messiah, to wit, J oseph of Arimathea; 8 and who it was that set a watch before the sepulchre! After the present verse, the text at once passes on to Esau, who is Edom [chap. 36 1 ], by whom is signified the Messiah himself. Therefore, the subject treated of, is the resurrection of the Messiah from the dead. GENESIS XXXVI 1 These are the generations of Esau; the same is Edam. ~ Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite; 3 And Bashemath Ishmael's daughter, sister of Nebajoth. 4 And Adah bare to Esau Eliphaz; and Bashemath bare Reuel; 5 And Oholibamah bare J eush and J aeIam and Korah. These are the sons of Esau which were born unto him in the land of Canaan. 6 And Esau took his wives and his sons and his daughters and all the souls of his house, and his cattle, and every beast of his, and all his possession which he had acquired in the land of Canaan; and went into the land because of Jacob his brother. 7 For their substance was more than that they might dwell to! gether; and the land of their sojournings could not bear them be cause of their cattle. 8 Thus Esau dwelt in mount Seir; Esau is Edam. 9 And these are the generations of Esau, the father of the Edomites in mount Seir. 10 These are the names of Esau's sons: Eliphaz the son of Adah the wife of Esau, Reue1 the son of Bashemath the wife of Esau. 11 And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz. 1~ And Timna was concubine to Eliphaz Esau's son; and she bare to Eliphaz Amalek. These are the sons of Adah Esau's wife. 13 And these are the sons of Reuel: Nahath, and Zerah, Sham mah, and Mizzah; these were the sons of Bashemath Esau's wife.
3 Matt. 27~7-60, Mark 1543-46, Luke !i2350-53, John 1938-41. Namely, the chief priests and pharisees (Matt. !i27 66 ).

47

THE WORD EXPLAINED

14 And these were the sons of Oholibamah, the daughter of Anah, the daughter of Zibeon, Esau's wife; and she bare to Esau J eush, and J aelam, and Korah. 15 These are the dukes of the sons of Esau; the sons of Eliphaz Esau's firstborn: duke Teman, duke Omar, duke Zepho, duke Kenaz, 16 Duke Korah, duke Gatam, duke Amalek; these are the dukes that came of Eliphaz in the land of Edom; these are the sons of Adah. 17 And these are the sons of Reuel Esau's son: duke N ahath, duke Zerah, duke Shammah, duke Mizzah; these are the dukes that came of Reuel in the land of Edom ; these are the sons of Bashemath Esau's wife. 18 And these are the sons of Oholibamah Esau's wife: duke Jeush, duke Jaelam, duke Korah; these are the dukes that came of Oholibamah the daughter of Anah, Esau's wife. 19 These are the sons of Esau, and these are their dukes; the same is Edom. ~o These are the sons of Seir the Horite, the inhabitants of the land: Lotan, and Shobal, and Zibeon, and Anah. ~1 And Dishon, and Ezer, and Dishan; these are the dukes of the Horites, the sons of Seir in the land of Edom. ~~ And the sons of Lotan were Hori and Heman; and Lotan's sister was Timna. ~3 And these are the sons of Shobal: Alvan, and Manahath, and Ebal; Shepho, and Onam. ~4 And these are the sons of Zibeon: Ajah, and Anah; this is that Anah that found mules in the wilderness as he fed the asses of Zibeoti his father. ~5 And these are the sons of Anah: Dishon; and Oholibamah was the daughter of Anah. ~6 And these are the sons of Dishon: Hemdan, and Eshban, and lthran, and Cheran. ~7 And these are the sons of Ezer: Bilhan, and Zaavan, and Akan. ~8 These are the sonS of Dishan: U z, and Aran. ~9 These are the dukes that came of the Horites: duke Lotan, duke Shobal, duke Zibeon, duke Anah. 30 Duke Dishon, duke Ezer, duke Dishan; these are the dukes
I

48

GENESIS XXXVI: 1

[1760

that came of the Horites, according to their dukes in the land of Seir. 31 And these are the kings that reigned in the land of Edom, before there reigned a king over the sons of Israel. 3~ And there reigned in Edom, Bela the son of Beor; and the name of his city was Dinabah. 33 And Bela died, and J obab the son of Zerah of Bozrah reigned in his stead. 34 And J obab died, and Husham of the land of Temani reigned in his stead. 35 And Husham died, and Hadah the son of Bedad, who smote the Midianites in the field of Moab, reigned in his stead; and the name of his city was Avith. 36 And Hadah died, and Samlah of Masrekah reigned in his stead. 37 And Samlah died, and Saul of Rehoboth by the river reigned in his stead. 38 And Saul died, and Baal-hanan the son of Achbor reigned in his stead. 39 And Baal-hanan the son of Achbor died, and Hadar reigned in his stead; and the name of his city was Pau; the name of his wife was Mehetabel, the daughter of Matred, the daughter of Mezahab. 40 These then are the names of the dukes that came of Esau, according to their families, after their places, in their names: duke Timnah, duke Alvah, duke J etheth, 41 Duke Oholibamah, duke Elah, duke Pinon, 4~ Duke Kenaz, duke Teman, duke Mibzar, 43 Duke Magdiel, duke Iram; these are the dukes that came of Edom, according to their habitations in the land of their possession; the same is Esau the father of the Edomites.

1760. These are the generations of Esau; the same is Edom (vs. 1). Because the subject now treated of is Esau, by whom in the more interior and inmost sense is signified the Messiah, the text at once adds, the SflIT1UJ is Edom, to the end that it might be evident that He is signified who, in the prophets, is called Edom, that is to say, the Messiah himself, as described in Isaiah, etc., of whom we have sometimes spoken above En. 359, 447, 450], and of whom, by II Ad. 47 49

1761-6~]

THE WORD EXPLAINED

the divine mercy of the Messiah, we shall many times speak again. For the present, let the reader merely consult what has been said concerning Esau, who is Edom, at Genesis ~523-34, ~71-46, 331- 16 , and the passages there cited from the prophets, etc., etc. [n. 350, 403, 447, 450, 1541]. See the passages cited in n. 1780, 1800. 1761. VVhat is intended in the sense proper by this enumeration of Esau's generations, is that his posterity shall thereby be known, and so, that it shall be known into what nations he has been propa gated, and thus how many peoples have arisen from him; for by these generations are meant peoples and nations. In a wider sense, Esau's own posterity is signified, a posterity which was much more extensive than Jacob's; for the number of the tribes springing from Jacob and, consequently, the number of those who are called peoples or nations, was the same as the number of J acob's sons. In the more interior sense, it is the churches arising from these peoples that are meant; so likewise in the inmost sense, though then these churches extend to the entire globe. In the supreme sense the text treats of the Messiah himself, that he rose again; for in the more interior and inmost sense, by the generatUm-3 of Esau are meant churches, and in these the Messiah likewise rises again as himself. That there is a resurrection of the Messiah in every individual who is in his church or in his kingdom, is well known; for in those who are in in mosts exists a representation of the Messiah himself, because a rep resentation of his kingdom, and of both. 1762. Esau took his wives of the daughters of Canruvn; Adah the daughter of Elan the I-littite, and Oholibamah the daughter of Anah, the daughter of Zibean the I-livite (vs. ~). That these two wives were not of the Canaanites, and t.hus of the descendants of Ham, but were of the descendants of Seth 5 who were beloved of God Messiah, can be evident. Esau's first wife was of the daughters of Heth, and thus of that posterity which lived in a place near to where Abraham and Isaac sojourned, that is, abode, and of whom Abraham bought a place of burial. As to their character, this can be evident from their discourse with Abraham; for they offered him a place of burial free, and paid him much honor, and greatly
Seth is perhaps an error for Shern, and the same may be said of the word Seth in n. 1804, 1810 (in n. 1804 it is written Sceth and Scheth; see the note

there). See also 1'1. 177~, 1791 (in n. 1791 it is written Seth, Scheth, and Sceth), where Seth is clearly intended for Shem. Compare n. 1563 note and n. 1976 note.

50

II Ad. 48-49

GENESIS XXXVI:

~-3

[1763-65

revered him (chap. ~32-20). It can also be evident from the fact that Abraham was buried there, and also Sarah, and now Isaac. That it was from them that Esau took this wife, see chapter [~634], ~746 [no 394, 456V 1763. In regard to Esau's second wife who is called the daught.er of Zibeon the Hivite, it can be evident from chapter 342 that she was of the same house that included Hamor 7 and thus Shechem. That Hamor 7 and Shechem were loved by God Messiah, see the ex planation of that chapter from verse ~ to the end [no 1577 seq.]. 1764. And Bashemath Ishmael's daughter, sister of Nebajoth (vs. 3). What Ishmael's character was, and hence the character of his posterity, has been described above en. 471, 1754], to wit, that he is among the most highly elect; for he was Abraham's seed, as also he was called (chap. ~11S) ; this, however, is an arcanum. Respecting Esau's second wife, see also above [n. 471] at chapter ~8[9) ; but there she is called" Mahalath the daughter of Ishmael, Abraham's son, the sister of Nebajoth." Thus, Ishmael was Abra ham's son, and the sister of Nebajoth was also [Abraham's daughter]. From the fact that it is not said that Nebajoth had two sisters, it can be concluded that the name of this wife, which was then Mahalath, was changed to Bashemath, just as names were often changed in ancient times, and this for causes of which we have spoken above [n. 703, 1698]. Therefore, when names are thus changed, it can be evident from the names themselves what they signify (let this be looked into if opportunity then offers); for, in the case of those who are in the true church of the Messiah, the names of all are not thus changed on earth but in the heavens. This does not come to their knowledge, for in names is contained the re membrance of the things which are signified. 1765. Thus, it is now evident that Esau had three wives; one, Ishmael's daughter who was of Ahraham's nearest kin, and two from families which were related with Abraham, especially in spiritual kinship, that is to say, in kinship by faith, being, indeed, in the same degree of kinship as are the degrees which obtain in the church, and thus in the kingdom of God Messiah. The inmost degree is signified by Ishmael's daughter [Bashemath], daughters signifying churches; the next degree by [OholibamahJ the daughter
7

[Marginal note by the Author:) On this subject see particularly n. 1788. The autograph has " Machor," see n. 1590 note.

II Ad.

50-5~

51

1766-68]

THE WORD EXPLAINED

of the Hivites, among whom were Hamor and Shechem; and the last by [Adah] the daughter of Heth. Thus it is three classes that are thus signified by these daughters, and so three stages in his progression from the ultimate to the inmost, where is Esau together with Ishmael. 1766. If it be allowed to say m()re concerning Esau and Ishmael, [namely], that the one sits at the right hand of God Messiah, and the other at the left, this may be considered when the time comes for printing. 1767. They who sit at the right hand of God Messiah are also signified by Ishmael, and they who sit at the left are also signified by Esau; for to sit at the right hand is to be nearest to God Messiah. s

1768. And Adah bare to Esau Eliphaz; and Bashemath bare Reuel; and Oholibamah bare Jeush and Jaelam and Korah. These are the sons of Esau, which were born unto him in the land of Canaan (vs. 4-5). Here, in the first place, is mentioned a son of the family of Heth; in the second place, a son of the family of Abraham; and in the last place, three sons of the family of Hivi. 9 These sons, therefore, are mentioned, not according to the order in which Esau took his wives, but according to an order which is well known, namely, that from the last and the first are born the inter mediates. Thus, three intermediates are mentioned.
Nos. 1766-67 are cited in the Index to the Memorabilia, s.v. Esau, Ishmael, Dexter, Sinister. These two paragraphs (fJ Ad. 540, 53) are written side by side; n. 1767 (53) on the left, and n. 1766 (54) on the right. This position, and also the handwriting, indicate that n. 1766 (54) was written first; and this is confirmed by the entries in the Index to the Spiritual Diary; see the Table of Contents, where these entries are translated. Here we have another of several indications that the paragraphs of this work were not numbered at the time when they were written. See n. 1540 note. We have assumed that the author here uses the word Ohivi as the name of the father of the Hivites, and not as a patronymic; but see n. 1788 and notes; for when speaking of the Hivites he writes Haevei, 01livaei, Ohivitae. The Hebrew is '~I!~ always in the singular and with the article. Schmidius renders it CMvita, Ohi1,ae'lJ,s, and Chivaei (plural), and the A.V. Hivite and Hivites. In one passage (Gen. 1017 ), Schmidius, who is followed by Sweden borg, has Chivi, and apparently intends this to represent the name of a man. In n. 1788, Swedenborg gives reasons for assuming that the Hivites were a branch of the Hittites. In that case, Chivi would be a Hittite. See also n. 1805. It may be added that among scholars the origin of the Hivites is not known.

II Ad. 53-55

GENESIS XXXVI: 4-6

[1769-79l

1769. These sons are called the sons which were born unto Esau bn the land of Canaan, that it may be signified that they are the sons who are to inherit the kingdom of God Messiah. By them, therefore, are also signified the sons of God Messiah himself, of whom these sons are to be called the parents. It does not therefore follow, however, that the descendants of these parents are them selves of such a quality; for they also degenerated, just as Abra ham's own sons degenerated in Jacob and in Jacob's sons, and so forth. But, as was said of Abraham, the church is preserved in the midst of those, of whom these men are represented as the parents. 1770. Thus it is the Messiah himself who rises again. This is the supreme sense of the words of the text; for the kingdom of God Messiah is represented in these sons, just as it was represented in Abraham, though in a different way. This is in entire accordance with the house of God Messiah, where are many, nay innumerable ministers, each having his own parent in whom as being his sons they are represented. 1771. And Esau took his wives and hi.~ sons and his daughters and all the souls of his house, and his cattle, and every beast of his, and all his possession which he had acquired in the land of Canaa.n (vs. 6). Here, the things pertaining to Esau are referred t.o six classes, Esau himself being put at the head, because it is the Mes siah himself who is now represented by Esau. From his very birth, Esau was red and hairy and thus was deformed' like a beast, as is quite clear from the description of him given in chapter ~52(j and also in chapter 9l7[16, 23], where [it is seen that] he was like a kid when covered with its skin. Ishmael also was a wild man, like a beast, from his very birth, as is evident from the mouth of God Messiah himself (chap. 1612 ). By order of succession, however, these men became the first. The opposite was the case with .J acob, who, from his birth was an entire man and dwelt in tents (chap. 9l5 27 ) ; but by inverted order he became the last. This, then, is what is meant by the words of God Messiah, that the last shall be first, and the first shall be last; see the passage in the Gospel [Matt. 9l0 16 ] 1772. As to the fact that sons of so opposite a disposition are born of one and the same parent, consult the things that have been written and dictated at the end of the present tome, II Ad. 56-59 53

1773]

THE WORD EXPLAINED

concerning the propagation of dispositions. 1 (These may later be inserted here, if this is permissible.) The same is confirmed from the case of the sons of Adam, who were Cain and Abel and also Seth; and, moreover, from the case of N oah's sons Ham, Japheth and Shem/ who were of contrary dispositions although born of one parent. That such was the case with the twin brothers Esau and J acob, was of the providence of God Mes siah, which then transferred iniquity to Esau, and candor to Jacob. Later, however, in the course of years, this was changed in accordance with the individual disposition received from the father and mother, as that disposition was at birth-as was ex plained when treating of that passage [no 349 seq.-]. For the character of the father comes later, that is to say, it unfolds itself in course of time, while that of the mother unfolds itself more quickly and from first conception, thus in the fetus and the infant.&

1773. The order itself now follows exactly as here described, to wit: First the wives, thus the churches, that is, the church divided into these three classes, the division however being a general one. Then follow the sons of the wives, that is, the sons of each church, who are those who constitute that church according to their de grees therein-the church being thus threefold. After these come the souls of his house, as in the general, so in the particular, and most particularly as applied to each individual son. The souls of his house are the prior things of ministry, perfect in their own order, as seen in a house and in society. Then come their cattle
t As now preserved, the end of this "Tome" (Codex 60) contains no writing such as is here referred to. It is not improbable that the leaf or leaves containing these "dictata" were removed by t!:Je author and were assembled with other similar le.'lves taken fram Tomes III and IV, and from Codex 6 (see our Introduction, p. 1".l8 note 6); and that the author subsequently num bered the paragraphs written on these leaves and included them as the first part of his Memorabilia or Spiritual Diary, of which work the pages containing n. 1-148 are now lost. In the author's index to this work (s.v. Haeriditarium, Pater, ]tlater), we find the following entry for n. 83: "That the affections of the father and mother are connate and innate with the offspring; but those of the father are interior and therefore unfold themselves after some tim!", while those of the mother, are exterior, and therefore unfold themselves after a less period of time." See our Introdudion (p. IfJ3 and note 2, and p. 128 and note 6), where the question of these missing pages is discussed more fully. 2 The autograph has 8eth; see n. 1563 note. * See also n. 10S7 seq., particularly n. 1049. 3 This passage is cited in the Author's Index to his Memorabilia, S.l'. Haereditari1tm, IOOoles, Pater, Mater. See the Table of Contents.

54

II Ad. 60

GENESIS XXXVI: 6-7

[1774-76

which are the inferior things of ministry-what is meant by cattle has, in some measure, been told above [n. 836, 853, 1178]. After these comes something still lower, namely, their bea$ts, by which are meant the things of service proper, which must serve them as the infernal crew serves-a crew which must be under authority and must perform the things of viler service. Lastly comes their pos session, such as the wealth and riches which are of the world and earthly. These are the lowest of an and therefore pertain to the devil, who, therefore, is called-but by himself-the prince of the world and of riches. This wealth, moreover, is given him not as a prince but as the vilest servant; and the fact that from this wealth he cans himself a prince, indicates what kind of prince he is. 4 1774. It is said that he acquired these in the land of Canaan, because that land abounded not only in flocks but also in wealth. By wealth, similar things are represented as existing with the man who has it, no matter in what place it has been acquired, it being not the place but the man who makes the quality of the wealth, etc. Abraham had silver, and also possessions derived from cattle, and so also had the other patriarchs. In the hand or house of Esau these possessions were in the order here described [n. 1773]; and so likewise in the hand and house of Abraham, etc. It was dif ferent in the hand and house of others. The possessions are en tirely according as the order is; for had they been in another hand, a different order would haye been observed. 1775. And went into the land because of Jacob hi., brother; for their substance Wa$ more than that they might dwell together: and the land of their sojournings could not bear them because of their cattle (vs. 6, 7). Here we read that Esau went into- the land on ac count of J acob his brother. That he went into the land of the Idumeans which is behind mount Seir, and indeed outside Judea, can be evident from the situation of the places. 1776. It is here said that Esau departed from the land because of J acob his brother, and not J acob because of Esau, and this again bears witness to Esau's love toward Jacob; for he left Jacob the most beautiful land, the land of Canaan, and himself went to mount
On a slip of paper pasted on the back cover-page of Tome II (from which we are now translating-see Table of Contents, p. xvii n.) n. 60 (our n. 1773) is referred to in a special entry, which is translated in the Table of Contents p. xxii.

II Ad. 61-63

55

1777-79]

THE WORD EXPLAINED

Seir. 5 Since it is the Messiah who is represented by Esau, what this signifies in its interior senses, that is to say, in the interior, the more interior, and the inmost sense, can be evident enough, namely, that he left this land to Jacob. The land, moreover, was left for a time, to the Canaanites, 6 and for a time to J acob's descendants, and afterwards, for a time, to others. All these times were suc cessive representations of things which will come to pass; for each period of time is a representation of the whole period which em braces those times. From the images of the parts is made up the whole, as observed here and there in the preceding pages. 1777. It is said in a general way that Esau went into the lamd; but from verse 8 it can be seen that he went to mount Seir, that is to say, that he had his cattle and thus his things of service in the land below mount Seir, while he himself lived upon the mount.' 1778. The text then treats of their substance, by which are signified aU those things which were mentioned above [n. 1773]; and it adds that the land of their sojournings could [not 1 bear them because of their cattle. The meaning of these words in the sense proper is at once apparent. What they mean in a broader sense is also apparent if we take into consideration their descend ants. That the latter were separated in this way is clear; and this, at the same time because of the animus of the inhahitants,an animus which remained against their posterity. In the more in terior sense, they separated because of the church in this posterity: and so likewise in the inmost sense, there being like separations in the entire globe, from the time of N oah to the end of days, with every possible difference in each individual according to his disposi tion; these differences are so indefinite in number that the same can never exist in one individual as in another, although they agree in general, and thus in the universal, which is represented in the parent himself. 1779. By the land of the sojournings is meant the course of their life; for the present place was not the land of their sojourn
[Crossed off:] when yet Esau had the greater abundance of possessions, as is apparent from the preceding narrative [chap. 339 ). [Crossed off:] and thus to the devil, that he might have his kingdom there. 7 [Crossed off:] Thus, he dwelt in the land of Canaan, up to the place where possession was given to .Jacob. The like occurs here as in the case of Abraham, in that the latter left to Lot his brother's son, that is, gave him the option of choosing, whatever place he might desire [chap. 139 ].

56

II Ad. 64-66

GENESIS XXXVI: 8

[1780-81

ings si:Qce Esau had not been a sojourner. Wherefore, what is signified in the more interior and inmost sense is the course of life both in the single individuals and in the universe, as stated above [n. 1778]. That the land of their sojournings could not bear them when together, is sufficiently evident from the fact that Esau's life could never be concordant with Jacob's; just as, in the supreme sense, God Messiah could never be concordant with him who is in the ultimate sense, as said above. s 1780. Thus Esau dwelt Vn mount Seir; Esau is Edom (vs. 8). What is signified by mount Seir when Esau is dwelling there, and that by Esau is represented the Messiah himself, see above n. 1760. See also the passages in Moses and the prophets, where they are mentioned, such as the following: Deuteronomy ~4, 5, 6; the prophe cies in N umbers ~417-19, Isaiah 34 5 seq., 631- ftn ., Jeremiah 497,8,22 See also what Bozra 9 [means], ibid. and Amos 19-12. See n. 1781

fin.
1781. Since it is evident from Abraham himself, that in his third posterity and still more in his fourth, the generation was de praved, and, when again restored, was once more depraved, and so forth; and this according to the disposition received from the father and mother, and which is disposed by God Messiah to all ends, these ends being disposed to their more universal ends, and these again to the most universal end which is one, namely, the kingdom of God; and thus to the Messiah himself who is the last end and the first; seeing this, the statements made here and there by the prophets concerning Edom, etc., must now be considered as having in view the generation which exists at the time, such being the then existing state of that generation. Thus, the posterity itself may be cut off, in which case the representation passes over to every posterity in the entire globe which is of a like genius. Therefore, in the case of Esau and his posterity, as described in the prophet Jeremiah and in Amos, it is in this way that the descriptions must be understood in their different senses, that is to say, in the sense proper, in a broad sense, and in a sense still broader, and also in the broadest. The same is also true of other posterities. But if the parents them selves should be regarded, and the later representations be deduced from them, then, in the broadest sense, it is one thing when this
Confer n. 1778.

* The autograph has "H?"

Bozra was one of the cities of Edom.

II Ad. 67-68

57

178~-84]

THE WORD EXPLAINED

representation is deduced from Esau and an entirely different thing when it is deduced from J acob. These points should be observed when reading the above-mentioned passages in the prophets, lest the particulars mentioned concerning Esau, Edom and others, in a bad sense, and concerning their being cut off, be confounded. 1 1782. And these are the generations of Esau, the father of the Edomites in mount Seir (vs. 9). In the first verse of this chapter, the words are: "These are the generations of Esau, the same is Edom" ; but here we read, "These are the generations of Esall, the father of the Edomites in mount Seir"; and after the generations have been enumerated, it is said, "These are the sons of Esau and these are their dukes; the same is Edom" (vs. 19). Here, in the enumeration of these generations, the names of persons who have been previously mentioned are repeated, and the same is true of their sons to the third generation from Esau. Thus, mention is made here of the first, the second, and the third generation, and all of them, although they include grandsons and great-grandsons/ are nevertheless called" sons of Esau," Esau himself being called Edom (vs. 19). 1783. Among the reasons why there is a repetition here, a repetition namely of the first generation, is the design that the other generations, to wit, the grandsons, may follow in due order. For these generations do not in fact stop at the third, but go on to a considerable number; thus they become numerous. The same was also true of the generation from Abraham, which enumerates his son, and then his grandson, and lastly his great-grandsons (chap. 35 22- 27 ). 1784. Hence, all the generations that follow receive their names from the third generation from Esau, just as the J acobeans were named Israelites from the third generation from Abraham. Those who are named from Esau, however, are called" dukes," as seen in the verses that follow; but this is not the case with those who are named from Jacob-a fact that should be wen observed. By the name" dukes," therefore, is signified that they are put at the head of their posterity as leaders; for each generation acknowledges some head, the generations that follow representing a kind of body
1 In the autograph, this last sentence is emphasized by "N B" written in the margin. It may be noted that the text (vs. 9-19) mentions only the names of Esau's sons and grandsons.

58

II Ad. 69-71

GENESIS XXXVI: 9-10

[1785-88

from this head; like the city of Shechem from Hamor,s and IJaban from Nahor. 1785. Since, therefore, descendants are not like their parents but either fall lower or rise higher in their disposition, their good ness, or their malice, therefore, it is the third generation that is set forth to view; for in every generation it is to these that the de scendants are referred. 1786. That all the persons who are now enumerated are leaders of an upright disposition, though differing in disposition, can be concluded from the fact that they are again enumerated; that they are said to be born in mount Seir, where Esau is Edam (vs. 8) ; and that they are called" sons of Esau," and also" dukes," Esau being again called Edam (vs. 19). But that they were separated as to disposition, is indicated by the fact that they are said to be of Esau, the father of the Edomites. As regards the generations that fol lowed after them, these are of promiscuous dispositions; still they are such that each [duke] is the father of his own generation. As to how they are disposed into their orders, this can be known to no mortal man but to Jehovah God alone; for they all have regard to the house of God Messiah, that is, to his kingdom; and how they are distributed there, can be known to no one, as already said. 1787. These are the names of Esau's sons: Eliphaz the son of Adah the wife of Esau, Reuel the son of Bashemath the wife of Esau (vs. 10). These are properly called the sons of Esau, just as Isaac is called the son of Abraham. Of the others we shall speak in what follows; see what has been said of them above [no 1768-69] at verse 4. They are also called sons of the wife of Esau, the wife being again named in order to signify in the more interior and in most sense that which was said aboye [n. 1765] concerning these wives. Because of these significations, the wives are again men tioned; for Adah is again called the wife of Esau, and Bashemath also is again called the wife of Esau. Moreover, the like order o.{ sequence is observed, and this for the reason spoken of above [n. 1768]. 1788. As concerns the two wives mentioned in the text, it was said above [vs. ~] that the one was a daughter of the Hittites and the other of the Hivites, that is to say, that the one was descended from the parent of the Hittites and the other from [the parent of]
The autograph has M acllor; see n. 1590 note.

II Ad.

7~-75

59

1788]

THE WORD EXPLAINED In chapter

the Hivites, the names of these parents being unknown.

26, we read: "Esau took to wife Judith the daughter of Beeri the
Hittite, and Bashemath the daughter of Elon the Hittite" (vs. 34) ; in chapter 28: "Esau went unto Ishmael, and took to wife, in addition to the wives which he had, Mahalath the daughter of Ishmael [Abraham's son], the sister of Nebajoth" (vs. 9); and in the present chapter: "Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah, the daughter of Zibeon the Hivite; and Bashemath Ishmael's daughter, sister of Nebaj oth" (vs. 2, 3) ; we also read of these wives in verses 10 and 14, where they are men tioned because of their sons. To the above should also be added what is said by Rebekah concerning the daughters of Heth in chap ter 27 46 , where we read: "I am weary of my life because of the daughters of Heth." And because Esau took wives of these daughters, it was" a bitterness of spirit unto Isaac and Rebekah" (chap. 26 35 ). From the above passages, it is clear: FIRST, that by the daughters of Heth [chap. 27 46 ] are meant Esau's first wives who are said to have been of the daughters of Heth 4 [chap. 2634 ]. The statement that one of them was a descendant of a Hivite father [chap. 36 2 ], or rather grandfather, confirms the conclusion that the Hivites were of the family of the Hittites, and are caned Hivites, as being Hivites of the Hittites. 5 This can be seen more fully from some passages to be cited presently.s Thus, the statements [in verse 2, that one of Esau's wives was a daughter of the Hittites, and the other of the Hivites] are concordant, the daughters being named from their father or grandfather or more remote ancestor, just as Abram was named [the Hebrew] from Eber 7 [chap. 1413 ]. SECOND: As regards the actual names of Esau's wives,8 these ap pear to have been transposed, nay, and even changed, as is done in
Heth or Cheth was the father of the Hittites or Hettites. This Heth is usually identified with Heth the son of Canaan, and grandson of Ham (Gen. 1015.17). Swedenborg, however, gives reasons for believing that the Hittites mentioned in the text, while living among the Canaanites or descendants of Ham, were not themSelves descendants of Ham but of Shem (n. 546, 176fl, 1804--5). See n. 1768 note. Swedenborg writes OhittMi, Cheti, H ettaei (from Oheth or H 6th) for" Hittites "; and Ohivaei, H aetei for" Hivites." See n. 180~5.
'The autograph has ab Hebraeo (from a Hebrew).
The autograph has " sons."

60

11 Ad. 75

......

_~-----------

GENESIS XXXVI: ll-U

[1789

heaven (see above [no 1764]), and so on earth whenever God Messiah gives men new names. This was the case with Abram, who was called Abraham, with Sarai, who was called Sarah, with Esau, who was called Edom, and with J acob, who was called Israel; and this for the sake of the remembrance of the interior significations contained in these names. So now Esau's first wife is called" J udith, the daughter of Beeri the Hittite"g (chap. ~634), and so forth. The case in regard to these changes is that the names of daughters are changed after the daughters are reformed. Moreover, they are called the daughters of their parent, and also the daughters of their grandfather, and likewise the daughters of their great-grandfather, and so forth. Thus, Oholibamah is called" the daughter of Anah, the daughter of Zibeon" (verse ~ of the present chapter), and so the daughter of her grandfather. The like is also true in the case of sons; for Esau's grandsons are called his sons (vs. 19), and so forth, the name of the sons, and thus of the daughters also, going back to a remote posterity. This is likewise the case at the present day, when those who are in the inmost church are called sons of Abraham. 1 1789. And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz. And Timna was concubine to Eliphaz Esau's SO'/1,; and she bare to Eliphaz Amalek. These are the sons of Adah Esau's wife (vs. 11, 1~). These are Esau's grandsons, being six in number, besides a seventh who was born of a concubine. This concubine was Timna, of whom we read, that she was the sister of Lotan (vs. ~~). Being of another generation, of which we shall speak presently, she is called a concubine; but at that time, secondary wives proper were handmaids like Hagar, Sarai's ... handmaid, who was given to Abram to wife (chap. 163 ). Abraham also had children by secondary wives who are called concubines, being
[Crossed off:] Thus" Judith" was changed to "Adah." [The author perhaps intended to point out that Bashemath's name was changed to Adah, since both names designated " the daughter of Elon the Hittite" (chap. ~63., 36 2 ). The daughter of Ishmael was also named Bashemath (chap. 36 3 ) which in its turn was a change from the name Mahalath; see n. 1764..] 1 [Note, added by the author at a later time:} Obs: Did Esau have other wives besides the three who are mentioned here? This appears to be the case; whether or not it is, may be looked into. If these other wives were barren, they would not be enumerated, since they were then" dead women," as it were; see chapter 301 [no 716, 798, 1594]. * The autograph has " Abram's."

II Ad. 76
3

61

1790-93]

THE WORD EXPLAINED

of another generation (see chap. fl5 6 ). So likewise Jacob, to whom the handmaids Bilhah and Zilpah were given as wives (chap. 303,9) ; but although Bilhah is then called a wife, yet when Reuben lay with her she is called Jacob's concubine (chap. 35 22 ). So in the present case, Timna is called a concubine to Eliphaz because she was of a generation which, [as compared] with the generation of the true wife, was nothing but a handmaid. 1790. This concubine and her son, who is called Amalek, are mentioned here on account of the son's descendants, he being the parent from whom they received. their name Amalekites. So the other sons were parents of nations, some of which were scattered; for Idumea is outside the land of Canaan. From this it can be evident that each of these sons was a leader; that is to say. that their pos terities were named after them. Therefore also they are called dukes. The children of Ishmael, however, who were twelve in num ber, are called princes (chap. fl5 l6 ). 1791. And these are the sons of Reuel: Nahath, and Zerah, Shammah, and M'izzah; these were the sons of Ba.Yhemath Esau's wife (vs. 13). These are the sons by the daughter of Ishmael (vs. 3, 4). That they were dukes over their own nations can be evi dent from what follows; for they are the parents of families, and these of generations, and these of nations; that is to say, according to their families and tongues, in their lands, and in their nations; or, as we read, after their tongues, families, generations and nations (chap. 105 ,20, [31],32). Thus they were all descended from Noah as a parent, and also from Ham, Japheth, and Shem,2 those being Galled the sons of Shem 2 of whom Shem 2 is the leader, etc. 1792. And these were the sons of OhoZibamah, the daughter of Anah, the daughter of Zibeon, Esau's wife; and she bare to Esau J eush, and J aelam, and K orah (vs. 14). Concerning these sons, see above, verse 5. Here [from verses 9-14] are enumerated five sons of Esau and ten grandsons; but the grandsons by Oholibamah are not enumerated, they being in the middle class because begotten of the first and third classes. 3 1793. These are the dukes of the sons of Esau; the sons of Eliphaz Esau's firstbo'rn: dttke Teman, duke Omar, duke Zepho,
The autograph has Seth. See n. 176~ note. [Crossed off:] This may be the reason why the second wife, taken from the daughters of Heth, was called Bas[hemath].
2

6fl

II Ad. 77-80

GENESIS XXXVI: 13-16

[1794-96

duke Kenaz, duke Korah, duke Gatam, duke AmaZek; these are the dukes that came of EZiphaz in the land of Edam; these are the sons of Adah (vs. 15, 16). These sons are called dukes because they are the heads of families and generations, which received their names from them. Nevertheless, all these families and generations referred themselves to a, common parent, and, in the present case, to Eliphaz. They are like a tree with its branches, which refer themselves to a common stem; or like trees in a garden which refer them-. selves to the seminal tree in the midst of the garden. Thus, the different genealogies were distinct from each other, nay, and separate, each of them dwelling apart in its own houses and its own cities, and so forth. It was commanded that these generations should be thus distinct, for the sake of the propagation of the church of God Messiah. Later, however, they were confounded, and yet this was so done that they should still be distinct in the sight of God Messiah; for when societies had been mingled together, a wife was provided for each individual according to his particular disposition. Therefore, marriages exist from heaven and are determined [by heaven]; for it is from marriages that men are procreated, and this according to the Divine Providence of the Messiah, in order that all and single things may tend to the ultimate end. 1794. When they were first conjoined, all things proceeded distinctly, that is, according to families, as was the case in the family of Abraham and Isaac from the house of Nahor, which house may be taken as an example; but afterwards, in the sight of man, they became less distinct, as it were. It is the same as with the first shoots in a tree, or the babe in the womb, and also infants, etc., in whom, all the parts are most utterly distinct; but with growing age, and especially as old age comes on, they are not so distinct but begin to coalesce, whence come diseases and finally death. And just as this is the case in every individual man, so also is it in every society; or, as it is in the part so is it in the general. 1795. Here among the dukes under Eliphaz as the head, is counted also Korah. Thus he had been inserted in this family by marriage, for previously he had not been numbered among the sons of Eliphaz. All of them, however, were in the land of Edom. 1796. And these are the SOllS of Reuel Esau's son: duke Nahath, duke Zerah, du.ke Shammah, duke Mizzah; these are the dulces that came of Reuel in the land of Edam; these are the sons of Bashemath II Ad. 81-83 63

1797-1800]

THE WORD EXPLAINED

Esau's wife (vs. 17). All these are called dukes, not that they were actually dukes of the peoples then living, but, as already stated [n. 1793], because they are so many heads of generations. It is for this reason that they are called dukes. 1797. And these are the sons of Oholibamah Esau's wife: duke J eush, duke J aelam, duke K orah; these are the dukes that came of Oholibamah the dau,ghter of Ana-h, Esau's wife (vs. 18). These .are the dukes of generations outside Edom, or outside the land of Idumea, while those previously enumerated were within that land. Still, when they had sons who were outside the fatherland, these also referred themselves to the same head, that is to say, to the same parent who stood as the head; unless, indeed, they became degen erate, in which case they took another parent as their head. 1798. The sons of J acob, of whose genealogy we read in [the second chapter of the first book of] Chronicles, are not called dukes, but are distinguished into tribes, and this because of the inmost signification of their names. These tribes did indeed take their names from their parents, but afterwards their leaders were priests. God Messiah granting, however, we shall speak more fully on this subject later. 1799. These are the sons of Esau, and these are their dukes; the same is Edom (vs. 19). Those who are called sons of Esau are also called dukes, there being sons of Esau who were not called dukes, namely Eliphaz (vs. 15) and Reuel (vs. 17). All the others were dukes, and they also are called sons of Esau. That some are called sons, while the rest are called dukes, arises from the fact that the former lived separately and did not establish for themselves any house. For, as already stated [n. 1793], the name duke signifies the head of families and generations which were living at the time. 1800. It is again said the same is Edom, and this, in order that it may be known, in the proximate sense, that the Idumeans arose from this source, and, in a broader sense, that Esau is the father of the Idumeans. In the more interior sense, the statement is made for the sake of the true church of God Messiah in all these genera tions and thus in all these nations; in the inmost sense, for the sake of the true church of God Messiah in the entire globe, which refers itself to Esau as its parent; and in the supreme sense, fO'r the sake of the Messiah who himself deigned to be called Edom. As to why he deigned to be called Edom (as shown above n. 1760, 1780) this 64 II Ad. 84-87

GENESIS XXXVI: 17-19

[1801

was due to causes of which we have spoken in the explanation of chapter ~530 [n. 356], where it can be evident that J acob set this name upon Esau because, when the latter sold his birthright he ate " of the redness." It is clearly apparent, however, that the very thing which J acob did in mockery was turned by God Messiah into good. So is it always. When an evil man intends evil, God Messiah turns it to good. This is the common rule in all cases and in every single case, the rule, namely, that whatever evil is intended by evil genii, the same is turned by God Messiah to good. 4 1801. Nothing evil has ever yet been injected by evil genii which was not turned to good by God Messiah. This is evidenced by so many testamentary proofs that there can never be any doubt concerning it. In my case, it has ever happened, and, indeed, so often, that the times cannot be numbered, that every evil which was injected by these genii was turned to good, and every falsity to truth; and also, that everything sad was in like manner turned to gladness. From this it can be clearly concluded that the opposite happens with those who are perverse, both spirits and men. And, as the case is in particular individuals, and thus in the general community, so is it in that most general community which regards the state after death. 6 This is said from an experience of many months, now nine; 6 and so common were these experiences every day that I cannot calculate their number-so frequently did they happen. And it was done in so marvelous a manner that never yet, not even once, could they profit by their attempts. 7
In the autograph, the latter part of this paragraph is emphasized by "N B" written twice in the margin. This passage is cited in the Index to the Memorabilia, s.v. Bonum, Malum. See Table of Contents. These nine months are calculated from the middle of April (O.S.) 1745; but they do not include the month from the middle of July to the middle at August when Swedenborg was travelling from London to Sweden (n. 1003). Therefore, counting ten months from April, 1745, the present paragraph must have been written about the middle of February, 1746 (probably some days after). This agrees with the statement in n. 1848, that the author's experiences had then continued for" nine or ten months." 1 In the wide margin left by the writing of n. 1801, and in the upper part of that margin. the author entered the words: These points should be well observed.. In the lower part of the margin he wrote similar words, namely, These points should be carefully observed. Subsequently, he filled in the blank space between these two entries by writing the words here printed as the last paragraph of n. 1801.

II Ad. 88

65

180fl-04]

THE WORD EXPLAINED

1802. These are the .wns of Seir the Horite, the inhabitants of the land: Lotan, and Shobal, and Zibeon, and Anah, and D'ishon, and Ezer, and Dishan; these are the dukes of the H orites, [the sons of] Seir in the land of Edam (vs. flO, fll). The subject now treated of is Seir, from whom mount Seir received its name, and of whom is recorded the same prophecy as is recorded of Edom (Num. fl4 18 ). They are called Horites from Hori 8 the son of Seir the Horite (vs. fl~). 1803. Seir is now adjoined to Esau, and his families and genera tions are recited that it may be known from what house Esau took his wives; as was also done in the case of the house of Naho,r from which Isaae and Jacob took their wives; to the end namely, that both houses might be made known. As touching one of Esau's wives, who is called Oholibamah, "the daughter of Anah, the daughter of Zibeon" (vs. ~), she is mentioned below in verse fl5; while Timna, the concubine of Eliphaz who bare Amalek (vs. U), is mentioned in verse flfl. Thus, we have here the recital of the genealogies of Esau's first wife; and in these, the men are described as having been dukes. As touching Esau's second wife, namely Adah, she does not appear to be named in these tables. As touching the third wife, however, namely, the daughter of Ishmael, her genealogy was de scribed in the genealogy of Ishmael [chap. fl5 13 , 14]. From the above it can be evident that Esau, on the side of his wives, had both dukes and princes, thus that their families and generations were distinct. 1804. Hence it can also be seen that Seir, from whom the mount was named, and his sons, were not of the posterity of Ham but of the posterity of Seth. 9
" Hori was actually the son of Lotan and grandson of Seir, but according to a common custom he is called the son of Seir (see n. 1788 fin.). In the Hebrew, the name "Hori" is identical with the word translated "Horite" (cf. n. 1768 note). The Horites are first mentioned in Genesis 146 "The Horites in their mount Seir." [Crossed off:l That these sons penetrated to a mountain of the east, can be seen from chapter 1030 ; and that Abtaham sent also to the east the sons which he had by Keturah and his secondary wives, is seen from chapter 25 6 ; that is to say, they were sent eastward from Kirjath-arba where Abraham was living. Thus Seir and the Horites were also of the generation of Seth. [Gen. 1021-31 enumerates the sons of Shem. It would seem, therefore, that by 8eth (Swedenborg writes it Sceth in the first place and Scheth in the second) is meant Shem; see n. 1762 note.]

66

II Ad. 89-91

GENESIS XXXVI:

~O-~~

[1805-07

1805. Moreover, it is evident that the Hivites also came from the same origin,! although their sons, like Hamor 2 who is also called a Hivite, were afterwards transferred further on into the land of Canaan. 1806. Esau is now associated with these men; consequently, his sons are also associated with their daughters, whose parents inas much as they stood as heads over their families and generations are likewise called dukes. This is clearly evident from verse 40 below. 1807. And the sons of Lotan were Hori and Heman; and Lotan's sister was Timna (vs. ~~). That this is the Timna who is called the concubine of Esau's son Eliphaz, can be evident from the fact that she is here called Lotan's sister, and thus was a daughter [of Seir]. Only sons are mentioned as the leaders of families, but not daughters or sisters, unless it be to indicate [that they were wives; as in the case of Timna J that she was a wife of Esau's son Eliphaz (see above, vs. 1~). From this it is also evident that secondary wives were then called concubines, and this for various reasons, as stated above 8 [n. 1789]. A sister is here taken in the same sense as a daughter and as sons; for, as in the case of a son, she is called a daughter of both her grandfather and her great grandfather, as also a sister, even though she was not their sister, for then she would have been the daughter of the same father or mother. But she was of the generation of Lotan, Lotan being the son of Seir, and Timna the sister of Lotan. She is not on this ac count called the daughter of Seir, which she would have been had she been the sister of Lotan in another sense. 4
Compare n. 1768 note. The autograph has Machor; see n. 1590 note. 3 [Crossed off:] Otherwise, Timna could not have been a concubine as that word is ordinarily understood; for she was a sister of Lotan who was a duke, and who (vs. 29) being the firstborn of Seir himself is counted in the first place. Thus she was a daughter of Seir. [Here comes the following unnumbered paragraph which is crossed off:] And these are the sons of Shobal: Alvan, and Manahath, and Ebal; Shepho, and Onam. And these are the sons of Zibeon: Ajalt, and Anah; this is that Anah that found mules in the wilderness as he fed the asses of Zibeon his father (vs. 23, 24). The subject here treated of is Zibeon who was the father of Anah and thus the grandfather of Oholibamah Esau's first wife (vs. 2). As regards the mules which Anah is said to have found as he was feeding his father's asses, this statement would never have been inserted here unless there were something more interior concealed within it. This, however, cannot be evolved unless it be first explained what is meant by mules and what by asses. As concerns the asses, in the more interior sense, they are things of
1 2

II Ad.

9~-94

67

1808-09]

THE WORD EXPLAINED

1808. And these are the sons of Shobal: Alvan, and Manahath, and Ebal; Shepho, and Onam. And these are the sons of Zibeon: Ajah, and Anah (vs. 28-M). The subject now treated of con cerns the parents of Oholibamah who was Esau's second wife. The great-grandfather of this wife was Seir, the son of Seir being Zibeon, and the son of Zibeon, Anah the father of Oholibamah Esau's wife. Thus, Oholibamah was of that stock which was formed by Seir, and thus by the Horites. It was from this stock that mount Seir received its name. Concerning this wife of Esau, see above at verse 2, where Zibeon is called a Hivite, and so was of the family of the Hivites, that is, of the Haevites. 5 The Haevites and Hettites 5 are treated of elsewhere in the Divine Word. 1809. This is that Anah that found mules in the wilderness as he fed the asses of Zibeon his father. And these are the sons of Anah: Dishon; and Oholibamah was the daughter of Anah (vs. 24, 25). It is now evident from these words that this generation is here specially described because of Esau's second wife, to the end that it may be known of what family she came to whom Esau was joined. Aside from this, it can be evident that the family which sprang from Seir, the family namely from which Esau's wife came,
, service, and in the inmost sense, the vilest things of service in the human race, and, moreover, things which are stupid. By mules, in the interior sense, are indeed meant things of service, but things more worthy. Therefore, in the land of Canaan, mules were used by kings, as by Solomon [I Kings 13 8,44], etc. Moreover, since they signified the worthier things of service, that is to say, ministries, they also signified the same as horses, namely, intellectual opera tions. This can be seen from many considerations, but, for the present, 1 omit any demonstration of it. Thus, mules, which are horses, but with an ass as their dam, are things of service which are more worthy and more intelligent. Thus, the meaning of the statement that Anah when feeding asses for his father found mules, now comes forth, to wit, that in place of the viler things of service he found things more worthy and intelligent. Thus, these words are inserted in the text because Anah's daughter, whose name was Oholibamah, became the wife of Esau. As observed above [n. 1765, 1799], this daughter of Anah, Oholibamah, represents the last [? second] class of the church of God Messiah; and this, as compared with the first class, can hardly be called other than servile. In order that she may now be elevated to a nobler dignity, and may no longer be compared to the vilest things of service, it is here said that her father found mules in the wilderness, that is, among the pagans such as were the inhabitants of that land. That Seir himself was of the family of Seth [see n. 1769 note], has been told above [n. 1804]; in his house, however, there must needs have been pagans. But when wives were taken from that house by Esau and also by his sons, then it is said that these asses were turned to mules. See n. 1788 note.

68

II Ad. 95-96

GENESIS XXXVI:

~3-~5

[1810-U

that is, the family of Zibeon and Anah, was an upright one. The same can also be evident from a passage in Numbers ~415-25, where Seir is treated of, and also Amalek and the Kenites and Hittites; see especially verse 18, where it is said: "Edom shall be an inheritance; Seir, I say, shall be an inheritance for his enemies; but Israel shall make strength." 1810. As touching this generation itself, that is, the generation springing from Seir, the reader may see elsewhere [n. 1804-9] that it came from the sons of Heth and thus from Seth. 6 As to the quality of their father Seir, this, God Messiah granting, may be seen elsewhere; for, as observed above [no 1049, 177~], sons of different dispositions are born of one and the !'ame parent. 1811. And now as touching the particular generation from which Esau took his wife Oholibamah. That it was a reformed generation can be evident from the words contained in the text, to wit, from the words: This is that Anah that found mules in the wilderness as he fed the asses of Zibeon his father. These words would never have been inserted in the text of the Divine Word, unless they involved things of this kind; that is to say, unless they involved that this generation had indeed been born as servants but yet became more free. But without an unfolding of what is signified, in the spiritual sense, by an ass and by a mule, this can never come to view. It is a constant rule in the Word of God Messiah, that, according to their animus and genius, men are compared to animals of divers kinds, and are so named; and he who is ignorant of this rule can have but little understanding of the 'Vord of God Messiah; for without reformation men are wild animals. 1812. As touching this matter, an ass is an animal destined to servitude, and thus is the vilest among animals of service. By asses, therefore, are signified those servant-men who, being slaves to their cupidities, are like wild beasts and moreover are equally stupid. But mules while they also signify those who serve, yet like horses they signify the more worthy services; for they were used by princes and kings in their processions of pomp. Thus, by mules are meant those who are gifted with liberty and at the same time are somewhat intelligent. Respecting horses see elsewhere; for mules are a kind of horse, and are used for carrying their masters. As to what kind of men they signify, this can be evident from their natural disposi See n. 1762 note and cf. n. 4W and 456.

II Ad. 97-99

69

1813-15]

THE WORD EXPLAINED

tion. As regards the wilderness, this is opposed to a field; for in the wilderness there is no harvest. Thus, the wilderness is a place where there is almost no church of God Messiah. 1813. With the unfolding of these words, it can now be seen what is signified by the statement that the father of Oholibamah, Esau's wife, found mules in the wilderness as he fed the asses of Zibeon his father, namely, that in place of asses he acquired mules, and these he found in that place where there was no field, that is, no church. This is the meaning in the proximate sense. In a broader sense this meaning is also applied to the posterity. But in the spiritual sense, as applied to that posterity and to the pres~nt pos terity, the words treat concerning the men themselves, to the effect that, though, in the house of their father and round about that house, they were servant-men, that is, were like asses, still he found mules; that is, he found men who have become so much more free that his house enjoyed not only asses but also mules. In this way wild men of divers dispositions are reformed by God Messiah alone. 1814. Hence we have here a description of the quality of this generation, and likewise of its posterity, and also of those in the entire globe who are like them; namely, that they are born servants, and afterwards become free. Of such a character were the sons of Anah. 7 Although these sons are not mentioned here, still it can be evident from the words of the text, that there were a number of them; for it is said: These are the sons of Anah, whereas only one is mentioned, namely, Dishon, and then the daughter Oholibamah. From this it is dear that the other sons are passed over, and this because they seem to have been asses, while the children who are mentioned, namely, Dishon and Oholibamah, being found in that wilderness, were mules. (God Messiah granting, however, these words wil1 be more fittingly unfolded elsewhere.) 1815. And these are the sons Dishon: Hemdan, and Eshban, and Ithran, and Cheran. And these are the sons of Ezer: Bilhan, and Zaavan, and Akan. These are the sons of Di.Yhan: Uz, and Aran (vs. ~6-~8). As touching these sons, they were heads of families, and thus of generations, and from them their posterities received their name. Thus the Ishmaelites were named from Ishmael, the Moabites from Moab the son of Lot, and so with the Ammonites, and also the J acobeans and Israelites, the tribes which were named
1

The autograph has Zibeon.

70

II Ad. 100-102

GENESIS XXXVI:

~6-30

[1816-17

from the sons of Jacob, the Amalekites, the Hittites and the Hivites, etc. Some generations, however, perished; others were confounded, as for instance, those who were at Babel, this being what is meant by the confusion of their tongues [Gen. 11 7 ] ; with others it was still different, each and all of these happenings being according to the providence of God Messiah, before whom are present, one and all, the things that are yet to come. But the generations which God Messiah loved are distinct, just as were the generations of which we read in the text; and they are all called the sons of one parent, even though they were descendants after a long course of time. This is done in imitation of those who are in the true church of God Mes siah, where they are called His sons; for the house, that is, the king dom of God Messiah which is to be drawn from his church, is so su premely distinct that nothing in the whole universe can be more dis tinct. What else can be produced by pure love, which is in God Messiah alone, but a form thus supremely distinct? a form wherein will rule a concord indefinite in its perfection? In that form is every harmony according to most perfect order; and from this harmony, flowing from most perfect order, arises all felicity. 1816. These are the dukes that came of the H orites: duke Lotan, duke Shobal, duke Zibeon, duke Anah, duke Dishon, duke Ezer, duke Dishan; these are the dukes that came of the Horites, accord ing to their dukes in the land of Seir (vs. 9l9, 30). These dukes were those heads of families from whom the generations which were in the land of Seir took their name. This was well known to every family because of their marriages; for it was a strict precept among them that they should not enter into marriages outside the family; or, in case daughters were lacking in that family, that they should not marry outside the generation. Wherever there were distinct generations of this kind, and among them the observance of this precept, there religion reigned, for obedience to the precept was implanted in them, and was insinuated into them out of heaven. That this precept was from God Messiah, is clear both from the first precept of marriage after the fall, and from its institution by God Messiah among the descendants of J acob. 1817. In primitive times houses were separated from each other, a house consisting of a husband and wife. Still, these houses de scended from one common stem, as, for instance, from Terah and so forth.

II Ad. 103-104

71

1818-~~]

THE WORD EXPLAINED

1818. Esau took a wife from the house of Ishmael, since it had been a bitterness of spirit to his father and mother that he had taken a wife of the daughters of Heth [chap. ~635J. Respecting the transgression of this precept by the descendants of J acob, we shall speak presently. 1819. And these are the kings that reigned in the land of Edom, before there reigned a king over the sons of Israel (vs. 31). Kings, at that time, were rulers who were at the head of a number of families, and thus governed the whole of them according to the form of the kingdom. For when wickedness increased and one generation wished to do- violence to another, it was necessary to set kings over these families in order to protect them against the as saults of their neighbors resulting from the many disputes which arose respecting the lands, etc., belonging to the separate societies; and also, since they were distinct families, in order that these might be reduced into one common form. In the beginning, the form was a more perfect one, but later this also was perverted, together with man himself; for as the man is, so is the society. 1820. Posterities were not named from these kings, unless the latter had also been the heads of families and generations; for kings were a separate class of men, being chosen from among those who excelled in prudence, and afterwards, from those who were pre eminent in power, and so on. Hence the titles "kings," "princes," " dukes." 1821. At what time kings began to be created in this posterity is not stated in the text, but from the number of the kings who are here recorded, namely, eight, it can be evident that they were cre ated before a king was set over the sons of Israel. In the text, the king over the sons of Israel was Moses, for he likewise was set over all the sons of Israel. At a later time, kings over the sons of Israel were chosen; but the present kings were prior to these. In the inmost sense, by a king over the sons of Israel is meant God Messiah himself, under whom Moses was; for it is God Messiah who is the king of the sons of Israel. 1822. And there reigned in Edam, Bela the son of Beor; and the nanne of his city was Dimabah. And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead (vs. 39l, 33). Bozrah is spoken of frequently in the prophets; and (as it then 8 seemed to
Namely, when the author was writing n. 1780.

II Ad. 105-109

GENESIS XXXVI: 31-39

me) Bozrah was opposed to Edom or Seir (but these names should be looked up in the passages where they occur) ; for at that time peoples received their predicates from their kings. This was the case with Jacob's descendants, when they were subject to kings who, like the kings of the Canaanites, had absolute power. Jacob's de scendants asked to have such a king over them [1 Sam. 8 5 ] ; hence came all the perversities, etc., etc. 1823. And Jobab died, and Husham. of the land of Temani reigned in his stead (vs. 34). Thus, they took a king from other lands also, and this from various causes and contingencies. The Temanites were from Ishmael (as it appears) ; see chapter ~515. 1824. And Hu,sham died, and Hadah the son of Bedad. who smote the Midianites in the field of M oab, reigned in his stead; and the name of his cUy was Avith (vs. 35). It appears from chapter ~54, that the Midianites received their name from a son of Abra ham by Keturah. (Consult other passages and see whether this is the case.) The field of Moab was named from Moab the son of Lot. Hence it is clear that at this time wars had arisen among Abraham's descendants. 1825. And Hadah died, and Samlah of Masrekah reigned in his stead. And Samlah died, and Smtl of Rehoboth by the river reigned in his stead (vs. 36, 37). Rivers were the borders. By the river is signified in general the Jordan; for the war that was car ried on in the field of Moab was not far from the Jordan. Thus, this nation had then reached out even to the land of Canaan; but that the Canaanites were not driven out can be evident from other passages where they are enumerated. 1826. And Saul died, and Baal-hanan the son of Achbor reigned in his stead. And Baal-hanan the .'mn of Achbor died, and Hadar rei[j'Tld in his stead; and the name of his city was Pau; the name of his wife was Mehetabel, the dmtghter of Matred, the daughter of Mezahab (vs. 38, 39). There is no further record of these per sons. If they are mentioned elsewhere, it can be looked up later; for posterities are known from the names of their leaders and also of their kings, provided these had been the heads of generations. Their cities are frequently mentioned in the prophets, as, for in stance, Bozrah; whether this is true of the other cities here recited, may be looked up. All that can be evident now is that not a single name is mentioned in the text which does not signify something. II Ad. 110-113 73

THE WORD EXPLAINED On these matters, God Messiah granting, we shall speak elsewhere. 1827. These then are the names of the dukes that came of Esau, according to their families, after their places, in their names (vs. 40). These dukes arose from the preceding families which thus were subdivided just as the tribe of Joseph was subdivided into Manasseh and Ephraim. For we read, these then; and all the dukes are mentioned who were of Esau's sons by his three wives, and also of his grandsons. That Esau's sons were dukes or heads of families or generations, is evident from verse 18, from which verse it would seem that the sons by Oholibamah, who was a descendant of Seir, became dukes or heads by reason of their relationships in that land. All the others who were dukes and heads of families and thus of generations, were Esau's grandsons, as is evident from verses 15, 16,17; for it is not said that the sons Eliphaz and Reuel (vs. 4) were dukes. Thus, the dukes mentioned in the present text [vs. 40-M3], who are eleven in number, were from Oholibamah, and so were Esau's grandsons. They were also from other families sub divided, as stated above. 9 1828. That dukes are heads of famifies may be evident from the words of the text; for we read: These then are the names of the dulces that came of Esau" according to their families. The indi vidual family was called after its own father. Every father of a family, however, was not therefore a duke; but many families to gether and thus many descendants and consequently generations, fo'rmed [a single division under] one duke who was their common father. These divisions were of various kinds. Thus, various names were bestowed on them and on their subdivisions, these names being according to families, according to the tongues in their land, according to lands, according to generations, and finally according to nations. Hence, they are then called nations, being nations which refer themselves to one father, but which in course of time have migrated to other places. Though still retaining the name of the common father, these nations ought yet to be distinguished from each other by localities. Thus it was their locality which led to their being called by another name. TherefO're, by the words after their pZaces, in their names, is meant that though they re
o [Note added later by the author:), As to whether this is the case, see the verses that follow, where similar names are recorded; for instance, verse MJ and verse 15.

74

n.

Ad. 114-115

GENESIS XXXVI: 40-43

[1829-32

tained the name of their duke, yet they gave themselves appellations from the places in which they were, in order that they might be dis tinguished from other nations under the same duke by an appeUative name taken from the place where they were. Hence came appeUa tive names, these being for the sake of distinction, that they might keep the name of their duke, and still might not be commingled; for the mingling of families was strongly prohibited among them, as being contrary to the divine precept implanted in their minds, and told them and inspired into them by God Messiah. 1829. Duke Tinnnah, duke Alvah, duke Jetheth, duke Oholi bamah, duke Elah, duke Pinon, duke Kenaz, duke Teman, duke Mibzar, duke Magdiel, duke Iram (vs. 40-43). These dukes are eleven in number; some of the names, however, agree with names in preceding verses. Thus" Teman" and "Kenaz," in verse 15, agree with the names mentioned here. The same is also true of Timnah (vs. 22) and Oholibamah (vs. 25). The latter was Esau's wife; 1 but families and generations did not receive their names from women, except on account of localities. 1830. From these names, it can be evident how many were the dukes that arose from Esau; how distinct the families and genera tions were; and how the precept of God Messiah was observed among them. That this precept was also observed by the descend ants of Jacob when they were in Egypt, can be clearly evident from the fact that they were separated from the Egyptians, and were afterwards divided into tribes. Had the precept not been observed, they could not have been divided into tribes; but on this matter the Divine Word is silent. (Consider whether this should be inserted.) 1831. These are the d'ukes that came of Edam, according to their habitations in the land of their possession (vs. 43). Here it is now apparent why these dukes are mentioned in the last place; namely, because it was among them that the land was divided, this land being called the land of their possession. Thus their dwelling places were eleven in number. 1832. What these words signify in the interior, the more in terior, and the inmost sense, cannot be clear as yet, except only that they have respect to things spiritual and heavenly; and that such things are signified by places, has been pointed out above [n. 477, 1752-3]. That the land was divided among twelve can be evident
1

[Crossed off:l so that families received their names also from women.

II Ad. 116-119

75

1833-34]

THE WORD EXPLAINED

from the sons of Ishmael (chap. !M13-15), and from the sons of J acob who were twelve tribes, counting the tribe of Manasseh and Ephraim as one. Here there were eleven in addition to Esau their parent. 1833. Hence it can be evident that there is an equal number of partitions in the church of God Messiah; for when there is a general partition into three classes, and each class is parted into four, the result is twelve. But as to whether this is the cause, or whether there is an equal number of most general divisions in the kingdom of God Messiah, t.his cannot as yet be evident. It can in deed be inferred to some extent, from the words that follow, namely: 1834. The same is Esau. the father of the Edomites (vs. 43). In the proximate and thus in the broader sense, Esau is assumed for all the generations, being then called Esau. and the father of the Edomites. In the more universal and most universal sense, and consequently in the spiritual and heavenly sense, when by "habita tions," are signified the heavenly habitations, he is also named Esau, and by him in like manner is meant Esau as the head of the true church of God Messiah in the whole of this his posterity, and thus in the entire globe. For Esau signifies simultaneously all those who are meant in both senses, as restricted to the church in his own posterity, and in the entire globe-a posterity which, in him, is compared to the church of God Messiah. In the supreme sense, it is the Messiah alone who is the All in all, just as Esau is presented in the text as the sole one, that he may be the one, as it were, in those who are signified by him. But then he is called not Esau the father of the Edomites, but" Edom," as in the present verse, where, to the end that this may be signified at the same time, the dukes are called the" dukes that came of Edom." It is still more clearly signified in verses 1, 8, and 19, where we read: "The sons of Esau, the same is Edom," to the end that it may thus be per ceived that in the supreme sense it is the Messiah himself who is signified by Esau-but when he is named Edom. 2
2"

Edom" (vs. 1, 8, 19) and" Edomites" (vs. 43) is Schmidius' trans

lation of one and the same Hebrew word C,'~ (Edom).

76

II Ad. UO-Ul

REPRESENTATION OF JOSEPH
GENESIS

[1835

XXXVII

1 And Jacob dwelt in the land of his father's sojournings III the land of Canaan. ~ These are the generations of J acob. J oseph, being a son of seventeen years, was feeding the flock with his brethren; and he was a youth with the sons of Bilhah and with the sons of Zilpah, his father's wives; and Joseph brought an evil report of them unto their father. 3 Now Israel loved Joseph more than all his sons, because he was the son of his old age; and he made him a coat of many colors. 4 And his brethren saw that their father loved him more than all his brethren; therefore they hated him and could not speak peaceably with him. 5 And Joseph dreamed a dream, and he told it to his brethren; and they hated him yet the more. 6 And he said unto them, Hear, I pray you, this dream which I have dreamed; 7 Behold, we were gathering sheaves in the midst of the field, and, 10, my sheaf arose and also stood upright; and behold your sheaves stood round about, and bowed themselves down to my sheaf. 8 And his brethren said to him, Reigning, shalt thou reign over us? and having dominion, shalt thou have dominion over us? And they hated him yet the more, for his dreams and for his words. 9 And he dreamed yet another dream, and told it to his brethren; and he said, Behold I have dreamed a dream more; and, behold, the sun and the moon and eleven stars bowed themselves down to me. 10 And he told it to his father, and to his brethren; and his father rebuked him and said unto him, What is this dream that thou hast dreamed? Coming, shall we come, I and thy mother and thy brethren, to bow ourselves down to thee to the earth? 11 And his brethren were envious of him; but his father kept this word.
[THE REPRESENTATION OF JOSEPH AND HIS BRETHREN]

1835. The subject treated of in this chapter is Joseph, the chap ter describing how he was held in hatred by his brethren, was put into a pit, and was then sold into Egypt; together with the events 11 Ad. a~ 77

1836-37]

THE WORD EXPLAINED

that followed-events which, one and all, signify what befell and what was to befall the Messiah himself; for, in the more interior and inmost senses, it is the Messiah who is now meant by J oseph. As to who the enemies of the Messiah are, this will be told later; they are signified by J oseph's brethren; and that they sold the Messiah and treated him in like manner is well known from the Word of God Messiah. Something similar befell the Messiah at the hand of his enemies; and the like befell him in every single period from its com mencement to its end-that there are six periods or days of the whole reformation, extending from Noah to the end of days, has been told above [n. 1079, 1!'l30]. The like thing happens in every division of each period; the like in the more particular divisions, nay, and in the most particular, thus, in every individual man, nay, in every individual action of the man, in his every thought, nay and to many this may seem marvelous,-in every single idea, even the least and most simple; consequently, in the whole man, that is, from the beginning of reformation to its end. For all parts are images of the whole, the whole being composed of parts which are called similar, or which represent the whole and thus refer to the whole and form it. 1836. From the above, it can be evident that the life of the Mes siah is the verimost pattern of all that happens in the world. All other things refer themselves one and all to the Messiah, as types to their effigy. The reason is because there is nothing that does not regard the ultimate end, and thus the :Messiah himself, since it re gards the kingdom of God Messiah. Therefore, all intermediate ends are His types and representations in things spiritual; for there cannot be a single thing that is not representative of the ultimate end. That is to say, men are either representations of Joseph, or representations of his brethren or representations of Reuben; but with indefinite variety according to each individual's disposition and nature. This variety is as great as is the number of men and of states and changes of state, and also of human societies. 1837. It is said that there are such representations, because God Messiah is the All in all. Those who follow him are images of him according to their life; and they are represented by Joseph, but with every difference according to the state of each individual; this also is clearly evident from the 'Vord of God Messiah. But those who do not follow him are representations of his enemy the devil;

78

II Ad. U3- U4

REPRESENTATION OF JOSEPH

[1838-40

and, consequently, of the sons of Jacob, but with every difference according to the state of each individual. So also the churches of the Messiah, in general, in special, and in particular, are types of the Messiah himself in each period in general, and in every single day of reformation. So with other congregations of worship which\ are not churches but are laces of exercise,3 these likewise being rep-/l resentations, but of the devil an n1s lGngdom. 1838. The reason why this is the case, is because the entire globe is ruled by the providence of God Messiah; thus, all men are ruled for the ultimate end. Providence itself consists in the disposing of mediate ends to the ultimate end; and this Providence is both uni versal [and singular] ; that is to say, it is both in things universal and in things most single. Thus, everyone can see in idea, as it were, how the case is and will be in the church ar in the spiritual man and his life, just as he can see the contrary in the natural man. 1839. How the case is in respect to this subject, can be seen in no better way than in Jacob's first posterity, and also in his second and third, and, moreover, in the entire globe. We will remain, however, in the Example itself, which is the Messiah, it being pre ferable that types be seen from the Effigy rather than the Effigy from types; for, if the Effigy be seen from types other than those which are described in the Word of God Messiah, then, by reason of the indefinite variety, we are easily led into error. In Joseph, there fore, let us now contemplate the Messiah himself, and also the king dom of God Messiah, and the church of God Messiah as it exists both in the entire globe and in individual churches which are many in number, and also in the Jewish church, that is to say, in the in most church therein, and so on. And in J oseph's brethren, let us contemplate the contrary. This story is then like a mirror wherein the several events are set forth to view in one general idea; while the story of the posterity is a mirror wherein the several events appear in a more specific way. 1840. And now, as touching the chapters that follow, even to the end of the Book called Genesis, their principal contents concern Joseph and also the sons of Jacob and Jacob himself up to the time of his death, and so on. That these contents are all prefigurations of the kingdom of God Messiah, can be perceived by anyone if only he will compare them with the life of the Messiah himself. But we
Palaestrae; see n. HlO7 note.

II Ad.

U5-1~7

79

1841]

THE WORD EXPLAINED

must now proceed in order; and first it must be explained with re spect to Joseph, that in him is represented the Messiah himself, while in J acob, and especially in those of his sons and descendants who are called Jacob, is represented the enemy of the Messiah, that is to say, the devil. As to how J acob, considered as the father of his sons and descendants, has this representation, this will appear in what follows. 1841. That in Joseph is represented the Messiah as to the flesh, is so clear that no one can ever entertain a doubt concerning it; for it is openly confirmed, not only by Joseph himself before his death, but also by David and others. If the more interior sense of the words of God Messiah be reflected on, and especially the inmost and thus the supreme sense, it will develop in the clearest way, that, in these senses, it is the Messiah who is meant, and the life of the Mes siah that is described, in this story of J oseph in its every detail, and also in other places where Joseph is treated of. FIRST. Joseph is entirely removed from his brethren, so that he is [not] to be num bered among the brethren, that is, among the sons of J acob con sidered as J acob. This is at once evident from the first words of the present chapter. There, when the generations of Jacob are to be enumerated, following the enumeration of the generations of Esau, no other is put in the first place than Joseph (vs. ~) ; and im mediately afterwards comes the statement, that Israel loved Joseph more than all his sons (vs. 3). Thus, J oseph is at once made su preme among them, as will be still more clearly evident from the ex planation of these words. SECOND. The birthright was trans ferred to Joseph and thus was taken away from Reuben. This is clearly apparent from what was said in the explanation of chapter 35 22 [n. 1746]. This was so manifest in the [days of J acob's] posterity, that in I Chronicles, chapter 5, it is stated in plain words. There we read: "Judah became powerful among his brethren, and as a prince above him; 4 but the birthright was Joseph's " (vs. ~) ; and the statement, in verse 1 of the same chapter, that the birth right was derived to the sons of J oseph, was made because J acob's descendants so willed it. As to how the birthright was transferred, this is clearly evident from Israel's last words, and, prior to this, from his speech to Joseph when he blessed the latter's sons Ephraim and Manasseh as related in chapter 48, where it is expressly stated
That is, above Reuben.

80

II Ad. US

REPRESENTATION OF JOSEPH

[1841

that he blessed J oseph, and where, from the first verse to the last, it is told how he blessed J oseph's sons. For the present, we adduce merely the following: "Israel said unto J oseph, I had not thought to see thy faces, and, 10, God hath made me to see thy seed also" (chap. 48 11 ). That he blessed J oseph, and how he blessed J oseph's sons, can be evident from verses 15 and 16 of the same chapter, but especially from chapter 49, verses ~~ to ~6 inclusive. In the more interior and inmost sense, all these verses have sole regard to the Messiah, and, in the supreme sense, are applied to Him alone; but as to this, see what will come to be said, by the divine mercy of the Messiah, when treating of these verses, and elsewhere. As touching the birthright, that it was transferred to the sons of J oseph, as believed by the Jews, is clear from I Chronicles 5 1-as to how this passage is understood, this shall also be told when we come to the verses cited above. Nay, not only was Reuben's birthright transferred, but also Simeon's, as is evident from chapter 48 5, and also from Israel's words to Reuben before his death, as given in chapter 49, where the following should be noted: "Reuben, my firstborn, excelling in height of honor, excelling in power; thou shalt not excel, because," [etc.] (vs. 3, 4). Thus the birthright was then given to Joseph, by whom is signified the Messiah himself, as is evident from the passage cited above (I Chron. 52) ; though as regards the multiplication of his descendants, etc., etc.,5 it was given to J oseph's sons. THIRD. The same is evident from the whole of J oseph's life. In the more interior and inmost sense, this life, when compared with the life of the Messiah himself, is in exact agreement therewith, in that, to wit, he was held in hatred by his brethren; was slain in their mind, though [actually] sold; was made a servant in Egypt; was thrmt into prison because of his integrity; was liberated, and became lord over the whole land of Egypt and the house of Pharaoh, and over all his brethren; that afterwards Jacob's descendants were made captives for four hundred years even to the time of Moses who again represented the Messiah and delivered those descendants; who later again fell into the same darkness concerning God Messiah, and so were again led off mto captivity; and this several times, and finally now, at the end of days.
The words" etc., etc.," were substituted by the author for the following which he crossed off': "also as regards the possession of the land of Canaan, and at the same time of the land of the Canaanites."

II Ad. U8

81

184~]

THE WORD EXPLAINED

Of these matters, God Messiah granting, we shall speak very fully elsewhere. See also Psalm 105 16- 22 , where the Messiah is treated of under the person of J oseph, etc. 6 FOURTH. Observe, that the sons of Joseph were substituted in place of Joseph, in order that the latter might be altogether re moved from the sons of J acob. Thus, the tribes became twelve in number [and two of them] were named, not from J oseph, but from his sons. 1842. As touching Jacob and his sons, and thus his descendants, it has been shown above that they have so far departed from the faith of Abraham that they can be called no other than ene~f the Messiah. In the case of .J acob, however, it is different than in the case of his sons and of his descendants who are called J acob. As touching J acob the father, his character has been described above. 7 What this character was up to the time when he journeyed to Egypt, is clear from chapter 46 1 , where we read that" he sacri ficed sacrifices unto the God of his father Isaac." Thus here, as above [chap. g~9], he plainly distinguished between the God of Abraham, the God of Isaac, and his own God-a fact which should be observed. Therefore, he had several gods, and distinguished his own god from the God of his father Isaac so manifestly that not only was he silent as to the former, but God Messiah himself then deigned to instruct him that He is the God of Isaac. "God said unto Israel in the visions of the night, he said (I repeat 8) , Jacob, J acob. And he said, Behold me. And he said, I am God, the God of thy father" (chap. 46 2 -3). Here it is twice said, "Jacob," that he might know what kind of man he had been and what kind of man he then was; and it is twice said" God," that he might know that God Messiah was the God of Abraham and the God of Isaac. Abra ham is also called the father of Israel, for by Israel in J acob is rep resented Abraham himself, and likewise Rache!, of whom also we read in chapter 48 7 , where it is said that Jacob buried her, etc.
In the autograph, the words from here to the end of the paragraph are written in the margin, although the blank space left between n. 1841 and 18411 was ample for their insertion. It would seem that this space was left for the insertion there of Ps. 10516-28 and perhaps of other passages. 7 Cf. n. 1394, 1399, 17111-13. This parenthetical addition to the Hebrew text was copied from Schmi dius and is characteristic of his translation. See" History of Creation" n. 33 note 5, and n. 11895 n.
8~

II Ad. U9

REPRESENTATION OF JOSEPH

[1843

Moreover, that Jacob was not to see 9 God Messiah, he himself fore told to J oseph before his death, his words being: "And Israel said unto Joseph, I had not thought to see thy faces, and, 10, God hath made me to see thy seed also" (chap. 48 11 ). What the" faces of Joseph" are, and what is meant by "seed," will be told, God Mes siah granting, when we come to that passage; for it can be takenin a twofold sense. The same is true of the statement that Jacob, now called Israel, had not thought to see the faces of the Messiah, which means either that the wicked deeds committed by his descendants would be hidden from him, or that he would not see the faces of God Messiah in His kingdom. Jacob 1 saw these things in his mind, for that he was blind and could not see is evident from the verse preced ing that just cited (chap. 4810) ; and it is also evident that he saw Joseph's sons (chap. 48 8 ). And now, as touching Jacob himself, he seems to have been exempt from the crLm~s of h~s, but only by the divine mercy of the Messiah; though we do not read that he punished those sons. It seems also that he is called Israel in order that in him God Messiah might remember Abraham and also Rachel, and so might remember the more interior things which lay concealed in the names of his sons, considered as having been transferred to Rachel as their mother. But since every individual of this char acter represents an enemy of God Messiah, though in a dIfferent way according to his life and the disposition derived therefrom, ~o likewise J acob, though not in the same degree as his_ sons and de scendants. - 1843. As touching J acob's sons, they_ are those w~ resent the devil and his crew. This also is the representation of his de scen-d;nts- who -;;e called J acob; for "Jacob" signifies one 'who takes hold of the heel. This heel was bruised by J acob's ow~ de s~endants, and therefore they represent the devil and his5rew, that \ is to say, the serpent w~~ "bruieq his heeP'-[chap. g1 , each of J them doing this in his own way. The same also is done in the en tire_g~~e, by men who are liJse .Iacob and his sons an~ desceJlda;:;-ts; and then it is they who are meant by Jacob, as signified in the proximate and In the broader sense. J acob, however, and his pos terity proper, was the very exemplar, and this in a long series. As
Quod etiam Jacobus non ViS'UT'U8 esset. The context would lead one to expect" That Jacob had not hoped to see"; see n. 2807. 1 The autograph has " J oseph."

II Ad. 130

83

1844-46]

THE WORD EXPLAINED

touching Jacob's own sons, they are those whoplotted deai!J. ~~!:!..st Joseph, and also captivity, and who, therefore, believed him to have . died in Egypt, or to be an absolute slave there. That the event turned out differently, however, can be evident. 1844. But the things concealed in this stog of Jose h are more than any mortal man can evolve, except as to their general aspect. For instance, what is said in the first place concerning J oseph's pre diction that he would become the lord of the sons of .Jacob, nay, and of Jacob himself [chap. 37 7 ,9] can become clear only from the in most sense of all the words of the present chapter, where this pre diction is treated of. When by Jose h, in the proximate and broader sense, is understood the Messiah, and b J acob and thus by his sons, the devil and his crew, then it is clear from the very words ~f the passag;,that this prediction was made by God Messiah to the devil and his crew, and that the devil then conceived hatred against God Messiah, and practised the same--exactly as appears from the text of the Divine Word understood in the interior sense. But, by the divine mercy of God Messiah, the prediction itself will be treated of, as contained in the text. 1845. As touching the prediction that the Messiah would cru-th the he_ad of the serpent, and that the latter would bruise his heeI;lt is well known to all that by the serpent is meant the devlland thus ( his crew; for, being named from its leader,-this crew is ikewise called the devil. But the devil could not himself bruise the Mes siah. This could be done only b men whom th~-.deviL excite4..-to crucify Him and thus to bruise tha owest nature which is meant " by the heel, as observed above En. 61, 1473] ; for by the heel and the so.}e of the foot are meant e}:teriors. Thus, all that suffered was the natl!.re of the Messiah, and, consequently, his human nature. -I The divine nature could not suffer, but it so wrought that there should be suffering. (1846. That the devil bruised Him by means of men, and thus by 1 ~a!!..s OUac2b and .his s~s, and finally by means of Jacob's de
scendants, is first clearly evident from the idolatry of Jacob, who,
~said [no 184~], worshipped a-god o.ther than the Me~ah.
For he distinguished between his own god and the God of Isaac, and
between the God of Isaac and the God of Abraham, as is evident
from previous passages. And that [~acted] solely for the sake
of nourishment, riches, and the wealth of the wo~d, is evident both
84 11 Ad. 131-133

REPRESENTATION OF JOSEPH

[1847

from preceding passages and from those that follow. (If per missible, these passages may be gathered together.) 1847. As to how the devil can bruise the heel of the Messiah,; this is done solely by me;ns of lll.en; and it was actually done by means of J acob's sons at the city of Shechem, and also when th~y sold Jo~eph. Their descendants also do likewise; for the devjl and his crew lead man as though leading themselves, nor do they know other than that they themselves are men. This, moreover, is the case with all spirits who are adjoined to men, even upright spirits and the spirits of the Messiah. These also, when leading the spirit ual man, hardly know oth~rwise than that they themselves are men. This is well known to me from experience, for the spirits themselves confessed, and I have myself observed'Lthat they know no other than that they themselves are the man. 2 It was different, how ever, in my case; for I could answer them, and they could thus learn that they were not men. At various times, I have been surrounded by a crew of many kinds and species of spirits, and also by those who died many ages ago; and this to the end that, of the divine mercy of God Messiah, I might learn what kind of spirits they are and how they act; and might also learn that God Messiah disposes them all and rules them entirely according to his own decision. From the experience of so many months, this fact must needs have become well known to me; and also the fact that some spirits perceive the more minute things in man's thoughts, and at once inspire affections and persuasions accord ing to their own disposition; and this in so marvelous a way that it can never be described; and especially the fact that no evil was ever injected by them, and also no falsity, which was not marveI ously turned into good and truth-at which the spirits them ( selves both mar~d,'<and were indigiiant and angry. But the testimonies of experience are more numerous than anyone could ever be induced to believe; for they were continued for a long period of time-now nine or ten months. As regards men after death, however, the case is entirely different. They are not then the instruments of spirits, as they were when living in the body;
[Crossed off:] This is the case with_evil spirits wbo lead_!!!Jln, and so with who led.J!le sons o(Jl!..Qb; they knew no other than that they themselves were men; and therefore, this was so often said by God Messiah ([ doubly crossed] that iLwas as!:~w), but in other words [See Mark 59, Luke 830 and cf. Matt. 12 48 , Luke 436, 829, 942, 1124].
2

tl~se

II Ad. 134-135

85

1848-50]

THE WORD EXPLAINED

and this from a cause of which we shall speak elsewhere; for then they are themselves spirits, and indeed are more perfect. But of this perfection, by the divine mercy of God Messiah, we shall speak elsewhere; for in itself the matter is too subtle to allow of being explained in a few words. Indeed, the spirits themselves do not wish to acknowledge this; therefore, God Messiah grant ing, we shall treat of the matter elsewhere. 3
[CONCERNING THE DEVIL; WHY HE WAS MADE THE PRINCE OF THE WORLD]

1848. As touching the_devil, it is well known that in the begin ning he was created good, and an angel of light; moreover, he is called the" son of the dawn" [Isa. 1412 ], and also a "prince," 4 besides many other epithets applied to him be:(oreJ!.e became er verted, which are recorded in the Word of God Messiah. It is well known that he fell from the perfection into which he had been cre ated, and became a devil, and thus was cast out of heaven, together with his angels or crew-as might appear from what follows. The question now arises, why it was, that he, who is called the prince of the world and who, in his own degree, was perfect in the beginning, was ever created, many being able to persuade themselves that, inasmuch as he seduced Adam, it would have been better had he not existed. Thus we must now treat first of the reason wh he w~s created, and consequently, of his office, and thus of th~s ~ty~fJ1is~xistence;and then, of his court, that is, of his angels, who became perverted with him. 1849. As touching the first point, namely, the reason why he was creaj;ed, this was bolh for the_s~k~o.L.n:w:n and for the sake of animals, it not being possible for the latter to live without spirits ( appropriate to them; nor can man or any animal live without spirits who are outside them. 1850. First, as touching men. Men are endowed with many faculties, as was said above [no 130a, 643, 810 seq., 851, 917 seq.] ; namely, the soul, properly so called, the intellectual mind with its
This indented paragraph is cited in the Index to the Memorabilia, S.V. Homo, Spiritus, Atrectio, BO'/llUm, Malum, Natura, Persuasio. See the Table of Contents. Such as "the prince of this world" (John 1231 , 1430, 1611 ); "the god of this world" (2 Cor. 44 ) ; " the prince of the power of the air" (Eph. 2 2 ).

--

86

II Ad. 136-138

THE PRINCE OF THE WORLD

[1851-5~

will, the natural-mind which men have in common with brute ani mals, and lastly the body. The human soul is ruled by the Messiah alone, and is in that supra-celestial light which comes from the Mes siah alone, and, indeed, from his divine Life, which fills the universe; ( for not~ng lives, save the life of 3ehovah God. 3eh.2Yah al~e ~ lives, and all that lives, lives from 3ehovah alone. Intellectual minds, with their wills, are likewise 'uled by the Messiah alone, but in a twofold way, namely) ~Lmean~ the_human s9-ul properly so \ called, and also by means of the spirits and angels of God Messiah.. But the natural mind is ruled by natural spirits, being spirits who have a natural soul; while the body, like the sensations, is excited by the atmospheres of the world, and by terrestrial elements. 1851. From this it can be evident, that the prince of the world was created that he might rule over the natural mind, which men have in common with animals; and thus, that [the things of that mind] might be in the service of God Messiah, to the end that by them there might be an entrance from man's heaven into the world, or from the intellectual mind into the human body. Thus, they were mediating lives; for no communion then existed between heaven and the world, save by means of lives of this kind. But it became an entirely different matter when this order was perverted, that is to say, when the devil fell and deceived man. Then each and all of the things that were in man became inverted, and the natural mind, which is the same as the natural man, took possession of the intel lectual mind with its will, and thus of man's heaven. Hence heaven was then closed, as frequently shown in the preceding pages; consult the many passages where these matters are more fully set forth for to adduce the several particulars in this place would be ex tremely prolix; confer fi 1852. When the prince of the world was created, being then perfect, he was of such a nature that he could be in heaven and at the same time in the world, and so could serve God Messiah as an angel of light, and at the same time, both by himself and by means of his crew to whom were given natural souls, could rule man, rul ing both his spiritual mind and his natural; for in these was then perfect order. But afterwards, when the prince~f the world~as tu~ned into an_anJSEOI of shade, then light was taken away from him and in its place came shade. Thus, outwardly he was an angel of
Confer n. fJ7, fJ9, 40, 44., 88, 609 seq., 664 seq., etc.

II Ad. 139-140

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THE WORD EXPLAINED

light, but inwardly an angel of shade; and this also, that he might thus serve perverted men; for the order was entirely changed. Thus, for man's sake he is indeed admitted into heaven, but still in a perverted state. 1853. It was different, however, with the angels of light who remained such. These could indeed serve man's superior faculty, namely, his spiritual mind, but they could not serve his inferior faculty or natural mind at the same time. After the new creation of God Messiah, however, they were made such as to be able to serve both faculties. Thus, in place of the deceiver, there are now many angels of light, and this from the time of Abel even to the present day; and these are of like service to men who are spiritual, re formed, renewed, or created anew. For there was an entirely new creation of heaven and earth, and, in the end of days, these will exist simultaneously.6 1854. In order that natural men may be served, it is necessary that these perverse spirits also be present, but that they be entiE;ly under the authority and decision of God Messiah, who rp.les ..?ver them and makes disposition of th~mLaccording to h!s own good pleasure. For in order that man may become perfect, he must have' knowledg.. of evil~so; but of evil which is so disposed that it is turned into good. Thus the man is reformed, so that he is likened to a new paradise, as, by the infinite mercy of God Messiah, was shown above [no 879 seq.]. Therefore, [the devil] h~ bee..!l.subju gated and must be of service in all circumstances, though he him self know it not, in order that fro!!! evil may _com~gooQ, and from falsity truth, with every tempering and variety, whereby the hu man mi~d is perfected by God Messiah alone. 1855. The manner in which spirits operate upon men has also been told above [no 647 seq., 940-1, 999, 1148 seq., 1349], namely, by their actual presence, and also by the presence of light and of lumen. That is called light which flows into the intellectual mind; and that is called lumen which flows into the natural mind, this lumen being a mingling of solar and spiritual lumen. By means of this lumen spirits also operate at a distance. Thus, even though they are not present, they can yet operate upon these faculties as though they were present, though not with the same efficacy. They
In the autograph, n. 1852 and 1853, are each emphasized by "N B" written in the margin.

88

II Ad. 141-143

THE PRINCE OF THE WORLD

[1856-58

are like luminous bodies, so to speak, which being highly active spread this light and lumen abroad. In what way this is possible, can be evident from experience in nature; and if this experience be applied to infra-celestial forces, and also to celestial and supra celestial, the nature of their influx into each of man's faculties will be clearly evident. Moreover, there is the fact that they exist in such abundance as to fill up the entire sphere around our globe; but they are disposed entirely according to the decision of God Messiah, in accordance with every use and every end. 1856. That there were thousands around me, can be evident from many circumstances, especially from their influx, which, by the infinite mercy of God Messiah, was shown me in a living way. It was also shown how their variety produces every effect in: the rational mind and its will. But to speak of this experi ence here, would be prolix. 7 1857. When the prince of the world fell, together with his angels, and from an angel of light became an angel of shade, he wished to be worshipped as a god; for deeply inherent in him was' I the desire to be like God Messiah himself. Thus, whenever liberty) I was given him (which was done for a number of reasons, of which, we have occasionally spoken in the text), he wished to set up his \ kingdom exactl -liJ;:e the kingdom of God Messiah, this wish being deeply iiilierent in him; for the kingdom of God Messiah is inscribed in human minds, there being nothing in the crea!ed Ql}i verse that does not regard the kingdom of God Messiah. This is especially the case with angels of light, who do nothing but what is a type of the kingdom of God Messiah and thus a representation thereof. This also I have been taught by much experience. 8 1858. Since this was inherent in the prince of the world, there- \ , fore he knew from himself what the future wou d ~But with \ those of hi~rew who are stu id it is the same as with animals. BeIng types of human society, animals emulate that society, just as
T [Crossed off:] and I fear, lest, both because of the marvels that occur there-[This passage is cited in the Index to the Spiritual Diary, s.v. Inflwcus, Multitudo.] N. 1857 is cited in the Index to the Memorabilia, s.v. Regnwm, Reprae sentatio. See the Table of Contents.

II Ad. 144-146

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THE WORD EXPLAINED

though they knew order and laws like men. This trait rules even with insects, as is clearly evident in the case of bees, of whose re public much has been written. It is the same with every animal. Thus, they know the order of society, although they are led to it by their instinct; that is to say, they do not know what is their jus naturae, as it is called, and yet they act from laws just as though they did know. It is the same with spirits who are stupid; but not ~ so with those who a~e crafty ;nd deceitful, and who, like the d~il, are c;mpared -to s;;; ~ntE These a~ are given by God Messiah an opportunity of knowing what the future will be, and this for a great number of reasons. This is what is here signified by Joseph's dreams, which he told to the sons of Jacob, and to Jacob himself [chap. 37 5,9,1]. Hence they burn with h~tred, and theKe is 0 mad crime they will not att~pt, in order to institute a kingdom such as the kingdom of God lvlessiah will be. Thus they desire to mount into heaven and, as it were, to cast the Messiah from his throne, as we read [in Isa. 1413- 14 ]. This, then, is what is signified U by all those predicates which are spoken of in the Word of God Messiah, when the devil is the subject treated of; as, that he aspired to heaven, and ~ to establish a heavenly-kingdom on earth, etc., etc. But itises ;ciall where God Messiah has instituted his king dom that this enemy is permitted to come and invad~ it. This is evident from many circumstances, of which, by the infinite mercy of God Messiah, we shall speak in the following pages. 1859. Hence, wherever he is, that is to say, in whatsoever man, or in whatsoever society, he strives b ever means to set u the ;ame thing as God Messiah. Above all, he loves to be worshippe as a god, this being nis prime object; and he can secure it the more I( easily, inasmuch !is he is, as it were, the god of the world, beiE~ a lover of the world a,!Jd of the bo_dy, and the sons of these two ~re innumerable; for the loves om of them are a host. So likewise, e .=> wills to be worshipped by sacrifices, and by many rites such as were instituted by God Messiah in the primitive church from Noah to Abraham, and which afterwards were handed down by Moses. Hence came all the idolatti.es existing among the pagans, and also among the Greeks and Romans, and among others in the whole globe; for these idolatries are nothing but iJpitations, specially set 1.!p by ~vil, of the types and ri!es existing in the true chtgch, ,I and which are manifest signs-and indeed more manifest than at 90 II Ad. 147

GENESIS XXXVII: 1-11

[1860-61

first sight can enter the conception of any mortal man-th~d Messiah alone is the Savior of the world, and that sacrifices must have regar ed none other than the Messiah alone. With natural men, but men who are gifted with understanding, the idolatries of gentiles in all parts of the world confirm this more plainly than any other testimony. They also confirm the fact that the deviLdesired ' to be worshi ed everywhere, as does God Messian; and that he ' therefore instigated the heathen to the worship of himself by like types and like rites; as for instance, by altars, sacrifices, processions, temples, vestal hearths, incense and libations, and especially by images of himself in gold and silver, etc., etc. 1860. When now, by the infinite mercy of God Messiah, it is allowed to explore the Word of God Messiah even to its more interior and inmost senses, more arcana will then be opened up than are ever disclosed in any other way; for before man became such that he puts faith in nothing save what he can grasp with his understanding, it might have been useful for him not to know all things. By the infinite mercy of God Messiah, certain arcana have been treated of here and there in the preceding pages; and now we come to arcana which concern heavenly society, or the heavenly kingdom of God Messiah, namely, its principalities-for that it is divided into principalities can be evident from many considerations. 1861. From the words that now follow, it is evident that it appeared to Joseph in a dream, first, that eleven sheaves, being the same in number as J oseph's 9 brethren, bowed down to J oseph's sheaf (vs. 7) ; and second, that eleven stars, with the sun and moon, [bowed down to Joseph himself (vs. 9)]. As concerns the numbertwelve, this number is of frequent occurrence in the Word of God Messiah, especially where the subject treated of is heaven. Note merely the following passages: There were twelve sons of Ishmael who are called princes (Gen. ~513[-15l). There were eleven dukes of Edom, and thus twelve, counting Esau himself (ibid. 36 40 -43). There were eleven sons of J acob, and twelve, counting J oseph ; there were also twelve without Joseph when his sons Manasseh and Ephraim took his place; hence the twelve tribes. There were twelve disciples of the Messiah; and his other followers were six
The MS has J acob's.

II Ad. 148-149

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times twelve or seventy-two. 1 In the Apocalypse, which every where treats of the kingdom of God, this number occurs frequently. Thus, there were twelve thousand sealed from each tribe (chap. 74- 9) ; twelve stars upon the head of the woman (chap. 1~1) ; twice twelve elders adoring God that sat on the throne (chap. 194 ) ; twelve gates to the New Jerusalem, twelve foundations, twelve angels at the gates, on which latter were written the names of the twelve sons of Israel (chap. ~112-14); twelve pearls at the gates (chap. ~121). In addition to the above, we have also the fact that from most ancient times the sky was divided into twelve signs, the year marked off into twelve months, and the day into twelve hours. How that this was done by ancient tradition, and had its foundation in the number twelve, of which we now speak, can be evident from the same reasons. And so it can be evident how that many things, though not openly revealed, are seen as though by instinct, inas much as they refer themselves, as do each and all of them, to the state of the kingdom of God Messiah. 1862. From the above it can be evident that, in the kingdom of God Messiah, and in the things thereof, one and all, the number twelve is common. That there are twelve principalities, and thus twelve approaches to the kingdom of God Messiah, can be evident from the twelve gates to the New Jerusalem, and from the twelve angels at the gates; from the twelve disciples, who are to judge the twelve tribes of Israel; and also from the twelve princes who were the sons of Ishmael/ etc., etc. Moreover, nothing can be more evi dent in respect to these divisions, than what was said of them above. (See whether the number twelve occurs also in connection with the tabernacle and temple.) 8 1863. Joseph's captivity, his servitude in Egypt, and also his lordship, etc., represent all that will come to pass in the church of the Messiah from the time of N oah to the end of the world, and in each period of this time, whether the latter be divided into three lesser times like J acob's service with Laban, or into six, in accord ance with the general division of the new creation; and so, whether each of these periods be divided into six, or twelve, or twenty, or
1 These two sentences are written in the margin. to refer to the seventy mentioned in Luke 101. 2 The autograph has Israel. a Confer Lev. 24 5 ; Num. 78~; 1 Kings 725.

The last sentence seems

9~

11 Ad. 150-151

GENESIS XXXVII: 1-11

[1864-65

twenty-four, or forty, or four hundred, etc., the case being the same with these divisions as it is with the entire period or the whole -as shown above En. 1445]. 1864. Thus, Joseph's captivity and servitude, etc., have regard to the changes in the church of God Messiah, as seen both in the universal and in the singular. For the like thing goes on in the whole as in the parts, and in the parts of parts; that is to say, in the entire globe, in every individual society large or small, in every man, in the periods [of the life] of the man, and also in his deeds and thoughts, even to the very least, these being like the rays which carry with them the image of the sun. God Messiah is the Sun; and all the rays of that Sun's life are such that they bring to human minds an image of Him, and even Himself, as it were ; for they are so many goodnesses and truths, and, being goodnesses and truths, they are absolute images of Him. All divine goodness embraces in itself all and single things that are in God Messiah, He alone being Goodness or alone the Best. But truth embraces all these things and, at the same time, things most universal; for it embraces Him and the things which look not only to His kingdom on earth but also to the devil's kingdom there. As to how goodness regards truth, and truth goodness, this, God Messiah granting, shall be told in the following pages. 1865. In these particulars concerning J oseph, it is indeed the Messiah who is treated of-but in the supreme sense; thus, it is the kingdom of God Messiah, etc. [In the inmost sense] it is the church in the entire globe, both the most universal church and also the church in each generation, and likewise in each man, that is to say, the church in its inmosts; for these are the divisions [of the church], and they involve such things as are contained in the inmost sense. In the more interior sense, these same particulars involve such things as are in the church of God Messiah as to the second class,4 and this both universally and particularly even to the minu test particulars. They also involve such things as are in the entire globe, and likewise in societies and in individual men, in respect to spiritual things mingled with natural, or to the exterior part of his church; this, however, in the interior sense. In the external sense, they involve such things as look to the kingdom of the devil
Compare n. 395 seq., 1389, 1404, 1765, 1773, 1799.

II Ad.
4

15~-153

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on this earth. This kingdom is compared to the body which is to die, but the other kingdom to the higher faculty, and so to a still higher and supreme faculty, entirely according to the things contained within man when the man is one in whom is the church and the kingdom-a man who is to be reformed and created anew. A society which constitutes the church and thus the kingdom of God Messiah is, therefore, called a man or a compound person like to a man. 1866. And J acob dwelt in the land of his father's sojournings in the land of Canaan (vs. 1). That, in the interior sense, so journings signify the course of life, has been told above [n. 17~4, 1744, 1755, 1779]; for life is compared to journeyings. Hence in the proximate sense the meaning is, that J acob dwelt in the land of the sojournings of his father Isaac; in the interior sense, that he succeeded his father Isaac in this land of Canaan, and dwelt there. It is everywhere the case, that where the house of God Messiah is, there comes another house which is built for his enemy. So was it in the land of Canaan. The seed of Abraham did indeed expel the Canaanites, but the posterity of that seed again became degenerate, and later were themselves expelled. Then came J acob's descendants, who likewise became degenerate, and were then expelled. Events succeed each other in the church of God Messiah in such a way that there is always an idea of creation and of a fall, and also of a restoration or new creation-an idea which rules in the universe and in the several parts thereof, as stated above. 1867. Abraham denotes the inmost church, thus that in man which is called his soul; for, as said above [n. 1104, 1864], the church in comparison is like a man. Isaac denotes the second part of that man, being that part which is called the intellectual mind together with the will. Thus, in integrity, Isaac was inferior to Abraham but superior to J acob. J acob denotes the natural mind in man, or his animus, together with its cupidities. Thus, he was inferior to- his father Isaac, but superior to his sons, being pre served by God Messiah lest he should fall to the lowest depths as did his sons. J acob's sons denote that which is called corporeal; thus, they denote the terrestrial, and consequently, that which is the very kingdom of the devil. From this it can be evident that in Abraham, Isaac, and Jacob, and in the latter's sons, is a complete representation of all happen 94 11 Ad. 154-155

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[1868-70

ings In heaven and the world. As stated above [n. 1865] these representations are found in the entire globe, in every individual society, in generations one after the other, and in each individual man, but with indefinite variety according to the disposition of the man, the state of life that he has acquired, his ends which regard the ultimate end, etc., as will be seen elsewhere, God Messiah granting. 1868. The first thing treated of in the text, is the kingdom of the devil, in that it was Jacob, that is, Jacob himself and those who are called Jacob in the plural, that is to say, his sons, who dwelt in the land of Canaan; for he succeeded Isaac, as did his descendants, in whom exactly the same thing occurs. But Joseph was removed from them, being held in hatred and thus, in their mind, slain and sold; but he became the master, as will appear from what follows. 1869. These are the generations of J acob (vs. Q). In the text we read nothing more concerning these generations, but the story at once commences from J oseph. That by the generations of J acob is indeed meant the story of Jacob's generations is apparent at first sight; but what are meant are the particulars which have previously been mentioned [no 1863 seq.]. What is meant [more specifically] however, are the particulars which follow, up to the end of this Book of Genesis. Thus [we see] how, in one single complex, is contained all that happened and that will happen, first among Jacob's sons, and then among their descendants, and so in every society which is like them, and in the entire globe. This is the "book of generations," that is, of Genesis. A generation includes not only the genealogy of the persons, but also the acts of their lives, and the things which are begotten [therefrom]. Thus, it in cludes the lives of all the members of the generation; and, if you call the generation a single man, etc, it includes all that pertains to the life of that man; for by the general is meant all that constitutes it, a general not being possible without the things which compose it. Therefore, in the text, generations comprehend the life of Jacob's sons, and thus the course of their life. In the proximate sense, they comprehend the sons themselves together with their houses; but of these we have treated above [n. 1761, 178Q-85]. In a broader sense, they comprehend the life of these sons; and in a still broader sense, the like thing in the entire globe, and so forth. 1870. Here, nothing more is said than These are the generaII Ad. 156-158

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tions, in order that silence may be kept as to the quality of the gen erations; for this quality is apparent from their acts. 1871. Joseph, being a son of seventeen years, was feeding the flock with his brethren; and he was a youth with the sons of Bilhah and with the sons of Zilpah, his father's wives; and Joseph brought an evil report of them unto their father (vs. fl). That Joseph was entirely removed from this generation, and thus is not numbered among the generations [of Jacoh], is clear from what was said above concerning Joseph [no 1835 seq.], and also from many cir cumstances which follow, even to the end of the present Book. 1872. In the proximate sense, J oseph is called Israel's son, not J acob's. This is evident from the next following verse (vs. 3), where it is said, "Israel loved J oseph more than all his sons," 6 but when the other sons are mentioned, they are properly called the sons of J acob. Of this, however, we shall speak more clearly later. b the interior sense, by J oseph is meant that posterity in the posterity of J acob which was the marrow or kernel; thus the inmost posterity, namely, the son of Rachel and so the son of Abraham; and with this, the church itself, that is to say, his mather. In a still broader sense, is meant that posterity in the entire globe in which was the true church of God Messiah; in the inmost sense, the same posterity, from the time of Noah to the end of the world; in the supreme sense, the Messiah himself, and thus the kingdom of God Messiah, together with the things that look thereto--as will appear in what follows. In the supreme sense, it is indeed the Messiah who is signified by J oseph, but the Messiah alone in his kingdom; in the inmost and more interior sense, it is also the Messiah, but the Messiah in his church, as said above; so likewise in the intei"ior sense, inasmuch as the Messiah took upon himself the iniquities of the entire globe, such as J acob's iniquities, thus, in the external sense, the iniquities of Jacob's sons. 1873. That Joseph was entirely removed from the sons of Jacob, is evident from the fact of its being said that he brought an evil re port of them to their father. It is not said" to his father," be cause previously this father had been named Jacob, and Jacob was their father, while Joseph's father was Israel, as is evident from the next following verse. As to the reason why the sons of Jacob are
The autograph has bl'ethren.

96

II Ad. 159-161

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[1874

here called Joseph's brethren, this can be understood, if the text be explored according to its different senses. In the proximate sense, they were J oseph's brethren since they were begotten of J acob, though a manifest distinction is made between the brethren and the sons by the handmaids. In the inmost sense, they are called Joseph's brethren, because by them are then signified those things which are the inmost of the church, as said above when treating of the names of Jacob's sons. All who are meant in this inmost sense are called brethren by the Messiah. Since the Messiah took upon himself the iniquities of man, and the man is thus regarded as stripped of these, what then remains is pure, and therefore the man is then regarded by the Messiah as a brother; but not so when he abounds in these iniquities. This is the reason why they are some times called J acob's sons and sometimes J oseph's brethren. In the present text especially, [they are called J oseph's brethren] because Joseph was their companion, and fed the flock with them. Thus, in the more interior sense, when remembrance is had of the flock, and of them as shepherds with Joseph, they are called brethren. 6 In every passage, however, where they are named" brethren," and in every passage where they are named" Jacob's sons," there is some thing involved which is had in view; thus, what is involved in the present case, is, that they were sons of Israel, etc., etc. 1874. In the text, J oseph is first described as a shepherd of the flock together with his brethren. By brethren are here meant the things which were told above, namely, those more interior and in most things which are contained in the names of the sons of J acob things which are called" the mighty Jacob," or those from which came [the mighty] J acob, that is, that posterity in J acob which was" mighty" ; thus inmost things from which comes all life, and therefore genuine might. This is clearly evident from the last words of J acob, who then calls himself Israel, to J oseph. The words are: "He will abide in the stronghold of his bow, and the arms of his hand shall be made strong by the hands of the mighty Jacob; from thence is the shepherd, the stone of Israel" (chap. 4924 ). See further concerning these words in the pages that will follow, God Messiah granting. That these blessings become bless
[Crossed off: 1 It is also evident from the series, that J oseph had not yet testified to anything against them.

II Ad.

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ings "upon the head of Joseph, and upon the crown of the bed 7 of his brethren," is stated in verse ~6 of the same chapter; for this bed is called a footstool, when he shall sit on the throne and his enemies shall become the footstool of his feet [Ps. 1101 ], that is, his bed upon which he will rest his feet. 1875. He is said to be, feeding the flock with his brethren, in the sense of which we now treat. The brethren are here placed before the sons of the two handmaids who are mentioned by name, a distinc tion being made between the latter sons and the sons of Leah Benjamin was still at home, as is evident from the following verses. The order of sequence observed here is the same as in chapter 35 23- 26 , where also the sons of the handmaids are put in the last place, though not in the order of their birth; for the same order is observed here as in the church. There J oseph is in the first place; afterwards his brethren, being the sons of the church which is signi fied by Rachel, to whom, in this sense, the sons have been trans ferred; then the sons of the two servant churches, those born of Rachel's handmaid being the first, and those born of Leah's hand maid the next (see chapter 30 3- 13 ). It is according to this order that progress is made in the church of God Messiah, when the Mes siah himself, here meant by Joseph, is put in the first place; but not so when the order is inverted, for then the contrary exists. That the order observed is that which exists in the church, is evident from the last words of the text, which declare that their iniquities were
'Schmidius' rendition of the last words of Genesis 4926 reads Super verticem lecti fmtrum ipSi-tlS. Here lecti is intended as the past participle of legel'e (to select, elect), and the translation should read: "Upon the crown of him that is chosen from among his brethren" (see n. 808 fin.). In itself, how ever, lecti might equally well be the genitive of lect1t8 (a bed); and it is so translated in the present paragraph because this was clearly the sense in which Swedenborg understood the word, not only here but also elsewhere in the Word Explained where Genesis 4926 is cited (see n. 1915, 9781, 3045, 3077; see also Index BibUcus, s.v. Lectus, and Apoc. Ex. 163, where the same interpretation is given to lecti in Gen. 4926. The Hebrew text, however, leaves no possible doubt but that lectus must here be translated "elected" or "chosen," the corresponding Hebrew word being j't~ (a Nazarite, one set apart). In Arcana Coelestia n. 6437, and Apoc. Expl. 577 Swedenborg translates Gen. 4926 vertici Naziraei fratrum ejus (on the crown of the Nazarite of his brethren). It should be added, however, that despite the difference of interpretation, the spiritual signification given to the word (the externals of man), is the same in the Arcana as in the Word Explained.

98

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[1876-77

told to their father; for we read: And Joseph brought an evil report of them unto their father-not to his father. 8 1876. In the more interior, the inmost, and especially the supreme sense, many things, nay, an infinitude of things are involved in the fact that Joseph is called a '!I<YUth, and, indeed, a youth with the sons of Bilhah and Zilpah, his father's wives, and not a youth with the sons of Jacob by Bilhah and Zilpah. It is said that he was with them, [that is], in the company of the sons of the handmaids, in order that it may be signified that he was among servants, and thus was rejected by his brethren. Therefore, he held himself among the lowest. This, therefore, signifies his service, when he fed the flock; for every individual must have his own flock, as likewise had the sons of the handmaids with whom he was, because his brethren held him in hatred, as will appear presently. Here, brethren expresses in a sum all Jacob's sons, while in particular it expresses only those with whom was Joseph, namely, the sons of Bilhah and also the sons of Zilpah, these sons being held in no esteem by the others except as inferior to themselves; for they were boastful of their birthright and of the dignity arising therefrom, and thus of their mother, calling her a legitimate mother, although she had been substituted in place of Rachel. As observed above [n. 1835], J oseph's whole life was a type of the Messiah, and this is true of his first life and also of his subsequent life when by his brethren he was cast out among their things of service. 1877. The statement that Joseph brought an evil report of them unto their father, refers to all the sons except Benjarnin, the latter being at home, as can be evident enough from what follo'Ws. The statement clearly signifies that the life of Jacob's sons was an2il one, though what wickedness they had committed is not mentioned. 'That they were wicked men and led an evil life, can be evident enough from what was said of them earlier when they were at the city of Shechem, and also from what is said of them later, to wit, that they held Joseph in such hatred as to desire to kill him, and 'that finally they sold him into slavery, etc. Thus, by these sons of J~b is here signified the same as was said above [no 1843], n-amely, tlle"" crew which bruised the Messiah's h~el, or, the serpent whose
[Crossed off:] The handmaids are called his father's wives, that it may be signified that they were now his wives, and thus that he was the father of their sons.

II Ad. 164-165

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THE WORD EXPLAINED

head He t~mpled. This, moreover, was declared by Israel prior to his death, when he said that these things would be upon the crown of the bed 9 of his brethren (chap. 49 26 ). 1878. Hence it can be evident enough that the sons of Jacob can in no way be defended by an}' of their descendants; for it is clearly evident that tl1eir reputation was an evil one, that is, that they had committed many wicked deeds. The same is also evident from the examples that are recorded. Thus, they resemble in every t way the crew of the devil, resembling likewise their posterity which I treated the Messiah in the same way. In a broader sense, they also I represent all men who do deeds of this kind. 1879. Now Israel loved Joseph more than. all his sons (vs. 3). Here it is said" Israel," while previously it was" Jacob," and this because by him is now signified the same as by Abraham, namely,~!I the faithful who are in things inmost, as said above En. 159~, 1714, 1748]. When it is the Messiah who is meant by J oseph, and when the Messiah is said to be beloved, or loved, it cannot be said" J acob " but only" Israel"; for what is then signified does not exist in Jacob, or is separated from Jacob, to wit, the Abrahamic quality. A~e gards J acob himself, he could not love J oseph, as neither could his sons and descendants who are called J acob. These held Him in hfl.tred. Here, therefore, where love is treated of, the name is changed. Thus, J oseph is now separated from the rest of his sons. The real reason why he loved him is added in the words that next follow. 1880. Because he was the son of hi.~ old age (vs. 3) ; not because he was the son of Rachel whom his father is said to have loved; nor because he was the most upright of all his brethren, and, unlike them, was not of evil repute, as is clearly evident from his life in Egypt; thus, not because he deserved to be loved as being prefer able in disposition to his brethren; but because he was the son of his old age. ' 1881. That Joseph was not the son of Jacob's old age is clearly evident, inasmuch as he was not born in his father's old age but was born when the latter was living with Laban in the sixth year after he had married Rachel (chap. 30 23 ,24). Thus, Joseph was only six years younger than Reuben. Moreover, Benjamin was born after him (chap. 35 18 ), and, therefore, it is rather the latter who should
See n. 1874 note.

100

II Ad. 166-170

GENESIS XXXVII: 3

be called the son of hill old age. Yet we read, he "loved J oseph more than all his sons," even more than Benj amin, and this because Joseph was the son of hill old age. Thus, the signification of this statement is not clear except in the interior, the more interior, the in most; and the supreme sense~ In the promixate 1 sense, the age itself is called old age, but, as was said, this does not square with the facts. In the broader sense, it signifies that in Joseph, that is to say, in his posterity, he would live for a longer time; in the more interior sense, that his life would be celebrated in Joseph's posterity, and that thus Jacob would live in him; likewise in the church, and that in this way Israel would live in him. In the inmost sense, the meaning is still broader. In the supreme sense, however, it is the Messiah himself who is meant, and for this reason the words of the text are at once followed by a statement which clearly signifies the Messiah. In this s~nseLby old age is meant eter!:1ity; thus, that he, that is, the Nfes siah who is represented by him, was a son of eternity. ' 1882. In chapter 48 this is confirmed by-jac~b as Jacob, and also by Israel before his death. 'Ve read: "Israel said unto Joseph, I had not thought to see thy faces, and, 10, God hath made me to see thy seed also" (vs. 11) ; hence the first old age, and the ages that follow, were in his posterity. In the same chapter we further read: "The Angel which redeemed me from all evil, bless the lads; and let my name be called in them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the land" (vs. 16). This is the old age by which is signified the posterity; it is also the church signified by Isaac and Abraham, in the order spoken of above En. 1867]. Furthermore, he repeats this saying and declares that in the descendants of J oseph he will see himself, and thus his old age, as a multitude (chap. 48 19 ). Moreover, in chapter 49 we read: "The blessings of thy father shaH prevail over the blessings of my parents, even to the desire of the hills of the world" (vs. 26)-thus to the end of days; for the " hills of the world" are things supreme, and thus that which will happen in things supreme; but see many particulars which will be given presently, and also when we come to treat of this passage, God Messiah granting. As regards old age, there is no old age in respect to God Messiah, but instead thereof is eternity or no time. (Therefore we have the expression" son of eternity," but no pas
1

The autograph has " inmost."

II Ad. 171

101

1883-84]

THE WORD EXPLAINED

sage where this occurs is now at hand.) From these and many other considerations, it can be evident why it is here said that Israel loved J oseph because he was the son of his old age; and that these words refer to things which are contained in the inmost and su preme sense. 1883. And he made him, a coat of marny coZors (vs. 3). This would never have been mentioned here except on account of what is said later, namely, that his brethren took this coat from him and sprinkled it with blood; for a mere coat is too slight a cause to ac count for the hatred in which Joseph's brethren held him. By a coal of many calors, however, deeper things are here signified, and indeed things which properly regard the Messiah himself (see be low n. 1967 *) ; namely, things which were coverings for him, such as all sacrifices and the like, these being compared to a coat of many colors by reason of the blood and like things; also the Messiah him self, of whose human nature, which is also compared to a coat and which thus is on the outside, these words are especially said. Thus, Joseph was clothed as a type of the Messiah. This coat was given him by Jacob and was afterwards torn off by Jacob's sons, as we read later. But in the supreme sense, by the coat of many colors is signified the glory in which God Messiah will come to judge the universe; for colors then signify delights, felicities, and the like concerning which much [has been said above 2]-and, in God Mes siah, glory. (But these words should be expounded still more fully.) Thus sadness is turned to gladness, as said above ,[n. 1801 ]. 1884. And his brethren saTtJ that their father loved him more than all his brethren; therefore they hated him and could not .ypeak peaceably with him (vs. 4). The hatred of his brethren against J oseph is mentioned four times, namely, in -thepres~t vel:se and in verses 5, 8, H. Thus, their hatred increased even toJJ1e-p-oint !!.f their plptting his d~struction. Their first hatred was becat;se of his father's love. What is meant by the father Israel has been told above [n. 1879], to wit, that it is Abraham himself and also those descendants among the Jews, and likewise in the e!1tire globe who are sons of Abraham. These are held in hatred by_th~st, who are like the_sonJ,-Qf Jllcob. All who areJaithful!!Fe held in hatre<i.J?y
* In the autograph this reference is written in the margin.
2

See n. 10e4 seq., 1140 seq., 1154.

10~

II Ad.

17~-173

GENESIS XXXVII: 3-4

[1885-86

the evil, and, consequently, by the devil's crew, and this because they are loved by Israel in the supreme sense, that is, by the Messiah himself. They who are loved by God Messiah are hated by_the world, that is, by the evil crew, and thus by th devil and his crew. As to how the words of the text are to be applied in their different senses, interior, more interior, and inmost, this can be evident from what has been said in the preceding paragraphs. The same thing is declared by God Messiah himself, namely, that men are held in hatred because they a.re loved by God Mes~iah [.Tohn 15 19 , 17 14 ]. 1885. When by Israel is meant the Messiah in the supreme de gree, then by Joseph are meant the sons of the church. These are held in hatred by those who are, as it were, his brothers, being called brothers for many reasons, of which we have spoken above [no 1873], and also because he was born in that generation and therefore was a kinsman to them. 1886. The first hatred arises from the Messiah's love toward the sons of his church; for God Messiah's love carries this with it, namely, that it is a matter of hatred with those who love the world and themselves. The loves of the world and self are hatreds against God Messiah, for they can never be concordant with him. The love of God Messiah conjoins all things into one, but the loves of the world and self disjoin all men, nay, even the man himself, as can be evident from many circumstances; hence comes the dissolution of all things, and hence diseases and death. The love of God Messiah is good itself, he being goodness itself. The loves of self and the world, being the opposite, are evil; and that evil is evil, is judged from the end; for the good is [then] apparent good and thus ex trinsic, while the evil is intrinsic and thus is truly evil. To love God Messiah is truth itself or the way of truth; but to love oneself and the world is the way of falsity or is falsity. The former is accord ing to perfect order, but the latter is contrary to that order. There fore, the former love is God Messiah himself, while the loves of the world and self are the devil and his crew. Thus, th;!<;ve of God M-;siah involves the heavenly kingdOm;and the loves of self and the world involve the kingdom of the devil. Therefore, the two can never be conjoined. As to how the loves of self and the world are to be considered, this shall be told later, God Messiah granting. In respect to God Messiah they will not be loves; and if they are any thing, then there is at once a departure from the way of truth. II Ad. 174-175 103

/~---~-----

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1887-89]

THE WORD EXPLAINED

Much more is this the case when they are preferred, for then there is an absolute departure into the way of falsity. 1887. That such is the condition of those who are in the more in terior and inmost church, relatively to those who are outside the church; that is to say, that the sole love of God Messiah toward his own, who are here meant by tToseph, and also the sole love of his sons toward God Messiah, is necessarily and inevitably followed by the hatred of all who are in the world-this follows as a consequence. And as it is in the church, so also is it in every individual, nay, and between the faculties within the individual himself, and in his very thoughts, etc., this being a necessary consequence. Hence, the first hatred of the brothers toward Joseph came from the love of his father. Joseph's father is here called Israel, because by Israel is signified Abraham and also all the faithful; and then he is entirely separated from Jacob. By Joseph are then meant the sons of Abraham, who are also called the sons of God Messiah. But when by Joseph is meant the Messiah, then by Israel is meant his Divine Person; this, however, is the meaning in the supreme sense. That opposites can be comprehended in a single person, just as Jacob and Israel are so comprehended, comes from the representation of all things in God Messiah, both those which are iniquities and those which are good; for he took all iniquities upon himself and thus sustained them. In God Messiah is the representation of all things in the universe; but they are considered separately. 1888. In what way the representation of all things exists in God Messiah alone, can be concluded merely from the fact that it is he alone who bears iniquities and thus separates them from mortal men. He does this also in another way, in that he turns all evil into good, the result being that evil itself is a means to that which is good, whereby enjoyment, etc., etc., is augmented. (But this represen tation must be treated of with the utmost prudence, though not surreptitiously. 3) 1889. The statement that J oseph's brethren cauld not speak peacea1Jly with him constitutes a description of their hatred; for, as hatred is opposed to love, so contention and hostility are opposed to
3 [Marginal note by tbe author:l [It should be shown] what is the nature of the representation of the universe, both heaven and earth, when in perfect order; also what it is when order is inverted.

104

II Ad. 176-178

GENESIS XXXVII: 5
"

[1890-9~
\,

peace. They spring from a like cause and are circumstanced in a like way; for where hatred is, there is no love, and where hostility is, there is no peace. When hatred and hostility reign, they show forth in every way; for as the animus is, such is the countenance, such the gesture, and such the speech. 1890. And Joseph drea;med a dream, and he told it to his breth ren; and they hated him yet the more (vs. 5). The first cause of their hatred lay in ,Joseph's being loved by Israel. The second cause is the dream which was told to his brethren. Here, by a dream in its interior senses, is signified all revelation, whatsoever it be, whereby they apprehended that J oseph, who was among the sons of Bilhah and Zilpah and thus was held in contempt by his brethren, would become their lord. It is the love of self that here puts itself forth; for tEey who are the enemies of God Messiah imagine to themselves that they will be supreme and will lord it over all; nay, and that they will ascend even to heaven;besides mucn more. That this was [the imagination] of the devil and his crew is well known. He accounts nothing more desirable than to be worshipped as G?d; he attributes to himself a worship such as is given to God Messiah. J!e ~trives for a kingdom like the kingdom of God Messiah, and wi.!1s to_ set up such a kingdom, but only in the world, and in the body of every man. Hence comes the love of the world and the love of self. Thus he strives to mount to heaven itself and to the very thr~ne ~f ~od Messiah; that is to say, he affects authority.;...- As to why_this is. conceded him, an occasion for telling this may offer at some other time, God Messiah granting. 1891. Hence it is now said that Joseph's brethren hated him yet the more. From this comes the second cause of their hatred, namely, from the love of self an~ of.. the world. That these loves are hatreds against God Messiah himself, see above n. 1886. Thus tliey correspond to e;ch othe;; and it is said that they hated him yet the more. 1892. As touching the dreams themselves, by dreams here, in the more interior sense, are meant all revelations which were made before the Word of God Messiah was published; for later in the chapter, it is said, "And they hated him yet the more for his dreams, and for his words" (vs. 8). Thus there are two distinct things, in that they hated him "for his dreams," and "for his words." Wherefore, dreams here signify all those things, revealed from II Ad. 179-180 105
I

]89~]

THE WORD EXPLAINED

primitive times, from which it could be concluded that it was God \" Messiah who was adored-as was the case from the time of Adam. After Adam had been deceived by the serpent, then, by means of Abel's sacrifices, he at once apprehended what this involved. Later, and also after the flood, the same thing was apprehended by means of the sacrifices of many others such as Noah and Abraham, etc. That these things were revealed to them, both in dreams and by words, and also by the revelations of angels, is clear; for it can be quite evident that angels of God Messiah then spoke with those who were in his church, men being then of a more simple character, and suffering themselves to be led by truths. It was different in their posterity, when malice increased and evil was added to evils, which thus were augmented and became hereditary. Then, in place of truths came falsities and lies; and that revelations of this kind, and the speech of men with the angels of God Messiah, then ceased, is evident. The above can the less be called into doubt, since living speech of this kind has been held with me for so great a space of time, like the speech of man with man, and this con tinually and in various ways. Therefore, the testimonies con cerning the speech of .T ehovah by means of angels, with Adam, Abel, and Noah, before the flood, and af'terwards with Abra ham, Isaac, and J acob, and with Moses, and later with others who are treated of in the Word of God Messiah, are so in dubitable that no one ought ever to call them into question; also the testimonies that there are many modes of revelation -of which we speak elsewhere. Nay, what is more, all that has been written up to the present time has been written in the council of many spirits and angels of God Messiah, who died of old. So true is this, that they have spoken with me concerning these matters both before and after the writing. But, I may here be allowed to add 4 that it was not allowed me to tell any thing here of what was dictated to me orally by anyone of
The text reads, "sed 118que ea sohtm hic addere licet quod nihil licuerit hie dicere" (but stW only those things, I may here be allowed to add, that it was not allowed me, etc.). The words printed in italics have been ignored in the translation as superfluous. It would seem that the author first intended to write sed usque ea solum lieuit hie dicere, but interrupted his writing to add the words hie adde1e Heet and then continued as though the words usque ea solum had not been written, and thus omitted to cross them off.

106

II Ad. 181

DREAMS ARE FROM SPIRITS

[1893

them. When this was done, and it h~ppened at times, the writ ing had to be obliterated, it being allowed me to tell only such things as flowed in from God Messiah alone, both mediately through them, and also immediately-which yet G was manifest to me. (But of these matters, God Messiah granting, I shall speak elsewhere.) 6
THAT DREAMS ARE INDUCED BY SPIRITS"

1893. As regards dreams in particular, I wish at present to say, merely that they are induced on man by spirits, dreams wherein are revealed future events, and also truths, being induced by the spirits of God Messiah, and all other dreams by spirits who are not spirits of God Messiah. But dreams whereby men are deceived are in duced by evil spirits, and thus by the crew of the devil, and this either by living voices, [or] for the most part, by representations and their innumerable species. One who is ignorant of these repre sentations can never know what representative dreams signify. Representations of things in heaven are effected by means of the same kind of things existing on earth, especially by such as are seen; and thus by things natural. Sometimes they are so com pounded that unless one knows the several species of representations they can hardly be disentangled. That they are of such a nature, is most clearly apparent from Joseph's dream, and also from Pharaoh's. It is especially apparent in the prophets, where much is said of dreams; not to mention visions when the men are wide awake, and which also are exactly like dreams, being similar repre sentations, effected wholly to the life, as though in clear day. They occur also in the time of wakefulness before and after sleep, and, moreover, in other ways. There are likewise actual representa tions/ when spirits appear just as really present as one man with another; but this happened to me when I was in another state. With some, the dreams of spirits are mere illusions, and contain al
The word which the Latin editor reads twm, seems plainly to be tamen. This indented passage is cited in the Index to the Memorabilia, s.v., Claudere, Coelum, Homo, Loqui, Revelatio. See the Table of Contents. * This heading is taken from the Author's Index to his ilfemorabilia. See Table of Contents. 1 [Crossed off:] when it happens that one not only sees these things but also perceives them by the sense of touch and hearing.

II Ad.

18~

107

1894-97]

THE WORD EXPLAINED

most nothing but mockery, seizing'l hold of such things as are brought up by the blood and by the past thoughts. s

1894. That the above particulars are as stated~ I myself can testify; and there ought to be the less doubt about them, inas much as, by the divine mercy of God Messiah, they have hap pened to me so frequently as to have become wholly familiar. They also became familiar by means of dreams, and this first for a period of several years, during which I learned in part their significations. There were also other revelations, and much more besides, as, for instance, letters written before my eyes, and read to me, etc., etc. But of these matters it is not as yet allowed me to say more. 1895. As regards dreams in particular, they are brought in by spirits, as already stated [n. 1898 J. This was made plain to me, because I knew it for certain. Nay, frequently I have spoken with the spirits who were present and had introduced the dreams, and was thus fully informed that dreams flow in from no other source. But dreams are of a twofold, nay, of a threefold kind, as said above [n. 1898], like the spirits themselves who are permitted to induce them-which matter rests with the Messiah alone. 9
1896. And he said undo them, Hear, I pray you, this drea.m which I have dreamed (vs. 6). The text now treats of the things which are revealed by the ''Yord of God Messiah; for the two dreams that follow contain the sum of the things contained in the Word of God Messiah. 1897. Behold, we were gathering sheaves in the midst of the field, and, lo, my sheaf arose and also stood upright; and behold your sheaves stood round about, and bowed themselves do'wn to my sheaf (vs. 7). In the proximate sense, as is well known, this signi fies that J oseph would become the lord of all his brethren. As to what it tells us in the other senses, this will be specifically set forth later, especially when treating of the dominion of Joseph over his
In the autograph, the w.ords from "with some" to the end of the para graph are written in the margin, as an addition to the paragraph. In the Latin edition, they are printed at the end of n. 1894, but this is an error. Nos. 189S-95 are cited in the Index to the Memorabilia, s.v. Somni'Um. See the Table of Contents.

108

II Ad. 188-186

GENESIS XXXVII: 6--7

[1898-1900

brethren. Passing this by for the present, these words, in one summary, have regard to the kingdom of God Messiah, to the effect that those who are meant by t~ sons of Jacob will bow themselves down before God Messiah sitting upon his throne, to bow down signifying every species of humiliation, even to the very last; for the crew of the devil is to be subjugated and prostrated, that they may serve as a footstool for His feet [Ps. nOI]. Thus, the words of the text make one with what was foretold concerning Joseph by Israel l (chap. 49 26 ). 1898. By the sheaves are signified both the brethren and their posterity, and also many congregations, more or less universal. These are said to be gathered into sheaves, and thus to be kept for the last day, that they may then be separated; to the end, namely, that the evil may be cast out and the good be reserved; for it is said in the midst of the field where the harvest is. The Messiah himself also used the same similitude [Matt. 1330]. 1899. But it is here said, in the midst of the field, and this signifies the church of God Messiah which is in the midst of the field. The sowers, however, are not of the same kind, as neither are the harvests; therefore, the latter are to be gathered into sheaves, as into congregations, till the time comes when they are to be separated. By the midst of the field is indeed meant being more interiorly in the church of God Messiah; but things more interior also have regard to things exterior. Thus they are indeed confounded together in a bundle; but with God Messiah they are distinct. For, at first, all things are well nigh confounded into a one; yet they are separated with the utmost possible distinction. 1900. When by Joseph is meant the spiritual man, and thus spiritual men according to their varied extension, that is, according to that universality of which we have spoken above [n. 110~, 1506] ; and thus the inmost church wherein was J oseph's sheaf or J oseph himself, while the others stood round about and thus departed from the middle; then what is meant is, that those who are in the church outside the inmost must bow themselves down to the inmost church, as the natural man to the spiritual.
1 [Crossed off:] The sheaves are those who are and may be gathered together in the field where is the harvest. Thus by sheaves is meant all that is gathered in the field. Therefore, it is not only the posterity that is meant, but that posterity which is in the midst of the field.

II Ad. 187-189

109

1901-05]

THE WORD EXPLAINED

1901. But when it is the Messiah who is meant by Joseph, then what is meant is, that the universal church will bow herself down to him and win adore him, which is done by bowing down to the ground. Thus, all bowing down is done before God Messiah. 1902. When done by the devil's crew, however, the act of bow ing down is not adoration but is a violent prostration to the ground, that they may serve as the footstool for the feet of God Messiah [Ps. nO I ]. This is what is more properly meant in the text by the bowing down of the sheaves; for they will be in the ultimate periphery, being cast away among the vilest things of service. That they are to serve in those things of service which are meant by asses, can be seen elsewhere [see n. 1812]. 1903. And his brethren said to him, Reigning, shalt thou reign over us? and having dominion, shalt thou have dominion over us? (vs. 8). It is in this way that Joseph's brethren explain the dream, and this indeed to the end that it may be surely known that this dream looks to, the kingdom of God Messiah. That it looks to the kingdom is expressed by the words, Reignimg, shalt thou reign; and that it looks to God Messiah himself, by the words, ha'Ving dominion, shalt thou have dominion, namely, over themselves who will then be as servants. 1904. What further is involved in these words in their different senses, when applied in the more universal sense, whether restricted or broad, to those who are in the church of God Messiah, and in an individual sense, to each man; and in what way the spiritual in man has dominion over the natural, and how thus the kingdom of God is formed in man; this also will show forth from the text. For the image of the kingdom of God Messiah exists in the spiritual man and in the church; and the image of the kingdom of the devil exists in the merely natural man and in those who are outside the church; yet they appear to be conjoined together, as it were, and to be gathered into sheaves. 1905. And they hated him yet the more, for his dreams and for his words [vs. 8]. This was the third cause of their hatred, namely, the revelations and prophecies which were written. Therefore, it is not only said for his dreams but also for his words. Hence their hatred grew still greater, and therefore it is said that they hated him yet the more. Thus, the hatred was augmented by degrees, according to the causes which are here set forth in their order. II Ad. 190-194 HO

GENESIS XXXVII: 8

[1906-08

Otherwise it cannot be said that they hated him yet the more for his dreams and for his 'words; for we read of nothing more than the telling of a dream, and it was said above [vs. 5] and it is here re peated, that their hatred was engendered because of his dreams, when as yet there had been not" dreams," but" a dream." There fore, it is revelations-in their different senses that are meant, accord ing to order, as stated above En. 1899l]. 1906. It was not Joseph who interpreted the dream but the sons of Jacob. These sons, therefore, were inspired to understand and explain it; for it was meet that they should know for certain that which is said here, namely, that Jos~h will-reign over them and will t have dominion over them; and this, that they might not rush s(} far into the opposite as theY did, and that they might thus be advertised not to commit a crime. Yet, it was this very thing that instigated them, as is clear from what follows. Here there is a repetition of words, "Reigning, shalt thou reign, and having dominion, shalt thou have dominion," not only that it may involve certainty, but also that [the Messiah] might instruct them that this will come to pass. Thus they exaggerated, because they conceived hatred; and therefore, these words are the words both of certainty and also of bitterness, in that their hatred increased. 1907. Such is the case with the evil, that what should be a cause of humiliation becomes a cause of hatred; for they depart to the exact opposite. When persuaded respecting injustice and the like, they become the more embittered, such persuasion being repugnant to their nature; and it is in harmony with the order of their life that they should then be embittered, and so finally, should know them selves as to their real quality. Such is the order of their life, that they love themselves above all others, and thus in their mind exalt themselves even above God Messiah. They love to be worshipped as gods; and since this is enrooted in their minds, therefore, the more they are depressed, the more embittered do they become. This, therefore, is naturaP 1908. That J oseph was a good man and was endowed with all uprightness, must be plain to everyone from the acts of his life as described in the Divine Wo'rd. And that Jacob's sons were wicked \ men, and this in the highest degree, is clearly evident fr~mthe J
In the autograph, this paragraph is emphasized by "N B" written in the margin.

11 Ad. 195-197

111

1909-11]

THE WORD EXPLAINED

verses that follow in the present chapter, and also from t.he pre sentiments of Israel prior to his death. Thus, their descendants can now see what kind of men their parents were, and wh;rl" kind of men those are who are called" Jacob" and who are named from the sons of Jacob, with the exception of Joseph and Benjamin. As touch ing Judah, in what follows, the reader will see concerning him also. 1909. And he dreamed yet another dream, and told it to his brethren; and he said, Behold I have dreamed a dream more; and, behold, the sun and moon and eleven stars bowed themselves down to 'lTl (vs. 9). This was the fourth thing for which the sons of Jacob hated Joseph; and not alone they but also his father and mother. His own mother, Rachel, was now dead, therefore, by the moon in the text is meant the mother of the sons of J acob, namely, Leah; and this, in order that not only Rachel might be exempted but also his brother Benjamin, who likewise was Rachel's son. 1910. That this might now be shown to the father and mother, and so, at the same time, to their sons, therefore, Joseph had this dream. On this occasion, the father also understood the dream and rightly interpreted it. This is clear from what follows, in that the [interpretations] were in entire agreement. 1911. That these dreams were divine dreams, that is to say, were inspired by God Messiah, is clearly evident, in that they con tain things which are about to come; for none can know things to come, and therefore none can foretell them, save Jehovah God alone, before whom all and single things are in the present, and who fore sees all and single things from eternity. From this, it can also be seen, that as all things were foreseen, so also they were provided for; for we read of nothing more marvelous than the things which happened to Joseph, namely, the many plots of his brethren, their many deliberations, and also the many occurrences in Egypt. All these are described in writing; but it is only the general incidents that are thus described, and the whole of Joseph's life prior to his becoming lord of Egypt must have been a series of contingencies and dangers. And yet, this whole series of contingencies and dangers is like one continuous chain-a chain which would be broken were there the least thing therein that did not absolutely conduce to the end itself. The recorded events of Joseph's life, to gether with innumerable others which are not recorded, were one and all foreseen and thus provided for by God Messiah. In them 1l~ II Ad. 198-~00

GENESIS XXXVII: 9

[19U

and by means of them it was fo,reseen that Joseph would become lord of Egypt, and that his father and mother, and also the sons of Jacob, would come and bow themselves down to the ground before him. Hence, it is plainly apparent, as in a clear mirror, that in the present, God Messiah knows all things, and that he disposes them to the ultimate end, howsoever intricate they may appear before hu man eyes; and also that human thoughts, as, in the present case the thoughts of J,acob's sons, are disposed to an end of which men are entirely ignorant, their belief being that these thoughts come from themselves and their own counsels. It is plainly seen, moreover, how all and single things constitute a series of contingencies wherein there neither is nor can be a single chance occurrence. Being con tingencies which are hidden from man, they are classed as among fortuitous happenings, and men call them by various names; when yet they are the ends of Providence, which regard the ultimate end. Thus, man can attribute nothing whatever to himself save the fact that he intends evil. From these same considerations, it can also be evident that the government of God Messiah is of such a nature that after a space of time, great or small, nay, and even minute, every evil intended by the wicked and thus by the devil and his crew, is turned to good. To every individual man, the acts of Joseph's life may serve as a mirror wherein is seen the nature of the providence of God Messiah, and how that He disposes all things to the ultimate end.S. 1912. As touching the dream itself, where Jacob is likened to the sun, Leah to the moon, and the sons to eleven stars, this involves that J acob is compared to him who is called the sun of the world; his wife, Leah, to that which borrows its light from the sun; and Jacob's sons to things which likewise appear to be little suns, and which are called fixed stars. But what is signified by this compari son is clearly seen, to wit, nature herself, which draws her origin from the sun. For the sun is that body from which springs natural lumen, and which produces the things existing upon the earth, and which thus constitute the world. From this it can be seen that by Jacob is meant the origin of the world, and also the world itself together with its nature, as can be clearly evident from the genesis of all things. Moreover, he wishes to be adored like a sun, and
In the autograph, this passage is emphasized by a series of six "N B's" written in the margin.

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therefore idolaters worship the sun itself. It is the same with the stars, which, though appearing before our eyes as small bodies, are yet suns in their own spheres, as can now be well known to, the learned world. That which is apparent to the eyes is merely the visible universe. Therefore, the loves of all those things which have their origin in the sun, and which thus are sublunary and conse quently terrestrial, are called loves of the world. Hence come the loves of ~elf, when men regard themselves as suns, to which there fore they compare themselves, desiring to be adored in like manner. From this, then, it can be evident that such men are also compared to the sun, moon and stars in like manner as the devil himself. He, moreover, is called the prince of the world because he is set over na ture, as stated above [n. 1848 seq.] ; and yet nothing is at his dis posal, save as an instrumental cause which has not the least knowl edge of what is to follow, but grasps only the present; from this he persuades himself about things to come, doing this alto gether fallaciously, because in an inverse way according to; the order of his life. Hence it is by him that we are given the names" acci dent," "chance," "fortune," "blind fate," and the like, when yet there are no such things, but all things are the dispositions of God Messiah, and so are the dispositions of the ends of all the means leading to the ultimate end. Such is Providence. 1913. That the stars also are said to be subject to the devil or serpent, namely, in the sense spoken of above, can be evident, among other passages, from Apocalypse 1~4, treating of the dragon, that with his tail he drew to the earth the third part of the stars of heaven. 1914. }'urthermore, that this is what is meant by the sun, moon, and stars, is most clearly evident from Jacob's life, in that he wor shipped a god other than God Messiah; and from the lives of his sons, with the exception of Benjamin who \Vas not with them when they executed their wicked crime against J oseph; and also from Joseph's life, and from the circumstance that the sun, moon, and stars bowed themselves down before him; for then, no other sun, [moon,] and stars could have been meant. 4
[Crossed off:) God Messiah himself is compared to the sun, and his holy angels to stars, but then it is an entirely different matter, what is then meant being that in the church which is inmost. From this it can be evident what kind of sun, moon, and stars it was that shone before J acob's descendants,

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1915. When God Messiah is compared to the sun, it is an en tirely different matter, it being the spiritual sun that is then meant, namely, the Sun of Justice and Wisdom; and those who are com pared to stars are then his saints, that is, those who are sanctified by him. In this sense, the sun of the world, and the world itself and also the universe with its stars,' serve him as a footstool for his feet [Ps. lI0 1 ]. Thus, like Joseph here, by whom, in the supreme sense is meant the Messiah, he will then see them beneath hIm-;nd round about, bowing themselves down and prostrating themsdves to the earth, as told by Jacob himself in the verse that next follows. For the world, with the sun and all things originating therefrom, is a footstool as compared with the heaven of God Messiah, which is the very throne of God Messiah. It is this, therefore, that is indi cated by what is said of the sons of Jacob, when Joseph was being blessed, namely: "Blessings shall be upon the head of J oseph, and , upon the crown of the bed 5 of his brethren" (chap. 49 26 ). Here by "bed" is meant that footstool under which and on which shall lie the-sons of Jacob, understood in the proximate and broader s-;;nse. Thus this passige c~incides with what was foretold of the ser ..!:nt, namely, that the seed of the woman shall trample the head of the serpent (chap. 3 1 "). 1916. And he told it to his father, and to his brethren; and his father rebuked him and said unto him, What is this dream that thou hast dreamed? Coming, shall we come, I and thy mother and thy brethren, to bow ourselves down to thee to the earth? (vs. 10). From these words it is clear that the father also was indignant, for we read that he rebuked him, and, rebuking, as it were, the dream itself, he speaks as follows: What is this dream tha,t thou hast dreamed? as though he would can him a dreamer. 1917. From this we learn what was Jacob's mind at the time, to wit, that he would have held Joseph in hatred in the same way as did his sons, had not God Messiah turned this away from Jacob because of Abraham, and so because of Joseph, in that the latter had been born to him by Rachel, for which reason also he was called Israel. Still he could not restrain himself from anger [at the thought] that he would bow himself down to the earth before Joseph, that is to say,
from which they are named; and, that this posterity might thus not be denomi nated from Joseph's name, in his place were substituted two tribes named not from him but from his two sons whom Jacob adopted as his own, chap. 48[5J. See n. 1874 note.

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would adore him; for bowing to the earth or prostration was the height of humiliation, and, in the inmost sense, it involves the adora tion which J acob and his house should give to God Messiah. 6 1918. What kind of man J acob was can be evident from all that has been said concerning -him in th;-preceding pages; for [it has been shown] that he represented that third faculty in man which is called the naturitl mind or animus. It is this faculty which is likened to Hie sun of the world in man; for from that sun is born man's whole body or the entire nature of the body, and he is ruled by this nature, just as the solar system and the earth are ruled by the sun. When this natural mind or animus is separated from the intellectual mind, it is as though separated from its heaven; but it invades the intellectual mind and its will, and thus invades heaven, as it were, infecting it with its own cupidities, and stirring up fires which spread widely abroad into the nature of the body itself. On this side of man, as was said [n. 1991, 89l0, 865] are born cupidities and appetites, and these are those stars to which the sons of Jacob are compared, being circumstanced in the body like stars [in the universe]. The nature of the animus is such that, though indig nant, it yet holds back its indignation and hides it in the superior mind as in its Olympus. By extending this comparison still fur ther, we can understand what is said of J acob, and then what is said of Jacob's sons; for it is the animus that is ruled immedia~y_b"y evil spirits, who, taken together, are also called the devil; and from this animus the latter rules the rational mind with its will, and thus the whole body. Hence are spread abroad those fires in men which gleam like stars, when yet they are fires. (God Messiah granting, this comparison may be drawn out at greater length.) 1919. And his brethren were envious of him; but his father kept this word (vs. 11). This was the fourth 7 thing on account of which the sons of Jacob were e-!1ragfd, namely, the fact that Jo
6 [Crossed off:] Jacob was not allowed to say more; for men, like t]1e devil himself and his genii who lead man, can never say anything save what is per mitted them. Had it been permitted that god whom J acob still worshipped, the latter would have burned with hatred in the same way as did his sons. All those from whom J oseph and Mary, the parents of the Messiah imme diately descended, were so led that, although being evil men and idolaters, they were yet set apart from others, and thus were restrained lest any such thing 1 Perhaps this should be "fifth"; the four preceding causes are given in n. 1890, 1905, 1909. But see n. 1991.

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seph revealed these things to J acob; for it is after this that they are said to have been envious 0 him, that is, to have breathed revenge, which commences by contentions. How great this was [became manifest] when the Messiah disclosed himself to their de scendants, who are called" J acgb." In the present case, this w~s done by means of a dream, but in process of time, it was done by means of Himself; for had He disclosed Himself among that people, earlier, then, like Joseph in)the pre~ent case, He would at once have been slain in their mind, and sold. This, indeed, was done when he disclosed this dream to J acob; for by J acob are ever meant his ~ns, r and with these their descepdants; and by both-though Benjamin was excepted-the crew of the devil. By Joseph, on the other hand, is meant that posterity which was blessed, as is evident from chapters 48 and 49; thus the sons of Abraham, and so the true church of God Messiah, and, in the supreme sense, the Messiah him self. As the supreme sense, wherein it is the Messiah as a man who is meant, poursjts~lf inmostly into the inmost sense, so this R0l!!S itself into the more interior sense, and this again into the interior, and so by the interior into the external. Thus, when the order is perfect, it is the Messiah who is understood in an the senses-but in~ostly. In inverted order, however, the contrary is the case. As to how the senses then pour themselves in, that is to say, as to how the inferior pours out into the exterior and pours in, into the superior, this can be evident from the order obtaining in man. s 1920. It is said that the father kept this word. This state ment may be taken in a good sense, as meaning that he wished to remember it [to see] whether it comes to pass; t~us it is a presage. For this reason, he is here called his father, the son being Joseph. Thus, he who is meant here is Israel considered as the husband of Rachel; that is to say, it is the" mighty J acob" from whom is "the shepherd, the stone of Israel" (chap. 49 24 ) ; consequently, it is those descendants in their midst, in whom was preserved the true ( ch;;ch of God Messiah. Therefore he kept this w~d, that is, this t!!.th. J acob, on the other hand, was indignant, and hated this dream, as is clear from the preceding verse. When he is called " father" then both J acob and Israel are involved, but in a sense that can be applied to either of them. The application will follow

In the autograph, the latter third of this paragraph is marked" N B."

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from the words that are added, and will be evident from the series. That when he is called" the father of .J oseph" the meaning is as given above, can be seen from what has been said; for it was Israel who loved J os~h (vs. 3). GENESIS XXXVII And his brethren went away to feed their father's flock in Shechem. ) 13 And Israel said unto Joseph, Are not thy brethren feeding the flock in Shechem? come, I will send thee unto them. And he said, Behold me. 14 And he said [to him], Go now, see the peace of thy brethren, and the peace of the flock, and bring me word again. So he sent him out of the valley of Hebron, and he came to Shechem. 15 And a man came upon him, when, 10, he was wandering in the field; and the man asked him, saying, What seekest thou? 16 And he said, I seek my brethren; tell me, I pray thee, where they are feeding the flock. 17 And the man said, They are departed hence; for I heard them say, Let us go to Dothan. Therefore Joseph went after his brethren and found them in Dothan. 18 And when they saw him afar off, and before he came near unto them, they contrived a plot against him to slay him. 19 And they said, a man to his brother, Behold this dreamer cometh. ~o Come now, and let us slay him, and cast him into one of the pits; and we will say, An evil beast hath devoured him; and we shall see what will become of his dreams. ~1 And when Reuben heard it, he delivered him out of their hands; for he said, Let us not smite him from the souP ~~ And Reuben said unto them, Shed no blood; cast him into this pit that is in the wilderness, but lay no hand upon him; that he might deliver him out of their hand to restore him to his father. ~3 And it came to pass, when Joseph was come unto his brethren, that they stripped J oseph of his coat, the coat of many pieces that was upon him. 1 914 And they took him and cast him into a pit; and the pit was empty, there was no water in it.
1~

, See n. 1939 note. I See n. 1945 note.

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~5 And they sat down to eat bread. And when they lifted up their eyes, they saw, and behold, a company of Ishmaelites came from Gilead with their camels bearing wax and balm and stacte, going to carry them down to Egypt. ~6 And Judah said unto his brethren, What profit is it if we slay our brother and conceal his blood? ~7 Come, let us sell him tJ the Ishmaelites, and let not our hand be against him; for he is our brother, our flesh. And his brethren obeyed him. ~8 And there passed by Midianites, merchantmen; and they drew Joseph out, and made him to arise from the pit; and they sold Joseph to the Ishmaelites for twenty pieces of silver; and they brought Joseph into Egypt. ~9 And Reuben returned unto the pit; and behold Joseph was not in the pit; and he rent his garments. 30 And he returned unto his brethren and said, The lad is not here, and I, whither shall I go? 31 And they took the coat and killed a he goat of the she goats, and dipped the coat in the blood; 3~ And they sent the coat of many hues/ and they brought it to their father, and said, This have we found; know now whether it be thy son's coat or not. 33 And he knew it and said, It is my son's coat; an evil beast hath devoured him; Joseph is surely rent in pieces. 34 And Jacob rent his garments, and put sackcloth upon his loins, and mourned over Joseph 3 many days. 35 And though all his sons [and all his daughters i] rose up to comfort him, he refused to be comforted; and he said, For I will go down to my son, unto Sheol, mourning. Thus his father wept for him. 36 And the Midianites sold him into Egypt, unto Potiphar, Pharaoh's eunuch, the captain of the guards.

1921. Up to this point, the subject treated of is the hatred conceived by the sons of J acob and their descendants against the Messiah; also the causes of that hatred. These causes were indeed different in each individual; still they are concentrated into the four
See n. 1961 note. See n. 1963 note. See n. 1964 note.

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which are here treated of. That the causes of hatred in Jacob's descendants sprang from these four, is clear from the Word itself. FIRST: It is inherent in the loves of the world and self to hate God Messiah who is the Love of God. SECOND: These loves, therefore, hold those in hatred who preach the Messiah; thus they hate all revelations whatsoever they be. THIRD: Their hatred is embittered at the manifestation of the power of God Messiah, and finally, when he is about to come into the kingdom, at the manifestation of his glory; moreover, the hatred arises from contempt, because they re gard him as a servant, and themselves as masters. FOURTH: When he manifested himself in the world, their hatred grew to its height. It is these four causes and degrees of hatred that are described in the text, and from them are likewise described the degrees by which the hatred was embittered, even to that final crime which the sons of Jacob wrought upon Joseph, and his descendants upon the Messiah, here represented by J oseph. 1922. 'This deadly -hatred was so greatly embittered that they wished to slay Joseph and even to rend him with their hands like wild beasts. Such was the intention in their mind; and in their mind, moreover, they carried it out. But it was provided other wise, and this lest J oseph should actually be slain. Instead of this, it was provided that he should be let down into a pit and should afterwards be sold as a slave, and so should represent the Messiah himself. The reason why Joseph was not slain, was that he might be a type of the Messiah's servitude in the entire world, both when He came into the world and also afterwards; for a type of the Mes siah's life is represented in all whom He serves, from Abel even to the end of the world. The case could not be otherwise with J oseph than it was with Isaac who was offered up as a victim by his father Abraham [Gen. ~~10] but who could not be slain because of causes which were brought forward when treating of this matter [no ~68]. So neither could Joseph die; he could stand forth merely as a type of the Messiah's death, being a more complete type than was Isaac, in that he was a type of the Messiah's servitude also. How THAT IN JACOB IS REPRESENTED THE MESSIAH AND AFTERWARDS THE DEVIL 6 1923. Here it should be carefully observed that in himself Jacob represents two persons, namely Abraham [and Jacob himself].
This title is taken from the inside of the back cover of Codex 60.
l~O

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[19fl3

When he represents Abraham he is called Israel, and with him he represents that posterity which, in the more interior sense, is called Israel, being the posterity, both with his descendants and also in the entire globe, wherein was the true church of God Messiah. But when he is called Jacob, then he signifies his own posterity, namely, all the tribes, even to the advent of the Messiah and also to the present day; for those who are now living are not Abraham's so s but Jacob's. The fact that Jacob could also represent Israel, was due to his being Abraham's grandson, and also to his being in that stem in which the Messiah himself was to be born. In this respect he is called the" mighty Jacob" from whom is the shepherd and stone of Israel (chap. 49 24 ) ;' and then from Jacob is born Israel. Thus, in the genuine sense, by the "mighty J acob :' 6 !!re meant) those in Jacob, that is, in his posterity, who ~erein inmo~ts, it being from inmosts that all strength comes, as said above [n. 1874]. Therefore the words just cited ares;id of Jose h by whom is meant the mighty Jacob. 8 Moreover"in his firs age, Jacob w;; an en tire man and dwelt in tents [chap. ~527] ; but as he advancedii; age, he departed from this integrity, al!.d strayed from the wa of truth. Thus he became changed into' another man. Hence dur ing the first period, the Messiah was represented in him; but after wards, this was obliterated in him and he became the worshipper of another god than Abraham's, and this state took increase and was derived into his descendants. In resp-;et-to his own p~~rity, there fore, J acob was J acob, as he is called; but in respect to his parents he was Israel. Therefore also he was given the name Israel, that in him God Messiah might remember hi fOlJ!le life and so might~ member Isaac and Abraham. That an entire man can be changed '\ into one who is not entire, that is to say, a s iritual IllaI!-into one \ wbo is wholly natural, is clear from the cas~_o t e devil, who was first an angel of light and afterwards beca~an angel of shade (/ By_ Jacob, therefore, is represented the serpent who was to_ bruise the heel of the Messiah [Gen. 3 15 ; and by his sons, who are now , treated of, are meant those ange s who, together with the devil, be l came angels of shade. In the present case, therefore, every man)) can see as in a type who it is, that is no~ rep~s~nted by Jac b, and
[Crossed off:] is meant that he thought himself strong, and that from his loins would come forth the shepherd [of Israel]. [Crossed off:] In the supreme sense the M~siah himsel~th,,! !!!!g!.!..ty Jacob because He was born in that posterity.

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who by his sons. That the devil is called a serpent, this he took from his angels; for the serpent was cunning, and signifies cunning itself; and he covered truths with his l~, and mingled shade with light, and with hatreds made a pretense of lo!es. In this he acts differently from his angels, they being stupid, and drawing their poison not from cunning but from hatred itself. Of these matters, however, we shall speak more fully in the pages that follow. 1924. By Jacob's eleven sons, as already stated En. 1848-8], are represented angels who were thrust down from heaven together with their head, and who signify so many princialities whereby the devil rules the entire world. For all powers in heaven are dis tinguished into twelve, and so likewise these powers, which are ~lled angels, who mad; insurrection against God Messiah, and who there fore were cast down. Prior to this they had been angels of light, to whom an equal number of powers had been assigned that they might serve God Messiah; for they had been set over the world and nature, and in this 'fay their service was used by God Messiah, that from his heaven he might act into the things of the world, as said above [n. 1850-51]. (But these paints should be described mare accurately.)

1925. And his brethren went away to feed their father's flock in Shechem (vs. 1~). With these words the fearful story now com mences. First it is said that they went away, that is, went away from Joseph. They are called his brethren because Joseph was born of their father, as also was the Messiah. It is because of this birth that they are now called his brethren, for as yet the character of their mind is unknown, as it were. They are said to have gone away to feed their father's flock. By the flock here as above En. 136S] is meant all that people which was gathered to the church of Jacob, called the Jewish church; thus in this same flock must also be counted the Jews who live at the present day. This is the father's flock which J acob's sons fed, and this at Shechem, the place where formerly they had committed so great a crime (see chapter 34). Therefore, this place likewise is named and indeed is expressly mentioned in the text, and also later; for the city of Shechem lay at some distance off. Here the name is revived, and this, as it seems, by the sons of J acob 9 themselves, who had cut down the city, and had removed the children and women together
The autograph has Joseph.

11

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with the wealth of the city, to the place where they then abode. Thus the name Shechem brings up the ideas of both places. 1926. And Israel said unto Joseph, Are not thy brethren feed ing the flock in Shechem? come, I will send thee unto them.. And he said, Behold me (vs. 18). In the supreme sense, the subject here treated of is the sending of the Messiah to the Jews, and thus into the world. This sending is abundantly treated of in the Word of the New Testament, and therefore if we should draw from the New Testament all that is said concerning the sending of the Messiah to the Jews and thus into the world, the meaning of the text would come out clearly. 1927. These words, therefore, are to he understood in the su preme sense; that is to say, they are to be understood entirely ac cording to the Messiah's own words, and these, transcribed here, would fill many pages. The meaning of the text is as follows: Are not thy brethren feedimg the flock in Shechem, namely, in a place of crime, as we learn from the name; that is to say, that they were now perverted to the doing of wicked deeds, and that the time was now, when they were feeding their father's flock. The other particulars are also clear from the Word of the Messiah in the New Testament. From the same it is also evident why he said, Behold me. Thus he was sent as a lamb among wolves. 1928. One who has a knowledge of heavenly representations, that is to say, who knows that one person may in a moment be substituted for another, and indeed a good spirit in place of an evil, and so forth, will not wonder that a like substitution is made here in the Word of God Messiah, to wit, that it is sometimes J acob who is spoken of and sometimes Israel, a good spirit being thus put in place of an evil. This was of such frequent occurrence with me that, in the beginning, I was never able to know whether it was an evil spirit or a good, except from the series of his sayings, and thus until he had been explored. Because this is unknown, it cannot easily be explained to the understanding. 1 The like is the case here in respect to Jacob, in that he is now called J acob and now Israel. When he is called Israel, then there is a substitution of this kind, that is to say, the substitution of a good angel in place of an evil. Thus it was Israel who sent
1 This indented passage is not cited in the Author's Index to his Memorar bilia or Spiritual DialY.

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Joseph, for Jacob could not say the words here uttered, as is evi dent from what follows, to wit, that he asked concerning peace, and that he did not know whether Joseph had been slain. Joseph was also sent by Israel, considered as Jacob, but in another sense; for he was then sent for the sake of J acob, and J acob therefore was the cause of the sending. For this reason it is both Israel and Jacob who are meant here. 1929. And he said [to him], Go now, see the peace of thy breth ren, and the peace of the flock, and bring me word again. So he sent him out of the valley of H ebron, and he came to Shechem (vs. 14). These words are understood entirely from the Word of the New Testament, their meaning being that the Messiah was sent, to the end that he might inquire concerning the peace both of Jacob's descendants and of the whole people. What is meant by inquiry concerning peace is clear enough, namely, inquiry whether there was charity with them, whether there was heavenly love and thus the kingdom of God Messiah. All these involve peace, while their opposites involve hostflities and wars, and thus disturbances and many other conditions which have existed among those descendants and also in the entire world. Thus the Messiah came into the world for the sake of peace, that is to say, that the devil and his crew might not commit aets of hostility. It is said, bring me word agailn, that he might represent himself as having, in this way, allayed all things by subjugating the enemy. 1930. And a man came upon him, when, lo, he was wandering in the field; and the man asked him, saying, What seekest thou? (vs. 15). By a man are here meant all those who were seeking the Mes siah, and waiting for him; that is to say, who were wanderilng in the field, a field here, as above [no 1898-9], signifying those who stray and wander. To these, as is well known, the Messiah gave answer that he sought the lost sheep in the house of Israel [Matt. 1524 ] ; and therefore, he went first t.o the Jews, and only after wards, when he was rejected by them, did he go to the gentiles. 1931. Thus this man first questions Joseph in order t.hat he might tell him "Why eamest thou hither," and so, What seekest thou? Here much is passed by in silence because much is involved; and it can be known only from what has been made manifest by the Messiah himself. That by the man are meant the gentiles who also sought the Messiah, is clear from the case of the three men from 1~4 II Ad. ~18-~~O

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afar off who saw the star which led them [Matt. ~1, 9], and also from many other cases; and, moreover, from the Canaanites them selves who made supplication to him and with whom he spoke, [ saying] that he was sent to the house of J acob, to seek there his sheep [Matt. 15 22- 4 ]. Therefore, he departed from this man and sought the sons of J acob. 1932. Because Joseph is here [a type] of the Messiah, it can not, therefore, be inferred that he was as the Messiah, who knew the mind of his brethren, that they wished to slay him; for in that case he would have departed and gone back, and thus would not have become a type. So likewise, as shown in many preceding pas sages, the Messiah makes inquiry of those with whom he speaks. Thus the angel asked J acob his name [chap. 39l 27 ], and many other such inquiries are found elsewhere; to the end, namely, that he may act as man with man, and that he may receive an answer, as was observed above [n. 1473, 1508]. Hence the words: 1933. And he said, I seek my brethren; tell me, I pray thee, where they are feeding the flopk (vs. 16). This is said by Joseph, who did not know that he was a type; and he said it in order that he might not return to Israel [without finding them]. So also the Messiah, when he wills to lead men back, does not know, as it were; for, he wills to be ignorant of their iniquity, and therefore speaks in the same way. The Messiah well knew where they were and what their quality; that is to say, he knew this with respect both to the Jews and to the Israelites, wheresoever scattered. Still he deigned to ask, because he wills to have an answer. 1934. And the man said, They are departed hence; for I heard them say, Let us go to Dothan. Therefore Joseph went after his brethren and found them in Dothan (vs. 17). That journeying and sojourning signify the times, and the course of life, both of a man and of posterities, has been said above [no 179l4, 1744, 1755, 1779, 1866]. So now with the journey of Jacob's descendants from Shechem to Dothan. This journey signifies that they had ac complished the crime at Shechem and many others on the way, and were now come to Dothan; which signifies the time, nay, and the place, where they committed this other crime. For we read that Joseph followed them there in a fraternal spirit, and so found them; but as to how they behaved when they saw him, this now follows. II Ad. 9l9l1-9l9l3 U5
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1935-37]

THE WORD EXPLAINED

1935. And when they saw him afar off, and before he came near unto them, they contrived a plot against him. to slay hiJrn (vs. 18). That these words signify, not only that Jacob's sons and descend ants slew the Messiah in their minds long before the time when He came into the world, but also that they worshipped a god entirely other than the God of Abraham, and thus, that if the Messiah had come into the world at an earlier time they would have slain Him in like manner, is clear from the words themselves. For it is said that they contrived this plot in their heart while he was still absent from them, and this is repeated. Therefore we read, when they saw him afar off, and before he came near unto them. Thus they acted in this way from the time of Jacob himself even to the advent of the Messiah. Such also, in their minds, are the Jews at the present day, who still crucify the Messiah in their hearts and in their words; for they expect a Messiah who will be none other than the devil; that is to say, a Messiah who will favor them in all things, will enrich them, and will exalt them to dignities over all others in the entire world. ,Such a Messiah can be no other than the god of Jacob. For Jacob likewise worshipped a god other than Abra ham's; thus he worshipped the devil, and this from the same causes. Therefore J acob's descendants at this day hold J acob as their parent, and it is his god whom they await. This god, moreover, confirms them in this, promising them such things, and in this way inspiring them with ideas of this kind. And yet the God of Abra ham himself speaks to them daily, as he spoke to J acob when the latter was adoring his own god [chap. 35 1 , 11 ], and as he spoke to him later (chap. 46 1-3) ; for they are in the midst of those who have the Word of God Messiah. 1936. Thus, they now contrive a plot to slay J oseph; that is to say, they first contrive this plot in their animus and so slay him in their mind. That this was done by a plot, is stated in the text. Moreover, it is clear that these words can also be applied to the en tire world, especially to these last days; for although men confess God Messiah with the lip, yet they are remote from him in heart, and so cause him to die in themselves, nay, and kill him, as can be evident from the more interior and inmost sense. 1937. And they said, a man to his brother, Behold this dreamer cometh (vs. 19). These are words of the unfaithful, and also of evil spirits and of the devil; for they have no belief whatever in the 126 II Ad. 9l9l4-9l9l6

GENESIS XXXVII: 18-9H

[1938-39

Word of God Messiah, but call it dreams. Nay, they reject all revelations as among dreams, and so the advent of the Messiah, as among chimeras, and also the kingdom of his glory, and the prophecy that he will come to judge the whole world. Thus at the time of the Messiah, they were reduced by the god whom they wor shipped into such great shade that, because outwardly the Messiah was like a servant, they rejected his advent and the many things they saw, as being among dreams; for those who are in shade never see light, all things that stand out in the light appearing to them as dreams. This comes from their leader, who likewise regards such things as dreams. The source of this shade can be evident; for where no faith is, there is shade; and where no love toward God Messiah is, there no life is, etc., etc. 1938. Come now, and let us slay him, and cast him into one of the pits; and we will say, An evil beast hath devoured him; and we shall see what will become of his dreams (vs. flO). That this was likewise done can be evident from the 'Vord of the Messiah and [from his words] in the Ner Testament, which are in entire agree ment with the words of the text as explained in their different senses. As touching the words one of the pits, the meaning is that thus he might be hidden away and removed from the memory of the whole world, and so might be blotted out. We read, moreover, that this was said, and thus was in their mind. Furthermore, they had made up lies, to the effect that an evil beast had devoured him. By an evil beast in its proper sense is meant the devil himself. The devil's intention was this very thing, and this fell harmoniously into these men who suffered themselves to be led by him, and this because they were wild beasts. (Here may be adduced passages from the Word of the New Testament; for they coincide in every detail with the intention and the words of the men who committed this crime, as expressed by J udah.) 2 1939. And re:hen Reuben heard it, he delivered him out of their hands; for he said, Let us not smite him from the soul 3 (vs. fl1).
[Marginal note by the author:] See chapter 4~21. 22. See especially n. below. The words of the text, as translated by Schmidius are ne pm'c1ItiamU3 eum anima, and in his A nnot. supe'r Gen. Schmidius explains the word anima as meaning q1!oad animam, his words being" Let us not smite him in the soul, that is, as to the soul," Swedenborg, however, has taken an'ima in the sense of " from or with the soul," and has interpreted the passage as meaning, Let
2

~097-~lOO

II Ad. flfl7-flfl8

1940-41]

THE WORD EXPLAINED

It was brought about that Joseph was delivered, in order that he might be a type of the Messiah, that is, might become as a servant in Egypt and afterwards a lord; thus, that he might represent the two states of the Messiah. This was done after they had slain him in their minds, that is, had decreed his death. Thus by them he was slain, and therefore, by this, the death of the Messiah also is represented. 'That Reuben was of another mind, arose from the fact that he was the firstborn, and had commanding influence among his breth ren, they holding the primogeniture in veneration; but more espe cially, in order that J oseph might be delivered and so might be sold into Egypt. 1940. That it was Reuben alone who pitied Joseph, arises from the circumstances that in him, because in his name, God Messiah re membered their misery. By the name Reuben in the supreme sense is signified mercy; in the inmost sense, faith, and so forth; that is to say, all that makes the life of man, which comes from the senses; for he is called Re'uben from a word meaning "to see." Had Reuben also oonspired to this deed, what would have been signified is that all was at an end with the inmost church, because with faith, and that there was no mercy; that is to say, that there was no one among them and their descendants to whom God Messiah could show mercy. Therefore, prior to his death, Israel called Reuben " my firstborn, my strength, the beginning of my potency, excell ing in height of honor, and excelling in power" (chap. 49 3 ), all which words are in keeping with the mercy of God Messiah and with faith. This then is the reason why Reuben served as an in strument for the deliverance of Joseph, to the end, namely, that the latter might stand forth as a type, even while, in the counsel and mind of his brethren he had already been slain. 1941. First he said to them, Let us not smite him from the soul. To smite from the soul is to smite in accordance with a plan already adopted, such as that on which they had deliberated. From what follows it is evident that they did not lay hands on Joseph but planned that he should perish in another way, and thus as though from his own imprudence. They did this in order that they might
us not smite him from (or with) [our] soul; see n. 1941-~. The Hebrew literally translated is: " Let us not smite him, the soul," and is so translated in Arcana Gelestia n. 4733.

us

GENESIS XXXVII: flfl-fl3

[194fl-45

present themselves before God Messiah as excusable, as though God Messiah were ignorant of their inmosts. To do a thing from the soul is to do it from intention and thus from one's whole self in respect to life. Thus they themselves would likewise perish. 1942. And Reuben said unto them, Shed no blood; ca.vt him into this pit that is in the wilderness, but lay no hand upon him (vs. flfl). Here, Reuben explains what is signified by the expression he had used" smiting him from the soul"; for it is the sum of the contents of what here follows, namely, that they should not shed blood or lay hand upon him. 1943. It was said by Reuben that they should cast J oseph into a pit, in order that he might favor their mind; for they thought that in this way he would perish without their laying hands upon him, and so all memory of him would be wiped out. 1944. That he might deliver him out of their hand to restore him to his father (vs. flfl). This was Reuben's intention, which is further described in verses fl9-50. Thus it was different from his brothers' intentions; for God Messiah had mercy upon Reuben, and this for reasons of which we have spoken above [no 19~fl, 1940], and because He then saw in him those things which his father spoke concerning him in chapter 493 . 1945. And it came to pass, when Joseph was come unto his brethren, that they stripped J oseph of his coat, the coat of many pieces that was upon him (vs. ~5). By this also is signified the death of the Messiah. What is signified by this coat has been told above [n. 1885] at verse 5, where it is called" a coat of many colors." Here it is called a coat of many pieces! in order that the rending of the Messiah by crucifixion may be signified. For this reason the word coat is repeated. Thus [it can be understood] what is meant by the hairy coat of Esau; see above [n. 350a J. This act was committed when Joseph came to his brethren, that is, when the Messiah came to Jacob's descendants, his brethren by birth and also by love.
The Hebrew in verse 3 is l:l't!l~ n~n:p, and it is the same in verse fJ3 except that the last word is prefixed by jl. Interpreters give the word l:l't1Il! the meaning " pieces" or "parts," and the present phrase is taken to mean a coat either made of different-colored pieces or woven of differently-eolored threads. In the Arcana, it is translated" coat of many colors." The same phrase occurs in verse 30 where Schmidius translates it variarum apecierum; see n. 1961 and note.

1946-48]

THE WORD EXPLAINED

1946. And they took him and cast him into a pit; and the pit was empty, there was no water in it (vs. ~4). Thus they sentenced Joseph to death; for when one was destined to death, and men were unwilling to lay hands upon him, they cast him into a pit (as wall done, I think, with .r eremiah 5), that he might be entirely removed from their eyes and no remembrance of him remain; for the man was then buried. That this is an infernal punishment is evident. By casting into the pit is also signified the descent of the Messiah to the dead 6; and therefore it is said" to go down to the grave" 7 and" to the pit." 8 The present pit is therefore described as being "in the wilderness" (verse ~~), as that place is described where there is nothing that gives a harvest, but all is dead, as it were. Therefore, the text adds that the pit was empty and there was no water there, that is to say, no life, but nothing save death, exactly as is the case in a wilderness. Hell also is described by the absence of water, so that men are not able to slake their thirst. 9 What ill signified therefore is the place of death and thus hell. The same is ) meant also by the grave. 1947. And they sat down to eat bread (vs. ~5), that is to say, they rejoiced among themselves, and made a feast; for by bread is meant a banquet, bread being a universal word whereby are signified all other foods. 1948. And when they lifted up their eyes, they saw, and behold, a company of Ishmaelites came from Gilead with their camels bear ing wax and balm 1 atnd stactc, going to carry them down to Egypt (vs. ~5). By Ishmaelites are signified those who love God Mes siah, for such was Ishmael's character, as stated above n. 1754 J. Therefore, God Messiah did not will that any others should come and take possession of J oseph, who, in the minds of J acob's sons, was already slain and cast into a pit, save the descendants of

"Jeremiah came into the house of the pit" (Jer. 3716 ). "They cast Jeremiah into the pit" (ibid.,38 9 ). In the A. V., instead of "house of the pit" and" pit" we read" dungeon," but the Hebrew word (i\:!l) is the same as in the present text. The casting of a man into a pit meant slow death by starvation and thirst (Jer. 389 ). Ad inferos. See n. S?76 note.
7 Genesis 3735; I Kings S?6; Ezekiel 3115.
Psalm S?81, 308, 884, 1437; Isaiah 3818; Ezekiel S?620, 3114, 16, 3S?18, 24-25, 29-30. Compare Luke 1624. 1 Opobalsamum, the juice of the balsam tree, balm used for embalming b'odies.

130

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[1949-53

Ishmael. So we read of Joseph of Arimathea, that he asked for the body of the Messiah [Matt. ~758; Mark 1543 ; Luke ~352; John 1938 ], for it could not then be given to any other. Thus Joseph was now almost naked. 1949. Moreover, the statement that the camels were bearing wax, etc., signifies that by which it was customary to embalm the dead; for they also embalmed the body of the Messiah [John 1939 ,4]. Otherwise these materials could never have been men tioned in the Word of God Messiah. Thus J oseph, as already stated, was now delivered to them. 1950. Mention is made of Egypt, where Jacob's 2 descendants were so long held captive; for thus their servitude also was fore told, and likewise the stay of the Messiah in Egypt that he might escape death at the hand of Herod [Matt. ~14. 15], etc., etc. 1951. And Judah sa,id unto his brethren, What profit is it if we slay our brother and conceal his blood? (vs. ~6). Here is seen Judah's character, to wit, that he preferred gain. It was merely on gain that he was intent, and therefore it was at the instigation of gain that he took this action. The like is also signified by Judas the disciple of the Messiah, who did the same thing for the sake of gain; for it is apparent that the former did not intend Joseph's death but only his servitude. 1952. Come, let us sell him to the Ishmaelites, a.nd let not our hand be aga.inst hitIT/.; for he is our brother, our flesh. And his brethren obeyed him (vs. ~7). Here t-Wo things are apparent. [FIRST:] That Judah said these words for the sake of gain; for when avarice rules, words such as these are the persuasions which are commonly used. The avarice is first exposed and then words come to mind as to why the deed should not be done. Therefore, Judas himself seems to have been moved-but for the sake of gain. [SECOND: J udah said these words] for the reason that God Messiah so willed it, inasmuch as He was to be born in that generation, and by Judah's act was to be signified that his descendants, who are named from him, would likewise be sold into captivity; for in the Word of God Messiah, the law of retaliation is laid down every where in the Old Testament. The servitude of J oseph signified the servitude of his brethren and of J acob's descendants. 1953. And there passed by Midianites, merchantmen; and they
2

The autograph has Joseph's.

ISI

1954-55]

THE WORD EXPLAINED

drew J oseph out, and made him to arise from the pit; and they sold Joseph to the lshmaelites for twenty pieces of silver; and they brought Joseph i,nto Egypt (vs. ~8). The first subject here treated of is the drawing of J oseph out of the pit; and since the pit signifies the sepulchre, as said above [n. 1946], therefore " drawing out of the pit" signifies his resurrection from the dead. This is the meaning in the inmost sense; but it does not become evi dent unless the prior senses be unfolded. Nevertheless, it is seen in an obscure way by means of the pit from which Joseph was drawn, the drawing being done by Midianites who also were of Abraham's descendants, as may be conjectured from chapter ~52 (but the origin of the Midianites should be further looked into). It is said that J oseph was drawn out by these Midianites, and not by the sons of J acob, in order that it might be understood that the latter had let him down into the pit and thus had destroyed him and obliterated all memory of him. Thus we read: And there passed by Midianites, merchantmen; and they drew Joseph out, and made him to arise from the pit; and therefore the words are added they made him to arise, for thus, in the inmost sense, it is the rising of the Messiah that is treated of. 1954. It is said of the sons of J acob, that they sold J oseph to the lshmaelites. This they did that they might thereby procure gain; for they aspired after nothing but gain. The mention of merchantmen signifies the same thing a~d refers itself to the gain which they thereby procured. They were so avaricious that they gave no thought to the possibility of Joseph's coming back, or of their deed being told to their father-so greatly are the avaricious blinded by their leader. 1955. The rest of the text has reference to the particulars which concern Joseph's servitude, that is to say, the servitude of the Mes siah, who is meant by Joseph. These particulars, however, are re lated after J oseph's death, that is, after he had been cast into the pit, as shown in the sequel. Hence it can be evident that his first servitude is signified by his growing up among the sons of Bilhah and Zilpah. Now follows the continuation of his servitude after his ascent; for the entire period from Noah on, was servitude, this servitude being likewise represented by Jacob's servitude with Laban. Moreover, it was the same afterwards, both in the entire globe and in every individual man whom he serves. The life of the 13~ II Ad. ~43-~44

GENESIS XXXVII:

~8-31

[1956-60

Messiah is the pictured pattern of all lives; for, in like manner as the Messiah served during his time [in the world], so also he serves after his ascent. Thus, he likewise dies, is buried, and rises. The subject now treated of is, therefore, the selling into servitude, and also the servitude itself in Egypt, and thus, when Joseph becomes lord of Egypt, the Messiah's kingdom. 1956. The twenty pieces of silver also signify the time during which Jacob served, this time being estimated in silver because it was then that he gathered his flock; besides many other things (which are not as yet known) ; for it was by the flock that riches were acquired. 1957. And Reuben returned u.nto the pit; and behold Joseph was rwt in the pit; and he rent his garments (vs. ~9). With the an cients, as is wen known, the rending of garments was a sign of lamentation; it also involved lamentation over the death of another, and the grief that was then experienced. Moreover, the Same thing was signified as was said above [no 1945] in respect to Joseph's garments, that they were rended. Hence the origin of this custom; for there was nothing that did not in some way signify the Messiah, the things [involved] being so many that they cannot be recounted. Yet they are concealed from mankind; for they were derived from men of old with whom God Messiah was present, and later their signification was blotted out. 1958. The text again describes Reuben's intention, of which we have spoken above at verse ~1 en. 1939-41], and the cause and the mind which led to this action; for it is clearly evident that Reuben lamented, that is to say, that he was stricken with grief, and this . because he could not bring Joseph back. 1959. And he retumed unto his brethren and said, The lad is rw't here, and I, whither shall I go? (vs. 30). Thus Reuben grieved over the lot of his parent, for he says, Whither shall I go? In the inmost sense, this signifies that faith, or the first son of the church, grieves in this way over the lot of Jacob's posterity, not knowing whither it would go. 1960. And they toole the coat and killed a he goat of the she goats, and dipped the coat in the blood (vs. 31). This was done that the death of the 'Messiah may be still more clearly signified. Thus blood is now poured out, being the blood not of a lamb but of a he goat of the she goats, which has a similar meaning; for he goats II Ad. ~45-~49 133

1961]

THE WORD EXPLAINED

were also used in sacrifices. As to what is meant by a he goat of the she goats, and what by a coat; and also what by the skin of the kids of she goats with which Jacob was clothed when he deceived his father; and what by the smell of the son, etc., this the reader may see above [no 406, 408, 410-11, 425-~6] ; and we find similar ex pressions in the present text. That J acob's sons did not kill J oseph, was brought about by the divine providence of God Mes siah, and this because of causes of which we have spoken above [no 19~~, 1939]. But that they might nevertheless persuade the world that the deed was done, though they themselves wished to be re garded as innocent, therefore they did what is spoken of in the text. Thus their crime was augmented. Hence the character of J acob's sons is again evident. 1961. And they sent the coat of many hues, and they brought it to their father, and said, This have we found; know now whether it be thy son's coat or not (vs. 3~). The coat is said to be " of many colors," " of many pieces," and" of many hues." 8 By these different expressions are meant in general things which are put on, being things corporeal and the like. When colors are explored as to what they mean in their different senses, especially in application to the words of the text, then we can understand what is meant by "parts" and what by " hues," and hence, what is involved in these words. Jacob's sons wished in this way to take vengeance on their parent Israel, who had given Joseph this coat because he loved him more than his brothers; for Israel gives coats of this kind to those whom he crowns. Their present intention was to embitter his grief, and this they did by questioning him, to the end that he himself might recognize the coat. Such is the nature of that crew; they breathe nothing but revenge, even against their own neighbors; for they love nothing but themselves and the world. Where there is no love of God Messiah, there exist discords of this kind, and no one is ever in concord with another except in deeds of wickedness, and even then only like as wild beasts, each looking out for himself. At the same time they are fearful for their life, it being nothing but this fear for life and for worldly possessions that then conjoins them; yet, in their mind it disjoins them.
In the Hebrew, the word represented by these different translations is one and the same. See n. 1945 note.

134

11 Ad.

~50

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3~-35

[196~-64

1962. And he knew it and said, It is my son's coat; an evil beast hath devoured him; Joseph is surely rent in pieces (vs. 33). Here we have an exact description of the rending or crucifixion of the Messiah. Indeed, Jacob confesses the truth that it is an evil beast that devoured him, he not knowing that by an evil beast is meant his own posterity. 1963. And Jacob rent his garments, and put sackcloth upon his loins, and mourned over J oseph 4 many days (vs. 34). From this verse it does indeed appear as though J acob mourned over J oseph ; and thus, that he himself was not of the character spoken of above [no 1917-18, 19~3J. In the proximate sense, he could not have acted otherwise; for he was Joseph's father, and, as Israel, he loved J oseph; but if the interior senses be viewed in their order, then the nature and source of this mourning can also be seen. If these words be not understood in the way now to be explained, then no other meaning seems to follow from what has been stated above [concerning J acob J. The explanation is: He mourned many days, that is to say, his descendants mourned, and this for many years, nay, and ages, because they had lost their Messiah; or, because in this way he mourned over that in himself which he had lost, that is to say, which he loved, such mourning being signified by his having put sackcloth upon his loins; in other words, that he mourned over his own loves, or because he had lost that which he loved, and this for many days; also that his god whom he worshipped mourned at the same time. If in these words there be any other and milder meaning in Jacob's favor, I am unable to see it from the series of things; indeed, the meaning here brought forward seems to be some what mildly in Jacob's favor. r 1964. And though all his sons [wnd all his daughters 5] rose up to comfort him, he refused to be comforted; and he said, For I will go down to my son, unto Sheol, mourning. Thus his father wept for him (vs. 35). Here the bitter grief itself is described and in deed the more interior grief. The exterior grief was described in the preceding words which thus correspond to the present. For myself I know not whether Jacob then became more gentle; for it is said that he so far refused to be comforted that he wished to die,
The Hebrew is "over his son," and in the second or 1740 edition of Schmidius' translation, the text is corrected in this sense. Swedenborg used the first edition (1696). Omitted by Schmidius but restored in the edition of 1740.

II Ad.

~51-~53

135

1965-66]

THE WORD EXPLAINED

which is signified by " going down to Sheol," that is, to the place of the dead. It is also said his father wept for him, and these words signify inmost grief conjoined with outward. 6 1965. As to how it is that Jacob is said to have grieved and mourned thus bitterly over J oseph, not only by an external rite but also from his whole heart, as can be evident, when yet he was of the character spoken of above [n. 1917-18, 19~3], this will come to light if we take into consideration the words spoken by J acob to J oseph and his two sons prior to his death. Let us, therefore, quote the words spoken in chapter 48: " He blessed Joseph and said, The angel which redeemed me from all evil, bless the lads; and let my name be called in them, and the name of my fathers Abraham and Isaac; and let them increase into a multitude in the midst of the land" (chap. 48 15 ,16) ; also the words spoken in chapter 49, where we read: " The son of a fruitful one is J oseph; the son of a fruitful one by a fountain. The arms of his hands shall be made strong by the hands of the mighty Jacob; from thence is the shepherd, the stone of Israel" ( chap. 49 22 , 24; see also verse ~5). All these words conspire to the conclusion that J acob believed not only that an immense multitude would come forth from Joseph, and that from him and his generation would come the strength of his brethren, but also that the Messiah would come from him. 7 If the several words be examined and searched into, they will be found to involve the conclusion that fortitude and strength were to come from Joseph; and therefore that were Joseph to die, Jacob's name would also die, and thus his posterity; and that then he would not enj oy the promise that his posterity should possess the land of Canaan. These were the things that now 'Came into J acob's mind, and this under the disposition of God Messiah, to the end that his animus might thus be softened. Moreover, it was the truth, that if J oseph were dead, then all Jacob's posterity would have perished as from famine. So also would it have been in spiritual things, had there been no J oseph, and had not the Messiah, in him, had remembrance of Himself, and in him together with Rachel, remembrance of His inmost church. 1966. Owing to the causes just mentioned-that in Joseph, his
Paragraphs n. 1963 and 1964 are each emphasized by a line drawn length wise in the margin. 7 [Crossed off: I for he did not know that the Messiah was to come from Jndah, this not having yet been revealed.

136

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~54-~55

GENESIS XXXVI!: 35

[1967-68

own name would perish (as is evident from chapter 48 16 cited above [n. 1882]), besides the other considerations of which we have spoken-it is now said of J acob that though all his sons rose up to comfort him, he refused to be comforted. For in Joseph he saw not only his own death but also the death of Joseph's brethren. Men placed their life in their posterity; and in the love of a father toward his children, whatsoever the disposition of the father, it was this posterity which they saw. Therefore Jacob adds: For I will go down to my son, unto Sheol, that is, to the place 'of the dead, mourning. Thus he would be entirely dead and so would also be forsaken by God. Thus his father wept for him; as parents are wont to weep for their sons in whom they place their greatest hope. These points, however, will become clearer in the light of the pas sages which thus far have been merely cited; when they have been explained, the present deductions can be made with greater fulness. s Ci96~ Israel could not but love Joseph-for in verse 3 we read tha~el loved J oseph more than all his brethren-if instead of Israel we put that which Israel si~ifies. Not so J acob, for then Israel is taken in a perverted sense-as when the sons of .Jacob caned themselves Israel (chapter 34 7 ), in which case, Israel like his posterity under J ereboam, becomes worse than J acob. But if Israel is taken in the genuine sense, namely, as being Abraham, or also Isaac, or the sons of Abraham, and thus those who are oUhe true church of God Messiah, and so that church itself, and conse quently Rachel the mother of Joseph, then Israel could not but love Joseph. Especially is this true in the supreme sense wherein it is the Messiah who is meant by Israel. The present text, therefore, has regard to Ist:ael's love toward Josep~ r 1968. As touching the mourning, Israel could not mourn for
[Crossed off:) Israel himself could not mourn; for Israel regarded the Inmost church of God Messiah, not merely in the Jewish people, where it must needs have been exceedingly small as compared with the church among the gentiles, but in the entire globe. The inmost church was still living with the gentiles, even if the people called J acob were dying, as was especially the case at the time of the text which presents this first mirror of J acob's posterity. ([Doubly crossed) Thus Israel would the rather have mourned for Jacob.) But these points can be deduced from the above-mentioned arguments with gre.l!ot.er fulness. ' ~ [Crossed off:) Moreover, J oseph was loved by Israel as the parent of J~ Joseph and ~ry, the mother of the Messiah; for when by Israel is meant Abraham, and also Ra~el the mother of Joseph, then it is the Messiah, the see 0 tfie woman Gen. 3 15 ), who is meant by JoseEh).

I! Ad. 256-257

137

1969-70]

THE WORD EXPLAINED

J oseph. This will be evident if in place of Israel those be assumed who are signified by Israel as stated above en. 1967], namely, Abraham and his sons, and thus those among the gentiles who are meant by Rachel, and so the true church of God Messiah; for of these it could not be predicated that they were deceived by the sons of J acob, or were induced to believe that J oseph was dead. Thus neither could they be despondent in mind, for they could not but have faith in the sayings of God Messiah. Thus Abraham could indeed love his son, but he could not have mourned for him had he died, for he had faith that such was the will of God Messiah. In Jacob's mourning lay distrust, [he thinking] that by Joseph's death his own name would perish, and that his seed would fail to inherit the land of Canaan; for he says that he would go down to SheoI. One who is a type of the Messiah does not grieve at his lot but he does grieve at the lot of him who afflicts him. So Israel could not have grieved over Joseph, and thus over himself, seeing that in the supreme sense it is the Messiah who is signified both by . Israel and by Joseph; but he grieves at the lot of those who commit this wicked deed; thus he mourned over J acob and his sons. The Messiah takes mourning away from men, for he says that the daughters should not bewail over Him but over themselves and Jerusalem [Luke 23 28 ]. Thus, it is Jacob who now mourns, and this from the causes of which we have just spoken. 1969. And the Midianites sold him into Egypt, unto Potiphar, Pharaoh's eunuch, the captain of the guards (vs. 36). Thus Joseph became a slave in Egypt, for on r who is sold is a slave. What is signified by Egypt and the other words of the text, can be seen more clearly from the WO'l'ds that follow, for these have regard to the nature and length of the servitude, and this cannot be evi dent from the summary statement of the text but only from the details which ate given later. 1970. That all these particulars have respect to the Messiah, is most clearly evident ftom the one hundted and fifth Psalm of David, where we read: "He sent a man before them; .Joseph was sold for a servant" (vs. 17). The man whom he sent before them, and who was to save them from spiritual famine Jest they perish, is no other than He who is meant by J oseph, and who is here called a man be cause He became Man. That he was sold for a slave is evident, fO'r to sell a person, is to sentence him to servitude so that he is under 138 II Ad. 258-259

GENESIS XXXVII: 36 the absolute power of another. "They afflicted with a fetter his foot; his soul came into iron" (vs. 18). In these words is described what he endured in prison, and the anguish in which he was; therefore it is here added that they afflicted with a fetter his foot, and that his soul came into iron. Then is described the length of his servitude; "Even to the time when his word cometh; the speech of J ehovah hath tried him" (vs. 19). The expression" the time when his word cometh" can be applied to no other than the Messiah himself, the meaning being that when his Word came, that is, when the time came, according to the Word or Scriptures, he fulfilled it; and also that the speech of J ehovah tried him. Furthermore, "The king sent and released him; the ruler of the nations opened to him. He made him lord of his house, and ruler over all his possession" (vs. 20) ; that is to say, to him was given power in heaven and on earth. "To overcome his princes at his pleasure, and his elders that he may teach them" (vs. 22). What can be clearer than this, that by virtue of his power he overcame princes at his pleasure, and taught the elders? " Then Israel came into Egypt; and Jacob became a sojourner in the land of Ham" (vs. 23). Here a manifest distinction is made between Israel and J acob, and indeed such a distinction that the two are separated. Israel came into Egypt that he might serve in the same way and thus might be a type of the Messiah; but Jacob became a sojourner in the land of Ham, and thus passed his life, or was to be a sojourner, among nations that were accursed; therefore it is said: " the land of Ham." But the reader will see these verses treated of in the pages that follow. These statements are premised for the purpose of showing that under the person of J oseph it is the Messiah himself who is heated of.
GENESIS

XXXVIII

1 And it came to pass at that time, that Judah went down from-with his brethren and pitched his tent even with 1 a man, an Adullamite, whose name was Hirah. 2 And Judah saw there a daughter of a man, a Canaanite, whose name was Shua; and he took her, and went in unto her. 3 And she conceived and bare a son; and he called his name Er.
1

See n. 198:2 note.

139

THE WORD EXPLAINED

4 And she conceived again and bare a son; and she called his name Onan. 5 And she added further, and bare a son; and she called his name Shelah; and he was at Chezib when she bare him. 6 And Judah took a wife for Er his firstborn, whose name was Tamar. 7 And Er, Judah~s firstborn, was wicked in the eyes of Jehovah; therefore J ehovah slew him. SAnd Judah said unto Onan, Go in unto thy brother's wife, and fulfill the levirate unto her, that thou mayest raise up seed to thy brother. 9 And when Onan knew that the seed should not be his, then, when he went in unto his brother's wife, he spilled it on the ground, lest he should give seed to his brother. 10 And the thing which he did was evil in the eyes of Jehovah; wherefore he slew him. 11 And Judah said to Tamar his daughter in law, Remain a widow in thy father's house, till Shelah my son be grown; for, he said, Lest peradventure he die also, as his brethren did. So Tamar departed, and remained in her father's house. 1~ And when many days had passed, the daughter of Shua, Judah's wife, died; and when Judah had received consolation, he went up unto the shearers of his flock, he and his friend Hirah, the Adullamite, even to Timnah. 13 And it was told Tamar saying, Behold thy father in law goeth up to Timnah to shear his flock. 14 And she put the garments of her widowhood from upon her, and covered herself with a veil that she be not known; 2 and she sat at the entrance to the fountains which are in the way to Timnah; for she saw that Shelah was grown and she was not given unto him to wife. 15 And when Judah saw her, he took her for a whore, because she had covered her faces. 16 And he turned aside unto her by the way, and said, Go to, I pray thee, let me come in unto thee; for he knew not that she was his daughter in law. And she said, What wilt thou give me, when thou earnest in unto me?
The Hebrew which Schmidius translates "that she be not known" is and covel"ed (or disguised) herself.

140

GENESIS XXXVIII:

1-~6

[1971

17 And he said, I will send thee a kid of the goats from the Hock. And she said, Wilt thou give me a pledge, till thou send it? 18 And when he said, What pledge shall I give thee? she said, Thy seal, and thy sweat cloth,S and thy staff [that is in thine hand 4]. And he gave them to her, and went in unto her, and she conceived by him. 19 And straightway she arose and went away, and laid by her veil [from her], and put on the garments of her widowhood. ~o And Judah sent the kid of the goats by the hand of his friend the Adullamite, to receive his pledge from the woman's hand. And when he found her not, ~1 He asked the men of that place, saying, Where is the harlot that was at the fountains by the way? and they said, There was no harlot here. ~~ And he returned to Judah and said, I found her not; and also the men of the place said, There was no harlot here. ~3 And Judah said, Let her take it to her, lest perchance we be come a contempt; behold, I sent this kid and thou hast not found her. ~4 And it came to pass about three months after, that it was told Judah saying, Tamar, thy daughter in law, hath played the harlot; behold, she hath also conceived by whoredom. And Judah said, Bring her forth and let her be burnt. ~5 When she was brought forth, she sent to her father in law saying, By the man whose these are, have I conceived; and she said, Discern, I pray thee, whose are these, the signet, the sweat cloth, and the staff. ~6 And Judah acknowledged them and said, She is ~nore right eous than I, because that I gave her not Shelah my SOn. But he knew her again no more.
1971. The narrative now passes on to the genealogy of Judah, that is, to his sonS, and this solely fOJ;' the reason that from that stem was to be born the Messiah. As to how this genealogy is con tinued, or not continued, from son to son in a continuous series, this may be seen from the genealogical books which, moreover, have been given out and [the sons] inserted [therein]. For all was so exact
3 See n. 3rl8 note. Omitted by Schmidius.

II Ad.

~60

141

197~-74]

THE WORD EXPLAINED

from the very first that all the names were entered upon rolls, that so it might be clear from what marriages they came, and thus, from the stem, the nature of the tree with its branches. It was for this reason and no other, that they have been so exactly noted down. 1972. Especially was this the case with Judah's stem, that stem which formed the trunk, even to, the time of David, and thus from David to the Messiah himself; for that the Messiah was to be born of this stem was most clearly foretold by Israel, in Genesis 498-12, and also afterwards by the prophets, and especially by David who was himself of that stem. All this was so well known at the time of the Messiah's advent, that nothing was better known-so many were the predictions concerning his nativity from that stem. 1973. For this reason, the narrative now passes on to Judah, that his first offspring may now be set forth, solely because of the Messiah who was to arise from him. This is the only reason why these particulars are now inserted. This being long before the time of David, Moses could not have inserted them because of David but because of Shiloh, who is mentioned by Israel, chapter 49 10 where we read:" The sceptre shall not depart from Judah, nor the lawgiver from between his feet, until Shiloh come; and to him shall be the cleaving of the peoples." 1974. Here also, in the more interior, the inmost, and the su preme sense, come similar representations and predictions of the church of God Messiah, and likewise of God Messiah himself, as in what has preceded; for in the Word of God Messiah, nothing what ever occurs and is written down, which does not regard the church and consequently himself. From this comes the life of the Word of God Messiah; for the Word is God Messiah himself and he is in things divine, supra-celestial and celestial, and so ~n things spirit ual. Therefore, not the least thing comes from his mouth which is not in those things wherein he himself is. From these, as from the supreme height, he beholds all inferiors, nay, even things natural. Here then we have the reason for all the particulars that stand recorded; they are merely garments or coverings, and if removed, things more interior come to view, and so on in order, all following in such perfect order that there is an entire coincidence in the repre sentation of the one from the other; as in the case of a perfect body where likewise things inferior or exterior are perpetual cover ings representative of things more interior and inmost. 14~ II Ad. ~61-~63

GENESIS XXXVIII;

1-~6

[1975-77

1975. Since, therefore, Judah's character was such as described above En. 1951-~], namely, that he was the one among the brethren who first conspired to the slaughter of J oseph, and also cast him into a pit, and then, for the sake of gain, sold him into slavery to the Ishmaelites, as likewise did his posterity in the time of the Mes siah; and since he was also such now, when he took a wife of the Canaanites, therefore, sons could not be born to him of a character from whom this stem could be continued, save by means of another wife, namely, Tamar. Why the latter conducted herself as a harlot, and how it was then possible for a son to be conceived, namely Pharez, from whom the stem might be continued, can be evident from the series of what follows. That Judah's first sons were slain, and that he himself had finally to be conj oined with Tamar in this way, may be evident, if things more interior be re garded; from these alone is the cause derived. Therefore, let us now come to the text itself. 1976. First however, the same observation must be made here as was made above En. 1049, 177~, 1810J, namely, that from the same mother, and so from the same father, sons of diverse dispositions may be born simultaneously, as in fact they are. Thus, from Adam were born Abel and Cain and also Shem; 6 so with those who follow, even to N oah. From N oah were born Ham, J aphet, and Seth; 6 and from the latter again, even to Abraham, many sons of di verse dispositions. Likewise from Isaac, to wit, Esau and J acob ; also from Jacob himself, to wit, his sons and Joseph. Thus from one father, together [with the same mother] are born sons, and even twins, of entirely different dispositions. So also from Jesse, the parent of David,7 and so forth. 1977. But then it is so provided by God Messiah tha~ the disposition, both of the father and of the mother, is implanted in the children in divers ways; and also that at the time of conception such a state is induced on the parents that thereby they may ac quire a similar disposition, as stated above En. 1049, 1053, 1055],
It will be observed that 8hem (in the autograph it is 8ern) is written where one would expect 8eth, and Beth where one would expect Bhem. That this is no mere slip is seen from the fact that in the former case, the author first wrote Beth which he then crossed off and above the line substituted Bern while in the latter case, he first wrote Bem, then crossed this off and continued the writing with Cham, .Japhet et Bethu$. See n. 1563 note, 176~ note. T Confer I Sam. 168-13.

11 Ad.

~64-~66

143

1978-81]

THE WORD EXPLAINED

which passages may be consulted. Still it is provided that mar riages of this kind are formed which are not radically evil, namely, in both the parents. 1978. That this was also done in the present case is clearly manifest; to wit, in order that this stem should not be continued from the marriage of Judah, here mentioned, which was with a Canaanitish woman, there being thus, an evil root on both sides; but that it should be from Tamar who was of an upright disposition, as can be sufficiently evident from her life which is here treated of. Moreover, that at the time of the copulation, Judah also was in a state different from his acquired state, can also be evident. 1979. As touching the representations of the church of God Messiah, these also follow according to the order in marriages, the representations of a church following the daughters and wives, and the posterities following the husband; for, as said above [n. 581, 738, 765 seq., 1979] the marriage of the Messiah with the church is represented in all marriages, but more perfectly in those which are spoken of in the Word of God Messiah. The remaining particulars can be drawn from the series itself. 1980. And it came to pass at that time, that Judah went Mwn from-with his brethren and pitched his tent even with 8 a man, an Adullamite, whose name was Hirah (vs. 1). What this signifies in the proximate sense can indeed be evident, but it is still more evi dent when the more interior senses are viewed at the same time. In the proximate sense, " to go down," is said of going 9 from the cen tral place to those places which were round about, just as above we read of Abraham and Isaac and also of Jacob, that they rose and went up, when the journey was to the land of Canaan and nearer to the place of their sojournings or of the abode of their parents, that is to say, to Beersheba and Hebron; this is evidentlrom what has been said above [no 386, 1159, 12~8, 1651]. So likewise in the proximate sense, " to pitch the tent" signifies the journeying, thus, the habitation, which Judah extended as far as to the Adullamite who was a Canaanite. 1981. In the interior sense, his posterity did likewise, which went down to Egypt, and so journeyed to the land where were the Egyptians or those inhabitants of whom we shall speak presently, and thus to captivity.
Usque apud, which might be translated" even till he came to"; cf. n. 1983. [Crossed off:] from the place where J acob was, that is to say,

144

II Ad.

~67-~70

GENESIS XXXVIII: l-~

[198~-84

1982. But all these particulars become lucid from the more in terior sense, and so on progressively. Because in this sense, it is spiritual things that are meant, and such as pertain to the church of God Messiah, therefore, " to go down" and" to pitch the tent" is then applied to the worship of God Messiah. When they depart from this worship, then is used the expression "to go down," as from heaven to the world or from the spiritual man to the natural. " To pitch the tent" is the worship itself; for what is signified by a tent is a sacred building, such as the tabernacle in the time of Moses, and so forth. The journeying is the course of life in re spect to things spiritual. 1983. It is here said, and it CO/lTle to pass at that time, that is, at the time when he and his brethren had treated Joseph in this way; then Judah went down from-with his brethren, namely, that he be came still worse than his brethren, that is to say, that he went down from-with them and did not go up; also that he pitched his tent with a man, an Adullamite, that is, that he worshipped another god, so that he united in worship with an AduIlamite. The Adullamite was a Canaanite, as may be evident from what follows. That he went down from them, may be clear from the sequence, namely, that he contracted matrimony with a Canaanitish woman, and also that the two sons by this marriage were slain-nothing is said of the third. Therefore, we read: even to an AduUamite, that is, that he went off even to idolatrous worship. 1984. And Juda,h saw there a daughter of a man, a Canamnite, whose name was Shua; and he took her, and went in unto her (vs. ~). The AduIlamite or Hirah is here called a man, a Canaanite, nor is anything further said as to the generation from which he came. Thus, he was of the posterity of Ham, who at that time were also in the land of Canaan, as for instance, the men of Sodom and Gomorrah, but with whom it was severely forbidden to c~ntract marriages. That this injunction was held sacred, is quite evident from chapter ~42-10, and from the oath with which Abraham bound the elder of his house, and thus his descendants. Among these was J udah who was the elder of the house, as is clearly evident from the genealogical tables, which at that time were in the hands of their posterity; that is to say, from I Chronicles 5, where we read: " Judah became powerful among his brethren, and as a prince above

II Ad.

~71-~73

145

1985-87]

THE WORD EXPLAINED

him; but the birthright was J oseph's " (vs. fl). That Shua 1 was a Canaanitess is confinued in the same book, namely, I Chronicles, chapter fl3, where we read: "The sons of Judah, Er and Onan and Shelah; these three were born unto, him of Bathshua the Canaan itess." And therefore, by reason of the unworthiness of the deed, she is not called Judah's wife, in order that he may be spared; 2 for we read, and he took he'r, and went in unto her; and this, lest the Jews should be said to have arisen from that posterity. Therefore also his sons, Er and Onan, were slain by J ehovah (verses 7 and 10), though this is not said of the third son by the Canaanitess. Had a part of the Jews arisen from him, that part would have arisen from a Canaanitish woman; but silence is observed as to this, merely because of the mercy of God Messiah, lest their origin and thus their admixture with the Canaanites should stand out before the entire world. That they arose in another way, however, namely, by fornication with Tamar, as Judah himself supposed it to be, will be seen below. 1985. And she conceived and bare a son; and he called his name Er (vs. 3). What is contained in these names, and thus, what they signify, is not yet apparent. They are recorded, however, because of the life which they derived from both their parents and thus from an illegitimate marriage, that it may be an example to them. 1986. And she conceived again and bare a son; and she called his name Onan (vs. 4). Respecting this son, see also verses 9 and 10. What is signified by his name is not yet apparent; but what would it signify, seeing that he was a son born of such parents? That by these sons, and likewise by the statement that she con ceived and bare, are signified the things which follow, can be evi dent; for later on, their life is described in a few words. 1987. And she added further, and bare a son; and she called his name Shelah; and he was Gt Chezib when she bare Mm (vs. 5).
1 Swedenborg assumes that Shua is the name of the woman whom Judah took (see n. 1990, 2008, and cf. vs. ll); that in Chronicles she is given the alternative name Bathshua (see n. 2009); and that her father, the Canaanite, was the Adullamite Hirah (n. 2007, 2013; but see, on the contrary, n. 2009-10, and particularly 2046). On the basis merely of Schmidius' Latin translation, these assumptions are justified. From the Hebrew text, however, it is clear beyond a doubt, that Shua was the name of the woman's Canaanitish father, and that the name of the woman herself is not given except in Chronicles (wc. cit.) where she is called Bathshua (daughter of Shua). The translation " she may be spared" would be equally correct.

146

GENESIS XXXVIII: 3-7

[1988-99l

That this son was begotten in Chezib signifies that he was separated from his two brothers, and thus that he was the parent of a pos terity among the Jews; for the fact of his being born in Chezib has a further signification which cannot yet be evolved except from the place and the nation where Judah then was. Of this son we read in verses 11 and 916 below. 1988. And Judah took a wife for Er his firstborn, 1tJMse name was Tamar (vs. 6). Respecting Tamar it is not told of what house she was; from her life, however, it can be evident that she was of another family, and was of an upright disposition and prudent. Therefore also she is called a wife and it is said Judah took a wife for Er his firstborn, whereas this word was not used in the case of Er's mother; and this for the reason that it might be indicated that the present was a lawful marriage, and that the sons eventually born from Tamar were born of a lawful marriage. 1989. And also, more especially, because by Tamar are now represented things more interior, to wit, things which regard the church of God Messiah, as can be evident from what follows. The representations of a church follow daughters and wives, while pos terities follow the man, thus following conjointly with the wife, for they are inseparable. 1990. As to what kind of a posterity, and thus of a church, came from the marriage of Judah with Shua by their son Shelah, this can be evident, to wit, that it was like that of the Canaanites, which was idolatrous and by no means a church. Thus, by Shua is represented the contrary. 1991. And Er, Judah's firstborn, was wicked in the eyes of Je hovah; therefore Jehovah sle1v him (vs. 7). In a few words is here described the whole disposition of this son, as being wicked, and this from the very root, that is to say, from birth. Had a posterity. been born therefrom, it would scarcely have been capable of amendment; for the disposition which endures in descendants is drawn from the father, while that which is changed, and this during the time of the man's own life, is derived from the mother, as was ob served above [no 1057, 1109, 1580, 1779l]. 1992. Wicked in the eyes of Jehovah signifies that which Was the worst and was incapable of amendment save by a miracle. Be cause he was wicked in the highest degree, therefore it is said JeII Ad. 9l77-9l81 147
(

1993-95]

THE WORD EXPLAINED

hovah slew hinn; had some expression milder than slew been used, then something else might be deduced. What is signified in spirit ual things by " being wicked in the eyes of J ehovah " and " being slain by J ehovah" is sufficiently evident from the fact that he was deemed worthy of spiritual death. 1993. And Judah said unto Onan, Go in unto thy brother's wife, and fulfill the levirate unto her, that thou mayest raise up seed to thy brother (vs. 8). What the levirate is can be evident from the Word of God Messiah and may here be explained, to wit, that when a man died without offspring, his brother took her to' wife, and that the son then born of this union belonged to the former husband and was called by his name. 1994. Here it must first be observed that this act was not done according to the precept, the precept being that the next brother should take her to wife, and thus raise up offspring to his brother. For it is said that he should go in unto his brother's wife, but not that he should marry her. It can also he evident from what fol lows, in that he did not take her to wife, but only went in unto her. That this was the first thing which was iniquitous both in Judah and in Onan his son, is clearly evident from Deuteronomy ~55, where we read: " If brethren dwell together and one of them die, and have no son, the wife [of the dead] shall not marry without, unto a man, a stranger; her levir S shall go in unto her, and take her to him to wife, and fulfill the levirate unto her"; add to this, the words that follow in verses 6, 7, 8, 9 concerning the refusal of the levirate, and the punishment, and the shoe, etc. The law was, that only the firstborn son was to be the deceased brother's, while the others were to belong to him who had married his brother's wife. This precept was indeed promulgated in the time of Moses, but that it was nevertheless in use from primitive times, and so was inscribed on their hearts, and thus was exactly the same as though it had come from the divine law itself" may be clearly evident. 1995. The proximate cause [of the precept] is because, as stated above [no 1965], the man himself, if he died without offspring, would then be considered as a dead man. The same was the case with daughters, as declared by Rachel concerning herself [Gen. 30 1 ]. With them, therefore, nothing was more greatly valued than offspring. This was so innate in their marriages that everyone of
That is, her husband's brother.

148

GENESIS XXXVIII: 8

[1996-98

them desired offspring; and in this offspring they saw not only themselves but also their posterity and the many things involved therein, especially its ultimate end, and so the Messiah himself, who is the life of all and who is conjugiallove. This, therefore, was inscribed on each individual, and it is recognized by means of that love toward children which is called storge; for the cause of this love is derived from no other source than that universal fount whence is all life. 1996. Therefore, lest anyone 'Of them be entirely eliminated from their stem by death, that is to say, lest he be considered as dead, the levirate was instituted; but at that time it was instituted for the reason that in the posterity from their marriages, each one of them should have regard to the Messiah alone and thus to his own resurrection, and consequently, to his life. For, resurrection from the dead comes from the resurrection of the Messiah; otherwise there would be no resurrection, but damnation and consequently universal death. This, then, is what ruled in marriages prior to the Messiah. Therefore, this law was inscribed on their minds, just as, afterwards, it was promulgated. :Moreover, it had been promulgated earlier, though this is not set forth in the text; still it can be evident from the action and sayings there recorded. The reason why he would be considered as though dead was because he would then remain, as it were, in the sepulchre and would not rise therefrom; for resurrection and new life was represented in the posterity. T ~ was in the mind of many ~n that so they would see the Messiah hims_elf; and many of them were enkindled, as it were, ~~th-9J~_sire f.Q! his advent. This is well known from many instances, both prior to the Messiah and also when the Messiah himself came; as, for example, from the three men who came from a long distance [Matt. 2 1- 2 ] ; from Mary herself, and from Elizabeth, etc., etc., etc. 1998. From the punishment of those who would not perform this office (Deut. 25 9 - 1 ), it can be clearly evident that this refusal signified a man who was so like to wild beasts and not to a man that he had put off everything human. For his sister-in-law would then draw his shoe from off his foot, and spit in his faces, "and his name shall be called in Israel, The name 4 of him that hath his shoe drawn off," meaning that he had put off all that nature which was human.

According to the Hebrew, this should be " The house."

II Ad. 285-287

149

THE WORD EXPLAINED

By " shoe" is signified nature herself, while by " faces" is signified humanity itself, man's faculties being called" faces" because they shine forth from the face. Thus, he would be called" him that hath his shoe drawn off"; that is to say, he would be without any human nature, a man on whom nothing human was inscribed. What was inscribed in his name was thus known from externals [to wit], that he had put off that which was JlUman, and then had slain, as it were, his brother. 1999. Hence now it is first evident how that Judah did not ob serve this precept; to wit, that he desired his second son to go in unto his brother's wife, but not to take her to wife; thus that he should merely raise up seed to himself, and should then desert the widow, as did Judah himself, as seen below at verse ~6. 2000. And when Onan knew that the seed should not be his, then, when he went in unto his brother's wife, he spilled it on the ground lest he should give seed to his brother (vs. 9). These particulars, being unspeakable, are passed by. 2001. And the thing which he did was evil in the eyes of Je hovah; wherefore he slew him (vs. 10). It was evil in actuality, or, as it is called, acquired evil, that is now spoken of; in what precedes, however, nothing is said concerning a firstborn. But it can be evident from this story that Judah's generation by the Canaanitish woman was cursed. 2002. And Judah said to Tamar his daughter in law, Remain a widow in thy father's house till Shelah my son be grown; for, 'he said, Lest peradventure he die also, as his brethren did (vs. 11). That Judah said this, not from any humanity or from any obliga tion by reason of the precept, but so~ely from fear that his son would likewise be slain, is quite evident, being indicated in plain words. And it would never have been indicated save for some reason; otherwise, different words would have been used in this text. It is likewise evident that Judah did not afterwards keep his agreement, for he gave nothing but promises; and so, that he deceived Tamar, and thus acted against both humanity and the precept. Hence also comes the nature of the punishment which he deserved, as given in the precept promulgated by Moses; for the father was the master and, at that time, he ruled his sons as an absolute prince, as will be evident in the sequel. Thus, it was 150 II Ad. 9l88-9l91

GENESIS XXXVIII: 9-11

[~003-05

Judah who was subject to blame, and so to punishment, and not his son-as he himself confesses later on, in verse ~6. 2003. It is further evident that God Messiah did not will to be born of such a progeny, namely, of an offspring whose mother was a Canaanitish woman, Judah being what he was. From this mar riage, as its origin and thus its root, that which was holy could not be born save by the successive purification of time. Hence, it was now so ordered by God Messiah, that the first two sons were slain, they being of such a nature that they could not be parents of a posterity; as to the third son, nothing is said. Having before Him in the present all things that are yet to come, and seeing inmostly man's real disposition, God Messiah did not kill them until many wicked deeds had developed from them; and He also prevented the third son from marrying Tamar, who was of an upright disposi tion. Nevertheless, the fault and the wickedness is Judah's own, as can be evident from an indefinite number of circumstances; especially from what shall be said later, God granting, concerning free decision. 2004. So Tamar departed, and remained in her father's house (vs. 11), namely, to await the time when the son Shelah should be grown up. That meanwhile she lived as a widow is evident from what follows. 2005. Now, since we read nothing concerning Tamar save what is good, to wit, that she did not leave her father's house in order to marry some man, and did not wish to break this precept but rather, sacredly to observe it, it can be evident that she was not of a Canaanitish house but of a hc)Use arising from the family of Jacob's parents. Abraham's descendants by Keturah and other wives were now living in this region, as may be evident from the case of the Ishmaelites and Midianites and other nations ; for these nations were then for the first time inheriting this region. That in the land of Canaan there were also houses of the family of Seth 6 may be evident from what has been stated [no 1563, 157~, 1575 note, 176~, 1804]. From the acts of Tamar's life, it is clearly evident what her dispositio-n was, to wit, that she remained in her father's house and was a widow for the sole purpose of observing this precept-though she was still under Judah's authority; but of this matter, God Messiah granting, we shall speak presently.
See n. 1563 note.

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2006. Thus, by Tamar in the inmost sense is now meant the true church of God Messiah, for the representations of the church succeed in the manner spoken of above '[n. 1781]. 2007. And when many days had passed, the daughter of Shua, Judah's wife, died; and when Judah had received consolation, he went up unto the shearers of his flock, he and his friend Hirah the Adullamite, even to Timnah (vs. 1~). The proximate or literal sense of these words comes to the mind at once. That this sense, however, has regard solely to what follows may also be evident, to wit, that Tamar thus had an opportunity to approach Judah under another garb. The fact that so many particulars are brought in here, to wit, that Judah's wife died, that he received consolation, that he went up unto the shearers of his flock, and that he was in company with his father-in-law, the Adullamite, and this in Timnah, indicates that in these particulars much is involved; for in the absence of the things which lie inmostly within, this word is not a divine word but is merely historical, in itself dead, because devoid of use. Furthermore, it must here be observed that in verse ~ above, Judah's wife is called Shua, but here it is said the daughter of Shua; therefore, in I Chronicles ~3, she is called Bathshua. 6 2008. When many days had passed. These words have regard to time--days in the Word of God Messiah signifying times-and to the fact that considerable time had elapsed. That days signify times has been told above [n. 583, 1445]. This time has regard also to the life of Judah himself, that he had arrived at a more adult age; and more especially to the fact that a considerable time had then elapsed; that Tamar remained a widow in her father's house; and that Shelah, Judah's third son by Shua, had not been given her. Properly, however, it has regard to the fact that she would wait a still longer time, and that Shelah would not be given her; for it is said, when many days had passed. 2009. In the more interior sense, what now follows involves such things as can never come forth unless these events, which are natural, be first evolved and thus, be looked at spiritually. In things natural, the Word of God Messiah contains only things spiritual; for God Messiah speaks concerning spiritual things naturally in order that men who are natural may understand them naturally, and men who are spiritual may understand them spir
See n. 1984 note.
15~

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GENESIS XXXVIII: U

[~010-1l

itually; thus that things spiritual may be seen in things natural; as, for instance, in all the types of the church, and in men them selves and their actions, nay, and in their thoughts, etc. To the end, therefore, that spiritual things may be evolved, it must be known what is signified by the daughter of Shua, Judah's wife, by the shearers of the flock, and by the many particulars which follow. 2010. That Shua or the daughter of Shua, Judah's wife, was a Canaanitish woman, and thus an idolatress, has been indicated above [no 1984, 1990]. Therefore, also, her two sons were so wicked in the eyes of J ehovah that they were slain. In the spir itual sense, therefore, by the daughter of Shua, Judah's wife, is meant the religion of that house, which was an idolatrous religion, thus the worship of another god. Therefore, after much time this daughter finally died. Thus, with the wife, died also the religion which she had brought from that house. Prior to this, Judah could have no dealings with Tamar, from whom arose his pos terity; and this, lest he commit adultery. Thus, while this wife was still living, he was her husband, and he could not lawfully raise up offspring for the son whom he had by this wife. This would have been such a scandal that it would be said that his whole posterity had most certainly been born from an unlawful and criminal bed. So likewise, while he was in such worship as that of the Canaanites, that is to say, while he was in the house of his wife, he could not be conjoined with Tamar who was of a true worship; for by Tamar is now represented the true church of the Messiah. Thus, idolatry could have no dealings with the true worship of God Messiah; which would be exactly the same as if Judah had copulated with Tamar while his Canaanitish wife was still living. There is no communion of the devil with God Messiah and thus, neither of the worship of the one with that of the other, consequently of the religion of the one with that of the other; and so, wen!' they associated, it would be a crime, and the offspring born thereof would be wholly cursed, and would be worse than the offspring by the Canaanitish woman. Therefore, it is now said that the daughter of Shua, Judah's wife, died. 2011. It is also added, and when Judah had received consolation; for, as at the present day, after the death of wives, there was an intervening period which was the time of consolation, the time II Ad. ~99-300 153

2012-14]

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namely when they mourned her and became consoled. This indeed is natural, when a wife dies whom her husband has loved; thus it is here indicated that Judah had loved her, and therefore mourned, in order that he might receive due consolation. Thus she passed from his memory. By this is again indicated that this worship also received consolation, and thus that he so far ceased from loving it, that he came thereby into another state, of which we shall speak presently. 2012. Moreover, in order that the full sense may come forth, it must also be seen what is meant by" shearers of the flock." Shear ers of the flock are those who take off the old wool, that the sheep in turn may put on other and new wool. What is meant by the flock has been frequently told elsewhere. It is said that he went up, to the end that that which is spiritual might be signified; for to go from idolatrous worship to the true worship of God Messiah is an ascent, while to go from the latter is a descent. Thus," to go up unto the shearers of his flock" is to put off one's former garments or the things which garments signify, namely, things natural; for a flock also denotes things which are within oneself. Thus, he went up to the shearers of his flock. Although this may seem obscure, yet, when the spiritual sense is involved, it is involved in just such things; and these can never be laid open unless they be viewed from the signification of the words, and at the same time from their application to the subject in question. 2013. We here read that his friend, the Adullamite, who was his father-in-law, also went up. He is called his friend, and by this is signified that Judah still loved that worship or idolatry; for, though he had then put this off, the Adullamite is called his friend, and this from a cause of which we shall speak presently. 2014. From this, it can be quite evident that J udah had then been reduced into another state, a state which it behoved him to have, since he was to be conjoined with Tamar; and this to the end that thereby he might have sons of whom his posierity would be born. Otherwise, as already stated [no 2010J, he could never have been conjoined with Tarnar. So likewise, in the spiritual sense, the worship of other gods could never have been conjoined with the worship of the one 7 God, thus the religion of the Canaan ites with the church of God Messiah. Therefore, in the text, a
7

The autograph has aliulI (of another) which is evidently a slip for unius.

154

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[fl015-18

change of state is described, but so obscurely that this meaning can hardly be elicited; for Judah was of such a character that he was not able to put off idolatry, save in the sense that he still retained interiorly those things which he had from his father and his brethren, and thus from his father-in-law and his wife. The fact that his wife was now dead, that he received consolation, that he went up unto the shearers of his flock, signifies this external change; but the fact that his friend the Adullamite accompanied him, de notes that he still held companionship with that worship, and had the same mind. 2015. The above is premised that the Jews may know the char acter of their parent, and what he became in order that he might be joined to Tamar, and this from the pure mercy of God Messiah. As touching Timnah, this is not yet clear. 2016. Because the entire life of the parents of the Jewish people is also an examplar of their posterity, therefore, by many days is here also signified their time in Egypt where they long remained with the Egyptian idolaters, being ignorant of the true worship of God Messiah. Later, however, when that wife, that is, idolatry died, and also when they had received consolation, they went up unto the shearers, that is, to those who sheared the flock, these being their leaders out of Egypt; but the Adullamite friend followed them, that is, that worship remained with them. Thus, the events that follow are also in harmony. 2017. What was enacted in the life of the Jews from Egypt up to the time of Moses, is also in harmony with what fonowed after those times. 8 2018. In the life of J udah's posterity, the following things oc cur: FIRST: Their wife died, that is, idolatry was abolished, thus forbidden. [SECOND:] They mourned her and received consolation by means of many things which are wont to bring consolation. [THIRD:] Thus they went up and sheared their flock. [FOURTH:] But the Adullamite companion was in their company, that is, they still cherished and loved their earlier worship. That this is the truth, is seen in their posterity when they were brought out of Egypt, and also after they had entered into the land of Canaan,
[Crossed off by the author:] With all variety according to the subjects and the times.

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and likewise frequently in later times. Thus, in the whole course of their life, they enacted the life of their parent. 2019. It must be observed that in the present verse we read that he went up unto the shearers of his flock, but in the next verse, that he went up "to shear his flock" which is in harmony with what has been said. 2020. And now the narrative deals with Tamar, how that she put off the garments of her widowhood, and feigned the harlot, in order that seed or offspring might be raised up from her father in-law Judah, and thus that her father-in-law himself might fulfill the levirate. Here it must be observed: First, That she had been promised by Judah her father-in-law, that she would be given in marriage to his third son Shelah; and that so considerable a time had elapsed, that the promise was vain. Add to this, that it could not have taken place, because that whole posterity, which is called the tribe of Judah, would then have been born from marriage with a Canaanitish woman; and thus, their origin on the side of both their parents would have been from those who worshipped other gods and idols; and from this stem, Shiloh, that is, the Messiah could never have been born. Such a marriage was wholly unlawful and was cursed by Abraham, because by it the very root would be destroyed, and thus the stem. The second thing was, that it was contrary to the precept that the father-in-law should fulfill the levirate. Thus, had Tamar approached Judah, he would have wholly repelled her, and so would never have raised up offspring to his son. In itself, the thing was not permitted. Third: But in case of necessity, when circumstances mold the cause, then it was permitted by God Messiah, both because it could not have been done by Shelah, for the reason spoken of above, and because there was no son by another wife-and were he again to take a wife, [and so raise up another son], the time would be prolonged, even to Tamar's old age; also because Judah could be conjoined to a wife of a good disposition, in that he was a son of Abraham, even though from J acob, and it had been promised to Abraham that the Messiah would be born in his stem, and from the stem of Isaac. 2021. When these words are regarded spiritually, that is to say, when that which they more interiorly and inmostly enclose is evolved, then, in this sense, by Tamar is represented the true church of God Messiah, and by J udah, he who sold the Messiah into 156 11 Ad. 308-310

GENESIS XXXVIII: 13

servitude, and also he who worshipped another god, and was thus in no other worship than that which he had taken from his parent, and from his Adullamite friend and also from his wife. To him, therefore, the worship of God Messiah could seem no other than a harlot; for everyone regards a strange worship as a harlot. Therefore, in itself, idolatry is adultery, and by idolaters the worship of God Messiah is regarded as meretricious. This might also have been evident from Judah's posterity, both that which was led by Moses and that which came later; and likewise from those who live at the present day. For this reason, Tamar could do no other than feign the harlot, though afterwards, in verses 21 and 24, it is expressly stated that she was a harlot. Moreover, from the same causes, the same result follows in the spiritual sense -causes which have been spoken of above [no 1971 seq.] and which may here be applied. Thus Tamar acted prudently. For such prudence is permitted, to the end that idolaters may be allured to the worship of the true church; as may be evident from many considerations. When actions are taken prudently and thus from permission, the end is good, and so likewise are the means. And Tamar, who acted from good counsel, must needs have been given permission. Moreover, the thing succeeded and thereby were born the two parents of the Jews. 2022. But here, as above [n. 2.014], it must be observed that when Judah approached Tamar, he was slightly changed in re spect to state, as may appear from what has been said at verse 12. 2023. And it 'WG.$ told Tamar sayitng, Behold thy father itn law goeth up to Timnah to shear his flock (vs. 13). Here again we find the expression" Judah went up" and this to shear his flock, which, in spiritual things, involves the same meaning as above [n. 20lfl]. For the word flock, whether in the singular or in the plural, is applied both to the man himself and to many men; that is to say, it has regard to the individual man as to a society, the thing being the same. As to what a flock signifies, this has been stated above several times. It is the same in the individual man, for what it signifies in the many, that same it signifies in the one. The flock in the individual is constituted of the same things as in the many. Thus, when it is the flock of an idolater, it is constituted of depraved actions and cupidities, etc., which are the flock of the individual man. The contrary is the case when the flock pertains II Ad. 311-312 157
6

THE WORD EXPLAINED to a worshipper of God Messiah. To shear this flock is to take its wool from it in order that new wool may succeed. It is this shearing that is here signified in the spiritual sense. That Canaan itish idolatry still remained, however, is evident from the statement that Judah's Adullamite friend was in his company; it can likewise be evident from verse ~O. 2024. And she put the garments of her widowhood from upon her, and covered herself with a veil that she be not known; and she sat at the entrance to the fountains which are in the way to Timnah; for she sa,w that Shelah was grown and she was not given unto him to wife (vs. 14). Here is brought forward the reason why she did this, namely, because Shelah was not given to her as had been promised and commanded. That this was contrary to justice, is confessed by Judah himself (vs. ~6). Thus she was actuated by necessity, lest the man whose wife she had been should die, and especially she herself, who, were she without offspring, would be counted as dead, as was said by Rachel concerning herself [chap. 30 1 ]. 2025. As long, therefore, as they were widows, they were no otherwise than as dead. It was for this reason that the time of her mourning was so Iong-a time which then signified a mourning not only over the death of her man but also over her own death to the end that the death itself might be seen in her garments. From the text it can also be evident that there were harlots at that time, and indeed public harlots. They were known from the fact that they covered their faces, as is clear from the next following verse, and this because of shame; for the covering of the faces comes from shame because of their evil deeds, to the end that they may not be seen. In the Word of God Messiah, faces signify things which are interior, including both the animus and the mind; for these shine forth from the face and are there depicted. There fore, both in the present text and previously, and also elsewhere, etc., faces are mentioned in the plural. 2026. Mention is also made of the veil which covered her faces and which also was a sign of mourning. Tamar used this that she be not known. Not that she played the harlot in her mind. She did indeed wish that Judah should regard her as a whore, but she regarded herself otherwise; for in her mind she cherished the thought that she had a just cause, as was indeed the case. Nor 158 II Ad. 313=315

GENESIS XXXVIII: 14

[9W~7-~8

could she have succeeded in all these proceedings had it not been permitted. 2027. That she sat at the entrance to the fountains, was because it was at the fountains they watered their flocks. These fountains were rare, as is evident from the fountains dug by Abraham and Isaac, and also by J acob, and to them she must needs go. For, lest her plan should fail, it behoved her by all means to go to the place where they watered the flock. 2028. What this involves in the spiritual sense may also be evident, if only what is read here be looked at in the spiritual sense. When by Tamar is understood the daughter of a true worship and thus the church of God Messiah, then by her widowhood is meant that this church was almost at the point of expiring and so was in continual mourning, without hope of offspring. For the sake of this offspring, she put off the garment of death. Still, she covered her faces, that is, concealed what she had in mind, that it be not known; for had she been recognized, Judah would have withdrawn, and this for the reasons that they who worship other gods, do not in heart acknowledge God Messiah and thus his wor ship and his church. Therefore, she did not put on the garment of a harlot but merely [covered] her face with a veil, which likewise was a sign of mourning; for the church of God Messiah is in the garb of mourning 1 when she beholds those who do not acknowledge her. In the spiritual sense, moreover, her sitting at the entrance to the fountains is a sign that fountains, being the places where the flock was watered, are thus the Word of God Messiah, and so the precepts concerning marriages and the levirate and the like, which also have regard to the worship of the church of God Messiah. By these words, it is clearly signified that Tamar was in the true worship of God Messiah; for she sat at the entrance to the fountains both for her own sake and because thus he would come to her who was of another worship, that is to say, his flock, that is, J udah himself, as stated above [n. ~014]. In this text, still more is involved which likewise concerns his posterity, both the first and second, and also the third; for J acob's posterities are many in number. In general, they are three,2 the posterior being rep
'This sentence is marked in the margin" N. B." , As first written, the text here reads: nam in genere aunt tres poateritatea J acobi (for, in general, there are three posterities of J acob). The author then

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resented in the prior; for the first posterity was J acob's own sons and grandsons, up to the time of Moses; the second was from that time up to the advent of the Messiah; and the third was from the latter up to the present day.s 2029. It is further stated in the text, that Tamar did this, for she saw that Shelah was grown and she was not given unto himt to wife; from which it can be evident that Judah knew the precept concerning the levirate, to wit, that the brother of the deceased should be given to his daughter-in-law as a husband. Yet, he acted differently, and thus against the precept. This is evident from verse 8, where it is stated merely that the brother should go in unto her; nor was it allowed him to associate his seed with her, as neither was it allowed her husband, lest Tamar be defiled-to prevent which they were slain. N or was it allowed this third son Shelah. Hence, also it is apparent that this was done lest an entirely spurious offspring, of the nature of Shua, who, moreover, is not called Judah's wife, and who was of an idolatrous house, should be commingled with Tamar; and thus, lest mere idolatry should enter into the house of Judah, which would have been the case had she been given to Judah's third son. The same, moreover, can be clearly evident from the words themselves when regarded in the inmost sense; for we read: and she was not given unto himt to wife, but not, as previously, that he should" fulfill the levirate" [vs. 8] ; for a wife signifies the church, and this cannot be given to such a man without being entirely defiled. 2030. That, nevertheless, a part of the Jews was born from this offspring can be evident from the fact that Shelah accompanied Jacob to Egypt (chap. 46 12 ) ; nor, in what foHows, do we read of his death. This part, therefore, came entirely from the Canaan itish woman. With respect to the second son, this will be seen at verses 28 and 30. In this o.ffspring, therefore, the seed of Abra ham was thrown away. 2031. And when Judah saw her, he took her for a whore, be cause she had covered her faces (vs. 15). In' these words can be seen Judah's life, in that he went to a whore, a thing which he
wrote above the line, after" Jacobi" plJures in. genere tres, and crossed off the first tres, but, evidently by error, omitted to cross off the first in genere. These latter words are therefore ignored in the translation. In the autograph, that part of the paragraph which begins with the words " In this text" is marked" N. B."

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GENESIS XXXVIII: 15 deemed lawful; for he did it without shame, as also was the case when the men [of the place] were asked concerning the harlot (verse !?l1). Thus, he did it without shame. It can likewise be seen in the fact that it was nothing to him whether she was a ,I Canaanitess, although thus to mingle his seed with such a woman was prohibited. This we read in the Word of God Messiah in many passages, especially chapter !?l4[2-9] .; that the punishment was that of death, see also elsewhere. Yet, so it was with J udah, as he himself now confesses, that he took her for a whore, and thus as being of the Canaanites. With those who were of the true church of God Messiah, there were no whores except those who were entirely cast out from among them and thus were of the vilest sort. Therefore also, they were obliged to veil their faces, that they might be known to all and thus might be avoided by those who were of the true church. This is the reason why it is here said that Judah took her for a whore, because he saw the covering on her faces. The nature of her own life can be evident from the fact that she reputed this deed as a vile thing, which, despite all, was deserving of a cruel death. The story brin s to light what was in Judah's mind when he had to do with her, namely, that he was gojng with a harlot. That, of the infinite mer~of God Messiah, this evil was turned to good, can be evident from what follows. What kind of wives [Jacob's] other sons had, is not told, except in the case of Simeon, that he also had a son by' a Canaanitish woman, which son likewise accompanied him into Egypt, see chapter 4610. As to the sons of Joseph, this will be seen later. 2032. What is now involved in the spiritual sense is, that Judah esteemed the worship of God Messiah, which is the worship of the true church represented by Tamar, as a whore, as stated above [n. !?l031] ; that in his mind he thus held her as vile and, as it were, idolatrous; and that, with this in mind, he l;ommitted fornicatiQn with her; for the entrance of an idolater into the church of God Messiah is whoredom, since the church is defiled. For this reason, precepts were given as to how the gentiles were to be admitted to the church and the communion. ~
* The autograph has" XXV vers 1 et seq. ad fin." See Numbers !i!5. [Crossed off by the author:] This is worse than mere idolatry regarded in itself, for the latter does not defile the worship of the true God, seeing that an

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2033. And he turned aside unto her by the way, and said unto her,6 Go to, I pray thee, let me come Vn unto thee; for he knew not that she was his daughter in law (vs. 16). From these words, it is now clear that in this affair Judah solicited her whom he calls a whore, and did not inquire as to her name and still less as to her family; for he says, Go to, I pray thee, let me come in unto thee. It is alsO' clear that he did not kno~v whO' she was, and thus that he was willing to have an affair with a woman who was accursed he being the first one who spoke. Thus his mind is laid bare. It is likewise evidenced by the fact that he gave so little thought to the matter that later he did not know [who the woman was] nor did he inquire of the men [of that place]. Thus his life is revealed [to wit], that he had affairs with many women. Of the offspring by these women, there is no mention; that they did not follow him into Egypt is evident from chapter 46[12]. 2034. What is signified in the spiritual sense is, that for so long a time he turned aside from his way, the nature of this way being evident from what has preceded; thus that for so long a time he turned aside unto her by the way. [These words are used] that it may again be signified that he was then in some other state, which he himself did not know; for it is said by the way, so that he was not in his own way; for by way is also signified worship. Thus, he turned aside to Tamar by her way. He then wished to go in unto her, because he did not know that it was Tamar. The latter is called his daughter-in-law <)ll account of the relationship when he was in that state. When conception takes place, the animus is bent in this way by God Messiah and another animus induced, as stated above [n. 1049, 1053, 1055] ; and this for the sake of the offspring which derives its disposition therefrom-as was the case with Adam when he begat Seth, etc.
idolater is ignorant of that which is holy. God Messiah granting, however, we shall speak of this matter elsewhere. (This can be seen even from the very precepts of God Messiah.) And he turned o.'lide unt,o her by the way, and .~aid unto her, Go to, I pray thee, let me come in unto thee; fOl' he knew not tho.t IIhe Wall hill daughter in law (vs. 16). To go in unto her here signifies to go into a house which was near by; for that he had not yet gone in unto her, in the sense that he knew her, is clear from verse 18, where we read, " And he came in unto he.r, and she conceived by him." The words 1J,.nto he 1', do not occur ~ither in the Hebrew text or in Schmidius.

169l

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[~035-g8

2035. The like occurred in Judah's posterity, namely, that they turned aside unto her, to wit, to the church of God Messiah, by the way, because they did no,t know that she was in relationship with them and, as it were, their daughter-in-law; and that, as stated above [no ~028], it was provided that they should be ignorant of this, because had they known it they would not have accepted [her J. This is written in the history of his posterity whose acts are entirely in harmony with the present narrative, where they are set forth in a kind of summary. For in the actions here related are con tained so many like actions which represent posterity. 2036. And she said, What wilt thou give me, when thou eomest in unto 11'le? And he said, I will send thee a kid of the goats from the flock (vs. 16, 17). In these words is seen Tamar's prudence in providing that Judah should make no mistake; that is to say, that in this way she might urge him to give her things which should serve him as a sign that he was the father; and so, that it should be manifest that she was blameless. This, Judah also con fessed (verse 26), and likewise that she had not acted for the sake of gain. The several particulars make it clear that she acted in the most prudent way, and that she herself was in no fault but only Judah, and thus that this was permitted her. They also shew forth her life, and from this it is seen that she was of the true worship; for this can be made manifest only from the lives of those of whom we read. 2037. In the spiritual sense, the signification is that Tamar, who in the inmost sense stands for the church of God Messiah, forced him who was given up to idolatry to come in unto her; that thus she asked for a recompense; and that Judah, that is, his posterity, promised her a kid of the goats, that is, sacrifices, these being signified by a kid of the goats, because kids were used in sacrifices. These were then promised by J udah in order to be admitted, because he then burned not with conjugiallove but with scortatory ardor. Thus they were promised on account of the desires which he wished to satisfy. But these sacrifices were not accepted, and though made, and thus sent, were yet not accepted, as is stated later, in verses 20 to 24. 2038. When men are in this state, their sacrifices are indeed accepted, but the men are not heard on account of the sacrifices; II Ad. g~4!-g27 163

~039-41]

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for regard is also had to the things which follow, that is to say, to the fact that they return to their former state. 2039. And she said, Wilt thou give me a pledge, till thau send it? And when he said, What [pledge] 8 shall I give thee? she said, Thy seal, ood thy sweat cloth,7 and thy staff [that is in thitne hand]. 8 And he gave them to her, and went in unto her, ood she conceived by hinn (vs. 17, 18). That this was done for the sake of prudence can be evident to everyone, to the end, namely, that she might be held blameless. 2040. As regards the arrhabon 9 or pledge which Tamar asked and obtained of Judah, in the spiritual sense it involves more than can be explained in a few words. From the fact that these three pledges are mentioned in the text, it is quite evident that by them are signified such things as concern matrimony, and also the pledges which they should give who are to be received into the church; for the same thing that is done [with pledges] in matrimonies, is done with those things which serve as a pledge that men may come into the church; for the church, as representing a bride, represents also marriage. 2041. As regards the pledge itself, this was more especially a ring, here expressed by the word signet. That this is a pledge of matrimony is well known to everyone, and for this reason rings are given to brides and wives at the present day. This was the first thing which Tamar received, and she received it as a pledge that although Judah went in unto her in one way, she regarded him in another way, namely, as a wife regards her husband. The
7 The Hebrew is ~'D~ from a root meaning to knot, twist, wind, etc. The lexicographers are at a loss as to the exact meaning of this word, but suppose it to refer to a twisted cord from which hung a seal or signet ring; or to a twisted cloth around the head; or to a twisted band around the wrist. The A. V. following the LXX and the Vulgate, translates it blacelets. Pagninus renders it taenia (head-band) or pallium (covering); Castellio, vitta (fillet). Tremellius and Schmidius interpret it itS meaning a twisted cloth, and so render it sudariwm (sweat cloth); this also is the meaning given ill Alberti Lex. Heb. which was in Swedenborg's possession. On the same basis, Buxtorf translates it lintewm capitis or pallium (a head cloth or covering). In the Arcana, Swed enborg renders it pannicul'U8 (a little cloth). Omitted by Schmidius. . Swedenborg here uses the transliteration of the Hebrew word ll:::l~~. This indicates that he consulted the vulgate version where also is the word a1rhabon. Castellio has an'Mon, and Pagninus, a'l'1abo.

164

Ad. 39l8-330

GENESIS XXXVIII: 17-18

sweat cloth and fillet were the inner head-coverings which were closest to the head, with which husbands went in unto their brides, after the nuptials. This then was the second pledge, and it sig nified the same thing, [namely], that thus he would be admitted to the bed or would go in [unto her]. The third pledge was the staff which was a sign of journeying, and consequently of life, this being expressed by journeys, and by it is signified that he would thus pass his life with her. These were the three pledges which she received, to the end that she might be considered as a chaste wife. These were given by Judah; but Tamar received them with a different mind. For pledges of this kind were well known; and this could not well have been concealed from her, as from Judah, inasmuch as she acted with the utmost prudence, and only from divine permission. Hence also these pledges remained in Tamar's custody for more than three months (see n. 9l09l3). 2042. Meanwhile, that similar to these, though more worthy, were the pledges 1 with which the priests were adorned, who rep resented the husbands of the church, may be evident from their garments, to wit, from the rings, the tiara, and the staff which pertained to Aaron 2 and many others; thus, in the text are also signified spiritual things which are more universal, to wit, that before Judah came in unto Tamar, she took away from him the insignia which had served him previously in his betrothal and nup tials with Shua, the Canaanitish woman; and thus, that it was not in his power to go in unto her until this had been done. Thus, in the sight of God Messiah, it was not as the husband of Shua that he then went in unto her; for these insignia had been taken away when he went in unto Tamar. That in things exterior which are insignia, God Messiah has regard to things spiritual, can be evident from the names of the sons of Jacob. Here, therefore, in the name of J udah, he has regard to that which the name inmostly signified, to wit, confession and thus his church-those things which are idolatrous being removed, and this of the infinite mercy of God Messiah. Therefore, we read in the text, and he went in unto her, and s7~e conceived by him.
1 The autograph has prlecepta, but in the translation we have assumed that this is a slip for pignora (pledges). 2 The rings referred to are the rings of the Breastplate (Ex. g8 28 ); the tiara is the band on the Ephod (Ex. 28 36 - 8 ), and the staff is what in the A. V. is translated " Aaron's rod."

II Ad. 331

165

~043-46]

THE WORD EXPLAINED

2043. And straightway she arose and went away, and laid by her veil [from her 3], and put on the garments of her widowhood (vs. 19). This also she did from prudence lest she be known as a harlot by anyone who was in the neighborhood. In such case, she who was chaste would have been reputed in the house of her father as a vile person, and so would have departed therefrom. 2044. That she laid by her veil and put on the garments of her widowhood signifies in the spiritual sense that she again took on mourning, and this because she could not lay it aside until she had been conj oined with a husband, and because the son Shelah had not fulfilled the levirate, and, to Judah, she could not be con joined as a wife. Hence, she remained a widow for so long a time; not that she was then dead but that she mourned as a widow; for there was a twofold cause of mourning for which those garments were used, namely, because of the fact that she was not married, and because of herself. From the former cause, she could now again put on her mourning and could thus cover over the fact that she had feigned the harlot; she could also deceive Judah and his neighbors. 2045. So likewise with the church when she grieves for any one who does not remain her husband but recedes. With respect to that person, she also' then becomes again as a widow; for she mourns over every sheep that is lost; and goes and seeks it and leaves the ten others, as God Messiah himself teaches. 4 2046. And Judah sent the kid of the goats by the hand of his friend the Adullamite, to receive his pledge from the woman's hand (vs. ~O). Here we find once more the same thing as in verse 1~ above, namely, that Hirah the Adullamite is called his friend. Thus, in the proximate sense he is like him, being his companion. That he was of the Canaanitish people and thus an idolater, has been told above [no 1980-84, ~013-4, ~018] ; see verses 1 and U. Shua was not his daughter; but he himself was Judah's friend in whose house Judah saw a daughter of a man, a Canaanite. Thus it was the Adullamite with whom Judah was in familiar asso ciation; and from the words of the text to the effect that he trusted
3 Omitted by Schmidius. See Matthew 1812 , Luke 154 concerning the ninety and nine sheep that were left in order to seek for the lost one. We note that in Luke this parable is immediately followed by the parable of the woman who had ten pieces of silver and lost one.

166

II Ad.

33~-335

GENESIS XXXVIII:

19-~1

[~047-50

him with his secrets, which in this case were shameful as regards himself, it can be clearly evident that he was of a similar disposi tion, that is to say, that he did [not] hold it as vile to associate with harlots; thus, as it appears, that he kept a brothel. 2047. But here the reason is added why he sent this kid which he had promised, namely, that he might receive his pledge from the woman's hand, for, as can also be somewhat evident from the text, he was reflecting in his mind that he had given the pledges of marriage itself. More especially he sent it, that he might not be despised by her, and so by the women who were in that place, as seen below, verse ~3. Thus there were tWOJ reasons why he sent the kid, namely, that he might receive the pledge, and that he might not come into contempt-contempt, namely, because of the pledge; for the woman might have shown it to' others and to the neighbors, in which case he would fall under their contempt because he had left with a whore pledges which signified matrimony. 2048. In the spiritual sense the same things are signified as those spoken of at verse 17 [n. ~037], namely, sacrifices, which were instituted by kids. The nature of these sacrifices is clearly apparent from the fact that Judah sent them by the hand of his friend the Adullamite, perhaps, as is the case with such companions, that the latter might commit whoredom with the same harlot, as he supposed her. Thus it is impure sacrifices that are here sig nified, this being fully expressed by the statement that they were in the hand of his friend, as though in his own hand. For, in the spiritual sense, it could not be said that he himself brought this kid, that is, these sacrifices, lest Judah should be openly called a worshipper of other gods. Therefore, it is said that this is done by the hwnd of his friend who was his representative and did these offices in his stead. 2049. Deductions from these words can now be made more universally, to wit, as applied to Judah's first posterity at different times, and also to his second posterity. 2050. And when he found her not, he asked the men of that place saying, Where is the harlot that was at the fountains by the way? and they said, There was no harlot here (vs. 9l0, ~1). This was done, and so was written, that the men of the place might testify that she was no harlot. It was thus openly testified by the men of the place that she was not a harlot, to the end that she II Ad. 336-889 167

fl051-53]

THE WORD EXPLAINED

might first be vindicated by the men of the place itself, whO' said that no such woman had been seen, and so, in the interior sense, that she was not a harlot. This testimony would not have appeared here did it not stand as her first vindication from the name harlot which Judah and his friend had set upon her. The Adullamite called her a harlot, as also did J udah (verse 15) ; but the men of the place itself testify, There was no harlot here. They do not say that they had not seen her, but that, There was no harlot here. In the proximate sense, the word here signifies the place; in the interior sense, it signifies also the time, and thus that she was no harlot at that time. 2051. Moreover, that Tamar might still further be vindicated from the injury done her by the thought and speech of Judah's friend, the Adullamite, it is here added, that wa.s at the fountailns by the way. In verse 14, we read, she sat at the entrance to the fountain.s which are in the way to Timnah. Thus the entrance to the fountains was" in the way," but the fountains themselves were "by the way," as being those fountains whereby, as stated above [n. fl030], are signified the divine words, and thus the precepts of marriage which are contained in the Word of God Messiah. She was not in the way where Judah walked, but was at the fountailns -at that entrance in the way wherefrom men might approach the fountains. Wherefore also it is said above (vs. 16), that Judah "turned aside unto her by the way." 2052. In the spiritual sense, where J udah's friend the Adul lamite stands for the worshipper of a god other than the true God, that is, than the Messiah, and Tamar for the worshipper of God Messiah and thus for his church, the sense in things spiritual is at once apparent, to wit, that the Adullamite who was performing the office of his friend, called her a harlot-as is the wont with idolaters; and that the men of the place or of the time, by whom are meant those who are of the house of Tamar and are in a neighborhood where was no harlot, answered thus, There was no harlot here. 2053. Applied more broadly to Judah's posterity at different times, this signifies that they acted in like manner, the posterity being seen in their parent as in a mirror, and thus in his friend also, in whose house J udah saw Shua the Canaanitish woman, to 168 II Ad. 340-34fl

GENESIS XXXVIII: flfl-fl3

[fl054-56

whom he went in and whom he took to wife; see verses 1, fl, and Ifl, in which latter verse she is called his wife. 2054. And he returned to Judah and said, I found her not; and also the men of the pla<:e said, There was no harlot here (vs. flfl). Thus, all that has been said above concerning the Adulla mite now comes to Judah; and this to the end that thereby it may be understood not only that they were alike but also that he told him the identical words that had been said by the men [of the place], namely, that there was never a harlot [there]. The rest is in entire harmony with what was said in the preceding verse. Therefore, these words are added, to the end that Tamar might be publicly vindicated from the discredit of being thought to be a harlot, when yet she was not; and thus for a like cause in the spiritual sense [namely], that she was a widow and in mourning because of Judah, hut was by no means a harlot, as Judah sup posed, save only in his own mind. 2055. And Judah said, Let her take it to her, lest perchance we become a contempt; behold, I sent this kid and thou hast not found her (vs. ~3). That these words involve more than appears at first sight can be evident to everyone. The things described by Moses in the book of Genesis, etc., are each and all exactly like the allegories by which God Messiah himself spoke when he was among them. Thus they appear as though they were allegories, but they are descriptions of their lives, being the similitudes of things which take place not only in J acob's posterity ~ but also in the entire globe. For, as speech by allegories is speech adapted to the entire globe, so likewise is action. Therefore, all the lives of the patriarchs appear to be of a similar nature; not that they were allegories but that they are testifications of things which are to take place in the whole earth. For this reason, also, their lives are described that they may serve as universal examples. (That they were the acts of their life, may be stated more ex pressly.) 2056. What the words of this verse signify in the proximate sense can be evident, to wit, that she whom Judah held to be a harlot took to herself the things which he had given, namely, the seal, the sweat cloth, and the staff; and that he feared she would
At this point, the passage is marked" NB" written in the margin.

11 Ad. 343-345

169

2057-59]

THE WORD EXPLAINED

publish this and that he would come into contempt with the men of the place, in that a man of Israel, as they called themselves, had given to a harlot insignia which were the insignia of matrimony, as stated above [n. 2041], and thus had promised matrimony to a harlot. For not only were they haughty in mind because they possessed abundance of flocks and so were princes, but they were haughty to such a degree that they despised others in comparison with themselves. Thus, they would be held in derision by the men of the place. Judah was afraid of this, and therefore, that he might excuse himself, he adds that the Adullamite was at hand as a witness, who could swear that he had sent a kid of his flock and that he had not found her; therefore, in case she protested that by his insignia he had promised matrimony, he would then call the Adullamite to bear witness to what the words plainly state: Behold, I sent this kid, and thou hast not found her. 2057. So likewise in the spiritual sense; for as Judah was in his life, such in every way was he toward God Messiah in his worship. By the acts of his life, Judah himself is portrayed, his animus and his mind; for these shine forth from his actions, actions being the mirrors of the interiors. The actions and the face con spire together in being the very mirrors of the interiors in man. What is not known from the face is seen from the actions, if not at once, yet when regarded in a series. 2058. The same thing may now be applied to the church among J acob's descendants, to wit: Despite the fact that, in the presence of Moses and the judges and on many occasions, they gave pledges, that they would acknowledge God Messiah who was so often preached to them, yet, after so many promises, oaths, and pledges, they went astray and said, as does Judah now, Let her take it to her, that is, Let her keep those pledges. Lest, peradventure, they come into contempt with the men of the place, whom they feared, they then desired to have it testified that they had sent a kid, that is, had made sacrifices. And because, like Judah, they did not then find God Messiah, by reason of their idolatry and the perversity of their heart, which he knows from their inmosts, then, by means of their friends, they also wish to have it testified thou ha-st nat found her-as was the case of old, prior to the advent of God Messiah, and also afterwards even to the present day; and so they go away. 2059. And it came ta pass about three manths after, that it was 170 II Ad. 346-348

GENESIS XXXVIII: fl4

[fl060-61

told Judah sayitng, Tamtar, thy daughter itn law, hath played the harlot; behold, she hath also conceived by whoredom. And Judah said, Bring her forth and let her be burnt (vs. fl4). What these words signify in the proximate sense is at once apparent. It is also apparent how great was the power with which fathers of families were endowed at that time, their power being absolute so that they could live entirely according to their own genius. From this it follows that their life was all the more the mirror of their interiors, as said above [n. fl057] ; and, therefore, that from their actions conclusion can be made as to their interiors. Because they were afraid of no man, they were not coerced by that fear whereby men are forced to dissimulation, but were like princes with absolute power. We read of them in so many histories, how that they lived entirely after their own mind, and acted from license in all things; nor did they have the fear of God; for they worshipped such gods as showed them favor and never rebuked them, but were worshipped by their very license. How great Judah's power was, is sufficiently clear from the fact that he at once judged his daughter-in-law to the flames without any examination; for in the next verse we read that she was brought to the pyre: "When she was brought forth"; when yet he ought to have made examination as to whether she had played the harlot and with whom, etc., and as to whether there was reason for rebuking himself, in that he had not given her his son. Therefore, in the text, it is said in such summary fashion: And Judah said, Bring her forth and let her be burnt. Thus, in a single phrase he set forth what the punishment of whoredom was, and how a whore was regarded in their families. As to how Judah had deceived her, see verses 11, 14, fl6. 2060. It is clearly evident from this verse that the punishment of those women who were not wedded to the brother was well known, and also the punishment of those brothers who had not fulfilled the levirate; for it was on this account that the present action was taken. Yet, it was Judah himself who was at fault. 2061. The spiritual things which are here understood, the sense of which is the sense proper of the Word of God Messiah, can be evolved from what has preceded, as follows: If Tamar, who represented the church of God Messiah, had played the harlot, that is, had worshipped other gods and idols, she would then have deserved this punishment. This was also according to the precepts of II Ad. 349-350 171

9l069l-64]

THE WORD EXPLAINED

Moses, the precepts namely, that the idolater should be burnt, so likewise [the Jew], if anyone of them committed whoredom with a Canaanitish woman-as may be seen from the precepts and punishments as given in Numbers 9l5, etc. Thus Judah now passes sentence on himself, in that he had committed whoredom with, as he thought, a Canaanitish harlot, and likewise by idolatry, which is whoredom in the interior sense. Thus, J udah was driven to condemn himself likewise, as he himself confessed (vs. 9l6); and this both for the reasons of which we have spoken above and because he had conspired to the deed, in that he was willing that his two sons should die, that is to say, in that he had not given her his third son; for men who were without offspring were accounted as dead, unless they were raised up again by means of the brother, as stated above [n. 1995]. 2062. When she was brought forth, she sent to her father in law saying, By the man whose these are, have I conceived; and she said, Discern, I pray thee, whQse are these, the signet, the sweat cloth, and the staff (vs. 9l5). It is now said of Tamar, that she was brought forth to the pyre and thus to the last extremity; for they who are in the church of God Messiah are brought to the last extremity, and thus, in their mind, suffer death, as it were, the image of death being worse than death itself. But with them, the evil which is intended is then turned to good, and so they are snatched away from the point of death. That this was likewise [the case with Tamar] is a sign that she was loved by God Messiah and that thus she sustained the torment of death, that is to say, temptation, even to the last; for it was then that she sent to her father-in-law. Therefore, she was justified, as we read in the next verse. 2063, Tamar's prudence is again portrayed, and likewise the providence of God Messiah, in the fact that not only had she asked for those pledges but that she also sent them [to Judah] at the time when she had been utterly judged to death, that so she might be delivered. 2064. She returned them into his hand, because it was on ac count of these pledges that he had previously said, " Lest perchance we become a contempt; behold, I sent this kid and thou hast not found her" (vs. 9l3). It can thus be evident that from that time, Judah had revolved this matter in his mind, namely, that if he 179l II Ad. 351-353

GENESIS XXXVIII: 915

[9l065-66

were accused by the harlot and these pledges which were pledges of just matrimony were shown to others, he would become a contempt. Any one ~ see that he had long reflected on these pledges, and thus that he was glad to have now received them back. Therefore, she demands that he himself should discern whose pledges they were. 2065. That they were pledges of marriage, was stated above at verse 18 [n. 9l041], to wit [1] A ring which, in the betrothals and also in the copulation, was the seal itself, the sign of confirma tion. [9l] A sw~at _<;].Qth, which was a fillet worn around the head; but what is properly meant by a sweat cloth or, as other inter preters 6 have it, a fillet, will be seen when we speak concerning the priests who wore things of a like nature, as being the bride grooms and husbands of the church which was represented by Tamar. [3] -1.Ls!aff was indeed both for the wayfarer and for the shepherd. But on these matters, see what is said of priests. 2066. In these words, in the inmost sense, more is contained, that is to say, in things spiritual, than what can be seen at first sight; to wit, that the inmost church of the Messiah, by which is meant not only the church or the woman but also the seed of the woman-for if you speak of the true church of God Messiah, you speak also of the Messiah himself, who is the seed of the woman, that is, of the ~rch-that t IS church, -;ow reduced to extremi ties or wholly condemned to death by Judah, though she was his daughter-in-law, condemned namely, to be burned as a harlot, and, at the same time, brought forth, that this church then sent back to Judah, as to his own posterity, those plWg~s which he had given. These pledges are those inEg~a in which bridegrooms and husbands rejoiced when they entered into the nuptials and were copulated, the staff being also the sign of a shepherd. She then said, Discern, I pray thee, whose are these, namely, these i!l.sig!1!~ which belonged to the priesthood and thus to nuptials; that is to say, to what man did they belong, w.ho had had congress_with his daughter-in-law as with a harlot. She -adds:J have conuived, by which is signified-the seed of the woman, the expression being so summary; for that the Messiah was born of a woman, thus in the tribe of J udah, is ~el1 k~~~n; and theref~~he~urch now sends. back these insigni!t of marriage. These are the inmost
See n. !il039 note.

II Ad. 354-355

173

2067]

THE WORD EXPLAINED

contents of this verse; for Tamar did not wish to be Judah's wife, after the latter had treated her so cruelly and condemned her with out inquiry, as stated above [n. 2059]. That this was done, can also be clearly evident from all that is set forth in the Scriptures of the Old and New Testament; for it is well known that her son Pharez was he from whom that line descended even to David and so to the Messiah; and everyone in _that line who was the parent_ ~f .:the Messiah, is called the seed of the 1YQma~as the-M~siah hi~self who was born of a virgiE and was not of the seed of a man. Therefore, it is not said that the Messiah should be born of the seed of Abraham, but what is said is: " In thy seed shall all the na tions of the whole earth be blessed" (chap. 22 18 , 26 4 ). Moreover, in the sense proper, the woman herself is the seed of Abraham and thus of his sons, even to the woman w~o was the mother of the )\1gssianJU.llliielf; as is the church itself, which also is the seed C?f Abraham. Here, Pharez is the seed of the woman, and therefore it is said in the text: By the man whose these are, to wit, tbe s~al, th1L s'Y.eat cloth, and the~ff; then comes the brief expression, have I conceived, thus, as though it was not by Judah, for she does not mention him or that she had conceived by him. lE J~e inmost . ~nse this clearly involves the conception of the Messiah, not from \ am!!:n; in other words, that he was the seed of woman and not of man. 2067. And Judah acknowledged them and said, She is more righteous than I, because that I gave her not Shelah my son. But he knew her again no more (vs. ~6). Judah was moved to the \ saying of these words by God Messiah himself, to the end that Tamar might be <!.eli~ed. All hearts whatso-ever are moved at the will of God Messiah; for God Messiah rules the thoughts of all, and so, in accordance with whats~eve;-a~iOns-he-pleases,-justas it is said he rules the water [Luke 8 25 ]. So now, he moved the heart of Judah even to [the utterance of] the words: She is more righteous than I, because that I gave her not Shelah my son. This ~ is so evident that not even the least thought or the smallest root of ) the l:ast a~on .flows into the~(rof anyone save T~oin-G~d I es~lah a one; whIch for a great space of time I have experienced almost continually; thus, these things are more marvelous than anyone can ever think or than can be expressed by words. Respecting varia 174 II Ad. 356-357

GENESIS XXXVIII:

~6

[~068-70

tions, gyres, harmonies, the lapse of affections from their opposites, and the like, there are things ineffable, and if they should be brought forward I would fill whole volumes. Thus, I am able to speak from experience. 7 ( 2068. In this way then, ~udah himself justified her and l~~ ) the fault to himself. To this confession he was driven, in order that it ~ht beseen as a matter of certainty that Tamar ~ a righteous woman and a daughter of the church of God Messiah; and, moreover, that Judah was at fault, because he had not given (, her his son that he might fulfill the levirate to his brother; thus, because he had wished to wipe out the memory of his sons and for ) this reason had sinned against the precept of the levirate; accordling to what was said above at verse 8 [no 1993 seq.]. The son was not at fault since he was under the authority of his father. There can be no other reason why Judah did this, save that which \ lies concealed in the m0!:e interi~r _se!1se, namely, that it was an ) abomination for the son of a Canaanitish woman to be conjoined l to Tamar who was of the true church of God Messiah; for then the :;hild- of the two parents would be an idolater.-2069. It is here said that Judah knew her again no more. In the sense proper, this signifies that he did not take her as his wife, for he could not regard her as a harlot. We read nothing further as to Judah taking another wife, though he was still a young man hardly thirty-five years old, as can be evident from Joseph's age, of which we read later; unless, indeed, he took a wife in Egypt, but here the narrative is silent. Moreover, Tamar sent h~!ll Pl!.~.k the in_sigQia which she had taken. 2070. In the spiritual sense are signified such things as concern the church of God Messiah, to wit, that Judah no longer knew this church but turned aWay from her after once having had commerce with her. That his posterity also turned away from the church, and this almost from his own tirge and even to the present ay, is well known.

1 [Crossed off by the author:] Judah himself aiso says in the ear, was said to be present when I Was writing the things in this chapter, and he spake with me while I wrote the things in this chapter. [Manifestly, some of these words are intended as alternatives to the preceding words. What was finally intended seems to have been" Judah himself spake with me while I wrote," etc. This passage, namely, our n. 2067, is cited by' the author in the Index to his Memorabilia, s.v. Cogitare. See the Table of Contents.]

Ad. 358-360

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GENESIS

XXXVIII

fl7 And it came to pass later, in the time when she brought forth, that, behold, twins were in her womb. fl8 And it came to pass, when she was giving birth, he put out a hand; and the midwife took his hand and tied upon it a double dyed 8 [band] saying, This came out first. 919 And when he drew back his hand, and behold his brother came out, she said, Why hast thou broken for thyself a breaking? Therefore, she called his name Pharez. 30 And afterwards came out his brother, on whose hand was the double-dyed [band] ; and he called his name Zarah.
2071. The subject now treated of is the travail of Tamar who brought forth twins. How remarkable these births were, is men tioned in the text, to wit, that one of them, who was afterwards named Zarah, put forth his hand, and around this hand the midwife then bound a double-dyed or colored thread, as can be seen from the text; and that he drew back his hand and then was born his brother who was given the name Pharez. Thus the former who had put forth his hand did not become the firstborn because he had not come out entirely but only as to his hand, which, however, was withdrawn. Thus he yielded his place to his brother. As to what these particulars involve, this, by the divine mercy of God Messiah, will be told in the text. Here it suffices to premise that they refer to what was said above respecting the birthright of Esau and Jacob, and, in general, to the birthright which Jacob's descendants therefore attribute to themselves in preference to the gentiles. That these two things are in complete coincidence, will become evident from what remains to be told. 2072. And it came to pass later, in the time when she brought forth, that, behold, twins were in her womb (vs. 9l7). As already stated, these words have reference to what had previously happened in the case of Rebekah, chapter 9l5 24 , when she also brought forth twins. The words there are almost the same: "And when her days to be delivered were fulfilled, behold there were twins in her womb"; for the statement in this passage, "when her days to be delivered were fulfilled," is here expressed by the words, and it
See n.
~081

and note.

176

II Ad. 361-36fl

THE SENSES OF THE WORD

'[~073

came to pass later, in the titme when she brought forth. That " days" are used for "time" or "times," has been stated on several occasions.
THE LITERAL, HISTORICAL, AND OTHER SENSES [OF THE WORD] ; THAT THEY REGARD THE INMOST SENSE.'

2073. In the proximate sense, that is, as applied to Tamar's travail, the days which are said to be fulfilled, or the time when Tamar was in travail, signifies the time which had intervened after her deliverance from death; and that the latter was in the third month, see above, verse ~4. But these particulars are merely ) historical, and if the reader abides in them alone, it is by no means t the Divine Word, in the sense of the Divine Word wherein is life ~ f~salvation; for the letter is dead and killeth, but the spirit which is yit in g~~QJife [~ Cor. 3 6 ]. What other use do readers then derive from it than from other historical books, from which they learn things such as can be set forth in common speech. That, nevertheless, many have drawn from it no other sense than the literal, is so evident a truth that everyone might have known it merely from the fact that he supposes man can draw historical information from the Word merely by ordinary application, as - in the case of other books. This, I say, is an evident truth; f<!..r \ ~~.!10'!.. care for nothing e!e, and this because we are in ultimates and in things natural, so that one is entirely ignorant .QUhings ~ir.ili!aI. For this reason, also, the translators themselves, being of the same persuasion, have given little study to the tIanslation ) o~ the exact wo!"~s of the text from their fountain:--he~ as don-;-by 1 Schmidius, but, in the case of many of them, have studied merely I elegances of speech. Hence, the words themselves have been ( cha:ngeil [for words] which involve mere history. Thus they~ ) t~rel take away the light which lies solely in the sense evolved from ( the exact words of God Messiah. When this is the case, the letter ~ killeth; for the reader then thinks there is nothing else within it ( than what is contained in other historical books. And so he de spises and.-rejects the very Word of GodY~ssiah, and insanely ~lieves that other books, written in El more elegant style, are

This heading is taken from a sheet of paper pasted on the inside of the back cover of Tom 11 of the autograph (see our Introduction p. fJ); it refers to nos. fl073-77. See Table of Contents.

II Ad. 363

177

fl074]

THE WORD EXPLAINED

preferable, and therefore sets greater store by them. Yet, in the Divine Fount, that is, in the Word of God Messiah are contained infinite things which can never be dug out, it being 9nly'_~_f!:..w drops that are here drawn forth, as from an immense ocean; for there i;-nothing th~e which does not involve things whTch a~m 1~rst day of the world to the last, and thus from eternity to eternity, since, in the inmosts of all lies God Mess-iahlllmself in whom- all things are infinite; thus nothing which -does not proceed from the mouth of God Messiah, he being himself the W~rd. As to how, in the inmost and supreme sense, all has regard to G~ ~iah alone, this will be evident the evo.rving of that which . is contained in the senses which cover them over; for the things , which serve as vejls, while regarding many things in a series, yet turn to God _~fessiah and regard him alone, just as many peripherie~ and perennial gyres regard their center. The nature of these gyres with their indefinite variety can be plain to anyone from a consrderation of heir form~ which are so many in number and which yet, in the humall\body, by modes of indefinite variety, refer themselves to the soul. (They can be laid bare to none, however, save to those who know wh;t forms are, and what is their nature in bodies and in all moving things a;;.d in those which are called forces and modes; but the nature of these is such that it would exceed all intellectual faith. (See whether the particulars which have been adduced in this last part should be inserted.) 2074. In the broader sense, these same words, to wit, and it came to pass later, in the time when she brought forth, signify both the posterity, and also the things which, in this sense, called the interior, concern that posterity; that is to say, they signify natural things commingled with spiritual. It is from this, that the ex ternal sense has its first life; for the first or proximate life of the external sense is like the life of the body and its senses, etc.; and with this vital thing removed from the external or literal sense, the latter is a wholly dead letter like the letter in those writings which are in the hands of the public. Therefore, what is meant in this sense is not only the immediate posterity but also the more remote; thus, not only J acob's immediate posterity which went into Egypt but also that which was introduced into the land of Canaan by Moses, and, furthermore, that which lived up to the time of David and so onwards to the advent of the Messiah; also that 178 II Ad. 364 ( ) l )

trom

THE SENSES OF THE WORD

[~075

posterity which lived from the Messiah's advent into the flesh, even to the present day and from the present day to the end of the world. Wherefore, in respect to this posterity, this sense is divided into a broader sense, being less broad and more broad, and a broadest; or, into a general sense, being less general and more general, and a most general. So likewise in respect to all other societies, small and great, and also to the entire globe within lesser or greater periods of time, thus from Noah, nay, from Adam, that is to say, from the first day of creation or from the first day of the new creation, to the last; but this sense is then called the universal sense, less and more, then the more universal sense, and finally the most universal. Moreover, the same is true in the particular as in the whole; in the simple, nay in those most simple things which never come to the sensation, that is, to the understanding, as in the entirety or the universal. In those things which concern posterity and which in this sense partake both of the spiritual and of the natural, this sense is like that part in man which is called his inferior mind, this being of such a nature that it possesses a merely natural life, while the body has the lowest, that is to say, a corporeal life, the soul whereof is the red blood. Thus, it is evident what this sense involves, and how innumerable are its contents. Such, therefore, is the Word of God Messiah that in the broader and more interior sense it involves things of this kind. Here, then, in this sense the words: and it came to pass later, Vn the time when she brought forth, like as in the case of the words cited from chapter ~524, when applied to the things contained in the words themselves and in the series of events, signify things which concern posterity, as stated above. Therefore, it is said, later, Vn the time, which words likewise regard posterities, as already stated, and their similar births, such as the two births of Rebekah, of which many particulars are stated, where it is explained what birth is, what the womb, and what twins. But as yet this is not well understood unless those things be also seen ) which are contained in the more interior and inmost sense and also ) in the supre~e; for they regar~ G~Messiah himself, as the fonus ( in a sphere regard their one center. 2075. With regard to the posterity, the same things are contained in the more interior sense as in the interior. Thus, the former sense likewise is divided into a broader, a mO're general, and II Ad. 365 179

~076-78]

THE WORD EXPLAINED

a more universal, less and more. This sense, however, contains not spiritual things mingled with natural but spiritual and celestial things themselves, properly so called, being intnat degree wher~in ( are human mmds and spirits proper and t~~_aIl~els of God Me~.:'i,ah ; ) who, t~r~fore, are called angelic and spiritual mm s, a!!4-also 'I ar;ge!ic and spiritulll }~~ms, and likE~wise potencies; an~wht:!1 it is J pleasing to God Messiah they are also Powers, for then they are in a still higher degree. 2076. In the inmost sense also are more universal senses, but they are cireumstancea in a different manner, namely, in their aspect to God Messiah, and, indeed, to that which is called.hi~ \ pres~~ce-a PE~ence which follows from the presence of his love an_d consequentlY _of his ~~rcy an~ g.r~e, to which, in man and ( in society, correspond things which are purely s iritu~and~up~a celestial. This presence is effected in application to toe men them selves, to the forms of their minds, and consequently also to their dispositions; thus, according to their reformation and new crea tion and so to an indefinite number of things. These can be learned from what, by the divine mercy of God Messiah, has already been said and will further be said concerning the inmost church of God Messiah and concerning his kingdom; for, by reason of the in definitude of the things contained in this sense as in a complex, they are here passed by. 2077. In the supreme sense, as already stated, are concentrated all things-most universally and singularly with respect to what is contained in the inmost sense, and infinitely with respect to God Messiah; for in him are contained all and single things. It is from him that all things now exist and have their being, since from him is all life; for J ehovah Q~<i.J!:!one Is, that is, Lives, as the Infinite and Eternal. 2078. In the supreme sense, these words regard the Messiah himself, who was born in time of a woman, and- the~ore is call~d thesee""d ofthe woman. In the Messiah are also contrary -things, buronlY I=egards-the putting on, in that he took upon himself the sins and iniquities of all, and thus took them away and buried them, as is evident from the Word of God Messiah himself; thus only as regards these, but not otherwise; and this by reason of causes of which by the divine mercy of God Messiah more elsewhere. 180 II Ad. 366-368

as

GENESIS XXXVIII:

~7-30

[~079-81

2079. From this sense can now be understood what these same words contain in the inmost sense, and also in the more interior and the interior sense-so called relatively to the external; 1 namely, that the church of God Messiah was then born-and this also as applied to the .EQterity, as above n. ~074,}n which that church A w'as; and that his church was a twin churcli, the one being the church of God Messiah, and the ;;ther, w~olaters, acting under 2. their leader, desire to call a church, beirIga place of exercise,2 but an infernal place,- and thus rather a comedy-as in the theater of the world it is-whIch endS1n; tragedy, in a way exactly opp_o- } sik- that which_the_p~yers of tile world and the mimes of their leader imagine, they thinking that this infernal school, called a c~Q.y, wi!l turn to a hapy ending and not a sad,3 But in the church of God Messiah the contrary is the case; sad scenes are turned to glad, and evil scenes to good, etc., etc. 2080. As to the twins in the womb, we read of these in the verses that follow, from which and also from the twins in Rebekah's womb, it can be evident who these twins were; for the complete sense is presented only at the end of the words of God Messiah. Yet, in the intermediate words, which in the present case are the ante cedent, it is the Messiah himself who is regarded; but in such way that the words constitute a veritable series, and, as it were, a form, of whose several modes, as of so many separate substances which are the subjects of modes, being the subjects of forces and of all accidents, as they are called, [the series consists]. By this form, the words then have regard to theu1tiIl}!LkJ~md, which is th~first ~nd. Hence, they become a unit, and this from the harmony of each and all in the various ratios in which they look to God Messiah himself as the one only center. 2081. [And it came to pass], when she was giving birth, he put
1 The author first wrote in sensu intimioj'j ita dicto, tum exteriori proximo, dicendo, nempe (in the more internal_sense s.~!Jed, and also to be called t!le se!!e p.!:Q2C.lm!lte to the exterior s~se, namely), He then altered intimioJ'i to intimo, and leaving the wora5itti'-dicto, crossed off the rest of the sentence and proceeded to write t'ltm i1t intimiori et interiori respective ad extej'num sic dicto, as translated in our text. It thus appears that the first ita dicto should have been crossed off when the other changes were made; therefore, in the transla tion we have ignored these words. Palaestra. See n. 1207 note. 3 [Crossed off by the author:] and that the man who in this life has been subject to scenes of sadness-.

I
I

II Ad. 369-371

181

~08~]

THE WORD EXPLAINED

out a hand; aJTld the midwife took his hand wnd tied upon it a double-dyed 4 [band] saying, This came out first (vs. ~8). Here we may learn for the first time what is meant by double-dyed. Scarlet or purple is said to be double-dyed because it has been dyed twice. Thus, this double-dyed could have been nothing else than a little band distinguished by its purple and scarlet color, and it was used to the end that it might be seen which was the firstborn. It is now bound on his hand, that when both had been brought forth, the firstborn may be distinguished from the second, and that it may not afterwards be said by the midwife that the one born later was the firstborn; likewise, that no deception may creep in later and the one child be substituted in place of the other. The reason was because of the birthright, this being held in such great estimation that the firstborn was accounted as a prince over his brethren. The sole reason for this was the fact that it was well known to them that the Messiah would be the firstborn of all the living. There fore, in the book of Moses, there are many precepts relating to the firstborn, to wit, that they should be sanctified and should belong to God Messiah alone. (These precepts may be looked up and cited.) 2082. As to the midwife who attended the woman in travail, what is represented by her can be evident from the words themselves and the series, to wit, that she is no other than she who represented him who is spoken of in the Apocalypse, chapter 1~4, 5 where we read: " And the dragon stood before the woman which was ready to be delivered, for to devour her son when she had brought him forth. And she brought forth a man child who was to lead 5 all nations with a rod of iron; and the child was caught up unto God and to his throne." In this sense, therefore, by the midwife is here meant the devil, who is that dragon or serpent, as clearly stated in the same chapter l~, as follows: "And the great dragon was cast out, that old serpent called the devil and satan which deceiveth the whole world" (vs. 9). That it is the devil who is here pre sented to view by means of the midwife is also evident from the
Etymologically, the word dibaphum means "double-dyed," but by usage it has come to mean that which has been dyed first with scarlet and then with purple. Schmidius, whom Swedenborg here follows, exactly translates the Greek words MEXX" 7rO'MC,(VE'" by the word pasturu8. It means, to tend, lead, guide, feed, etc., as a shepherd does with his flock.
18~

II Ad.

37~

GENESIS XXXVIII:

~8

[~083-85

words themselves; for the midwife said, This came out first. In these words she first attributed the birthright to him, and this was afterwards confirmed by the name Zarah (verse 30), meaning " he came out," besides by many other circumstances, and, moreover, by the fact that from the firstborn, Pharez, was afterwards born Joseph, , and also Mary the mother of the Messiah. Mary's genealogy is not extant, but the fact that she came from David was well known at the time to everyone in the whole of Judea. (The passages in the New Testament may be looked up.') 2083. Thus, the subject now treated of is the birthright which was the Messiah's, for he is the firstborn of all the living, being the only begotten Son of J ehovah the Parent: As regards the birth right of the Messiah as to the ffe~h,he--;as born of Mary, conceived of the Holy Spirit, and so was the firstbom. As regards this birthright, however, we read of Esau that he despised it because it was human, see chapter ~533. [34] [no 359], and this for many reasons, as for instance, because of the firstbom prior to the flood, namely, the firstborn of Cain from Adam in preference to Abel, and of Ham in preference to Shem; for then order was perverted; as also appears from those who came after Noah. Thus, the birth right had special regard to the Divine of God Messiah. (But of this, more elsewhere, God Messiah granting.) 2084. The question here is the determination of the birthright. In respect to the human in God Messiah, this birthright was deemed so vile that it was held in contempt, as was done by Esau, chapter ~534, who later yielded it to J acob. This, however, was effected by deceit; for in this way the devil claims all and single things to himself, even to the kingdom of God Messiah. So now also he claims the birthright and many other things which are merely corporeal and terrestrial and thus natural. As to the manner in which he obtains them, this can here be evident from the very text of the Word of God Messiah. Thus here likewise is presented the manner in which J acob obtained the birthright from Esau. 2085. It was shown above [no U90] that Jacob obtained the birthright from his brother Esau by deceit, namely, by a potage of lentils; and that Esau then yielded it to him. But what else could Jacob obtain by deceit save that which he must restore to his brother? Thus, he held this birthright only in his mind, but not by tight. Therefore, in the Word of God Messiah everywhere II Ad. 37~375 183

~086-87]

THE WORD EXPLAINED

(as is evident up to the present-but this should be looked up), Esau is put before Jacob, nay, and even by their own mother Rebekah; also afterwards when they buried their father Isaac (chapter 85 29 ), and, moreover, on the occasion when Jacob so fre quently called himself Esau's servant, and thus his inferior, as a servant is inferior to his master. See chapters 8~ and 88, where are many passages to this effect; (these may be cited). Nay, by the confession of his own mouth, J acob himself restored the birth right to Esau (chapter ~719 and elsewhere in the same chapter), and this when he simulated the latter, and so confessed that Esau was the firstborn. He indeed did this with guile that he might deceive his father; but God Messiah does not give ear to deceits but only to truths, [and here, to the truth] that it was so, etc. This was permitted to Jacob, not that he was the firstborn because the Messiah was to be born from him, but because [Esau] despised this birthright; for afterwards [the line of the Messiah] did not come from the firstborn, as, for instance, in the case of David and the kings that followed him; (this should be looked up.) Here moreover, the deceit is disclosed. 2086. It is on this basis that J acob's descendants now claim the birthright for themselves above the gentiles; but the exact contrary is the fact; that is to say, J acob's descendants from J acob, and thus as Jacob, attribute this to themselves, when yet they do not pos sess it. They wished it to be theirs for the sake of worldly dignity and wealth, and so they obtained it. Yet it is the same here as in the case of the birthright of Cain and Ham and thus of the devil himself, who attributed to himself the birthright of God Messiah, and desired in this way to be reputed as having the birth right in things worldly and terrestrial, while in things celestial and truly spiritual it belongs to Esau and to those who are meant by Esau. Ilere, the nature of the devil's deceit is presented merely representatively, both by means of Jacob and, in the present birth, by means of the midwife; to the end that in this way it may be seen how the case is in the interior, more interior, and inmost sense, and, finally, in the supreme sense; also in the more general and more universal senses, etc. 2087. First come the words: when she was giving birth he put out a hand. Here, it is not said who put out a hand, but this is clear from what follows, to wit, that it was he who came out later 184 II Ad. 876-877

GENESIS XXXVIII:

~8

[~088

-as is manifest. The fact that this is not stated, involves that the midwife, and he who is meant by the midwife, wished to have it that he should be the firstborn because he had first put out his hand. Thus they can claim for themselves no other right, that is to say, no other right in things spiritual, than that he had put out his hand, and in this way had desired to seize the birthright-yet, he had to draw it back. The hand signifies those things in nature which are her extremities, such as terrestrial things and things of a terrestrial nature. The sole of the foot involves the same thing; but the text mentions hand because the hand is one of the upper extremities. This hand he put out above his head-for the head comes out first. But J acob put out his hand, also above his head, and took hold of Esau's heel-hence the name J acob [chap. ~526]. Still, he had no wish to yield to Esau, but wished to keep hold of him and to come out first; and, because he could not come first from the womb, he afterwards acted with trickery and deceit. So likewise with Jacob's descendants who claim the birthright for them selves; but these descendants act in the same way [as did Zarah in the text], that is to say, they put out the hand but draw it back. So also does their church, which desires to claim for itself the right of primogeniture-though, that the facts are against this, can now be evident; for, if you except those who were in the inmost church of God Messiah, whom God Messiah himself led by means of Moses, and who are meant by Moses, all the others put out their hand in this way, and lay claim to the priority by virtue of their race, that is to say, by virtue of Jacob, but not of Israel. Thus they are eager merely for worldly and terrestrial things, and so attempt to invade heaven alsO'; for in their heart they despise all others in comparison with themselves. Nay, with J udah, they attempt to burn Tamar and her infant; for Judah, like the descendants them selves, did not know that they were twins, [and] that from one womb are born two offspring of entirely contrary dispositions just as idolaters come from the church of God Messiah; as was the case in that posterity from the time of Isaac even to Moses, from the time of Moses to David, from David to the Messiah him self, and so to the present day. (As touching the more universal things, these may perhaps be here passed by, to the end that the ideas may not be too widely extended.) 2088. And the midwife took his hamd and tied upon it a doubleII Ad. 378 185

~089]

THE WORD EXPLAINED

dyed [band]. As to what is meant by double-dyed, see above en. ~081], namely, that which has been dyed with two colors, more specifically with purple and scarlet. Thus it was a small band of two colors, one of which was scarlet, that is,6 purple. The midwife tied this little band [upon his hand] and hereby is signified that she likewise wished to imitate that which is signified by the sacrificial victim to the Messiah; that is to say, blood-which is signified by this color in other passages, and which thus signifies the human nature of the Messiah. For, as she aspired after the kingdom of God Messiah and after heaven, and does continually so aspire, so in her wrestling school 7 she aspires after all those symbols and types. This is known to be the case in all idolatry, where she has raised up the like things as those which by means of Moses were instituted among the Jews by God Messiah. The like also does Jacob's posterity. They tie a double-dyed [band] upon their hand, that is to say, they performed sacrifices; and because of this, th~y desire to attribute the priority to themselves above all others. When this is done without any beholding of God Messiah, it is idolatry-an idolatry worse than that of the Canaanites who, being ignorant of God Messiah, are excused by reason of this ignorance and escape the punishment which they sustained who knew God Messiah, and nevertheless performed sacrifices without an behold ing of him. Moreover, the midwife likewise ties upon their hand that which Moses commanded and which contains the law-as is " their accepted custom 8 when they place justice in the works of the law and not in the :Messiah who alone is justice. Then especially [are they punished] when they know this and are persuaded of it. 2089. Saying, This ca;me out first. That this was the mid wife's opinion, and that she also desired that the matter should come into dispute, can be evident from his name Zarah, which has the same signification, namely, he came out or arose (vs. 30). For this name likewise can be turned to either side by those who are of a sinister opinion and who study lies. [These say], that he came out first, because he was the first to stretch out his hand, which they
Swedenborg first wrote ac, but this he crossed off, and wrote instead h. e. (that is).
'Palaestra. See n. 1207 note.
S The reference is to the phylactery worn by the Jews upon their hand or rather arm; see Deut. 68 , 11 1 8. It was a small case containing a parchment or parchments on which were written passages from the Law.

186

II Ad. 379

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~8

[~089

can prove from the double-dyed [band]. Before those who are studious of the truth, however, the case is altogether different, as is evident from the words of verse 30. Therefore, had they not known that David was born from Pharez, this matter might have come into dispute among their posterity also; that is to say, a dispute between those who were born of Pharez and those who were born of Zarah, as to which was the firstborn; and this more especially since the genealogy seems to have been broken off during the time of their captivity in Egypt. This can be evident from I Chronicles ~4[-15l, where the son of Pharez is Hezron; from him then came Ram, and [from Ram], Amminadab; then N ahshon, and then Salma who begat Boaz, he Obed, and Obed Jesse the father of David. We read of Boaz in the book of Ruth [4 18- 22 ] and elsewhere (God Messiah granting, the passages may be looked up 9), where from Pharez to Salma the parent of Boaz are only four generations. 1 Yet Pharez was born to Tamar in the land of Canaan, and Salma lived in the time of the Judges, and between the two were the four hundred years in Egypt 2 and after this the time up to when Salma was living, which was in the time of the Judges; thus [in all] about five or six hundred years. 3 Thus, each son would have been from one hundred and twenty to one hundred and fifty years old when he begat the next in order. It is clear from this that in Egypt the genealogy was broken off, and
See Matthew 13-5 ; Luke 332-3. 1 The generations enumerated in Ruth (and also in Matthew and Luke) are the same in number as those mentioned in Genesis. Therefore, the" four" in the text should read "seven," or, excluding Pharez and Boaz "five." The author's design, however, is not to show any discrepancy in the enumeration between Genesis and Ruth, but to show that the number of generations enumer ated in both is entirely insufficient to cover the number of years between Pharez and Boaz. 'According to Usher's Chronology, the four hundred (or rather four hun dred and thirty) years were from the call of Abram to the departure of the Israelites from Egypt; this also is affirmed by Swedenborg in A. C. 150!i.!, 184.7. According to the same Chronology, the time between the entrance of the Israelites into Egypt and their departure was about two hundred and fifteen years; and from then to the birth of David, four hundred and six years, making a total of over six hundred years between Pharez and David. Had there been only seven generations, then, allowing thirty years for each generation, and this would be ample if each son was the firstborn, the time between the birth of Pharez and that of David would be not more than two hundred and ten years. Swedenborg first wrote "600" but crossing this off, he wrote "500 vel 600."

II Ad. 379

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THE WORD EXPLAINED

so was commenced anew in Salma who was the father of Boaz, who begat abed, and he Jesse the father of David. 4 It can indeed be seen from calculation that some of those descendants of Pharez who were in Egypt have not been enumerated, so that, in respect to some, the genealogical table is not continuous. But since de scendants were named from their parents, grandparents, and great grandparents, as is the common usage in the books which are included in the volume of the Word of God Messiah, it is yet the fact that Boaz, Jesse, and David arose from Pharez. This was well known so that no doubt can be raised concerning it. 2090. And when he drew back his hand, and behold his brother came out, she said, Why hast th()'lk broken for thyself a breaking? Therefore, she called his n-ame Pharez (vs. ~9). Thus, the mid wife was of the opinion that he was now born, upon whose hand she had tied the double-dyed [band], and that he had broken a break ing or had loosened the knot. Therefore, she then desired to recognize as the firstborn him who had put forth his hand. From this circumstance might arise a kind of dispute concerning the actual birth, as to which was the first and which the second. But it can at once be evident that the firstborn was he who came out first. Yet, he who came out first is not given a name from" coming out" as was the other. Thus that was put into the name of this son, which should not have been put there; for his name involves that he was the one who had put forth his hand, but that he had broken a breaking and released himself from the band which had been tied around his hand. 5 2091. In the sense proper, this name Pharez signifies a breaking, this being what the midwife thought he had broken. What this name signifies in the interior senses may be seen, to wit: That is called a breaking which is broken; thus, it is the separating and breaking off of that which the midwife had placed upon his hand. In the more interior sense, it means discord and hence enmity, and
This genealogical discussion, from the words "Therefore had they not known" up to the present point, is emphasized in the autograph by a wavy line drawn vertically in the left margin. In the Hebrew, the two names are r~ and n~!. The former is from a root meaning to break through, pierce; the latter from a root meaning to break out, rise up. See n. fJ095.

188

II Ad. 380-381

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~9

[~09~-93

in the inmost sense, hatred. This then is what is involved in the name Pharez. 2092. But viewing these words in their [different] senses, it is evident from the words themselves and from the context, that he had not broken off the band; consequently, that the name which the midwife had imposed on him, being a falsity, cannot be attributed to him; and that neither can discord and enmity be attributed to him, and still less hatred; but that this name was imposed on him by the midwife, and so by him who is signified by the midwife. In the case of every man who, from the love of self and the world, exercises enmity against another, it is very manifest that even though that other be the most upright and peaceful of men, doing nothing save from love, yet, because he does not descend to his side and give assent and favor to his loves, he holds him as an enemy and persecutes him with hostile hatred, even to the uttermost extremity, howsoever innocent he is-as can be evident from in) numerable examples. Th~ lo",~f~lf and the world carries this 1 with it, namely, hatred against those who are in the opposite, that ( is to say, who are in charity. From this comes the persecution o~ the church of G94-Messiah, from the first time to thelast~a \ persecution of which David in his day so often complains. Hence then it is that God Messiah himself, who also was born of Pharez, ) is called a Bre~ch,6 that is to say, hatred. This is confirmed by innumerable statements in the Word of God Messiah of both Testaments, as for example, that He was the Stone of the corner [Ps. 11822 ], a Stumbling-block [Is. 8 14 ], etc., etc., etc., when yet in God Messiah there is not the least of this but only pure love: Thii.t I' He is so called, comes from His midwife, or from him ~h ~as by her side.. when He was born, and who wished to devour Him, as is evident from chal1ter 1~[4] of the Apocalypse-which is the reason why this is at once indicated in Genesis $[15), where we read that .enmity should be put between the seed of the woman and the seed of the serpent, etc. 2093. There was a like hatred between J acob and Esau, commencing from the time of their exclusion from the womb, in that J acob took hold of Esau's heel and afterwards, by deceit, wished to drag him away, as it were, from his birthright. The like is done in the present case, though in another way, as said above [n. ~087].
Or breaking.

11 Ad.
7

38~-383

189

~094-96]

THE WORD EXPLAINED

That Esau was of an upright disposition can be plainly evident from the deeds of his life. Not so, however, in the case of Jacob. As a young man, he was entire and dwelt in tents, but he was wholly different when he entered into his own life; see above chapter ~527, and n. 1771. Thus, as is wont to be the case, his life was changed, being one thing when he was under the eyes of his father, that is, when he was a young man, and another when he became of his own right. While it was thus the same with J acob against Esau [as in the present text 7], it is not said of Esau that he held Jacob in hatred, except after he had been so greatly deceived. Then, it is said that he burned with anger [chap. ~741], and the same thing is predicated of God Messiah against those who deceive him; but this is not hatred. 2094. What is here said of Pharez as applied to God Messiah is in harmony with its application to all the sons of his church, namely, that hatred and the like is attributed to them, when yet the hatred is with the hater and not with him against whom the hatred is exercised; for it is said by God Messiah himself, that the world shall hold them in hatred [John 15 18 , 17 14 ]. 2095. And afterwards came out his brother, on wlwse hand was the double-dyed [band}; and he called his nmme Zarah (vs. 30). From these words it is evident that this son was born later; yet he was called Zarah, a name which signifies to go out or arise. This was because of the former sign when the midwife had said, "This came out first" (vs. ~8). The double-dyed [band], however, indicated that it was he who had put forth his hand and drawn it back. Thus, in itself there could be no dispute concerning the birthright. 8 2096. Because at that time the names given to children always had some signification involving those things whereby they are distinguished from others, and inmostly, those which are spiritual and which concern their later posterity, so was it now in the case of the name Zarah or " going forth." In the sense proper, it signifies
, As it appears in the autograph, the text is as follows, the words crossed out by the author being put in parentheses: quum itaque similiter (odium) erat (in) Jacobo contra Esavum. Above the word odium is written itaqu6 which .also is crossed off. The Latin editor has assumed that the author intended to restore the word odium. If such is the case, the translation would be "while J acob had thus the same hatred against Esau, it is not said," etc. [Marginal note by the Author:] Confer nos. 2105 and 2106.

190

II Ad. 384-386

GENESIS XXXVIII: 30

[fl096

that he wished to be the first to arise from his mother's womb, but that he became the last; in the interior sense, that he went forth from his brother and receded from that which is interior; in the more in terior and inmost sense, that he was expelled and thus exiled from the church of God Messiah, that is to say, when he fell away; in the supreme sense, that he arose and went forth from God Messiah. Thus, the name involves the enemy himself or the devil, who in the beginning was made an angel of light and arose from God Messiah, but afterwards fell away. That such things are involved, even though they are not at once apparent, can be evident from all those who at first were good men and entire, being examples of the serpent or dragon; for he was first made [by God Messiah] a good angel, but afterwards fell away and became His most hostile enemy. In the beginning, Jacob was an entire man and dwelt in tents [chap. fl5 27 ] but afterwards he fell away. So likewise with his posterity which was admitted into the inmost and more interior church of God Messiah, but afterwards fell away. So, in the case of those who in their earlier years are more interior, when they fall away they recede further than others; for they recede in like measure as they were a9mitted. Therefore, as regards those who have been admitted more interiorly, when they fall away, their life and lot becomes worse than that of those who have not approached -as is clear from the words of God Messiah himself; for they correspond to each other in like measure. This is the reason why, of the pure mercy of God Messiah, it comes to pass that men are not admitted to closer approach, save as God Messiah foresees. 9
[Crossed off by the Author:] 387. Moreover, nothing further is said as to the life of these sons save that they accompanied Jacob to Egypt. One thing, however, can be evident, namely, that their parents, Judah and Tamar, were of opposite dispositions, as already stated. And since the disposition of each parent is transferred to the offspring according to the state in which those parents are at the time of conception, and afterwards according to the state in which the mother is, therefore, if twins had not been born, these dispositions would have been transcribed into a single child. Now, however, the disposition of the father was transcribed into the younger by birth, and the disposition of the mother into the elder, that is to say, into Pharez. This can be concluded to some extent from the birth of Esau and J acob. Therefore, Rebekah loved J acob, while Isaac loved Esau-a fact which takes its origin in this cause; but -(see whether the above words should be inserted, since, as regards Pharez and Zarah, they are doubtful, and so forth.) [This paragraph was crossed off by Swedenborg after he had numbered the paragraphs; for the paragraph that follows is numbered" 388" (our n. 9097).]

II Ad. 386

191

fl097]

THE WORD EXPLAINED

GENESIS

XXXIX

1 And Joseph was brought down to Egypt; and Potiphar, Pharaoh's eunuch, the captain of the guards, an Egyptian, bought him of the hands of the Ishmaelites, which had brought him down thither. fl And J ehovah was with J oseph, and he was a prosperous man; and he was in the house of his master the Egyptian. S And when his master saw that J ehovah was with him, and that J ehovah made all that he did to prosper in his hand,! 4 Joseph found grace in his eyes, and he ministered to him; and he appointed him over his house, and all that he had, he put into his hand. 5 And it, came to pass from the time that he appointed him chief in his house, and over all that he had, that J ehovah blessed the Egyptian's house for J oseph's sake; and the blessing of J ehovah was upon all that he had in the house, and in the field. 6 Therefore, he left all that he had in Joseph's hand; and he knew not ought that he had, save the bread which he did eat. And Joseph was beautiful in form and beautiful to the sight. 2097. We have already treated of Joseph's suffering En. 19f1l seq.], that is to say, of his temptation even unto death or to his being cast into a pit; for that he was in the anguish of death can be clearly evident from the fact that they stripped him of his garments, and he saw the menace in his brothers' faces; and also from the fact that he was lowered by them into a dry pit, to the end that there he might die. Thus, he was buried in the earth and sent to the place of the dead, as stated by his own father: " For I will go down to my son, unto Scheol, mourning" (chap. 3735 ), Sheol being the place of the dead. Therefore, also a sepulchre was called by the ancients the place of the dead, and also Hell, Tartarus, and the like, as will be seen below, God Messiah granting. The anguish of soul in which Joseph then was, was described by his brethren: " And they said, a man to his brother, Surely we are found guilty in the matter of our brother, the anguish of whose soul we saw when he besought us, and we would not hear; therefore, is this anguish come upon us" (chap. 4fl 21 ).
1

See n.

~H!6

note.

19f1

II Ad. 388

GENESIS XXXIX: 1-6

[~098-99

2098. This then is man's death which stands forth in those tor ments of his soul even unto death, which are called temptations. By these the man is reduced to confession, because to a beholding of his own iniquities, and so to the remedy; [for], as said above [n. 856, 1381], there is no remedy unless the wounds be opened. In Joseph, therefore, are described man's temptations, which, when it so pleases God Messiah, precede his reformation. That these anxieties and anguishes in man have regard to the passion of the Messiah, that is, to His ineffable anxieties and to His death and burial, was stated above [n. 17~7, 1835] ; for it is not man's part to die that he be a propitiatory sacrifice for the human race; this belonged to the Messiah alone who was God and at the same time Man. Nor is it man who suffers, but it is the Messiah in man who sustains the sufferings and causes that the man, as man, shall not be tempted beyond his power. But, since the man also feels these anxieties, he suffers with the Messiah. Such torment in man is compared to death, and, as also was stated above En. ~097] is death, though not in fact; and that those who brought this spiritual death upon him, brought, at the same time, the death, as it were, of his body; and thus, that they thereby poured out his very blood; and that in this way they represented those who poured out the blood of the Messiah; can be evident from the words of Reuben, in chapter 4~22, where we read: "And Reuben answered them saying, Spake I not unto you saying, Do not sin against the lad; but ye did not hear? therefore, behold, also his blood is required." 2099. After this temptation had proceeded even unto death, then, for the purpose of gain, Joseph was sold by his brothers, and, indeed, by Judah their leader, as a slave to the Ishmaelites, and this with the intention that he should live as a slave during the whole course of his life; for since he had been sold as a slave, they could well be of the opinion that he would be loaded with chains like other slaves, slaves at that time being held as beings who were not men, being assigned to the vilest tasks, and so re moved from human society. This was the intention of the brothers, to say nothing of the fact that, at the instigation of Judah, they did this deed for the sake of gain. This likewise coincides with the things which happened to the Messiah. Moreover, among the twelve disciples, who answered to the twelve tribes of Israel, was II Ad. 389-390 193

~lOO]

THE WORD EXPLAINED

one, Judas by name, who acted in like manner. Thus, in Joseph, even in this matter also, was a representation of the Messiah himself. 2100. After Joseph had been sold to the Ishmaelites, he was brought down to Egypt, and Potiphar, Pharaoh's eunuch, the captain of the guards, bought him. Here, he did indeed serve, but as the master of Potiphar's house. As to the events that follow, these, God Messiah granting, shall be treated of presently. As regards this first servitude of Joseph, however, it was changed into a kind of mastership, but in the house of Potiphar of which house, God Messiah granting, we shall speak presently. Now, inasmuch as the subject treated of in the preceding verses was the state of reformation with the man [represented] in J oseph, so the subject now treated of is the state following immediately after temptations. But it must well be known how these things are circumstanced in man; for without a knowledge of the human state and its faculties, there can never be any conception as to how all these things are circumstanced in the church of God Messiah. In every individual is a natural man and a spiritual man, that is, an external man and an internal man. To. the external man pertain those things which are called his natural mind, and those corporeal things which properly constitute his body; but to the internal man, pertain his rational or intellectual mind with its will, and also his soul, properly so called. Ever since the fall, the natural man, from first birth and so. from infancy to adult years, is the master, while the spiritual man is the servant. It is ordained, however, that the spiritual man shall be the master and the natural man the servant. Therefore, when man is being reformed, it comes to pass that the spiritual man becomes the master like as he had been appointed by J ehovah God in the beginning of creation. But to effect this is the work of God Messiah himself. It is ef fected first by temptations and anguish such as J oseph experienced, and this from the devil and his crew; thus, by the burial of cupidi ties which belong to the animus, and of pleasures which belong to the body-as is clearly evident from the Word of God Messiah. And when the man has borne these temptations, then, like J oseph, he is sold into slavery; for the devil then thinks that he has completely ejected him from society, and that he himself would thus be lord of the whole land. The case is entirely different, however, and indeed so different that the evil intended by the devil 194 II Ad. 391

GENESIS XXXIX: 1-6

[~101-03

is then turned into good. Nevertheless, it behoves man to pass through states like those through which Joseph now passes. In this way, the spiritual man at last becomes the master, just as J oseph now becomes master over the Egyptians who here represent the natural man. 2101. The circumstances which obtained in the case of J oseph are almost the same as those which obtain in the case of all other men who are being reformed by God Messiah; but here there is indefinite variety, it being different with one man than with another, and this from various causes which are here passed by. 2102. In like manner then as reformation is circumstanced in a man, that is to say, in men, so is it circumstanced in society and in the entire globe; for the like obtains in the general as in the part. From this we learn the state of the church itself; for that in man which is the spiritual, in society is the church; and this is variously scattered throughout all societies and all countries of the globe. Thus, from a single individual, conclusion ought to be reached with respect to all; for, as was said, the part is the image of its whole, etc. 2103. All that has hitherto been said has regard to the Messiah, as types to their effigy or exemplar. Thus, all that takes place in the reforming of a man, and also in the church of God Messiah, and in all that regards His kingdom, and so, in the whole world and in the whole of heaven, regards God Messiah alone, who is the All in all of his inmost church, the only One, to whom is given all power in heaven and on earth [Matt. ~818] and the only One for whose sake all things were created. To God Messiah, therefore, do all and single things refer themselves and from him they come. Thus, whatsoever comes from any man, spirit, or angel of what soever kind and species must have its being by virtue of the one only Love of Jehovah the Father, that is to say, by virtue of the one only Son in respect to the Parent Jehovah; and whatsoever comes from J ehovah the Father to all who are in heaven and on earth, must have its being by virtue of His only Son, God Messiah. 2 (See whether what has been said in the last place should here be omitted; still, by the divine mercy of God Messiah, these matters
2 In the autograph, the passage "Thus whatsoever ... God Messiah" is emphasized by a wavy line drawn in the margin.

II Ad.

39~-394

195

~l04-05]

THE WORD EXPLAINED

must be dealt with from the words of God Messiah in some other place.) 2104. And Joseph was brought down to Egypt; and Potiphar, Pharaoh's eunuch, [the captain] of the guards, an Egyptian, bought him of the hands of the I shmaelites, which had brought him down thither (vs. 1). To the end that we may remain in the consideration of the man himself from whom and from whose state the state of the church is regarded, and so forth, as said above [ (n. ~l O~), the story of J oseph is now resumed]. 2105. We have already treated of Joseph, that he was sold into slavery by his brothers. This is also stated at the end of chapter 37, in these words: " And the Midianites sold him into Egypt, unto Potiphar, Pharaoh's eunuch, the captain of the guards" (vs. 36) ; which words relate to what now follows. In the interval, chapter 38, the subject treated of is J udah and Tamar. As to how these two subjects are conjoined, this can be evident from the fact that by Judah is meant Judah's own posterity, which also is called Judah, up to the advent into the world of God Messiah, who is represented by his firstborn son, Pharez, from whom afterwards came the Messiah, as was said above [no ~067, ~08~] (up to Joseph, and up to Mary ; thus [is seen] in what way He came from Pharez, to wit, that it was solely from the woman, and so from Tamar.) These particulars [respecting Judah and Tamar] are int!:iected in order to signify that now commences the state of the church of God Messiah after his advent, and the state of the Jews after [
this advent in respect to their worship. The latter state must be compared to the second son Zarah, who took his name from "going forth" or "arising," and who kept on his hand the d9.!1ble-dyed [band], as now also it is kept by that stem~but as an idolatrous stem; for in that double-dyed [band] it does not regard the Messiah. Their state, as they are at the present day, is now represented by Zarah, which state they received not from Tamar but from Judah their father, and so from the parent Judah before the time of the Messiah. Now, since it is this state of the church which is here meant, for _~hich reason the story of J udah ~E1a~is interjected, therefore, what is signified in the present text is the state of the ch~~chafter the first advent, being the state which is seen in J oseph and so in each and every individual of those 196 II Ad. 395-396

GENESIS XXXIX: 1

[~106-08

who are being reformed, with whom is formed the church of God Messiah. 2106. Joseph, then, is that man who has already sustained temptations to the end that he might become a type of the Messiah. Therefore, he was sold by his brothers into servitude. This servi tude is signified by Egypt where Jacob's descendants became cap tives. Egypt, therefore, is called the land of Assyria,8 and also the land of Ham. That it is called the land of Ham, see Psalm 105 23 ; but there a distinction is made between Egypt and the land of Ham, as follows: "Then Israel came into Egypt, and Jacob became a sojourner in the land of Ham." Thus, he who came into Egypt was Israel, by whom is now meant J oseph. That Israel is represented in J oseph, see Genesis 48 14- 16 ; but that J acob is represented in the other [sons], see the whole of chapter 49. Thus, a clear distinction is made between Israel and J acob. More over, it was for the sake of this distinction that two sons were born to Tamar, of whom the' one, Pharez; refers to Israel and the other, Zarah, to Jacob. 2107. And now, in order to extract the interior things, and also the more interior, which here lie concealed, let us draw on those inmost things which appear to be the most remote. Though at first sight these latter seem to be somewhat incongruous [with the words of the letter], yet the fact that [these words] really have this signification can be deduced both from the writings of the prophets who everywhere speak in the same way, and afterwards from the connection of those meanings which are the most interior or remote, with those which are outmost or proximate. 2108. In the text, by Joseph is meant the man who has now undergone temptations and is to be reformed; thus the spiritual or internal man who is not yet reformed or created anew. But by Potiphar, who is called the captaitn of the guards and Pharaoh's eunuch, is meant the natural man, he being compared in every sense to the natural man in that man who is now to be reformed; for he is called an EgyptiaJn, and in the prophets, and likewise as seen from the present text, an Egyptian, in [every] sense, is the same as the natural man. This natural man is properly constituted of those things which have been treated of above [n. ~100] and elsewhere en. 643 seq., 8U seq., 917 seq.], to wit, of the natural
Confer Isaiah
1928-25.

II Ad. 397-399

197

fl108]

THE WORD EXPLAINED

mind and the body. To the natural mind belong all those loves and all that is born therefrom, which, by reason of their continuity, are called the affections or passions of the animus and also cu pidities. But in J oseph's natural or external man, these are now a eunuch, for in this way these loves are circumcised and rejected, this being the case in the state immediately after temptations. Here two men are presented to view in order that there may be a complete representation of this state; for man himself is also two fold, namely, a natural man and a spiritual, or an external and an internal. This eunuch, moreover, is said to be Pharaoh's, who was king of all Egypt; for when by an Egyptian is signified the natural man, by Pharaoh is meant the ruler of that whole body which is compared to Egypt, as is also done by the prophets and by David. As already said, this man or this Egyptian, that is to say, the natural man, is the captain of the guards in Egypt, the guards being those in that kingdom or that body who serve Pharaoh, and thus, as already stated, cupidities and the like which are of the animus and body. In the present case, the eunuch was all this as it existed in Joseph. As to what is meant by the lshmaelites, this can be evident from what has been said above concerning Ishmael. Ishmael was Abraham's son by Hagar, thus by Sarah's handmaid, and the story shows that he was sent away from Abraham's house because of Isaac, and so was likewise reduced to servitude and thus was afterwards reformed. So now by the Ishmaelites 5 are meant servants of the same kind, and it was from their hand that Potiphar bought Joseph. That they sold him into Egypt to Potiphar is stated in chapter 37 36 , where they are called Midianites, from Midian, Abraham's son by his wife Keturah (chap. fl5 4 ). Thus, they also were of those who were born of a free
Confer n. 949, 974, 987, 995. The original conclusion of this paragraph was crossed out and the con clusion, as Set forth in our translation, was written immediately following. The original conclusion is as follows: "are meant servants of the same kind, but now they are adopted as sons of Abraham, as was J oseph himself. These being the men to whom the brothers sold J oseph, it is also they who received him as a slave and sold him to Potiphar. But we read in the text, that Potiphar bought him of the hands of the Ishmaelites. That this was done, was from God Messiah, to the end that J oseph might be bought from no other than the hand of those who descended from Ishmael and thus from Abraham. (But, God Messiah granting, these points may be set forth in better fashion at a later time.)"

198

II Ad. 399

GENESIS XXXIX: 1

[~109-11

woman, that is, of a wife; and consequently, were of those by whom a like state is signified which is midway between servitude and liberty. Thus he could be sold only by those who were in a free state, and could be bought only by one who represents his natural man. This is learned from the same state in man, namely, that he is then neither a free man nor a slave, but is both; for as yet he must serve, like J oseph, and so become free. 2109. The above does indeed appear obscure, but that which is contained in the inmost sense cannot be otherwise, especially to those who live a natural life, that is to say, in shade with respect to things spiritual; for they do not comprehend what spiritual and celestial things are, and this the less, inasmuch as they are entirely ignorant as to what the external man is and what the internal man, since they are unable to distinguish between the natural man and the spiritual, thinking them to be identical and so confusing them. When there is no knowledge of what the body is, what the natural mind, what the intellectual mind with its will, and especially what the soul properly so called, namely, that which is in the supreme place in man, how can it be otherwise than that what is now said will be obscure? But since truth itself can never come forth to the light of the understanding unless man's interiors be known, the matter can be set forth only as it is in itself. If to some it appears obscure, they owe it to themselves that they live in the shade. 2110. And as the case is in a man, so likewise is it in a society, a society being considered no otherwise than as a compound person and thus as similar to the individual. The like is true also of a larger society, and of the largest, nay, and of the very kingdom of God Messiah. 2111. After the advent of God Messiah into the world, the church of God Messiah must undergo exactly the same things as here does J oseph; and this both in general and in particular, that is to say, in the lesser society and in the larger, nay, and in the entire globe; but with indefinite variety according to the subjects of the church in each society, and so forth; exactly in imitation of the Messiah himself, who is the Ex:emplar itself and the very Effigy, all others being nothing but simulacra and thus instrumental causes, which must correspond to the principal and sole efficient 11 Ad. 400-40~ 199

~lU-15]

THE WORD EXPLAINED

cause, in respect of which the instrumental cause is a dead force, God Messiah alone being the living force within it. 2112. From the words of God Messiah in the Old Testament and also in the New, these things become so clear that they har monize as to the minutest particular, though to quote the passages here would be too lengthy a matter; from them, everyone can perceive the connection. 2113. And JehO'tJah was with Joseph, and he was a prosperous man; and he was in the house uf his master the Egyptian (vs. ~). In these words, the things in the inmost sense which look to the state of reformation represented by Joseph and his life, are now con tinued; for inmost things follow on in a continuous series; and though such things may seem obscure to those who are natural, nevertheless, it is clear from the several words that it is these alone which are held in view, in them being the very life of the Word of God Messiah. 2114. By JehO'tJah here, as above, is meant God Messiah him self, who alone is the Creator of the new heaven and the new earth, both in the universe and in each individual. What is meant by heaven in these respects, what by the world, and what by earth, can be told at great length; but see what has previously been said of them,6 and what will be said later. In man are both heaven and the world; and this in such a type that from him we can learn with certainty the nature of the state of both. If such were not the case, the spiritual man could never carry the kingdom of God within him, nor the natural man the kingdom of the devil. Yet. the fact that they do, is so well known from the Word of God Messiah that everyone perceives it from the Word itself of God Messiah, and also from the lips of preachers and from his own lips when he is in a state wherein he speaks in like manner. But when it is explained in respect to its causes, men hesitate, being ignorant as to whether there are such things; and so they insanely reject them. 2115. That in the text JehO'tJah is God Messiah has been said frequently, He alone being the reformer of the human race. Thus He is now the reformer of Joseph, who, after sustaining tempta tions even unto death, was sold, but was bought by Pharaoh's eunuch, etc. Therefore, God Messiah was now with Joseph, inas
Confer n. 596 seq., 879 seq.
~oo

II Ad. 403-406

GENESIS XXXIX:

[~1l6-17

much as the latter had sustained those temptations inflicted by his brothers so called-when yet they were his most relentless enemies -and so inflicted by him who was represented by them, as said above [no 1843 seq.]. 2116. That Joseph might be a prosperous man, God Messiah was now with him, enabling him to succeed in all things, that is, in the inmost sense, in all that looked to the reformation or renewal of his interior man; consequently, He was also with him during the whole of his life. Moreover, prosperity of this kind attends all who are being reformed, but according to their individual state and according to many circumstances, these being so numerous that they can never be reckoned unless first reduced into their universal classes, superior and inferior, etc. "Being prosperous," when spoken of those who become slaves, does not properly regard prosperity in the world or in the body, from which the world would call the man blessed; but it regards that prosperity from which heaven would call him blessed. Indeed, his prosperity is then such that he would entirely reject the world's prosperity if this were a hindrance to interior and especially to inmost prosperity, and ejected it. In the present case, however, Joseph was also pros perous even in respect to things corporeal and mundane; and to the end that this prosperity should not eject internal prosperity, he was again sent into servitude, that is to say, he was cast into prison and was delivered therefrom, that so he might be able to experience external prosperity on the basis of internal. 2117. And he was in the house of his master the Egyptian. What is signified by the Egyptian, to wit, the natural man, is evident from what has preceded. Here, therefore, it is expressly said "the Egyptian" and not "Potiphar," etc., that it may be clearly evident that J oseph was in the house of an Egyptian. What a house signifies in this sense is also clear, a house being the body, which is called not only a house but also a kingdom; for the body is the house of the natural man. This Egyptian is now called Joseph's master, because, until the man is reformed, the natural man has the dominion, there being a continual combat between the spiritual man and the natural. The natural man retains the dominion for a long time, yet he is conquered. Then the spiritual man becomes master-but gradually, that is to say, II Ad. 407-408 ~01

~1l8-19]

THE WORD EXPLAINED

after he has served, as J oseph now serves, who was afterwards made master of the whole house, as stated in the next verse. 2118. And now, as it was with J oseph, so likewise is it with all men who are being reformed, since they must be types of the Messiah, and thus, with the church of God Messiah everywhere; but with indefinite variety according to the state of each individual and according as he is advanced toward things more interior and inmost. 2119. And when his master saw that Jehovah was with hinn, and that J ehovah made all that he did to prosper in his hand, J oseph found grace in his eyes, and he ministered to him; and he appointed him over his house, and all that he had, he put into his hand (vs. 3, 4). Here, the Egyptian, that is to say, the natural man, is again called J oseph's master; and, just as before we read only "the Egyptian," so here Potiphar is not mentioned by name. There fore, in the text it is only the natural man in Joseph that is meant, and what the nature of this is, in the man who is to be reformed, can be well understood from what has been said above 7 [no ~108], to wit, that the exterior things in man, consequently things natUl;al, are what c_onstitute the kingdom of th~ devil; for the animus with its cupidities, consequently the very body, is the home of the devil himself. This animus, therefore, was- formed enfircly ~fter the image of the kingdom of the devil before his f~ll, to the end that thus he may actuate that part of man, but under the auspices of God Messiah by means of the government of heavenly spirits and angels. But after the f;!ll the state in man was entirely different, being inverted, as-was order itself. The animus or natural mind with its body became the kingdom of the devil, and the latter also invaded the heaven in man, that is to say, his intelle~tual mjnd, and thus confounded the superior things in man with the inferior. Then, in order that man should not be without life, and also that he might be capable of being reformed, it was grantej to the devil and his crew to appear extrinsically like angels of light. He could then at the same time rule man's human mind as he ruled his animus, and could inject his life into these minds. But if the man is to be reformed, it is necessary that the-devil be first cast out fl:.-om m~n's heaven, that is to say, fI:0m his rational mind; and when he
1 [Marginal note by the author:] See ll. !il147, as to whether {what is there said] should be applied here or below; also o. !il146.

~O~

II Ad. 409-410

GENESIS XXXIX: 3-4

is cast out from this, an entirely differen~state follows, in that at first the natural mind or animus becomes the master, as it were; for the order must be~om:Rletely inverted. Prior to this inversi9n, no other is th~ase than that the natural still-;;btains the dominion in respect to time, but in such a way that other angels and spirits follow who are disposed according to the will of God Messiah, and this in such way that finally the spirits and angels of God Messiah himself are appointed in command. 2120. As touching the remaining points, these, as being clear indeed in themselves, but as yet obscure [to me], may be left for another time, God Messiah granting; and, if it be then permitted, those things may be set forth in order which, by the divine mercy of God Messiah, have happened from the first time to the last-if so it be permitted; and this in the way which is then pleasing to God Messiah; namely, as concerns temptations and the things which follow after them in order; but in a general way, if this be well pleasing. From these can then be drawn those things in the words of the present text and in those that follow which can be more distinctly ex pounded. s 2121. In what way the Egyptian or natural man is caned master, can become clear from the fact that he then was the master, and then so indulged himself, that things were taken away from him little by little; for to expel the natural man at one stroke would be to reduce the man himself to the last extremity and to death-unless it be done by miracles, in which case all and single things might be created anew in a moment; but this is now done mediately, as also was foretold. 9 2122. When therefore this master or the natural man per ceived that Jehovah, that is, God Messiah, had so greatly prospered Joseph, then it was, as we read, that Joseph found grace in his eyes, and he ministered to Mm. In the external and thus the his torical sense, these words are understood of Potiphar, but here the name Potiphar is purposely omitted by reason of the series of
This passage is not cited in the Author's Index to his Memorabilia; see our Introduction n. 1~-3. Confer John 1416 ,17; 15 26 ; 1613.

II Ad. 411-413

~03

THE WORD EXPLAINED

things in the inmost sense. Thus, J oseph is here 1 said to have found grace in his eyes-in the inmost sense, in the eyes of Jehovah, that is, of God Messiah; likewise, in the eyes of J ehovah in the more interior sense, if instead of J oseph is understood the spirit of God Messiah. In this way, the more interior and inmost senses are reciprocrated, as was observed above [n. 835, 843, 1610, 1708, 17~7] ; for respect is then had to what is contained in the inmost sense and is in perfect and not inverted order. Therefore, the words are added: and he ministered to him. In man, it is the animus that is the minister of the intellectual mind, as can be evident from many considerations. 2123. The animus is likewise appointed over the house, for then the house becomes that which is below man's heaven; thus, order is inverted. Therefore, the subject now treated of is the state when J oseph, and those who are meant by J oseph, are in a state when order is inverted. Thus, the words of the text are so written as to be at the turning point, as it were, of the inversion of order, and they refer themselves to God Messiah, that is, to Jehovah, who then appointed Joseph over the house. But it seems that Joseph must then be taken as the man who in himself is natural; as will be more clearly evident, God Messiah granting, in time, as above En. ~1~0] or in some other way, when it is well pleasing to God Messiah. 2124. All that he had he put into his hand. Thus is delivered into man's hand all that he had; for then he constitutes a single man, as it were. Now come the things which were delivered into J oseph's hand, so that he was entire master of his house. 2
1 [Crossed off:] substituted for the natural man. [Here come the following unnumbered paragraphs crossed off by the Author:] In order that what was said above may be expounded more clearly, let us now repeat the words of the text and consider J oseph's service in Egypt with an Egyptian, comparing this with the service of men who are in the church of God Messiah, and also of the church itself, and thus with all that takes place in individual men--but relatively to the Messiah himself of whom they are types; to wit: And Joseph was bl'ought down to Egypt; and Potiphar, Pharaoh's eunuch, the captain of the guards, an Egyptian, bought him of the hands of the Ishmaelites which had brought him down thither (vs. 1). Egypt was the land of servitude, into which Joseph was brought down, or where he performed his service, and where afterwards he became master. But Egypt is here called

~04

II Ad. 414-415

GENESIS XXXIX: 8-4

[~U5-~6

2125. J oseph's master is called an Egyptian [vs. ~] because he served him. As long as J oseph was a servant, the Egyptian must needs be his master, both in himself and as between two, and also in society and in the entire globe-and this after the type and representation of the Messiah himself. In himself, because the case is the same--the spiritual man being the servant of his natural man, as long as that servitude continues which was here J oseph's first servitude. So likewise in society, the spiritual man is wont to be the servant of the natural man. So with the church of God Messiah in the entire globe, which performs its works of servitude in various ways, according to the state of each man, of society, and of the church. But the service of the Messiah is the type of all services, the thing itself being similar everywhere, with un countable variety according to the subjects and according to the degrees [of approach] in the kingdom of the Messiah which have been prepared for them; consequently, according to the end of ends, and so at the will of God Messiah. 2126. Since, therefore, Joseph is the spiritual man, and the Egyptian the natural man, it follows that so long as the service continues, that is to say, so long as the spiritual man is a servant, the natural man is the master; and also that he is called master because he is. This is the case in the man himself, with his associate natural man, in society, and in the entire globe, after the type of the Messiah, who is the very Exemplar. Therefore, it is now said,. When his master saw that J ehovah was with him, and that J ehovah made all that he did to prosper in his hand 3 (vs. 3). In man, the spiritual man is constituted of his intellectual mind and its will. To this spiritual man belongs action, for whatever action is done, comes from the intellect by means of the will. And since God Messiah rules this will, that is to say, Jehovah, by means of spirits 4 and angels, that is, by means of his heaven, therefore, when this mind is in a state of servitude, it cannot be otherwise than that J ehovah, that is, God Messiah, makes all things prosper in his hand-a fact which the natural man is here said to have seen. It is the same in a society, large and small, and in the entire globe;
a place of servitude in a double way, namely, in relation to Joseph, and in relation to the sons of Jacob. In relation to Joseph, it was indeed a land of servitude; in relation to Jacob's descendants, it was a land of captivity. Per manum eju8, literally" by means of his hand." The Author first wrote" by means of his spirits," but this he crossed off.

II Ad. 416-417

~05

9l19l7]

THE WORD EXPLAINED

in the sons of the church and so in the church. Thus he makes it prosper in his hand. 5 Therefore, Joseph found grace in his eyes. and he ministered to him; and he appointed him over his house, and all that he had, he put into his hand (vs. 4). In the historical sense, the words Joseph found grace in the eyes of his master are said in respect of Potiphar, in whose house J oseph served. Here the text again calls him master, and this in the usual way according to the customary formula, namely, that he found grace in his eyes-which is the expression of a servant to his master. Not that he should be worshipped with divine honor; in such cases, the same formula was also in use, but then the word" servant" is used and also "mercy." It is therefore a customary formula. (Look up the same formula in other places,6 namely, that the spiritual man speaks in this way to the natural man.) It is evi dent, indeed, that Laban spoke thus to Jacob, chapter 30 27 , and Jacob to Esau, chapter 33 8 ,10,15. And in the text this formula is the rather used since he finally ministered to him, that is to say, the intellectual mind and its will ministers to those things which are of the natural mind and body. According to perfect order, it is different-the natural mind ministering to the intellectual. In this way is described the service of Joseph, that is, of the spiritual man; just as, in society, the spiritual man ministers to the natural; otherwise, it cannot be said to serve. Nay, it so ministers that the natural man, both in particular and in general, is prosperous solely because of the spiritual, as is well known. For this reason also, it is now said that he appointed him over his house, and all that he had he put into his hand; exactly as order requires, namely, that the spiritual is appointed over the house, that is, over the whole kingdom of the body or over all that is there. This is put under the power of the spiritual man, that is to say, is put into his hand; for the hand signifies power. 2127. And it came to pass from the time that he appointed him chief in his house, and over all that he had, that J ehovah blessed the Egyptian's house for J oseph's sake; and the blessing of J ehovah
In this first part of n. 2126, the author adds the marginal note: "See n. 2150, 2151." In the autograph, the final parenthesis is placed after alibi (in other places). The author, however, crossed this off, but did not write it elsewhere in the passage. We have therefore supplied it at the end of the words "the natural man."

9106

II Ad. 418

GENESIS XXXIX: 4-6

was upon all that he had in the Muse, and in the field (vs. 5) just as was done to Laban for Jacob's sake, see above chapter 30 27 For blessing comes from God Messiah to the world, that is, to a society consisting of natural men, nay, and even to the wicked, from those who are in the church of God Messiah. So likewise, it comes to the natural man from the spiritual, when they are in order; and this is the case in all that he has in the house, that is, in the body, and in the field, that is, on the earth. Thus the blessing of the body and of the earth comes from this source. Here, a more perfect order is now indicated in Joseph, to wit, that his spiritual is now appointed over his natural, etc., etc. 2128. In the inmost sense, these words regard not Potiphar as master but Jehovah or God Messiah, who thus blesses Joseph; for here, in verse 4, and so in verse 5, the words are so arranged that they regard God Messiah, as stated above [no ~U~]. From this then comes the meaning, that spiritual men, who are meant by J oseph, when they find grace in his eyes, minister to him, and are then appointed over his house in the church, and so also in the kingdom of God Messiah; and that he puts into their hands all that he has, being things innumerable which cannot here be told in a few words. So likewise, that he blesses others who are not spiritual but who are here to be compared to Potiphar as Pharaoh's eunuch, and thus to the circumcised, etc. That there is here a double meaning, is apparent also from the repetition of the words, it being twice stated that he appointed him over everything, and that therefore he was blessed. 2129. Therefore, he left all that he had in Joseph's hand; and he knew not ought that he had, save the bread whkh he did eat (vs. 6). As applied to Potiphar, the meaning is that all that he had was left in J oseph's hand, exactly as in the case of the spiritual man, in whose hand is left all that is and was under the authority of the natural man. So also is it in a perfect society, and conse quently in the church. Thus, the natural in man knows nothing save bread, that is, save the necessities for sustaining life, these being what is meant by bread. The arrangement that obtains in man is such, that the natural man is indeed subject to his spiritual, and this so absolutely, that the natural takes its all from the spiritual, knowing nothing save the bread that it eats. After the II Ad. 419-4~0 ~07

~130-31]

THE WORD EXPLAINED

fall, there is indeed 7 a like order and consequently a like state, but then the natural man subjects himself to the spiritual. Indeed, before reformation, the natural man is the master, and he is reduced to obedience only as he so subjects himself that at last he knows nothing save the bread that he eats, that is, the necessities of life which are of use to him. 2130. In the inmost and supreme sense, in which senses by Joseph is meant the Messiah himself, and by the house of Potiphar the entire globe, there is a coinciding meaning; 8 and by Potiphar are meant those who put themselves under the power of God Messiah and thus appoint him over their house as absolutely as in the present case; that is to say, who leave all that they have in the hand of God Messiah, knowing nothing save the bread which they eat. Thus, by bread are meant the necessities of both lives, the spiritual and the natural. Then, as in the present case with Potiphar and his house, they receive blessings" in the house and in the field" [vs. 5], and thus enjoy blessings like those of J oseph (chapter 49 25 ). 2131. And Joseph WM beautiful in form and beautiful to the sight (vs. 6). These words refer to what precedes and also to what follows. They refer to what precedes, in that he was then beautiful in form, that is, beautiful as to all things interior; for the form is the expression of all that is within man-an expression of the whole man and thus of his state, both spiritual and natural. Form has respect to every faculty in particular, and also to all in general; thus, to the order and state that obtains in each indi vidual, and, moreover, to the order and state that obtains among individuals. Hence then comes beauty as to form; for man's spiritual then administers all things, including the whole of his natural. So likewise, the form is beautiful in society and in the church when it is like to the man who has been thus formed; that is to say, when those in that society who represent the spiritual mind, so govern those who represent the natural mind, and so forth, that the latter know nothing save the bread which they eat; for
T At this point, the paragraph is emphasized by "N B" written in the margin. S haec ita coincidunt (ut singula applicari queant). In our translation, we have ignored the ita because it pertains to the words in parentheses which the Author crossed off.

!tOB

II Ad. 4!t1-4!t!t

GENESIS XXXIX: 6-]8

[~13~-33

if they knew more, the form would not be beautiful. Such beauty as is now described will exist in the kingdom of God Messiah, which derives this its beauty, as it derives its form, from God Messiah alone. 2132. The words beautiful to the sight are added, because from the beauty of the form comes the beauty appearing to the sight, that is, as seen by others, causing them to be delighted with it. So likewise the human face, which is the appearance to the sight, arises from the beauty of the form of the interiors. 2133. That the words of the text refer also to what follows is clear from the series of the events that follow, namely, that for this reason Potiphar's wife loved Joseph, that is to say, because of the beauty of his form, his beauty in appearance, etc.

GENESIS XXXIX
6 And Joseph was beautiful in form and beautiful to the sight.

7 And it came to pass after these things, that his master's

wife cast her eyes upon Joseph; and she said, Lie with me. 8 But he refused, and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand. 9 He himself is not greater in this house than 1; neither hath he kept back anything from me but thee, because thou art his wife; how then can I do this great wickedness and this sin before God? 10 And it came to pass, as she spake to Joseph day by day, and yet he obeyed her not, to lie by her, and to be with her; 11 And it came to pass, [1 say], on a certain day, when he went into the house to' do his business; and no man of the men of the house was there in the house, U That she caught him by his garment, saying, Lie with me; and he left his garment in her hand, and fled and got him without. 13 And when she saw that he had left his garment in her hand, and was fled forth; 14 Then she called the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew man unto us to mock us ; he came in unto me to lie with me, and 1 cried with a loud voice; 15 And when he heard that 1 lifted up my voice and cried, he left his garment with me, and fled, and got him without. II Ad. 4~3-4~4 ~09

~134-35]

THE WORD EXPLAINED

16 And she laid up his garment by her, until his master came to his house. 17 And she spake unto him according to these words, saying, The Hebrew servant whom thou hast brought to us, did come unto me to mock me; 18 And when I lifted up my voice and cried, he left his garment with me, and fled out.
2134. The subject now treated of is Joseph's first servitude after his anguish and spiritual death. This servitude was a mild one, for he served with an Egyptian who appointed him over his house. Thus, servitude does indeed follow after temptations, but a servitude which consoles the man rather than dejecting him and casting him into despair. In this way, man is again raised up and is prepared for that which is to follow, the end being con tinually held in view. Thus, by this mastership obtained in the house of the Egyptian, Joseph first received consolation for the misery in which he had been, and also was initiated, as it were, into that dominion which was being prepared for him. Moreover, this carried with it the advantage that he was initiated into a still greater servitude and therein also into a greater dominion. Such is the way of God Messiah, which is the way of truth and the way of goodness whereby he leads man to himself. This is done not by force and suddenly, but by degrees, in order that the man may put on a disposition, and, at the same time, may afterwards have remembrance of his former state, and so, in the state of dominion, may have the greater blessedness, this being acquired solely from the opposite. In this way liberty is acquired from servitude, like good from evil, etc. From this then it can be seen how the evil which happens to a man is turned to good, and how this evil brings on good, as also was observed above En. 11~0-1, 1154, 1800-1, 1911]; and this in things least and at the same time in things greatest, and so in every moment of the man's life and in the progressions of that life. 9 2135. Therefore, having accomplished his first and milder ser vitude, and having also passed through his mastership in the house of Potiphar, Joseph was now prepared for his second servitude and,
This paragraph is emphasized by three" NB's" written in the margin.

no

II Ad.

4~5-4~6

GENESIS XXXIX: 6-18

[9l136-38

at the same time, for his mastership therein. This servitude, how ever, was much more severe than the previous one, for he was cast into prison, and although there appointed over the king's prisoners, he was yet a prisoner and in the state of servitude which ruled in that domain. 2136. That this, Joseph's second servitude, was a temptation, and that, nevertheless, he was in deeper torment because of the loss of common liberty, by reason of the fact that he was not allowed to be in society and thus to enjoy liberty even as to his person, and in this way also was bound-this is described by David in Psalm 105 17- 19 , where we read: "He sent before them a man; J oseph was sold for a servant. They afflicted with a fetter his foot; his soul came into iron; until the time that his word came; the speech of Jehovah tried him." From which words it is evident that this thing was from God Messiah, being a trial of J oseph. 2137. As concerns Joseph's servitude, that, like the first, so also this second, which was augmented-to say nothing of the first servitude of all, in the house of his father, in that he was brought up among the sons of the two handmaids-signifies not only that interior servitude in the man himself, which has been spoken of, but also the servitude of every individual whom God Messiah admits into the interiors of His church, and, moreover, the servitude of the church itself in every society, small and great, and in the entire globe, from the beginning even to the end of days, is evident enough; and also that the Messiah was the Exemplar of all servi tudes; see above [n. 1955]. For, to the end that He may introduce men into the church, He converts them into images of Himself by means of things similar to those which He himself suffered; to the end, namely, that the kingdom of God Messiah may consist of examples and types of Himself, and that so they may become His sons. 2138. Here, in order that J oseph might now be let into temp tation and that his faith might thus be tried, and so, that this faith, like Abraham's, might become faith in act, and that he might thus find grace in the eyes of God Messiah, his chastity is now first tried by the wife of the Egyptian in whose house he was. Re garded as an historical matter, the nature of this temptation and trial, and the nature of J oseph's fidelity toward his master and, consequently, of his faith toward God Messiah, may be evident to II Ad. 49l7-49l9 9111

~139-40]

THE WORD EXPLAINED

everyone from the mere letter. For, according to men's fidelity toward those whom they serve here in the world, such also is their fidelity toward God Messiah, the former fidelity being a sign of faith itself, and also a sign that they are led by God Messiah. 2139. But since the historicals of the Divine Word are per petual examples of things which concern the entire globe in general, and likewise the posterity proper in special, and each individual in particular; and which, consequently, involve things spiritual and celestial-for God Messiah, being in things divine, speaks from things supra-celestial and purely spiritual, all else then following of itself; therefore, the things here described were one and all the acts of their life. But they are described here, and described in the given order, to the end that they may contain the series of things in what is spiritual and celestial, and especially in what is inmost where is the soul and life, as it were, of those things which stand forth in the contents of the more interior sense and also of the interior and finally of the external or historical. 2140. And now, if that which lies inmostly concealed is to be explored, this cannot be done until that which covers it, that is to say, that which contains the exterior senses, is evolved. But since in what has preceded, things inmost have been treated of, and . since it was then permissible to progress from these toward things exterior, this being the divine order itself, so now also it may be allowed us to follow the same order. But then, what must first be evolved is the signification, in the truly spiritual sense, of the Egyptian's wife and of the other particulars. Inasmuch as the sub ject here treated of is mainly the Egyptian's wife, and then the prison, we may be allowed to evolve what is here meant by his wife in the spiritual sense. This we learn more especially from her husband, who is called" the captain of the guards," etc., and" an Egyptian," by whom, as stated above [n. ~1l7, ~1l9], is signified the natural man or natural men. And when the husband signifies the natural man, it follows that his wife signifies the doctrine which such a man professes; and since he is called an Egyptian, she signifies that doctrine which was the doctrine of Egypt, to wit, idolatry, and not only this, but, being an utterly depraved woman, she signifies magic itself. That the Egyptians were magicians is quite evident from what was done in the time of Moses, when magicians were so common among them that Pharaoh convoked ~l~ II Ad. 430-431

GENESIS XXXIX: 6-18

[~141-4~

magIcIans, whom he called his learned men [Ex. 7 11 ]. Nay, the Egyptians were the more learned in the degree that they were the more skilled in the art of magic. Their doctrine, therefore, consisted in magic, and, consequently, their religion consisted in the worship of the devil. So manifest is this, that to others also it has been evident that such a doctrine flourished among the Egyptians. Thus, in the spiritual sense, by the wife of the Egyptian is signified magic. 2141. But because an Egyptian signifies the natural man, there fore, in the most general sense those are signified who devote their labor to nature alone, and thus worship nature as God; men who are natural in the worst degree and acknowledge no other god than nature; thus, the devil, who desires to be called the prince of nature, and who persuades men in this and confirms them; for he is en dowed with a natural soul, and looks only downward, that is, to the world. Even were he admitted into man's heaven, that is, into his mind, yet he cannot elevate himself above himself, that is to say, cannot be elevated above himself, but continually looks downward and is led by his own nature, and so is immersed in the world and in terrestrial matters, and the lowest things of earth, etc., etc. 2142. From the above it is now apparent that in the more hidden and at the same time the broader sense the wife of the Egyptian signifies magic and also the doctrine of natural things, so that men worship nature and thus reject and entirely ignore, as it were, heaven and God Messiah. But since the conditions in generals are the same in particulars, that is to say, in each indi vidual subject, as stated above En. 680], the individual subject being a part of the whole to which the whole is likened, as said above, let us now see what a wife is in the individual man, when the man is called an Egyptian, that is, a natural man. When the natural man is the husband, his wife is the science which promotes that doctrine. That sciences are married women, and, indeed, are represented by women who are conjoined with men-the latter, when exhibited at the same time, being experiences and the like, which are copulated and so make science and confirm it-is so well known in the heavens among those who represent such things under forms, that nothing is more common. In relation to man (homo) himself, therefore, wives are those sciences which expound things natural; and these perform no use unless they are conjoined with II Ad. 4S~-433 ~13

~143-44]

THE WORD EXPLAINED

men; whence come offspring like to natural magic, as it is called.1 Although these things are unknown, yet it is things of this kind that are meant in the more hidden sense, as can be evident from numerous considerations. So intelligences are meant by ho,rses; nay, in the fables they are also compared to nymphs. And if it be permissible to confirm this by natural proofs drawn from the writings of the ancients, everyone, even the natural man, will see its truth. As regards these ancient proofs, they are adduced here, to the end that even natural men may be persuaded of the truth; for it was permitted the devil to mock and deceive men by similar things; just as, in the time of Moses, it was permitted the Egyp tian magicians to do the like things by their incantations and juggleries as Moses did by the power of God Messiah, etc. [Ex. 711 ,22; 87 ]. 2143. Since then by the wife of the Egyptian in the individual man, that is, in man regarded in himself, is signified science, we now learn wherein Joseph's temptation and trial consisted, and likewise what it signifies, namely, the same kind of thing as was signified by science in paradise, when Adam was forbidden to eat of the tree of the knowledge 2 of good and evil and was then deceived by the serpent or devil and thus led to those things which are in the world and the body, and so was turned into the opposite [Gen. 3 1- 7 ]-as can be seen at that passage, God Messiah granting. 2144. And Joseph was beautiful in form and beautiful to the sight (vs. 6). That these words refer to what precedes, and, at the same time, to what follows, see above n. ~131. This beauty consisted in form and consequently in order; which order was then beautiful with J oseph because he was a faithful servant; and [it was because he was] in order, that he was now able to administer the whole house of the Egyptian. From the mere fact of these words being here premised, it can be quite evident that the Egyptian's wife was captivated by this beauty; for to them also and thus to all men, even those who are embued with magical arts and likewise those devoted to nature, it is granted to learn truths and to be captivated by their beauty,
1 The term "natural magic" was used contemporaneously to mean the wonders of applied science. Confer, for instance, the Magia Natllrali8 by G. B. Porta, which was published in so many editions, and Mathematical Magick by John Wilkins (London 1691). 2 Or science.

~14

II Ad. 434-435

...

GENESIS XXXIX: 6-8

[fl145-47

this being conceded by God Messiah because, during their life, all men are in a state of refonnation. Thus it may be evident that the wife was captivated by Joseph's beauty in its appearance, that is, to the sight, but not by the fonn, this referring to the ante cedents. So the magicians in the time of Moses acknowledged that the miracles done by the hand of Moses were from the supreme God the Creator of all things' [Ex. 8 19 ]. 2145. And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me (vs. 7). What these words signify may now be fully comprehended from what has preceded, namely, in the more hidden sense, that she wished to allure Joseph, who was a worshipper of God Messiah, to idolatry, and so to magic. Thus, she acted in accordance with the attempts made by the devil to seduce to his own worship, those who are of the true worship of God Messiah. This cunning is ever present in the devil. These words can now be explained from what has been premised. 2146. But he refused, and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand (vs. 8). Joseph's faith fulness in the administration which he had obtained, is again de scribed; but here, like a servant, he calls the Egyptian his master, although Joseph was the master, and the Egyptian knew nothing save the bread which he did eat. That he so often calls him master, arises from the fact that he was a servant; and also that this calling has regard to himself and also to the Messiah, who, in the house of his father and mother, likewise served-as is plainly stated [Luke fl51]; moreover, by teaching, etc., He also served the Jewish people and their church, and likewise His disciples, and furthermore, the universal world, although He was the Master, as the Messiah himself declares in his Word [Matt. fl3 8 10 ; John 13 13 ]. 2147. That Joseph so frequently calls Potiphar master involves also that by Potiphar, the captain of the guards, is represented
[Here in the autograph comes the following unnumbered paragraph which is crossed off by the Author:] Since, therefore, the wife of the Egyptian was captivated by tbe sight of Joseph, which was beautiful, therefore, she wished to lie with him, that is, to be associated with him. That natural men and those devoted to natural magic also wish to know the Word of God Messiah and thus to abuse it, is so constant [a truth]

II Ad. 436-438

fl15

~148-49]

THE WORD EXPLAINED

that authority and thus that dignity which obtains in heaven; for by authorities on earth~ whatsoever they are~ whether it be the authority of an Egyptian or the authority of an upright or of an evil life, is represented God Messiah, he being represented, not indeed by the persons according to their lives, but by the dignities which they possess. Thus~ He is represented by kings, as for in stance, by Pharaoh~ the royal dignity being then separated from the person. So likewise He is represented by the kings of the Jewish people whatsoever their reputation~ though in a different way when their life is described. He is also represented by the priests of the old church~ whatsoever their reputation, the dignity being then regarded separately. For God Messiah is the King of kings and the Priest of priests. Therefore~ we read of God Messiah in David: 5 "The speech of Jehovah tried him (that is, Joseph); the king sent and loosed him; the ruler of the nations opened [ to] him" (Ps. 105 19 , 20). So here, He is represented by the dignity which Potiphar had in Pharaoh's kingdom~ as being the captain of the guards~ etc. Thus, He is represented not by Potiphar himself but by the Egyptian. (These words should be better looked into~ and this at verses 3 and 4.) 6 . 2148. Of the remaining words of this verse, namely, that all things were given into his power, we have treated above [no ~1l9, seq.]. We have also shown [no ~140 seq.] what is here meant by his master's wife; for it is evident that by his master is meant the Egyptian, and thus by the latter's wife the things which were told above and which may be consulted. 2149. He himself is not greater Vn this lwuse than I; neither hath he kept back anything from me but thee, because thou art his wife; how then can I do this great wickedness and this sin before God? (vs. 9). The same thing occurs here as occurred in paradise, in that Eve said to the serpent that it was allowed to eat of every fruit except of the fruit of the tree of knowledge 7 [Ch. 3 2- 3 ]. It is the same here, considering the matter in the man himself as
[Here in the autograph come the following words, those in parentheses being crossed off:] (when treating of Phara.,oh as king, not as Pharaoh as he was in his life) and by Pharaoh as king, not as Pharaoh, it is said, [Note by the author, written in the margin opposite the lines" So likewise . . . regarded separately":] (Whether this should be inserted here, may be carefully looked into.) 7 Or science.
~16

II Ad. 439-440

GENESIS XXXIX: 9

[2150

regards the natural sciences signified by wife; and also in society, where these sciences are men's doctrines even in things spiritual. Here in Egypt was magic, and, therefore, the learned were called magicians, for the representing of those at this day who are in natural sciences. Thus the words are used in the same way as above 8 [no 2140 seq. J. 2150. In general it must here be observed that never has it been the case that sciences are forbidden and that, therefore, they must be rejected; for sciences are learned by means of such things as are in the world, and it is in the sciences of the world that man is educated, and his mind with its intellect first formed; nay, the sciences are such that without them man can have no knowledge of things spiritual. Therefore, they serve for the understanding of spiritual things, and also of celestial. But it must well be noted how the sciences are to be used, namely, that from them there may be an understanding of things spiritual and not that the latter may be confounded and entirely obliterated; which is necessarily the case if we wish to examine things celestial and supra-celestial by means of sciences. 1 In such case, the latter entirely darken and confound truths and the light of truth, like foul mud and dregs the clear water of a fountain. When sciences and thus cognitions have been acquired, no other conclusions must be formed from them save such as are taught in the Word of God Messiah; for the natural man never perceives things which are heavenly. Therefore, the order to be observed is, that 1 the dictates and truths of the Word of God Messiah must be laid down as a foundation, that so men may suffer truths to lead the sciences. This is the same as when man suffers himself to be led by God Messiah, and as soon as anything resists, immediately rejects it, because it in duces shade; thus not doing anything as a man whose state is inverted, but as a man whose state is perfect, so that he suffers God Messiah to draw forth those cognitions from the sciences and so to construct those several parts in the human mind whence arises a grove and paradise. Otherwise [the construction] is effected in an entirely opposite way. (God Messiah granting, these points should be set forth more copiously.) Thus the order is the same in particulars as it is in the whole.
1

[ Marginal note by the Author:]. Obs: See n. f2175-78. This sentence is emphasized by "Obs:" written in the margin.

II Ad. 441

217

n51-54]

THE WORD EXPLAINED

2151. And it conne to pass, as she spoke to Joseph day by day, and yet he obeyed her not, to lie by her, and to be with her (vs. 10). Thus is described the nature of the temptation, when men are persuaded by those things which are signified by the wife. Indeed, here the conjunction itself is signified, and therefore it is added, and to be with her. 2152. It cOITlle to pass, I say,2 on a certain day, when he went into the house to do his business; and no man of the men of the 3 house was there in the house (vs. 11). What is meant by the men of the house has been told above, namely, those who minister, as do all things which confirm what is meant by the wife; thus, the magicians, and also all that flows in by the senses and confirms in like manner. In general, they are called the things of experience, from which, when copulated with the sciences, such offspring are born; for sciences are then like the wife who brings forth offspring, while the husband is those things which have come in by the senses and have been gathered together by the evidences of the senses. The men of the house are many in number, all being in one house, namely, in the memory. Here, however, they were not present, but only the sciences. 2153. If now man is regarded as he is in himself, and this natural science is the wife, as it were, and those things which con firm are the men, it then follows that there was then at hand nothing which would confirm, but only science, and consequently magic which is the worst of the natural sciences, being given to men by the devil himself because this was permitted him, from causes to be brought forward elsewhere. Hence it follows that he then revolved in his mind, What is this? and, Are these things to be learned? and the like; for as the mind is, so also do those actions of life follow which are described in the Word of God Messiah. But now there were no men of the house there, that is, no confirmers; therefore, the text now continues: 2154. That she caught him by his garment saying, Lie with me" and he left his garment in her hand, and fled, and got him without (vs. 1fl). What is meant by garment has been told above [no 318, 41fl-3, 1658, 1883], namely, things which are outmost and are
The words I say are added to the text by Schmidius whom Swedenborg here copies. See History of Creation, n. 33 note. i The autograph has ejm (his), but this is clearly a slip for ibi (there).

fl18

II Ad. 44fl-445

GENESIS XXXIX: 10-13

[~155-5'7

coverings. [The meaning is] that this wife or this natural science, to wit, magic, took hold of him as to his garment, that is, as to that which is outmost and is the actual operation; and in this way wished to persuade him, so that he might seize her, alluring him thus to herself. This is done when man is persuaded by ultimate effects and does not look more deeply within; then conclusions are made from the mere effects and so men are persuaded. This is the art of the devil. For there were no men of the house who might persuade, save that they are ultimate effects. Such also are persuasions in idolatrous cults, and so in the entire globe, especially with the learned of the world; hence, such men are persuaded more than the common people, and become the worst of all. 2155. But when Joseph saw this, he left these things and fled. Thus, he abominated it, that is to say, wizardry, as one would loathe a crime. (These words can be applied to the things spoken of above.) Thus he left the house itself; for he fled and got him without, that is to say, he loathed the deed. Different was the case with Eve and Adam in paradise, who ate of the fruit [Ch. 3 6 ], and so likewise [made conclusions] from effects, etc. 2156. And when she saw that he had left his garment in her hand, and was fled forth (vs. 13). This is again confirmed that Joseph's fidelity and faith may be made clear. It is said that he left in her hand the garment, by which she caught hold of him. The hand signifies the power which he left in the hand of the seducer, that is, of the serpent, and from which he released himself. 2157. What is spoken of, however, is Joseph's garment, that is to say, the garment which Joseph had on him; but this must be understood in the same way as the statement concerning the magicians, that they did the like, by their incantations, as Moses did from the divine virtue [Ex. 711 ,22; 87 ). For magic, that is, the devil's crew, imitates in things outmost that which is done by those who act from the divine virtue; and this to the end that they may be confounded and thus persuaded. This is Joseph's garment. As to whether Joseph had an Egyptian garment, it does indeed seem that this may be inferred; but since the wife took that garment from him, how this circumstance is made clear, will follow from what comes later; for this garment afterwards served the wife as a basis for accusing Joseph before her husband and for his being shut up in prison. II Ad. 446-448 ~19

2158-61]

THE WORD EXPLAINED

2158. Then she called the men of her house, (JJ11,d spake unto them, sayiJng, See he hath brought in an Hebrew ~ unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice (vs. 14). That the men of the house are conf1rmers, being such as persuade by experience to which they adj oin the sciences, has been told above [n. 2152]. In a like sense, it is the magicians who are the men of the house, being the learned men of the Egyp tians. How this corresponds to what was done in the time of Moses may be seen. 2159. By (JJ11, Hebrew m(JJ11, are meant all those who were born of Heber,4' thus, who are descended from Seth. G Hence, Abraham also is called a Hebrew [Gen. 1413 ]; and that there were many generations which were called Hebrews and which dwelt outside Egypt can be evident. Their religion was entirely different from the religion of the Egyptians, and so was contrary thereto. From which, and also from what follows, it can be evident that the Egyptians reckoned it as a heinous thing to eat with the Hebrews [chap. 4332 ] ; thus there were many Hebrews at that time. Hence also their present descendants are called Hebrews, and the lan guage Hebrew. Therefore, she now calls Joseph a Hebrew be cause at that time the magicians abominated the doctrine of the Hebrews as that doctrine existed in Heber 6 and later in Abraham, and now in J oseph. 2160. Thus, she now has recourse to lies, as is the custom of the devil and also of his crew whom that wife called to witness that they might consent; for without men who bear witness and give consent, magic has no effect on the man who is natural, it being in this way that he is persuaded. 2161. That he mocked them, thus, not her but them, and conse quently the magicians, was a lie. This mocking has reference to all that follows, and also to the garment of which we read in the next verse. Her saying he came in unto me to lie with me, was indeed a lie; but because the garment was J oseph's, that is to say, was the ultimate, or was deluding effects and wizardries, therefore she could say, he came in unto me.
The autograph has !JX Hebraeo (of an Hebrew), but the Author seems to have meant Eber, the great grandson of Shem, who was the father of the Hebrews (Gen. 1021 ); see n. 148. See n. 1563 note, 1978 note. The autograph has in Hebraeo (in a Hebrew). See the last note but one.

II Ad. 449-452

GENESIS XXXIX: 14-17

[~16~-67

2162. It was indeed true that she had cried out with a loud voice, but for the reason that he did not lie with her. This cry was raised that the men of the house might hear and so might give confirmation by reason of her voice, the voice signifying public experience-a fact which was well known to all in Egypt. Hence, also the magicians, that is to say, the learned were aroused and became indignant and bore witness with her. This they do when their sciences are disproved from effects, in that they cry with a loud voice, both with their lips and in their writings; as perchance they will do here also, when the true doctrine is being set forth. The loud voice and the cry are also expected. 2163. And when he heard that I lifted up my voice and cried, he left his garment with me, and fled, and got him without (vs. 15). These are lies which are again repeated. That he had left his garment was true; and for her, this garment was a testimony, as stated above [n. n57]. This was true, and yet in itself, this also was a lie. By a garment are here meant effects which are con cordant, such as those which were produced by the magicians in the time of Moses [Ex. 7 11 ,22; 8 7 ], whereby Pharaoh's mind was hardened, and he likewise was persuaded by lies. 2164. In the broader and broadest sense, those things are re garded which by means of all the natural sciences [are declared] by the learned of the world and their like, who adore nature as God or as the Creator of the whole [universe]. If it be allowed, these things also may be told, by application to the things of which we have spoken above [n. ~154, ~158, ~16~]. 2165. And she laid up his garment by her, until his master cUJme to his house (vs. 16). In this same sense and in their broader meaning, these words are understood in a like way. The master's house is that in the natural man wherein evidential proofs of this kind are laid up, and from which they are called forth to public view, that the master himself may be persuaded even by the men of his house. 2166. And she spake unto him according to these words, saying, The H eb'rew servant whom thou hast brought to us, did come unto me to mock me (vs. 17). These words have been explained above [no ~15S-61]. They are the persuasions which the wife brings to bear on her husband. 2167. And when I lifted up my voice and cried, he left his garII Ad. 453-458 ~n
8

~168]

THE WORD EXPLAINED This also has been explained

ment with me, and fled O'Ut (vs. 18). above [n. ~163--4].

GENESIS XXXIX 19 And when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled. ~o And J oseph's master took him, and put him into the prison house, a place where the prisoners of the king were bound; and he was there in the prison house. ~1 But J ehovah was with J oseph, and shewed him mercy, and gave him favor in the eyes of the keeper of the prison house. ~~ And the keeper of the prison committed to Joseph's hand all who were in the prison house; and whatsoever they did thel"e, he was the doer of it. ~3 The keeper of the prison house saw nothing that was under his hand; because J ehovah was with him, and whatsoever he did, J ehovah made it to prosper.
2168. What now follows concerns Joseph's second servitude and his imprisonment, which was harsher than the first, and yet was followed by his dominion over the whole of Egypt. It was harsher for the reason, as stated above [n. ~134], that by a still harsher servitude he might be prepared for a liberty from which he would derive the more delight by reason of the remembrance of the servitude; for when man comes suddenly from an opposite and unhappy state into one that is gladsome, as from a prison into a state of freedom, the sweetness of liberty is exalted. This is not the case if there has been no preceding servitude. But in order that he might be explored, and might at the same time be prepared for dominion, Joseph, even in his prison, obtained preeminence and a certain kind of dominion, but over those who are called the king's prisoners; to the end that by continual sight of these, and thus by reflection directed into himself, he might realize the blessedness which he enjoyed as compared with the others, and so might worship God Messiah and attribute all to Him alone. That such is the case, can be concluded by everyone from the series of events. The like is enacted throughout the entire globe, and enacted in the case of those who are explored by God Messiah ~~~ II Ad. 459

GENESIS XXXIX:

19-~g

[2169-70

and are sent into servitude that they may be prepared for things heavenly and so for joy; to the end that from the unhappy servi tude which they have undergone, they may acquire a sense of genuine joy, and from this very joy may give glory to God Messiah. Therefore, these events have regard to things spiritual. And since they happen with all who are in the church of God Messiah, this story is so universal that it regards the entire globe and every single society large and small; nay, it regards the least society of all, and consequently the things which exist in the individual man, in whom is a species of society. 2169. And now, as concerns man in particular, a society or a mirror of society exists in him; for as the man is, such also is the multiple or compound man, that is to say, society; and as society is, such is the universal world. But here there is a distinction as applied to each individual, seeing that the variety is so great that one individual is never like another. No harmony can ever arise from things exactly alike, but only equality, such things being incapable of association by any harmony. It is variety, com pounded in accordance with most perfect order and the laws of order, that produces the perfection of the whole. 2170. From this, therefore, we can now learn what is more interiorly and inmostly contained in this series of words in the Word of God Messiah, in its application to the individual man, regarded in himself. Man has four faculties, one above the other and one prior to the other and also one more perfect than the other, namely, the soul properly so called, the intellectual mind with its will, the natural mind or animus, and the body. Taken together, these constitute a kingdom, and this kingdom is ruled by the soul. In the whole of this kingdom, there is nothing whatsoever but what is ordered by the soul properly so called; and the soul makes all things to be in a state such that they may serve the intellectual mind and its will. To the latter, therefore, is subjected the natural mind or animus, which is entirely under its sway; and with precedent understanding, it holds all things of that mind in obedience, and orders and rules it entirely according to its nod, its affection, and consequently its will. Thus, the animus and all its affections, which are also called cupidities, loves, fires, and the like, are en tirely ordered by the intellectual mind, and thereby the whole body also. Such is the subordination, that is to say, such is the order, II Ad. 460-461 ~~g

2171-73]

THE WORD EXPLAINED

instituted from first creation. But after the fall, all is so inverted that the animus with its torches, flames, cupidities, and appetites rules the intellectual mind and its will. This mind must then be called not intellectual but rational, and its will, not will but servi tude, in that' it then must needs obey the animus as its master, and so be enkindled and incited by its cupidities and appetences to such things as favor the animus and the body alone. Thus all intellec tual light is lost, and shade comes in place of light, that is to say, lies in place of truths, malice in place of goodness, the loves of self and the world in place of love toward the neighbor, the community, and so necessarily God Messiah; then hatred comes in place of love, etc., etc. 2171. When thus the animus or natural mind is the master, and the intellectual mind with its will the servant, it is indeed the appearance that the intellectual mind is the master; for it seems that the man does everything from will and understanding. That the case is different, however, is fully clear, and this from so many circumstances that pages might be filled with evidential proofs merely by way of confirmation. In order then, that this perverted order may be restored to its pristine state, that is to say, in order that man may be reformed, he must undergo not only temptations but also servitude, as here does Joseph. The manner of this suc cession in man, can be evident from J oseph's life, and also from each and every man in the entire globe and in every society; but it is the life of the Messiah that is the exemplar and prototype of all. 2172. Since, therefore, these words are of such great extension that they have reference to all who are in the church of God Messiah, we shall here state only those things which concern man himself, to wit, his state and the changes thereof, when he is being reformed; that is to say, how his natural mind is subj ected to his intellectual mind, and how finally the intellectual mind dominates over the natural mind, the man thus coming into a state of liberty. 2173. The like also takes place in heaven, since they who are in heaven are known from the things which are in man's intellectual mind, the intellectual mind being man's heaven. The natural mind, on the other hand, is known from those who are in a lower place, and are called infernal spirits or hell itself; for it has so come to pass, that the animus is governed by the will, or the natural mind by the intellectual, in the same way that infernal spirits are gov 224 11 Ad. 462-464

GENESIS XXXIX: 19

[9H74-75

erned by heavenly spirits, or hell by heaven. Therefore, man is a type of both; and, therefore, to the end that the devil may be bound, a combat and wrestling arises, and then dominion, after the man has undergone servitude among men who themselves are ruled by God Messiah, it being He alone who subjugates the devil. 2174. And, when his master heard the wordg of his wife, which she spake unto him, saying, After this manner did thy serva;nt to me; that his wrath was kindled (vs. 19). What these words sig nify in the proximate and historical sense is at once apparent. What they signify in that hidden and thus more remote sense, which here is the only sense that is living in the Word of God Messiah [is not so apparent]. By the wife, as stated above [no 9l140], is meant that which is magical, yea, scientific, that is to say, natural science which leads to the worship of nature, and also to that magic which existed among the Egyptians; for as Abra ham's wife and Isaac's, namely, Sarah and Rebekah, signify the church and its doctrine, as did also Rachel, so here the wife of the Egyptian signifies the opposite doctrine, namely, the science which leads away from the true church of God Messiah and leads to the worship of nature, to magic, and thus to the worship of the devil. The master here was Potiphar, the captain of the guards, being an Egyptian, by whom is meant the natural man whom J oseph must serve; for a man must serve some one in order that he may learn how to rule. Thus by the husband is here signified the animus in the man himself; whose house is all that which pertains to the animus and the natural mind, and thus is also the body; its men being those of whom we have treated above 7 [n. 9l159l, 9l158]. 2175. As to how this is applied, this can be evident from what has preceded, especially from verse 9, where it is said that his master withheld him only from his wife; that is to say, he was not
[Here come the following unnumbered paragraphs which are crossed out by the author:] Thus, when Joseph's master heard the words of his wife which she spake unto him, namely, when this mind heard-. From this it can be evident that [when] the natural man heard his wife speaking with him, as it were, that is, heard this his doctrine, science, magic, which spake with him; and thus heard those things of which we have spoken above [no 2140]; then his anger was kindled. That it uttered lies has been told above [no 2160-61], for it can speak nothing but lies. As to how this is applied, this can be concluded from what has preceded; to wit, that Potiphar was a eunuch [Gen. 37 29 ) and, indeed, had a wife.

II Ad. 465-466

~176-78]

THE WORD EXPLAINED

to touch idolatry and magic, and consequently those sciences which are worshippers of nature. All else he delivered into his charge, and this because God Messiah so willed it and inspired it into the man with whom J oseph served, for God Messiah disposes the hearts of all men, that J oseph might thus remain in his doctrine as a Hebrew; for God Messiah had given him grace in Potiphar's eyes, as he did in the eyes of the captain of the prison (vs. ~1). That He did the same in Potiphar's eyes, is evident from verses 5 and 6. Thus, although Potiphar was an Egyptian, yet God Messiah in dined his heart, as He inclined the heart of the Egyptians [Ex. 1~33] when Jacob's descendants were to go out from Egypt; and hardened Pharaoh's heart [Ex. 144 ]. Thus Joseph's master was now the Messiah himself, it being He who is meant by Potiphar when he withheld this. So likewise the animus or natural man, when it sees that the spiritual man serves it, favors the latter in all things, gives it power over all that it has, and withholds it only from this natural doctrine; for it then sees that itself is blessed on account of the spiritual man and so does not grant [to the latter] the use of those things which are in itself. 2176. So likewise with those who are in the church of God Messiah, when they serve the evil, nay, the worst of the evil. When the latter see that they are blessed because of those who serve them, they leave all things to their charge, because of their faithfulness. Then, if they come over to their side and become like them, they grow angry and punish them and thrust them into prison. This is so constant a practice in society that all men know it. Nay, they know that the upright find grace in their eyes so that they give all things into their hands. Thus they withhold them from their own malice. 2177. So likewise with idolaters, when they note that they are blessed on account of those who are in the church of God Messiah and who serve them. They in like manner withhold these men from their sacred rites. They do indeed see that these rites are profane, yet they do not abstain from them; but they withhold their servants from receding from their doctrine, because they are blessed because of these servants. This also is common. 2178. So likewise, in the individual man, the natural mind or animus subjects itself to the intellectual mind and its will, and then it notes that an things succeed. That which withholds is indeed ~~6 II Ad. 467-469

GENESIS XXXIX:

~O

[~179-8~

called the natural mind; but it did not dare to ascend into the intellectual mind and lure the latter to its own side; for it notices that under the will and hand of that mind all things are favorable to itself. When, therefore, [the intellectual mind] does the same [as the natural mind, the latter], like the Egyptian, is kindled with anger; 8 for it knows that it will then be deprived of that pros perity. That such a state exists in man while he is serving, may also be deduced from the testimonies of experience in oneself. 2179.* And Joseph's master took hilm, and put him into the prison house, a place where the prisoners of the king were bound; and he was there in the prison house (vs. ~O). To the end that those deeper things may be seen which here lie concealed, [it should be observed that J this is the second and indeed the harsher servitude into which J oseph was sent in order that he might be tempted and proved, and might at the same time be prepared for dominion. This is spoken of in David, where we read: "They afflicted with a fetter his foot; his soul came into iron; until the time that his word came; the speech of Jehovah tried him" (Ps. 105 18,19). That it is the Messiah himself, is here clearly indicated; for he is called the "Word" and the" Speech of Jehovah which tried him." The prison is the last servitude, nay, and punishment. 2180. As touching the place of the prison, that it was in Poti phar's own house, is clearly evident from the next chapter, where we read: "He delivered them into custody to the house of the captain of the guards, the house of the prison" (40 3 ). 2181. That the like occurs in the entire globe when servants are accused of unfaithfulness, even though they are faithful, in that they likewise are thrown into prison, although solely because of their faithfulness, is evident from what happened to the disciples of God Messiah, and also to others in the church of God Messiah, and thus in the entire globe, though with indefinite variety, some undergoing misfortunes, some being thrown into diseases, some coming under the hatred ot princes, etc. 2182. When these words are applied to the animus, then by the prisoners of the king are meant all those things which are under
Quare dum id agit, 8imiliter accenditur ira, literally "wherefore when it does the same thing, anger is likewise enkindled." * In the autograph, our n. 2178 is numbered 469, and the next paragraph (our n. 2179), by a slip, is numbered 480, the numbers then continue 481, etc.

HAd. 480-483

~~7

:t183-86]

THE WORD EXPLAINED

the empire of the natural man, such as all cupidities and the like, which are proper to the body and animus. This is the place of the prison into which prisoners of the king are thrust. Being bound, and under obedience to the spiritual man, they are there fore, the prisoners of the king, the king being God Messiah who holds them bound. For this reason, the place of the prison is said to have been in the house of the Egyptian [chap. 403 ]. 2183. The prisoners of the kirng are likewise those who are in hell, these being under the arbitrament of God Messiah alone who binds and loosens them at his pleasure. Joseph is indeed sent to the prisoners of the king or to the prison house, but this, to the end that he may hold all under his arbitrament and may reduce them to obedience. How this is represented in the descent of the Messiah to the dead 9 may be seen elsewhere, God Messiah granting. 2184. But Jehovah was with Joseph, and shewed him mercy, and gave him favor in the eyes of the keeper of the prison house (vs. 21). And now the same things occur here as occurred previously [vs. 4] in the house of the captain of the guards, with a difference only in respect to the house and to the harshness of the servitude, as stated above [n. 2179]. That the Messiah did this is clearly evident from David, Psalm 10518,19, see above, n. 2177 seq. 2185. And the keeper of the prison committed to Joseph's hand all who were in the prison house; and whatsoever they did there, he was the doer of it (vs. 22). Here the same things again recur, but with a variation. They occurred first in the house of his father .Jacob, where, although he was among the sons of the handmaids, he was yet loved by his father more than all his sons; then in Potiphar's house, where, although he was a servant and had been bought, he was yet the chief in his house; and now, in the present case, although he was a captive, yet, he was appointed over his house, and finally, by Pharaoh, over the whole of Egypt.! 2186. That these words have regard to the interior man, is clearly evident, not only from what has been said above, and from the fact that the prison house was in Potiphar's own house (chap. 403 ), but also from the words, whatsoever they did there-that is to say, whatsoever the prisoners of the King did, of whom we have
Ad infero8, that is, to the inhabitants of the lower regions, and, in general, to the dead; see n. ~76 note. 1 This paragraph is emphasized by " NB" written in the margin.

II Ad. 484-488

...

GENESIS XXXIX:

~1-~~

[~187-89

treated above [no ~18~-3]-he, namely Joseph, was the doer of it. The interior man, when set over the prison house has just such authority over all prisoners of the King, exactly as is expressed in the statement, that it was he who did whatsoever they did, the expression being exactly fitted to this authority in the individual man; for the animus and its genii do nothing whatever from themselves, but whatsoever they do there, it will do. Such in every respect is the state of the government, and words more fitting to it cannot be found. 2 2187. So likewise with God Messiah. They are his prisoners who are in hell. These do nothing whatever from themselves, but whatsoever they do there, it is God Messiah who does it, they being instruments and entirely devoid of power. All that they do, they are forced to do, and they must do it of necessity; thus they arc driven to their functions, as frequently said and shown above 8 [no ~183, ~186; cf. n. 475, 1147]. 2188. It is the same in society. Men who are natural and evil are there the prisoners of the King, that is to say, are in a prison house; for whatsoever they do, they do through the compulsion of the law and the fear of punishment. What they strive after is evil, and they are forced away from this by compulsion. They are therefore like captives and slaves; for if liberty were given them, they would rush into crimes and would indulge the genii who are the genii of their animus. Thus they do nothing good save under compulsion. Not so, however, with spiritual men. These are not under the law, for they do good from themselves; and to them, acting against the law would be acting from compulsion; for they act from the love of good and truth, because from God Messiah himself. Thus they are free, their liberty consisting in the fact that they look to the highest end and also progress thereto, and so progress to true prosperity, that is to say, to felicity. In this consists liberty, and yet to those who are natural, it does not seem to be liberty. Thus they believe it to be the opposite, because they are in an opposite state.~ 2189. Because the subject here treated of is Joseph's servitude and liberty from his first age even to his last, mention must also
See preceding note. See preceding note. This paragraph is emphasized by " NB" written twice in the margin.

, II Ad. 489-491

~189]

THE WORD EXPLAINED

be made of the servitude and captivity of those who will to be under the law, and who believe themselves to be justified by the observance of the law. That such men are slaves and captives, and thus "prisoners of the King" and not masters or freemen, is clear in itself; for no mortal man can be justified by the law,~ because evil is in men from first infancy, and indeed radically. They are born into perverted order, and the only result that can follow is, that from the first act of their life to the last, in their least thoughts, endeavors, and actions, as in their general life, they do nothing whatsoever, save what is contrary to divine law, being contrary to the order instituted by God, and so, continually evil and perverse. Hence, not even in the least point can they ever do anything according to divine law. Consequently, they cannot be justified; but in place of justice, it is injustice that is present in every point of their life. It is not external things that God asks for, but internal. The works of the law are external, which are observed every moment; for, while in them the observers are per ishing their interiors spring forth. Take, for example, any sin gle law, such as the celebration of the Sabbath, and consider whether there is any holiness in the quietude of the body on the Sabbath day, when the thoughts are entirely occupied with such things as men are persuaded to by the loves of the world and the like. It is the purification of the interior man that is intended on the Sabbath day. So likewise in all the other laws. Those, therefore, who seek justice in the law are also prisoners of the King and thus captives, for if they shall do what is right, that is, what is good and true, then they act contrary to their loves, that is to say, contrary to their disposition, this being evil from in fancy,~ as Jehovah God openly declares in Genesis, chapter [6 5 , 8 21 ]. Thus they act under compulsion, acting merely from fear, and thus from hatred against the love of heaven. As to whether this is liberty, no one 6 can say. What freedom is, is known well enough, namely, that it is not the liberty of doing evil, that is to say, is not license such as the beasts of the forest have, but is the liberty of doing good. But whence does this liberty come? It can by no means come from man, but from the great and wise
At this point, the passage is emphasized by " NB" written in the margin. The context would indicate that nemo is here a slip for aliquis (anyone).
~30

II Ad. 491

GENESIS XXXIX:

~3

[~19O-9~

God 7 who leads men; and so, when men are led by God, they think and will and thus do nothing save what is good; and then each loves the other, nay, and hates all that is excited by the loves of the world. This is what liberty is; for this leads to the highest end, that is, to eternal felicity. Since, therefore, it is from liberty as thus defined, that men derive all felicity and so are led to nought save what is good, it can be evident whence comes the justice of the law. (But, God Messiah granting, these points [will be set forth] more clearly and expressly.) 2190. The keeper of the prison house saw nothing that was under his hand (vs. ~3). This likewise agrees with what has been said concerning the animus or inferior mind, and is circumstanced in like manner. For when the keeper of the prison house is the natural man, and the spiritual man has authority over him, then the former sees nothing that is in his hand; for he has no authority, since he performs only the work of mediation and thus acts as an instrumental cause, to the end that all things may be brought forth into act. Thus, by right, he has nothing. 2191. The circumstances are the same when the spiritual man holds the dominion, that is to say, when God Messiah disposes all things; for then there is nothing in man which does not serve Him as an instrumental cause; indeed, there are continual mediations. [The first is] through the soul, into which God Messiah flows with his love and truth. To this soul is then subjected the intellectual mind, and to this again the natural mind. The latter sees nothing at all of the thing itself; but all that is under its authority, that is, under its hand, as we read, such as all that is in the memory, all its cupidities and appetites, are nothing else than ministering causes serving the will of the intellectual mind, in the same way that the body is subject to the natural mind; for all things belonging to the body follow according to its every nod, nor do they know anything as to how they are actuated. Indeed, man knows not the least thing as to the motions, etc. which go on in his body, etc. 2192. Because Jehovah was with hitm, and whatsoever he did, Jehovah made it to prosper (vs. ~3). This again indicates that Joseph did nothing, but that it was Jehovah, that is, God Messiah with him who did all things; this is why it is said: Because J ehovah was with him. And that He made everything to prosper, means
1

See Hist. of Cl'eation, n. gg note.

II Ad.

49~-494

~31

THE WORD EXPLAINED

that he brought all and single things to the best end. This is prosperity in the inmost sense. Thus, the chapter closes with the statement that J ehovah, that is, God Messiah did all things. The words whatsoever he did signify what he seemed to do; for man acts nothing from himself, but is himself acted upon; yet, since it appears to him as though he acts, therefore, it is said, whatsoever he did.
GENESIS

XL

1 And after these words, it came to pass that the butler of the king of Egypt and the baker, sinned against their lord the king of Egypt. ~ And Pharaoh was incensed against his two eunuchs, against the chief of the butlers, and against the chief of the bakers. 3 And he delivered them into custody, to the house of the captain of the guards, the house of the prison, [the place where J oseph was bound]. 8 4 And the captain of the guards charged Joseph with them, that he might serve them. And when they had been in custody for a year, 5 They dreamed a dream, both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison house. 6 And Joseph came in unto them in the morning; and he saw them, and, behold, they were sad. 7 And he asked Pharaoh's eunuchs that were with him in the ward of his lord's house, saying, Wherefore are your faces evil to day? 8 And they said unto him, We have dreamed a dream, and there is no interpreter of it. And J oseph said unto them, Do not interpretations belong to God? tell me them, I pray you. 9 And the chief of the butlers told his dream to J oseph, and said to him, In my dream, it was as though I saw a vine before me. 10 And in the vine were three branches: and it was as though
* Only a part of this chapter is specifically dealt with in the Explanation, but for the sake of the context it is advisable that the complete text be pre sented. The translation is made from Schmidius. 8 Omitted also by Schmidius.
~3~

On

GENESIS XL:

1-~~

[~198

it budded and put forth its flower, the clusters thereof ripened into grapes: 11 And Pharaoh's cup was in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand. I~ And J oseph said unto him, This is the interpretation of it: The three branches are three days. 13 Within three days shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt give Pharaoh's cup into his hand, after the former manner when thou wast his butler. 14 But keep me in mind when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house: 15 For secretly and by theft I was carried away out of the land of the Hebrews: neither have I done aught here, that they should put me into the pit. 16 When the chief of the bakers saw that the interpretation was good, he said unto Joseph, As for me, it was also in my dream, I saw, as it were, three baskets of white loaves on my head: 17 And in the uppermost basket there was of all manner of food for Pharaoh, the work of the baker; and the bird did eat them out of the basket upon my head. 18 And J oseph answered and said, This is the interpretation of it; The three baskets are three days: 19 Within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the bird shall eat thy flesh from off thee. ~o And on the third day, being the day of Pharaoh's birth, when he made a feast unto all his servants, he lifted up the head of the chief of the butlers, and the head of the chief of the bakers, in the midst of his servants. ~1 And he again set the chief of the butlers over his butlers; and he gave the cup into Pharaoh's hand: ~~ But the chief of the bakers he hanged: as Joseph had in terpreted to them.
2193. In what has preceded, the subject treated of is those who are being reformed, that is, those who, after the example of the Messiah, are being prepared for dominion by means of servi 1I Ad. 495 ~3S

~194-95]

THE WORD EXPLAINED

tudes; and this, both in the individual man as to his interiors, and in every society, and so in the entire globe, from the time of N oah even to the end of days. 2t94. Since then by the prison house is meant the whole world, this being the prison house itself, therefore both those who are in the church of God Messiah and those who are outside that church, thus all who are in the prison house, are said to be prisoners of the King, and this in a twofold sense. In the one sense, they are called prisoners of the King who, in the prison or prison house, that is to say, in the entire world, suffer temptations and servitudes, to the end that they may thereby be prepared for honors and dominions; just as the butler was being prepared for honors with the King, and Joseph for dominion; for Joseph also was a prisoner and in the prison house, although he was appointed over them. In the other sense, those are especially the prisoners of the King who are outside the church. Those are prisoners who are shut up in prison; nor are they carried off into crimes and deeds of violence save in their own cupidities. In society, however, they are held in obe dience under the bond of laws, and thus are prisoners. They are indeed happy in their mind; nevertheless, because of their sins, they are imprisoned men and captives, and so are thrust into prison. In this sense, evil spirits and the devil with his crew are prisoners of the King; for they cannot go beyond the limit of their chains, being restrained by checks. Such a prisoner of the King was here the baker, who was afterwards hanged. Therefore, in the text are signified two kinds of prisoners in that house, that is to say, in the entire globe, the one being exhibited under the type of the butler, and the other under that of the baker. Joseph was set over both these men as their lord, and "whatsoever they did there, he was the doer of it"; for all the prisoners were committed to his hand, as stated above, chapter 39[22]. 2195. That by these two prisoners is signified the entire human race, is evident. That here only two men are assumed as a type, when yet there might have been many, as is evident from the preceding chapter 39 20 22 , is specially shown by the first words of the present chapter, where we read: And after these words, it came to pass that the butler of the king of Egypt and the baker, sinned against their lord the king of Egypt. And Pharaoh was incensed against his two eurw,chs, against the chief of the butlers, and
~34

II Ad. 496-497

GENESIS XL:

1-~~

[2196

against the chief of the bakers. And he delivered them into cus tody, to the house of the captain of the guards, the house of the prison (vs. 1-3). From these words, it is evident that the chief of the butlers was delivered into custody, and also the chief of the bakers, to the end that they might represent all butlers and all bakers, the chief being assumed for all, just as the head is assumed for the whole body, and a king for the whole of that society of which the kingdom consists. Thus, by the chief of the butlers are here meant men, peoples, and nations of every sort, who are com parable to butlers who serve wine to the King. These are indeed captives, but still they are liberated and elevated to honors. On the other hand, all those other captives in the entire globe, of whom we have spoken above [no ~194], are meant by bakers, who, after being judged, are hanged on a tree. This is further confirmed by verses 9, 16, ~O, ~1, and ~~, where one of the prisoners is called " the chief of the butlers" and the other" the chief of the bakers." 2196. That by the chief of the butlers, that is to say, by a butler in general, are meant all those prisoners who are sent into servitude, being cast into temptations and prison, in order that when delivered therefrom they may receive a fuIler sense of pleasure, and so may glorify God Messiah and at the same time become accustomed to the dominion which awaits them, can be evident enough from the dream of the chief of the butlers, and furthermore from his liberation from prison. As touching the dream, we read of this: And the chief of the butlers told his dream to Joseph, and said to him, In my dream, it was as though I saw a vine before me. And in the vine were three branches: and it was as though it budded and put forth its flower; the clusters thereof ripened into grapes. And Pharaoh's cup was in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand (vs. 9-11). That by butlers are meant those prisoners who live after the example of the Messiah, can be evident from many considerations; for in the Word of God Messiah such men are likened not only to a vine but also to the laborers in his vine yard who finally receive their reward [Matt. ~Ol-16]. Moreover, after the example of the Messiah, they tread the winepress, and thus press the grapes, as we here read of the butler. Of the Messiah the prophet Isaiah speaks thus: " Who is this that cometh from Edom, this that is glorious in his apparel, walking in the II Ad. 498 ~S5

~197-98]

THE WORD EXPLAINED

multitude of his strength? I that speak in justice, mighty to save. Wherefore art thou red in thy garment, and thy garments like those of him that treadeth the winepress? I have trodden the winepress alone; and of the peoples there was no man with me; [therefore, I have trodden them in mine anger, and trampled them in my wrath] ; and their victory is sprinkled upon my garments, and I have defiled all my raiment" (chap. 63 1- 3 ). From which words it can be clearly evident that it is the Messiah alone who treads the winepress and presses out the grapes. So, after his example, do all others who are compared to butlers, and are types of Him. Therefore, in the text, it is also said: And I took the grapes and pressed them [vs. 11]. That by the chief of the butlers, all those are meant who are likened to the Messiah, is most clearly evident from the description of the Messiah as given by Israel in Genesis, chapter 49, verses lo-l~, where we read: " Until Shiloh come, and to him shall be the cleaving of the peoples; who shall bind to the vine his ass's foal, and to the choice vine, the son of his ass; when he hath washed in wine his garment, and in the blood of grapes his covering. He is red in the eyes from wine, and white in the teeth from milk." From this it can be evident that here it is the Messiah who is meant, and thus, by the butlers, those who are types of Him. Furthermore, that by wine is meant the blood, is so well known from the Word of God Messiah in the New Testament that to treat of it would be superfluous. 2197. That by butlers, those are meant of whom we have spoken, can be quite evident from the liberation of the chief of the butlers and his restoration to his former honors, that is to say, to the honors destined for him, and provided from eternity, this being the interpretation of the dream by Joseph: Within three days shoIl Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt give Pharaoh's cup into his hand, after the former manner when thou wast his butler (vs. 13). And in the sequel [it is said] : Pharaoh lifted up the head of the chief of the butlers; and he again set the chief of the butlers over his butlers; and he gave the cup into Pharaoh's hand (vs. ~O, ~1). Thus, this prisoner of the King, after his servitude in the prison house, was restored to his honors; and he served the King after the former manner when he had been [his butler]. 2198. That by the chief of the bakers, however, are meant all ~36 II Ad. 499-500

GENESIS XL: 1-fl2

[fl198

who are captives but in another way, as stated above [no fl194], can be quite evident from his dream, and also from the final out come. FROM HIS DREAM, which was as follows: As for me, it was also in my dreOlm, I saw, as it were, three baskets of white loaves on my head: And in the uppermost basket there was of all manner of food for Pharaoh, the work of the baker; and the bird did eat them out of the basket upon my head (vs. 16, 17). Here it is not said that there was bread or loaves in the baskets which were on his head, but all manner of food for Pharaoh, the work of the baker. There fore, by food for Pharaoh, the work of the baker is meant all that which men eat spiritually, that is, which is prepared in various ways that it may be savoury and so may allure men to eat thereof. Thus, in society, they are all those dogmas and the like which men season in various ways and set before the King, and at the same time before the people, whereby they deceive them, making these foods appetizing solely from such things as excite cupidities, and this that they may favor men's loves and so may ensnare them by the sweetness which they mingle with the bread. These then are the bakers who are meant by their chief, being that crew in the world which draws these things from the Word of God Messiah, and from the Messiah himself; which they prepare in this way, and which the birds defile; for it was birds such as ravens and the like which ate them upon their heads. This is evident from J oseph's interpretation, which is as follows: And Joseph answered and said, This is the interpretation of it; Within three days shall Pharaoh lift up thy head from off thee, amil shall hang thee on a tree; 'and the bird shall eat thy flesh from off thee (vs. 18, 19). !Because the bakers of the world do the like, that is to say, because they mix bread and prepare it in this way, it follows that, in like manner as, in the time of the Messiah, the Jews, like ravens, tore [Him] upon the cross, 9 they also will be hanged on a tree and the birds will eat their flesh; that is to say, the devil's crew will likewise tear them. That birds are the infemals, may be evident from Genesis, chapter 15 11 and also I Kings 132 , . and elsewhere. (This should be looked up.)
Bicut COl'vi super ligno, laceraverint. The punctuation indicates the translation" like ravens on a tree, tore [Him]." But while the word lignum means wood or tree, the expression super ligno is commonly used by Christian writers to signify" upon the cross." * There is no mention of birds in I Kings 132, Judging from the paren-

TT Ad. 500

fl37

~199-flflOl]

THE WORD EXPLAINED

2199. The same thing is evident FROM THE FINAL OUTCOME; for after judging them, Pharaoh hanged the baker (vs. ~fl). 2200. These then being the ones who are signified by the pris oners of the King of both kinds, it follows that, in the inmost and supreme sense, by Joseph, is meant the Messiah himself, who like wise was bound, but who was set over all in the prison, and after wards was also made lord of the whole of Egypt; so likewise by the chief of the butlers and also by the captain of the guards in whose house J oseph was and where he was made the ruler. In this way the representations which, in the supreme sense, involve God Messiah, are continued. [These representations] regard the Mes siah alone. Indeed, the representations of the Messiah have no regard to persons individually and in particular, but to their dignities; as, for instance, to the royalty of Pharaoh, and thus also to heaven. In their own way, all dignities in a kingdom represent royalty; for the royal dignity is thus divided among many, all of whom, taken together, constitute that dignity-a fact which can be evident to all. So likewise in the kingdom of God Messiah, wherein God Messiah alone IS; in the supreme sense, it is He alone who is regarded, whatsoever the grade of dignity in which the persons are; for this can be evident from the form of government. 2201. Since, therefore, by the house of the captain of the guards, and also by the prison house, and likewise by Egypt, is signified the entire globe taken both in a universal and in every particular sense, it clearly follows that by the times which are mentioned in the text, are meant, in a universal sense, the times from Noah to the end of the world, and in a particular sense, lesser times of the same kind, etc., as mentioned above En. 1863]. Thus, by the three days mentioned in verses 1~ and 13, and also in verses 18 and 19, are meant those three times; from the beginning of days to the end thereof, of which such frequent mention has been made above. So likewise by the feast which the king of Egypt made, of which we read in verse flO, is meant the gathering together of all, both in heaven and on earth, when God Messiah will come to judge
thetical clause that follows the reference to this passage, Swedenborg seems to have made the citation from memory. In his Index BiblicU8 he cites I King 1411; 164; ~124 as passages where birds have an evil correspondence.

II Ad. 501-503

GENESIS XL: I-flfl

[flflOfl-03

the entire globe, a gathering which, in his Word, God Messiah himself so often compared to a feast. The other particulars may be seen in what follows. 2202. Furthermore, it must here be observed that J oseph, who in the more hidden sense signifies a man who is bound to servitude and is to be prepared for dominion, was cast into custody that he might serve the prisoners of the king, as we read in verse 4. But in the supreme sense it is the Messiah himself who served them, for, as told above [n. flI94], by the two prisoners are meant prisoners of two kinds, both in the whole world and in the whole of heaven. By a year is then meant the whole time until the one kind is restored to liberty, and the other expiates its crimes. This time is that great year which corresponds to the things which, in like manner are assumed, in the superior sense; for times are in entire correspondence with the things of which they are predicated. Thus, when the subject treated of is the entire globe, a year is the time from the beginning, even to the end of days. It is different when smaller and particular societies are assumed; then a year is time in that sense. Thus when man in particular is assumed, a year means his age; for years and days in time are signified, according to the subject treated of. 2203. The narrative relates the dreams of the two prisoners. By a dream here is meant all revelation, whether it be the Divine Word, or preaching, or the individual conscience, or other revelation made while the man was in custody; especially that revelation which was given at the time when Joseph, that is, the Messiah, was with them; and also that revelation which is given at the last time, when Joseph, that is, God Messiah, is to interpret those things which, to them, will appear like a dream; and so, is to reveal that which lies hidden in obscurity, and [thus] His own Word. That this will come to pass at the last time, both with those who are compared to butlers and with those who are compared to bakers, is here clearly signified. It is especially signified by the mornitng (verse 6) after the night (verse 5) ; and also by the statement in verse 8 that interpretations belong to God. That it is the last time that is signified-by a year being then meant the entire globe -can be evident from the interpretation; for Joseph says that the three branches signify three days (verse Ifl), and that the three baskets likewise signify three days (verse 18) ; and when these days II Ad. 504-505 fl39

~~04-05]

THE WORD EXPLAINED

were passed, the king of Egypt judged them both. The three days signify likewise those three great days or times which pre viously have been called septennials. The first of these is from Noah to Abraham; the second from Abraham to the advent of God Messiah into the world; and the third, from that time even to the end of days. That at the end of these days, that is to say, on the third day, the king of Egypt, or Pharaoh, then judged them both, is also evident from verse ~O, where we read: And on the third day, being the day of Pharaoh's birth, when he made a feast unto all his servants, namely on the third day, that is, in the last times. That these times are signified by three days is also evident from the fact that the Messiah rose on the third day; by which is like wise signified, that on the third day he will come to judge the entire globe; for, in like manner as they saw him rising up, so also they are to see him returning; to the end that he may take with him all those whom he will cause to rise into his glory [J ohn 1~32]. As to what the day of birth is, this also can be learned; to wit, that all men will then be reborn, that is, that there will then be a rebirth of the man himself, so that a new man will arise. As to what is meant by a feast, this has been explained above [no 1335, ~~OI], to wit, that it is the gathering together of all his servants, in heaven and on earth. Therefore, we read that he made a feast unto all his servants [vs. ~O]. 2204. Therefore, the last judgment also is signified; for when He shall gather all His servants, He will also judge them all. First, He will set them all before Him. This is expressed by the words : He lifted up the head of the chief of the butlers, and the head of the chief of the bakers, in the midst of his servants (vs. ~O) ; and also by the preceding words: "Pharaoh shall lift up thine head" (vs. 13 and 19). This is a formula of speech, signifying that He will set them before Him in the midst of the surrounding angels, who will form a council-the words being, in the midst of his servants-and will judge the whole world. Thus they are to be presented before Him as in judgment, and are to be explored. By the head, therefore, is here signified the soul of every individual man, and his cause. 2205. That it is this time which is signified, is also meant by the" three branches," and by the vine which then" put forth its flower; the clusters thereof ripened into grapes" (verse 10). By MO 11 Ad. 506-507

GENESIS XL:

1-fl~

[~~06-07

the three branches are signified three classes, both in the church of God Messiah, and in his kingdom. In relation to the times, how ever, that is to say, to the three days which are signified by the three branches, they are the nations and peoples living in those times. The statement that they then put forth their flower, indi cates the spring time or morning of the year; for then the flower is put forth, and the clusters ripen into grapes. That the other time was evening and night, is seen from verse 5, where we read: They dreanned a dreann, both of them, in that night. 2206. From this, it can also be evident that the King of kings, that is, God Messiah, will judge first the pious who are represented by the butlers, and then the bakers. This the Messiah himself declares; for in his Word he puts those who will undergo judgment in the last place. 1 The judgment will come from the house of God Messiah, after he has interpreted the dream for them-first of all [for the chief of the butlers, that is, for the butlers], and then for the chief of the bakers, that is, for the bakers. Each of these will be sad, being as yet ignorant of the judgment upon him. Those who are pious are conscious of their crimes, and see them selves condemned to the meanest death. So likewise with the others; they also expect a like judgment, but not in the same way; for they do not wish to confess their crimes, but deem themselves just. Therefore, we read in the text: Joseph came in unto them in the morning; and he saw them, and, behold, they were sad. And he asked them saying, Wherefore are your faces evil today? (vs. 6,7). And further: When the chief of the bakers saw that the interpreta tion was good, he said unto Joseph, etc. (vs. 16). 2207. As regards Joseph's words to the butler, the words, namely, But keep me in mind when it shall be well with thee (vs. 14), in these words, and also in those that follow, two persons are meant, namely, the person of God Messiah who is meant by Joseph, and then the person of the man or men who are to be liberated from prison and who are meant by the butlers. To the latter, God Messiah says, Keep me in mind when it shall be well with thee, mean ing that he should remember Him, remembering not only that He had interpreted the dreams, but also what the Messiah had suffered, which is expressed by the words: Secretly and by theft I was carried away out of the land of the H ebrcws; neither have I done aught
1

Confer Matthew 1348, 2520 seC!_ etc.

II Ad. 508-509

~41

~~O8-11]

THE WORD EXPLAINED

here, that they should put me into the pit (vs. 15), that is to say, that he was carried away out of the land of the Jews; for here, carried away signifies not only that he was sold but also that he was removed from life, and so was let into a pit, that is, into a sepulchre, and likewise into a prison, as is evident from the words themselves. That a pit signifies a sepulchre, see above chapter 37 24 [n. 1946]. 2208. As concerns the words, And s/ww kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house (vs. 14), these are indeed a continuation of the words of God Messiah; but the sense is reciprocated, like the reciprocation of the supreme sense with the inmost. That is to say, what in the supreme sense is said by God Messiah, is so reciprocated and turned, as to be the response of the church. This response is such, that it says: Show kindness, I pray thee unto me, and make mention of me unto Pharaoh the king,2 that is, the ruler of the universe, that thou mayest bring me out of this house. 2209. The words are also understood in another way, as mean ing that J oseph is now in the prison house. By J oseph is then meant the spiritual man still in prison. In the supreme sense, the butler then represents the Messiah, and therefore, in this sense, the speech is addressed to God Messiah. 2210. The words also mean that men should pray in this way to Jehovah the Father, in the name of the Son, as He himself commanded and taught by means of the Lord's Prayer [Matt. 69 ] ; that is to say, should pray in the name of His Son, that is, of God Messiah. In other words, prayer should be through Him, which is what is meant by" in His name"; for there is no approach to Jehovah His Father save by Him.
2211. Matvelous things occur in heaven when there is speech with man, and likewise through man; for one person comes and speaks in place of another, so suddenly, that it is done in a moment. Sometimes this is clearly perceived; sometimes it is perceived only by the sense of the speech. Nay, a spirit can now sometimes introduce another spirit, and can feign him so skilfully that no difference can be recognized except by an investigation of the things [that are said]. Sometimes many
2

[Crossed off:] of Egypt.

~4~

II Ad. 511-514

GENESIS XL:

~3,

XLI: 1-49

speak simultaneously, and so form a composite person. They also speak in divers other ways which cannot well be told here in detail. These speeches are so marvelous that if told spe cifically, hardly anyone would give them credit; but they are in entire accordance with the matters that are to be set forth. These are the reciprocations and the like which occur in the Word of God Messiah, and which can never be told, as to how they are circumstanced, unless one has known them-a fact which must needs seem marvelous to him who is ignorant of them. That such is the case, however, this, of the divine mercy of God Messiah, it has fallen to my lot to learn by long con tinued experience; otherwise, reciprocations such as these and many others, could never have been intelligible to me. 3

GENESIS XL
~3 But the chief of the butlers remembered not J oseph, but forgat him. GENESIS XLI

1 And it came to pass at the end of two years of days, that Pharaoh dreamed that he stood, as it were, by the river. ~ And, behold, there came up from the river seven kine fair to the sight, and fatfleshed; and they fed in the sedge. 3 And, behold, seven other kine coming up after them from the river, evil to the sight and thinfleshed; and they stood by the kine which were on the bank of the river. 4 And the kine which were evil to the sight and leanfleshed did eat up the seven kine which were fair to the sight and fat. And Pharaoh awoke. 5 And he slept and dreamed the second time: and, behold, seven ears came up upon one stalk, fat and good. 6 And seven thin ears and blasted by the east wind sprung up after them. 7 And the thin ears devoured the seven ears that were fat and full. And when Pharaoh awoke, behold, it was a dream. 8 Therefore, in the morning, it came to pass that his spirit was troubled; and he sent and called for all the magicians of Egypt,
This paragraph is cited in the Author's Index to his Memorabilia, S.v. Loqui. See the Table of Contents.
~43

THE WORD EXPLAINED

and all the wise men thereof. And when Pharaoh told them his dream, there was none that could interpret them unto Pharaoh. 9 And the chief of the butlers then spake with Pharaoh, saying, I do remember my sins this day: 10 Pharaoh was wroth with his servants, and delivered me into custody, to the house of the captain of the guards, both me and the chief of the bakers: 11 And there we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. 1~ And there was there with us a young man, an Hebrew, servant to the captain of the guards; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. 13 And it came to pass, as he interpreted to us, so it came to pass; me he restored unto mine office, and him he hanged. 14 Then Pharaoh sent and called Joseph, and they brought him hastily out of the pit; and he shaved, and changed his garments, and came in unto Pharaoh. 15 And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard of thee, that thou wilt hear a dream to interpret it. 16 And Joseph answered Pharaoh, saying, It is not in me: God shall give as answer the peace of Pharaoh. 17 And Pharaoh spake unto J oseph, In my dream, behold, I stood by the bank of the river: 18 And, behold, there came up out of the river seven kine, fatfleshed and fair of form; and they fed in the sedge. 19 And, behold, seven other kine came up after them, thin, and exceeding ill of form and leanfleshed. I have not seen the like of these in all the land of Egypt for badness: ~o And the lean kine and ill did eat up the seven first kine and fat. ~1 And they entered into their bowels; but it could not be known that they had entered into their bowels, for evil was their appearance as at the beginning. And I awoke. ~~ Again I saw in a dream, and, behold, seven heads came up on one stalk, full and good: ~3 And, behold, seven heads, lean, thin, and blasted with the east wind, sprung up after them:
~44

GENESIS XL:

~3,

XLI: 1-49

~4 And the thin heads devoured the seven good heads. And I told it to the magicians; but there is none that can declare it to me. ~5 And Joseph said unto Pharaoh, The dream of Pharaoh is one; what God is about to do, he hath declared to Pharaoh. ~6 The seven good kine are seven years; and the seven good heads are seven years: the dream is one. ~7 And the seven lean kine and evil that came up after them are seven years; and the seven thin heads and blasted with the east wind shall be seven years of famine. ~8 This is the thing which I said unto Pharaoh: What God is about to do he sheweth unto Pharaoh. ~9 Behold, there shall be seven years of great plenty in the whole land of Egypt: 30 And after them shall arise seven years of famine; and all the plenty in the land of Egypt shall be given to oblivion; and famine shall consume the land; 31 And the plenty shall not be known in the land by reason of that famine following; for it shall be exceeding grievous. 3~ And that the dream was repeated unto Pharaoh the second time, is because the thing is firmly decreed from-with God; and God will hasten to bring it to pass. 33 Therefore let Pharaoh look out a man prudent and wise, and set him over the land of Egypt. 34 Let Pharaoh take action and appoint officers over the land, and take up the fifths of the land [of Egypt 4] in the seven years of plenty. 35 And let them gather all the food of the good years to come; and heap up grain under the hand of Pharaoh, food in the cities, to keep it. 36 And the food shall be for a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land be not cut off by the famine. 37 And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. 38 And Pharaoh said unto his servants, Can we find such a man as this, in whom the spirit of God is? 39 Therefore Pharaoh said unto Joseph, Forasmuch as God hath made all this known to thee, there can be none so prudent and wise as thou.
~45

THE WORD EXPLAINED

Thou shalt be over my house, and upon thy mouth shall people kiss; only in the throne will I be greater than thou. And Pharaoh said unto Joseph, Behold, I have set thee over land of Egypt. 4~ And Pharaoh took off the ring from upon his hand, and put it upon J oseph's hand; and he arrayed him also in vestures of fine linen, and put a chain of gold about his neck. 43 And he made him to ride in the second chariot [which he had 4] ; and they cried before him, Abrech. So he set him over all the land of Egypt. 44 And Pharaoh said unto Joseph, I am Pharaoh; therefore, without thee shall no man lift up his hand or foot in all the land of Egypt. 45 And Pharaoh called J oseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Potipherah viceroy 5 of On. And Joseph went forth over all the land of Egypt. 46 And Joseph was a son of thirty years when he stood before Pharaoh [king of Egypt 6]. And Joseph went forth from the presence of Pharaoh, and passed through all the land of Egypt. 47 And in the seven years of plenty, the earth made by the bundling. 48 And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities, the food of the field of a city, which was round about it, laid he up in the midst thereof. 49 Thus Joseph heaped up grain as the sand of the sea, ex ceeding much, until he left numbering; for it was without number.
40 all my 41 all the
2212.'" The subject now treated of is Pharaoh's dream, its in
Omitted also by Schmidius. See n. 2362 D. Omitted also by Schmidius. * N. 2212 seq., constitute the author's second commencement of the ex planation of Genesis 4023. Preceding it is the first commencement which occupies half a page. Tills, however, is crossed off, and the author, leaving the rest of the page blank, commenced again on a new page. The crossed off paragraphs are as follows: The subject now treated of is the freeing of Joseph. That this was effected in a miraculous manner can be evident from the continuous series of the providence of God Messiah. From the first dream which Joseph had, even to his dominion in Egypt, tliere was a continuous series of contingencies, and
~46

II Ad. 515

GENESIS XL:

~3,

XLI: 1-49

[~n3-14

terpretation by J oseph, and afterwards the freeing of J oseph from prison. 2213. Pharaoh's dream foretells the famine which is to come to the whole of Egypt. In the interior and more interior sense, this famine signifies a spiritual famine, that is to say, a famine which follows from the absence of faith in God Messiah. From this comes a famine of all things spiritual; for there is then entire want, which is a consequence solely of the absence of faith in God Messiah. (The nature of the famine and want in things spiritual which results from the absence of faith in God Messiah, may be expounded and deduced at greater length.) 2214. Such want, namely, spiritual want, comes in the last times; that is to say, it comes most universally at the end of days. At the same time, it comes also at the end of each septennial. Thus it came to J acob's descendants in Egypt, at the end of the FIRST septennial up to the time of Moses; at the end of the SECOND sep tennial about the time of the advent of the Messiah; and at the end of the THIRD septennial in the end of days. A like famine or want of faith comes also at all other times or periods, within these septennials; and so also among all other societies, and likewise in man himself. The more man advances in age, the more does he call into doubt those things which are spiritual and celestial, this being done with the understanding which extinguishes faith, and with the loves of the world which extinguish or suffocate it. It is
this series is a sign that these contingencies, one and all, were not only fore seen but also provided for. Thus the connection of causes, following one after the other, is seen here more clearly than anywhere else. (If permissible, this connection of causes may be shown and demonstrated.) There is also a like series in things spiritual, a series which concerns the reformation of man himself and which is gathered solely from his life; but yet his life indicates how spiritual things and the acts of reformation then follow. The acts of reformation have regard to the emendation of the interior man, that is to say, of the man's mind and animus, and thus of his will, and consequently of his disposition; to the end namely, that the man may be emended from the state of life into which he is born, and consequently from the order of his life, and may be changed into a state entirely opposite. Thi~ can never be done save by exercises of this kind, to wit, by temptations and servitudes, and so by the knowledge that all comes to pass through God Mes siah, and so through faith in God Messiah. Thus, man is at last reformed, that is to say, the loves of self and the world begin to vanish; and then, in their place, comes love toward the neighbor and many other effects which finally infuse faith, and thus the acknowledgment of God Messiah, etc., etc.

HAd. 516-517

~47

~~15-19]

THE WORD EXPLAINED

almost the same here as with the vicissitudes witnessed in nature, in that after summer comes winter, and after day, night. 2215. In the primeval time, or immediately after the flood, was infancy and thus evening; but God Messiah appeared in their midst and instructed them, as stated above [no 580-1,671,875], so that they believed like children. This continued even to the time of Abraham, etc. Later, faith was so far abolished that all these revelations were obliterated, as it were. Thus, in that people, there was ignorance and lack of faith, as can be evident from the writings of Moses. The second age of this same people commenced again from revelation, but it ended in the absence of faith, nay, in the denial of God Messiah himself, as is well known. The third age commenc'ed from the time of God Messiah and extends to the present day when also there is no faith. As to whether a revelation is now again to exist, if so it be pleasing to God Messiah, this may be seen. 2216. Like as it was in the Jewish people, so is it in other peoples, nations, and societies throughout the succession of time, but in another way. So likewise is it in every generation, and also in every individual man. 2217. That by permission of God Messiah such things happen with variety in every place on earth, and yet, in such way that all and single things tend to the most perfect end; and that thus there is ineffable variety; this also can be deduced. 2218. As to the nature of the lack of faith, and in what way it corresponds to the light which is in infancy, or in the beginning of days; and how that, when light has been given, it is extinguished, and that then is extinguished not only the light of that period in its infancy but also the light of former periods-of this much can be said. Moreover, the greater the light the greater the blindness. Still, the light is preserved in their midst, yet in such way that when with them it is shade, with others it is morning of this also much can be said. 2219. That such things are involved in Pharaoh's dream is declared by its interpretation as signifying a famine. This famine did indeed exist throughout Egypt and the land round about; but that this earthly famine involves the like things, can be clearly evident when it is permitted to look into the more interior things in their series. II Ad. 518-5~~ ~48

GENESIS XL:

~3,

XLI: 1-49

2220. How that evening and morning exist in the entire globe is clearly represented in man himself; and likewise how that, in the entire globe, night exists with the impious when it is morning with the pious. 7 This will be clear if it be plainly seen in man himself, whether pious or impious, from his infancy to his last age. Man's life is distinguished into three ages, a first, a middle, and a last. So likewise in the entire globe, life is distinguished into three ages, a first, a middle, and a last. Counting from the whole of time, from the beginning to the end, these ages are called septennials. For there are six days of the new creation, just as in man there are six ages. The seventh should be his rest, or a holy day.s 2221. Dividing this whole time into three ages, a first, a middle, and a last, the first is then the time from N oah to Moses, the second from Moses to the advent of God Messiah, the third [from this advent] to the end of days, or to the advent of God Messiah to judgment; and then, the first age, that from Adam to Noah, is the time in the womb, an obscure age which is represented in the flood and in Noah's ark, as told above [no 113, 1079-80]. 2222. But when the time is divided into seven ages, then, as already stated, the age up to Noah's coming out of the ark [chap. 8 18 ] is the conception and the dwelling in the womb; the second age is from N oah to Abraham; the third from Abraham to the giving of the law in mount Zion; 9 the fourth, to the Babylonish captivity and the return; the fifth, from this time to the advent of God Messiah into the world; then comes the sixth and longest age, which continues to the end of the world. This last age, in like manner as the others, can again be divided into three times, and also into septennials. So likewise there are six ages in man. The first is in the womb, the second is man's infancy, the third is his childhood, the fourth his youth, the fifth his manhood, the sixth his old age. 2223. In the spiritual sense, these septennials are now signified by the seven kine and the seven ears. As dreamed by Pharaoh the first seven kine and seven ears were fat and full. When this is
T In the autograph, from n. !il!ilHl up to this point, the subject matter is emphasized by a wavy line drawn lengthwise both in the right margin and in the left. This passage is marked by "N B" written twice in the margin, the second" NB" referring more particularly to the last sentence. . See n. !il34g, note.

II Ad.

5~3-5~6

~49

THE WORD EXPLAINED

applied to the whole time of reformation, then every cow and every ear is compared to the first time when it was morning. After this, and within the same period came the lean cow and the thin ear, which ate the fat and the full, and it did not appear that they had eaten, as told by Pharaoh to J oseph. So likewise is it with every cow and ear in its own time. For when at last spiritual evening or night ensues, that is to say, when there is a dearth of all things of faith, then it is in no way apparent that men have eaten. This is very clearly seen in examples, both in the entire globe and also in the individual in that he had knowledges, and had faith, which afterwards entirely disappears and is extinguished. 1 This is the " swallowing," so that nothing appears. Everything is lost which was ever given by God Messiah, which was given by his Word in the Old Testament, and which was given in the primitive church. In the last times, however, the darkness becomes denser; for the greater the light, and the more the revelations and the miracles, the denser becomes the night. This can be evident from the fact that shade is judged from light, as night from day. So likewise the morning is judged from the evening; for to those who have faith, that which was the first is likened to the evening. Then comes the morning; and this grows according to the light; for it takes its increase. Hence night is not predicated of those who have faith, but only evening, and from this evening there is a continual progress to the morning and the rising of the sun. 2224. As touching faith in the Messiah, which is the real morn ing, this is here likened to kine and ears, that is to say, to the fat kine and the full ears, [and the lean kine and the thin ears] the former of which, in accordance with Joseph's interpretation, signify its fatness and fullness, while the latter signify its leanness and thinness, and consequently famine. In the spiritual sense, that is, in the more interior and inmost sense, this signifies spiritual famine. In these senses, and also in the supreme sense, it is then the Messiah who is meant by Joseph. From faith one sees what the dearth is, and the leanness and thinness; for it is solely by faith that we behold God Messiah, and at the same time, all that the Messiah suffered, and innumerable things which concern the Messiah. This beholding is what makes us able to approach him and acknowledge
1 From this point on, the paragraph is emphasized by three "N B's" written in the margin.

~50

II Ad. 527

GENESIS XL: 23, XLI: 1-49

him, and so, by him, to approach Jehovah the Father. When this faith is present in man, then Jehovah the Father beholds his only begotten Son, and by him, those who are in faith and so are images of him. To these, God Messiah then imputes his justice, nay, he adjoins himself to them, and has mercy on them, this being the reason why mercy answers to faith; and then follows all else that flows from faith. Wholly different is it if we do not embrace God Messiah by faith. Then there can be no approach to Jehovah his Father, or any beholding of man by means of the Son; for there is nothing in the man which he recognizes, no representation, and nothing on which he can have mercy. 2225. Therefore, if men worship a god other than the Messiah alone, their faith is directed to that god; hence they are entirely alienated from Jehovah the Father. Consequently, those who have f ait~ in God, solely because of worldly dignities and 0 ulence, caring for nothing else and having no regard to that life which comes after death and is eternal, can then follow no Qth~r _than t~l who gives them such things and takes away knowledges and faith concerning eternal life. Thus, like him, they live as wild beasts or brute animals, entirely in the night. Such men are likened to the lean kine which swallowed the fat kine, and to the thin ears which consumed the full ears without the least appearance of satiety. 2226. As to those who set the works of the law as their divine worship, believing that they are justified by the mere works of the law, believing also that they adore Jehovah, the Creator of heaven and earth, and thus, as they say, the God of Abraham, Isaac, and Jacob-as to these, it can be evident from what has now been said, that they can never in this way approach Jehovah the Creator of heaven and earth, the God of Abraham, but that they profess Jehovah with their lips [alone]; for there is no ap proach to Jehovah save by the one only Son. Tell me, How can the impure approach the Holy? how can man, who is so profane, approach Jehovah, save by a mediator who has taken upon himself the impurities and sins of men, and so has become justice? It is impossible. Such a man is as far from Jehovah as heaven from earth, as the saying is, or as the infinite from the finite, between which there is no ratio, as it is said. There is no conjunction save by the Son, who is God, and who became Man for the sake of median Ad. 528-529 251

~~~7-30]

THE WORD EXPLAINED

tion, thus, that man may be led to Jehovah. (But these things should be set forth in better fashion, for here they are confused, being disturbed by impure spirits-as I suppose, by Jews.) I 2227. Here, if it is pleasing to God Messiah, may be inserted a conversation I had with Jews, with whom I spoke yesterday, and which is described on a separate sheet of paper. 2 2228. Hence it can be clearly evident that those who do this, that is, who will to be justified by the works of the law, and who place justice in themselves, and thus only as to their body wish to worship Jehovah, merely for the sake of the world, that is to say, for the sake of dignities and wealth, make supplication through the devil; and thus that it must be the devil who then proffers their prayers ~nd supplications to Jehovah-.- How profane this is, can beco~e evident to anyone if only he will view the matter both from the Divine Word and from his own understanding. 2229. But the chief of the butlers remembered not J oseph, but forgat him (vs. ~3). This signifies that when man comes into a state of liberty, and thus into his former honors, or those he has desired, he then forgets God Messiah who prays him to remember Him (verse 14) ; but afterwards, being admonished, he remembers Him, as is evident from chapter 41 9 , where he says that he re members his sin this day. Thus when from servitude they are let into liberty, men do not remember unless admonished. Wherefore, they are frequently reduced to servitude, as can appear from J oseph and others. 2230. Hence it follows that those who pray to God for the sake of dignities and riches, after they receive these, forget God Messiah; and, when they are led into captivity, again remember him, as was the case with the Jews. Therefore, when they receive dignities and riches, as did the Jews, they then come into complete oblivion of God Messiah.
This paragraph is not cited in the Index to the Memorabilia. The" sep arate sheet of paper" here referred to cannot now be found. It is probable, however, that it was included by Swedenborg in that part of his Memorabilia !n. 1-148) that is now lost (see our Introduction, p. HIS, note 9), and possibly it is the same as n. 147 of that work which tells of a "conversation with Jews" concerning eternal life and their expectation of a Messiah; see Index to Mem01a,.:. bilia, s.v. Domin'U8, Interiora, Judaei, Societas.

II Ad. 530-538

GENESIS XL:

~3,

XLI: 1

[~~31-33

2231. So likewise in the entire globe; for it is dignities and riches, and consequently, the devil and his crew, that take away the memory. But when those come into servitude and so into liberty, who are servants of God Messiah, they are of a contrary mind. In opulence, nay, and in need, they care nothing for riches; in liberty or in servitude, in which they rejoice, they care nothing for liberty. They know that they are then utterly free and opulent. A mind of this kind is induced by temptations and servitudes. It is the same in every individual man. 2232. Chapter 41: And it came to pa3S at the end of two years of days, that Pharaoh dreamed that he stood, as it were, by the river (vs. 1). Here times are plainly called days, and they signify those times of which we have spoken above En. ~un seq.] ; for in Egypt J oseph served three times, and three times he was made master, to wit, in the house of Potiphar, in the prison house, and now in Egypt; whereby, in the more interior sense, is signified the above triennium. Thus, now has come the third time. Therefore, we read: at the end of two years of days. It is said, two years of days in order that these times may be signified. Thus, in the inmost sense, J oseph's first servitude, namely, in the house of Potiphar, must be applied to the servitude of God Messiah in the primitive church. The second servitude, being His servitude with the Jews from Moses even to His advent, must be applied to Joseph's time in the prison house. The third and present servitude, when Joseph became lord of all Egypt, must be applied to the time when Joseph came out of the prison, this being the Jewish house. 3 That he is now called lord of all Egypt, and previously, lord of the prison, and before that, lord in Potiphar's house, is indeed the same thing as being lord in the entire globe; but since the Word of God Mes siah, and afterwards He himself when He was in the world, shone upon the entire globe as a sun, so, by reason of the universality of revelations, the dominion is now extended. 2233. Of dreams, we have spoken above en. 1890-1, 1905, ~~03], to wit, that in the more interior sense they signify revela tions, both manifest and less manifest, and thus apparitions and the like. These are expressed in this way, because dreams are ultimate and more obscure revelations, being, as it were, the ex
What follows is emphasized by " NB" written in the margin.

II Ad. 534-536
9

~53

~~34-38]

THE WORD EXPLAINED

teriors of revelations. Thus, when one penetrates to the interior senses, clearer revelations are signified. 2234. By a river, and here, by the river of Egypt, is meant the Word of God Messiah, from which waters spread to the regions round about; for as the Word is signified by a fountain, so it is signified by a river, because by water is meant the gift of God Messiah which extends to the whole world. The river is taken in the same sense as Egypt, namely, as being the bounds of the entire globe; and therefore, the text does not say "the Nile." From this river came the fat kine and the full ears. 2235. And, behold, there came up from the river seven kine fair to the sight, and fatfleshed; and they fed in the sedge (vs. ~). In the spiritual sense, by kine are signified knowledges, because men are nourished by their milk; so also minds are nourished by spiritual milk. Because milk is the knowledge of spiritual things, therefore, in chapter 49 12 it is said of Shiloh, that is, of God Messiah: " He is red in the eyes from wine, and white in the teeth from milk." And therefore also, the land of Canaan is said to be full of milk, because there revelations were given, and the knowledges of spiritual things, from the time of Abraham to the Messiah. 2236. They came up from the river, that is to say, from the Divine Word, as told above [n. ~~34], that they might spread to the entire globe. 2237. The kine are said to be fair to the sight, that is, fair outwardly, because interiors appear through the face where they are presented to the sight. In themselves they are fair to the sight; that is to say, fair when looked at by those who judge the sight presented, from the beauty of the form, respecting which see above En. 574, ~131-~, ~144]. Not so with those who are ignorant of interiors, and who judge from externals, whatsoever the interiors. To such, they are kine foul to the sight, of which we shall speak presently. The kine are called fatfleshed because their exteriors were fat; for in the sight of the Jews, the 'Vord of God Messiah consisted in externals, in that they were unwilling to behold the interiors. Hence they are called f atfleshed, just as all their rites were fatfleshed, and therefore were judged by them to be beautiful. 2238. They fed in the sedge, namely, on the bank, and thus on that verdure which sprang from the water of the river and which grows so high that the kine are hardly visible. Thus they fed in ~54 II Ad. 537-541

GENESIS XLI:

~-3

[~~39-4~

fat pastures. Such was the case with the Jews, to whom the Word of God Messiah was submitted in all fullness, and who dwelt in a fat land, and were there nourished, in respect both to worldly things and to spiritual. 2239. As touching the word seven, the signification of this number has been spoken of above; see n. 9l9l9l3 and the preceding paragraphs n. 9l9l9l9l, 9l9l~1, etc. 2240. This may now be applied to the entire globe, to the Jews in particular, and to every individual man regarded in himself, etc. 2241. And, behold, seven other kine coming up after them from the river, evil to the sight and thinfleshed; and they stood by the kine which were on the bank of the river (vs. 3). Here the oppo site is signified, namely, the things which came later and which sig nify spiritual famine, that is, the absence of faith, as stated above [no 9l9l13 seq.]. Knowledges of spiritual things rise up in like manner from the river, or from the Word of God Messiah and from God Messiah himself, and from no other source; but that they are no knowledges whatever and do not nourish the human mind with milk, but the rather make it thin, and thus empty it, can be well known to all to whom the Divine Word serves not as spiritual nourishment but rather that they may reject it in their mind and in manifold ways altogether abuse it; and this to the end that they may possess only such things as are in the world. These kine are evil to the sight and thinfleshed, being evil to the sight before those who are able to see interiors, and also to those who do not see interiors; [for] just as spiritual things are lean and thin to the latter, so also they appear fat as compared with the opposite, inasmuch as, by their means, they gain riches and dignities. This is more clearly apparent from J oseph's inter pretation, etc., verse 9l1, etc. 2242. Therefore it is said in the text, that they stood by the kine, and not, " on the bank." Thus they stood near the kine; for they have knowledges near to their own. Therefore, the lean and thin kine also are natural knowledges from which they have never drawn spiritual knowledges; for which reason, they are equally lean after they have eaten the fat kine; see verse 9l1. Respecting the time, or the number seven, see above [n. 9l9l39]. See also the application to the entire globe, more specifically to the Jews, and in particular to the individual man, etc. H Ad. 54~-545 ~55

2243-47]

THE WORD EXPLAINED

2243. A nd the kine which were evil to the sight OInd leOlnfleshed did eat up the seven kine which were fair to the sight and fat (vs. 4). Therefore, it now follows that the thin kine ate the fat; namely, that they swallowed them up and gathered them into their bowels. Thus they have knowledge, but without any nutrition; for these kine do not go to the blood, but are at once exhaled. Therefore, later on it is added, that after this, "evil was their appearance as at the beginning" (vs. 21). So natural knowl edges, when they take in spiritual knowledges, derive no profit therefrom, but their appearance remains the same. So likewise will it be at the end of days, when there is no faith; at the end of each day; at the end of man's ages. 2244. And Pharaoh awoke. And he slept and dreamed the second time (vs. 4, 5). This dream has the same signification, as stated in verses 26 and 27; but the fact that he dreamed a second time, and that the dreams were similar in signification, signifies in the spiritual sense that this would come at the end of each day, namely, at the end of the two years spoken of in verse 1; and also at the end of days; at the end of the universe! 2245. And, behold, seven ears came up upon one stalk, fat and good (vs. 5). By ears are signified spiritual knowledges, in the same way that such knowledges are signified in the Word of God Messiah by the harvest, God Messiah being the Reaper, as is evident from his Word. They are called fat, as in verse ~, and also good. because they were interiorly good, their goodness being here ex pressed in this way-a goodness which was manifested at the time of God Messiah when he came into the world. 2246. It is said one stalk because the Word of God Messiah in the Old and New Testament, and likewise revelations, involve one and the same thing. Therefore, the expression from one stalk, that is, from one Word, in the supreme sense, from one root, and from one sap which flows through the stalk; thus, from one life which is the Messiah himself, just as explained above [no 1014, 1018], in the case of a tree. 2247. And seven thin ears and blasted by the east wind sprung up after them (vs. 6), just as was said previously concerning the thin kine. It is here added that they were blasted by the east
Swedenborg first wrote ad finem mundi (at the end of the world); he then crossed off mundj and wrote diel'um, universi (of days, of the universe).

256

II Ad. 546-550

GENESIS XLI: 4-8

[~~48-49

wind, and thus dried up; for the loves of the world and of self are likened to fires which parch, and which thus enter into these ears and make them thin, so that there is no spiritual seed. Regarded in themselves, the loves of the world and self are fires which consume; in respect to love toward God, they are colds. Thus they become torpid from both. 2248. It is said that the ears sprwng up, that is to say, that natural knowledges spring up after the former knowledges, so that men could finally learn spiritual things therefrom. In relation to this eventuality, it is predicated of the ears, that they sprung up, but not so of the kine. Therefore in subsequent verses (~3 and ~4) we do indeed read that the thin ears devoured the fat ears, etc.; but it is not there added that they appeared the same as before, as is said of the kine [vs. 21] . Therefore, the text adds, and the thiJn ears devoured the seven ears that were fat amd full (vs. 7). As to what is meant by "devouring," see above [n. ~~43] in the treatment on the kine. 2249. And when Pharaoh awoke, behold, it was a dream (vs. 7). As to what a dream is, see above [no 1~38-9, ~~33], that is to say, a dream such as signifies and contains things that are true; just as there are dreams which are not of such a nature, as is clearly evident from verse 11 below: "We dreamed each man according to the interpretation of his dream"; in other words, a divine dream, whence come true revelations; for divine dreams indicate the future, but not other dreams which are diabolical and thus make sport of human minds, finally inducing them to believe that there are no divine dreams, as neither are there revelations. Therefore it is now said, Behold, it was a dream. That these dreams signified the future, Pharaoh did not see of himself, seeing this only later after the interpretation. Therefore, his spirit was then troubled. This could not have happened except from God Messiah, and indeed to the end that these things may come to pass in the future, and this by means of Joseph. Thus we read later: Therefore, iJn the morniJng, it came to pa-ss that his spirit was troubled (vs. 8). It is said iJn the morning, because what is signified is that it is morning with them, when it is night with others, that is to say, that there is faith with the pious when there is no faith with the impious; thus that it is the end of days, this being compared to night with those who do not believe, and to morning with those who do believe; II Ad. 551-55~ ~57

~~50-5~]

THE WORD EXPLAINED

for then, with the former the sun of justice and wisdom sets, but with the latter it rises. 2250. And he sent and called for all the magicians of Egypt, and all the wise men thereof. And when Pharach told them his dream, there was none that could interpret them unto Pharaoh (vs. 8). The magicians and the wise men are opposed to each other, the magicians being those who were idolaters, and the others, those who had the knowledges of things spiritual. Respecting their magic, see what is said in Exodus. From this magic they were esteemed as worshippers of God, because they did miracles and commended them; this being permitted by reason of divers causes. But yet, with those who are called the wise, the worship of the true God also ruled, as stated by J oseph in verse 33, where he calls a wise man" prudent." With these, wisdom consisted in the learning of causes, and in the knowing of things spiritual from causes. That this wisdom ruled in Egypt can be plainly evident from the many things that are extant in profane writers, concerning the Egyptians and their wisdom. Thus they also had revelation; for the knowledge of things spiritual could never have come from any other source. By Egypt, therefore, is signified the entire globe, wherein magic is in the first place, and also wisdom. The wisdom, however, is relative to those who apprehend it. With the evil, magic is called wisdom, and thus this name is given to all knowledge of things natural which draws man away from things spiritual. With the good, however, all that which thus draws man away, is called the height of folly; therefore it is rejected by them and is to be rejected. 2251. The reason why they could not interpret the dream is because this lay in the ability of Joseph alone, as told below, verse 16. Moreover, they could not interpret the dream because it foretold the future. 2252. And the chief of the butlers then spake with Pharaoh, saying, I do rememher my sins this day (vs. 9). The butler was a man whom God Messiah raised up that he might say this to Pharaoh; for among men, he was the one who had been tempted and bound, respecting which see above En. ~196]. Therefore, he now says that he remembers his sins, these being not only his sins against Pharaoh, which is what is meant when he speaks with Pharaoh, but also his sins against J oseph, who had prayed him ~58 II Ad. 553-555

GENESIS XLI: 8-11

[~~53-56

that he should remember him, chapter 40 14 ; thus, his sins as regards himself; for since it is the Messiah himself who is meant by Joseph, it behoved the butler to speak in this way, namely, that he remembered Him who was in bonds and servitude. 2253. Pharaoh was wroth with his servants, and delivered me into custody, to the house of the captain of the guards, both me and the chief of the bakers (vs. 10). Of this we have spoken above [no ~195]. What is meant by Pharaoh as king of Egypt, when by Egypt is meant the entire globe, has been told above [n. ~108], namely, the King of kings; for in like mann~ as God Messiah is represented by all the kings in Judah and Israel, good or evil, and also by the priests, and by all [such] in the entire globe, so here, in the supreme degree, He is represented by the king of Egypt; for Pharaoh is a name attributed to every king of Egypt, and, therefore, regarded in its own meaning it signifies the same thing [to whomsoever applied]. Therefore it is said, that He is " King of kings" [Rev. 17 14 ] or " ruler of the nations" (Psalm 105 2). Pharaoh was wroth with his servants, and therefore delivered him into custody. In the inmost and supreme sense, to put one into custody or into the prison which was in the house of the captain of the guards, namely, where the elders were, etc., is in the power of none save the Messiah alone, who suffered for His servants. 2254. And there we dreamed a dre[Jffft in one night, I a/fld he; we dreamed each man accorditng to the interpretation of his dre[Jffft (vs. 11). What a dream is, has been told above [no ~~49] ; also that it was in one night [chap. 40 5 (n. ~~05)], that is, revelations and the like were made at one time, which was the time of evening and of night. 2255. That each man dreamed according to the interpretation of his dreann, means, in the proximate sense, that they each had a dream such as verily indicates the future, that is to say, a true dream, this being meant by dreaming accorditng to the interpretation. It likewise means revelations which are true, that is to say, truths, these being as dreams to those who are ignorant of the interpretation, though they enclose naked truths; for there were dreams, then visions and also speech; moreover, later, there were representations before the eyes and apparitions under the forms of human persons. 2256. And there was there with us a young man, an Hebrew, II Ad. 556-559 ~59

~~57-60]

THE WORD EXPLAINED

servant to the captam of the guards; and we told him, ood he mter preted to us our dreams; to ea(;h ma;n auordiJng to his dream he did interpret (vs. 1~). In the proximate sense, the young moo, an Hebrew was J oseph; in the more remote sense, he is those who are in the inmost church, such as those who rightly interpreted the Divine Word concerning the Messiah; in the inmost and supreme sense, it was the Messiah himself who is here called a young moo, an Hebrew. He is called a servant, because he was seen under the appearance of a servant, as is well known, and indeed, of the servant of the captain of the guards. By the captaiJn of the guards are here meant the chief men among the Jewish people, and thus that people itself; for at that time the guards were the great men of the supreme king. 2257. That God Messiah interpreted the dreams and revelations in his Word is well known to all. This he did in the temple itself, and before his disciples [Matt. ~112-13; Mark 11 15- 17 ; Luke 1945- 47 ; John ~14-17; see also Luke 415- 29 ], and also afterwards. So also at the present day, for I do not have the least thing from myself.~ 2258. Indeed, he did this to everyone according to his dreOlm, namely, according to the prophets; for Moses and the prophets treat of nothing save of Him. Concerning the interpretation itself, we have spoken above En. ~197-8 seg.]. 2259. And it came to pass, as he interpreted to us, so it cOlme to pass; me he restored unto mine office, and hiJm he hanged (vs. 13). That these dreams were truths, is here indicated by the repetition it came to pass, . . . it cOlme to pass. To interpret the Scriptures as containing 6 things spiritual under the representations of things such as are in the world and nature, is properly to interpret the Word of God Messiah; but to relate historical events, and know their connections is not to interpret the Divine Word. The veriest interpretation in the inmost sense is to open those things which lie inmostly within. 2260. As to the fact that Pharaoh restored the butler to his office and hanged the baker, we have spoken of this above En. ~197, ~199, ~~03-4]. It must here be observed that the style of speech used in the text is a style which applies itself to things inmost, to
This indented passage is not entered in the Index to the Memorabilia. C The text is quO! continent (which contain).
~60

II Ad. 560-563

GENESIS XLI: Hl-14

[~~61-64

wit, that he restored the one to his office and the other he hanged. This can be said solely of God Messiah who has all power in heaven and on earth [Matt. ~818] ; and while the text speaks of J oseph, that is, of the Messiah who is meant by J oseph, the meaning is that it is the Messiah who did it; for it is not said that J oseph gave the interpretation that the one should be restored and the other hanged. 2261. Then Pharaoh sent and called Joseph, and they brought him hastily out of the pit; and he shaved, and changed his garments. and came in unto Pharaoh (vs. 14). By Pharaoh in the more universal sense are meant the kings of the whole earth. In like manner as by Egypt is meant the whole earth, so by this king are meant the peoples of all lands. These peoples are said to have sent and called Joseph, that is, those who are meant by Joseph; for in this same sense and predication, by Joseph are then meant all who resembled Him and were His messengers, like those who pro fessed Him. These came in unto Pharaoh, that is, unto the peoples of the whole earth, and interpreted the Scriptures and opened the arcana of God. This is what is meant in this passage by " coming in unto Pharaoh"; for it is well known that the Gospel of God Messiah, and thus the Word of God Messiah, was preached in the entire world, that He himself might be preached throughout all lands. 2262. They are said to be brought out of the pit, that is, out of that obscure place where they have been imprisoned and have lain concealed as though guilty of crime. 2263. They are said to have shaved. By the hairs which they shave are meant those things which stand out from the head and which are outside the church as things added thereto; also those which stand out from the face, so that the latter is not seen, and so forth. These they shaved. Otherwise there are many things which are signified by the shaving of the hair, as for instance, in the present case, that they cut off things which were not seemly. 2264. That they changed garments, means that an entirely different person came, that is to say, a cleansed person in a white garment. Thus they changed the former garments. It is evident, moreover, that at the time of God Messiah a new Gospel was preached, and that the garments of the church were changed, and she walked in other raiment. II Ad. 564-567 ~61

~~65-67]

THE WORD EXPLAINED

2265. In the supreme sense, it is God Messiah, after his resur rection, who is here treated of; that he then changed his garments and thus came in unto J ehovah, the Ruler of nations; and likewise also that he alone, God Messiah, thus came in with changed garments unto the whole world. 2266. And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it; and I have heard of thee, that thou wilt hear a dream to interpret it (vs. 15). In the inmost and supreme sense, this applies to God Messiah alone, from whom alone are divine dreams, and from whom are revelations. There fore, it is said, I have heard of thee, that thou wilt hear a dream to interpret it. He will first hear; for he said that it is he alone who thus reveals and opens his Word. 2267. And Joseph answered Pharaoh, saying, It is rwt in me; God shall give as answer the peace of Pharaoh (vs. 16). Here it is now confirmed that God Messiah alone interpreted those dreams; for Joseph says, It is rwt in me. It is therefore God Messiah who here spoke through Joseph, just as it is He who is meant by Joseph; and therefore he said, God shall give as an.swer; and he adds the peace of Pharaoh, by which is signified all tranquillity, both cor poreal and spiritual; for God Messiah is the God of the peace which he announces. In peace consists salvation, peace being rest and protection from evils. Therefore, he now first announces to him peace; for this Pharaoh was of such a character that he could have a dream of this kind, since he loved J oseph and loved men who were prudent and wise. Not so the Pharaoh who lived at the time of Moses, four hundred years later, and who closed his ears to the voice of Moses and gave ear to the magicians. But the present Pharaoh loved wisdom, as is evident later on: 7 " And Pharaoh said unto his servants, Can we find such a man as this, in whom the spirit of God is? Therefore Pharaoh said unto Joseph, Forasmuch as God hath made all this known to thee, there can be none so prudent and wise as thou" (vs. 38, 39). Moreover, he believed Joseph at once, without hesitation, and later, during the course of his life, on account of J oseph, he showered benefits on J oseph's parent, and on Jacob's sons. Of this Pharaoh, therefore, nothing but good is predicated; and so Joseph announces peace to him, and
7 From this point the passage is emphasized by "N B" written twice in the margin.

II Ad. 568-570

GENESIS XLI: 15-19

calls it the peace of Pharaoh. What this signifies in the supreme sense may be evident from what has preceded, namely, that when God Messiah entered in, he announced peace to all the gentiles, who are meant by Pharaoh, and so the kingdom of God, which is peace in the supreme sense. 2268. And Pharaoh spake unto Joseph, In my dream, behold, I stood by the bank of the river (vs. 17). The gentiles of the entire globe now address those who, in the same sense, are now meant by J oseph, namely, his disciples and others who rightly interpret the Word of God Messiah; to wit, those who represent God Messiah and tell what they have heard, that is to say, what was obscure to them in the dream, and seek the interpretation. 2269. The text adds, that he stood by the bank of the river. which is not mentioned in the preceding verses. What a river signifies has been told above [n. ~~34, ~~41], namely, the Word of God Messiah. Here, however, he says that he stood by its bank; thus, that he saw the Word and asked for the interpretation thereof. This is the meaning in the inmost sense. What is meant in the sense proper can be evident to all. 2270. And, behold, there came up out of the river seven kine, fatfleshed and fair of form (vs. 18). Respecting these kine, see above at verse~. The only change is, that there, it is said that the kine appeared" fair to the sight," while here they are fair of form. That the signification is the same, see above [no ~~37]. " Form" is a more universal word and signifies things interior, more interior, and inmost in successive order, while" sight" sig nifies the same things, but extrinsically and simultaneously, as they appear in the face wherein interiors are inscribed. This is well known in the case of man. 2271. And, behold, seven other kine came up after them, thin, and exceeding ill of form and leanfleshed. I have not seen the like of these in all the land of Egypt for badness (vs. 19). These words are almost the same as in verse 3, though with some change, because Pharaoh now speaks to J oseph; but they are so changed that the two verses must be associated in order that the full sense may come forth. In verse 3, the words are: "Behold, seven other kine coming up after them from the river, evil to the sight and thinfleshed " ; but here they are seven other lcine came up after them, thin, and exceeding ill of form and leanfleshed; thus, more is exII Ad. 571-574 ~63

9l9l79l-75]

THE WORD EXPLAINED

pressed in the present verse. In verse 3 it is said" from the river," to the end that those things might be signified which existed at the time of the advent of God Messiah, to wit, the cognitions of things spiritual. At that time, these existed in the way now described, being not only thin but also ill of form; thus thin as to things exterior, and ill of form as to things interior. As to what fonn is, see just above [n. 9l9l70J. Moreover, they were leanfleshed, mean ing that they labored under a want of all things, leanness being predicated of those who do not feed and who thus are without blood and life. Nay, it is now added that he had not seen the like of these in all the lamd of Egypt for badness. This can be fully evident from what existed at the time of the advent of God Messiah, in that there were no worse men in the entire globe. Badness refers not only to exteriors but also to interiors. 2272. And the lean kine and ill did eat up the seven first kine and fat (vs. 9l0). With respect to these words, see above at verse 4 [n. 9l9l43J. [The meaning is] that they swallowed up all things. They did indeed have the Word of God Messiah with them, yet they so interpreted it that they nevertheless had no spiritual nourish ment therefrom, but became such as they had been before; having no understanding of anything spiritual but merely of that which is terrestrial and mundane. Thus they ate things which were without life-dry milk, devoid of any interior juice. So likewise when men read something without a spiritual sense, they derive no wisdom therefrom; nay, intelligence without wisdom is somewhat the same-they are without affection. It is heavenly love, that is, spiritual milk, which gives nourishment to minds. 2273. And they entered into their bowels; but it could not be known that they had entered into their bowels, for evil was their appearance as at the begiJrvning (vs. 9l1). This is understood from what has been just said; for without spiritual milk the cognitions drawn from the river count for nothing; hence they give no nourishment. 2274. This is added to what has preceded in order to confinn what was said above [no 9l9l79l], namely, that the nourishment of human minds which is effected by cognitions can never perfonn any use, the minds remaining the same as before. Hence it is evident that they were evil from the beginning. 2275. These words are to be applied to every individual man in ~64 11 Ad. 575-577

GENESIS XLI: 20-24

[2276-78

particular. More especially, they are to be applied to the people of Judah at the time when their Savior was with them. They indeed did not understand the Word given by Moses and the prophets, when yet the gentiles did understand it; and they were then in expectation of the Messiah, which is the plain truth. Thus they expected him every day, as is well known. Yet when the Messiah came, they did not wish to know him, although he spoke with them and interpreted his Word; nor did they wish to know him afterwards. Thus, these words entered into their bowels in abundant richness, and he was not acknowledged, but evil was their appear(JffU;e as at the beginning. In the more interior sense, the bowels are the minds into which the cognitions entered. 2276. And I awoke. Again I saw in a dreann (vs. 21, 22). Respecting these words, see above at verse 4. This indeed signifies certainty, as Joseph interpreted it [vs. 32] ; but [it involves] also that the ears signify the cognitions of spiritual things which fol low during the time posterior to the advent of God Messiah, that is to say, during the last septennial period which is signified by the seven ears, the former seven ears being" full and good," as stated in the text: And, behold, seven heads canne up on one stalk, full and good (vs. 22) ; see above at verse 5. There they are called" fat ears," but here" full heads." This indeed signifies the same thing, but now we come more nearly to the signification of the matter. At the time of the advent of God Messiah into the world, the ears were" fat" from the Word of God Messiah; afterwards the heads were" full," being filled with bread, for bread is made from them. Hence they were full; for the bread which is gathered from the seeds in the heads is God Messiah himself, and also the doctrine concerning God Messiah, who is the heavenly bread. These then were the full heads. 2277. And, behold, seven heads, lean, thin, and blasted with the east wind, sprung up after them (vs. 23). Respecting these heads, see at verse 6. Here it is added that they are lean and thus without seeds and the bread which is to be made therefrom. That these words signify the famine and penury of faith at the last times may be seen above [n. 2270 seq.]. 2278. And the thin heads devoured the seven good heads (vs. 24). This is an addition which was not mentioned above, for Pharaoh now addressed Joseph and thus spoke more expressly. II Ad. 578-580 265

~~79-80]

THE WORD EXPLAINED

This signifies the same thing as was previously signified in respect to the kine. Here, however, it is not added that they nevertheless appeared the same; which indicates that there would not be such great malice, or such an evil appearance, as at the time of God Messiah himself. 2279. And I told it to the magiciams; but there is none that COIn declare it to me (vs. ~4). Here he says, magicians, while pre viously he had also made mention of wise men (vs. 8). Thus he includes them all under one name and calls them magicians; for later he recognizes those who are wise in the genuine sense, namely, those in whom is the spirit of God (as in verses 38 and 39). Moreover, in the sense proper, it is like magic when they do, ap parent miracles by diabolical art-God Messiah thus permitting. In a more extended sense, magidans are men who fascinate and fool the eyes; in the interior sense, men who, by their arts and deceits, fool minds in the same way, so that they know not how they are snared, and make them believe that they are gifted with the highest intelligence. In the ultimate sense, magic is idolatrous worship. Thus, to this, is opposed the worship of God Messiah, wisdom, and many other things. 2280. And Joseph said unto Pharaoh, The dream of Pharaoh is one; what God is about to do, he hath declared to Pharaoh (vs. 9l5). What these words contain in the proximate sense is at once appar ent; for they have regard to what Joseph says later [vs. ~7]. At the same time they have regard also to the things which lie interiorly within, as is evident from the style of speech here and also elsewhere. Thus, from the very style of speech the meaning is everywhere apparent, namely, that it is one, being one in respect to the matter itself, to wit, that things to come are foretold; thus that the dreams involve one thing. As it is one in the universal, so is it one in the singulars, the subject treated of being the same in the general as in the particular, as stated above [n. ~14~] ; for [the text] involves a prediction concerning the universal state of man, the special and the particular state, to wit, of man, nay, the most particular; seeing that the case is the same in man's thoughts, etc. This can be evident from man himself, in that from shade he is transferred to clearer day, as it were; so likewise his cogni tions, both in general, and likewise in the most minute particulars. Then he is transferred from singulars to universals. (This should 266 II Ad. 581-58~

GENESIS XLI:

~4-~6

[~~81-86

be looked into more closely as to how the case is in the single thoughts; and [the words of the text] may then be applied. Is it not a one with indefinite variety?) 2281. So likewise it is one in respect to time, that is to say, the time must be numbered by ,septennials, and in each septennial as in each age, it is one, that is, is similar; for in its more interior sense, one signifies a similar which is so concordant with the others that it appears as though they were one. Oneness can never exist in two things, and still less in many; but by means of similarities and concordances, they become, as it were, a one, which is supracelestial and from God Messiah alone, being from the Love of God Messiah. 2282. The seven good lcine are seven years; and the seven good heads are seven years: the dre(JfJn is one (vs. ~6). The kine and the heads have been treated of above, and also the number seven, to the effect that they involve one and the same thing and are circumstanced in the same way. In the broader and more universal sense by years here, as by days, are signified times. 2283. Here, one has the same signification as above [n. ~~81]. Applied to the present time, however, where the subject treated of is the produce of the land of Egypt, etc., the words signify a one. In the other senses, it is also a one, but a similar. 2284. That in the deeper sense, the seven evil heads and the seven lean kine likewise involve one and the same thing, may be clear enough from the verse that follows, where the expression [the dre(JfJn is one] is not repeated. Hence it is clear that these also, both the seven fat kine and the seven thin kine, all signify the one thing; for it is not of them that the dream is said to be one, but otherwise, as will be seen presently. 2285. But because the one is prior to the other in time, and yet they cohere in continuity, therefore they become one. Moreover, this is clearly seen from the words themselves, and also from the fact that since the kine signify the time before the advent of God Messiah, and the heads the time after that advent, the like things stand out. In this way also they are one. 2286. What is contained in the sum is then distributed into numbers, as it were, and into their own times. This is the case in the acts of the lives of the patriarchs, which in a sum embrace the things which will happen to their posterity; and these again, II Ad. 583-588 ~67

2287-88]

THE WORD EXPLAINED

likewise in a summary, the things which did happen and which will happen; but these regard things more specific and thus more par ticular or less general. This summary, therefore, indicates also the successive alternations. Thus the seven years of famine indi cate so many more or less general periods of time, as was said [n.2223J. 2287. And the seven lean kme and eviZ that came up after them are seven years; 8 and the seven thm heads and blasted with the east w1Jnd (vs. 27). What was said above, " the dream is one," [vs. 25] has regard also to the present verse, for the words involve the same thing and the same time, save that the one precedes and the other follows, like the beginning and the end. A thing cannot be said to be done or finished unless there is also an end, proximate, remote, or ulterior. Thus, all that intervenes involves these things as a one, while they themselves have mutual regard to each other. Therefore, the words" the dream is one" are not repeated in this verse. 2288. The heads are said to be blasted with the east wind, that is, with a wind from the east, which is drawn from the sun when it rises, that is to say, from solar fire, as also are drawn those loves which are likened to fires, and indeed to the fires of the world or nature. So likewise they are blasted with the east wind, that is, with a wind from the east in man; for thus he also is born into those fires and is blasted. Thus the words in the present verse cor respond to those in verse 21 " as at the beginning." (But respect ing winds, as to what they signify [we shall speak] elsewhere; for they are likened to life, being likened to the breathing. Who then are the winds, the north wind, etc., and the east [will then be told.]) From 9 this it follows that the east wind regards the eastern life which is in those loves. This is the east in man, the west being the posterior life and thus the postreme. Therefore, unless the west follows, and the evening, and thus comes to an end in morning, the state is not reformed. It should be noted that in
In the autograph, the word years commences a new paragraph (n. 590). Being the first word at the top of a new page, Swedenborg, hastily numbering the paragraphs some time after they were written, mistook it for the com mencement of a new paragraph, and so numbered it. See n. 1540n, 1767n. From this point, the paragraph is emphasized by .. NB" written twice in the margin.

268

II Ad. 589-591

GENESIS XLI:

~7

[~~89-94

man the west is the evening, while the morning IS the east~as morning is ever the east. 2289. Shall be seven years of famine (vs. ~7). It was told above [n. ~n3 seq.] what this natural or earthly famine and this hunger as to the body signifies in the spiritual sense, and thus what the 'Vord of God Messiah is more interiorly and inmostly, to wit, that it signifies a spiritual famine which consists in there being no faith, although the stores of the Word of God Messiah are abundant. Nay, the greater the abundance the less the faith. The abundance and the poverty mutually correspond to each other; for afterwards, the very abundance causes the lack to be felt all the more. 2290. Famine, indeed, seems to signify both poverty in spiritual things and also the appetency and, as it were, the famishing therefor. Here, however, it involves that there is abundance, to which corresponds the poverty and thus the famine in man. This is described below, namely, at verses 47, 48, 54. The abundance was with Joseph alone. But of these matters more later. 2291. That this famine signifies spiritual poverty, the poverty namely of cognitions, can thus be clearly evident. It is this poverty that is meant in the present case; that is to say, poverty in that faith which feeds minds with the bread of heaven. From this poverty come all the effects that are spoken of below. 2292. It is not said here 1 that there shall be seven fat years, but only that there shall be seven years of famine, and also that the latter seven years shall consume the former so that it will appear as though they had not existed [vs. 30]. When there is no faith, nothing is seen of the things that are revealed, nay, nothing of things spiritual and celestiaV 2293. In the former seven periods, there is likewise a famine in the entire globe; but they are not called a famine in respect to the revelations of things spiritual and celestial, but only in respect to those in the entire globe who do not believe, and they are many in number. Those times are also called seven years of famine, but not seven years of abundance. These latter, therefore, have regard to the whole septennial period, as stated above [no ~~~O]. 2294. This i-s the thing which I said unto Pha.raoh: What God
1 2

That is, in J oseph's interpretation; see vs. ~6.

This paragraph is emphasized by " NB" written in the margin.

II Ad.

59~-597

~69

~~95-97]

THE WORD EXPLAINED

is abQUt to do he sheweth unto Pharaoh (vs. ~8). Here almost the same words as occur above in verse ~5 are again repeated, meaning that they involve more than what is said concerning the earthly famine in Egypt. 2295. Behold, there shall be seven years of great plenty Vn the whole lwnd of Egypt (vs. ~9). Plenty is that fullness of revela tions which existed in primitive times, and afterwards in the time of Moses, and also in the time of God Messiah. There was abun dance even to plenitude; then from plenitude they came to famine. What this indicates in spiritual things has been told above En.
~~89].

2296. In the more interior sense, it is plenitude of minds. This comes by means of the knowledges of spiritual things. Its opposite is famine, to wit, when there is indeed a copious supply of spiritual things even to abundance, and yet such want that men know nothing concerning spiritual things. Thus, they hunger [in the midst of food] and thirst in the midst of streams of water. This is the worst kind of famine, a hunger and thirst which indicate vice and disease of the body and so of minds, and which foreteII death. It is the same in the universal aspect; when such a famine exists that minds are unable to feel hunger and thirst, this indicates a disease such as is followed by death and destruction; and so comes the end -just as in the case of the individual man. That famine, how ever, which involves a lack of knowledges, is not such as to kill, though it may cause delay. That in the spiritual sense, it is the former famine that is meant [here] can be evident from what follows; consequently, it is the absence of faith; and when this is absent, nothing can ever satisfy, and men refuse all things, and so make slaughter of knowledges. s 2297. And after them shall arise seven years of famine; and all the plenty Vn the land of Egypt shall be given to oblivion; and famine shall consume the land (vs. 30). That here is meant a famine such as that of which we have just spoken, can be evident from the very words, to wit, that all the plenty shall be given to oblivion. To be given to oblivion means not only to forget spir itual knowledges, but to wipe them out; for this is what the words involve. In the more interior sense, they are wiped out when no credence is given to them.
I

This paragraph is emphasized by " NB" written three times in the margin.
~70

II Ad. 598-600

GENESIS XLI: 9l8-31

[9l9l98-03

2298. That this may be more fully set forth, it is said that the famine would consume the land. Famine in itself cannot consume a land unless there be disease, as said above [n. 9l9l96]. It is this that consumes a land and visits it with death, as it visits minds from which man is a man. Such is the nature of spiritual famine. 2299. By the land of Egypt in the most universal sense is indeed meant the entire globe, but also, and more especially, the land of every individual kingdom in particular. But by the land is sig nified society, in the same way that the globe stands for the human race. When" land" is mentioned, its inhabitants are meant, for without these, land has no predication. Thus [the famine is] over the entire globe, nay, as was said En. 9l9l14, 9lU6], it is in all other societies. 2300. But here it is more especially applied to the Israelitish people which then came into Egypt. That it is this people that is now meant can be evident from what follows. 2301. It is indeed of Egypt that it is said that it had abundance, and that afterwards the inhabitants labored with famine; but whether it is said Egypt or some other land such as Canaan, it comes to the same thing if J oseph is there, and there has the dominion, that is, God Messiah who is meant by J oseph. It is there that the center is, from which the sight goes out to all boundaries, that is, to the whole universe. From the center, there fore, it can be known what it is that is regarded-as said above [no 1753-4].

2302. And the plenty shall not be known in the land by reason of that fatmine followilng; for it shall be exceed1ing grievous (vs. 31) . This famine was described above [verse 30], and by it is described famine in spiritual things, to the effect namely, that the plenty is not acknowledged, that is, its existence is not believed, is given to oblivion, is wiped out. What the famine was among the Jewish people, first about the time of Moses, afterwards at the time of the advent of God Messiah, is well known; also what it is at the present day, to wit, that it is exceed1ing grievous, that is, grievous to the utmost degree-as is evident. 2303. Since in things more interior or superior, all things, both perfections and imperfections, are increased and multiplied in definitely, so also with the expressions thereof in the exterior sense, exceed1ing grievous signifying grievous to the utmost degree. ConII Ad. 601-606 9171

~304-07]

THE WORD EXPLAINED

cerning this multiplication in the more interior sense, and thus in the inmost, much can be said, but it must then be done according to order. (Still it may be seen to.) 2304. And that the dream was repeated unto Pharaoh the second time, is because the thing is firmly decreed from-with God (vs. 3~). Repetitions signify that the things are so decreed, and will come to pass. Moreover, as stated [in the text], they involve these things in two epochs, that which will come to pass from God, and that which is with God. This is a divine style of speech. From God comes the plenty; and it is with God that in that famine He still feeds His own, as here did J oseph. 2305. The famine of spiritual things does indeed come from God but not immediately; for nothing comes immediately from God save what is perfect. But because men are such that neither miracles nor revelations, howsoever numerous, effect anything; and because naturally men affect nothing but evil; therefore comes this famine, coming not from God and with God, save in the sense that He permits it to come; thus it comes mediately by His authority, but immediately from the devil. In this way, all evil comes from God, as it is said; yet, no evil comes to men save for the sake of amending them. This appears evil to them because they think everything to be evil which intends good, in that it resists the love of self and the world. Not so with those who are being reformed. In the apparent evil these see good, and sometimes greatly desire it, as can be evident from the disciples, etc. Nay, they desire it even by natural means, in that while desiring the safety of the body, they steadfastly sustain evil because, in their mind, is then present the good which follows; and so in many other cases, as in combats and wars, where what is intended is victory, the common safety, etc. 2306. The secon-d time here signifies the second period, as was said, which, in like manner, involves that it is decreed and is thus the truth. 2307. It must here be further observed that things simultaneous constantly regard things successive, just as things successive regard things simultaneous. The simultaneous thing is, that this plenty will exist in the entire globe, and that simultaneously, this famine will exist in the multitude. This simultaneous thing unfolds, as it were, into things successive. Thus it is the same in things suc cessive as in things simultaneous. A smaller number in the mul ~7~ II Ad. 607-610

GENESIS XLI:

3~-33

[~308-10

titude of men answers to a like decrease in successive [periods]. In this way, space refers itself to time. So likewise things suc cessive regard that which is simultaneous; for, in nature, the simultaneous can never arise save from things successive; from these it comes into existence and of these it is constituted. Thus is it in the entire globe; thus in society; thus is the disposition born and acquired in every individual man; thus the formation of minds; thus the reformation of minds; thus the kingdom of God Messiah, this being from things successive, as from the church, and so forth. 4 2308. And God will hasten to britng it to pass (vs. 3~). In the Divine Word, in its inmost sense, "to hasten" does not signify haste as to time but certainty. In Jehovah God all things are present; thus he sees them in himself already accomplished; hence it is certain that they will come to pass. This is what is called " hastening." Therefore it is said in the Word of God Messiah that the last time was at hand [Matt. 417 , 107 ; Luke 109 ], and the disciples themselves were expecting it [Luke 19 11 ]. It was also present in their minds, for the kingdom of God Messiah was present. Thus" to hasten" means that all things follow in order, and so, with God Messiah, apart from time; for where there is no time, then that is present which takes place long afterwards in time. So time is only a relative thing to men when they sleep; the time speeds on but to them there is no time. Hence it is said that with Jehovah God a thousand years are as one day [Ps. 90 4 ]. 2309. Therefore let Pharaoh look out a rnatn prudent amil wise, and set him over the lamil of Egypt (vs. 33). As the predicate always regards its subject, so is it in each of the senses. In the external sense, where the subject is Pharaoh as king of Egypt, it is here said that he should look out a man prudent and wise. That this man is opposed to the magician, as a good man to an evil, has been told above [no ~~50, ~~79] ; so likewise Pharaoh, by a man prudent and wise understood one in whom is the spirit of God (vs. 38, 39). Because this [sense] is predicated of Pharaoh, therefore it was he as a man who was to look out. fJ 2310. But when the same thing is said in the inmost and su preme sense, and this thing is predicated of God Messiah as being the principal subject in the whole Word of both Testaments, then
The last two-thirds of this paragraph is emphasized by " NB" written three times in the margin.

II Ad. 611-613

~73

9l311-15]

THE WORD EXPLAINED

time is not predicated; for such predication is not fitting to God Messiah as neither is space. In the text, therefore, " to look out" does not involve time, namely, that he then should "look out" when he came into the world; but it involves that he looked out from eternity, thus that his Divine from eternity looked out his Human in time.'G 2311. From these predicates it is seen that all that regards spaces is infinite, and all that regards times is eternal, in that He foresaw from eternity, and thus was appointed over all lands from the beginning to the end. 5 2312. In the same way, the predicates coincide with the subjects in each of the senses, and from this can now be deduced the under standing of many things. Thus in the supreme sense, the state ment that he is prudent and wise, means that he is of infinite pru dence and wisdom, and thus that he is wisdom itself; for the predicates [" prudent" and "wise"] are not fitting as regards J ehovah God, but they are expressed simultaneously by "infinite wisdom," and this is expressed solely by " J ehovah," that is, " He is." 5 2313. It is the same then with the land of Egypt, to which, in this sense corresponds the universe, and this infinitely; for [in this sense] the universe is nothing. In the inmost sense, with man it is as though a point; in the more interior sense, as though something more; in the interior and external sense, as though much and great.'G 2314. By prudence in the supreme sense is thus meant Provi dence, to wit, that He foresees all things as present from eternity, and, in time, from the beginning to the end of days. And by wisdom is meant that He provides; for wisdom consists in simul taneously executing that which is foreseen. Thus the one regards the understanding, and the other regards simultaneously the will, and thus the deed. 5 2315. The subject treated of is the land of Egypt. When it is the Messiah who is meant by J oseph, then, by the land of Egypt is meant the entire globe where are found both magicians and wise men, as is evident from verse 8; and so also the successive things spoken of above 5 [n. 9l307].
In the autograph, n. in the margin.
!il309-~15

are each emphasized by "N B" written

9174

II Ad. 614-618

GENESIS XLI: 34

2316. Let Pharaoh take action and appoint officers over the land, and take up the fifths of the land [of Egypt 6] in the seven years of plenty (vs. 34). Here, in the inmost sense, by officers are meant all those who exercise the office of God Messiah, such as kings and priests, who at the same time represent God Messiah alone. 2317. As with all the officers in a kingdom or empire, the dignities or offices together constitute the royalty in the Pharaoh or king, so also is it with priestly things, which together constitute [the priestly]. In this way, the royal authority and the priestly are so divided that they constitute a one. Such is society, that is to say, a government. 2318. In the inmost sense, these words involve the same thing with respect to things spiritual and celestial; for kings represent God Messiah, as also do priests, that is to say, when the kingdom is such that in their order they represent and regard the grand society, namely, the kingdom of God Messiah in heaven and on earth wherein they constitute a one, and wherein, by all of them taken together is represented God Messiah himself. 2319. It is here said that they should give every fifth part. This refers to the tithes which it was their duty to give to the priests. What tithes involve in things spiritual has been told above [no 538, 540, 570, 14~4], namely, the tenth part of that which they received as a gift, and of which God Messiah demands only a tenth. But here, having regard to the famine which, in the proximate sense was about to come, he requires double, in order that they may be provided for. In spiritual things, however, the double tithe has regard to the multitude of the harvest. 2320. By the fifth part, Joseph fed the whole land of Egypt and the neighboring countries. So also does God Messiah by the fifth part of spiritual knowledges. 2321. From this it also follows that in the time of opulence, men ought to give every fifth part, more being required of those who are in opulence and with whom He is present in miracles and doctrine; for he who receives more must give more, as in the case of those who received the talents, of whom God Messiah himself speaks [Matt. ~514-30]. For those who are not in such opulence
Omitted also by Schmidius.

II Ad.

619-6~4

~7 5

THE WORD EXPLAINED

as to be compared with the abundance and the blessing in Egypt, the general contribution is the tenth part. 2322. From the Jewish and Israelitish people, he required only the tenth part, because he knew that they were of such a character that had he required more they could not have given it, being of such a character. Thus he requires more or less according to the state and condition of each individual. 2323. The part is increased and diminished according to the state of each man. From those who are in inmosts he demands all or even more; 7 from those who are in postremes, he demands the twentieth part, the thirtieth, the hundredth, the thousandth; but from those who are in the middle class he demands the tenth. Thus the general demand is the tenth part, this being the middle sum, as it were. 2324. From those who are outside he demands nothing, for from them he receives nothing; they have their reward according to their works when living. 2325. In the text, he now demands every fifth part, because God Messiah was among them, being meant by Joseph. So he was among the Jewish people when that people came out of Egypt. 8 2326. Therefore the text adds that he should take the fifths of the land [of Egypt] in the seven years of plenty, namely, when all spiritual things are thus abundant; as they were with the Jewish people during their first years. As the simultaneous looks at the successive, so likewise is it that during the first years he required more than during the last. 2327. They are called fifths of the land, meaning the fifth part of the harvest, and, indeed, in the more interior and inmost sense, of the spiritual harvest; for the land signifies both its inhabitants and the ground. What is here spoken of, is the produce, of which he demands the fifth part. 2328. And let them gather all the food of the good years to come; and heap up grain under the hand of Pharaoh, food in the
The words " or even more" are added above the line. o [In the autograph, after this paragraph comes the following which is crossed off by the Author:] 6W. So likewise with spiritual knowledges; God gives more to some and less to others, and so forth; for in this way the senses are reciprocated, the meanings in the supreme being reciprocated with that in the inmost, [to wit] that he gives and receives, according to the state of each individual.
~76

II Ad.

6~5-631

GENESIS XLI: 35

[~3~9-33

cities, to keep it (vs. 35). "To gather all the food of the years to come" is applied to each of the septennials, being three in num ber, and also to the great or general septennial. In the more interior and inmost sense, the food is spiritual food, the meaning being that the food of the first period, that is, the Word, is gath ered up, even to its end. Thus, when the famine begins, these foods are gathered up. Such was the case with the Word which was from Noah to Moses, it being well known that in the time of Moses they were gathered together and laid down in the form of statutes and precepts. So later, in the time of the Messiah, food was continually gathered together, and then unfolded. Such was the case afterwards continually, and so also in the last time, this gathering resulting in there being sufficient for the coming famine. Thus the store is increased by degrees and accumulates, and this "by the bundling"; see verses 47 and 48. 2329. The case is the same in the individual man as it is in society and in the entire globe. In man those things are gathered which are of service to him afterwards when famine comes, just as the abundance in summer is gathered for the winter; for unless it be " heaped up," then when famine comes there is no food and the man dies. 2330. As already observed [no ~~96], the famine itself is dis ease of the mind, which comes when no faith is had in spiritual things or but little. Then each individual possesses a supply from what has been gathered, and so does not perish. 2331. The" heaping up" makes it possible that, from these stores he can then be satisfied. This is well known in the case of man; when adversities come, he then remembers the things which he has learned, and so, from them, receives spiritual food. 2332. It is the same in society. Spiritual knowledges are gath ered together from the Word of God Messiah; and they are so gathered, in order that society may have a sufficient supply. The time of famine is successive in a society and also simultaneous with many societies. The gathering is done by those who are in the inmost church, that is to say, by Joseph, that so they may serve those who are in the exterior church. Thus it is done by those who were before, for those who follow. 2333. What this gathering effects can be evident from the verses that follow. It is indeed a gathering of all things, but the II Ad. 63~-636 ~77

~334-35]

THE WORD EXPLAINED

gathering must be done by those who are signified by J oseph. Consequently, by food is meant all that food whereby the mind can be re-created, such as the knowledges not only of spiritual things but also of things moral and natural, which are suitable for food for the re-creation of the mind, and which confirm things spiritual. Human minds have need of such things; for without them there can be no knowledge of things spiritual, they being the things with which things spiritual are to be copulated and thus understood. The human mind does not understand things purely spiritual save by means of universals. Foods, there fore, are all knowledges which lead men to spiritual knowledge. In man, there is intellectual faith, and this is indeed not saving; yet, what he is to believe must needs be explained by the knowledges of other things if it is to be comprehended. Knowledges must certainly precede, and these God Messiah afterwards purifies. It is quite different in the case of knowledges of things moral and spiritual, when these lead man astray; then it is the man himself who wishes to reduce them into order. 2334. By grain, therefore, is meant specifically, that which is conducive to things spiritual, this being the harvest from which spiritual bread is made. Hence it is said in the text that they should gather all the food, that is, should acquire knowledge of all things; and should heap up grain, that is, compose these knowledges into a unit that they may be of service. This, ho,wever, must be done under the hand of Pharaoh, that is, of the King of kings. The text does not speak of Joseph, and, therefore, it is said that it must be done under the hand of Pharaoh, meaning, as stated above [n. ~333], that if one willed to heap it up under his own hand, then the thing is done in vain; not so under the hand of God Messiah, who himself does the work and the heaping. As to how the case herein is, that is to say, as regards the gathering and the heaping up, this has been told above [n. ~3~S seq.]. 2335. In the cities, that is, in storehouses, to the end that they may be preserved; for there are many provinces, nay and cities, devoted to the memory wherein they are heaped up. There, are the storehouses from which, in time of famine and so of the lack of faith, they may afterwards be drawn up and contributed to the mind according to necessity. Therefore, the text adds that they should keep it. This is confirmed (as I think) in the Word of ~7S II Ad. 63S-639

GENESIS XLI: 36-37

[2336-42

God Messiah, to wit, that every man should provide for himself against winter, that is to say, when temptations come and the mind begins to waver in doubts. 2336. As to how far knowledges contribute in the time of temptation, to the allaying of famine and of the lack of faith, this everyone can see in himself. The same thing holds good in society, nay, in the entire globe, both simultaneously and successively. 2337. And the food shall be for a sto-re to the land against the seven years of famine, which shall be in the la;nd of Egypt; that the land be not cut off by the famine (vs. 36). That a spiritual sense lies concealed here, is clear from the words themselves, the words, namely, that it is a sto-re to the land, thus, a store in that reservoir of which we have spoken above [no 2335]. It is called a store in the memory, where knowledges are laid up. Respecting the seven years of famine, as to what they signify simultaneously and what successively, of this we have spoken above [no 2332]. 2338. By the la;nd is meant the place where the harvest is, and thus, in the individual man, the human mind, this being likened to a field which receives the sowing and gives the harvest. So likewise in society and in the entire globe, the meaning then being the gathering of spiritual and moral knowledges. 2339. This shall be for a store that the land be not cut off; for if there is such penury that men are unable to obtain anything from a store, then from ignorance comes death, that is, the land is cut off by the famine. 2340. What are especially meant here, as will be more evident presently, are those gatherings and heapings from the Word of God Messiah, which are under the hand of the supreme ruler. 2341. And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants (vs. 37). In these words the counsel is approved, signifying that it is a counsel of prudence and wisdom; that is to say, it is approved by the king himself, by whom is further meant the King of kings, that is, God Messiah. It is likewise approved in the eyes of his servants, that is, of all those who are called his servants and who minister to him. This involves also that the thing was decreed and provided from eternity, and thus that it will most certainly come to pass. 2342. It must be held in general, that all cognitions of things both natural and moral, nay, and also the sciences, serve as instruU Ad. 640-646 279

~34~]

THE WORD EXPLAINED

mental causes for the understanding of things spiritual; for such is the quality 'of nature and the world that there is nothing there which does not refer itself to things spiritual, nay, and as types represent them. In themselves, therefore, cognitions are never in jurious; nor do they lead away from faith in things spiritual but lead to it and enable spiritual and celestial things to be understood. Considering, however, the state of our mind and the inverted order of our life in this state, sciences and cognitions continually lead us astray; nay, they induce such shades in things spiritual and celestial as to hide them away and bring them into night and dark shade. Among the causes of this is inverted order and the perverted state of the mind arising therefrom ; for the mind is instructed by things lVorldly and by cognitions sought from the world and nature; and these are brought in by means of the loves of self and the world, and thus embue the understanding itself; it being affections that rule the will and form the understanding, as stated above [n. 96~, 994]. When, therefore, the loves are false, they continually lead astray from the way of truth because from the love of heaven and from God Messiah himself who is the one ,only Love of God. Hence , it is clear that no light and truth can then be admitted, men being contrary to the truth. From thence comes nothing but shade which leads the mind astray; and the more so, since the man himself seems then to enjoy liberty and to act from himself. Hence the perverted order is confirmed, and the sole result is the perversion of truths. Not so, however, when the man is reformed, that is to say, when the order is inverted. In such case it is truths that enter, and consequently spiritual light and heat, whence comes the life of the understanding. Then all cognitions whatsoever, such, for instance, as those which are natural and moral, serve as instrumental causes for things spiritual, and .[the latter] are represented in them as effigies in their types, or as the soul in its body. Then, the more numerous the cognitions, the greater the supply from which con firmations may be drawn; for then there is nothing which does not confirm, there being nothing whatever in the whole nature of things, and nothing in any science, which does not confirm. But that the mind may be reformed by them-this is the work of God Messiah alone; this must be under the hand of J oseph. Thus all and single things are disposed into order, and all and single things are formed into order, in the same way as the man himself; for ~80 II Ad. 646

GENESIS XLI: 38

[2343-44

according as man's general order is, such is the order of the single parts, yea, of the most single, which have their seat in his mind. In this state, the man who has few cognitions is wiser than he who, in the world, is called wise. The latter is supremely unwise, nay, in all his wisdom he is insane and labors under the worst kind of famine. That this is the case, is confirmed everywhere in the Divine W ord. 1 , 2343. Therefore, the gathering of food and the heaping up of grain proposed by Joseph are now said to have been good in the eyes of Pharaoh and of all his servants, for there was nothing which God created and which God Messiah creates but what was perfect and good. Perfection comes from order, namely, when things inferior are subordinate to things superior, that is to say, heaven to God Messiah, the world to heaven, the earth to the world. All things are then mutually correspondent, and the one is perfectly represented in the other. Hence comes the connection and harmony of all. It is the same in man when things are thus subordinated. Then heaven flows into ,human minds, and in such order that the human heaven and the human world are joined together, and this whole land of Egypt is subject to one prince, that is to say, to God Messiah. The exact opposite is the case when order re mains inverted and the man is not reformed. Then, evil is every thing, the order in the most single things of the life which is in the mind being the same as in the general life; for all and single things take their order and thus their state from the general order. Then those things are interior which ought to be exterior, as stated above, etc. 1 2344. And Pharaoh said unto his servants, Can we find such a man as this, in whom the spirit of God is? (vs. 38). From these words and those that immediately follow, it is evident that this king of Egypt or this Pharaoh was a prince of good character; that is to say, that, being actuated by God Messiah, he loved wisdom and consequently loved those in whom was the spirit of God. As to the spirit of God, he judged this from wisdom, and he esteemed wisdom as consisting in the interpretation of revelations-in the present case, of dreams-and in wise counsel such as J oseph's. Thus he openly distinguished between the magicians, that is,
1 In the autograph n. ~349-3 are emphasized by a series of " NB's" writ ten at regular intervals in the margin.

II Ad. 647-648

281

~345-49]

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mundane and natural science, on the one hand, and wisdom on the other, and had faith in Joseph's sayings. By this Pharaoh, there fore, or this king of Egypt, the Messiah himself could be repre sented; not so, however, with the Pharaoh of Moses' time. 2345. Pharaoh said to his ministers, who are here called ser vants, that he doubted whether such a man could be found in the whole of Egypt. That man is said to have the spirit of God who is led by God Messiah alone, and the order in whom is, therefore, reformed. That this is done by temptations and servitudes has been told above [no ~171, ~~l~ n.]. Therefore, in the inmost and supreme sense by Joseph is meant the Messiah-in the inmost sense those being meant who are in the inmost church and in whom God Messiah is, and in the supreme sense, God Messiah himself. 2346. Therefore Pharaoh said unto Joseph, Forasmuch as God hath made all this known to thee, there can be none so prudent and wise as thou (vs. 39). As to what prudence and wisdom are in the supreme sense, see above at verse 33 [no ~314] ; from which it can be evident that in this same sense, it is the Messiah who is meant by J oseph. In this sense, to make a thing known to one, signifies that it was known from eternity and so was foreseen and provided for. 2347. From this we learn whence prudence and wisdom come, considered in the inmost sense, and what they are; to wit, that prudence is the understanding of ends, both those which are the best and those which are mediate as leading to the best, that is to say, to God Messiah and to his kingdom. This never belongs to man but to God Messiah alone. All such prudence and such wis dom comes solely from God Messiah; it cannot come from man seeing that man's circumspection and will tends to the opposite direction. 2348. Human prudence and wisdom is merely imprudence and insanity; for it leads to the worst end, because to the kingdom of the devil; and so likewise all intermediate ends, and thus whatsoever is in the understanding and whatsoever is in the will. 2349. Thou shalt be over my house, and upon thy mouth shall all my people kiss; only in the throne will I be greater than thou (vs. 40). In the proximate sense, by Pharaoh's house is meant his kingdom, a king's house being his kingdom. In a superior sense, the house is the entire globe which is subject to God Messiah; and more especially those on the globe who are in his church. The rest ~8~ II Ad. 649-653

GENESIS XLI: 39-40

[2350-51

also belong to the house, but as asses and the vilest slaves who obey commands; for they serve for the punishing of men and also for the vilest labors, such as butchers, etc. In a still higher sense, the house of God Messiah is heaven and earth, and thus his kingdom, this being compared to a house and, in this sense, being called the house of God [chap. 28 22 ]. But in the supreme sense, it is God Messiah himself who is the house of God, as was said above [n.540]. The devil and his kingdom serve God Messiah for a footstool. 2 2350. The phrase, Upon thy 'TIWuth shall all the people kiss, is a style of speech which flows entirely from the sense of things more interior and inmost. Kissing is also favoring and loving, being a gesture or external which corresponds to this meaning; the mean ing, namely, that the people win favor thee and give thee obedience; for obedience and love mutually regard each other, love not being possible without obedience. Thus" kissing upon the mouth" is obeying and at the same time loving, that is to say, obeying from love because he took care for their life. Therefore,".to kiss upon the mouth" is to kiss his commandments, to obey them, and to love them. The words involve all this. S 2351. What this involves is learned more especially from man himself. Represented in man exists a prototype of heaven and the world. The inmost potencies in man are the soul and the intellectual mind with its will. The soul, the inmost potency in man, has the same relation to the intellectual mind as that of which we read in the present text in respect to Pharaoh and J oseph. She disposes all and single things in man, most universally and most singularly; but she disposes them, one and all, for the intellectual mind and its will, and to this she gives entire authority over the whole body, in order that the mind may act from choice, and so may dispose the several parts for the sake of its soul. From this comparison, further developed, an idea can be conceived with respect to what is treated of in the supreme sense, to wit, that only in the throne is the soul greater than the intellectual mind, and so Pharaoh than J oseph.
2 [The following unnumbered paragraph is here crossed off by the Author:] Since by J oseph is meant the Messiah, what is here involved is that the Messiah will be over this house. Thus, by Pharaoh is meant His Divine. [The following is here crossed off by the Author:] This style of speech is taken from the correspondence of those things which are in things spiritual and in the body. Where there is conjugial love, then the church-

II Ad. 654-655

283

~35~-56]

THE WORD EXPLAINED

2352. And Pharaoh said unto Joseph, Behold, I have set thee over all the latnd of Egypt (vs. 41). If we continue in this com parison, in which, by Pharaoh is meant that which is inmost in man and is called the supreme, and by Joseph his intellectual mind, then by the land of Egypt must be meant all that which is subject to the authority of the intellectual mind and which is given unto it to be ruled by its will. Now because in the human body there exists a prototype of society, which latter is likewise called a body, as also is the entire world, this being the grand body; from this, the way in which the comparison may be extended from man to things compound is sup plied of itself. 2353. And Pharaoh took off the ring from upon his hand and put it upon Joseph's hand; ood he arrayed him also in vestures of fine linen, atnd put a chain of gold about his neck (vs. 4~). A ring was the emblem of a king and also the emblem of a priest; thus royal dignity was given to J oseph in things natural and spiritual. He put it upon his hand, to the end that by this may be signified authority with dignity. 2354. By vestures of fine linen is meant truth and thus intelli gence; for fine linen was a garment white and incombustible. By the chain of gold is signified goodness, this being compared to gold. This chain was likewise an emblem distinguishing the head from the body, and thus a sign that Joseph ruled both, that is to say, ruled both heaven and the world. 2355. And he made hinn to ride in the second chariot [which he had]; atnd they cried before him, Abrech. So he set him over all the land of Egypt (vs. 43). The second chariot is understood from what has been said above [no ~351-~], for in the second chariot is the human intellectual mind, to which is given an power over man's heaven and world and also over his earth, his heaven being the intellectual mind itself, his world the natural mind or animus, and his body the earth. Thus the intellectual mind sits in the second chariot, and from its determination, because from its will, it rules heaven and the world and the body, the soul being greater only on the throne. 2356. And they cried before hinn, Abrech, that is, "bend the knees." -4 Thus, in the supreme sense it is God Messiah that IS
This interpretation is copied from Schmidius.
~84

II Ad. 656-660

GENESIS XLI: 41-44

[9l357-61

meant, to whom all in heaven and on earth bend the knees, this being a sign of the lowliest adoration and humiliation; thus whom alone they worship. In this way he set him over all the land of Egypt. 2357. And Pharaoh said unto Joseph, I am Pharaoh; therefore, without thee shall no man lift up his hand or foot in all the land of Egypt (vs. 44). All these words are so in keeping with the supreme potencies in man that nothing can fit in more aptly, the meaning being, that the soul rules universally and singularly all and single things in the human body, both its leasts and its great ests, while the mind does all things from will and thus from choice, disposing ends to the ultimate, and enjoying such authority that no foot or hand can be lifted up without it, that is to say, can do anything which does not flow from it alone. Yet the soul, properly so called, is greater in the throne [vs. 40], namely, in its own seat; for the human mind goes forth from the soul, being its image and sole offspring, and thus its one only love. It is for the sake of this mind that all things in man were created and formed; and they are all held in such order that there is nothing which is not obedient to its nod. 2358. So likewise is it in heaven; for man consists of soul and body, to the soul pertaining the soul properly so called and the intellectual mind, and to the body the natural mind and the body itself, consisting of flesh and bones. 2359. From man may be seen, as in a least type, the government of the universe, namely, that all things are created by J ehovah by means of the Word, that is, of the only begotten Son and for His sake, who does all and single things, by means of the Holy Spirit which proceeds from both. 2360. In man, however, the case is different, in that, in man, God Messiah rules man's soul, and at the same time, by means of His heaven, that is, by means of heavenly spirits and angels, his intellectual mind and its will; and by means of the will, his animus; and by means of the animus he brings all things forth. There fore, the animus in man was made after the type of the prince of the world. But when he fell completely away, another state was induced, lest heaven be separated from the world, etc., etc. 2361. If now all this be well searched into in man, and at the same time be compared with the government of the universe, it can II Ad. 661-665 ~85
10

9l369l-64]

THE WORD EXPLAINED

be evident that the several words of the text coincide III every respect with what has now been said. 2362. And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Potiphemh viceroy 5 of On (vs. 45). What is meant by a wife can be evident, namely, the church of God Messiah, which is called the daughter of the viceroy. Viceroys are princes who are the vicars of the king. The vicars of God Messiah are all the kings of the earth, God Messiah being the King of kings. For this reason also they were anointed, and, in Egypt, were adored, as it were, as God, as is evident from the words used [in vs. 43]. Their daughters are called churches; for churches are constituted of those who are sub ject to kings or are signified by kings. Thus here, it is the church of God Messiah that is meant. 6 2363. And Joseph went forth over all the land of Egypt (vs. 45). As concerns Joseph himself, he now became lord of all Egypt, and this after his temptations and servitudes. Thus he was in augurated into dominion by means of these, in order that he might know what servitude was and a humble state; and this for many rea sons. As regards himself, it was for the special reason that, with the implanting in his mind of the state of servitude and the like, he might receive the greater joy; and this especially fo,r the glorifying of God Messiah whom men acknowledge only when in the state of temptations and servitudes. 2364. When J oseph himself is meant, then the land of Pharaoh is merely the land of Egypt; but when by Joseph is represented God Messiah, then by the lamd of Egypt is meant the entire globe, for the predicate must correspond to its subject. This is the case in the more universal sense; but in the most universal sense, both heaven and the whole earth is meant, that is to say, the whole of

'la:J According to the lexicographers, this word means a servant or min ister whether of the king or of God. As quoted in the A rcana, the word is here translated priest, and this is its manifest meaning practically everywhere in the Scriptures. [Here comes the following unnumbered paragraph which is crossed off by the Author:] And Joseph went forth over all the land of Egypt (vs. 4.5), that is to say, when authority had been given him, he inspected (superag noscebat) the land; just as the mind, when commencing its government, rules all that lieS beneath it. In the inmost sense, "to go forth into the land" means to exercise power in actuality; for he went forth into the whole land.

9186

II Ad. 666-668

GENESIS XLI: 45

[~365-67

creation; and in the supreme sense, the Messiah as God and at the same time Man. 2365. In the inmost and also in the supreme sense, by J oseph is meant God Messiah, and so by the land of Egypt is meant the universe. We then learn what in this sense is signified by its being said that Joseph went forth over all the land of Egypt, namely, that the Messiah went forth throughout the whole world,. and that his love, mercy, and grace streamed forth into the universe. That is to say, he went forth from the first day of creation to the last, thus successively; and also throughout all the inhabitants of the earth, from east to west, and north to south, and this simultane ously; for in the most universal sense, things simultaneous regard things successive, and things successive things simultaneous. 2366. Later, to wit, in the next verse, we read the same thing: " And Joseph went forth from the presence of Pharaoh, and passed through all the land of Egypt," by which words is meant the going forth of God Messiah from Jehovah his Father when he became a Man. In the supreme sense, this is properly said to be a going forth, as is ,well known; for when he passes from heaven to earth, it is a going forth and a descending, while the returning thither is a going back, an entering into glory, an ascending. Therefore, in this verse [46], there is simultaneously indicated a second going forth. Otherwise, had the words involved one and the same thing, there would have been no need of their repetition; and this with the sole addition that he "went forth from the presence of Pharaoh." What" from the presence of" signifies is also clear, namely, "from" meaning from Jehovah the Father, and" in the presence of" meaning that he is still with Jehovah his Father. 2367. But here it is necessary to know that by Pharaoh in the text is not meant the proper name of any king, but that what is signified is king and emperor, the meaning being the same as that which elsewhere is signified by "Caesar" and other such terms. David also speaks of the same thing in Psalm 105 18- 23 where he treats of Pharaoh and Joseph: "They afflicted with a fetter his foot; his soul came into iron; until the time that his Word came; the speech of J ehovah tried him. The king sent and loosed him; the ruler of the nations opened [to] him. He made him lord in his house, and ruler over all his possession; to bind his princes at his will, and his elders that he may teach them. Then Israel came II Ad. 669-671 ~87

~368-69]

THE WORD EXPLAINED

into Egypt and Jacob became a sojourner in the land of Ham." From these words it is most clearly evident that by Joseph is here meant the Messiah, and that the subject treated of is God Messiah himself, who is called" the Word," and" the Speech," which tried J oseph ; and that it is J ehovah his Father who is here called" King" and" Ruler of the nations," who" opened [to] Him" and set Him " over all his possession." It is further said" to bind the princes at his will and the elders that he may teach them." Can it be fittingly said of any other than of God Messiah alone, here meant by Joseph, that he binds princes and teaches elders?-of which matters no mention is made in the book of Moses. So likewise with the words" Israel (that is, God Messiah) came into Egypt," while " J acob (that is, the sons and descendants of J acob) [became a sojourner] in the land of Ham." 2368. Hence it is again seen that by the lanul of Egypt is meant the entire globe. The place itself and its nomenclature is of no consequence, whether it be caned Egypt or Canaan or whether it be any other place, seeing that every land is subject to Him. Where God Messiah is, there is the middle and, as it were, central place, from which the entire globe is regarded; for there is heaven. Wherefore it is said that Israel then came thither [Ps. 105 23 ]. 2369. Here it must likewise be observed that this Pharaoh loved wisdom, and that he esteemed those in whom was the Spirit of God Messiah, and exalted them; besides other particulars which are significative of the integrity of Pharaoh's life; for from the life of a person as described in the Word of God Messiah, we learn the state of that life, this being described at the same time. The reason why we have a different opinion respecting Egypt, or are constrained, as it were, to cherish another judgment, is because the land of Egypt afterwards became entirely idolatrous and magical, as did its king, likewise called Pharaoh, who thus was devoid of religion. This, however, cannot take away from the representa tion, seeing that it was no different in the land of Canaan by which is represented the kingdom of God Messiah in respect to its being on earth; for in that land likewise dwelt idolaters and a nation utterly devoid of religion. Such was the case with Jerusalem, etc., which nevertheless signifies heaven; and yet, in the time of God Messiah it was inhabited by a nation of the utmost wickedness, which was cast out therefrom in like manner as the Canaanites were 11 Ad. 67~-673 ~88

GENESIS XLI: 45

[2370-71

cast out of the land of Canaan. A like race also occupies it at this day and yet the representation continues. So the Messiah is represented by Israel, even though the Israelites were so utterly wicked; and at the same time by each of the kings and priests in Judah, and also in the entire globe. Hence the reason is now clear, that when the subject of consideration in these words concerns things inmost and supreme, there is contained within them a sense of this kind. 2370. By J oseph are also meant all who are in the church of God Messiah, being, in the interior sense, those who are in the exterior church of God Messiah; in the more interior sense, those who are nearer to God Messiah; and in the inmost sense, those who are in the inmost things of the church. And since these, each in his own way, are images of God Messiah, to them also must be applied what was said above [no 2363] of Joseph in respect both to temptations and to servitudes, and afterwards to the dominion into which they will rise up. 2371. The nature of their dominion can be evident from the lives of the patriarchs, the dominion being circumstanced according to the state of each individual. That is to say, they who desire dominion, to the end that they may serve and may perform offices of charity, and do not suffer themselves to be led to forgetfulness by domination in the world-they also, like J oseph in the present case, are set over many goods. Such was the case with Abraham, Isaac, Moses, Samuel, the judges, the priests, the kings as, for instance, David, and many others. But since this seduces minds, they who are chosen as instruments in the church of God Messiah are especially eminent in another way; and in society they shine more especially among those who are in the church of God Messiah. Others, however, live in poverty and yet are utterly rich; for they despise riches and are content with maintaining a moderate life and being clothed. Thus they have innumerably more than the rich, for these seek nothing more than to sustain life and to clothe themselves, and yet are utterly poor since they never have enough; being needy because continually desiring and thirsting for more, like men who live in continual hunger and thirst. So also they have more than those who are in the highest dignity; for they reject all dignities of the world, and if one wished to offer them the royal diadem, they would flee afar off. Who then is more the master II Ad. 674-675 289

~37~75]

THE WORD EXPLAINED

and more the king? he who sees that, relatively to heaven, royal dignity is not to be compared even to dust or filth; or they who prefer dignities to heaven, and finally become the vilest asses, and the more vile in that they are to serve the vilest of the servants in the kingdom of God Messiah, if this be permitted them. 2372. The state of J oseph's dominion is represented and livingly set forth in every individual man. That is to say, when the intel lectual mind is Joseph, and when this is set at liberty after temp tations and servitudes, and so becomes the master, as stated above En. ~351-Q, Q363], then the man is a man such as is now described. 2373. And Joseph was a son of thirty years when he stood be fore Pharaoh [king of Egypt 7]. And Joseph went forth from the presence of Pharaoh, and passed through all the land of Egypt (vs. 46). As concerns J oseph's age, this was the same as the age of the Messiah when He preached the Word, who, as was said, is meant by J oseph. With the ancients, thirty [years] means three ages. 8 Thus by these years is signified a ternary number; for it is the same thing whether the three be designated by days, weeks, years, septennials, or by ages. 8 2374. As to the words Joseph went forth from the presence of Pharaoh, see above n. Q366. That he pa.ssed through all the land of Egypt signifies through the entire globe, throughout which the Gospel of God Messiah is preached and to which his Word comes. This is " passing through the land of Egypt" in the most universal sense. In a sense less universal, what is meant is the land of Egypt into which Joseph was sent; for he passed through the land that he might be known as the King-as also does the Word of God Messiah, that is, God Messiah himself who is his Word. 2375. What is signified by the land of Egypt in the sense par ticular to man has been told above [no Q351-Q], to wit, that these words are applied to his soul and his intellectual mind. The intel lectual mind is born from the soul properly so called, and goes forth therefrom. Moreover, everything supra-celestial is poured into the mind from the soul. Thus, as in the general so in the single individual, the intellectual mind goes forth from the soul; and after it has received the dominion and thus has become a mind
1 Omitted also by Schmidius. The Latin is saecula which means lifetimes (33% years), generatiofU, centuries, ages.

~90

II Ad. 676-680

GENESIS XLI: 46-47

[9l376-78

truly intellectual, it acts from will and decision, and so exercises the rights of authority or majesty over the whole kingdom. Thus it passes through all the land. 2376. And im the seven years of plenty, the earth made by the bundlimg (vs. 47). These words are certainly most obscure in the sense according to the letter, that is to say, in the historical sense; for the expression "to make according to the bundling" is not intelligible except from what has preceded, [namely], that he gathered the fifths of all the land of Egypt [vs. 34]. This, how ever, is not the language used in the text, and fherefore while the latter is indeed understood, it is understood not from the words but only from the series. Therefore, it is from the interior sense of the words 9 that light must be drawn. 2377. The explanation of these words follows from the explana tion of the words in verse 34, where we read: "Let Pharaoh take action and appoint officers over the land, and take up the fifths of the land [of Egypt] in the seven years of plenty." It may be seen that what is here meant are cognitions, and that these are to be acquired in the time of harvest or plenty, to the end that they may serve for the time of famine, as already explained [n. 9l39l8-9, 9l339l-6]. These cognitions are the bundlings, as made by J oseph in the more fruitful years. That these cognitions are gathered into bundles/ and this in man's memory where the harvest is gath ered, is clear enough; and also that they are there bound into bundles/ that is to say, the good wheat with the tares, as God Messiah himself declares in his Word [Matt. 1330]. From these bundles are afterwards selected those which are good, the evil being rejected; and of the good, only the fifth part is taken, which part can be joined with others. 2378. How this bundling is effected can be clearly evident from the case of those who take in cognitions. These cognitions are gathered in great number, but those only are drawn out which serve a use. The others are cast aside, but yet in such way that
A literal translation would be " from the sense of the interior words"; but we have assumed that interi01u.m was a slip for interiori. 1 The word manipulatio (used in verse 47, n. 2376) is made up by Schmi dius as a translation of a Hebrew word derived from a root meaning "he gathered together, compressed." We have rendered it "bundling" in order to distinguish it from the recognized Latin word manipu.ms used here, which means" a handful, a bundle."

II Ad. 681-683

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they are again bundled together to the end that what is still good in them may be purged, and so on continually, until what is left, wherein is nothing of good, is entirely rejected. 2379. As to this bundling and separation of good and evil, which is done by means of God Messiah alone; and as to the continuation of a like bundling and separation, so long as there is anything of good within; .and finally as to the rejection of the evil from which nothing of good can be extracted; this is seen with great clearness in the human body. Here a like purification is carried on, and this continually; for i~ this way are gathered up those things which in the body are called fluids, especially those which pertain to the bloods, and in this way the body is continually being purified. 2380. If by the grace of God Messiah, it be afterwards per mitted, whether in the text or by way of notes, the liver may be adduced as an example, and also the brain; and it can then be told that this is the common rule everywhere in the body, and that these operations are types of spiritual operations wherein the like thing is involved. (See whether this should be done at this place or elsewhere. ) 2381. That there are like bundlings in the church of God Messiah, and that men are distributed into bundles according to cognitions, so that the good are mingled with the evil and are gathered together into a one, but with a definite government on earth and in heaven-this may be deduced from the following, namely: 2382. That in heaven there are now evil spirits, these having been admitted for causes of which we have spoken above [n. 941, 986, 185~], among whom, indeed, are mingled good spirits and angels. Such, however, is the ordering of God Messiah that they are nevertheless distinguished from each other, nor is it allowed the evil to know that [among them] are the good. Not that they can do them the least injury-this has been perfectly well known to me, who, although thickly surrounded by them for so great a length of time, have yet, by the divine mercy of God Messiah, so been protected that they could not inflict on me the least evil though continually attempting it. If even the very least rein be given them, they would rend man entirely asunder in a few brief moments; for unless he descends ~99l II Ad. 684-687

GENESIS XLI: 48

[~383-84

unreservedly to their side, enabling them to suppose themselves to be men, they breathe nought but his destruction. Never theless, they are the most relentless enemies among themselves. Hence come the hatreds of men against their own companions in society-being internal hatreds-unless these are equally zealous, and serve them as instruments in respect to the things which concern those loves, and so indulge them and show them favor. 2

2383. And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities, the food of the field of a city, whi-eh was round about it, laid he up in the midst thereof (vs. 48). That in the spiritual and more interior sense, by food are meant cognitions of every kind whatsoever, has been told above [n. ~333]. It is this food that is bundled [vs. 47] -though this word is more properly used of the harvest; for thus we have the explanation as to what is meant by " bundling." See also above I[ n. ~~89 seq., ~~96] as to what is meant by the seven years of famine. 2384. It is said in the text all the food, when yet it was only the fifth part, in order that it may thus be known that in the spiritual sense are meant all the cognitions that can be acquired by anyone. Had merely the fifth part been mentioned, the meaning would have been that only the fifth part of the cognitions were taken in. Moreover, all the food signifies cognitions of every kind which are gathered together in bundles. That they are gathered in bundles in the memory, everyone can see from his own self in that, when anything is aroused in him, things consentient therewith at once come forward, showing that they are in the same bundle. Unless they were thus gathered together in man, men would not be men but wild beasts; for it is by these cognitions that the human mind proper, that is to say, its intellect is instructed; and it is from them that all things in the bundle are regarded, and that the mind chooses the suitable and rejects the unsuitable. It is in this way that man's intellect is formed. But the things which are suitable have regard to the loves which favor them. They are called " suitable," but in the actual formation of the human understand
2 This passage is referred to in the Author's Index to his Memorabilia or Spiritual Diary s.v. Cupiditas, Interficere, Spi1itus. See Table of Contents.

II Ad. 688-689

~93

~385-88]

THE WORD EXPLAINED

ing, these suitable things are merely natural, while in its reforma tion, they are spiritual and celestial, etc., etc. 2385. As to Joseph's laying the food up in the cities, see above, verse 35, where also we read the same words, " food in the cities." S The cities are those seats where the bundlings are gathered together, and these are called the repositories of the memory. 2386. And the food of the field of a city, which was round about it, laid he up Vn the midst thereof. By the food of the field of a city is meant the grain spoken of in verse 35, where a distinction is made between food and grain, grain being the food of the field of a city where is a good harvest. In the present verse, it is also stated how those things which enter in through the senses are brought together, namely, in the mid-st thereof, that is to say, in the midst of the field, or of the city. Here, however, the subject treated of is the grain which is put in the midst, to the end that all the rest, which lies at the sides may refer to this and regard it as from peripheries. Thus, in the midst are the finest bundles, those which are round about being gradually poorer. Such is the form everywhere; that is to say, those things which are in the midst or in inmosts are the best, while the poorer, in due order, are rejected to the sides. Such is the case in man, in a tree, in fruits, in nuts, etc. Such also is the case in the reformed and good man, in his several parts, nay, and in his several thoughts; in the spirits and angels of God Messiah; in every society when rightly insti tuted; in the entire globe; in every form of perfect order, both simultaneous and successive; all these being types of the kingdom of God Messiah which is the Effigy itself, Order itself, Perfection itself. 2387. The exact opposite is the case in those who are in per verted order. In their midst are evil things, the better things being rejected to the periphery. There, however, they are infected by the central things; that is to say, by that which is in the midst. Thus the poison becomes the more acute according as the sphere is greater and the things in the circumference more subtle. 2388. But since it was J oseph who' thus gathered these things together and ordered them; and since it is the Messiah himself who
It may be noted that in verse 35, Schmidius, whom Swedenborg follows, has cWua in civUatibu8, while in verse 48 he renders the same Hebrew words cibu8 in urbibu8.

~94

II Ad. 690-693

GENESIS XLI: 49

[~889-91

is meant by J oseph; therefore, it is the best things that are in the midst, namely, the grain of the field. In regard to the food, how ever, we read that he laid this up in the cities. 2389. That this was so done is clearly evident; and that it is the acts of Joseph's life that are described is a clear and evident truth. These acts, however, are described in a spiritual style, to the end that those spiritual things may be expressed, which were contained in his life as in a type. Therefore, the words express things spiritual and, at the same time, describe things historical. 2390. Thus J oseph heaped up grain as the sand of the sea, ex ceeding much, until he left numbering; for it was without number (vs. 49). The text now treats of the cognitions of spiritual things, these being compared to gra.in; still, from the grain was made bread, as we read later [in vs. 55] where bread is mentioned. Thus what is meant is that in the time of famine, as [described] above [n. ~~89 seq., ~8~8 seq.], from this grain is made bread. This is the case in man considered individually, and also in a community. This grain is gathered from the beginning of the world even to the end of days, as can be evident from the Word of God Messiah, where the store of grain is such that it cannot be numbered. From this grain bread can be prepared; for grain signifies cognitions, and these are wrapped about 4 with swathings, as it were, like grain in its skins; but later, when these are removed, we have flour which is cooked into bread. 2391. That it was without number signifies that this grain, namely, the Word of God Messiah, is so multiplied that, when evolved, it contains an infinitude of things; that is to say, many things in the interior sense, innumerably more in the more interior sense, and, in the inmost sense, things indefinite in number which can never be unfolded save in a general way; and this to the end that these contents may be thus expounded, to wit, that they may be referred to the entire globe, as it now is, and as it was from the very beginning even to the end of days. As it is in the uni versal, however, so is it in every single part; as in the universe, so in every individual man. Hence it is clearly apparent that this grain is so multiplied that it is without number.
, The Latin is circumvolutae (rolled about), which we have assumed to be a slip for circumvelatae.

II Ad. 694-696

~95

~39~-94]

THE WORD EXPLAINED

GENESIS

XLI

50 And unto Joseph were born two sons, before the year of famine came, which Asenath, the daughter of Potipherah viceroy of On, bare unto him. 51 And J oseph called the name of the firstborn Manasseh: For God hath made me forget all my toil, and all my father's house. 5~ And the name of the second called he Ephraim: For God hath made me to be fruitful in the land of my affliction.
2392. What now follows in the series, treats of the reformed or happy man after he has overcome temptations and servitudes; for as said already [no ~363], Joseph has passed beyond the things which precede and accompany reformation. This subject is pre sented in what is said of Joseph's two children Manasseh and Ephraim, who are treated of in what now follows; for when by J oseph is meant the man who is renewed, or whose state is re formed, then that man receives as reward those things which are signified by J oseph's two sons. And in like manner as with every individual man in himself, so also is it with the church of God Messiah, after the pattern of God Messiah himself, which also is here presented. But what is involved in these verses becomes clear from the words themselves, to wit: 2393. And unto Joseph were born two sons, before the year of famine came, whkh Asenath, the daughter of Potipherah, 'Viceroy of On, bare unto hinn (vs. 50). What, in the spiritual sense, is signified by the daughter of Potipherah the 'Viceroy has been pointed out above [no ~36~]. Daughters signify churches, and conse quently [the daughter of Potipherah] signifies such things as are conjoined to those who form the spiritual society which takes its name from Joseph; for Joseph is the spiritual man, and therefore by him, in the more interior and inmost sense, is signified a com pound man or a spiritual society. What is signified in the indi vidual man is that which is called the church in him, and consequently that which pertains to the church. 2394. This daughter was given toJoseph by Pharaoh, after he had received the dominion, as is evident fmm verse 45; therefore, what is given him to wife is that confession of faith which is meant by this daughter. ~96 II Ad. 697-699

GENESIS XLI: 50-51

[~g95-99

2395. But in the supreme sense, wherein by Joseph is meant the Messiah himself, it is His church in the entire globe that is called the daughter of the viceroy. 2396. And now, in order that it may be known what Joseph's sons signify, it must be known who these sons are whom G they who are reformed bear to Him, and who afterwards are made heirs of the kingdom. This may be still further evident from the names of these sons. 2397. And Joseph called the name of the firstborn Man-asseh: For God hath made me forget all my toil, and all my father's house (vs. 51). As regards Joseph himself, it is known that having now become lord, he had forgotten all the tribulations which he had suffered, both in the land of Canaan among his brethren and also in Egypt; likewise that he had forgotten the house of his father, as can be evident from the fact that he made no inquiry concerning his father and concerning that house, when yet he might easily have done so. Being separated from that father, and griev ing over the fate of that house, he purposely wished to forget it; for, as lord of all the land of Egypt, what could have been easier for him than to learn this by means of some emissary, and by means of those who came to Egypt from the land of Canaan. That he forgot them, was because of the matters signified by his life. In these the same things occur, so that men entirely forget the things of the past; for their tribulations are then wiped away. 2398. As touching the things signified in the spiritual sense, the name of the firstborn indicates what J oseph wished it to express. Manasseh signifies" making to forget" ; 6 thus signifying the same as Joseph had spoken, namely, For God hath made me forget all my toil, and all my father's house. 2399. In order, therefore, that the spiritual sense of these words may be understood, we must go back to what the name Manasseh signifies, namely, "to forget." By this means, inquiry may be made as to what it is that the state of the reformed man first brings forth, namely, forgetfulness of the things which have happened to him in the past, and also of the tribulations which had been his in his former house, that is, the house of his father. These toils are like temptations and servitudes, and the house of the father is
Reading quos for quod. So interpreted by Schmidius.

II Ad. 700-704

~97

fl400-01]

THE WORD EXPLAINED

the natural mind or animus; for every man is born of this house. What is the nature of the house has been told above [n. 1918, 1935], namely, that it is the home of all crimes and perversities; for man is born of that house, because born into perverted order. This house is likened to the house of J acob where were his sons. It is this house which man forgets when he has sustained the toils and the tribulations of which we have spoken; for he has then overcome them, and becomes another man, that is to say, a new man, a free man, and a master. In other words, he becomes J oseph, now ruling over the land of Egypt, that is, in the same sense or in the same subject, now freely ruling over the cupidities and the like, of his animus, because ruling over the loves to which he was born. These he has now overcome by struggles and the like, such as J oseph suffered. 2400. In the spiritual sense, therefore, "forgetting" signifies the same thing as the solace which man receives from his toil; and at the same time rest, and consequently salvation; for with the oblivion of the former things comes peace and salvation. It is these consequences that are signified by what was put into this name, con sidered in the exterior sense. So likewise now in the church of God Messiah; after temptations, which are here called toils, comes peace which involves forgetfulness of the things which he has sus tained, and also forgetfulness of the devil who tempted him by means of men. In this sense, it is the kingdom of the devil or hell that is meant by the house of his father, that is, of his brothers. It is these things that God makes Joseph, or those who are meant by Joseph, to forget. 2401. Peace does indeed come when man comes into the state of his liberty and thus into the state of dominion, which is the same thing; but being yet in the body, where the body is still wont to tempt him, and being also in society with those who are in the world, he cannot be given such peace as exists in heaven and in the kingdom of God Messiah. Such peace, moreover, is what is called salvation, joy, and felicity; for man is then released from the body and is not among that crew which is led by the devil. Thus, in the inmost sense, by the name M anasseh is involved eternal peace, salvation, and felicity with God Messiah, and thus that rest which is never disturbed, and of which the peace existing in the reformed man, fl98 II Ad. 705-706

GENESIS XLI:

5~

[~40~-O5

and with those in the church of God Messiah who have gained dominion over the affections of their animus and body, is an image. 2402. In the supreme sense, it is the Messiah himself who is meant by Joseph; and when the words of the text are predicated of him, they involve more specifically forgetfulness of those toils which he sustained among Jacob's sons or descendants, who are called" the house of his father" because he was born among them. This, therefore, was his father's house. For this reason, when he took a son from his new church, by that son is signified the same thing, namely, rest from the toil he had endured for so long a time among that people and which afterwards he forgot. That he is then to withdraw from that people among whom he had suffered so much, can be evident from the prediction which deals with J udah, in whose tribe or house he would be born, chapter 49 10 As to what the words of that prediction declare, see at that verse. 2403. The Messiah had this forgetfulness, the forgetfulness namely, of tribulations and also of his father's house during the first periods after his advent, when his church was an infant and still adolescent. Therefore, in the verse immediately preceding, it is said that two sons were born to Joseph "before the year of famine came," that is, in the years preceding the famine; and that these are those which precede the last years, and also those which are in their midst, has been told above [n. ~~95, ~~96]. They are the former in respect to successive order and the latter in respect to simultaneous order, these two orders being mutually correspondent, as stated above [n. ~303, ~33~]. 2404. And the name of the second called he Ephraim: For God hath made me to be fruitful in the land of my affliction (vs. 5~). As regards Joseph himself; he named this son from fruitfulness, to wit, fruitfulness of offspring; and also, more especially, because he had received the fruit of his toils, that is to say, had acquired liberty and become a master. The" land of his affliction" is the name he here gives to the land of Egypt, where he had been in prison and so had been afflicted. 2405. As regards the spiritual sense, this can be conceived of from a comparison of Joseph's state with the state of the reformed man. After man has been reformed, he then bears fruits, but from a spiritual seed. These fruits are many, being all those things which are at any time brought into being in the man's reformed II Ad. 707-710 ~99

M06-08]

THE WORD EXPLAINED

mind. It is exactly the same here as with the tree and later the fruit garden 7 of Eden. First is born the tree, and this brings forth fruits with their seeds. These seeds again fall into the same ground, and this makes seed and brings new trees into being, and so on successively until a whole garden has arisen, like to the tree in the midst of the garden. Such are the fruits which the renewed mind brings forth; and that mind is formed after the likeness of paradise itself, the seeds being spiritual principles, that is to say, principles which the Messiah alone sows. Hence it is formed like a tree wherein principles form the understanding, this brings forth new seeds, and so on continually, until an entire garden has sprung up wherein all things acknowledge their beginning in the first tree which is from God Messiah, who alone is the life of that fruit garden. 2406. In other respects, those things are called fruits which are raised up therefrom and manifest themselves by actions. This fruitfulness, however, properly regards those things of which we have spoken [no ~400]; for they involve that which precedes, namely, solace from forgotten toils, peace, and salvation. 2407. And now, as it is in particular, so is it in general; that is to say, as in the individual man, so in the church. There a like fruitfulness exists, namely, a like understanding, and a mind which regards the will in order that the fruits may also become actual; for from the fruit is known the tree [Matt. 720]. It must be noted that the name Ephraim signifies two FRUCTIFICATIONS,8 the one internal and the other external, as was said [n. ~504-5]. The name is also explained by Joseph, who says, For God hath made me to be fruitful in the la.nd of my affliction. The land of affliction is the animus and body which had afflicted him and from which it behoved him to suffer so greatly; for if man is to be reformed, it must be done by afflictions. 2408. In the supreme sense, it is the Messiah himself who is meant by Joseph. Thus it is the fruits of faith that are predi cated, namely, the two fruits, being the interior fruits of his church, and the exterior. These are the two fructifications in the inmost sense. In the supreme sense, it is the Messiah himself who gives fruitfulness, he alone being the life of the tree; for nothing
1

Pomerarium. See History of CreaUon n. 16 note. So interpreted by Schrnidius.

300

II Ad. 711-713

GENESIS XLI:

5~

[~409-11

is born save from the love of God Messiah. This love alone is the spiritual heat which makes human minds to be fruitful, that is to say, which makes the seed to bring forth the tree, and this, fruits and new seeds, and thus again new trees and new seeds, and so on continually. 2409. When God Messiah willed to set up a new paradise and to create all things anew, and this from Abraham's seed, he chose J oseph, who easily excelled all in uprightness. What is meant, therefore, is this fruitfulness from that nation, the fruitfulness namely, which was in its midst. 2410. From this then it is that Joseph's two sons are blessed by Israel his parent in these words: "The Angel which redeemed me from all evil, bless the lads; and let my name be called in them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the land" (chap. 48 16 ). Thus by these sons are signified those who were in the midst of that people, and also in the midst of the gentiles. The fact that it is here said that his name would be' called in them, and also the name of Abraham and Isaac; 9 and thus that that tree would be raised up from this seed, as stated above [n. ~408], clearly indicates that the blessing is not from Jacob but from Israel, the two names being utterly distinct. That it was Israel who blessed them can be evi dent from verse 14 in the same chapter and also later from verse ~O, where we read: " And he blessed them that day, saying, In thee shall ISRAEL bless, saying, God make thee as Ephraim and as Manasseh "; and that here, in the supreme sense, it is the Messiah himself who is meant, can be evident from verses 15 and 16, where it is said that the God of Abraham and Isaac, etc., "the Angel which redeemed him from all evil, bless the lads," etc., and later in verse ~O, cited above, "In thee shall Israel bless." That he put Ephraim before Manasseh is because the fruits of faith, or the fruitfulness which is meant by Ephraim, is the principal thing, whence later comes that peace and salvation. 1 2411. That this blessing, said to Joseph's sons, was given to
In the autograph, the text reads: "of Isaac and Jacob," but this is clearly a slip. 1 In the autograph, this last sentence is written in a blank space at the bottom of the page following n. 2411, with a sign indicating its place of insertion.

II Ad. 714-716

301

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THE WORD EXPLAINED

J oseph himself, can be clearly evident from [chap. 48] verse 15, where we read: " He blessed J oseph and said," etc. 2412. That thus it is the Messiah himself who is now meant by Joseph, can be most clearly evident from chapter 49 22- 25 , where, in the supreme sense, the words, each and all, are fitting to none other than the Messiah alone, the words being so plain that they can be applied only to him. At that passage, God Messiah grant ing, the reader will see these words explained.
GENESIS

XLI

53 And when the seven years of plenty that was in the land of Egypt, were ended, 54 The seven years of famine began to come, according as Joseph had said. And the famine was in all lands; but in all the land of Egypt there was bread. 55 And afterwards, when all the land of Egypt was suffering famine and the people cried to Pharaoh for bread, Pharaoh said unto all Egypt, Go unto J oseph; what he saith to you, do. 56 And because the famine was over all the faces of the earth, Joseph opened all things in which he was, and sold unto Egypt, and the famine waxed sore in the land of Egypt. 57 And all countries came into Egypt to Joseph for to buy; because that the famine prevailed in all the land.
2413.* The subject now treated of is the seven years of famine which followed the seven years of plenty. What is meant by famine has been told above [no ~~13-4, ~~~3-4, ~~89-91, ~30~], to wit, that deficiency of faith in God Messiah which will come at the end of all days, and which existed at the end of that septennial or of those days, being the time when the Messiah came into the world. That in the Jewish people there was no faith at the time of the Messiah's advent, is well known; and that there will be no
* [Preceding n. 1J413 comes the following unnumbered paragraph which is crossed off by the Author:) The subject now treated of is the seven years of famine which followed after the seven years of fertility. As to what is meant by the years themselves, that is to say, by the septennial, see above [no 1J293j, namely, that it was not the years themselves that so followed, but the seven years of fertility considered together with the seven years of barren ness; see above at verses 25, 1J6, and 27. And that the two septennials here signify more especially-.
30~

II Ad. 717-718

GENESIS XLI: 53-54

[9l414-17

faith at the end of ages, is also foretold, especially in the Apocalypse where this matter is treated of in great fullness. As to what part of the time is meant by the seven years of plenty, and at the same time by the seven years of famine, see above, at verses 9l5, 9l6, 9l7. 2414. And when the seven years of plenty that was itn the lood of Egypt, were ended, the seven years of famine began to come, ac corditng as J oseph had said (vs. 53-54). That what is meant here is not properly a time of seven years when they had passed, can be evident from the words themselves, to wit, lVhen the seven years of plenty that was itn the land of Egypt were ended, that is to say, when the plenty which was in the land of Egypt came to an end. After this plenty, which resulted from an abundant harvest, came famine when nothing was gathered into granaries or storehouses, and when, consequently, no grain was heaped up [as] in the former time. In the spiritual sense, this involves that when men were satiated, even to superfluity, with cognitions drawn from things spiritual, then came cognitions of things natural which entirely choked the land and rendered that mind uncultivated and dried up, or "blasted with the east wind" [vs. 9l3J. Thus they choked that harvest and made the land to be wholly dried up. The result is a famine, that is, no cognition of things spiritual and, consequently, no faith in God Messiah. That the cognitions of things natural, acquired and enkindled by the medium of the loves of the world and self, dry up the land and parch the harvest, and so render the mind destitute, as it were, of its genuine light and life which come solely from faith, can be so well known as to need no further demonstra tion than what was adduced above [n. 9l349lJ. 2415. That famine is then to come and has already come, is also well known, since it was foretold. Therefore, the text adds, accord ing as Joseph had said, that is, according as God Messiah, who is meant by Joseph, had predicted in his Word. But of this famine, and also of the seven years, see above. 2416. And the famime was in all lands; but in all the land of Egypt there was bread (vs. 54). In the proximate sense, this signifies that in the land of Egypt there was still enough left over from the superfluity of the produce of former years for men to enjoy plenty; that is to say, in the first period when famine was spreading throughout the entire globe. . 2417. In the spiritual sense, it involves that at the end of each II Ad. 719-79l9l 303

~418]

THE WORD EXPLAINED

septennial a universal famine in spiritual things, or a deficiency of faith, was spreading everywhere. Only in that land where was Joseph, that is, God Messiah who is meant by Joseph, was there no spiritual famine. It should be noted that the land where is God Messiah, is called the lOJnd of Egypt, and that during the first period there is there a superabundance. Such was the case during the first period immediately after Noah, when God Messiah appeared to men and taught them. Later, however, that superabundance, that is to say, faith, decreased, even to the time of Moses. Then also there was no faith, that is to say, there was a famine in the whole earth. Then God Messiah again appeared, and so, with the Jewish people, there was spiritual bread or manna. God Messiah then appeared to them and instructed them; he was present in miracles, in mount Sinai,3 in the Tabernacle, etc. But from this time the famine again became grievous throughout the entire globe, especially among the Jewish people with whom there was no faith. Again God Messiah appeared, who is himself the heavenly bread, and who is signified by the manna which came down from heaven; and thus there was again bread in the land of Egypt, that is, in the land where was the Messiah, signified by Joseph. Yet from that time even to the end of days, the famine will again grow grievous throughout the entire globe, until at last, as stated above [no ~~96, ~30~], men perceive nothing of the plenty which existed at first. Such is now the case; for men are now ignorant of things spiritual and celestial; they have obscured them by the cognitions of things natural, .and are in such night that they cannot even see that which is in light. Thus the time is now at hand when God Messiah is to come into his glory, and so the supreme light of heavenly things, etc., etc. 2418. And afterwards, when all the land of Egypt was suffering famine and the people cried to Pharaoh for bread, Pharaoh said unto all Egypt, Go unto Joseph; what he saith to you, do (vs. 55). What these words involve in the spiritual sense is clearly manifest, to wit, that later, the land of Egypt also suffered spiritual famine, that is to say, faith came to an end there, namely, in the land where was the Messiah, who is meant by Joseph; for this famine gradually grows and takes increase. Such was the case in the Jewish people
The autograph has Sion; see n. 234g.

304

II Ad.

7~3

GENESIS XLI: 55-56

[~419-~~

after the time of Moses; so likewise afterwards, from the advent of God Messiah even to the present day. 2419. And now it is clearly indicated in the text, who it is to whom men should direct their supplications, namely, that they must go unto Joseph, that is, to God Messiah, and not to any other; and they are ordered to do what he shall say. It is clear beyond question that this was commanded; for to him is given authority in the entire globe and in the whole of heaven [Matt. ~818], as stated above [no ~349 seq.]. Thus it was forbidden them to pour out their supplications for spiritual bread to any other, for he alone orders all things, as was said above, verses 39 to 44. This is said to all Egypt and likewise to the entire globe, as is well known. 2420. And because the famine was over all the faces of the earth, Joseph opened all things in which he was/' and sold unto Egypt (vs. 56). Here it is clear beyond question that this spiritual famine had prevailed and was prevailing throughout all lands, as stated; for we read: the famine was over all the faces of the earth. 2421. It is also clear that it is God Messiah himself who is meant by J oseph. The very words involve this, the words namely: J oseph opened all things in which he was; for, as frequently said above, God Messiah is the All in all; in him are aU things, and he is in all things; he is the Blessing, he the Salvation, he his Kingdom, etc. Therefore it is said, he opened all things in which he was. J oseph could not have been in all things, and these words, clear in the spiritual sense, are obscure in the sense as applied to Joseph, which seems to be that the store of food was with him. 2422. That he sold unto Egypt indicates that by Egypt is here meant the land where was God Messiah, that is, where was his Word, and that, as stated in the next verse, men came thither from all the world, and bought there. The statement that he sold is more fully confirmed in the verses that follow, and also how he sold, namely, that for spiritual grain and bread they gave tithes and their hire [chap. 47 19,24]. God Messiah gives to all freely, but he requires their supplications, faith, the fruits of faith and the like, these corresponding to the mercy of God Messiah. Such is "selling" in the spiritual sense; and it is free. There is no purchase with gold and silver, for such a selling can never be in correspondence.
Schmidius has in qu,ibus [cibilS) fuit (in which was food), but Sweden borg ignores the interpolated word.

II Ad.

7~4-7~7

305

THE WORD EXPLAINED

That must be spiritual which is to be rendered for the spiritual, but worldly for the worldly, etc., etc. The riches must correspond to each other. There is no estimating of the one in return for the other when they are not in the same predication as it is called. But of these matters we shall have occasion to speak later. 2423. The selling was first unto Egypt, that is, to the land where was God Messiah, thus to the Jewish people; still it was also to other peoples, whom he allowed to approach him and to buy, as shown in what follows. 2424. And the famime waxed sore in the lOJnd of Egypt. And all countries came into- Egypt to Joseph for to buy; because that the famine prevailed in all the land (vs. 56,57). That this famine first prevailed in the land of Egypt where was the Messiah, who is meant by J oseph, can be seen from the Jewish people, in whom the famine waxed so sore that they did not know God Messiah himself, that is to say, they had no faith. 5 2425. That in this last time a like famine waxes sore throughout the entire globe, is again mentioned; but it is denied no one to come to J oseph, that is, to God Messiah, and buy spiritual bread. What buying and selling is, has been told above [n. ~4~~-3], and will be told presently.
GENESIS

XLII

1 Now when Jacob saw that there was grain in Egypt, Jacob said unto his sons, Why do ye look around? ~ And he said, Behold, I have heard that there is grain in Egypt; get you down thither, and buy for us from thence; that we may live and not die. 3 So J oseph's ten brethren went down to buy grain in Egypt. 4 But Benjamin, Joseph's brother, Jacob sent not with his brethren; for, he said, Lest peradventure mischief befall him. 5 And the sons of Israel came to buy, in the midst of those that came; for the famine was in the land of Canaan. 6 And inasmuch as J oseph was lord over the land, and it was he who sold to all the people of the land, therefore Joseph's brethren came, and bowed themselves down before him, with their face 6 to the earth.
[Marginal note by the Author:] See n. See n. 246~ note.
~579.

306

II Ad.

7~8-730

GENESIS XLII: 1-!24 7 And when J oseph saw his brethren, he knew them; but he behaved to them as a stranger, and spake harsh things with them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food. 8 And J oseph knew his brethren, yet they knew not him. 9 And Joseph remembered the dreams which he dreamed of them; yet he said unto them, Ye are spies; to see the nakedness of the land ye are come. 10 And they said unto him, Nay, my lord, but thy servants are come to buy food. 11 We are all one man's sons; we are men of integrity; thy servants have never been spies. 1!2 And he said unto them, Nay, but to see the nakedness of the land ye are come. 13 And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan ; and, behold, the youngest is this day with our father, and one is not. 14 And Joseph said unto them, This is it that I said unto you, saying, Ye are spies: 15 Hereby ye shall be proved. By the life of Pharaoh, if ye shall go forth hence, except your youngest brother come hither. 16 Send one of you who shall fetch your brother, and ye mean while shall be captives; that so your words may be proved, whether the truth be with you; or else, by the life of Pharaoh, surely ye are spies. 17 And he put them together into ward three days. 18 Yet on the third day, Joseph said unto them, This do, and live; I fear God: 19 If ye be men of integrity, let one of your brethren be bound in [the house of] your prison: and go ye, carry the pur chased grain 7 of the famine of your houses: !20 But bring your youngest brother unto me; that your words may be verified, that ye die not. And they did so. !21 And they said, a man to his brother, Surely, we are found guilty in the matter of our brother, the anguish of whose soul we saw, when he besought us, and we would not hear; therefore is this anguish come upon us.
7

See n. !i?501 note.

307

THE WORD EXPLAINED

~~ And Reuben answered them saying, Spake I not unto you, saying, Do not sin against the lad? but ye did not hear; therefore, behold, also his blood is required. ~3 And they knew not that J oseph heard them; for there was an interpreter between them. ~4 And he turned himself from-with them, and wept; and returned to them again, and spake unto them; and he took Simeon from-with them, and bound him before their eyes.

2426. It was said above [ch. 41 5 &-7], that J oseph now opened granaries and storehouses, and sold the grain not only to all who were in Egypt but also to the whole earth. So great was the blessing, that although he had collected only the fifth of the harvest of seven years, it still sufficed during seven years, not only for the inhabitants of the land of Egypt, but also for every neighboring country even to the land of Canaan and beyond. The lands out side Egypt are here called" all the faces of the earth" [ch. 41 56 ], to the end that thereby, in the spiritual sense, may be understood the entire globe. That this heaping together sufficed for so many inhabitants during seven years, signifies the spiritual food which is thus abundant, as was said above [n. ~391] and as waS shown by God Messiah himself, and at the same time was twice represented among the Jewish people, when He fed some thousands, at one time with five loaves [Matt. 147 ; Mark 6 41 ; Luke g16; John 6 11 ], and at another with seven [Matt. 1536 ] ; and also with fishes, and so with grain and food. s 2427. What has been said above, and also what is yet to be said, involves the like things, not only in man regarded in himself, but also in societies, small and large, since it involves them more especially in the entire globe; and this, as regards time, within a period of years, few or many, and also within the three great septennials, and especially within the great day, week, year, sep tennial, age, extending from N oah to the end of the world. 2428. In respect to the individual man, by the grain and food sold by Joseph to those who were in the land of Egypt is also
[Marginal note by the Author:] See n. 2515-25; see n. 2527. [The actual reference is n. 2514-2526, but according to Swedenborg's usual practice, this does not include the first and last numbers; otherwise he adds the word " inclusive."]

308

11 Ad. 731-733

GENESIS XLII:

1-~4

[~4~9-31

meant man regarded in himself, when he acquires for himself cognitions in the time of plenty; and later, in the time of manhood and old age, when famine comes, and this from many causes, these cognitions which have been gathered together are drawn out as from storehouses, being sold 9 by Joseph; for none other then draws them out and brings them forth save God Messiah himself. 2429. Furthermore, in respect to the individual man, by the grain and food sold by J oseph to those who came from beyond Egypt is meant, that man, even though possessing few cognitions, yet goes to the Word of God; to those places which possess the Word and cognitions; to the church of God Messiah whereto he is led; and so buys bread. This is signified by the fact that God Messiah invites all unto himself that they may buy bread freely [Is. 55 1 ,10,11]. As to what " freely" means, this has been told above [n. ~4~~]. 2430. Commencing from the time of their reformation, that is, from the time when they begin to see light, the same thing happens in families, in generations, in societies, small and large, [as it is] in the entire globe, from the time of Noah to the end of the world; and so likewise in every society, from the time of its reformation. The light or morning verges to its day, that is to say, from its spring it passes to its summer, and then from summer to autumn and winter, like a day to its evening and night. But God Messiah so orders all things that in the time of evening and night or in the time of autumn and winter, men may still buy food and grain; that is to say, the Word of God Messiah is given them, that is, they may buy from the Word of God Messiah, from the ministers of the Church, from other sources which in various ways represent God Messiah; for nothing takes place that is not from God Messiah who alone orders these things and makes wonderful provision. 2431. It is those several things of which we have just spoken, that are the subject here treated of, besides many other matters the further recountal of which I pass by; for the things contained in the Word of God Messiah are infinite, there being nothing therein which is not a most universal truth, that is co say, truth itself. In the text, this truth is manifested in a particular way, namely,
The autograph has emuntuT (bought).

II Ad. 734-736

309

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THE WORD EXPLAINED

by the life of Joseph and of the many others who were mentioned above. Hence, of all the circumstances here laid open there is not one wherein does not lie a most universal truth. As to what this truth has in view, this can be concluded from the series; for every universal truth is applied to the thing which is present, and thus that which it more properly has in view is indicated by what pre cedes and what follows. From this it is seen how much is involved in every single word of the Word of God Messiah, and that there is nothing in relation to societies, the greatest, the lesser, and the least, which it does not have in view in the universal and in the singular; and this with indefinite variety, there being nothing exactly alike. Modes vary the subject, but still in itself that subject is the same, though by modes it puts on other forms and other faces. In what is being expounded in the acts of Joseph and of others, are examples of such subjects or essential truths. These are indeed varied according to those circumstances which follow in the series of the acts of each life; but the individuals were led in this way by God Messiah alone-being so led that they may be examples. Moreover, in the Word and by means of the Word, those circumstances alone are described which may serve as exam ples. At the same time, they are so described as to make it mani festly apparent that in the inmosts of the words are contained truths themselves, and that the words follow each other mutually in a con tinuous series, and so have regard to those matters which are called the acts of life, to which the words themselves are not applied in the same way as they are to things inmost. Therefore, the very words of the original text must be inspected. Nor must attention be devoted to the elegances of the Latin or other tongue; for then an entirely different end is regarded than the instruction of the world in things spiritual and celestial, the end namely, that merely historical matters may be learned, wherein, when taken alone, is no life. That what is told in Joseph or in Joseph's life teaches men from inmosts, and inspires in them a life like Joseph's, can be evi dent from David in Psalm 10521- 2 , where, speaking of Joseph, he says: " He hath made him lord of his house, and ruler over all his possession. To overcome his princes at his pleasure, and his elders that he may teach them." 2432. But though these acts of life comprehend in themselves so great an abundance of things, yet they regard more especialIy :310 II Ad. 737

GENESIS XLII: 1

[fl433-36

that which will happen in the end of days, the time when universal night shall occupy the inhabitants of the earth; that is to say, when the light of truths revealed from the beginning of the world unto now, perishes, and this with proportionate increase as the light had appeared, to wit, first by revelations in the primitive church, then still more in the time of Moses, and more yet in the time of God Messiah himself. Thus food and grain has been so heaped up and accumulated as to exceed all number (chap. 41 49 ). And now comes this famine which is greater than ever before; for there is almost no faith except in their midst, where remains a marrow and kernel, as it were, which is still alive, and thus in the midst of the cities (ibid. vs. 48). 2433. Now when Jacob saw that there was gram in Egypt, J acob said unto his sons, Why do ye look around? (vs. 1). That the famine was in the entire globe, and that there was grain only in Egypt where was Joseph, has been told above [no fl417]. As to what is meant by grain and what by Egypt, this also has been explained above. 2434. And now we come to the famine in the land of Canaan, and more specifically to that famine which was in the house of Jacob. It must therefore be observed that by the house of Jacob is properly meant J acob himself and his sons; and that, though they were formerly in plenty, and God Messiah had been revealed to Jacob himself and had taught him, nevertheless this great famine stalked there; that is to say, that with them was no faith in God Messiah, and thus that the faith of Abraham had now so far perished that J acob, and especially his sons, worshipped another god. This is the famine, understood in the spiritual sense, which now invaded the house of J acob.1 2435. That Jacob still worshipped a god other than the God of Abraham is seen very clearly from the verses that follow 2 (and we shall then speak of these matters) and also from the very series. 2436. This was the contemporaneous circumstance regarded and signified in the text; but the text also signifies J acob's posterity, among whom such great famine prevailed at the time of the Messiah that scarce any of them would come to buy. For this reason also they perished of the famine and were cut off from the land; for
1

[Marginal note by the Author:l Confer n. 2648-52.

Confer chap. 4815, 16, n. 2819 seq.

II Ad. 738-741

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unless they came to buy, the land would be cut off, as we read in chapter 41 36 , and this also came to pass. When this famine came, Jacob's posterity was not far from destruction, being held together in life solely by those who were in the midst of the cities [chap. 41 48 J-as stated above [n. ~43~]. 2437. The same famine continued among that people after those times and still continues. As to what will happen later, namely, in the end of days, this also is indicated in the text, to wit, that they will come to buy food from Joseph, that is, from God Messiah, who is meant by Joseph. It must be well observed, that it is here said to be J acob who sent his sons to Egypt to buy grain, and that when they came there they knew not Joseph, although Joseph knew them all and at the same time the deeds of their life; and despite their character, he then wept, even as God Messiah wept when he saw Jerusalem, that it would be cut off [Luke 1941 ]. When the sons of J acob journeyed, however, they are called the sons of Israel. As to who they are who are then meant in the spiritual and universal sense, this, God Messiah granting, will be seen at verse 5 which follows. 2438. In what foHows, it must be well observed, as stated above [no ~437], that these sons, to wit, Joseph's brethren, are called sometimes sons of J acob and sometimes sons of Israel. So their father is called sometimes Jacob, sometimes Israel, as he was called by God Messiah himself (chap. 46 1 and 2 and elsewhere), when yet it was said that his name should no longer be J acob but Israel, as is clearly stated and commanded in chapter 3~28 and chapter 3510. Nevertheless, in the Word of God Messiah, he is still called Jacob and sometimes Israel, as [above, and] also in chapter 49 2 , etc. Therefore, one thing is meant by Jacob and another by t Israel, by Jacob being meant his own sons and thus his d~scend~nts, and by Israel those in the entire globe who are in the more int!!"ior and inmost church of God Messiah, thus those WJlO are in the midst . )of J acob's sons or descendants, such as J oseph and those like him. In the ultimate sense, however, by J acob is meant th! enemy of I God Messiah, nay, he who holds His heel and bruises ft, thus the ser'pent in paradise [chap. 3 15 ]. By Israel, therefore, in the su preme sense is represented God Messiah himself; for, as by the serpent in the spiritual sense c~ning also is represented, such as the devil_has, so by the same is represented prudence such as it is

31~

I~Ad. 74~~743---

GENESIS XLII: 1

[~489-41

in the Messiah. Therefore, a brazen serpent was held hung up before the whole Jewish people, that whosoever should look thereon might be healed of the bite of the serpents [Num. ~19]. So in all other cases, oppoIDtes are represented by one and the same thing, entirely according to the understanding of the things represented. Thus in Jacoo is represented the serpent who deceived and still deceives Ad~ and the whole world, and in Isr!;!el the serpent among the Jews who healed and still heals all men. 2439. How opposites are represented in one person or one object is clearly seen from the serpent; this comes from man's intuition. So likewise opposites are represented in man, as in the case of Jacob; this arises from the intuition of God Messiah. When in Jacob He saw Abraham and also Joseph, and at the same time Himself who would be born in his posterity, and consequently those who .are signified by Abraham and J oseph, then he is called Israel. In other respects, opposites can never exist in one and the same person simultaneously so that they both rule; but they can exist in a succession of time. Thus, when being brought forth and formed, man is brought forth and formed into the loves of the world and self and thus into loves of which the devil is the leader and torch; but when being reformed, he is formed into another and new man. As to whether Jacob was thus reformed or renewed, this does not clearly appear in the Word of God Messiah. He was not yet renewed when he journeyed to Egypt, as is clearly evident from God Messiah himself (chap. 46 1,2,3); and nothing is said of his life in Egypt but only of his prophecy, death, and burial. 2440. And now, in the text, it is Jacob who speaks first, and indeed he said unto his sons, to wit, Why do ye look around? from which words it is seen that Jacob as Jacob first summons his sons and then addresses them. This, therefore, was done by him as Jacob. Afterwards he speaks again and repeats the same words (verse ~). Yet he changes those words which have regard to their life and death, and so calls them " J oseph's brethren" [vs. 8], and in verse 5, "sons of Israel." 2441. From this it is most clearly evident that both Jacob and his ten sons represent a twofold person, in the way of which we have just spoken [n. 2488-9] ; and that this person is distinguished by the names" Israel," " sons of Israel," " brothers of J oseph," etc. II Ad. 744-746 818

~44~-46]

THE WORD EXPLAINED

2442. From this it is clear that it was not the sons of J acob as Jacob who came to Joseph to buy grain, but that it was the sons of Israel, who came" in the midst of those that came," as we read in verse 5, meaning that by those who bought grain of J oseph are signified entirely different persons, as will be evident later. 2443. As to how the case herein is, this can be fully evident from the series of what follows, to wit, from the kind of grain which the sons of Jacob got from Joseph as sons of Jacob, and the kind which they got as sons of Israel; for by food, grain, and bread, are meant things spiritual and celestial, and by Joseph the Messiah himself. 2444. It must be held in general that by J acob and his sons are meant all his descendants even to the present day who know not the Messiah and have no cognition of him, even as was the case with these sons in respect to J oseph. But by Israel are meant all those in the entire globe and also among that people, who are " in the midst of those that came" [vs. 5), that is to say, those in things more interior and inmost who adore the Messiah. 2445. It is here said first that J acob saw, and afterwards in the next verse, that he heard, that there was grain in Egypt. What" seeing" is has been explained elsewhere [no 693], the meaning being that he understood that there was grain there, that is to say, that which is signified by grain. His house was such that it was in the utmost spiritual famine, being a house wherein was no faith in God Messiah, but faith in other gods to whom they paid honors because they enriched them or made them wealthy. Thus their faith was turned away from God Messiah. That Jacob saw and understood this, is clear; for God Messiah had so often appeared to him and said that He was the God of Abraham and Isaac, as in chapter 463 , and several times previously; while Jacob distinguished between the God of Abraham, and the God of Isaac, and his own God whom he adored because he fed him and made him prosperous in the world, as stated several times previously, and again in chapter 48 15 There, although Jacob makes the God of Abraham and Isaac one God, he yet mentions his own God who had fed him; see at the verse itself and what God Messiah grants to be written there. 2446. Jacob's seeing, therefore, means his perceiving that there IS such grain there, which is a sign that he knew God Messiah. 314 II Ad. 747-751

GENESIS XLII: 2

[2447-50

He is afterwards said to have heard [vs. 2], which signifies heark ening and hearing; but [his sons] are then at once called" J oseph's brethren" [vs. 3] and later" sons of Israel" [vs. 5], and this to the end that in the spiritual and universal and most universal sense, by them, others may then be understood, that so there may be life in the Word of God Messiah. 2447. Since it is of Jacob that we are reading when he says to his sons, Why do ye look around? therefore, these words also, in the more universal and spiritual sense, signify the same thing, to wit, that though they saw, that is to say, intellectually knew, they yet were looking around, and this because they wished to buy this grain at some other place than with J oseph, that is, wished to make supplication concerning the sustenance of their spiritual life to a god other than God Messiah. 2448. So likewise now in the end of days when there will be the direst of all spiritual famines. Then also the sons of Jacob, that is, his descendants, called Jews, will indeed see that there is gr~in with J oseph, that is, with God Messiah and in his Word and his church, and still they will look around. - 2449. In the end of days, moreover, they will act in the same ~ay, who are like to J acob and his sons, and so are to be compared to them. Therefore, lest our attention be diffused by reason of the abundance of subjects, let us here rest solely in that which will happen in. the end of da s, the time of the most grievous tam!ne. Yet, from what has preceded, everyone can see that [the various applications] are in harmony, the variety consisting in the modes, that is, in the circumstances. 2450. And he said, Behold, I have heard that there is grain in Egypt; get you down thither, and buy for us from thence; that we may live and not die (vs. 2). That these words regard the sons as J oseph's brethren and thus as Israel's sons, but not as J acob's sons and J udah's brethren, has been told above [n. 2438, 2442]. The very style of speech indicates this, and also the verses that next follow, where they are called" J oseph's brethren" and" sons of Israel" [vs. 3, 5]. Thus they are those in the entire globe who are " in the midst of those that came" [vs. 5], being those who do not see but hear, that is, hearken and obey. It is to them II Ad. 752-755
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that these words are said, the words namely that there was grain in Egypt, as is plain from the very repetition of the words. 3 2451. In the text it is also added that we may live (JIIU/, no,t die, and when by bread is meant heavenly bread, this clearly signifies spiritual life and death. These words are the words of those in the entire globe who are Israel's sons and J oseph's brethren, being those who can be said to be Joseph's brethren and Israel's sons, among the Jews in particular and among all nations in general. 2452. Egypt was accounted by the inhabitants of the land of Canaan as a land which they abominated, a land which was, as it were, opposed to their manners and their worship; nay, so much was this the case that the Egyptians did not wish even to eat with the Hebrews, as is evident from what follows in chapter 43 32 So will it be with the Jews, who yet must go to those who, in their mind, are esteemed a-;-of the character which is signified by that land, that is, to the gentiles whom they abominaJ:e. So, in gen eral, all who labor under this famine of grain must go to those whom formerly they detested and rejected. This is the universal sense of these words, for they have regard to the l~st days when men will perceive ~he spiritual famine, and seeing d~ath befo~ j;heir 1eyes, will say, Go, buy, that we may live and not die. ~2453. So Joseph's ten brethren went down to buy grain in Egypt (vs. 3). It is said" to go down to Egypt" and" to go up to the land of Canaan," for by the land of Canaan is repre sented the earthly paradise and the kingdom of God Messiah. In order that they might possess the land of Canaan, J oseph's breth ren must needs first go down, and, in fact, into captivity, which is signified by the land of Egypt; as did Abraham, who likewise went down to Egypt but afterwards went up to Beersheba in the land of Canaan [chap. 1~10, ~~19]; likewise also Joseph, whose bones came into the land of Canaan; all after the example of God Messiah who also went down into Egypt tha:t is, into captivity; and therefore in his infancy, his parents went down with him [Matt. ~13-15]. This, moreover, is what is meant in chapter 46 3 , 4, where the subject is the going down into Egypt, that is, into captivity, and the going up into the land of Canaan, that is, into liberty. Therefore, by Egypt is signified servitude, and by Canaan liberty, etc.
[Marginal note by the Author:] See n. 964B-5fJ.

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2454. Spiritually understood, therefore, there is no grain save in Egypt, for it is after men have first gone down into captivity or servitude that spiritual gifts, etc., are given them. 2455. But Benjamin, Joseph's brother, Jacob sent not with his brethren; for, he said, Lest peradventure mischief befall him (vs. 4) . In the proximate sense, the meaning is, that J acob would not be deprived of Benjamin, because he was the only son by Rachel now left him. He was then mindful of J oseph, and so, in the proximate sense, he calls Benjamin Joseph's brother. Perceiving, moreover, that Benjamin was not loved by his ten sons, because he was then in his father's love by reason of Rachel, he therefore says, Lest peradventure mischief befall him, as it had befallen Joseph. Thus Rachel would perish or be entirely dead; for at that time, where there was no offspring it was as though death were there, as observed above [n. 1965, ~061]. This is further confirmed later on, in verse 38 and chapter 43 14 The words of the text also have regard to what follows, and this to the end that all and single things may follow in their series. 2456. What is signified by Benjamin has been told above at chapter 35 18 [n. 1732 seq.], where it was also explained what is signified by him in chapter 49 27 , namely, as there stated En. 1735], that it is the Messiah himself; for the Messiah is represented in one way by Joseph and in another by Benjamin, thus in a different way by each person. 2457. Thus, in the spiritual sense, by Benjamin are signified those things which have already been stated [n. 1732 seq.]. There fore, the sons of Jacob being what they were, it was not permitted that these sons of Jacob should take him with them. Being so unlike him in mind, they could do nought but bring mischief upon him, and perhaps contrive the like plot over him as over Jo~ph; for by the evil, evil is continually intended against the good; as it is intended by the sons of the world against those who ar; sons of God Messiah, as we read every;here. Hence it is now said by J acob, and this in the interior sense, Lest they britng mischief upon him. 2458. In this story much is said that concerns Benjamin, and from the series it can therefore be evident why it was Jacob who now spoke and not Israel. Had it been Israel, he could not have said the present words, to wit, Lest peradventure mischief befall II Ad. 759-763 317
11

~459-60]

THE WORD EXPLAINED

him, for the Messiah could not then have been meant by " Israel" in the inmost and supreme sense. Naming is according to the things treated of in the inmost and supreme sense, and these dominate the things which are exterior. The inmost sense has regard to those things which are in the life of the Messiah himself. Of the sons of Rachel at Bethlehem, we read that the Messiah, then an infant, was sought for by Herod that he might be slain; and that Joseph was then warned in a dream that he should depart into Egypt [Matt. ~13] ; just as we read later with respect to Jacob [chap. 46 2 -4]. In the present case, however, Benjamin is kept at home that he might escape a like danger; for his brothers intended that which was now provided against by the fact that J acob did not send him with them. Benj amin would thus have perished ut terly; for what Jacob said and thus divined [vs. 36] was true, for he could see it from the case of Joseph. These matters, however, will be more clearly evident from the series of things. 2459. It is presignified that the like thing will come to pass in the end of days; for it is his brethren who are sent to buy grain, but not Joseph's brother. This, therefore, by the grace of God, can become clear when we come to verse 38 and chapter 43 14 2460. These inmost meanings are such that if Benjamin had been sent with his brothers, then like Joseph he would either have been slain or have been sold into slavery; for such was the char acter of the brothers that they would persecute with deadly hatred all who were of a different disposition, and who thus were born of Rachel. This is set forth in great clearness in what follows. Thus Joseph himself suspected it, as it were, when he inquired of them concerning their brother 13enjamin; and because they said they were men of integrity, he wished to prove this by seeing whether they would bring that brother, namely, Benjamin, to him; and that otherwise dying they would die, as slayers of their brother; see what follows [in verses 9-QO]. Hence then, all the circum stances follow in such order [as to indicate] that they wished to slay their brother; but lest this should be done, it came to pass, God Messiah So providing, that J oseph told them that they would die unless they brought him. Thus he came safely into Egypt and the sons of Jacob themselves brought him, which could not otherwise have been the case. Therefore, we read of the Messiah also, that he came safely into Egypt [Matt. Q14,15] lest he be slain 318 II Ad. 764-765

GENESIS XLII: 5

[fl461

by Herod, nay, by the Jews or Jacob's descendants, who persuaded Herod to this deed, as can be evident. Thus he was delivered safely from their hands, as will be more clearly evident presently. This then is the mischief of which Jacob, as Jacob, speaks; for Jacob did not then understand inmost things but only such as were exterior, namely, that he was Benjamin's father as to birth-though not as to faith, for then he is called Israel, as seen later. Therefore, whenever he is called Jacob, that which is merely natural is understood, and predication is made accordingly; but when he is called Israel, that which is spiritual is understood, and then the predication arises from this. Therefore, the reason why he is sometimes called Israel, and sometimes Jacob, is derived solely from inmosts. He was J acob when regarded in himself, but Israel when regarded in Abraham, Isaac, Rachel, and J oseph. 2461. And the somof Israel came to buy, in the midst of those that came; for the famine was in the land of Canaan (vs. 5). Here they are called sons of Israel, not sons of Jacob. The latter' look around to see where they are to buy grain, as stated in verse 1; but the former, that is, the sons of Israel, take their journey for the purpose of buying, in order that they may live and not die, as was said at verse fl [no fl450]. By the sons of Israel are not meant the Jews, but only those among the Jews who are admitted to things inmost, that is to say, those who are in the midst of those that came from the land of Canaan. By the midst of those that came are meant those who are in things inmost, being as it were, in the center or axis; and it is in order that these may be understood by the sons of Israel that this phrase is added. By the sons of Israel, therefore, are meant all those in the entire globe who, when the famine grows grievous in the entire globe, journey to Joseph, that is to say, betake themselves to the more interior and inmost church of God Messiah and so to the Messiah himself, and suffer themselves to be taught from the Word of God Messiah, and buy bread therefrom for the breaking up of that which is spiritually meant by famine. The famine will be in the land of Canaan because by the land of Canaan are meant those who have been and are, properly speaking, the church of God Messiah, the heavenly paradise, the kingdom of God Messiah; and that on earth this kingdom was occupied by the unfaithful, and that there, is set up
Reading hi for hie.

II Ad. 766

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~46~-65]

THE WORD EXPLAINED

the kingdom of the devil, is sufficiently evident from those in that land who primitively were sons of God Messiah but who afterwards became changed into the contrary and were called Canaanites. Later this was the case with the Jews also, who likewise were turned into Canaanites; exactly like Adam, who was in paradise, but who afterwards became such that he was cast out therefrom. Thus there was now famine in the land of Canaan where formerly was plenty. So this grievous famine was in the house of Jacob and his sons; but in Abraham's time, as we read, there was plenty and faith. 2462. And inasmuch as Joaeph was lord over the land, and it was he who sold to all the people of the latnd, therefore Joseph's brethren came, and bowed themselves down before him, with their face G to the earth (vs. 6). That the Messiah is meant by Joseph is here clearly evident, for he is called lord over the latnd, and God Messiah is the only Lord over the entire globe; and it was he who sold to all the people of the land, that is, to the entire globe, not only to Egypt. What" selling" is has been told above [n.
~4~~-3].

2463. Because the Messiah alone is Lord over the latnd, and those who came from the land of Canaan are called sons of Israel [vs. 5] , therefore, those are meant who will be in things inmost. For this reason also they are called Joseph's brethren, just as the Messiah also calls them sons, brethren, and parents, as can be evi dent from the Word of God Messiah [Matt. U 49 ; Mark 3 34- 5 ]. 2464. What still further confirms this is the fact that they paid him divine honor, that is to say, b()wed themselves down to the earth as did Abraham at the sight of God Messiah, prostration to the earth being the adoration which should be displayed before God Messiah by man, who is a worm, who is dust, who is nothing. Moreover, it is said later that they adored him, as in chapter 4326 and 28. 2465. That the like will come to pass in the last time or at the end of days when the most grievous famine assails, and this that they may live and not die, has been told above 6 [n. ~461] ; that
According to the Hebrew text, this should be faces,. but Schmidius, who is followed by Swedenborg, has face. [Here come the following words which are crossed off by the Author:] Namely, that they who in their heart attempted to slay the Messiah, cast him into the pit, as they did J oseph.
3~0

11 Ad. 767-770

GENESIS XLII: 6-7

[~466-68

is to say, those [will come] from both nations and peoples, even from afar off, who are sons of Israel and are to be called His brethren, as was the case when the Messiah was born [Matt. ~1-2]. Of this time we shall treat more expressly elsewhere. 2466. And when Joseph saw his brethren, he knew them; but he behaved to them as a strOlfl,ger, and spake harsh thiJngs with them; and he said unto' them, Whence come ye? And they said, From the land of COlJ1,Mn to buy food (vs. 7). Here they are received as persons of another sort,7 and now it is the sons of J acob who are meant, or the descendants from that stock. Thus it is not the gentiles or the sons of Israel who are now treated of, but the sons of Jacob, and, at this day, or in the end of days, the sons of Judah. These, J oseph now calls brethren because they are from the same parent. So also does the Messiah call those who are of that people, because among that people He was born. 8 2467. The reason why he behaved to them as a stranger, that is to say, not as a brother, is learned from what follows. Morever, that he was then actually indignant against them is clearly seen, in that they had brought such great sufferings upon him; had held him in such great hatred even as they held the Messiah; had en deavored to kill him; had put him into a pit; had sold him into slavery. Therefore, he spake harsh things with them. He did this, moreover, because he did not see his brother Benjamin, and knew not whether they had slain him also. The Messiah, who is meant by Joseph, did indeed know this, but at the same time he knew that had Benjamin also journeyed with them, they would have slain him and so would have brought mischief upon him [vs. 4]. Therefore, he behaved as a stranger, not as a brother. 2468. Joseph first asks the reason of their coming, of which reason we have treated above [n. ~461 J. This will be done in the last time, when God Messiah will come into his glory and will see his brethren as to the flesh, that is to say, the Jews. He will then put the like questions to them-though he well knew who they are.
7 As originaHy written, this sentence reads: "Here the scene is now changed, as it were, and they are received," etc., but the words "the scene is now changed, as it were" are crossed off. That this was done after the Author had completed his exposition of this section (vs. 1-24) of chapter 42, is shown by the next following note. [Marginal note by the Author:] That they are sons of Israel even to the end, and not sons of J acob, and that the scene is not changed, see n. 2514.

II Ad. 771-773

3~1

~469-7~]

THE WORD EXPLAINED

2469. And Joseph knew his brethren, yet they knew 9 not him (vs. 8). This is in complete agreement with what has been said above and with what is now said, to wit, that the Jews do not acknowledge God Messiah. They now see him as lord over all lands, even to the seeing that he was a stumbling block to them selves [Is. 8 14 ]. Therefore, they were never willing to believe that he was the Lord of the universe, although this had been revealed to them. Moreover, that it would so come to pass, had been foretold by dreams, and in the Word of God Messiah, and by the mouth of God Messiah himself. Yet they did not acknowledge him when they might have acknowledged, if only they had called to mind his Word and the revelations; but thus blinded were they. 2470. So the men of that posterity will not acknowledge him in the last times; both those who will then be living and also those who will be in the heavens. For the like goes on in the heavens as on earth; those who did not acknowledge God Messiah in life when he was a servant, as it were, will not acknowledge him after life. And to them he will speak in the same way. 2471. Like as it is with the Jews, so also is it with those gen tiles who are like them, namely, those who are to be called sons of J acob but not sons of Abraham. God Messiah knows them all and this from inmosts. 2472. And Joseph rememhered the dreams whi<:h he dreamed of them; yet he said unto them, Ye are spies; to see the nakedness of the land ye are come (vs. 9). That by dreams are meant revela tions and predictions has been told above [n. 113~, 1893, ~~49]. It is these that Joseph is said to have remembered. The same is also predicated of God Messiah, for it is of frequent occurrence [in the Word] that God Messiah remembers his promises and many other things. When the text is understood in the inmost sense, however, then the series of things is such that although this is foretold, namely, that they were to be his servants and that it is so decreed and foretold from eternity, yet, to the end that he may chastise them, it is harsh things that he spake with them [vs. 7] ; that is to say, he behaved as a stranger and said the words which follow; for so long as they do not know 1 God Messiah but yet adore
The Latin word here translated knew (and also the corresponding He brew word) means to take knowledge of, recognize, acknowledge, know. 1 Or acknowledge j see n. 2469 note.

II Ad. 774-777

GENESIS XLII: 8-9

[~47S-75

him, not as God but as a powerful lord whom they adore because of the good things of the land, and to the end that they may obtain grain for the sustenance of their life, he can do no other than address them harshly. Without the knowledge and acknowledg ment of him, adoration is of no avail; for in their heart they then worship and adore some other than the one whom they profess with their lips. Hence we read in the text, Yet he said unto them. 2473. They are called spies, meaning in the proximate sense, that they bore hostile minds, like enemies, and so would bring injury on Egypt and the lord of the land. Thus their animus against Joseph and his domination is laid bare; for it is well known that they were Q.f a hostile mind agajnst J oseph's domination, Il:s is still the mind of the Jews in respect to the Messiah and his au thority; nay, and against-all those signified by the land, who are n~tJews. These, in their mind, they despise, and if it were -al lowed them they would invade their whole possession and make spoil thereof, as they did at Shechem [chap. 3425 - 9 ]. It is this that Joseph now casts up to them. 2474. Moreover, in the spiritual and inmost sense, the word spies has reference to the nakedness of the land, the meaning being that they would spy out whether such was the case, whether it was true; and this, not with. the intention of embracing the truth, even though they saw everything with their own eyes, but with the intention of spying out the nakedness of the la-nd. It is in this sense that they are called spies, [namely] that they might spy out nakedness; that is to say, not that they might see that the case was actually such, but that they might search for something which to them would appear as naked, with the object of attackin~ and wholly refuting it. Such is wont to be the case-with all the .2;m f~ithful. They never read the Word of God Messiah in order to believe it, but in order to find things which they call naked; that so they might be able to overthrow them alt and _destroxJ;4em. A man without faith, if he sees a thousand passages that confirm, and merely one which to him appears naked, attacks this one which in his eyes is naked, and passes by the thousand, as though he did not see them. This is the nakedness of the land which God Messii"h, understood by Joseph, says they wished to spy out. So shall i! b~ in the end of dax.s with those who wilLc2me to buy f~od whatsoe~er)ts uality (verse 7; there no mention is II Ad. 778-780 S~S

l?.

~476-81]

THE WORD EXPLAINED

made of grain or bread). Th J .ews and their like will come, not that they may be instructed, but with the intention of invalidating all things. Nay, this is their nature because they themselves are naked, and their eyes are so blinded that to them that appears to be naked which is true, and thatnot naked which is intrinsically infirm. Such is the condition of those who have none but natural cognitions to which they attribute all strength; and also of thOse who worship strange gods for the sake of gain, etc. 2476. And they said unto him, Nay, my lord, but thy servants are come to buy food (vs. 10). In the proximate sense, and in the mind of J acob's sons, this was true; but in J oseph's mind, when by Joseph is understood the Messiah, that is to say, in the spiritual sense, it was not true; for in this sense they were spies" for the spying out of the nakedness of the land" [vs. 9]. In their own mind, however, they did come to buy food, inasmuch as they came for the purpose of sustaining a life which was merely corporeal. 2477. In the text they again call Joseph lord and themselves his servants, to the end that the same thing may be indicated as was indicated above [n. ~46~-4]. Moreover, they say food and not grain or bread; what is the difference between these in the spiritual sense has been told above [n. ~g86, ~g88]. 2478. In the end of dan they who will come to buy spiriiual food in the same frame of mind as the sons of Ja~ob, wilLspeak in like manner, for they cannot speak the truth. They say they wish to buy, but merely that they may spy out nakedness, as already stated [n. ~475]. 2479. We are all one man's SO'1M; we are men of integrity; thy servants have never been spies (vs. 11). Remaining in this [proxi mate] sense, by the words we are all one man's sons is meant that they are all from J acob, that is to say, ar~ J acob or.;Iudas ; to wit, are of one stock, and so are to be called ~e,!s. 2480. But when they call themselves mew of integrity, this was a falsity, for Joseph was well aware of their integrity. So likewise when they said that they were not spies. ~ In the more interior sense, none of these things was such as they stated them. Thus, in the eyes of the Messiah under~tood by J oSEYh, they were false; but they were truejn tht:..eyes of the sons of Jacob and of those who are like them. Thus the con trariety is in those who are contrary to each other in mind and g~4 II Ad. 781-786

GENESIS XLII: 10-13

[~48~

animus. Before the Messiah it is false that they were one 1TUJITI,'S
sons. The Jews who live at this day are indeed born of Jacob, but
yet they have been so commingled with the Canaanites and with
nations that were accursed, that they are not one man's sons, and
still less Abraham's sons. It is also false that they were men of
(integrity, for with them was anything but integrity; this Joseph well knew. That they were not spies, this also, in the eyes of God Messiah, was false, as already told [n. ~473-5] ; for if! the end of da s the sons of Jacob will come and will spy out the naKedness of the doctrine concerning God Messiah, for the purpose of invalidating and attacking it in their writings, and will wage war against it. Wherefore, Joseph at once refutes them, and accuses them of a lie, saying: And he said unto them, Nay, but to see the nakedness of the lonu1 ye are come (vs. l~). Concerning these words, as to what is meant by the nakedness of the land, see above [no M74]. 2482. And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not (vs. 13). So likewise will speak the Jews and their like, that is to say, worshippers of self and of the world and nature; idolaters; those who trust in them selves; despisers of things heavenly; the unfaithful. These like- I wise will say: Thy servants are twelve brethren, that is, We must be counted as belonging to one of the tribes; for we are to be named from Reuben, or Simeon, or Levi, etc. All of them will preach in this way. Indeed, considered in itself, they will preach those things which their names involve, preaching deceitfully..Jn the inplOst sense, though truly in the proximak sense; preaching namely, that, being descended from Jacob as their parent, and from one or other of his sons, they are brethren and companions; and this in the land of Canaan, and so in the land where is the kingdom of their God; for, since J acob's descendants had been the possessors of Canaan, therefore they came from that promised land; that thus they were from the promised land, and, being from that land, are necessarily heirs of the kingdom of God Messiah. Thus in the sight of Joseph, that is to say, in the eyes of the M~s siah who is meant by Joseph, they speak falsities, their words being understood in the opposite way, because those words have an oppo site meaning. They appeal to things innumerable, but all are II Ad. 787 3~5

\ )

~483-86]

THE WORD EXPLAINED

vain, in the absence of faith in God Messiah whom they do not know,z even as they knew not J oSE;Ph. 2483. Behold the youngest is this day with our father. With them this is the truth. In Joseph's mind, it was not believed because he thought this one also had been slain as being a son of Rachel. In the sight of the Messiah, it was well known that he was alive, but that-yet they held him in murderous hatred as they I had held Joseph and, within themselves, though not actually, would I have slain him; for the Messiah is also meant by Benjamin, though in another way. Thus, had the occasion offered, they would have treated him as they had treated J oseph. 2484. And one is not. This also was false, for Joseph was alive; and since he had been sold, they might have known that he , had survived, were it not that they acted deceitfully. They will put forth similar lies also at the end of days. 2485. And Joseph said unto them, This is it that I said unto you, saying, Ye are spies (vs. 14). What spies are, has been told above [n. ~47 4-5, M81], the meaning being that they spied out the nakedness of the land, and so declared that the things were vain; for men of this kind account as vain and fabulous all that is said concerning God MesSiah, concer~ing- heav;n and the kingdom of God Messiah, concerning the inmost things in the Word of God Messiah. In things more interior and inmost, they see nothing, and so see nakedness, as it were. Placing thei! all in thing~ ternal and historical, it is this that they see. In n~ other w..!}-y, therefore, do they value the Word of God Messiah and all that is said of revelations. In their heart they say that revelation is not truth, but with their lips they speak other~ise, and this from fear; as spoke the sons of J acob in the presence of J oseph. 3 I 2486. Hereby ye shall be proved. By the life of Pharaoh, if ye shall go forth hence, except your youngest brother come hither (vs. 15). The proximate or historical meaning was that Joseph did not believe their words, the words namely, that their youngest brother was still alive [vs. 13]; for he thought that he likewise had been slain, seeing that they wished to slay.J1.im. Therefore, until they had brought their youngest brother into his presence,
I

, Or acknowledge; see n. fJ469 note. 3 In the autograph, this paragraph is emphasized by "N B" written twice in the margin.

II Ad. 788-791

GENESIS XLII: 14-15

[~487-88

he was not willing to recognize them save as enemies and robbers. N ay, it is clearly evident from the very series that he did not wish to reveal himself to them unless they produced evidence to show that they were not murderers of Benjamin also. This is confirmed by the fact that he shut them up in prison and so dismissed them from his presence. For Benj amin's sake he wished to show them kindness. 2487. In the inmost sense the case is as follows. At the time \ of the birth of the Messiah, the Jews, or the devil, by means of them I as instrumental causes, wished to slay Him as soon as He was born, which also [would have been done] had it been in his power; that it was permitted, of this he persuaded himself. The thing itself became known from the kings who came to the Messiah when He was born. By them, Herod was informed, and it became known to him that the King of the Jews was born in Bethlehem. Herod therefore inquired of those kings concerning the time and th-e ph\ce. Moreover, he begged them to return and bring him word; but, being divinely warned, they did not return to Herod. Therefore, en kindled with anger, he commanded that all the infants of Bethlehem should be slain; for which reason it is said by the prophet, that Rachel wailed over her children-she having been buried at Beth f lehem. M~anwhile, Jos:E.h, the father of the Messiah, was-2!..a!.ned I 1 that he should depart mto Egypt until the time [was passed]. 1I This also was done. Thus he came safely and securely into Egypt, as also was said by the prophet [Matt. ~J. This is what is now signified in the text by the words said by J~h, to the effect that he wished to have hi? brother Benjamin, who was born in Bethlehem, [brought] into Egypt, lest he be slain by his brothers. That Rachel wailed over her children, see Jerem: 31 15 ; and that he calledhis son out of Egypt, Hosea 111. 2488. These circumstances, and also the fact that Israel was commanded to go down into Egypt [ch. 462,3] sigl}ify many thinEs which will come to pass i!} the last times. These can by no means be set forth as yet, but only in the series which treats of the cap tivity of J acob's posterity in Egypt; for [there] the same things are involved, to wit, that then the land of Canaan would first be left for the habitation of idolaters, where the devil ~ould s~p his kingdom, who afterwards would be expelled therefrom. So likewise will it be in the last times. II Ad. 79~-798

~489-91]

THE WORD EXPLAINED

2489. Therefore, Joseph wished to snatch Benjamin away from the hands of Jacob's sons; and [it is clear] that in the inmost sense, wherein by J oseph is meant the Messiah, he wished to call Benjamin to himself; that is to say, those who are meant by Ben jamin, the youngest son oC Rachel. As to what things these r circumstances signify around the end of days, these as ye~re arcana, which, by the divine mercy of God Messiah, are to be laid bare only in what follows. 2490. This only shall be said by way of premise: Unless they had brought Benjamin, Jacob could not have been recognized as father or his sons as brethren; nor could he and they have been called Israel. That Jacob was called Israel, was brought about by the beholding [in him] of Abraham and Isaac, his parents, and by the beholding of Joseph and Benjamin. Therefore, had Ben jamin not lived, or had Jacob's sons not brought Benjamin, they could not have been received by Joseph, for then they would not have been Israel. Thus the Messiah would have been separated, from them, [for] the sole bond would still have been Be~J~lin. As to who they are who will be brought now, in the end of days, in order that Jacob's sons or descendants may be acknowledged, and that thus they may be proved as to whether they spoke the truth, this is not yet ~en. That there will be some, can be evident; for Joseph swore by the life of Pharaoh, an oath which was the highest form of religion, being an oath by the life of the ruler of nations, as David describes Pharaoh in Psalm 10520 considered in the inmost sense. It is an oath, and an oath that is repeated, to wit, in the verse that follows. 2491. Send one of you who shall fetch your broth'er, and ye meanwhile shall be captives; that so your words may be proved,
whether the truth be with you; or else, by the life of Pharaoh, surely
ye are spies (vs. 16). From these words it can again be evident
that Jacob's ten sons could never have appeased Joseph unless
Benjamin were with them, it being on his account that they were
received into grace. Meanwhile, Joseph wished to hold them as
captives and slaves. Thus Joseph wished to get Benjamin away
from his paternal home,4 and so to be appeased by means of him;
I for the bond between God Messiah and the Jews, and those like the
Jews, -who become submissive, is effected by the mediation of - those
. - [Crossed off:] and so from the worship of their gods.
3~8

11 Ad. 794-796

GENESIS XLII: 16-17

[~49~-93

who are meant by Benjamin, being effected by the mediation of the inmost church of God Messiah without which there is no bond with the others, who are distant therefrom. From these as centers, the blessing flows forth, as into peripheries. When by Joseph is meant the Messiah, then by Benjamin are meant the sons of God Messiah, thus t;,hose who are the i!!!!L0st, being properly sons_ of Israel, that is to say, of Rachel, by whom is signified the inmost. church. It was for this reason that Joseph did not disclose himself and receive the sons of Jacob until Benjamin was with them. In the absence of Benjamin, he called them spies, and, as related above [verse 7], "spoke harsh things with them." So it is well known that God Messiah spares innumerable persons for the sake of some, as he willed to do at Sodom and Gomorrah for the sake of five 5 who were good [chap. 1832 ] ; and as he willed to spare J acob'sposterity for the sake of Moses [Exod. 3~7-14, Num. 14 11- 2 ], and so on. Therefore, he now wished to hold them all as captives, considering them as no other than criminals. It seems that the like will come to pass in the end of days, namely, that they might be adjoined to the true church of God Messiah and so might come with the sons of the church. Otherwise they would not escape ~I" punishment. 2492. And he put them together ilnto ward three days (vs. 17). Until Benjamin was with them, Joseph considered them as spies, and consequently as deceivers, and so as separated from himself. God regards all things in order, as this is perfect in the reform.!d Illan. There are some who represent the intellectual mind, being those who are in inmosts, some who represent the natural mind, being those who come next, also some who are in the body; for the Messiah considers the universal heavenly society as a single man. If those are lacking who represent the intellectu~l ~~d and its will, then those can never approach who represent the natural mind, and still less those who represent the body. Natural minds, in the absence of those who are intellectual minds, are separated from God Messiah who actuates the soul; thus they are wholly captive and in ward. Still more is this the case with those who represent the body. This then is the reason why Joseph now put them ilnto ward. 2493. And now, in that God Messiah called his son from Egypt,
One would expect to read "ten"; but see chap. 1828.

II Ad. 797-798

3~9

~494-98]

THE WORD EXPLAINED

according to the words of Hosea, 111: "When Israel was a child then I loved him and called my son out of Egypt," this signifies in the inmost sense, that God Messiah loved Israel when he was a child, namely, those who are signified by Israel, that is to say, those who are in the inmost church; and that he called his son out of Egypt, namely, out of the captivity in which Benjamin was, among the sons of Jacob in his father's house, being among those who thought nothing of killing him. Therefore, the Messiah, who is meant by Joseph, called him out of Egypt. 2494. The supreme sense, however, concerns the Messiah alone who is meant both by Joseph and by Benjamin. It is He also who is Israel, Israel being the child that was loved and the son that was called from Egypt and thus from captivity and danger at the hand of Herod and the Jews [Matt. ~]. But these words have still other significations, which are laid bare in the series of events, God Messiah granting. 2495. Yet on the third day, J oseph said wnto them, This do, and live; I fear God (vs. 18). That they were put into ward for three days, signifies that the same thing was done from the first day to the last, that is to say, from Noah even to the end of days; for during all that time, this went on continually, namely, that they wished in this way to deceive God Messiah and to buy food from him, and that a like answer was given them. 2496. On the third day, that is to say, in the end of days, they are addressed in the words that follow [vs. 19, ~O], together with those that precede [vs. 14-16], for then they must prove this truth. It is not said in this chapter that they were delivered from ward; but that such was the case is clear from the series, and this by reason of causes which follow. 2497. That, nevertheless, the things related above have regard to the end of days can be clear enough from the fact that Joseph says: This do, wnd live, the word this referring to that which he had said previously; for J oseph then spoke these words, to the end that they may all have reference to the third day. 2498. He now adds that they should do this that they may live; and, in verse ~o " that your words may be verified, that ye die not" ; for it would have been certain death for them, had they not brought Benjamin, and they themselves told this to Jacob. In the church of God Messiah, those who represent natural minds, in the absence 330 II Ad. 799-803

GENESIS XLII: 18-19

[~499-01

of the bond formed by those who represent intellectual minds; thus J oseph's brethren in the absence of his real brother Benj amin ; could never be received into society, but would live separated and so would wholly perish, as said above [no ~491-~] ; for then they would no longer be Israel. 2499. What is meant, therefore, is that natural men can never be conjoined to God Messiah save by means of spiritual men; just as cognitions of natural things can never be conjoined with things spiritual save by means of cognitions which wholly conjoin them; for cognitions of natural things, commonly called sciences, can never be joined [to things spiritual] without that nexus which is made by God Messiah alone. Thus, the tree of knowledge must be such that it shall be like the tree of knowledge in the midst of the fruit garden before the fall; otherwise, a new paradise is not raised up. This tree is created by God Messiah alone. 2500. Joseph says, I fear God, to the end that .he may give them to understand that he was a worshipper of God Messiah, and was not like themselves, who did not fear God Messiah; and like wise to the end that he may lay it before them that they know 7 the God of Abraham, that is, God Messiah. He says that he fears God, [meaning] that otherwise it could not have come to pass that they would be uninjured; and also that thus he provided for their safety. 2501. If ye be men of integrity, let one of your brethren be bound in [the house of B] your prison; a,nd go ye, carry the pur chased grain of the famine of your houses 0 (vs. 19). And now is ad duced the first reason why they are sent home, namely, that they may
7 S

Or acknowledge; see n. 9469 note. Omitted by Schmidius whom Swedenborg here follows.

As used in the Bible, the word i~~ commonly means a breaking or breach. In nine places, however (mainly in Genesis), it is used to mean grain or produce. Swedenborg translates it in both ways according to the context. It comes from the root i:lt? which means to break. In a number of passages, however, this word is used to signify to buy or sell (always grain or food). Schmidius connects these two meanings by assuming that i~~ (grain) means "grain purchased to be broken by the mill. Hence (he continues) 'i:lr::l (buy ye) means buy ye for the purpose of breaking" (Annot. ad Gen. 43 2 ). Hence, where the word occurs in Genesis, he translates it twice grain (chap. 4g"2) and five times purchased grain. We may add that in the present passage Schmidius' translation reads, "Carry ye the purchased grain (the remedy) of the famine," etc. Swedenborg, as usual, ignores the parenthetical addition.

II Ad. 804-806

SSl

fl50fl-03]

THE WORD EXPLAINED

take the purchased grain of the famine of their houses, that is, in the spiritual sense, that they may carry that which is signified by gro.in; and that this is faith in God Messiah has been told above [no fl334, fl390-1]. The fact that this is called the purcha.sed grain ot the fann ine of their houses, clearly indicates that such a famine existed with them in their home, and thus that they were carrying the purchased grain of the famine itself, that so their house may not perish. This has reference also to what follows; for later on it is pointed out how the grain was purchased, being purchased, not in return for silver or money, but in a spiritual way by means of captivity and the like; and this to the end that they might learn what was told them by Joseph. But these particulars have reference to what follows. 2502. But bring your youngest brother unto me; that your words may be verified, that ye die not. And they did so (vs. flO). This was the second reason why they were sent home. The first reason was lest they die of spiritual famine, which is provided against by the purchased grain; thus that they might first acquire knowledges. The second reason was, that they might bring their brother. In this way they could surely make appeasement" and live" as said above [vs. 18], and, as stated in the present text, that they die not; for without captivity in Egypt, and also without conjunction by means of their brother, that is to say, by means of those who are understood by Benjamin, it was certain death.! It is further stated that they did so, which words refer to what precedes and also to what follows. As to how they did it, this is evident from what follows. By" doing" is here meant obeying. 2503. And they said, a man to his brother, Surely, we are found guilty in the matter of our brother, the anguish of whose soul we saw, when he besought us, and we would not hear; therefore is this anguish come upon us (vs. fll). This thought was aroused in them to the end that they might call their crime to mind, and at-the same time might confess it before Joseph. It is implanted, as it were, in every individual, that in tLmes of danger, there come before him the deeds which he has committed, and [the thought] that the penalty of his crime is demanded, though in the time of their prosperity men not only forget such things but do not believe them.
1 In the autograph this sentence is emphasized by "N B" written in the margin.

II Ad. 807-808

GENESIS XLII:

~O-~~

[~504-08

2504. In the more interior sense are set forth the things which the Messiah suffered at the hands of Jacob's descengants. Thus, it is the passion of the M~siah that will be called to their mind, when these harsh words are spoken to them and they are held in captivity. So likewise in the end of days it is called to their mind that they have deserved all these things because of what they did against God Messiah, which they afterwards confirmed in their mind. Therefore, such is the style of speech here, that the one speaks to the other in the following words: And they said, a man to his brother, Surely, we are found guilty in the matter of our brother. 2505. That in the last tim.e there will be anguish and the height of anxiety, and inaeeds~ch as is now described, can be evident from many passages in the Word of God Messiah; for though they did not themselves crucify the Messiah, still they do this in their heart when they reject him, and so hold him in hatred. , 2506. And Reuben answered them saying, Spake I not unto you, saying, Do not sin again-st the loo? but ye did not hear; therefore, behold, also his blood is required (vs. ~~). These events are called up, as described above [chap. 37 21 ,22], to the end that J oseph might hear them, and might hear that Reuben had not consented, so that the latter might not be bound. As to why Reuben dis suaded them, of this we have treated above [no 1939-41, 1943-4, 1959]. 2507. It was Reuben [who spoke], because in the inmost sense he signifies faith, and in the supreme sense, mercy. Inasmuch as he was the firstborn son, that is to say, the first son of the church, therefore by him those are here introduced who had some faith, and, from this, dissuaded against the commission of this crime. That there were some, though few, such as the disciples and their relations, is well known. Had there been none in their midst who had faith, it would have been the end of that whole people. 2508. That these words have regard to the Messiah, in like manner as the deeds that were done, can be clearly evident; for it is said that his blood is required. This will be the case in the end of days, and in the judgment itself. It is the blood of the Messiah which justifies the faithful, and the blood of the Messiah which condemns the unfaithful. By blood is signified all that which is in the church of God Messiah, both the ancient church, when sacrificial II Ad. 809-813 333

~509-11]

THE WORD EXPLAINED

victims were used, and the new church when such victims ceased. Thus, in a sum, it signifies the whole faith, nay, the whole truth of the church. 2509. And they knew not that Joseph heard them; for there was an interpreter between them (vs. ~3). From this it is clear that they will still be of the opinion that God Messiah did not hear their words and their thoughts, as is the case with all who do not believe, when yet he hears and perceives the least of all. They also think they cannot be heard save by means of an interpreter, when yet this is not the case. By there being an interpreter is signified that God Messiah hears only through his ministers and priests. Thus, by interpreters are meant those who proffer their supplications to God Messiah. Although God Messiah himself hears and knows every individual, yet he cannot be approached by all unless they have first been sanctified; for, as said above [no ~491], order proceeds from inmosrs-to extetiors. This was done, therefore, to the intent that they may proceed according to this order; for there must be a representation of those who are more remote, as compared with those who are nearer [to the centre]; hence priests and their sanctification; but of this we shall speak at length in Exodus. This, then, is the interpreter, though [God Messiah] hears all things even the least; but by hearing is meant showing grace, as said above [no 701, 795-6, 806] when speaking of Simeon; and He will not show grace except through the medium of actual faith, as was also there stated. 2510. And he turned himself from-with them, and wept; and re turned to them again, and spake unto them; and he took Simeon from-with them, and bound him before their eyes (vs. ~4). That Joseph bound none but Simeon, that is to say, that he did not bind the firstborn, Reuben, [was because of what Reuben had said]. It behoved Reuben to speak as he did, for thus Joseph learned that Reuben had not willed this crime; and therefore, he took Simeon who came next in birth. In this way Joseph was instructed not to take Reuben. 2511. These words are set forth in such a way that Joseph might even have believed that Benjamin had been in the same anguish as he himself had been, and so, that Benjamin had been slain; so that it was for this reason that he then acted as he did, that is to say, that he wept, and that he bound Simeon. But since 334 11 Ad. 814-816

GENESIS XLII: 23-24

[2512-14

he proffers nothing further concerning Benjamin, it also seems that he had understood what they had spoken concerning themselves. 2512. The reason why J oseph wept, and why he then bound Simeon, is, however, apparent; namely, because they now confessed their crimes; for crimes must first be confessed before God Messiah, and then, after the confession, comes mercy and thus faith, as fre quently told above. Grace, however, and thus forgiveness, comes from actual faith, that is, from obedience, which is what is signified by Simeon, that is to say, by the name Simeon. Repentance is what follows; and to the end that it may follow, he who signifies obedience must be bound. 2 Just as confession precedes, and faith then follows, God Messiah thus operating, so REPENTANCE is re quired; and this has existence only by means of such things as excite repentance. Thus Simeon is now bound in order that he may infuse this repentance; and therefore we read that this was done before their eyes, and that J oseph was so moved thereby that he wept. He pitied them, but as yet he could weep over them only as over those who had committed evil and whom he wills to bring to repentance. These he pities when they confess their crimes, thus when they do what now was done by the sons of Israel. 2513. All these circumstances, his weeping, his returning to them, and his binding of Simeon, were manifest signs of his love, to the end that he might bring them to repentance; for binding is not a punishment but an emending and an arousing to repentance. 2514. All the events here related have regard to repentance; and this follows after confession, and confession after punishment. Thus the punishments become gradually more severe; that is to say, J oseph first spoke harsh things; then he cast them into prison; and, when they had confessed their crimes, he bound Simeon; and this, to the end that he might have mercy upon them and bring them to repentance. Such is the progression used by God Messiah in order that he may lead a man into the way of truth. Therefore, in the present text and previously, it is the sons of Israel who are meant, and not the sons of Jacob, the sons of Jacob being those who are not treated in this way. These actions are signs of love and clemency, and it is the actual steps that are here represented. 3
In the autograph, this sentence is emphasized by " NB" written in the margin. 3 In the autograph, this paragraph is emphasized by " NB" written four times in the margin.

II Ad. 817-819

335

fl515-16]

THE WORD EXPLAINED

GENESIS

XLII

fl5 Then J oseph commanded to fill their sacks with grain, and to restore their silver, the silver of each into his sack, and to give them bread, a provision for the way: and thus did he unto them. fl6 And they lifted their purchased grain upon their asses, and departed thence. fl7 And as one of them opened his sack to give his ass provender in the inn, he saw his silver; for, behold, it was in his sack's mouth. fl8 And he said unto his brethren, My silver is restored; and, 10, it is even in my sack. Then their heart failed them; and trembling, they turned, each to his brother, saying, Why hath God done this unto us?
2515. When J oseph had thus treated his brothers, in the way described above; and, in the spiritual sense, when God Messiah, by degrees, had thus reduced the sons of Israel to repentance, according to the description in the spiritual sense; then he bes~s upon them the things which follow therefrom, that is to say, the things which are signified in the spiritual sense by grain and bread. That these are blessings can be evident. Blessings are of three degrees, to wit: [1] Heavenly blessings which are superior, and which consist in the abundance of things spirituaLand cel~al, these being ob tained solely by faith. [fl] Mediate or inferior blessings 4 which follow from faith, such as charity, contentment with one's pos sessisms, and the like; these are the fruits of faith and concern the societies in which man is. [3] The lowest blessings are prosperity, opulence, and the like. These three kinds of blessings are described in chapter 49 25 where the heavenly or superior blessings are called I" the blessings of heaven from above," while the inferior are called " the blessings of the breasts and the womb," and the lowest, " the blessings of the deep that lieth below." 2516. These then are the blessings which are meant by the grain and bread which Joseph gave to his brethren, thus, which God Messiah gives to the sons of Israel; but since, in the present case, it is more especially spiritual blessings that are meant, he did not wish that they should be bought with money or silver. Spiritual a!1d celestial things are given freely by God Messiah, and cannot
[Crossed off:] are the abundance of such things as depend on their minds.

336

II Ad. 8fl0--8fll

GENESIS XLII:

~5

[~517-19

be acquired with money, for they are indefinite in number, while money is vile, being indeed utterly vile, so that these superior and exceeding precious things can never be bought with it. For this reason, Joseph returned them their silver, placing it in each one's sack. This is clearly deduced from the man's words in chapter 43 23 , where we read: " Peace be unto you, fear not; your God and the God of your father hath given you secret treasure in your sacks. Your silver came to me. Then he brought Simeon unto them." And now to the text. 2517. Then Joseph commanded to fill their sach with grain, and to restore their silver, the silver of each into his sack, and to give them bread, a provision for the way; and thus did he unto them (vs. ~5). Why this was done by Joseph is clear, namely, because he was moved with pity for them even to weeping; because they were his brethren; and because of the many things that he then recalled, to wit, that so it had been foretold, [namely], that he would be sold into Egypt and thus would provide for their safety in time of famine, etc., etc. Therefore, he returned their silver and, at the same time, gave them provision for the way. 2518. But since spiritual things are contained in each of these words, what is signified is that God Messiah blessed them with blessings of a threefold kind signified by the grain, the bread, and the silver. That by grain is meant spiritual blessing has been told above [n. ~515-6] ; and in the Word of God Messiah, such blessing is many times compared to the harvest and crop, and thus to grain. By bread, however, is signified the Messiah himself and so the blessing which proceeds immediately from him; thus, in the spiritual sense, to give them brl(ad, a provision for the way is the same as blessing them, or attributing to them a heavenly blessing, in the way on which they went, these mutually corresponding to each other. The silver is here the earthly blessing; for the silver was the money with which they wished to buy food. 2519. It is said above [vs. 7] that they journeyed to "buy food," and'here, that they received grain and bread. That these are distinct things has been explained above [n. ~386-8J. Food is of various kinds, being indeed a mixture serving for nutrition, while grain is what is gathered from the field, and bread what is made from grain. Thus the sons of Israel desired food, but they re ceived grain and bread. II Ad. 8~~-8~* 337

THE WORD EXPLAINED

2520. These they now received from the Messiah, understood by Joseph; that is to say, in their sacks or repositories they re ceived blessings of a threefold kind, and, in fact, distinct blessings. This is the" secret treasure" of which the man speaks in chapter

43 23
2521. As touching the second point, namely, that God Messiah did not will that they should buy this grain with silver, that is to say, that which is spiritually understood by grain, this also is evident. In the more interior and inmost sense [of the Word] of God Messiah, many things are involved; and so also in the present case. A harvest of this kind, that is to say, spiritual bread, is never to be acquired with silver; for there is no such comparison between them, that heavenly gifts may be acquired by earthly, unless the earthly be representations or types of the heavenly, in which case it is not the silver that is regarded but that which is involved, and in respect to which the silver is almost nothing. 2522. And they lifted their purchased li graiJn upon their asses, and departed thence (vs. ~6). The proximate sense is at once ap parent. Something interior is signified by the grain, as stated above [no ~515 seq.], namely, [in the interior sense] the earthly blessing, in the more interior sense, the spiritual blessing, and in the inmost sense, the celestial blessing, such as faith, etc., as stated above. 2523. As to the statement that it was purchased grain, see this explained above at verse 19, namely, as meaning, in the proxi mate sense, that which is bought with money; in the interior sense, that which is indeed bought, not however, in return for money but by means of services and the like; in the more interior sense, that which is not bought with money and services, but is only given, and to which answers the spiritual element in the man who receives; it is called purchased because it is given by the giver and so is received; in the inmost sense, it is the supra-celestial which is the same as bread, and in the supreme sense, bread is the Messiah himself who is the heavenly Manna. 2524. This was grain purchased in return for silver; thus it has regard to them as sons of Jacob, for to these it is grain in this sense that is given. As to purchased grain in the spiritual sense, this is given to the sons of Israel, for these saw at once that it was
, See n. fJ501 note.

338

II Ad.

8~5-8~9

GENESIS XLII:

~6-~8

[~5~5-~8

not bought with money since they found their silver in the mouth of their sack, as stated in the next verse. 2525. Thus, as to why it is said purchased grain, herein lies a twofold meaning, one as regards the sons of J acob, and the other as regards the sons of Israel, it being called " the purchased grain of the famine of their houses" (vs. 19) in both cases. As to the statement that they lifted this grain upon their asses, it must be understood what in the spiritual sense is signified by asses, namely, the vilest ministries and servile offices. Thus in this sense, what is signified by their lifting this grain upon their asses, is that they cast it to their vilest things of service; that is to say, those who are meant by the sons of J acob did this to the grain that was not purchased with money, for they despised it; while those who are meant by the sons of Israel, did it to the grain that was purchased with money, casting it upon the things of ministry. Thus both meanings are continued in this text. 2526. See whether it is the same with these two meanings, III what has preceded and in what follows, the meanings namely as regards the sons of J acob and the sons of Israel. 2527. And as one of them opened his sack to give his ass provender in the inn, he saw his silver; for, behold, it was in his sack's mouth. And he said unto his brethren, My silver is restored; and, la, it is even in my sack (vs. ~7, 28). That they might now learn whether the grain which they lifted upon their asses was purchased, as they supposed, the matter was made clear to them. This was of the divine providence of God Messiah, as were each and all of the events occurring in this story, the story being a continuous series of contingencies which have in view the end, and at the same time things inmost. For when inmost things are contained in words, then the external things in their series, correspond to them nay, the most external which are the acts of life, following one after the other in the same way; and in them is seen that series of contingencies which is the providence of God Messiah. But the more interior and inmost things do not therefore stand revealed, nor the manner in which they regard the ultimate end, unless God Messiah himself deigns to lay them bare. 2528. In this way, then, it became clear to them that it was not purchased grain, but was grain that had been given and so received. That it may be known how these matters are circum11 Ad. 830-833 339

9l59l9-30J

THE WORD EXPLAINED

stanced in the more interior and inmost sense, the words themselves must be explained, being words wherein, under an earthly garment, are represented and thus involved things spiritual. By the sack or sacks, then, are meant repositories, namely, repositories where the grain, understood in that sense, is laid up. In this sense, there fore, a sack, standing for a repository of this kind, is nothing else than the place where like things are laid up, this being in the mind and its memory, which is the disposition. By provender, that is to say, when the provender is taken from this sack or disposition, assumed for the memory, is meant that by which this mind is fed. The ass is then the servile part in man, being the natural mind or animus, and also the body. This is especially a servant, for like an ass, it merely serves the mind and its disposition. The inn is the place where they rest, in order to feed their ass. And now, from these words thus explained, arises the following spiritual sense. When the sons of Jacob, and also the sons of Israel, took out their repositories, that is, when that one of them who was then the speaker took out his repository; thus, when he was thinking-this, in the spiritual sense, being" opening the sack "-and so refresh ing himself, for it is thus that the natural mind is fed in the inn; behold, he then saw his silver, namely, that which is signified by silver, that is to say, that with which they desired to buy grain; in his sack's mouth, thus returned to him, and so saw that they had not bought any grain, and, consequently, that it was not purchased grain but was free, being given them by God Messiah; and thus, that it was the" secret treasure" (chap. 43 23 ) in their sacks. 2529. Silver signifies truth, in like manner as gold signifies good. Consequently, what is further meant in the text in this same sense, to wit, the spiritual, is, that they found out this very truth, the truth namely, that the grain was not purchased with silver but was free, and this by reason of causes of which we have spoken above [n. 9l59l8], as applied both to the sons of J acob and to the sons of Israel. 2530. This silver is said to have been found in the sack's mouth, that is to say, as soon as they made inspection; thus, they saw at first sight what was suggested and pointed out to them. The finder then apprised his brothers of these matters and persuaded them, so that all might know it, for it was only one who opened his sack and made the find, and pointed it out to the others. Therefore, 340 II Ad. 834-835

GENESIS XLII:

~8

[~531-3~

we read: he said unto his brethren, My silver is restored; and, la, it is even in my sack, meaning that it was thus in his mind which he opened. 2531. That the disposition itself is called memory can be evident from many considerations; for thoughts flow from affection, and put on the appearance of disposition and so proceed into words which express the things prompted by the disposition. The words follow spontaneously; and these are laid up in the memory. As to how the case is in regard to this matter, that is to say, as to how words are aroused when the affections are aroused, see the things and they may be transferred to this place, if so it be pleasing to God Messiah-which I have learned from spirits. See at the end of this Tome, at the sign e e. 6
2532. As to whether a like conversation took place among them/ this is indeed another matter; for the things which are represented spiritually by the acts of life do not come to the knowledge of the men themselves, unless this be the good pleasure of God Messiah. Sometimes it occurs a long time afterwards, as was also the case with me, by the divine mercy of God Messiah. At the time, I did not perceive what
The Tome here referred to is Codex 60. Before being used for the present work, it had been paged by Swedenborg to contain his Index to the Bible (IndeaJ Biblicus). The pages begin with M 1, M ~ etc., N 1, N 9, etc., up to Z 1, after which follow ten leaves (90 pp.) numbered 1-10 followed by one unnumbered leaf. Of these twenty-two pages, nineteen continue the text of the Word EaJplained, while the last three are blank. Nowhere at the end of the volume is there any passage marked e e. It is probable, however, that origin ally the book had ten more pages; for on the first flyleaf of the volume, Sweden borg gives a summary of the paging of two volumes prepared for a proposed Bible Index. From this summary, it appears that the first volume consisted of 356 pages, while the second volume-the Tome 11 we are now discussing--eon sisted of 991 pages from N-Z followed by leaves 1-16. These leaves would make 39 pages following Z 1, whereas, in the volume as preserved, there are only 99 pages. In our Introduction to the Word EaJplained (p. 193 n. 9), we present reasons for supposing that pages were taken from the end of Tomes 11 and III of the Word EaJplained and were gathered together, and the paragraphs num bered, to form the commencement of the Author's Memorabilia or Spiritual Diary. We may add that this indented paragraph is not cited in the Index to the Memorabilia, but it is possible that it may be the same as 11. 85 of that work, where it is shown that ideas of the memory when aroused by spirits, fall into the words of speech. (See Index to Memorabilia, s. v. Idea., Ignorantia, Loqui, iliemoria, Rythmus, Spiritus, VOaJ.) T That is, among Joseph's brethren.

11 Ad. 836-839

341

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THE WORD EXPLAINED

the aets of my life involved, but afterwards, I was instructed concerning some of them, nay, concerning a number; and from these I could at last plainly see that the tenor of Divine Provi dence has ruled the acts of my life from my very youth, and has so governed them that I might finally come to the present end; that thus, by means of the knowledges of natural things, I might be able to understand those things which lie more interiorly within the Word of God Messiah, and so, of the divine mercy of God Messiah, might serve as an instrument for opening them. Thus, those things now become clear which up to the present have not been clear. s

2533. Then their heart failed them; and trembling, they turned, each to his brother, saying, Why hath God done this unto us? (vs. ~8). As to the statement that their heart failed them and they were seized with trembling, this the reader may see explained above [no ~503-5J. To Abraham, God Messiah was love, to Isaac fear, but to J acob tremor; and so to J acob's sons, he was not tremor but lightning, for which reason he is called the Lightning-hurler,D and the Thunderer. Thus, before they can be brought back, their minds are first smitten, as though by thunder. Of them therefore is now predicated more than tremor, it being said that their heart failed them, that is, that they were smitten to the last degree. So, when tremor is present, the heart fails, as it were, that is to say, the blood flies off from the heart and arteries into the veins; whence comes palpitation and the emptying of the right side of the heart. 2534. In this extreme tremor, they could utter no other words than these, namely, Why hath God done this unto us? Thus, they acknowledged that these happenings were divine and brought about by God. Afterwards, however, when the tremor had left them,
This paragraph is cited in the Index to the Memombilia, s. v. Finis and Providentia. In the autograph, the passage itself is followed by a crossed off passage reading as follows: " Then their heart failed them, and trembling, they turned, each to his brother, saying, Why hath God done this unto us? (vs. !il8). As touching these words, the words also of a preceding verse, namely verse !il6, can now be explained in the same sense since it has thus been explained what is meant by sacks and what by asses. In that verse there is no mention of a sack but only of grain; to the effect that they loaded this, understood in a spiritual sense, upon their asses, that is to say, rej ected it into their natural mind, etc." See n. 1704 note.
34~

II Ad. 840-841

GENESIS XLII: 28-38

[2535-36

they are said to have been" greatly afraid" (vs. 35); thus, the tremor with which they were seized, gradually departed. This, moreover, can perhaps be apparent from what follows. 2535. For as soon as such men perceive the presence of God Messiah, they are sore smitten and begin to tremble; but when they suppose that God Messiah is not present they at once return to their former state-a fact which can be known to everyone. 2536. As touching the proximate cause of the tremor, this can only be that they might then be considered as thieves; for it could occur to them, how that Joseph had spoken harsh things, had cast them into prison, and had bound Simeon before their eyes; and thus that if they were apprehended as thieves, they would be treated as criminals and robbers. This, mO'reover, is indicated later on, in chapter 44 4 seq.
GENESIS

XLII

29 And when they came unto Jacob their father unto the land of Canaan, they told him all that befell unto them; saying, 30 The man, the lord of the land, spake harsh things with us, and accounted us as spies of the land. 31 And we said unto him, We are men of integrity; we have never been spies: 32 We are twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan. 33 And the man, the lord of the land, said unto us, Hereby shall I know that ye are men of integrity; leave one of your brethren with me, and the famine of your houses, take ye and go. 34 But bring your youngest bro,ther unto me, that I may know that ye are not spies, but that ye are men of integrity; [and] 1 I will deliver your brother unto you, and ye shall trade in the land. 35 And when they emptied their sacks, and behold, every man's bundle of silver was in his sack, and they saw the bundles of their silver, they and their father, they were sore afraid. 36 And Jacob their father said unto them, Me have ye bereaved: Joseph is not, and Simeon is not, and ye will take Benjamin away; upon me have all these things been. 37 And Reuben said unto> his father, saying, Thou shalt slay
1

Omitted by Schmidius.

II Ad. 842-843

343

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THE WORD EXPLAINED

my two sons, if I bring him not back to thee; deliver him into my hand, for I shall bring him to thee again. 38 And he said, My son shall not go down with you; for his brother is dead, and he alone is left; if mischief befall him in the way on which ye depart, then shall ye bring down my gray hairs with sorrow to the place of the dead. 2537. What has been done and said up to the present has per tained to the sons both of Jacob and of Israel, for all these sons are indeed the sons of one man, though not of one mother. When they are called sons of J acob, their mother is Leah who was sub stituted in place of Rachel; but when they are sons of Israel, they are taken as Rachel's sons, since, after the dudaim had been sold by Leah, all the sons were transferred to Rachel, as shown above [n. 8~8, 1~91]. The character of Jacob's sons, as described above, is no hindrance to this. They can still be called sons of Israel, and so, in the more interior and inmost sense, can be represented as Rachel's sons. The representation of the one in the other exists according to the beholding; that is to say, it exists when in these sons God Messiah beholds Abraham and Isaac and also Joseph, etc., and especially Himself, in that, as to the flesh, He was born of that generation. This beholding, however, is separated from the per son; for the things which involve the church of God Messiah and her genuine sons were inmostly implanted in their names. So, in particulars, it is universals that are looked at, just as, in every individual, what is looked at is that he is a man endowed with a rational soul; in a degenerate son, that he is the son of that father. There are many examples of such things. 2538. The preceding verses, as it appears, seem to deal both with sons of J acob and with sons of Israel. In the present series, how ever, it is the sons of Jacob who are treated of, for Jacob is here mentioned by name; while in the series next following it is the sons of Israel. Thus the two are now distinguished, while pre viously the words are understood as applied to either of them. 2539. As touching the difference between sons of Jacob and sons of Israel, of this we have treated above En. 1701, ~443-5], to the effect that the sons of Jacob are those who live an entirely contrary order of life, and who thus adore other gods. If their thought is directed to the God of Abraham, then they behold him 344 II Ad. 844-846

GENESIS XLII:

~9-38

[~540-41

not with faith but solely that they may enjoy wealth and be pre eminent in the world. Thus they are those who worship the gods who favor them merely in worldly things. The sons of Israel, on the other hand, are those who worship only the God of Abraham, that is to say, who worship God Messiah, and this with a sincere heart, not for the sake of the world and themselves but for the sake of God Messiah alone. These are sons of Israel and consequently, sons of Abraham. @4) More specifically, sons of Jacob are distinguished from sonsof Israel by the fact that sons of Jacob care only for exterior t]1ings, and thus think they worship God when they are clean ex ternally, that is, according as they outwardly observe the works of the law. Yet their interiors are unclean and filthy, and they are ,like stinking corpses. Sons of Israel, on the other hand, are those who are inwardly clean, being purified not by their own justice but by the Messiah's. From this it follows that their exteriors also are clean; for all cleanness, purity, and sanctity is derived ~om God Messiah, and thus consists in things supreme, and goes to man's inmosts. It is from things inmost as from the soul, that man is a man, while from things outmost, that is to say, from the ~y, man is never a man. A wild beast can enjoy a like body, nay, tEell devil himself can be transformed into such a b_ody, though as to his) I ( soul or as to his inmosts he is a ferocious beast of the worst kind. [Sons of J aco~] differ little from such _a !>east, save that they are still more ferocious and monstrous; for they can think out crimes, , aD:a from their thoughts and thus from pur ose~ can commit c~es ; not so the beast, such as the tiger, etc. Thus the man -who lives an inverted order is much worse than a beast and so comes to be compared with one. 2541. Yet there are degrees among the sons of Jacob; for among those who live an order of life entirely inverted and per verted tnere exists. a difference which is so great that one man can never be wholly like another. In the very nature of things there can be no absolute similitude or equality, for this is identity and not distinction. So likewise there is a like indefinite variety among the sons of Israel, that is to say, among those who live the true order J., of life, so that no one can be absolutely like another. Thus sons of Jacob are those who are called natural ~en, the worst of who~ are likened to ferocious beasts; but sons of Israel are spiritual men, ' II Ad. 847-848 345

'

~54~-45]

THE WORD EXPLAINED

the best and most innocent of whom are likened to lambs; and so forili. 2542. And when they came unto Jacob their father unto the land of Canaan, they told hinn all that befell unto them; saying (vs. ~9). They now speak to Jacob, whose name is likewise mentioned later in verse 36. Therefore, when they were in their own homes, these sons are sons of J acob and thus of Leah; otherwise, when they were in Egypt with J oseph, they were at the same time [sons of Israel]. Their home was in the land of Canaan, but after some time they migrated from that land into Egypt and so into cap tivity. Thus, relatively to their home and to the men who were there, the land of Canaan was not the land of Canaan by which the kingdom of God Messiah or Paradise is represented, but the land which is compared to the kingdom occupied by the devil, and thus to the paradise from which they were soon to emigrate, being exactly like the land of Canaan where the sons of J acob dwelt at ilie time of the advent of the Messiah, and from which, after the advent of God Messiah, they were expelled like the Canaanites of old, and carried off into captivity. r 25~. All the words said by J oseph to J acob's sons are now told <. I~ to .Tiicob himself, J acob not having been with them. This was done to the end that they might be laid before Jacob as though he himself had been present, and thus as though they had been said to himself; for like words are suited to J acob as to his sons, though not so harshly, since, though he worshipped another god, yet, by the mercy of God Messiah, he was exempt from th~e_many crimes ( which his sons had committed,as told above [~-1615, 1673]. -g44:- When,therefore, J acob's sons return home, that is, l:!i.s descendants in the last time who are called Jews, they relate in conversation with him all that they have- hear ~ that is to say, heard concerning God Messiah. That this is to take place in the _end of days has been told above En. ~475, ~481]; for at home, they speak differently from what they have heard, as also is evident from what follows; thus they say that they went forth to buy the grain [ or doctrine], which they had heard concerning God Messiah, whom as yet they do not recognize. 2545. The man, the lord of the land, spalce harsh things with us, and accounted us as spies of the larnd (vs. 30). The meaning is that when they come to God Messiah to buy grain, that is, to buy 346 II Ad. 849-85~

GENESIS XLII: 29-31

[2546-48

that which is meant by grain, to wit, the doctrine concerning faith in God Messiah and concerning God Messiah himself, then it is said, as above [verse 7], that he "spake harsh things with them," that is, that he sets before them the crimes, and the like deeds which they have~mmitted, and thus before those who are in the hea;e~s and those who are on earth, all of whom are meant in the most universal sense; for he will come to make judgment, and to separate the good from the evil. 2546. Moreover, it is said that he accounted them as spies of the land, that is, of its nakedness, its nakedness namely, as touching the matter of doctrine wherein they spy out things, which they declare to be naked, as said above [no 2474-5]; thus, that he rejects them. The sons of J acob who live at the present day explore the doctrine of faith in God Messiah with no other intention than to disprove and so to reject it; and it is in this way that they expm;nd , it to those who are at home. 2547. And we said unto him, We are men of integrity; we have never been spies (vs. 31). That this is false is seen by everyone. They were neith~r .!Den of integrity, nor aught else but spies. Thus the Messiah, understood by J oseph, spake the truth. 2548. They themselves, however, believed that they were men of integrity, and that they were not spies. This is as it appears to themselves, for they place integri~y i~ this: that they sho~d persecute the gentiles; should cast revilings_ upon t~m; should hold them in such deadly hatred that if they could they would cut them off entirely, that so they might possess their_g02ds; theybe li~. .their god to favor this; 2 in this they place their divine wor ship; likewise in the fact "that they slew the Messiah, believing that so they had extinguished him; therefore -tbey are carried along by a li e hatred against those who worship God Messiah. It is in this that they place their integrity; as, for instance, that they cast Joseph into a_pit; that they saw him in angu~h without any emotion ~f heart; that they slaughtered Shechem and the inhabitants of his city by fraud; that in the same way Jacob their father stole his brother's birthright by deceit, and the blessing by a trick; besides
2 Deo S110 C,"edl1nt fa,'ere. This is not clear unless we add the word se
before fa')ere, when the translation would read: " They believe they show favor
to their god." Our version, however, is based on the assumption that Deo suo
is a slip for Deum suu"m.

II Ad. 853-855

347

~549-5~]

THE WORD EXPLAINED

1 many other things. So, when they see truths and seek to induce fallacies upon them, they think themselves to be men of integrity and not spies; besides other like things. Therefore, they spoke falses, as also they will do when they are in their home in the end of days. Hatred, that is, th~ devil, thinks itself tobe integrity land the more so] the gx:eater the number of its crimes; for then it is I inwardly gladdened, and attributes glory to itself. But God Messiah searches into integrity in a different way, and also i!.1to the deceits and hatreds of such men, for he knows inmost things from eternity. Thus they must acknowledge what Joseph here says, namely, that they are not men of integrity but spies. Therefore, he lays this before them to the end that they may furnish proof, as seen in what follows. 2549. We are twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaarn (vs. 3~). That they are twelve in number, and also that they are their father's twelve sons was true, but with the difference that they were indeed brothers by birth but not in mind; and also that they were Jacob's sons, not Israel's. But one thing was false, and this they still pretended before their father, namely, the statement that one of them was not. 2550. As to the youngest, that he was with their father in the land of Canaan, this is treated of in what next follows. 2551. And the man, the lord of the land, said unto us, Hereby shall I know that ye are men of integrity; leave one of your brethren with me, and the famine of your houses, take ye and go (vs. 33). They now call Joseph the lord of the land, that is to say, the pos sessor of the whole earth, speaking in this way because by J oseph is meant the Messiah; and although they did not know this, still it was proper that they should confess it. 2552. The reason why they were to prove their integrity by bringing Benjamin, was because Joseph supposed that they had slain him also; for, knowing their cruel mind, he suspected them of the slaughter of his brother. Joseph was divinely led to this judgment in order that he might bring Benjamin to himself in safety; for had they been without this terror, they would have exercised their hatred upon Benjamin also, even as Herod, per suaded by the Jews, made an attempt on the Messiah when He came into Egypt [Matt. ~12, 16]. Wherefore, the words now follow: 348 II Ad. 856-859

GENESIS XLII: 32-36

[2553-57

But brilng your youngest brother unto me, that I may know that ye are not spies, but that ye are men of ilntegrity (vs. 34). 2553. They lied also in reporting that Joseph had said that they should leave Simeon, when this was not a matter subject to their decision, the fact being that J oseph had bound Simeon before their eyes. 2554. It is said: The famine of your houses, take ye and go; thus there is some implied meaning; for it is not said" grain" or some like word, but only famine, and by this it is signified that they took the famine of their houses, this famine being lack of faith in God Messiah, as told above [no 2213, 2291, 2417, 2445]. It seems that here the remedy for the famine is implied but not set forth. Thus, under this expression there is some hidden meaning, for the phrase is obscure. Therefore, since it can hardly be filled in, what is meant is that they took back the famine or penury under which they were laboring. We read above, at verse 19, " Carry the purchased grain of the famine of your houses," and these words involve the same thing. As to what" purchased grain" is, when these words are said to the sons of Jacob; and that, in the sense applied to them, it is the grain of famine; see above at the verse cited, and at verse 26. 2555. [A nd] 8 I will deliver your brother unto you, and ye shall trade in the la:nd (vs. 34). J oseph had not said this either; but they lied in order that they might bring their father to agree with them, to the end that he might deliver Benjamin 4 to them, and also that they might engage in trade, the latter being added at the same time. 2556. And when they emptied their saks, a:nd behold, every man's buruIle of silver was iIn his sak, and they saw the bundles of their silver, they and their father, they were sore afraid (vs. 35). These words have been explained above at verses 27 and 28. 2557. And Jaob their father said unto them, Me have ye bereaved: Joseph is not, and Simeon is not, and ye will take Benjamiln away; upon me have all these thilngs been (vs. 36). Here Jacob speaks in the spirit, for man speaks no other than as God Messiah wills and permits. Thus he speaks truths though he knew it not. Therefore he said, Me have ye bereaved, that is to say, his sons had
Omitted by Schmidius also. The autograph has " J oseph " but this is evidently a slip.

II Ad. 860-864
12

349

~558-59]

THE WORD EXPLAINED

bereaved him 5 and willed to do so. They were to blame that J oseph was dead, as it were. They were also to blame that Simeon was held in bonds in Egypt, for this was the punishment of their crimes, he being the worst of the brethren inasmuch as he slew Shechem and the inhabitants of his city [chap. 34 25 ]. They [were to blame] that they wished to carry off Benjamin also, though they did not dare do it now; for Jacob had said, "Lest, peradventure, mischief befall him" (vs. 4 above), words which indicate that they had in mind to kill him also. Jacob must needs have been thinking this now, and the suspicion was also entertained by Joseph; more over, soon afterwards, in verse 38, it is confirmed. 2558. As to Jacob's calling himself bereaved because Joseph was lost, etc., when yet his other sons were left, this should be understood as meaning that he would thus be dead as regards his second wife or Rachel; for a wife was said to be dead if she had no children, likewise a man without children. Thus, if both the sons of Rachel should die, or should not be left him, he would have been bereaved. That it is a death of this kind that is signified, is further confirmed in verse 38. 2559. In the inmost sense, however, if Jacob now lost Benjamin also, he could be considered in no other way than as being bereaved, nay, and dead; for it was from the sons of Rachel that he expected the Messiah, nay, and the perpetuity of his own house. He did not know from what tribe the Messiah would arise, and so could think that He would arise from one of Rachel's sons, and thus that [with the death of these sons] he would be deprived of every blessing promised to Abraham; which he must needs have feared, since he did not worship the God of Abraham. Thus he would become dead; for he could not then be called Israel. It was from Joseph, Benjamin, and Rachel that he was called Israel; for the Messiah was represented by Joseph and also by Benjamin, and the inmost church of God Messiah by Rachel. Thus, if both Rachel's sons were to perish, he could be considered no otherwise than as bereaved, nay, and dead; just as the body dies and is corrupted when the soul leaves it. It is from those who are inmost that every blessing, thus all life, comes to the others who represent the body. Without these inmost ones, there is no church, etc.
[Crossed off:] in this, namely, that, as he believed, Joseph was not; this his sons had done.

350

II Ad. 865-866

GENESIS XLII: 37

[~560-63

2560. As touching Simeon, Jacob might also have supposed that Simeon would be the first, or the third, support of his house; for men then set their hope in the firstborn. Reuben, however, had gone up to Jacob's bed and having thus made himself unworthy, was expelled from the birthright, as can be seen from chapter 35 22 , chapter 49 3 , 4, 1 Chron. 51. Therefore, Jacob saw that the Mes siah would not come from Reuben. He then cast his mind on Simeon as the quasi-firstborn, he being the next in succession. When, therefore, he had lost those three sons in whom he set his hope of posterity and of the blessing, he accounted himself bereaved, nay, and dead. This is evident from verse 38, where we read: "Then shall ye bring my gray hairs in sorrow to the place of the dead." 2561. He says Upon me have all these things been, namely upon J acob. In the proximate sense, the meaning is that all fell upon Jacob himself; in the more interior sense, that all these injuries were upon him in this way, namely, that he was a dead man, and thus himself suffered those punishments, because he had sent J oseph to his sons, and it was reported that he had been devoured by a wild beast [chap. 37 32- 3 ]. So also would it be now, were he to send Benjamin from his home. Therefore, he refuses this, and says, "My son shall not go down with you" (vs. 38). 2562. And Reuben said unto his father, sa.ying, Thou shalt slay my two sons, if I bring him not back to thee; deliver him into my hand, for I shall bring him to thee again (vs. 37). In themselves, these words are so abominable that they could never be fitting to any other, nor be said to any other, than to one wJ1o~~~r shipper of the devil; namely, Reuben's saying that Jacob should slay his sons if he did not bring Benjamin back; thus that Jacob, if he lost Benjamin, should take vengeance on his own grandsons or the sons of his firstborn. Thus Reuben was willing to sa~rifice his own children to the vengeance of his father if he should deprive the latter of Benjamin in whom he set so great hope. 2563. The law of retaliation was in force at that time, the law, namely, of blood for blood, life for life [Ex. ~123-5, Lev. ~419. 21, Deut. 1921 ] ; especially with Reuben, as is evident from the latter's speech to his brethren in chapter 37 22 , and earlier in the present chapter, verse ~~, nay, in the case of goods committed to the trust of another, or deposited with him [if they were stolen from him], 11 Ad. 867-870 351

fl564-65]

THE WORD EXPLAINED

f I

he was to return the equivalent and as much again [Ex. flfl7]. That Reuben offered his own sons, was however, an abomination, it being abominable that a father should take vengeance on sons in place of their father, and that the father himself should offer his sons as an expiation, when he himself was at fault. These words, however, bear witness to two things, namely, [1] That Reuben knew that his father by the" mischief in the way" [vs. 38] whereof he was fearful for Benjamin, meant that his brothers would slay him; and, therefore, he now tries 6 to persuade J acob to deliver his son into his hand who was the firstborn; and Efl] That the sons of Jacob, and perhaps 7 Jacob himself accounted the slaying of their sons for such a reason as a matter of no moment. Reuben could never have made this offer had he not known his father's mind. The offer, therefore, could neither have been suggested nor ac cepted save by those who worship the de'yil ; in no way does it fit in with worshippers of God Messiah. 2564. That the speech was put forth by the devil, can be plain also from the fact that, by means of Benjamin's brothers, he w'13hed to slay Benjamin, as previously he had wished to slay Joseph, and as he instigated Herod to slay the sons of Rachel at Bethlehem that he might kill th~ Messiah himself [Matt. fll6-8]; and then after the extinction of Benjamin, to slay the sons of the firstborn, so that no hope might be left remaining. Thus his intention shines forth, namely, that he wished to destroy the kingdom of GQd Messiah and to set up his own kingdom in Jacob's .posterity. As to why it was allowed the de'(il to attempt such a crim~, when yet all and single things are governed by God !\tlessiah, this, like his being allowed to deceive Adam and thus destroy the whole human race, is a matter of separate inquiry, of which, God Messiah grant ing, we shall speak elsewhere. " 2565. That Reuben wished to preserve J oseph unharmed is clearly evident from chapter 37 21 ,22,29.30; and that he also wished to preserve Benjamin unharmed seems apparent from his words. But his willingness to offer his own sons to his father that they might be a sacrifice for revenge and that his father might thus be appeased, could proceed only from one who was actuated by an evil
Reading ten[ t]at for a word omitted in the Latin edition. Swedenborg first wrote sicut (like); but this he crossed off and substituted et forte (and perhaps).
T

35fl

II Ad. 871-87fl

GENESIS XLII: 38

[~566-67

spirit. (For myself, I do not yet know whether the matter can be explained in any other way.s I would there were ~mother explanation. ) 2566. And he said, My son shall not go dou-n with you; for his brother is dead, and he alone is left; if mischief befall him in the way on which ye depart, then shall ye bring down my gray hairs with sorrow to the place of the dead (vs. 38). Here the interpre tation must be drawn from what has preceded, and especially from what was said at verse 36 of the present chapter (n. ~557-61), and also previously, at chapter 3735 , where J acob speaks in almost the same way concerning J oseph when he believed him dead; like wise from what is said later, in chapter 44 29 ,31,34, where the subject treated of is Benjamin. 2567. It must be observed, however, that Jacob here says that they would bring down his gray hairs with sorrow to the place of the dead. 9 Previously [chap. 37 35 1, when speaking of Joseph, he had said" unto Scheol," that is, unto the place of the dead; and later, in chapter 44, "Ye shall bring down myoId age in evil to the shades" 9 (vs. ~9), "with sorrow to the shades" (vs. 31); and, as expressed by Judah, "Lest I see the evil that shall come upon my father" (vs. 34). That, in the proximate sense, " Scheol," " the place of the dead" " the shades" is the grave, may be evident from many considerations; but then, in the more hidden sense, it refers to hell which the grave likewise signifies. That here it is hell where the devil is, is evident from the added expression, to wit, that he would go down to the place of the dead, with sorrow, with sadness, with evil. This Judah confirms when he says, Lest he see the evil that shall come upon his father. Hence it is clearly evident that Jacob had set his sole hope in Benjamin, that he would save him from hell; that is to say, that the Messiah would be born in his posterity and that it was on account of him that he could be named Israel, as said above [no ~559] ; for Jacob well perceived that, as J acob, that is, as the holder of the heel-and showing
At first, the parenthetical clause ended here; but Swedenborg then crossed off the final parenthesis and continued the clause as shown in the text. In all the passages here cited (chap. 42 3 !1, 37 35, 4429, 81) the Hebrew word is the same, namely, il?;~~ (to Sheol), but Schmidius, whom Swedenborg follows, renders it variously "to the place of the dead," "unto Sheol," and "to the shades" (ad manes), i.e., to the souls or shades of the departed, espe cially those in the lower world; see n. 2777.

II Ad. 873-874

353

!2568]

THE WORD EXPLAINED

also that he was actually such-he must needs be condemned, unless he retained his hope in Benjamin, whom therefore he called the son of his right hand (chap. 35 18 ), Benjamin signifying" son of the right hand." Therefore, Jacob now denied that he was willing to send Benjamin away, saying, My S011J shall not go down with you. 2568. That he feared that Benjamin's brothers would slay him, is also indicated by his own words, when he says, If mischief befall him Vn the way on which ye depart. Viewed superficially, these words seem to imply, " if he should incur danger, like Joseph "; or "should be held in Egypt like Simeon"; but examined more deeply, they indicate that what Jacob feared was his own sons; for" the way on which they depart" signifies the life which departs from the way of truth. It would have been different had he said, " in the way into which ye depart," or, " in the way on which ye go." 1 In the Divine Word, in the more interior sense, the wa,y signifies the order of life, and so the life itself.
GENESIS

XLIII

1 Meanwhile, the famine became grievous in the land. 2 And when they had finished eating the purchased grain which they had brought out of Egypt, their father said unto them, Return, buy us a little fooo. 3 And Judah said unto him, saying, Protesting, the man did protest unto us, saying, Ye shall not see my faces except your brother be with you. 4 Therefore, if thou wilt send our brother with us, we will go down and buy thee food: 5 But if thou wilt not send him, we will not go down; for the man said unto us, Ye shall not see my faces, except your brother be with you. 6 And Israel said, 'Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother? 7 And they said, Asking, the man asked concerning us and our kindred, saying, Is your father yet alive? have ye a brother?
1

here uses as the translation of the Hebrew ~.:J~n from '!T~~. This latter word, however, is the equivalent of the English word" to go " used in its widest sense, and does not involve any idea of going back or departing.

The word which we have translated ye depart is abitia which Schmidius

354

II Ad. 875

GENESIS XLIII: 1-15

[~569-70

and we told him according to the tenor of these words. Knowing, did we know that he would say, Bring hither your brother? 8 And Judah said unto Israel his father, Send the lad with me, that we may arise and go; and that so we may live and not die, both we, and thou, and our infant. 9 I will be surety for him; of my hand shalt thou require him; if I bring him not unto thee, and set him before thee, then shaH I be guilty before thee all the days. 10 For except we had lingered, surely now we had returned these two times. 11 And their father Israel said unto them, If then it be so, do this; take of the praises 2 of this land in your vessels, that ye may carry down to the man a present, a little balm and a little honey, wax and staete, terebinth nuts and almonds: 1~ And of silver, receive as much again into your hands; and the silver that was put back in the mouth of your sacks, carry it again in your hand; peradventure it is an error. 13 Take also your brother, and arise, go again unto the man: 14 And God the Lightning-hurler give you mercies before the man, that he may send away your other brother, and Benjamin; and I, as though I were bereaved, shall live in bereavement. 15 And the men took the present, and they took other silver, and as much again, into their hand, and Benj amin; and they rose up, and went down to Egypt, and stood before Joseph.
2569. Up till now, the subject treated of is the sons of Jacob; for while they remained at home with their father and told him what had happened to them in Egypt, that is to say, when they returned to themselves, then they were sons of J acob. Among these, God Messiah could not be present with his mercy and grace, and this from causes spoken of above [n. ~557 seq.]; for to be present with one is not to be present with authority and dread but with love, whence comes mercy and grace. Therefore, God Messiah frequently says, " I will be with thee," " I will go down with thee," etc., as in chapters ~815, 464, etc. 2570. Since God Messiah is not present [among them] either with his mercy and grace, or with a representation of himself in those with whom he is; and, consequently, is not present with the
See n. !'l601 note.

11 Ad. 876-877

355

~571-78]

THE WORD EXPLAINED

beholding of Abraham, Joseph, Rachel, etc., in Jacob, therefore, the latter is now called" J acob," and his sons, " sons of J acob." 2571. Wherefore, since He is present with Jacob and his sons without this beholding and representation, it follows that they are then in the representation of another, and under the leadership of another, that is to say, of th!_d~il who is permitted t~, excite them to abominable thoughts ;nd actIons. In this state it is the absence of God Messiah that is predicated; for God Messiah is love itself, mercy itself, grace itself, and therefore, when these are absent, it is said that God Messiah himself is absent, that he does not behold them, nor turn his countenance toward them. 2572. In this state the sons of Jacob were sons of Jacob, that is, of him who took hold of Esau's heel. In this state, Reuben could not speak otherwise to his father than he spoke above, chap. 49l 37 , to wit, that his father should slay his two sons if he did not bring Benjamin back; for Reuben was the firstborn and thus the leader, who received his name from the word" seeing" and thus from faith; and this was the nature of their faith. Thus from their faith come all the other things [which show] that such was their character. Nor in this state could Jacob say otherwise than that he refused to send Benjamin away, and that, with Benjamin extinct, he would go down with sorrow to the place of the dead; for, as stated above [no ~559], it was Benjamin in whom he set his remaining hope. 2573. But when the famine again became grievous, God Mes siah, willing to give succor to J acob, was once more present with his mercy and grace, being present in the representation of himself, because he was to be born in that people, and, consequently, in the representation of Abraham, and also of J oseph and Rachel; then Jacob can no longer be called Jacob but Israel, as seen in what now follows. Thus he could now be persuaded to send Benjamin with them; but now, on account of the above-mentioned representation, he must needs be persuaded not by Reuben but by Judah. Judah could be in this representation because the Messiah was to be born in his posterity; because he had the son Pharez by Tamar (chap. 88 29 ); and because, in this representation, he then represented confession of faith-not his own faith but the faith of all who would be blessed in the seed of the woman. 856 II Ad. 878-880

GENESIS XLIII: 1-15

[~5'14-'15

2574. That there are such representations, even when the man himself is not only most unworthy but even a criminal, can be suffi ciently evident from what is said concerning the Messiah himself. Jehovah his Father, that he may shew mercy on the human race which is utterly steeped in crime, does this by the sole beholding of his only begotten Son and of his passion and justice. God Messiah does the like in the case of man, even of a criminal, beholding in him, not the man himself but those from whom he descends and those whom he begets; for in God Messiah all things, past and future, are simultaneous. Moreover, this can also be seen in the human race. Thus, when one represents to himself in another man, even one who is utterly unworthy, that man's father, his grand father, and the like, then, that which is in the man himself is separated, and he shows him benevolence not for the man's own sake but for the sake of those whom he remembers, and so, for the sake of many other things in that one person, when yet he may have held him in hatred. Such cases are exceedingly frequent, and from them we can therefore be instructed as from a type and example. 2575. The proximate representation of such things now rested in Benjamin; for he was born of Rachel, and this at Bethlehem; he was the brother of Joseph; he it was of whom Israel speaks before his death: [" Benjamin shall be a wolf that raveneth; in the morning he shall devour the spoil, and at evening he shall divide the prey"], as may be seen in chapter 49 27 It is he, therefore, who represents the Messiah, though in a different way than Joseph, the representation in Benjamin being that the Messiah snatched mortal men out of the jaws of the devil, and so "at evening divided the prey"; and in Joseph, that He suffered and afterwards became Lord. It was Benjamin, therefore, in whom the Messiah 8 beheld all those things [spoken of above, n. ~5'14 J. Therefore, for Ben jamin's sake Jacob is now called Israel, and God Messiah was present with Jacob's sons with mercy and grace. Thus they could find grace in J oseph's eyes; for J oseph loved Benj amin alone. For this reason, he wished to keep him by him and to dismiss the others, thus entirely separating himself from them, and to remain with Ben jamin, and so to forget all his toil and all his father's house, as we
3

[Crossed off:] beheld proximately himself.

II Ad.

881-88~

35'1

~576-79]

THE WORD EXPLAINED

read in chapter 41 51 . This can be more clearly evident from what comes later in the series. 4 2576. And now the subject first treated of, is the sons of Jacob, that they journeyed to Egypt the second time. Then, however, they were considered as sons of Israel and as being themselves Israel not for their own sake but because of the representation of which we have spoken above [no ~574-5]. Therefore, we now read: 2577. Mean-while, the famine became grievous Vn the land (vs. 1), that is to say, in the entire globe, as had been foretold [chap. 41 30 ,31] ; for here we do not read" in the land of Canaan" but in- the land, and this to the end that the entire globe may be sig nified, as was also the case previously [chap. 41 30 ,54,56,57]. 2578. As touching this famine, what is signified is a spiritual famine, as told above [no ~554], that is, lack of faith in God Mes siah. This famine, therefore, involves faith in other gods, who in the first place are their native gods, that is to say, the loves so fre quently mentioned above; and, consequently, gods who are gods of the world and, more properly, of the body, being the devil and his crew. 5 2579. This is the second famine, for, as touching the first, this existed with the Jews, so called, at the time of the Messiah, and indeed was universal. The present famine, however, is the second, and by it is more properly signified the spiritual famine existing in the entire globe at the end of ages. There were, indeed, many lesser famines, but they are all parts and thus images of the two fold famine, the universal and the most universal. So likewise the sufFerings and servitudes of Joseph, and also of Jacob when residing with Laban, and other incidents of the same kind, signify so many general or universal sufFerings and servitudes which follow each other in order. 6
ab iis qui . .. sequuntur (from those who come later). The translation, however, is based on the assumption that qui is a slip for quae. [Crossed off:] which is multitudinous. This paragraph is emphasized by "N B" written twice in the margin. It is followed by some unnumbered paragraphs which are crossed off by the author, as follows: (( And when they had finished eating the purchased grain which they had brought out of Egypt, their father said unto them, Return, buy us a little food (vs. 9). Here, the grain which Jacob's sons received from Joseph is called purchased grain, although they had not purchased it. It is so called to the end that it may be distinguished from grain not purchased. What is

358

II Ad. 883-886

GENESIS XLIII:

l-~

[~580-81

2580. And when they had finished eatirng the purchased grain 7 which they had brought out of Egypt, their father said unto them, Return, buy us a little food [vs.~]. What purchased grain is, has been told above [no ~5~3--5, ~5~7-9, ~579 note]; also what is meant when this grain is contrasted with the grain acquired at home and from their own fields [n. ~579 note]. Thus it is grain that is alien and foreign, as they call it. So in the more interior sense, the doctrine concerning faith in the :Messiah is said to be foreign or alien to the sons of J acob, this being the grain which had been purchased, not born at home in their own fields. This grain is called purchased, although they had not purchased it but had received it free and thus had brought it from Joseph, that is, from the Messiah who is meant by J oseph, and from his Word or Gospel. Thus, what is meant is all that which concerns God Messiah. This the Jews call purchased grain; nay, grain which they brought out of Egypt. They will speak in the same way at the end of days. 2581. Their father persuades them, saying, Return, buy us a little [food]. Here the father is called neither Jacob nor Israel, and this to the end that either may be understood; for there was a famine. In the proximate sense, this was a famine of the body or
signified by grain has been told above [no Q501, Q545]. That is called purchased grain which was not grown in the land belonging to themselves, that is to say, in their own fields. The latter they valued above all other grain, so that, in itself, they despised grain bought elsewhere. The case is the same as in the spiritual sense, to wit: The sons of Jacob finished eating the grain obtained from elsewhere, being the grain given by J oseph, not purchased; and, therefore, there was again a famine. So is it with those men who are wholly natural; the faith which they receive from God Messiah-for in the spiritual sense, by grain is meant faith in God Messiah-this they call" purchased" not" given." Their father then said to them, that they should return. Verso 2. By purchased grain is meant grain which has not been born in their own fields but has been obtained elsewhere, and, in fact, the grain which was in Egypt with J oseph, and so, with the gentiles, as they call them. Now, since the sons of Jacob and the sons of Israel have significations entirely opposite, it may here be allowed to set forth the difference. This difference cannot be learned unless the order of life is known. Life itself flows from order, and man is such as the order is, that is to say, either a son of J acob or a son of Israel. He is a son of J acob who lives a contrary order, and he a son of Israel who lives a perfect order. Such, then, is order. Order is inverted when things exterior or natural rush into things more interior, that is to say, rush in from the senses of the body, and especially from the natural mind, and rule the human or rational mind; in other words, when things which properly pertain to sensations rush into the intellect, while cupi[ dities]7 See n. 2501 note.

II Ad. 886a-887

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THE WORD EXPLAINED

a famine in the land of Canaan. In the spiritual sense, there existed with Jacob, inasmuch as Benjamin was at home, a famine of heavenly things and of such as pertain to the doctrine of the true church, spiritual famine not being predicable of J acob except in relation to Benjamin by whom is represented God Messiah. For this reason, the discourse next deals with Benjamin. As to the sons of Jacob, it is not said that there was any famine with them; for they did not want to set out on the journey, and they stayed at home a long time, as is clear from verse 10. Thus the sons of Jacob felt no concern with regard to this famine. 2582. In the spiritual sense, To buy a little food signifies to acquire for oneself such things as pertain to the doctrine of faith. Here, however, it is said food not" grain"; for it was food that Jacob desired. As to what is meant by food, grain, and bread, in the spiritual sense, see above [no ~390, ~477, ~516, ~518-19]. In what has preceded, we also read that they went to buy food [chap. 4~7], thus, in the spiritual sense, heavenly food, wherewith to recreate their minds when the time of famine comes. 2583. And Judah said unto him, Baying, Protesting, the moo did protest unto us, saying, Ye shall not see my faces except your brother be with you (vs. 3). J oseph had protested to them that they should not live but die unless they brought their brother, as is evident from what has gone before, but not that they should not see his faces. This does indeed involve the same thing, yet the words are changed. To see the faces of one, is to see his interiors which shine out from the face; hence the word faces in the plural. The interiors of Joseph, that is, of the Messiah who is understood by Joseph, are mercy and grace which proceed from love. This also was true, namely, that without Benjamin they could not see these faces of J oseph ; for J oseph loved Benj amin alone, rej ecting the others as criminals, and not knowing whether they had slain Benjamin. 2584. In the spiritual sense, the sons of Israel could not see the Messiah without Benjamin, Rachel's son, who was born in Bethle hem and by whom also the Messiah was represented. Therefore, without this mediator He could not have mercy and grace for them, they being without mediation. 2585. Nevertheless, they are now represented as sons of Israel. Thus by them are understood those who are indeed born of Israel 360 11 Ad. 888-891

GENESIS XLIII: 3-4

[~586-88

but who are not admitted into things more interior, and still less into things inmost. Therefore, the nexus was lacking, being that nexus which the exterior church must have with the inmost. In the inmost sense, by Benjamin are represented those who are genuine sons of Rachel from Israel. By the other sons are indeed repre sented sons of Israel, but sons adopted by Rachel as her own, as stated above [n. ~587]. Wherefore, that God Messiah might have mercy and grace for them, it was necessary that Benjamin be present. 2586. Since then by these men are represented those who will be adopted sons of Israel, therefore, he who now speaks is Judah who was the one in whose posterity the Messiah was to be born, and who, as a son of Israel, then signifies confession, or the church-as indicated by his name. No other could speak then, because in these men, that is to say, in the sons of J acob, are now represented those who were not among them; for, as stated above En. ~~oo, ~537], there is a representation of the good even in the evil, just as there is a representation of the Messiah in the sacrificial victims, the he goats, the oxen, nay, in things inanimate, as in bread, in libations, in trees such as the tree of life, in a stone such as the stone [set up] by J acob in Bethel, that stone being the house of God [chap. ~822J. So likewise in the sons of Jacob are represented the sons of Israel, though they themselves were not sons of Israel but merely signified them, especially by reason of their names, in the inmost whereof were those things which pertain to the true church of God Messiah. This is the reason why it is Judah who now speaks. 8 2587. Therefore, if thou wilt send our brother with us, we will go down and buy thee food (vs. 4). From what has preceded, it can be evident that without Benjamin they could not have food, for they could not approach Joseph. Thus, in the spiritual sense, without Benjamin those sons of Israel, that is to say, the adopted sons of Rachel, cannot approach God Messiah, and from him or his Word, acquire for themselves, the things which pertain to faith, as said above En. ~583J. Wherefore, Judah now speaks rightly. 2588. Judah says that they would then go down and buy food for Jacob, but he does not say that they would buy food for them selves. They spoke for themselves in the next verse: But if thou
8 The middle third of this paragraph is emphasized by "N B" written three times in the margin.

II Ad.

89~-894

361

~589-91]

THE WORD EXPLAINED

wilt not send him, we will not go d()'t,'n (vs. 5). The famine was indeed with them, for it existed in the whole land of Canaan; but about this famine they did not so greatly concern themselves, since they knew that if they came without Benjamin they would not live but die (chap. 4~18, 20, and below, verse 8). Therefore, they foresaw death. Hence to them it was the same thing whether they died at home with their parent, or in Egypt. But where Benjamin was, there was life, because by him is represented the Messiah, as stated above [n. ~575, ~584]. Thus they placed their sole hope in him. Therefore their father wished to have him at home, and his sons to have him with them on the way. 2589. For the matn said unto us, Ye shall not see my faces, ex cept your brother be with you (vs. 5). These words are the same as those above at verse 3, which verse may be consulted. They are repeated because they have regard to what now follows, where the father is called Israel. Previously they had regard to what had pre ceded. The sons of J acob as sons of J acob could not see J oseph with out Benjamin; and Jacob as Jacob did not wish to send Benjamin away, for had mischief befallen the latter, he would then, as he him self declares in the preceding chapter 4~38, "Go down to the place of the dead," or to the lower world. 9 As Israel, however, he could send Benjamin with his sons; that is to say, Israel can send Ben jamin with his sons, when Judah goes surety for him, as stated later [vs. 9]. 2590. So likewise will it come to pass in the end of days. When God Messiah comes to judge the entire globe, the sons of Israel will not be able to draw near him without Benj amin, that is to say, with out those who are represented by Benjamin, to wit, those who will be in the inmost church, and with whom they must associate or to whom they must join themselves as companions. As to who will then be sons of Israel, not counting Benjamin, this cannot yet be said; nevertheless, it can be known from those who are in the inmost church of God Messiah. 2591. And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother? (vs. 6). Here he is now named Israel. By him therefore is not meant Jacob, or those who
The Latin word here used is orCUIf, which in classical mythology signifies the lower world, the abode of the dead. As a proper name it is an appellation of PIuto, the god of the infernal region.
36~

II Ad. 895-897

GENESIS XLIII: 5-6

[9l599l-94

are to be called Jacob, but others who are entirely different, to wit, those who are to be called Israel. Therefore, the words of the text, and those that follow, do not have regard to J acob and his sons but involve such things as pertain to Israel or to those who are called Israel, that is to say, to those who are in the church of God Messiah. Thus by these words are signified things more interior and inmost and such as will come to pass in the end of days when the last spiritual famine shall exist throughout the entire globe. 2592. Israel was at first indignant, as he will be indignant in the future, that they had published before Joseph the existence of a brother so intimate to Israel; in other words, that the brothers had said that there was an inmost church. He thought that the man was ignorant of this [and would have remained ignorant] had his brothers not spoken; for Israel, or those who are meant by Israel, think that it is concealed from this man, that is to say, from the Messiah who is meant by Joseph, here by the man and elsewhere by "the lord of the land"; thinking that the inmost church is entirely unknown. Thus Israel believed that this was the fault of his sons. 2593. When, in the supreme sense, by J oseph is meant the Messiah, then by Benjamin are meant those who are in the inmost church of God Messiah. At the present day, this church is held in hatred by the brethren and vilified; and were it in their power, they would entirely destroy it. This arises from various causes, and more especially because they believe them to worship God Messiah with a different ritual, they themselves worshipping as essentials sacerdotal rituals, which are formals. But since, in many respects, they still truly profess God Messiah, and so there are those among them who are adopted sons of the church, therefore, it is these who are now meant by Israel or by the sons of Israel, in the inmosts of whom is Benjamin. It is these latter, that is to say, the Benjamins, whom the others will accompany, that they may be able to see the faces of God Messiah. 1 2594. A nd they said, Asking, the man asked coru:erning us and our kindred, saying, Is your father yet alive? have ye a brother? and we told him acording to the tenor of these words. Knowing,
1 In the autograph, this paragraph (n. S!593) is numbered "899." It is followed by paragraph 901 (our S!594), n. 900 having been skipped in the num bering.

II Ad. 898-901

363

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THE WORD EXPLAINED

did we know that he wemld say, Bring hither your brother? (vs. 7). It is now told who they are who are Israel and the sons of Israel. In the last time, inquiry will likewise be made by God Messiah, as by Joseph, into the kinship of all men, that is to say, of what doctrine of faith they are; for it is faith that makes kinship and by which men are brothers and fathers, there being no other kinship into which inquiry is made by God Messiah. Therefore, he asks, Is there a brother? by a brother being meant Benjamin, whom he well knew. They do not then know that he will say, Bring yemr brother, etc. 2595. And Judah said unto Israel his father, Send the lad with me, that we may arise and go; aJTU1, that so we may live and not die, both we, and thou, and emr infant (vs. 8). These words are spoken by J udah who represents the head of the brethren, and the church itself; and this because his name signifies "confession of faith." Therefore, Judah says to Israel, that is, to those who are meant by Israel, that unless they associate with themselves those who are meant by Benjamin, all in that house would not live but die; nay, he goes surety for him with Israel, that is to say, for his brother, in these words: I will be surety for him; of my hand shalt them re quire him; if I bring him not unto thee, and set him before thee, then shall I be guilty before thee all the days (vs. 9). Thus Judah goes surety for him, and not Reuben 2 as above [chap. 4~37]. One reason why Judah said these words to Israel the father, that is, to all who are meant by Israel, was because, without Benjamin, Jacob can no longer be Israel but would be Jacob, and so would die of famine. So, without Benjamin, the sons of Israel could not be sons of Israel but sons of J acob and so would die, as said by J udah : " And that so we may live and not die, both we, and thou, and our infant." This is the reason why Judah went surety for him in this way, namely, that he would be guilty all the days. 2596. For except we had lingered, surely now we had returned these two times (vs. 10). From this it is evident how much de liberation is to take place between Israel the father and his sons, concerning Benjamin, that is, concerning those in the inmost church who are meant by Benjamin; and how greatly, in the meanwhile, they suffered from famine, suffering even to the last extremity, and so, finally, being forced to depart; and that Israel, from necessity,
[Crossed off:] whose words he does not trust.

364

II Ad.

90~-903

GENESIS XLIII: 7-11

[~597-99

sent that son away, that is to say, the sons who are inmostly loved by God Messiah. 2597. And their father Israel said unto them, If then it be so, do this (vs. 11). Here again comes the name Israel not J acob, and this to the end that those may be signified who are called Israel, that is to say, "wrestlers with God" or those who are tempted. [The name] Israel pertains properly neither to Jacoh nor to his posterity; for the character of the Israelites is well known, to wit, that they were abominated and so were scattered. Thus a name of holy signification is given to another person who is of an opposite disposition. Therefore, by Israel in the text is not meant Jacob, save in the sense that he merely represents those who are to be called Israel, namely, "wrestlers of God." Still, the representa tion follows the person; for Jacob wrestled with God [chap. 8~24, though] in a different way than Israel; that is to say, he did not wrestle by means of spiritual temptations. Thus Jacob-for this reason named Israel-suffered famine in a different way, suffering merely famine of the body, and thus corporeal but not spiritual famine; of which latter, the text as yet says nothing. Therefore, the whole of Israel's life, as here described, has regard to things spiritual, and also to things in the future, and which, at the end of days, will happen to Israel, that is to say, to the wrestlers of God in the spiritual sense. Such a wrestler was Joseph, for he was let into temptations and distress and this several times. It is he then who is the Israel from whom Jacob could retain this name, retaining it also from Benjamin, since Benjamin was Joseph's brother by the same mother. S 2598. Therefore Israel now suffered himself to be persuaded by Judah; for when Jacob is called Israel, then by Judah are meant those who profess faith in God Messiah, Judah meaning" con fession of faith." Therefore, the same thing is then understood in respect to J udah as in respect to Israel, the understanding being in accordance with the more interior and inmost signification of their names. 2599. Israel therefore suffered himself to be persuaded by Judah when Judah became surety for Benjamin. By Benjamin is
The latter two-thirds of this paragraph is emphasized by "N B" written twice in the margin. This paragraph is emphasized by "N B" written in the margin.

II Ad. 904-906

865

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THE WORD EXPLAINED

thus meant the inmost church of God Messiah in the entire globe, which then betakes itself to the Messiah who is meant by J oseph. 2600. When, however, it is merely grain that is sought, then by Israel in the text is meant Jacob, who thus betakes himself to the place where the lord of the land is, with the sole purpose of making provision against a famine of the body.5 By grain is then meant all that which is corporeal and terrestrial, such as wealth, dignity, and the like. It is seekers after these who are J acob and his sons, though they wish to be called Israel. Here, however, in the Word of God Messiah, by Israel is not meant Jacob but those who were spoken of above [n. ~597]. 2601. Take of the praises 6 of this land in your vessels, that ye may carry down to the man a present, a little balm and a little honey, wax and stacte, terebinth nuts and almonds (vs. 11). In ancient times, it was the custom that those who came to the lord of a country should bring with them presents in order to appease him. These presents brought of old to the lord of a country signified the same thing as the presents brought to God Messiah when men approached for the performance of sacred rites. In the spiritual sense, how ever, they were spiritual gifts; for God Messiah is a Spiritual Being and not a man. Therefore, none should approach him empty, that is to say, without the things which those gifts signify. 2602. The present gifts which Israel gave his sons to carry, likewise signify spiritual things; given by him as Jacob, however, they signify things merely worldly and earthly, intended for the securing of grace with the lord of the land whom he so greatly feared. What is signified by these presents in the inmost sense, can also be evident, even as it can be evident from those that were offered by Jacob's posterity to the priests when they performed their sacred rites-respecting which, by the divine mercy of God Messiah, we shall speak in Exodus, etc. What they signify in the spiritual sense can be evident from interiors, and from the use of the presents. What balm signifies is learned from the fact that it is of a fragrant
This sentence is emphasized by " NB" written in the margin. The Hebrew is n~,,?~ from the root i~! (to sing praise). In the A rcana, Swedenborg renders it decantatio (singing or choice singing). Schmidius has laudes (praises, glories), using the plural because he takes the meaning to be " the things which make a land praised" (Annot. in loc.). The A. V. has best fruits.

366

II Ad. 907-909

GENESIS XLIII: 11

[9l603-05

odor; and what honey, from the fact that it is sweet to the taste. As to what is signified by odor, this we read frequently, where it is said of God Messiah that he smells a sweet odor; what is signified in the more interior sense being thus, that it is well pleasing to him, and so his clemency and benevolence. Taste, however, signifies his grace and favor. This then, in the inmost sense, is what is sig nified by odor and taste, and consequently by balm and honey, in that the former is exceeding sweet to the smell, and the latter to the taste. 2603. As touching the wax and stacte, this signifies the same thing, namely, odor, such as the odor of myrrh. Therefore it in volves the same thing as the libation and frankincense, respecting which we speak elsewhere. 2604. The terebilnth nuts and almonds indicate from their use what they signify in the spiritual sense, namely, the like thing as oil, of which we speak elsewhere [no 530-~] ; for the oil uscd for the anointing of priests and kings was made from both nuts and oil 7 [Exod. 30 23 24 ], their abundance being so great. 2605. Among the reasons why the text makes no mention of odor and savor, or of frankincense and its odor, or of oil, but mentions the plants in which these were contained and from which they were drawn, is the fact that at this time all and single things were present under ultimate coverings. In process of time, even to the present day, these have been drawn off; for the universal order, like the particular order in man, was that all things should progress from outmosts to inmosts. Yet the primitive age had a better understanding as to what these things signified, than a later age, and the later age a better than the last. Thus ignorance of spir itual things has so increased that many will wonder at its being here said that balm, honey, stacte, etc., involve and signify things of this kind. Yet, among men of old, this was so familiar that every man knew it; nay, in each of the things existing on earth, he discerned the corresponding spiritual thing, as already observed here and there [no 875-6,878]. Hence it was in such things that the wisdom of the ancients consisted, especially among the EgypT The autograph has" nuts and almonds," but this is clearly an error, for almonds were not used in the preparation of the anointing oil. Moreover, the context indicates that Swedenborg intended to write" nuts and oiL" He came to write" almonds" perhaps because his mind was occupied with the words of .his text.

II Ad. 910-9U

367

2606-07]

THE WORD EXPLAINED

tians and afterwards among the ancient Greeks-things which their descendants, by reason of the ignorance that succeeded, afterwards called Grecian, Hieroglyphic, Egyptian, and, later, Fabulous and the like. Yet they are still plainly visible before the eyes in their monuments and in their books; but they are read without any under standing. s 2606. And surely it must be wondered at, that while the world has so greatly progressed in the sciences, yet it has so greatly retrogressed into dense shade and ignorance of spiritual things that what is written here and what has previously been adduced con cerning the more interior and inmost contents of the Word of God Messiah will affect perhaps scarcely any save a few, to the extent of persuading them that such things exist; and peradventure they may be repelled at the mere mention of correspondences more in terior and inmost, and may fall into unbelief because into ignorance and shade. Yet, if what stands forth in the Word of God Messiah had merely been read to Abraham, Melchizedek and other such men of that time, then, from the words and the stories they would at once have seized upon the more interior, nay, and the inmost and supreme sense, as is clearly evident from innumerable circum stances. At that time, therefore, none could be ignorant of God Messiah and of the state after death, seeing that beneath the things which appeared before their eyes, they saw things spiritual and celestial, and thus saw God Messiah himself and his kingdom in all and single things. To them, these things were types; nor did they value them save as simulacra. This spiritual sense, therefore, is the life of all that is contained in the Word of God Messiah, the several words and the acts of life [that are described] being merely types, as frequently observed above. 9 2607. Israel calls these presents the praises of the lOJnd, which they should take in their vessels, a style of speech which indicates that they are spiritual things. Praises of the land are those things whereby they praised the lord thereof, being acts of gratitude, supplications, and the like; for it is such things that are meant by praises, as is well known. Thus [that lord] would indicate to them that he received these presents not as presents such as they
The latter half of this paragraph is emphasized by " NB" written twice in the margin. This paragraph is emphasized by four" NB's" written in the margin.

368

II Ad. 913-914

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1~-13

[~608-11

appeared, but as praises which they proffer. So likewise with the vessels. These have reference to interior vessels, and what these are can be known to all, this being the way in which they speak who understand expressions of this kind. They are exterior vessels which signify interior vessels, to wit, the animus, the will, the mind; thus the vessels are said to be purified, to be internal, [etc. J. But of vessels, by the divine mercy of God Messiah, more will be seen in the part dealing with the vessels of the tabernacle. 2608. And of silver receive as much again into your hands; GJTU1 the silver that was put back in the mouth of yrmr sacks, carry it again in your hand; peradventure it is an error (vs. 1~). What is meant by the silver which they received into their hands at home, and thus what is meant by the silver in the mouth of their sacks, can be seen explained above [n. ~518, ~5~O, ~5~8 seq.] ; and since these words signify things more interio'r and thus more hidden, which have been set forth in many words, therefore, they may be consulted in that place. 2609. From this verse it can be seen that they now took this new silver with them, and at the same time, carried back [the old]. Their grain was called" purchased grain" when yet it had not been purchased but was given as a gift and so was free. This they now wished to return, and so to acquire the grain for themselves with their own money. Because this was not granted them, the second silver was also returned to them in the same way [chap. 44 1 ]. God Messiah gives the things which are meant by grain freely to everyone, yet he wins that they should return a like thing, though he does not receive it as theirs but calls it "hidden treasure," as told later [vs. ~3]. , 2610. In the text, Israel says, Peradventure it is an error. The like also will be the mind of those who will return to God Messiah in the end of days, in that they will esteem it an error that this is given them free, an error, namely, both that the grain is freely given them, and that they do nothing whatever of themselves, they believing that the grain is purchased, thus placing justice in themselves; besides many other particulars which are involved in these words, to wit, that they believe that to think otherwise is an error. 2611. Take also your brother, and arise, go again unto the man (vs. 13). The meaning of these words follows from those which II Ad. 915-918 369

~6U-14]

THE WORD EXPLAINED

precede, for the subject now treated of, and to be treated of in what follows, is the brother. And God, the Lightning-hurler 1. give you mercies before the mllln, that he may send away your other brother, a;nd Benjamin; and 1, as though I were bereaved, shall live in bereavement (vs. 14). God Messiah is called the Lightning-hurler by those who are ter rified at his aspect-as were the sons of Jacob on a former occasion when he addressed them harshly-but not by those with whom he is not fear but love. He is named according to each one's disposi tion. Hence, he is called the Fear of Israel, but to J acob, he was Terror, and to Jacob's sons, Lightning. The name Lightning hurler, however, has also its application to those who fear him; for there are also milder lightnings, just as there are milder terrors and fears. 2612. Here, J acob calls God Messiah the Lightning-hurler; but because J acob now enacts the part of Israel, he adds, " that he may give them mercies before the man." Mercy is first in God Messiah, in that he has mercy upon them. From mercy he gives faith to those on whom he has mercy, and now to the sons of Israel, when they shall have Benjamin with them. 2613. In the man on whom God Messiah has mercy, the mercy has regard to these things in him, namely, iniquities both hereditary and actual; for God Messiah has regard to those things which are in man, and so, from them, to the man himself, man being merely the instrument of whom such things are predicated. Thus he has regard to the faith in man, this being the subject itself which he regards, and so to the man from his faith. Thus, since God Mes siah has mercy on many things in man, therefore, in the text it is said mercies, for He pardons many things, and many times. 2 2614. Jacob here supplicates God Messiah that he may show mercy, meaning, in his own mind, that he may release Simeon and Benjamin, that so they may return to their father. God Messiah also hearkened to him and so showed mercy, in that he did not send them back to the Canaanitish land, for then they would have perished of famine, as can be evident from what follows; but, after
1 See n. 1704 note. : [Crossed off:] Here Israel says 'l'ne-rcica [meaning] that he may release both Simeon and Benjamin. What is signified by Simeon has been told above [no 7fJ6, fJ51fJ], to wit, faith in act.

370

II Ad.

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GENESIS XLIII: 14-15

[~615-18

he had terrified them with lightning, he called J acob, together with his sons out of that land into Egypt, that he might save him from that famine which he so greatly feared. 2615. Of Simeon, and also of Benjamin, we have treated above [n. ~559-60], to the effect that in them J acob set every hope of life, the hope namely, that he would not wholly die and thus go down with sorrow to Scheol or the place of the dead; see above at verse 38, chapter 4~. Therefore, he now says that being as though bereaved, he wullive m bereavement. 2616. But God Messiah shows them not only mercy but also grace, which is obtained by means of faith in act. Such faith is not possible unless the man has first been explored, as was the case with Abraham after he had been tempted, and also with Joseph. This grace is the second mercy. In the more universal sense, mercy toward those who have not been tried is also called grace. That grace, to which corresponds faith in act, is signified by Simeon, as said above [no 7~6, ~51~], respecting whom see below chapter 43 23 Such grace also has regard to Benjamin, for he, or those who are meant by Benjamin, obtain grace because they have been explored. Through the Benjamins, that is to say, through those who are in the inmost church of God Messiah, this grace flows to the other sons of Israel; in them, therefore, this grace is called mercy. This then is the reason why Israel prays that the man release to him Simeon and Benjamin. This also he obtained, because he made supplication concerning it. 2617. And the men took the present, and they took other suver and as much agam mto their hand, a,nd Benjamin; and they rose up, and went down to Egypt, and stood before Joseph (vs. 15). What, in the truly spiritual sense, was meant in the preceding verses by the things which they offered as a present, what by the silver, and what by Benjamin, and also what by Joseph, may be seen above [n. ~581 seq.]. And now in this text, comes the end and the final clause. This is explained summarily as follows: 2618. Namely, in this order: FIRST comes the present, by which in the inmost sense is meant adoration, for without adoration men cannot approach God Messiah. Therefore, later, in verse ~8, it is openly said that they bowed themselves down before Joseph and adored him. Adoration is also signified by the incense and libations used in the Jewish church. The SECOND thing was that which II Ad. 9~~-9~5 371

THE WORD EXPLAINED

they took in their hand, namely, double silver. That in the inmost sense, by silver is signified truth, may also be seen above [n. 1167, ~5~9J. Therefore, in things truly spiritual the sequence of the order is that they adored in truth; for to adore in truth is to adore God Messiah himself and none other, and to adore him in the way commanded. It is said they took other silver, and as much agaiJn, into their hand; that is to say, as stated above [no ~518, ~5~8-30], as sons of .J acob they had taken with them only such truth as regards things natural, and this they carried in the mouth of their sacks. Therefore, they now took into their hand another truth. In the THIRD place in this order, came Benjmnin who is called the son of the right hand, that is, who is at the right hand of God Messiah. Thus, in society with him, they could stand before God Messiah, as said above [no ~587, ~589J. In the inmost sense, therefore, it is the degrees of approach that are here set forth. 2619. Such then is the inmost sense of these words, although they appear otherwise before human eyes at this day, which look only at things outmost and judge the man from his garment, not beholding his interiors. But this I can assert, that when that which appears in the literal sense is read before those in the heavens who are truly spiritual and are in such state that they understand natural things spiritually, then, they derive no other sense therefrom than the spiritual, so that they do not see and perceive the literal sense, like those who judge man not from his face and external adornment but from his internals. To them the literal sense is then nothing as it were. They take hold only of those things which lie more interiorly and inmostly within. I might also bring forward testamentary evidence of this matter, but since perhaps this would exceed the belief of most, I deem it best to pass it by at present. s 2620. In the spiritual sense, by these same words is also meant adoration, this being expressed by supplication. The present oc cupies the first place, while the mercy that is shown them is the silver which they brought back in the mouth of their sacks [vs. l~], and which is called the "secret treasure" (vs. ~3) ; for this grace was shown them on account of BenjamiJn, who is the son of the
This indented passage is cited in the Index to the Memorabilia, s. v., Litera, Verbum. See Table of Contents.
37~

II Ad.

9~6-9~8

GENESIS XLIII: 16 seq. right hand with the Messiah, being J oseph's brother and the only one in his love. This order also ensues; but since a present, and also silver, involves many things, these many things which are sig nified follow each other in mutual order. Only those, however, ought to be taken which correspond in the same matter.
GENESIS

XLIII

16 [And] when Joseph saw Benjamin with them, he said unto him that was over his house, Bring the men home, and slay animals, and make ready; for these men shall eat with me at noon. 17 And the man did as J oseph said; and the man brought the men into J oseph's house. 18 And the men were sore afraid, because they were brought into J oseph's house; and they said, Because of the silver that was returned to our sacks at the first time, are we brought in; that he may roll down upon us, to cast upon us: and to take us for servants, and our asses. 19 And they approached the man that was over J oseph's house, and spake unto him before the door of" the house, 910 And said, By me, my lord, coming down, we came down at the first time to buy food. 911 And it came to pass that when we came to the inn, and opened our sacks, behold, every man's silver was in the mouth of his sack, our silver according to its weight; therefore have we brought it again in our hand. 9l9l And other silver have we brought down in our hand to buy food; we know not who put our silver in our sacks. 913 And he said, Peace be to you, fear not; your God, and the God of your father, hath given you secret treasure in your sacks; your silver came to me. [And he brought Simeon out unto them.] 5 914 And the man brought the men into Joseph's house, and gave them water to wash their feet; and he gave provender to their asses. 915 And they made ready the present against Joseph came at noon; for they heard that they should eat bread there. 916 And when J oseph came home, they brought him the present
See n. fJ638 note. See n. ~656 note.

373

~6~1]

THE WORD EXPLAINED

which was in their hand into the house, and bowed down themselves to him to the earth. ~7 And he asked them concerning peace, and said, Your father of whom ye spake with me, has he peace? Is he yet alive? ~8 And they said, Thy servant our father hath peace, he is yet alive. And they bowed themselves down, and adored. ~9 And he lifted up his eyes, and saw Benjamin his brother, the son of his mother, and said, Is this your youngest brother, of whom ye spake unto me? And he said, God be propitious unto thee, my son. 30 And Joseph made haste; for his inward parts 6 were greatly moved toward his brother; and he sought to weep; and he entered into his chamber, and wept there. 31 And he washed his face, and went out, and restrained him self, and said, Set on bread. 3~ And they set on for him by himself, and for them by them selves, and for the Egyptians, which did eat with him, by them selves; because the Egyptians cannot eat bread with the Hebrews; for that is an abomination unto the Egyptians. 33 And they sat before him, the firstborn according to his birthright, and the least according to his age of minority; and the men marvelled thereat, a man to his companion. 34 And when he sent portions unto them from-before his faces, he multiplied Benjamin's portion fivefold above the portions of all. And they drank, and drank to fullness with him.
2621. We read that when the sons of Israel thus came to Joseph,

he invited them into his house to eat with him, and they were then greatly afraid, and made it clear to the servant of his house that they had brought the silver back. We read also that they ate with J oseph, etc. Now since each and all of these events have regard to things more interior and inmost and also to those which will come to pass in the end of days when the nations are to be gathered together, therefore, it is this gathering which is here treated of. In his Word, God Messiah himself speaks of the gathering and of the feast [Luke 14 16 seq.], which latter signifies the same thing, namely, that the nations of the entire globe are to be invited, to wit,
See n. 9681 note.

374

II Ad.

9~9

GENESIS XLIII: 16 seq. to the feast, and that the Lord will then come to his house and will eat with them; besides many other particulars which God Messiah has made manifest in his Word. 2622. In the inmost sense, the same thing is now meant by the invitation of the sons of Israel to this feast prepared by Joseph; and since it is sons of Israel who are here represented by the sons of Jacob, it cannot be these latter who are meant, but must be those who are called Israel and sons of Israel in the end of days, as stated above [no fl597]. Thus it is not sons of Jacob who are present. They are, indeed, among those who were called to the feast, but each of them put forwara an excuse, that is to say, made a pretext of worldly affairs, to wit, marriage with a wife, possessions and the like, which they had acquired [Luke 1418-2]. Therefore, by the sons of J acob are here meant the sons of Rachel, of Abraham, and of Israel, wheresoever they are in the entire globe, whether with the gentiles or even among this Jewish people; for the name " Israel" properly signifies the gentiles, but since there were sons of Israel among the Jewish people also, therefore, these likewise are included in their number. 2623. The gathering itself will take place at the last time, being the gathering together of all who are then in the world, and at the same time of all who are in heaven, and, consequently, of all who have lived from the beginning to the end of days. This is pre,. ceded by the call, both the universal call extending from the time of Noah even to this last time, and also the calling together from every quarter of the world about the end of days. Then follows the gathering; for the calling has in view the gathering, or the invitation, the feast, just as that which is successive has in view that which will be simultaneous. This is the case in everything, for the simultaneous is nowhere possible except by means of successions which continually look to that which will be simultaneous, simul taneous order being formed in accordance with successive order. Exactly so will it be in that most universal coming together which will take place at the end of days, a coming together which all times have in view, and the lives of all men from the very beginning. Successive order or the order of things successive, is ruled by God Messiah alone; who in all things successive and in time, sees things present in the last coming together, when follows the end of all ends, the kingdom of God Messiah. II Ad. 930-931 375

2624-27]

THE WORD EXPLAINED

2624. That this is what is had in view in the present case and also elsewhere wherever feasts are treated of, respecting which, God Messiah granting, we shall speak presently, is clear from many circumstances; for in the inmost contents [of the Word] nothing is treated of save the inmost church of God Messiah, and then, in the supreme sense, nothing save God Messiah himself. Since, therefore, the kingdom of God Messiah is the end of all ends, and since the entire globe is the universal means to this end-that is to say, the mediate ends are with all who live jn the entire globe- nothing else can be had in view in the present case. Moreover, feasts are also treated of in the more interior contents of the Word of God Messiah-feasts instituted by the priests, feasts near the temple [Deut. 1217- 8 ; 1423 ; 16 16 ], etc., and also other feasts. These likewise are gatherings, being intennediate gatherings, of which there are many; but in the inmost sense, they also have regard to the last gathering. For the rest, the feasts treated of in the interior and exterior senses, are ordinary feasts. 2625. Because innumerable things occur in the last feast, which cannot well be known to the world, therefore, these are described in various passages; and from these passages, when compared together, can finally be seen the things which will then take place, all of which are described in the Word of God Messiah. But since, as yet, there are few who have hitherto been admitted to the inmost con tents of the Word of God Messiah, thus enabling them to acquire knowledge therefrom, therefore, men have been able to learn only the generals [concerning this feast], when yet there must be in numerable things which will then come to pass. It is only a few that can be set forth. 2626. [And 7 ] when Joseph saw Benjamin with them, he said unto him that was over his house, Bring the men home, and slay animals, and make ready; for these men shall eat with me at noon (vs. 16). The text does not say that they had offered the present from their father and so had secured Joseph's good will, nor that they had spoken anything to Joseph. We read merely, When he saw Benjamiln with them, that is to say, when he saw those who are in the inmost church and are sons of Rachel, who are the same as the sons of Abraham. 2627. It must be observed that by Benjamiln are meant men
7

Omitted also by Schmidius.

376

II Ad. 932-935

GENESIS XLIII: 16

[~6~8-~9

who are the inmost, and are Joseph's brethren by the same mother, this mother being Rachel who represented the true church of God Messiah in the entire globe, as stated above [no 783, 1110]. These two sons of Rachel both represent the Messiah, each in his own way, Joseph representing him as servant, as sufferer, and as lord of the whole [land], and Benjamin representing him in another way, to wit, according to the description of Benjamin in chapter 49[ 27 1, as snatching from the jaws of the devil men whom he introduces into his church. Not that Benjamin was of this character, for no record of his life is extant from which his representation may be deduced, except that he was Joseph's brother by the same mother, and was greatly beloved of Joseph; that by him his brothers ap peased J oseph; also that his name signifies "son of the right hand." From these particulars one may grasp the points of his representation. 2628. But although Joseph and Benjamin represent, in the supreme sense, the Messiah, in the inmost sense, the sons of Abra ham, in the more interior sense, the sons of Isaac, and so forth, yet from this it by no means follows that their posterity could be held in higher esteem than the other posterities, save only by the repre sentation of their parents in them. We do not read that the tribe of Benjamin and the tribes of Manasseh and Ephraim were held in greater esteem than the other tribes. The representation of his parents remains in a person according to the life of that person; but the posterity was wont greatly to degenerate, as Abraham's posterity degenerated into J acob's, and as Esau's degenerated in his descendants, etc. This is the reason why, when we say Benja min, we mean those who are the most beloved sons of Israel, that is to say, are sons of Abraham; consequently, those who, inmostly, are sons of God Messiah. 2629. Therefore, when Joseph saw Benjamin with them, it was these whom he beheld in Benjamin. It was a matter of gladness as regards Joseph, that they had not slain Benjamin; and, as regards the Messiah who is meant by Joseph, that they were associated with their brother, and so were conjoined and in kinship with himself. Thus he could consider them as his brothers, that is to say, as Rachel's adopted, though not her genuine sons, and thus, as sons of Israel, though in themselves they were sons of J acob. II Ad. 936-937 377

~630-35]

THE WORD EXPLAINED

2630. In the more interior sense, these words signify the state of the church at all times. That the sons of Israel, now eleven in number, being thus distributed into classes, are invited to dinner with J oseph, signifies that they are called to that which is termed a dimmer, namely, to an eating together. In other words, they are called that they may eat spiritual bread; for when by Joseph is meant the Messiah, it is this kind of dinner that is meant, and this kind of food and bread, and not the natural kind. To such dinners are invited all who are called, and this in accordance with what was instituted in the church with the Jews, who ate together the things which had been sacrificed to God Messiah, and this by the temple [Deut. 1~17-8; 1423 ; 16 16 ]. What spiritual food and bread are, and consequently, what a dinner is in this sense, can then be evident. 2631. This dinner, like the dinners or meals in common instituted with the Jews, signifies nothing else than gatherings of the sons of Israel. There were many such gatherings, but they all look to the last gathering which is called the universal feast in the end of days. This is the essential thing which, in the inmost sense, is here described in the sons of Israel. 2632. He that was over the house signifies his ministers and those who administer his house, being those who prepare these foods or this dinner, for this is enjoined upon the ministers of the church. It is also enj oined on them that they shall call the sons of Israel, and, in the end of days shall gather them together. 2633. They are invited to Joseph's house, that is, to the church and to the kingdom of God Messiah, and thus to heaven itself, this being the house of God Messiah. 2634. That in the text, the command is given, " to slay animals" signifies that they should make ready those foods, spiritually under stood, which pertain to the church, such as the animals which men of old offered as sacrificial victims and by which were signified things which had regard to God Messiah. These are the animals that are to be slain and made ready, that so they may set before them the things which have been instituted for a representation of the Messiah, this being the spiritual food that is here meant. 2635. The text adds that these men shall eat with Joseph. In the spiritual sense, [as] above, " to eat with J oseph " is to eat those things which of old they ate with the priests, who also represented 378 II Ad. 938-94~

GENESIS XLIII: 17-18

[~636-40

the Messiah; for without the Messiah and his presence, of which we shall speak presently, no dinner of this kind is possible. 2636. It is added that they shall eat with him at noon, in order that a dinner may be understood and not the paschal supper which was eaten in the time of evening-respecting which, God Messiah granting, we shall speak elsewhere. 2637. And the man did as Joseph said; and the man brought the men into Joseph's house (vs. 17). Here we have the actual gathering into Joseph's house, and, indeed, the gathering of those who are meant by the sons of Israel. That these are scattered throughout the entire globe, is well known; here, however, they are gathered together into a one. Therefore, they are now called the men, as is frequently the case when speaking of those who are invited by God Messiah and of those who are sent, nay, and also of heavenly angels who appear in human form. The word is used with the utmost frequency when speaking of those who are thus meant. 2638. And the men were sore afraid, because they were brought into Joseph's house; and they said, Because of the silver that was returned to our sacks at the first time, are we brought in; that he may roll d01J.In upon us, to cast upon US,9 and to take us for servants, and our asses (vs. 18). That God Messiah is a fear to the sons of Israel is understood by Isaac himself, in that God Messiah is said to be a fear to him [ chap. 31 42 ] ; not so with Abraham. 1 Therefore, it is said that the men were sore afraid. Here they are again called men, but not sons of Israel or brothers of J oseph, and this in order that the meaning of the words may be universal. 2639. There was fear, because they were brought into Joseph's house and this on account of the silver that was returned to their sacks at the first time. These words have regard to those which were spoken previously at verse 1~, where Israel said that they should take back the silver, " peradventure it is an error." 2640. These words do indeed involve more than can be opened up in a few words, involving all the doubts and scruples which then came up concerning both truth and liberty, and the like. For, since the silver was returned to their sacks, and they had therefore received the grain free, being a gift and not purchased with
Schmidius here adds parenthetically the explanatory word culpam (the blame). Swedenborg as usual, ignores this; but see n. 184fJ note, Q5fJfJ note. 1 [Crossed off:] thus, in this case, not so with Benjamin.

II Ad. 943-947

379

9l641-45]

THE WORD EXPLAINED

silver, therefore, what is said in the text, concerns free gifts, free decision, and the like, their opinion being, that if they were brought into the house of God Messiah, they would be deprived of these and so would become servants. 2641. With many persons, the conscience is then especially aroused; for they are conscious of many [sins]. Therefore, they then reflect on them and fear many things. Silver is a general term expressing the subject treated of in the spiritual sense as well as in the natural, and it signifies in a single word, all wealth and riches. Thus they reflect that Joseph might say that they had stolen these from him and taken them for themselves. With these and similar reflections, they, as it were, accuse themselves, but in this way, namely, that God Messiah willed to devolve and cast the blame upon them, and so to take them as servants. 2642. As yet they had not recognized Joseph, nor how the mat ter stood. What they here have especially in view is servitude. They wish to be free and have the greatest fear of servitude; for every individual wishes to be of his own right. This then must be the matter of which they communed with themselves. 2643. It is further stated in the text, that he would also take their asses. What is meant in the spiritual sense is that he would take all their services and possessions-otherwise the word asses would not have been added here; thus, that he would take all that they had with them and by which they might depart. Therefore, what their fear was especially concerned in, was that thu~ they would become servants and no longer of their own right. This also was said to the disciples by God Messiah, namely, that they who wished to be of their own right cannot be God Messiah's.2 That such matters are to be thought of in the end of days when men are called together to the dinner, is apparent. 2644. And they approached the man that was over Joseph's house, and spake unto him before the door of the house (vs. 19). Thinking such things in themselves, they will then lay them bare before those who are overseers in the house of God Messiah. That the conversations concerned the things which they feared, is sig nified by the words they spake unto him before the door of the house. 2645. That the gathering together in the end of days will not be effected by a miracle, that is to say, by their being taken from
2

Confer Matthew 624; Luke 613.

380

Il Ad. 948-959l

GENESIS XLIII:

19-~O

[~646-47

one place to another and thus gathered together, can be seen from the Word of God Messiah, where it is said that men are to be sent into all the lanes and streets, and that the calling together is to be effected in this way [Luke 1421 ]. This cannot be done without a previous explanation of his Word, and a true understanding of an things [therein], to the end that they may know all the Lord's will. After this, they must commune with themselves concerning these matters, and thus they will also consult with those who are called overseers of the house of God Messiah, and will lay bare all that they observed when they bought grain, or procured the things whereby to heal their spiritual famine. Such doubts and thoughts and also such consultations and the like, must precede the gather ing; for the gathering or feast is the betrothal which precedes the nuptials. 2646. And they said, By me, my lord, coming down, we ca;me down at the first titme to buy food (vs. ~O). Here, many speak as a single person, just as J udah spoke for them all previously [chap. 43 8 ], and also later [chap. 44 18 ]. Thus it is said by me, in order that they may speak, each one of them by the one mouth; for im mediately afterwards the plural is used. They call the overseer lord, because he represented J oseph, the lord of the land, just as Joseph represented God Messiah the Lord of the universe. 2647. They say: Coming down, we came down, because, as fre quently observed above, ",to go down" was to go from the land of Canaan to Egypt; for by the land of Canaan is signified the heavenly Canaan, heaven and the kingdom of God Messiah, and by Egypt, the opposite. Now, however, when the Messiah, under stood by J oseph, was in Egypt and thus was not present in the land of Canaan, it would be a going up. Nevertheless, the repre sentation of the place still remains, because there Jerusalem was and other cities, all of which involve things heavenly. Moreover, to themselves they seemed then to be going down, as stated above 3 [n. ~453]. But this matter must be understood as follows: It behoved these sons first to go down before they should go up, no one being able to go up before he goes down; for God Messiah rescues man from the lower regions, and He does this after the man
3 [Crossed off:] In Egypt was magic. Moreover, the Hebrews, and thus, in the present case, the sons of Israel, were an abomination [to the Egyptians] as can be evident.

II Ad. 953-954

13

381

fl648-51]

THE WORD EXPLAINED

has been thrust, as it were, into hell, to the end that he may know he is there. Then He causes him to go up, for He snatches him from the jaws of the devil. For this reason, He is likened to a wolf, according to the description of the Messiah in Benjamin (chap. 49 27 ). Therefore, also, God Messiah speaks thus to J acob: "I am God, the God of thy father; fear not to go down into Egypt. I will go down with thee into Egypt, and I will make thee to go up in going up" (chap. 463- 4 ). 2648. Like as in the present case, man must go down into Egypt, that is, into hell-this being variously brought about by the ac knowledgment that from birth he is devoted to [the devil] himself, and thus is his servant-before God Messiah can cause him" to go up in going up" [chap. 46 4 ]. Thus, before being free he must first be reduced to captivity and servitude. By going down to Egypt is likewise signified the same thing that previously was signified by J oseph's speaking harsh things with them and consid ering them as spies, and also thrusting them into prison, and, more over, by his threatening them with death unless they brought Benjamin [chap. 4fl 7 , 9, 17, 20]. So likewise on this second occasion, when he again wished to make them servants, as stated later [chap. 44 17 ]. It was respecting this servitude that they now communed with themselves. All this is what is signified by the words, " going down into Egypt," and, in the present text, by the words, Commg down, we came down. So likewise a man must be reduced to noth ling, and to dust, before anything can exist [with him]~is \ \the way of truth.4 2649. All this comes to pass when one buys spiritual food with God Messiah and he returns their silver to their sacks so that the grain is not purchased as they had previously described it [chap. 49l 26 ]. And now they are forced to confess that it is not purchased gram. 2650. And it came to pass, that when we came to the inn, and opened our sacks, behold, every man's silver was in the mouth of his sack, our silver auarding to its weight; therefore have we brought it agam m our harnd (vs. fll). The explanation of these words may be seen at verses 9l5, fl7, 35, of the preceding chapter, 4fl. 2651. Since then by silver is signified all that wherewith thin s spiritual and celestial are acquired, and, seeing that everyone
This paragraph is emphasized by four" NB's" written in the margin.

38fl

II Ad. 955-958

GENESIS XLIII: fll-flfl

[fl65fl-53

believes, one differently than another, that food or heavenly bread can be acquired by silver, therefore, of those who are in perverted order, some think that it can be bought by silver, that is, by the wealth of the world; others by good works, and thus by their own justice; others again, by numerous other means, and so from them selves. An this is the silver wherewith one thinks to buy heavenly things. They had recently been thinking of this matter, and now they speak about it with the servant of J oseph's house. Yet it is things heavenly that are here compared to grain and bread; and what is now given them to eat by J oseph can never be acquired with such silver or with any wealth residing in themselves, but is the free gift of God Messiah. 5 2652. Because they now perceived that this silver had been returned to them and J acob doubted as to whether this was not an error, for, as stated above [chap. 43 12 ], one person and another believes that grain can be acquired with his own silver; thus, because they were thinking of this thing; therefore, they wished to relate the story, that they might know how the matter stood. It is a constant truth that in heavenly things and those which concern God Messiah, nothing whatever comes from one's own faculties and powers, everything being free. Thus, man cannot attribute the least thing to himself, such as faith and the things which flow from faith, faith being this grain and bread. Therefore, anyone who says that the grain is purchased, both is deceived and himself deceives. Such was the case with the sons of J acob, see above chapter 43 2 , for they were then sons of Jacob; but now, when they are sons of Israel, they wish to explore into the matter. 5 2653. And other silver have we brought down in our hand to buy food; we know not who put our silver in our sacks (vs. flfl). Thus they now' again insist that they wish to buy grain in return for their silver, that is, to acquire for themselves the things which are signified by grain, and this from propljum. Thus they wished to attribute to themselves those things which make goods, and the like; when yet not the least thing thereof is theirs, all that comes from themselves being evil. This trait may indeed be called pro prial, in that it is inborn, and evil is theirs from the womb and from infancy. Actual evil, however, is not theirs, but belongs to the _spirits who arol!.e it. Nothing is proper to themselves except the
Nos. 9651-2 are each emphasized by three" NB's" written in the margin.

II Ad. 959-960

383

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THE WORD EXPLAINED

disposition, and this likewise is acquired by excitation by the devil. The consent, however, which is present at the same time, whenever a choice, as it were, is given them and the truth is presented, does appear to be their own; but in what way it is their own cannot yet be told. Certain it is that all men are given into the hands of the devil and so are devoted to the abode of the dead,6 and that they a;; snatched therefrom by God Messiah alone. This is clearly evident from the judgment of Jehovah God upon the first man and his wife, and also immediately afterwards from the Gospel-namely, that GO<! Messiah would trample upon the head of the serpent [chap. 3 1 5-9]. 2654. As touching the reception of God Messiah's mercy and grace by faith, it is a question of the deepest investigation whether there is anything in man enabling him to receive this faith, or to apply himself to that reception; or whether in these matters he bears himself as a dead thing; and so likewise in respect to the other [gifts of God]. Since it could not yet be clear to me how evil can then be imputed to man, and also his not receiving the faith offered him by mercy, these being questions of the deepest inves tigation, I have not dared to reason in such matters. 2655. We know not, they say, who put our silver in our sacks. Thus they now confess their ignorance, from which they still do not know whether he was angry. To this the servant of Joseph's house now answers, saying: 2656. And he said, Peace be to you, fear not; your God, and the God of your father, hath given you secret treasure in your sacks; your silver came to me. [And he brought Sinneon out unto them] 7 (vs. 9l3). He first says Let peace be with them and let them not fear; that is to say, that they should not be anxious about this matter and discuss it, but in their minds should be peace; nor should they therefore fear; that is to say, that though they have no merit from their own justice, and obtain not the least thing thereby; and though they can do nothing from themselves; they should [not] therefore fear that they were to be taken as servants. Thus he first dispels the fears of which they had thought and spoken in verse IS, it being the words of this verse that are had in view by
OrCU8;
1

see n. 9589 note. These words are omitted by Swedenborg, though not by Schmidius.

3S4

II Ad. 961-963

..

GENESIS XLIII:

~3

[~657-60

the words, Peace be with you, fear not. Thus all this doubting is dispelled. 2657. He now adds, Your God and the God of your father, hath given you seC1'et treasure Vn your sacks. Because they now repre sented the sons of Israel, their father representing Israel, therefore, by" their God and the God of their father" is meant God Messiah. That it is he who is here represented by .J oseph, is clear; for it was Joseph who put the silver into their sacks and thus returned it. 2658. In this verse, it is most clearly evident that by all that precedes and all that follows are inwardly signified things spiritual and celestial; for the man says that God had given secret treasure in your saf:ks. Of that silver which they had carried with them and with which they wished to buy grain; that is to say, of the justice and works of the law with which they wish to merit the heavenly kingdom; of this he says that it is nothing, but that justice is that which comes from God Messiah, and that this is the silver placed in their sacks, and thus returned. This, therefore, is the secret treasure-that from pure mercy God Messiah gives faith freely, faith itself being the treasure. He took it amiss that they wished to buy, and therefore he spoke such harsh things with them, and put them in ward three days [chap. 4~7. 17]. Thus first he tried them and made them servants, and afterwards he returned that silver. And because they also confessed their crimes, therefore, he gave them this secret treasure. 2659. It is indeed said above [chap. 4~8] that they did not know 8 Joseph; nor did they yet know him. Therefore, the servant now says that this treasure was given them by Your God, and the God of your father-saying this, lest there be a confusion with what is said previously and later, before J oseph made himself known; for now they represent sons of Israel. 2660. What is signified by the sacks wherein is the grain, has been told above [n. ~5~O, ~5~8], to wit, that it is in the repositories of their mind and also in their memory. The repository of the mind, which is what is inmostly meant by the sacks, is that disposi tion wherein this treasure is laid up, that is to say, when the disposition is being reformed after temptations. Thus it is there that this silver is laid up by God Messiah; for the disposition must first be reformed before faith can be imparted. In the more interior
Or " acknowledge,"; see n. 9469 note.

II Ad. 963-966

385

~661-63]

THE WORD EXPLAINED

sense, by the sacks is meant the memory, wherein are laid up those knowledges which are taken in, to the end that faith may have existence; for knowledges concerning God Messiah must precede before this hidden treasure is laid up near the grain. Thus by silver is then signified justice, and by " grain" faith, the meaning being, that the justice which is imputed to them is from God Mes siah, as also is the faith; for both are given them. 2661. The text adds: your sil'ver came to me. This clearly indicates that their self-attributed justice from the works of the law had thus been taken away and had come to God Messiah; for since there is no justice belonging to man, but in place of justice injustice, there being thus nothing but evil with him, therefore, it is this injustice, which is merely criminal or abounds in crimes, that comes to the Messiah; and this, the Messiah has taken away when he imputes to men his own justice and gives them faith; for it is clear that the silver did not come to Joseph but was put back. 9 That the Messiah took upon himself all injustice, and thus redeemed mortal men is well known. To take injustice on oneself which mortals believe to be justice--this is the silver of the sons of Jacob, nay, and of the sons of Israel, which comes to Him. 2662. And the man brought the men into Joseph's house, and gave them water to wash their feet; and he gave provender to their asses (vs. ~4). The dinner itself is now treated of, their fear having been dispelled; for until they were assured as to how the matter stood with regard to the silver, they dared not see J oseph's face. In the inmost sense, Joseph's house here signifies those places where men are to be gathered together, for it is there that the dinner, etc., is the subject of discourse. 2663. It was a custom with the ancients that before they ate bread they washed their feet. This washing, like other washings, signifies spiritual purification, and, indeed, purification from the blemishes of nature ; for, as said above [n. 837], the feet are the extreme parts of man, even as things natural or earthly are the ultimates [of the universe]. These, then, must first be wiped away before men can come to that dinner. For as no man sees the in most things save Jehovah God, therefore, in man, those things
[Crossed off:] Not that it was the same silver, that is, their silver; it was the Messiah's silver in place of theirs, This indeed is intimated in the text. Thus man is renewed.

386

II Ad. 967-969

GENESIS XLIII:

~4-~5

[~664-66

which are both internal and external are represented by his ex teriors; that is to say, by the face, and indeed, by the eyes, those things which are inmost; by the neck, those which are mediate or midway between the inmost and the exterior; likewise by the breast, but there, an are represented simultaneously; for within is the heart, which outwardly is signified by the breast, the breast also signifying the interiors. By the extremities, however, and espe cially by the feet are signified those things which are ultimate, and, consequently, earthly, and which must first be wiped away. This was done representatively by wiping off the feet or by wiping the dust from the feet; for the feet are the loves of things earthly and natural, and these must be wiped away if men are to be admitted to the dinner. 2664. From this it can also be evident that these representations of heavenly things extend also to the unclean; for although unclean, still by the washing of their feet they can be represented as clean, though it is not themselves who are clean but those whom they represented and thus signified. And so, in like manner, the sons of J acob could represent sons of Israel. 2665. That the man also gave provender to their asses means, in the more universal sense, that provender was also given to their servants and to all who were in their company and served them. For according to established custom, each of them had his own household, wherein were his servants, exactly as is the case in man himself. In man, it is the body and animus which serve the in tellectual mind, these being the asses to whom provender is given, while to the intellectual mind is given bread. So likewise, in the church of God Messiah and also in the kingdom of God Messiah, there are those who are compared to asses, namely, men who serve those who are in things more interior and inmost; for they are born servants, though in a way free. Without this spiritual understand ing of the words, it would never have been said in the text that he gave provender to their asses; nor would it have previously been said that J oseph would take them for servants and their asses [vs. 18] ; for without this sense, such things would not be worthy of mention in the Word of God Messiah. 2666. And they made ready the present against Joseph came at noon; for they heard that they should eat bread there (vs. ~5). What the present was, and what its nature, has been explained above II Ad. 970-97~ 387

~667-69]

THE WORD EXPLAINED

[n. ~601-4J. In the spiritual sense, such presents and votive offerings signified supplications and ado rations. The sacrificial victims, which are also called presents, were representations of the justice of God Messiah; but the minchah 1 and the bread was that which they both gave and received, for they ate the bread and the other offerings in front of the temple [Deut. 1~17.18, 1423 ], as will be seen elsewhere, God Messiah granting. They are now said to have made ready the present that they might propitiate Joseph -in the spiritual sense, God Messiah; for at that time it was not proper to appear before the face of the lord of the land empty. 2667. Against Joseph came at noon. Thus, after they had done that which is signified by the making ready of the presents, that is to say, after they had thought as to how they should supplicate God Messiah, then he comes. It is said at noon, and from this it is evident that noon signifies the dinner, as is also the case in common speech, the one word being usually taken for the other. 2668. And now it is again said, For they heard that they should eat bread there. This has regard to what has gone before [vs. ~4, ~5], namely, that they had washed their feet, thereby cleansing themselves, and had also made ready the present. Here, as else where, it is said that they should eat bread, although previously [vs. 16] it is said that the servant was to slay animals and thus that there would be something else besides bread. Bread, however, signifies everything that is given at a dinner and feast, and thus all food, spiritually understood. Because bread, like the heavenly manna, signifies the body of the Messiah, it therefore signifies the Messiah himself as to his human nature. Thus this feast signifies a spiritual eating. That the words in the Word of God Messiah, both those now before us and also all others, are one and all to be taken in this sense has been frequently told. This bread, therefore, involves all those spiritual necessities whereby the human mind is nourished. 2669. And when Joseph came home, they brought him the pres ent which was in their hand into the house, and bowed down them selves to him to the earth (vs. ~6). That in the spiritual sense, by the present is here meant supplication, and by supplication adora tion, can be evident from the series, in that we read that they now
I

See n. 304n.

Swedenborg, following Schmidius, uses the Hebrew word.

388

II Ad. 973-975

GENESIS XLIII: fl6-fl7

[fl67o-7fl

brought the present, and also that they bowed down themselves to the earth; and again in verse fl8, that they adored. 2670. They are said ,to have brought into the house the present which was in their hand, and this clearly signifies that they brought a present which was at their disposal, for by the hand is signified authority. Men can offer no other gift save one that is at their disposal, nor does God Messiah require any other. Indeed, he requires, not that it should be given to him but that it should be brought into his house; just as he required that the gifts and tithes should be given to the temples and the priests and not to himself; for God Messiah has need of nothing. Hence it is said in the text, that they brought the present into the house. Moreover, as we read, it was the instituted practice that these presents should be given to his house and to the priestly offices which administered and at the same time constituted the house. 2671. And he asked them concermng pea<:e, and said, Your father of whom ye spake with me, has he peace? Is he yet alive? (vs. fl7). The question concerning peace involves all things heavenly; for peace embraces salvation, and all that pertains to the house of God Messiah and to his kingdom. With the ancients, therefore, the question was concerning peace, peace signifying not only the prosperity of the body but also spiritual prosperity or happiness, for this consists in peace. None can be in peace save he who is with God Messiah the giver of peace. Mortal men are in continual combats with the devil and his crew. Hence it is to him who is free from these combats that peace is given, and this by means of God Messiah alone. He, therefore, is peace. Thus, without faith in the Messiah, there is no peace. Men are disquieted by the things which flow from the loves of the world and self; these continually excite human minds to combats because to discord, and so split the mind asunder. 2672. J oseph therefore asks whether their old father has peace, the reference being to Israel. Joseph cannot speak of any other father; for as to the father Jacob and his sons, he well knew that there was no peace with them, it being for this reason that he was able entirely to leave the house of his father. That he had forgotten this house, is evident from chapter 41 51 ; and that he again wished to leave it, provided only he had Benjamin with him, can be evident from chapter 44 17 below, where J oseph, wishing to II Ad. 976-978 389

2673-75]

THE WORD EXPLAINED

detain Benjamin alone, says: " The man in whose hand the cup is found, he shall be my servant; but as for you, get ye up with peace unto your father." 2673. Joseph here asks whether their father, of whom they had spoken, was yet alive. More properly, and thus in the proximate sense, this question pertained to J oseph himself. In the spiritual sense, it is customary for the Messiah, who is meant by J oseph, to make the like inquiry-though he well knows the fact-in order that he may receive an answer; for the matter is dealt with by question and answer, to the end that something may appear to proceed from the man himself. The answer that is given comes from the man when it comes from his disposition/ being a kind of reaction according to the disposition. Without reaction whereby response is made to action, nothing is produced. Both must be present if there is to be anything which is brought into being. But, God Messiah granting, we shall speak of this reaction else where. 2674. In the spiritual sense, this question as to whether their father was alive involves also the question as to whether he is Israel and thus living, or Jacob and thus dead; for to live is spiritual, [and] spiritual life is Israel, coming solely from faith in God Messiah and thus from God Messiah. This is the life, of which the Messiah, understood by Joseph, makes inquiry. 2675. And they said, Thy servamt our father hath peace, he is yet alive. And they bowed themselves down, and adored (vs. 28). From this answer it is clear both that the Messiah is here plainly meant by Joseph, and that there is a spiritual sense within these words. They call their father his servamt, and then say that he is still alive; for he who is not a servant of God Messiah is by no means alive, life consisting in the fact of being allowed to be a servant of God Messiah. Moreover, they therefore bowed them selves down, nay, and adored, a proceeding which does not accord with the sons of any father save Israel, by whom is also meant the Messiah. This bowing down signifies prostration to the earth and thus the acknowledgment that one is dust. Therefore, then comes adoration, adoration being the consequence of this acknowledgment.
2 [Crossed off:] This is proper to the man. th0l!gh not the prompting to give answer.

390

II Ad. 979-981

GENESIS XLIII:

~8-~9

[~676-78

2676. And he lifted up his eyes, and saw Benjamin his brother. the son of his mother, and said, Is this your youngest brother of whom ye spake unto me? And he said, God be propitious unto thee, my son (vs. ~9). As stated above En. llg~, 150~], in the more interior sense, " to lift up the eyes and see" is to perceive; in the inmost sense, to have faith; in the supreme sense, in which it is God Messiah alone who rules souls and minds, it is to have mercy, thus to show mercy, which is done when He gives faith, which latter cannot exist without love. Thus, in the supreme sense, under standing by J oseph the Messiah, by lifting up the eyes and seeing Benjamin is meant beholding from mercy and thus from lo,ve those who are signified by Benjamin, that is to say, those who are in things inmost, being those whom he calls his brethren and his sons. H is said, the son of his mother because he is the son of his church, which is also called bride and wife and mother. 2677. He said to him, God be propitious unto thee, my son. Thus, from love, he calls his brother his son and favors him with his grace, to be propitious being to show grace. In the genuine sense, when in place of J oseph is understood God Messiah, to be propitious comes from propitiation, in that the Messiah is the Propitiator, that is to say, in that he made reconciliation and so interceded for him; for when he is propitious, or is the propitiator, this means that he prays for him to Jehovah his Father. This he does continually, especially for those who are Benjamins. As to what is meant by praying for one, this we may be allowed to tell elsewhere, God Messiah granting. 2678. In the text, as shown above, J oseph inquires whether this is the youngest brother of whom ye spake. J oseph does indeed make this inquiry, and so likewise does God Messiah when he addresses men; and this from causes of which we have spoken above En. 1519-~O, 199~-g, ~67g], to the end [namely] that he may receive an answer, and that in man there may be a reactive. Man reacts, that is, answers, according to his disposition, the nature of the answer being entirely according to the state in which the man then is, and thus according to his disposition. That many states are induced, and this by God Messiah alone, is clear; and in fact such states as He wills, in order that the man may answer from his
II Ad.
98~-984

391

~679-81]

THE WORD EXPLAINED

disposition at the time, and that thus He may reform man. This is the act of reformation. 3 2679. Benjamin is called the youngest brother from birth, not from love. Thus J oseph says that although he was the youngest by birth he was not therefore the least among them. Because the ancients and especially the Jews claimed the prerogative for them selves by reason of primogeniture and of the priority arising there from, therefore God Messiah despised this primogeniture, as we read above in the case of Esau [chap. ~534]. Here J oseph says, Is this your youngest brother? and later he lifts him up above his brethren, for he gives him a fivefold portion above his brethren [vs. 34]. 2680. And Joseph made haste; for his inward parts were greatly moved toward his brother; and he sought to weep; and he entered into his chamber, and wept there (vs. SO). Weeping is an expres sion of the highest love mingled with grief, toward one whom one pities. Here the love is the more ardent and interior inasmuch as it is said that his inward parts were gre{tly moved, and that he entered into his chamber, doing this that the others might not know it. 2681. Such is the love of God Messiah toward those who are in things inmost, whom he calls his sons-being Benjamins, sons of Abraham as to their father and sons of RacheI as to their mother -that it cannot be expressed by words such as are used in the ultimate things of nature. Therefore, it is here expressed by the words his inward parts 5 were greatly moved. That in man all the inward parts are greatly moved when he breaks into weeping, is well known. This comes from the still greater motion and agita tion of man's superior faculties, as from the motion of the mind and of the very soul, whence is derived all the motion that comes into the viscera; for the mind and soul are the principles of all ac tions and thus of all motion, and from these, conclusion can be
3 In the autograph, the last two-thirds of this paragraph is emphasized by "N B" written three times in the margin. The Latin word here translated youngest (m-inimus) means also least and smallest, and the same is true of the corresponding Hebrew word. Viscera, all the parts within the abdomen, including the heart and lungs. The Hebrew word which Schmidius thus translates means, in the singular, the 100mb, and in the plural, compassionl/. The plural is so translated by Sweden borg in the A1'cana, but the A. V. usually translates it bowels.

S9~

II Ad'. 985-987

GENESIS XLIII: 30-31

[9l689l-83

made as to the states of the motion of man's viscera. By that which is in man are expressed the things which are in God Messiah; for the human mind cannot be thus commoved from the very soul unless there be some such thing in God Messiah, to wit, pure love when he has pity on anyone. Nor does he have this pity, with this affection, on anyone whom he does not love, and infuse with faith; otherwise there is no reaction. The reaction does not indeed correspond [to pure love], still it is [love] in the highest degree with man. Therefore, those only are thus moved who are in things inmost, and with whom there is communication through the soul, if I may so express it. Much might be said concerning this com munication but as yet no occasion offers. Therefore, God Messiah granting, we shall speak of it elsewhere. 2682. That he sought to weep, and so entered into his chamber, means that he sought to weep by himself and not before men, to the end that he may be as a pattern that man should not feign this thing and make public display of it, for God Messiah is as a pattern to all men. Sincere love, moreover, is of such a nature that it does not publish the love but bears witness to it in other ways, and this for many reasons. God Messiah himself also commands this in his Word, [saying] when he lived [in the world], that love is not to be feigned [Matt. 6 1 se q .]. He who feigns, wishes to make show, his feigning being for the purpose of making show and of acquiring glory thereby; but he who does not feign, is restrained, and exhibits himself in other ways. This is the case, moreover, for the sake of the man whom he loves, the man being weak and hence not [easily] repenting. Concerning the love of God Messiah toward the human race, and especially toward those who behold him from faith and so approach him, innumerable things can be said. Here we speak of it only as it is expressed when borne witness to in the highest degree-as man also feels in his own case-by the weeping into which one breaks out, as it were, involuntarily. 2683. And he washed his face, and went out, and restrained him self, and said, Set on bread (vs. 31). To wash the face is to wipe away the tears and compose the face to an appearance of gladness. This follows from what has been said, to wit, that J oseph did not wish to display his love; for the signs of feigned weeping are that the face appears soiled so that sadness and tears are seen in the II Ad. 988-989 393

~684-85]

THE WORD EXPLAINED

very countenance. By washing the face, therefore, is meant that all these signs of feigned weeping and love ought to be absent, and this to the end that the interior emotions may not be seen, for it is in the face that men practice dissimulation. These then are the patterns which God Messiah himself commands men to follow, namely, that they should not anoint their head with oil or other sign of sadness 6 (unless I am mistaken; this should be looked up), a command which also involves that all things feigned must be absent. 2684. This was done mainly because the brothers and Benjamin did not as yet know Joseph. It is different when they know him. From what follows, it appears that Joseph did not wish to make himself known save to Benjamin alone but not to the others; and that this was done, can be evident from what comes later. In like manner, so long as they do not as yet know God Messiah, he can do no other than here did Joseph; for as yet there is no reciprocal action, this existing for the first time when he is acknowledged and embraced with faith. Hence this love preceded, being of the nature described; for afterwards when he was acknowledged, he declared it openly; see below, chapter 45, verses ~ and 14. Here, therefore, is described the love of God Messiah which precedes, this love being from the remembrance of Abraham his father, and Rachel his mother. From this remembrance comes the antecedent love, the testification whereof is restrained for many reasons, of which we shall speak presently. He might have manifested himself at once, and thus have testified to his supreme love; but the reasons why the present course was pursued are given in what follows. 7 2685. He added, Set on bread, meaning, that they should make ready the dinner. Of bread we have spoken above [n. ~OO, ~130, ~668], to the effect that it signifies all the necessities of life both spiritual and corporeal, because in the supreme sense it signifies the
The passage referred to is Matthew 616-18: "When ye fast, be not, as the hypocrites, of a sad countenance; for they disfigure their faces, that they may appear unto men to fast. . . . But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast." Instead of the text as translated one would expect to read; " that they should anoint their head with oil or other sign of gladness." 7 In the autograph, the latter half of this paragraph is emphasized by " NB" written in the margin.

394

II Ad. 990-991

bE

GENESIS XLIII: 39l

[9l686-88

Messiah who gave himself to the human race and with whom all blessings come from inmosts. He says briefly, Set on bread, and immediately afterwards he expressed his love in the way described, for then follow the things which have been told. Love precedes, and then, as was said, bread is made ready. 2686. And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by them selves; because the Egyptians cawnot eat bread with the Hebrews; for that is an abomination wnto the EgyptUvns (vs. 39l). This verse concerns the feast itself. The gathering at the last days is compared to a feast, as likewise is the kingdom of God, for in the one is a comparison of the other. With God Messiah those things are in the present which take place successively and also simul taneously, or, during the last days, in a short time as in a summary; and in them is presented the very archetype of the kingdom of God Messiah. The subject now treated of is the calling together which was effected in the manner set forth above [n. 9l69l9l-3] , in that all the nations of the entire globe, but more especially the sons of Israel, are called together to the house of J oseph, that is, to the kingdom of God Messiah, and are introduced by those who are chiefs, in a manner which shall be further explained. 2687. Here, then, first come the sons of Israel. These are separated from the rest and eat bread in the sight of J oseph; for the sons of Israel are those who constitute the kingdom of God Messiah, or what amounts to the same thing, the church. More particularly, they are divided into three classes, to wit, an inmost, a middle, and an outmost. Those are in the inmost class who are called Benjamins, together with the two sons of Rachel's handmaid, these also being true sons of Rachel, though by her handmaid. This class is the inmost, and consists of three posterities, being the posterities of Benjamin, Dan, and Naphtali. The second class consists of the last four sons of Jacob, two by Leah and two by her handmaid Zilpah, namely, Zebulun, Issachar, Asher, and Gad. The third class consists of Jacob's first sons by Leah, namely, Judah, Levi, Simeon, and Reuben. They are thus eleven in number, being four in each class except the inmost where was Benjamin. In that class were only three, for, as the lord of the land, J oseph sat alone. 2688. The Egyptians constitute the second table, being sepII Ad. 999l-995 395

Q689-91]

THE WORD EXPLAINED

arated from the sons of Israel. Although invited, yet they do not eat bread with J oseph and the sons of Israel, for this is an abomina tion to them. Thus, by the Egyptians are here meant the magi cians, men purely natural and the like. These are indeed invited, yet to them it is an abomination to eat with the Hebrews. By the Hebrews are meant the sons of Seth,8 Abraham, etc., and now of Jacob also, who were many in number and who acknowledge God Messiah. These, the Egyptians, that is, the magicians, abominate, for they can never be together. 2689. The fact of its being here said that they canrnot eat bread with the Hebrews, clearly indicates that this comes from their con trary doctrine, and thus that they cannot eat together spiritually by reason of a diverse confession of faith and a diverse doctrine resulting therefrom. Natural men abominate those who are spir itual, but not the reverse; for the spiritual love the natural, that they may be converted. Thus the Hebrews do not abominate the Egyptians, but the Egyptians the Hebrews. The devil ~~es all who belong to God Messiah, since he holds theJ.!l in hat:.:ed. The reverse, however, is not the case; for those who belong to God Messiah never hold natural men in hatred and abomination, but invite them to themselves and give them spiritual bread to eat, being desirous of their salvation. This is the reason why these words are added in the text. Every abomination, both in the doc trine of faith and in things spiritual, comes from hatred; for the devil wishes to be supreme chief and lord, when yet he cannot do anything whatever; therefore, he continues in his aspiration. Hence comes hatred and abomination, especially when he hears that he is the Messiah's vilest slave. 2690. Joseph sits alone; for he gives food to all and is the all in all; therefore, he is alone, not eating with them as yet, because he is not yet acknowledged. They are in his house, in his sight; he is the all in all, and the lord; therefore, he is alone. 2691. Here, then, the sons of Israel are now represented as divided into three classes; and in each class there must be four, and thus twelve in all. As yet, however, there are only eleven; for Joseph, by whom is represented the Messiah, is alone. That there is such a division in the church and also in the kingdom of God Messiah has been told above [n. Q687].
The Latin editor changes this to "Shem "; see n. 1563 note.

896

II Ad. 996-998

GENESIS XLIII: 33

[~69~-95

2692. And they sat before hinn, the firstborn according to his birthright, and the least according to his age of minority; and the men marvelled thereat, a matn to his compooion (vs. 33). J oseph places them all in their order, namely, according to the birthright and according to the age of the youngest, meaning that the younger by birth were placed according to their age, one being here taken for many. Thus a distinction is here made between the older born and the younger. 2693. According to the birthright, however, has regard to time, while accoTding to the age has regard to progression in faith and therefore, according to reformation, that is, according as the man has grown up and advanced in respect to reformation, this being what age signifies in the spiritual sense; for human age has regard to the formation of that mind whereby man becomes a man, this mind growing according to ages, even though the age be judged from years. Spiritual age, however, has regard to advancement in faith, and so to nearness to the Messiah. 2694. Here the least 0 are the inmost, and so the first, being like infants. These latter are the least; but they who become infants and thus the least, these are the inmost, and thus the first, and the nearest [to the Messiah J. This can be seen better from what follows, and also from the" portions" that were given to Benjamin [vs. 34]. 2695. From the fact that they marvelled at Joseph's arranging them in this way according to birthright and age, it follows that they did not as yet recognize him. Nor could he declare himself; they had still to be let into temptation, and to confess their iniquity and humble themselves even to being servants. This was now done, and then first does he make himself known. So God Messiah does not declare himself until these things have first been done. This we shall be able to see later; for they submitted themselves, ac knowledged themselves as servants, confessed their iniquities, and it was then that God Messiah declared himself. This also involves that the like will take place in all who are to come to God Messiah in the last time; otherwise he can never show himself before them, this being the way of truth. Meanwhile, he distributes to each his portions, and gives food and blessings. During this time, God Messiah knows the birthright and the age of each one in respect to
Or youngest, see n. fl679 note.

II Ad.

999-100~

397

2696-2700]

THE WORD EXPLAINED

faith, as was said [n. 2692]; whereat they will marvel, a man to his compooion. 2696. And when he sent portions unto them from-before his faces, he multiplied Benjamiln's portion fivefold above the portions of all (vs. 34). We do not here read that he gave different por tions to each one, but this can be gathered from the portions given to Benjamin, which were increased fivefold. Thus he gave to the others also in due proportion. 2697. He distributed the portions according to love. These portions signify spiritual gifts, to wit, faith, obedience, charity, the fruits of faith, salvation, felicity, and glory, or the kingdom. All these then are what are signified in the spiritual sense by the portions given by J oseph. 2698? It must here be especially observed that the eleven 80-"5 of Israel represent all those things which are called sons of thl' I church, from which the church is a church and mother; for the church is regarded fro~her sons, oth~rwjsuhere is no ch~rch ~r I a-dead church. Tliis is declared by the very names of Israel's sOM, -lnthes~ames being implanted all those things which look to the church. This feast, therefore, must needs represent that universal gathering where the sons of Israel are all those who are called sons of the church. 2699. Hence it follows that a fivefold portion was given to Benjamin, being a portion in things inmost. The reason for this fivefold portion is found in the tithes; for while God Messiah gives a man ten parts, he requires only the tenth part. This he does not himself take, but gives it to the priests, who represent him. And now to Benjamin he gives double, namely, what pertains to himself and what pertains to the priests, this being what is meant by five fold; for he gives much to one and little to another, nay, he takes away from one and bestows it on the other, as told by God Messiah himself [Matt. 25 14- 29 ; Luke 19 12- 24 ]. 2700. And they drank, and drank to fullness with him (vs. 34). To drink to fullness is to enjoy the gladness of the feast; for drink exhilarates and refreshes. Thus they were gladdened to fullness, each being gladdened according to his own animus, and so all to fullness.

398

II Ad. 1003-1007

GENESIS XLIII: 34-XLIV GENESIS XLIV

1 And he commanded him that was over his house, saying, Fill the men's sacks with food, as much as they can carry, and put every man's silver in the mouth of his sack. ~ And put my cup, the cup of silver, in the sack's mouth of the youngest, and the silver of his purchased grain. And he did according to the word that J oseph had spoken. 3 The morning was light when the men were sent away, they and their asses. 4 And when they were gone out of the city, being not far off, Joseph said unto him that was over his house, Arise, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye requited evil for good? 5 Is it not this from which my lord drinketh? and surely he divineth from it. Therefore ye have done evil in what ye have done. 6 And when he overtook them, he spake unto them according to these words. 7 And they said unto him, Wherefore speaketh my lord according to these words? Far be it from thy servants to do according to these words. 8 Behold, the silver which we found in our sacks' mouths, we brought again unto thee out of the land of Canaan; how then shall we steal out of thy lord's house silver or gold? 9 With whomsoever of thy servants it be found, let him die; and we also will be servants to my lord. 10 And he said, Now also, according to your words, so let it be; he with whom it is found shall be a servant unto me; and ye shall be blameless. 11 And they hastened and took down every man his sack to the ground, and opened every man his sack. 1~ And he searched; he began at the eldest, and left at the youngest; and the cup was found in Benjamin's sack. 13 And they rent their garments, and laded every man his ass, and returned to the city.
* Only a part of this chapter is specifically dealt with in the Explanation, but the context, and also references made elsewhere in this work make it advisable that the whole chapter be presented. The translation is based on Schmidius.

399

THE WORD EXPLAINED 14 And J udah and his brethren came into J oseph's house ; for he was yet there; and they fell before him to the ground. 15 And Joseph said unto them, What deed is this that ye have done? wot ye not that such a man as I can certainly divine? 16 And Judah said, 'Vhat shall we say to my lord? what shall we speak? and how shall we justify ourselves? God hath found out the iniquity of thy servants; behold, we are my lord's servants, both we, and he in whose hand the cup was found. 17 And he said, Far be it from me that I should do so; the man in whose hand the cup is found, he shall be my servant; but as for you, go ye up with peace unto your father. 18 And Judah came near unto him, and said, By me, my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger be kindled against thy servant; for thou art even as Pharaoh. 19 My lord asked his servants, saying, Have ye a father, or a brother? flO And we said unto my lord, We have a father, an old man, and a son of his old age, the youngest by birth; and his brother is dead, and he alone is left to his mother; therefore, his father loveth him. fll And thou saidst unto thy servants, Bring him down unto me, for I will set mine eye upon him. flfl And we said unto my lord, The lad cannot leave his father; for if he should leave his father, he would die. fl3 Yet thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my faces no more. fl4 And it came to pass when we came up unto thy servant my father, we told him the words of my lord. fl5 And when our father said, Return, buy us a little food; fl6 We said, We cannot go down; if our youngest brother be with us, then will wc go down; for we may not see the man's faces, except our youngest brother be with us. fl7 And thy servant my father said unto us, Ye know that my wife bare me two sons: fl8 And the one went out from mc, and I said, Surely, being torn, he is torn in pieces; nor have I seen him even unto now; fl9 And if ye take this also from-with my faces, and destruction befall him, ye shall bring down myoId age in evil to the shades.

400

GENESIS XLIV

[~701-0~

30 Now, therefore, if I come to thy servant my father, and the lad be not with us; seeing that his soul is bound up with the soul of the latter; 31 It shall come to pass, when he seeth that the lad is not with us, that he will die; and thy servants shall bring down the old age of thy servant our father with sorrow to the shades. 3fl Moreover, thy servant became surety for the lad from-with my father, saying, If I bring him not again unto thee, then shall I be in guilt unto my father all the days. 33 Now, therefore, I pray thee, let thy servant abide instead of the lad, a servant to my lord; and let the lad go up with his brethren. 34 For how shall I go down unto my father, if the lad be not with me? lest peradventure I see the evil that shall come on my father.
2701. The brothers, still not knowing that the lord of the land was J oseph, were dismissed by him; but this was done with the intention of calling Benjamin back and separating him from the others. Thus J oseph would send the latter home but would keep the former with himself; for it is dear that he wished entirely to give up the house of his father and to forget both his brethren and his father [chap. 41 51 ] ; and also that he wished to keep with him Benjamin alone; for in verse 10 he himself says, and also his man, "he with whom the cup is found shall be my servant"; and in verse 17, "The man in whose hand the cup is found, he shall be my servant; but as for you, get ye up with peace unto your father." 2702. Rut because by J oseph here as above is meant the Mes siah, he made a pretense of dismissing the others also. This, how ever, was not his intention, his intention being first to reduce them to a confession of their iniquities, as is seen in verse 16, and also to humble them, that, like Abraham, they might submit themselves to him as servants, as declared by themselves in verse 16, where J udah speaks for them all: "What shall we say to my lord? what shall we speak? and how shall we justify ourselves? God hath found out the iniquity of thy servants; behold, we are my lord's servants, both we, and he in whose hand the cup was found." Thus they con fessed their iniquities, and then humbled themselves, doing this indeed fill' mOTe than Judah had the opportunity of expressing. 11 Ad. 1008-1009 401

~703-04]

THE WORD EXPLAINED

It was after this confession and this humiliation that the lord of the land, that is, the Lord of the universe, first made himself known to them and received them into grace. Under these occurrences are thus described the temptations and humiliations of every kind which are antecedent to God Messiah's showing himself present in their hearts; for confession and thus acknowledgment must precede, since otherwise men know not that they are sinners even to the deserving of the uttermost servitude, nor can their crimes be pardoned them. This confession, however, and also the humiliation even to nothing ness, is made before God Messiah [not before a servant]; for a servant was held as nothing, being regarded as a beast and thus as a non-man. Without humiliation, the loves of self and the world do not recede, and so love toward God Messiah can have no place. This then is what is now presented to view in the life of J acob's sons. 2703. And he commanded him that was over his house, saying, Fill the men's sacks with food, as much as they coo carry, and put every man's silver in the mouth of his sack (vs. 1). J oseph did this in order that he might accuse Benjamin, for it was the cup that he inquired after and not the silver. The latter he had now, as pre viously [chap. 4~25], returned as a gift; nor did the man who pur sued them seek this, but gave them the same intimation as previously in chapter 43[23]. Thus it seems that this treasure was the secret treasure which God gave them; for the man searched the sacks of all from the first to the last, and he must then have seen the silver and have shown it to them, [explaining] that they had received it [as a gift]. Therefore he asked no questions about the silver but only about the cup. 2704. Here, as above [chap. 43 16 ], by the man that was over his house are meant ministers, being those who administer the house. Thus, in every sense, the universal, the more universal, and the most universal, they are all those who are ordered to replace the silver, lest men buy grain for a consideration; nay, they are ordered to fill their sacks with food. Here again it is not said" grain" but food, and this to the end that all those cognitions may be understood whereby spiritual famine is assuaged. With the sons of Israel such cognitions are spiritual food; but with the sons of Jacob all cognitions are food which can indeed instruct but which lead men astray. Here it is spiritual food that is meant, that is, every 40~ II Ad. 1010-1011

GENESIS XLIV:

1-~

[~705-07

cognition of things spiritual, whatsoever it be, which is given for the filling of their sacks, that is to say, of their mind and animus and thus of their memory, as stated above [no ~660]. 2705. Of silver we have spoken above [n. ~5fl8, fl651], to the effect that by silver is meant all that whereby such food is acquired. This food men ought never to buy, even though they think they are able to buy it. Thus [what is meant is] that men attribute the acquisition of these cognitions to themselves, as is usually the case, when yet the fact is otherwise; but of this we have spoken above En. fl651-3]. 2706. And put my cup, the cup of silver, in the sack's mouth of the youngest, and the silver of his purchased gra.in (vs. ~). In the spiritual sense, by the cup of silver is meant that with which the Lord drinks and gives to drink. What is meant by a cup can be more clearly evident from the vessels of the tabernacle and tem ple where were many utensils, by each of which are signified such things as will be in this feast and in the kingdom of God. In the text, however, the cup stands for every utensil-respecting which we shall speak presently; for from it the Lord himself drinks and gives to drink. Consequently, wine also is understood. As to what is meant by wine, this also can be learned later on. In the spiritual sense, it is all that which recreates and reforms minds. This, in one complex, is what is signified by wine, as can be evident from the symbol of the New Covenant/ where wine denotes the blood of the Messiah, and thus all justice, which is imputed to those who truly drink. That in ancient times, utensils denoted that which they contained, as in the present text, is well known. Men were then in ultimate coverings, this being the reason why the Word of God Messiah in the Old Testament, and especially in the present text, is so difficult to understand as to its inmost sense; for it is only ultimates that are mentioned and by them things inmost are meant. In course of time it was different. It was also different when God Messiah himself took away those coverings and disclosed things inmost; just as in the case of the sacrifices and of the vessels, etc., pertaining thereto. 2707. Therefore, by the cup is here meant that which in other passages is comprehended by "wine," that is to say, everything spiritual. Here, however, are added the words, the cup of silver,
1

Swedenhorg first wrote testament, but this he crossed out.

11 Ad. 10U-I014

403

~708-13]

THE WORD EXPLAINED

and by this is denoted that whole spiritual element which cognitions involve; for silver properly signifies that which is true, and thus that with which the intellectual mind is imbued. This mind is first of all to be instructed, that is to say, [the cup of silver] must be placed in the saele's 1Iwuth, that is, in the memory. A cup of gold, on the other hand, signifies wisdom, while a cup of silver signifies intelligence. 2708. Here it must be observed that it is said in the text the silver of the grain and not as previously [no 43~~], "of the food." This is because grain is a more interior knowledge of spiritual things than" food," which comprehends the knowledges of many spiritual things and thus of things exterior as well as interior. 2709. It is again said purchased grain,2 namely, grain that has been acquired, though without money. Man as yet knows no other than that it was purchased, for in no other way is the matter com prehended by the understanding. Not so, however, afterwards. Grain is also purchased, when it appears as one's own. 2710. And he did accordimg to the word that Joseph had spoken (vs. ~). To do according to a word is to obey. The expression is an entirely divine one, meaning that he obeyed. 2711. The nwrning was light when the men were sent away, they and their asses (vs. 3). What is meant by nwrning, when applied to the days of reformation-to each single day and to the last has been stated frequently above. Thus what is here meant is the end of days, and also that these men are now sons of Israel and not of J acob; for the latter, it will then be night. 2712. They and their asses; thus all who were in their company. They themselves represent princes, while all the others are servants, this being the mealling of asses. 2713. And when they were gone out of the city, being not far off, Joseph said unto him that was over hi., house, Arise, follow after the men; and when thou dost overtake them, say unto them, Where fore have ye requited evil for good (vs. 4). Here must be ob served the style of speech which is entirely divine, as also is the case elsewhere. S
2 See n. 11501 note. [Crossed off:] Chapter 31 24 ,29, "That thou speak not from good unto evil." As touching the verbal or historical sense of this verse, this is seen from

404

II Ad.

1015-10~0

GENESIS XLIV:

~-4

[~714

2714. "That thou speak not from good unto evil" (Chapter 31 24 ,29). This is a common expression well known at that time. It is, therefore, called" the word" [vs. ~], that is, the truth, the Word being truth itself. For this reason, it is said in verse 6, that " he spake unto them according to these words"; and in verse 7, "Far be it from thy servants to do according to these words." To speak and act from good unto evil is in entire accordance with inverted order, wherein every good is turned to evil, whereas, ac cording to perfect order, every evil is turned to good. To bring evil from good, or falsity from truth, is the work of the devil; but to turn falsity into truth, and evil into good is the work of God Messiah, perfect order being, that good shall hold the more interior place, and thus that evil shall serve it. This is so common that nothing is mo,re common, and it indicates the order obtaining in man. It is manifest beyond a doubt from chapter 5020, where we
the text itself, to wit, that Joseph commanded that the cup of silver which he had used at dinner when he ate with his brethren, should be put by the man of his house into Benjamin's sack. Later, by means of his man, he made search in each one's sack, and when the cup was found in Benjamin's, he took the latter as his servant. At first sight, this appears to be unjust, but if we inquire into the cause, that cause will be clearly evident, namely, that he might keep Benjamin with himself and might abandon his brethren, and so forget the house of his father [chap. 41 51 ]; and his brethren must needs then learn that their silver had been returned to them. At first sight, it may seem re markable that Joseph then desired to make use of this device, in order to sepa rate Benj amin from his brethren; but because they had so greatly persecuted and afflicted him ([ doubly crossed:] this was the law of retaliation, that he might afflict them in like manner) this was permitted that they might after wards return, and that, after they had made submission and humbled them selves and confessed their iniquity, he might receive them into grace, and not separate them from himself but consult their good in the time of famine. It was for this reason, as he himself declares (chap. 45 5- 8 ), that he had been sent into Egypt; for all these events, besides the many others that follow, were progressions of Providence, to the end that J acob with his * sons might come into Egypt and aftenvards into captivity. [* The autograph has eorum (their). Swedenborg may have intended to write frat"es instead of Jacobus, in which case the translation would read: .. to the end that his brethren with their sons."] As touching the interior 01' broader sense, this presignified and represented in the present the captivity of Jacob and Jacob's sons in Egypt, to the end, namely, that they might repent and so might be delivered by God Messiah by means of Moses; and, also, the many captivities undergone by Jacob's de scendants, and likewise also by others, who, in order that they may repent, are sent into divers captivities. So likewise in the broadest sense, and also in the strictest, which latter concerns every individual man-the individual man being dealt with in the same way as is now the case with the sons of Israel. Thus it comes to pass in a different way with every individual.

II Ad.

10~1

405

~715-19]

THE WORD EXPLAINED

read: " Ye thought evil against me; God thought it unto good, that he might dQ, as at this day, to make a great people alive." 2715. Is it net this from which my lord drinketh? and surely he divineth from it. Therefore ye have done evil in what ye have done (vs. 5). The cup is justice, for in the inmost sense, the wine which the cup signifies is blood, and, cQnsequently, is that justice which is obtained sQlely by the Messiah's blood. This is the cup or chalice which, as God Messiah himself declares, signifies his blood whereby we are justified [Luke ~~20]. Wherefore, the man now says that they have taken the cup from which the Lord drinketh, that is to say, that they desired to attribute His justice to themselves, this being the evil which they requited for good [vs. 4]. Hence, all those take away the Lord's cup whO' attribute justice to themselves, and hence merit from their own works, when yet it is the Messiah alone who drinks this cup and chalice, and never another. 4 2716. Joseph's order that they should put the cup in Benjamin's sack was indeed given that he might separate Benjamin from his brothers; more properly, however, it was given that he might impute his justice to him. 2717. This is the sum of the matter, to wit, as regards justice, which others attribute to themselves from their own works-that they are then reduced to confession and afterwards to humiliation, and so are finally received into grace; and this, to the end that it may be shown that all things are of the providence of God Messiah. 2718. First they are reduced to the confession that they have not stolen silver or gold, and that if they had stolen it they should be put to death [vs. 8, 9]. This signifies that they themselves then confessed that if they have stolen anything from the lord, that is, have attributed to themselves what pertains to God Messiah, and this by theft, such deed would be as a theft for which they would be deserving of death; so likewise when anyone wished to be jus tified and saved from his own merits, this is considered as a theft that is worthy of death. Thus what is here treated of is also the justice which each one attributes to himself, thus taking away from his lord that which is his. 5 2719. Joseph placed this cup in Benjamin's sack because it is
Nos. 2714 and 2715 are each emphasized by " NB" written twice in the margin. This paragraph is emphasized by " NB" written twice in the margin.

406

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10~~-10~6

GENESIS XLIV: 5-33 God Messiah who gives this [thought J and brings it to his mind that he may do good; for all that is good comes from God Messiah. Thus it is placed in his sack; but for anyone to attribute it to himself and say that it is his own, is a theft. In whatsoever sack it is placed, if the man deems it to be from himself, this is worthy of death. 2720. In what way they humbled themselves is clear, for it is said in verse 14, that" they fell to the ground," and before that [in chap. 43 28 J, that they" adored," and frequently that they called themselves servants; furthermore, that they afterwards of fered themselves as servants [vs. 9J, Judah doing this fo-r them all, even to the extent of offering himself as a servant in place of Benjamin, whereby Joseph was appeased, see verse 33; that they confessed their iniquities (verse 16) ; moreover, that they spoke of their father Israel, to the effect that he loved Benjamin as being the only child of his mother that was left, and so if he should lose him he would die, as it is said, see verse ~O; for in him he now set his life relatively to Rachel. The latter had all the children, and therefore they are called Israel; hence, in respect to Rachel, they are ealled sons of Israel, as being her sons, but in respect to Leah, they are called J acob or sons of J acob. They also said that his soul was bound up with Benjamin's soul (verse 30), and that other wise, by reason of evil, he would go down to the shades 6 (verses ~9 and 31) etc. 2721. [Now, therefore, I pray thee, let thy servant abide instead of the lad, a servant to my lord; and let the lad go up with his brethren J, verse 33. J udah offered himself as a servant in place of his brother Benjamin because he then represents the sons of Israel. In that sense, he then represents the Messiah also.
GENESIS

XLV

1 And Joseph could not restrain himself before all them that stood by him; and he cried, Send every man out from-with me. And there stood no man with him when Joseph made himself known unto his brethren.
Ad manes; see 9567 note. * The note to chapter 44 applies also to chapters 45 and 46.

II Ad.

10~7-10~8

407

THE WORD EXPLAINED

~ And he gave forth his voice with weeping; and the Egyp tians heard, and the house of Pharaoh heard. SAnd Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; fOT they were in consternation before him. 4 And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother whom ye sold into Egypt. 5 Now, therefore, be not troubled with grief, neither let it be evil in your eyes that ye sold me hither; for God did send me before you for the sake of food. 7 6 For this is the second year of famine in the midst of the land; and there are yet five years in the which there shall neither be ploughing nor harvest. 7 And God sent me before you, that he may set before you the remains in the land, and to make alive for you,8 for a great escape. 8 So now it was not you that sent me hither, but God; and he hath made me a father to Pharaoh, and lord to all his house, and ruler through all the land of Egypt. 9 Haste ye, and go up to my father, and say unto him, Thus saith thy son J oseph, God hath made me lord to all Egypt; come down unto me, tarry not: 10 And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy sons, and thy son's sons, thy flock and thy herd, and all that thou hast: 11 And there will I sustain thee ; for yet there shall be five years of famine; lest thou be uprooted, thou, and thy house, and all that thou hast. 1~ And, behold, your eyes see, and the eyes of my brother Benjamin, that my mouth speaketh unto you. IS And ye shall relate to my father all my majesty in Egypt, and all that ye have seen; and ye shall hasten, that ye bring down my father hither. 14 And he fell upon his brother Benjamin's necks, and wept; and Benjamin wept upon his necks. 15 Moreover, he kissed all his brethren, and wept upon them; and after that, his brethren talked with him.
T

Schmidius adds: the preaenJation. of

YOUT

life.

See n. 2725 note.

408

GENESIS XLV-XLVI: 27 16 And the voice was heard in Pharaoh's house, saying, Joseph's brethren are come; and it was good in the eyes of Pharaoh and in the eyes of his servants. 17 And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beast, and go, enter into the land of Canaan ; 18 And take your father and your households and come unto me; and I will give you the best of the land of Egypt, that ye may eat the fat of the land. 19 And it shall be a command unto thee; 9 this do ye; take your carriages out of the land of Egypt for your little one, and for your wives, and convey your father, that ye come. 20 And let not your eye be sparing to your household goods; for the best of all the land of Egypt shall be yours. 21 And the sons of Israel did so; and Joseph gave them carriages, according to the mouth of Pharaoh, and gave them provision for the way. 22 To all of them he gave to each man changes of garments; but to Benjamin he gave three hundred pieces of silver, and five changes of garments. 23 And to his father likewise, he sent ten asses carrying of the choice of Egypt; and ten she asses carrying grain and bread and food for his father for the way. 24 So he sent his brethren away, and they departed; and he said unto them, Quarrel not on the way. 25 And they went up out of Egypt, and came into the land of Canaan, unto Jacob their father. 26 And they told him, saying, Joseph is yet alive, and he is ruler in all the land of Egypt. And his heart fainted, for he believed them not. 27 And when they told him all the words of J oseph which he had spoken unto them, and he saw the carriages which Joseph had sent to carry him, the spirit of J acob their father revived: 28 And Israel said, It is much that J oseph my son is yet alive: I will go and see him before I die.
Schmidius adds the explanatory words" from me."

409

THE WORD EXPLAINED GENESIS XLVI 1 And Israel journeyed, and all that he had, and came to Beersheba, and sacrificed sacrifices unto the God of his father Isaac. 2 And God said unto Israel in the visions of the night; and he said, J acob, J acob. And he said, Behold me. 3 And he said, I am God, the God of thy father; fear not to go down into Egypt; for I will there make of thee a great nation. 4 I will go down with thee into Egypt; and I will make thee to go up, in going up; and Joseph shall put his hand upon thine eyes. 5 And Jacob rose up from Beersheba; and the sons of Israel carried J acob their father, and their little one, and their wives, in the carriages which Pharaoh had sent to carry him. 6 And they took their cattle, and their substance which they had gotten in the land of Canaan, and came into Egypt, J acob and all his seed with him. 7 His sons, and his sons' sons with him; his daughters and his sons' daughters; and all his seed brought he with him into Egypt. 8 And these are the names of the sons of Israel which came into Egypt, of J acob and of his sons: Reuben, J acob's firstborn. 9 And the sons of Reuben: Hanoch, and Phallu, and Hezron, and Carmi. 10 And the sons of Simeon; J emuel, and J amin, and Ohad, and J achin, and Zohar, and Shaul the son of a Canaanitish woman. 11 And the sons of Levi; Gershon, Kohath, and Merari. 12 And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zarah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul. 13 And the sons of Issachar; Tola, and Puvah, and Job, and Shimron. 14 And the sons of Zebulun; Sered, and Elon, and J ahleel. 15 These are the sons of Leah which she bare unto Jacob in Paddan-aram, with Dinah his daughter. Every soul of his sons and his daughters were thirty and three. 16 And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli. 17 And the sons of Asher; Jimnah, and Ishuah, and Isui, and 410

GENESIS XLV-XLVI: 27

[2722-25

Beriah; and Serah was their sister; and the sons of Beriah: Heber, and Malchiel. 18 These are the sons of Zilpah, whom Laban gave to Leah his daughter, and these she bare unto Jacob, sixteen souls. 19 The sons of Rachel Jacob's wife; Joseph and Benjamin. 20 And it was given unto Joseph in the land of Egypt to beget Manasseh and Ephraim, which Asenath the daughter of Poti pherah viceroy of On bare unto him. 21 And the sons of Benjamin were Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rash, Muppim, and Huppim, and Ard. 22 These are the sons of Rachel, which were born to J acob : every soul fourteen. 23 And the sons of Dan ; Hushim. 24 And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and Shillem. 25 These are the sons of Bilhah, which Laban gave unto Rachel his daughter, and she bare these unto Jacob; every soul seven. 26 Every soul that came with J acob into, Egypt; which came out of his loins, besides the wives of Jacob's sons; every soul sixty and six. 27 And the sons of J oseph, which were born to him in Egypt, were two souls: every soul of the house of J acob, which came into Egypt were seventy.
2722. When these things were accomplished, then first did God Messiah manifest himself; for he could not earlier manifest him self, until the events narrated had preceded, that is to say, until they had been led into the way of truth. 2723. How Joseph manifested himself, is made known to us from the words of the text, but as to how God Messiah is to mani f est himself in the end of days, tIlls he himself declares in his Word. 2724. That these verses regard the last times, is apparent from the words in verse 6, to the effect that it is the second year of famine, the preceding year having been treated of in what has gone before. In the same verse, it is also set forth that the famine will last yet five years. Thus famine is to spring up throughout the whole land, as declared by J oseph [chap. 4130]. 2725. That he is to gather the sons of Israel together, and that II Ad. 1029-1032 411

THE WORD EXPLAINED

it is for this reason that he was sent into Egypt, that is, into captivity, is evident from verse 7; for he says: God sent me before you, that he may set before you the remains Vn the lanuJ" O!T/.d to make alive for you,! for a great escape. 2726. He sends them home [vs. 9] that they may relate to their father Israel his glory and majesty/ in that he is lord over the whole land; see verse 13. 2727. That he acknowledged his brethren and loved them, but above all, Benjamin [vs. ~~], is also evident. 2728. When Jacob heard and saw all these things, it is said that his spirit revived (vs. ~7), and immediately afterwards he is called Israel [vs. ~8]; thus he becomes Israel. This has regard to the conversion of the Jews in the end of days, as can be evident from verses ~7 and ~8, and also from verse 1 of the following chapter, 46, which states that, as Israel, he then sa(:rificed sMrifices unto the God of his father Isaa(:, not, however, to the God of Abraham; for he was not in things inmost but only Benjamin. Again in verse ~ [of the same chapter] he is called J Mob, J Mob, although his name was Israel; and [in verse 3] God Messiah says that he was God, and the God of Isaac and of Abraham, the latter of whom He calls his father (chap. ~813). God Messiah then promised that he would be with him [vs. 4]. Here, therefore, Jacob, that is to say, his descendants called Jews, is called JMob, while his sons are called son.fJ of Israel (vs. 5). Thus the subject here treated of is the conversion of J acob, and consequently, the conversion of his descendants, being those who are called Jacob, that is to say, those who place justice in the works of the law, when yet their interiors are evil, but who, by means of the captivity and servitude which they will experience, will become sons of Israel. This will become clearer from the words in chapter 50 20 , which may be consulted. 3
1 Schmidius explains these words by adding a parenthetical clause, to wit: "And to make (these reml'ina) alive for you." Following his usual practice, Swedenborg ignores this addition. Here Swedenborg appears to have consulted Castellio as well as Schmidius, for while the latter has the rendition majesty, the former has glory. .. What follows in this paragraph is emphasized by "N B" written three times in the margin. 3 [The following passage is written in the margin longitudinally, from n. 2722 to the first half of n. 2728:] N. B. See especially what is said later [n. 2764, 2766] concerning the conversion of J acob. This conversion does not

41~

II Ad. 1033-1035

GENESIS XLV-XLVI: fJ.7

[fJ.7~9-31

6 and 7).

2729. J Oob l1J1U1, all his seed with him canne into Egypt (verses Here by Egypt is meant not the land of captivity but the land of liberty, for they came into liberty and into that abun dance which Joseph gave them, and so into an abundance of things spiritual; for they came into the choicest land of Egypt, that is to say, into Goshen, where the land of Canaan was, as it were, in Egypt. Thus they came into a state of liberty and abundance. i 2730. Later on, J acob's descendants became captives. Thus again commences a new epoch which signifies their renewed cap tivity and the ensuing liberty when they were led by Moses into the land of Canaan; and again afterwards when they were taken to the land of Babylon, from which they were again delivered; besides other captivities, all of which signify that daily captivity in which they have been from the time of God Messiah to the present day. Thus they are again to be liberated, and it is this liberation that is signified by these alternations, as is also predicted by the PropheV 2731. In spiritual things, these changing alternations are such that, after the changes of time, those very lands which otherwise signify lands of liberty, then signify lands of servitude. Thus Canaan, which is a land of liberty, was for a long time a land of servitude wherein lived inhabitants devoted to idolatry. So now the land of Canaan is given to the descendants of Abraham born of his wife Keturah, and to Ishmael born of Hagar, etc., and also to others of Seth's 5 descendants. When these descendants were turned into idolaters, they were expelled, and, after captivity, thus after undergoing like alternations, J acob's descendants were sent back thither. So likewise with the land of Egypt. To Jacob's sons, Goshen [chap. 4510], which was in place of the land of Canaan, was a land of liberty, but later a land of servitude. It is the same with the changing alternations in the entire globe. So likewise now. When, in the end of days, those who have lived in great light have entirely forgotten God Messiah and are in their night, then light will again shine upon the Jews. That this is to come to pass
seem to have been effected until just before his death. See chapter 47 below, at verse ~ [n. 2770-71; see also n. 2777]. Paragraphs n. 2729 and 2730 are each emphasized by " NB" written in the margin. As to the reference to "the Prophet," see Hosea, chap. 11. o The Latin edition changes" Seth" to "Shem "; see n. 1563 note.

II Ad. 1036-1038
14

413

~73~-33]

THE WORD EXPLAINED

in the end of days is foretold; moreover, it is set forth to view by means of those many alternations which are the single examples of universal alternations; for singulars are the images of universals, as particulars are of generals. 2732. The words in chapter 46, verse 8, dearly indicate that not only are the Jews to be gathered together, but also all other peoples and nations; for it is here dearly said: These are the names of the sons of Israel which canne into Egypt, of Jacob a;nd of his sons. Thus they are called sons of Israel and sons of Jacob. By Israel, therefore, are meant all those in the whole of heaven and in all lands, who are called" Israel" and" sons of Israel"; and by Jacob all those who are Jews and are called by the general name " J acob," thus those who likewise are like J acob, but who now are reformed, as was said [n. ~731 J. 2733. In the universal sense, every son of Israel and of J acob, and every grandson, represents some generation, and in the spir itual sense involves the posterity which refers itself to one of them as its common parent, as was said above [no 178~-5] in respect to the sons of Jacob. Benjamin's sons are more numerous than those of any of the other brethren, being ten, and together with the two sons of J oseph, they make twelve. These are sons of Israel in the genuine sense; being born of Rachel their mother, their father is cailed Israel, as said above [n. ~597, ~7~0 J. After them come the sons by the handmaids; thus after Ben j amin, the sons by Rachel's handmaid (verses ~3 and ~4), and this, to the end that it may be signified that they pertain to Benjamin.
GENESIS

XL VI

~8 And he sent Judah before him unto Joseph, to point out before him,G toward Goshen; and they came into the land of Goshen. ~9 And Joseph attached his chariot, and went up to meet Israel his father, to Goshen; and when he was seen of him, he fell upon his necks, and wept on his necks a good while. 30 And Israel said unto J oseph, Now let me die, after that I have seen thy faces, that thou art yet alive. 31 After this, J oseph said unto his brethren, and unto his father's house, I will go up and will tell Pharaoh; and I will say

Schmidius adds the explanatory words" the way."

414

II Ad. 1039-1041

GENESIS XLVI: 8 seq.

[~734-35

unto him, My brethren and my father's house, which were in the land of Canaan, are come unto me; 3~ And the men are shepherds of the flock; for they have been cattle men; and they have brought their flock and their herd, and all that they have. 33 And when it shall come to pass, that Pharaoh shall call you, and shall say, What is your business? 34 Ye shall say, Thy servants have been cattle men from our youth even until now, both we and our fathers; that ye may dwell in the land of Goshen; for every shepherd of the flock is an abom ination unto the Egyptians.
2734. When they came into the land of Goshen, J oseph went to meet them, and it is said that, from love toward his father, he embraced him and wept a good while [vs. ~8, ~9]. In the natural 7 sense, he did this because he saw them returned; in the spiritual sense, because he saw him and his sons now reformed, for Goshen here signifies the same as the land of Canaan. 2735. That they were reformed when they came into Goshen, is very evident, inasmuch as J acob is now called I smel (verses ~9 and 30) ; moreover, Joseph then calls the latter's sons his brethren [vs. 31]. It is still more evident from verse 3~, where we read: The men are shepherds of the flock; for they have been cattle men; and from verse 34: Thy servants have been cattle men from our youth even until now; for first they are cattle men, as also was Jacob and his descendants, but now they are become shepherds of the flock. That shepherds of the flock are those by whom are sig nified ministers and priests is well known; thus they are worshippers of God Messiah. That these are an abomination to the nations which do not worship God Messiah, that is to say, to the natural man signified by the Egyptians, is also evident from the last words of this chapter: For every shepherd of the flock is an abomination unto the Egyptians (vs. 34), just as previously, in chapter 4332 , where it is said that eating with the Hebrews was also an abomina tion unto the Egyptians.
7

The autograph has" spiritual."

II Ad. 104fl-l043

415

THE WORD EXPLAINED

GENESIS

XLVII"

1 And Joseph came and told Pharaoh, and said, My father and my brethren, and their flock and their herd and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen. ~ And from among his brethren he took five men, and set them before Pharaoh. S And when Pharaoh said unto his brethren, What is your business? they said unto Pharaoh, A shepherd of the flock are thy servants, both we and our fathers. 4 They said moreover unto Pharaoh, To sojourn in the land are we come; for there is no pasture for the flock which thy servants have; in that the famine is grievous in the land of Canaan. Now therefore, we pray thee, let thy servants dwell in the land of Goshen. 5 And Pharaoh said unto Joseph, saying, Thy father and thy brethren are come unto thee: 6 The land of Egypt is before thee; in the best place of the land make thy father and thy brethren to dwell; let them dwell in the land of Goshen: and if thou knowest, and there be among them men of readiness, then make them princes of the cattle, over the men that I have. 7 And Joseph brought Jacob his father in, and set him before Pharaoh; and J acob blessed Pharaoh. 8 And Pharaoh said unto Jacob, How many are the days of the years of thy life? 9 And J acob said unto Pharaoh, The days of the years of my sojournings are thirty and a hundred years; few and evil are the days of the years of my life, and they have not attained unto the days of the years of the life of my fathers in the days of their sojournings. 10 And Jacob blessed Pharaoh, and went out from before Pharaoh. 11 And J oseph made his father and his brethren to dwell, and gave them a possession in the land of Egypt, in the best place of the land, in the land Rameses, as Pharaoh had commanded. 1~ And Joseph sustained his father and his brethren and all his father's house, with bread, according to the mouth of the babe. * The note to chapter 44 applies also to chapter 47.

416

YEARS OF PLENTY AND FAMINE

[~736-38

Obs; CONCERNING THE YEARS OF PLENTY AND OF FAMINE.

2736. Here it must first be observed that the seven years of plenty and the seven years of famine could not have been ordinary years but were sexennials. 8 In the Word of God Messiah, it is so common for periods of time to be signified by days and years that nothing is more common, and therefore I here omit the citation of other confirming passages which can be drawn both from what has preceded and from what follows. It is sufficient merely to note that J acob, when he came to Egypt and stood before Pharaoh, was an old man of a hundred and thirty years, as is evident from verse 9; and that after this he lived in Egypt for seventeen years, as we read in verse ~8. Comparing these years with Joseph's age, we find that when the latter became lord of the land of Egypt, he was a man of thirty years, see chapter 41 46 If to these years we now add merely nine, being the seven years of plenty and the two years of famine, making a total of nine-for it was in the second year of the famine that Jacob came to Egypt, as we read in chapter 45 6 -if these years had been ordinary years, then, when J acob came to Egypt, J oseph would have been of the age of thirty-nine years. Therefore, since J acob was then a hundred and thirty years old, Joseph must certainly have been born in the ninety-first year of his father. Consequently, the latter journeyed to Laban in the seventy-first year of his age, for he served there twenty years, and there J oseph was born; thus he would then be in the ninety-first year of his age; see chapter 3024 2737. That Jacob's age when he journeyed to Laban was not seventy-one, and that it was not ninety-one when he begat Joseph, can be sufficiently evident to everyone; moreover, he begat Ben jamin long after that time. 2738. From this it can be quite evident that the years of plenty and the years of famine were periods of time, signified by years; and when these periods are reduced to sexennials,9 or when so many sexennials 1 are signified by an equal number of years, the result is,
Swedenborg hesitated over this word. He first wrote "triennials." Crossing this off, he then substituted "sexennials." This he again crossed off, and returned to "triennials." Finally, crossing this off, he wrote" sexennials " in the margin. The autograph has triennials. That this was not altered to sexennials was due to an oversight. See note lI. t Substituted by the Author for triennials.

II Ad. 1044-1046

417

~739-40]
FIRST:

THE WORD EXPLAINED

That J oseph's age when he spake with his brethren and saw his father, was nine sexennials/ plus thirty years, that is, eighty four years. Thus Joseph was then a man of eighty-four years. [SECOND:] Consequently, his father, when he begat him was forty six years old; and when he went from his father Isaac to Laban, he was a young man of twenty-six years. With Laban he served 3 fourteen years for Rachel and six for the flock. 2739. As to Benjamin being called a lad [chap. 43 8,44 22 ,30-4], this is a common practice, the youngest by birth being called both " lad" nay, and also" son"; for we read of Abraham that he is called" a son of eighty years" [chap. 1616 ]. The word" lad" has regard to the youngest in years; so also " a son of old age" has regard to the one who was born at the last, after the other sons. Thus Benjamin is also called" a son of old age" [ch. 4420], the " old age" having regard to the actual birth at a time when mothers have ceased to bring forth, or parents to have children. Benjamin was the father of ten sons, which was more than the others had ~ (chap. 4621 ). 2740. The same thing is also confirmed by the age of J oseph who was a hundred and ten years old. Thus, if he lived up to the end of the years of famine--and that such was the case can be
Here again Swedenborg hesitated. He first wrote triennials. Crossing this oft', he substituted 8exennials. This he also crossed oft' and again wrote triennials, which he once more crossed oft', finally writing sexennials. The signs of this hesitation are shown by other erasions in the MS. As originally written, when Swedenborg thought that each of the years of plenty and famine were triennial periods, this portion of the paragraph reads: "FIRST: That Joseph's age . . . was nine triennial8 pm8 thi,ty years; that is, fifty-seven years had elap8ed." It was at this point that Swedenborg reached the con clusion that the years of plenty, etc., were sexennials not triennials. Therefore, he corrected what he had already written in this paragraph, and also in n. 2736, by substituting 8exennials for triennials (except that in one case he inad vertently omitted to make the change, see note 9 above.) He also substituted "84" for" 57," and then continued as follows: "Thus the time of plenty was 8even sexennials, namely." Having reached this point, he decided to rewrite the portion which we have printed in italics. Therefore, crossing this off, he commenced a new line as follows: "plus 30 years, that is," etc. (as in our translation). We may add, that when, subsequently, Swedenborg came to number the paragraphs (see n. 154.0, 1767 note) he mistook this new line for the beginning of a new paragraph, which, therefore, he numbered "1047," though it is in no sense a new paragraph. [Crossed oft': J seven years. This last sentence was written at a later time; and, to judge from the writing, about the time when n. 2759 was penned.

418

II Ad. 1047-1049

YEARS OF PLENTY AND FAMINE

[~741-4Q

evident from chapter 50, to the effect that after the death of his father he sustained his brethren, and that he continued to be lord of the land, continuing thus to the end of the years of famine-he then fulfilled his years, namely one hundred and ten; see chapter 50[26].* 2741. From the above it is clear that these seven sexennials make forty-two years, these years, speaking generally, being called forty years or days-a number which is so often mentioned; and also that each septennial has this with it, namely, that it is a single day or a single year, in the beginning whereof is plenty, and in the end famine for those who are in the state of famine. So, in the last time, famine will be theirs who are in evening, and plenty theirs who are in morning. That in Egypt also there was the like thing, and an alternation of plenty and famine within each septennialthis also can be inferred from the interpretation of Pharaoh's dream by Joseph. 2742. As to Joseph's setting five men before Pharaoh [vs. ~], and bringing Jacob his father in unto Pharaoh [vs. 7], this is understood when it is understood what, in the supreme sense, is meant by Pharaoh and what by Joseph-which may be seen at
* The accepted Bible Chronology compiled by Usher involves certain improbabilities pointed out by Swedenborg which, however, are necessitated by the assumption that the fourteen years of plenty and famine were actual years. Swedenborg's assumption that these fourteen years are fourteen sexennials removes the improbabilities referred to. We present a comparative table of the two chronologies:
JACOB'S AGE J OSEPU'S AGE

Swed.
~6 ~6

46 63 74 76 118 130 147

Usher 33 77 91 108 119

Usher Swed.
J ACOB

steals birthright " takes blessing; goes to Laban JOSEPH born sold imprisoned 1~1 " rules Egypt 1~8 Famine begins 130 Meets father, second year of famine second sexennial of famine 147 J ACOB DIEs-twelve years after famine in fifth sexennial of famine JOSEPH DIEs-sixty-six years after the famine in seventh sexennial of famine Had J oseph died at the end of the seventh sexennial, he would have been 114

17
~7

17
~7

30 37 39 56

30
7~

84 101 110 110

II Ad. 1050-1051

419

fl743-47]

THE WORD EXPLAINED

chapter 41 88- 45 .- That is to say, since the name Pharaoh is the name of the rulers of Egypt, he is then the ruler of the nations according to David, Psalm 10520 , etc. 2743. The meaning here is seen, but in a supremely super eminent way, by means of man. In man the soul, properly so called, is the supreme ruler, giving to his intellectual mind and its will all power over the body, to rule it at pleasure. In the supreme sense, by this mind Joseph is represented in a supremely superem inent way. By the natural mind is then represented Jacob; and by the five human senses those five men who, being then reformed, were presented before the supreme ruler. Thus in man the whole order is expressed. 2744. Like as it is in man, so is it in every society, and likewise in the universe; consequently, in the church of God Messiah and also, in the supreme sense, in the kingdom of God Messiah. In this way, therefore, the words can be understood, and hence can be applied to the church and to the kingdom of God Messiah. 2745. All these men together with their fathers are called one shepherd of the flock (vs. 3) , for, taken together, they make one and are subject to one. 2746. Jacob's blessing Pharaoh (vs. 7 and 10) signifies in the supreme sense that he gave him thanks. Thus they were brought into the land of Canaan like as the animus is brought to the judg ment of the mind. When this is the case with the animus, it becomes contented and enjoys delights without disturbance. 2747. Here by Jacob are signified those at the last time who are called Jews; also those in the entire globe who are like J acob.
GENESIS

XLVII

. 13 And when there was no bread in all the land, because the famine was very grievous, and the land of Egypt and all the land of Canaan labored by reason of the famine, 14 Joseph gathered up all the silver that was found in the land of Egypt, and in the land of Canaan, for the purchased grain that they purchased, and Joseph brought the silver into Pharaoh's house. 15 And when the silver was spent out of the land of Egypt, and out of the land of Canaan, all the Egyptians came unto J oseph,
" Confer n. !'J351-g, fJ367.

45e0

II Ad. 105fl-l056

GENESIS XLVII:

13-~6

saying, Give us bread; for why should we die before thee? for silver f aileth. 16 And Joseph said unto them, Give your cattle, that I may give unto you for the cattle, if silver faileth. 17 And they brought their cattle unto Joseph; and Joseph gave them bread for horses, and for the cattle of the flock, and for the cattle of the herd, and for the asses; thus he made for them pro vision of bread for [all 5] their cattle in that year. 18 And when the year was ended, they came unto him the second year, and said unto him, We will not hide from my lord, how that the silver is spent; and the herd of the beast is with my lord; there is not ought left in the sight of my lord but our body and our land; 19 Wherefore shall we die before thine eyes, both we and our land? Buy us and our land for bread, then we shall live, and our land, servants unto Pharaoh; and give seed that we may live and not die, nor our land become waste. ~o And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them; so the land became Pharaoh's. ~1 And as for the people, he removed them to cities from the end of the border of Egypt even to the end [thereof]. 6 ~~ Only the land of the priests bought he not; for the priests had a portion appointed them by Pharaoh, that they might eat their portion which Pharaoh gave them: wherefore, they sold not their land. ~3 Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh; 10, here is seed for you, and ye shall sow your 7 land. ~4 As it gives increase, let it be so that ye shall give the fifth unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for those that are in your houses, and for food for your infants.
, Omitted by Schmidius. At a later time, Swedenborg restored this word in his copy of Schmidius' translation. Omitted by Schmidius, but restored by Swedenborg in his copy of Schmidius' translation. 7 This word is added by Schmidius. In his copy of Schmidius' version, Swedenborg crossed it out.
4~1

~74~51]

THE WORD EXPLAINED

~5 And they said, Thou hast made us to live; let us find grace in the eyes of my lord, that we may be servants unto Pharaoh. ~6 And Joseph set it for a statute over the land of Egypt unto this day, that Pharaoh should have the fifth; except the land of the priests only, which became not Pharaoh's.

2748. That J oseph here took from the Egyptians first all their silver, then their cattle, and finally their land [vs. 14-~0] signifies, in the ultimate sense, that he acted as man acts. From this can then be learned the application of these words to the things which they represent and reflect. 8 2749. These words are applicable to all things which are in a perverted state, such as those in the natural man signified by Egypt, also in societies and congregations of men, and in the entire globe; for the Egyptians were magicians and were addicted to natural sciences. Therefore, the Hebrews were an abomination to them [chap. 4634 ], that is to say, the" shepherd of the flock" [vs. 3] who signifies the renewed state of man; as also was eating with the Hebrews, as stated above [chap. 4332 ]. 2750. It is such men, especially such men in the entire globe, who are now treated of. In order that they might be destroyed and be reduced to mere servants, and so be subjected and in this way become a footstool under the Lord of the whole of heaven and earth [Ps. 1101 ], therefore, after the sons of Israel had come into Rame ses or Goshen [vs. 11] there was taken away from them first, their silver for the sustaining of their life, by which is meant all that whereby they bought things spiritual and celestial; then their cattle whereby they sustained life without bread; and lastly the land itself which is their remaining possession. Thus they were distributed to the cities and became mere servants. 2751. These words may be applied to every natural man spe cifically, and also to natural societies; more especially to those in the last times who are inhabitants of Babylon, and who, in the end of days, will be dealt with in like manner-for Babylon will be de stroyed in the same way; and, finally, to the devil himself and his crew, from whom will be taken all power, bringing him as a servant under the servitude of the Lord of the universe.
[Here comes the following paragraph which is crossed off by the Author:) To wit, that silver is the cognition of natural things which are drawn in by the senses and by which men buy such things as they think their mind to rest in.
4~~

II Ad. 1057-1060

GENESIS XLVII:

13-~6

[~75~-57

2752. That the words signify the universe is at once apparent from verse 13. 2753. That Joseph brought all the silver into Pharaoh's house (vs. 14), signifies, in man, that he brought all the cognitions of natural things; in the Babylonians, all that whereby they purchased things spiritual, and likewise those natural arts which flow from cognitions; in the devil, his faculty of deceiving by persuasions, thus avarice. 9 2754. In man, in place of cattle, such as horses, the cattle of the flock, the cattle of the herd, and asses [vs. 16, 17] are all those internal faculties whereby men become cattle and animals of servitude. What is signified in the spiritual sense, is luxury; also those things which pertain to the animus, namely, cupidities. 1 2755. The cognitions themselves are signified by silver. These are of no use without application to things spiritual. They are the first things to be taken away [vs. 14], so that the cognitions which have hitherto been made, thus serve no use/ being without application to things heavenly. (If I am deprived of these, as now appears, then the cognitions hitherto granted me by the divine mercy of God Jesus Christ 3 are of no use; thus up to now the labor has been in vain, this being a consequence.) 2756. Cattle and the like, together with horses [vs. 16, 17] also signify interior cognitions, like horses; here, they signify the pleasures and cupidities of the world. (These also are taken away from me, so that I dare nothing, I know nothing, as to whither I shall go.) 2757. The land [vs. 18-!W] is the intellect belonging tOl the mind. This is taken away at the same time, so that I understand almost nothing; for so do evil spirits obscure me, and the things which I may be able to write are given me piecemeal!
These last two words were added later. [Here comes the following unnumbered paragraph which is crossed off:] As touching the priests [vs. fJg], it is another matter; for in this way [the rest} are to be reduced to the worship of God. 2 Ut sic nllBi usui inserviant, quae hactenus factae sunt. The words" Jesus Christ" were added at a later time. Et dantur mihi frustratim, quae possim scribere. The word frustraUm does not occur in the Latin lexicon, though the form of the word suggests the translation" deceptively." The word occurs in A. O. 8fJ9 ad fin, where it is plainly a slip for frustatim (piece by piece, piecemeal). We have assumed
1

II Ad. 1061-1065

4~3

~75~60]

THE WORD EXPLAINED

2758. This is' my state today, exactly as was presignified to the man of Egypt. What further these words mean, I know not. I await thy salvation, 0 God Messiah! 6

[CONCERNING THE REPRESENTATION OF JACOB AND THAT OF ISRAEL] Obs. Obs. Obs.
2759. It must well be observed that he is called Jacob in relation to the sons of Leah, and, in general, to the ten sons, but Israel in relation to J oseph and Benj amin; also that J acob, perceiving this, said that he would be bereaved and dead were he to lose J oseph and Benj amin (chap. 4429 ). 2760. That it was solely on account of Joseph and Benjamin, and so on account of Rachel, that Jacob remained alive and was not rooted up and destroyed, is sufficiently clear from all the cir cumstances. FIRST: That J acob, by whom was then represented the Messiah, served solely for Rachel and not for Leah [ch. ~930] ; consequently, that he then had regard to the two sons of Rachel, that is to say, to Joseph and Benjamin, to whom was promised the land of Canaan and the blessing, as stated above [n. ~559]. Thus it was then, for the first time, that the Messiah willed to be separated from the ten tribes, and to choose Joseph and Benjamin alone. SECOND: That Joseph wished to retain Benjamin, and to send the others back to their home, and thus to desert his father's whole house; had this been done, the house of J acob would then have perished entirely, and that of Joseph and Benjamin would have remained. Therefore, Jacob, when speaking of Joseph, calls him" the mighty J acob," from whom" is the shepherd, the stone of Israel" (chap. 49 24 ). THIRD: That in the time of Moses he willed entirely to abandon J acob's descendants, namely, when he willed to cut them off and to raise up seed from Moses [Exod. 3~10; Num. 1412 ; Deut. 914 ]. FOURTH: That when Balaam, who was a prophet of God Messiah [Num. ~~18, ~413], blessed them, he also was in doubt as to whether they would be cut off. 6 Therefore, Moses counted it
that it is a like slip in the present case. Otherwise the translation would be "are given me deceptively." This paragraph ends in the middle of the page. The remaining half of the page is left blank, the writing being resumed on the next page. Confer Num. f2f232-~.

4M

II Ad. 1066-1068

..

JACOB AND ISRAEL

[~761-64

as among the divine benefits, that Jacob's descendants were not entirely removed. 7 FIFTH: There are many other like indications that he willed to cut them off later, as previously he had willed to cut off all memory of them; yet, because of the promise, he willed to choose J oseph and Benj amin as his peculiar people. That these also were afterwards among those whom he willed to extirpate, was among the reasons why [the Benjamites] were then entirely de stroyed by their companions [Judges ~035]. Therefore, in the present case, he now willed to separate them lest they be destroyed. 8 2761. But inasmuch as he would become a victim for the whole world, it was enjoined on him to be born in that accursed stock, to wit, the stock of J udah ; for this stock could be nothing but the work of the devil and, consequently, of those who were led by the devil, it being by this stock that he was to be crucified, to the end, that by his death, he might obtain victory over it and subject it to himself as his footstool [Ps. nO l ]. This God Messiah himself frequently declares, saying that their father was the devil and no other [John 8 44 ]. This he says frequently. Thus their father was neither Abraham, nor Isaac, but J acob, prior to his conversion, and Judah. 9 2762. For the rest, it must also be observed that Abraham, Isaac, and Jacob and his sons, except Joseph and Benjamin, repre sent exactly the same order in man; and, consequently, represent those four faculties in a single family. Thus Abraham represents the supreme faculty, Isaac the intellectual mind, Jacob the animus, and his sons the body with its faculties. 9 2763. Indeed, they represent them as they are in man. 1 In Abraham, there was [at first] no such faith, because no such love toward God Messiah, as there was later-as is evident. In Isaac there was indeed love, but it was love with fear; for which reason, God Messiah is called his Fear [chap. 31 42 , 53]. To J acob, God Messiah was Terror; to his ten sons, he was Lightning. 2 2764. When we consider Jacob's first age, this age was the age
Dent. 94 B.q., 1010, 11. The first and fifth points in this paragraph are each emphasized by " NB" written in the margin. N. 2761, and also n. 2762 are each emphasized by " NB" written in the margin. 1 [Crossed off:] namely, from infancy. 2 This last sentence is marked "N B" in the margin.
B

T Confer

II Ad.

1069-107~

4~5

~765-67]

THE WORD EXPLAINED

of his infancy and childhood. At that time, he could not as yet have been actually evil, but was entire and dwelt in tents; for from his father Isaac he then received the teaching of Abraham. After wards, however, when he grew up and became a man and was de pendent upon himself, being thus of his own right, he turned aside 3 and became a worshipper of the god who would give him wealth on earth. Thus he became an idolater. Hence his sons were now entirely such; for as the natural mind is, such is the body, for such does its superior faculty become. 2765. Thus then these four generations represented a man, that is to say, seeing that Jacob was of such a character, a man in perverted order. This man then abided in J acob and his sons but not in Isaac who was dead. 2766. After his conversion, Jacob, together with Abraham and Isaac, then represented the perfect order of life" Jacob being the natural mind as it is when subjugated, thus a mind in itself evil but forced to good. His sons, however, are then worse than their father, for they, nevertheless, rebel against him; still they are forced. 2767. As to the character of this generation, this we learn from man himself. These things can never be comprehended without a knowledge of man in general, in respect to his faculties and thus in respect to order. It must, therefore, be a matter of lament, and, moreover, heavenly spirits greatly wonder at it, that mortals live in such great blindness, living merely from their philosophy and erudition, as they call it. These lead them into such dense ignorance that they do not know that there are four faculties in man/ and do not know enough to separate the human soul from their rational mind, nay, nor even from the soul of brutes. Perhaps also, from the mere philosophy of their minds, they have come into such blindness that they scarcely know enough to distinguish the human soul from the soul of the vilest insects, nay, and finally, from the soul of inanimate things and of plants, inasmuch as they see there the like pro ductions of offspring. Thus it is a matter of lament that at this day, when men think themselves to live in such great light
At this point, the autograph has" NB" written in the margin. This statement is emphasized by "N B " written in the margin. At this point, the paragraph is marked in the margin" N B."
4~6

II Ad. 1073-1076

GENESIS XLVII: 917 seq.

[9l768

as to things intellectual, they are yet in such dense shade that nothing can be denser. Hence, as soon as they consult any philosophy they fall into the worship of nature and are turned backward; and order itself is so perverted that there is no faith. Thus [the state] is almost irremediable, unless all their philos ophy be first shaken out of their minds. Faith, therefore, must be opposed to that state of mind [which believes] that there is no faith, for knowledge must come first. It must be known what is to be believed, and that it is such that it can be believed, for without the knowledge of these things, faith is not possible; it would then be believing without understanding and reason, and this is not human. 6 2768. Without a knowledge of these things in man, there can be no knowledge of that which takes place in every society small and large, in the entire globe, in the church of God Messiah, in the kingdom of God Messiah; for the kingdom of God Messiah, from inmosts to outmosts, must be circumstanced in every respect like a man of most perfect order, with his faculties. 7 Without a knowl edge of man as he is in himself and as he is when reformed, the state of the kingdom of God Messiah, and consequently, of heaven, can never be known, not even in the slightest degree; consequently, not the least thing can be comprehended and, consequently, believed, as to how man is reformed, that is, regenerated, created anew, jus tified; that is to say, as to how, from the perverted order in which and into which he is born, he is reduced into the perfect order of his own degree. 8 GENESIS XLVII

917 And Israel dwelt in the land of Egypt, in the land of Goshen; and they acquired a possession therein, and were fruitful, and multiplied exceedingly. 918 And J acob lived in the land of Egypt seventeen years; so the days of Jacob, the years of his life, were seven years and forty and a hundred years.
This indented passage is cited in the Author's Index to his Memorabilia, s.v. Anima, Bestia, Oaec1ts, Ignorantia, and Philosophia. See Table of Contents. 7 The opening sentence of n. !Z768 is emphasized by "N B" written in the margin. S The last of these intercallary paragraphs (n. !Z759-!Z768) ends with a few lines on a new page. The rest of the page is left blank, and the ex planation of chapter 47 is resumed on a new page.

II Ad. 1077

4917

9l769-71]

THE WORD EXPLAINED

~9 And when the days of Israel drew nigh that he must die, he called his son J oseph, and said unto him, If now I have found grace in thine eyes, put, I pray thee, thy hand under my thigh, that thou mayest do me kindness and truth; bury me not, I pray thee, in Egypt. 30 That I may lie with my fathers; therefore thou shalt carry me out of Egypt, and bury me in their buryingplace. And he' said, I will do according to thy word. 31 And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the head of the bed.

2769. [And Israel dwelt in the land of Egypt, in the land of Goshen; and they acquired a po.~session therein, and were fruitful, and multiplied exceedingly], vs. 9l7. He is here called Israel, it being not Jacob himself who is so called but his descendants who were with him, as is clear from the words that follow which are in the plural. The reason is because among them were many who were not to be called sons of J acob but sons of Israel, such as Rachel's sons, and especially Benjamin with his ten sons, and Pharez, Judah's son by Tamar, and also Joseph with his sons. Therefore, it is said in Egypt, and also in the land of Goshen, this having regard to the posterity called Israel in the blessed land. In the inmost sense, Goshen here represents the land of Canaan, etc. 2770. [And Jacob lived in the land of Egypt seventeen years; so the days of Jacob, the years of his life, were seven years and forty and a hundred years], Yerse 9l8. Here J acob is again called Jacob, as previously he had been called by God Messiah (chap. 462 ), on which occasion, God Messiah says that he will make him " to go up in going up "9 [chap. 46 4 ]. This was as yet a promise, but whether Jacob was reformed before his death, is a matter of doubt. In the present text, he is called J acob, but in the very next verse, when he was dying, he is called Israel. Thus J acob seems to have been Jacob even to the end of his life. 2771. The words of the text signify the life of Jacob's de scendants in the land of Egypt, that is, in spiritual captivity, and thus their conversion; whether this will be seventeen centuries,I is
Quod ipS1tm descendere faciet ascendendQ. The word descendere is evi dently a slip for ascendere. Otherwise the translation would be " he will make him to go down, in going up." 1 [Crossed off:] which Shall elapse from the time of their captivity.

4918

II Ad. 1078-1080

GENESIS XLVII: fl7 -fl9

[fl77fl-76

known to Jehovah God alone. It is said, the days of Jacob, these days being periods of time. 2772. [And when the days of Israel drew nigh that he must die, he called his son Joseph, and said unto him, If now I have fownd grace in thine eyes, put, I pray thee, thy hand under my thigh, that thou mayest do me kindness and truth; bury me not, I pray thee, in Egypt], verse fl9. When he was dying he is called Israel. These words are applied to Jacob as meaning that the days of his life were then drawing to an end, and so, in the inmost sense, that Israel was then dying. Thus, that the days of Israel drew nigh that he must die, is applied to Israel in the entire globe. 2773. As Jacob,2 he then speaks to Joseph, by whom is meant God Messiah, and Israel then calls him his son, and as Israel, he says to him, that he should lay his hand under his thigh, as Abraham's servant had done to Abraham [chap. fl4 2 ]. This, that is to say, laying the hand under the thigh, was a swearing by conjugial love itself, a love which was held most holy. 2774. Thus he makes supplication that he may deal with him, if he had found grace in his eyes, that is, in the inmost sense, if he had found faith, not deed. This faith properly speaking, is grace, but in his eyes, it is the first faith. 2775. That thou mayest do [me] kindness 3. and truth. Kindness is grace, which is favor on account of Abraham. Truth is justice. At that time" truth" was a formula in common use, truth being all that which is said by God Messiah. Thus a " word" is truth, and therefore "word" is often mentioned [as in the phrase] "to do according to a word," which occurs above frequently, and also below in verse 30.- At that time, the words ".truth " and" word" and also" peace" were on the lips of all; at this day, men do not understand even what they are in the genuine sense. 2776. His burial in Egypt signifies that he would not be gathered to his people. It was for this reason that Joseph also did not
2 One would expect to read ls1ael. In his copy of Schmidius, Swedenborg later substituted bonitatem (goodness) for benignitatem (kindness). * This sentence is marked" NB." The end of this paragraph, commencing with the words" and also below," was added by the Author at a later time.

II Ad. 1081-1085

4~9

~777-81]

THE WORD EXPLAINED

wish to be buried in Egypt, but was buried at Shechem [Josh. ~432] where was a pious race which worshipped God Messiah. 2777. As to burial itself, it is of no significance whether it be in one place or another; but in the spiritual sense, when burial, or being buried, outside the land of Canaan is mentioned, it means going down with sorrow, sadness, and evil into the grave, "into Scheol" [chap. 37 35 ], " into the land of the dead" [chap. 4~38], " to the shades" [chap. 44 29 ,31], that is, to the souls of those who, after death, live in the lower world 5 and thus in a land accursed. a Here, therefore, it is Jacob, not Israel, who says that he should not thus remain with the shades in Egypt, that is, forever in the cap tivity in which he was when living; but that he should be gathered to his peoples, that is, should rise again with those who are the " peoples" signified in the spiritual sense and of whom we shall speak presently. 2778. In those passages where we do not read that their bones were carried to the land of Canaan, it is not meant that, therefore, they would not be gathered to their people; thus, we do not read this of Benjamin, nor of Pharez, nor of Joseph's two sons, etc., and that these were buried in Egypt is clear. But it is meant in pas sages where it is said that they are buried in Egypt, the land of Egypt being taken in a sense as signifying captivity. 2779. [That I may lie with my fathers; therefore thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do according to thy word], verse 30. This is now confirmed; and first by the saying which he uttered, I will do ac cording to thy word. This was a holy formula and the first oath in general use with men of that day; for by word is signified God Messiah himself. 2780. [And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the head of the bed], verse 3I. Then followed the solemn oath, this being made by placing the hand under the thigh, as stated in verse ~9; for when Joseph spoke, he held his hand under [Jacob's] thigh. 2781. The words he bowed him.velf upon the head of the bed involve more than what appears at first sight. First, these words involve bowing down, and thus, in the inmost sense, adoration.
Orcus" see n. ~589 note. See n. ~567 note.

430

II Ad. 1086-1090

GENESIS XLVII: 30-XLVIII: 7

They can never be understood, however, unless it be known what bed signifies. This, moreover, is gathered from chapter 49 26 , where also it is said" upon the crown of the bed of his brethren." 7 That bed signifies the footstool, and the footstool signifies that which is under the feet of God Messiah, can be seen. What bed is in the genuine sense, and what" footstool" can never be learned except from man himself. The bed and footstool in man is that upon which the intellectual mind rests, namely, the animus or natural mind with its cupidities. It is this that is the bed, the head of the bed meaning the bed itself. Thus Jacob now, as above [no 9l743, 9l769l-5] represents the animus. He bowed himself, that is, submitted himself to serve as the head of the bed. The fact that he is now called Israel signifies that he did not serve as a foot stool like that footstool as which the devil serves, and also man with his cupidities, but as a footstool such as is spoken of above [no 9l750], which was [a constituent] in order itself.
2782. But these words are so difficult to understand that I grieve over the changes of the times. In the time when Abra ham, Isaac, and Jacob lived, they were so easy that everyone understood their meaning. Therefore, a style of speech such as this, was customary, being the customary speech of those who were led by God Messiah and spoke as his mouth. 8

GENESIS XLVIII
1 And it came to pass after these things, that he said to J oseph, Behold, thy father is sick. And he took with him his two sons, Manasseh and Ephraim. 9l And when one told Jacob, and said, Behold, thy son Joseph cometh unto thee, Israel strengthened himself, and sat upon the bed. 3 And Jacob said unto Joseph, God the Lightning-hurler ap peared unto me in Luz in the land of Canaan, and blessed me, 4 And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make thee an assembly of peoples; and will give this land to thy seed after thee for an everlasting posses SIOn. 5 And now thy two sons which were born unto thee in the land
7 S

See n. 1874 note.

This paragraph is not cited in the Author's Index to his Memorabilia.

II Ad. 1091

431

fl'188-85]

THE WORD EXPLAINED

of Egypt before I came unto thee into Egypt, shall be mine; Ephrairn and Manasseh, as Reuben and Simeon, they shall be mine. 6 And thy generation, which thou shalt generate after them, shall be thine; by the name of their brethren, shall they be called in their inheritance. '1 And as for me, when I came from Paddan, Rachel died upon me in the land of Canaan, in the way, when there was still a space of land as thou comest to Ephrath; and I buried her [there 9] in the way of Ephrath; the same is Bethlehem.

2783. [And it came to pass after these things, that he said to Joseph, Behold, tWat1J,er is sick. And he took with hilm his two sons, M l1I1'UUseh and Ephraim] , verse 1. This signifies the sickness of the Jewish peoplejn the last times; for Joseph calls Jacob father, in respect to his human nature. Joseph's two sons, Manasseh and 'Ephraim signify the more interior and inmost church, while his father signifies the exterior church. Thus they signify the three classes of the church, as will better appear from what follows, Ephraim being the inmost church, Manasseh the next thereto, that is to say, the more interior, and J oseph's father the interior, that is, the exterior. The sons of Jacob represent the bogy, as stated above [no fl'16~]. 2784. That this is the signification may be evident from what follows, and also from the fact that Ephraim, that is, the inmost church, is at the right hand and is placed anterior to the second son. Now, however, they are placed differently. 2785. Moreover, the same thing is understood from their names. Ephrailm signifies" ,two fructifications," and what these fructifica tions are has been told above En. fl408-10], to wit, that they are faith. It is faith which fructifies minds and brings forth fruits with their seeds, and this is a work belonging to the inmost church; or, as Joseph said at the time, " For God hath made me to be fruit ful in the land of my affliction" (chap. 41 (2 ), that is to say, during his life, when living in a land where was affliction and captivity and servitude. Manasseh signifies" making to forget," as is clear from chapter 41 01 , to wit:" He hath made me forget all my toil, and all my father's house" ; for by fructifications and the like, man forgets all his grief and the very house of J acob. As to whether these
See n.
~796

note.

II Ad. 109fl-1094

GENESIS XLVIII: 1-3

[~786-90

words have regard to times, this may be seen at that verse [n. !t897 seq.]. 2786. Thus in Ephraim is now represented Abraham, and in deed the inmost church; and in Manasseh Isaac, and indeed the more interior church; and in J acob, as said above [n. ~783], the third class which then follows. 2787. [And when one told Jacob, ood said, Behold, thy son Joseph cometh unto thee, Israel strengthened himself, and sat upon the bed], verse~. Here J acob is again called J acob, and in the same verse, he is also called Israel but in a different sense. He is called J acob to the end that he may present himself in the third class in respect to Manasseh and Ephraim; but when the speech concerns J oseph 1 and his sons, understood in the inmost sense, he is then called Israel. The name Israel has a fourfold 2 meaning, to wit: [1] In the exterior sense, it means J acob himself, and thus the Israelite such as he was in the time after Solomon. [~] In the interior sense, it signifies the same thing as is signified by Jacob in the interior sense, namely "the mighty J acob" from whom "is the shepherd, the stone of Israel" (chap. 49 24 ). [3] In the more interior sense, Israel is the third and second class of the church of God Messiah; and [4] in the inmost sense, the universal church of God Messiah which, in itself, is one, but, like man, is divided into three parts. In the supreme sense, however, it is God Messiah him self who is meant by Israel, he being the All in all of his church, or alone being his church. 3 2788. It is said in the text that Israel then strengthened himself. This is because he is looking to Joseph and his sons. Therefore, being strengthened by this, he is called Israel. . 2789. Israel sat upon the bed because he then involves his own self, and also himself simultaneously with the others. As to his being then represented as sitting upon the bed, see above, chapter

47 31 2790. [And .Jacob said unto Joseph, God the Lightning-hurle1' appeared unto me in Luz in the land of Camaan, ood blessed me], verse 3. J acob here speaks to J oseph. Thus he separates himself
[Crossed off:] that is, the Messiah. Swedenborg first wrote" threefold," but this he crossed off. 2 The last two-thirds of this paragraph is emphasized by "N B " written three times in the margin.
1

11 Ad. 1095-1099

488

~791-94]

THE WORD EXPLAINED

from the church and represents his own person, namely, Jacob as he was in Luz by Bethel (see chapter 35 11 ,12), and this also because he speaks of his own generation, that is to say, of the Jewish and Israelitish nation, and thus not of the church, as previously. Com pare these words with the words above! 2791. [And said unto me, Behold, I will make thee fruitful, and multiply thee, Gffl.(], I will make thee an assembly of peoples; and will give this land to thy seed after thee for alft everlasting possession], verse 4. With these words compare chapter 35 11 ,12. The present text adds, an everlasting possession, of which, however, nothing is said in the chapter cited. But in verse 10 of that chapter, we have the additional statement that his name shall be called Israel, thus this everlasting possession is in fitting harmony. 2792. [And now thy two sons which were born unto thee in the land of Egypt before I came unto thee into Egypt, shall be mine; Ephraim and M atnasseh, as Reuben and Simeon, they shall be mine], verse 5. In these words, Jacob now transfers the birthright to Joseph, a fact which was well known to Jacob's descendants [as seen] in [1] Chronicles [5 1,2]. Indeed, he transfers not only Reuben's birthright but also Simeon's; for Reuben had lost his birthright, as can be evident from chapter 493 ,4; and Jacob [willed] that Simeon should become the firstborn, that is, should succeed in his place, only when he thought that Joseph was dead and also Benjamin, as said above en. ~559-60]. That the birthright is now transferred is clear. 2793. The text also involves that the order now follows in the succession here shown, namely, that Ephraim is the firstborn, or the first, that is, the inmost, and that Manasseh follows him. In the text, Jacob now says that they shall be his sons, because Jacob must be in the third place; for when man is being refonned, the animus in respect to its concupiscences becomes as a parent, these concupiscences being likewise set in the exterior place, as is the case in man; for after the fall, man is born into those things which are called J acob, and he becomes" the mighty J acob" [chap. 49 24 ] when he is supported by these [sons], that is to say, by Joseph understood inmostly and supremely. 2794. That such is the case is evident from the words of the
[The following note is written horiwntally in the margin opposite n. g789-90:) See below concerning the three blessings, n. ~830 and ~83~.

434

II Ad. 11 00-11 03

GENESIS XLVIII: 4 seq.

[~795-97

text, to the effect that these sons were born in Egypt, that is, in a land worshipping things natural. It is also evident from the words that follow, to the effect that this took place before Jacob came to Joseph in Egypt. 2795. [And thy generatWn, which thou shalt generate after them, shall be thine; by the name of their brethren, shall they be called in their inherita.nce], verse 6. J oseph is thus divided into two generations which, yet, together shall make one. Here is con firmed the same thing that was stated above. 2796. [And as for me, when I came from Paddan, Rachel died upon me in the land of Canaan, ilfb the way, when there was stiU a spaa of land as thou comest to Ephrath; aIfbd I bur'ied her [there 5] in the way of Ephrath; the same is Bethlehem], verse 7. In these words, the cause is now unfolded why the birthright is transferred to J oseph's sons, to wit, because they were sons of RacheI who was the mother of the church itself. It was Rachel whom Jacob loved, and for whom Leah was substituted, so that Leah then stole the things which were Rachel's. Wherefore, he acknowledged the latter as his genuine wife; for of one who has been substituted, it cannot be said that she is the genuine wife. Therefore, the birthright still belonged by right to Joseph, Rachel's firstborn. 2797. Rachel is said to be dead; but she does not become 6 dead, when in her is raised up that which was due to her. This is the reason why this allegation is now made in the text. GENESIS XLVIII

8 And when Israel saw the sons of J oseph, he said, Who are these? 9 And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, that I may bless them. 10 And the eyes of Israel were heavy with old age; he could not see. And when he brought them near unto him, he kissed them, and embraced them.
Omitted by Schmidius. Swedenborg later added the word in his copy of Schmidius' translation. Swedenborg first wrote non mortua est (she is not dead), but for est he substituted fit.

II Ad. 1104-1106

435

THE WORD EXPLAINED

11 And Israel said unto J oseph, I had not thought to see thy faces; and, 10, God hath made me to see thy seed also. 1~ And Joseph drew them away from his thighs, and he bowed himself with his faces toward the earth. 13 And Joseph took them both, Ephraim in his right hand, on Israel's left, and Manasseh in his left hand on Israel's right; and so he brought them near unto him. 14 And Israel put forth his right hand, and laid it upon Ephraim's head, though he was the younger, and his left hand upon Manasseh's head; he put forth his hands acting with pru dence; 7 for Manasseh was the firstborn. 15 And he blessed Joseph, and said, The God before whom my fathers Abraham and Isaac did walk, the God which fed me, from whom I have my being even unto this day, 16 The Angel which redeemed me from all evil, bless the lads; and let my name be called in them, and the name of my fathers Abraham and Isaac; and let them gmw into a multitude in the midst of the land. 17 And when J oseph saw that his father laid his right hand upon the head of Ephraim, it was displeasing in his eyes; therefore, he lifted up his father's hand, to remove it from upon Ephraim's head upon Manasseh's head. 18 And Joseph said unto his father, Not so, my father; for this is the firstborn; put thy right hand upon his head. 19 And his father refused, and said, I know, my son, I know; he also shall become a people, and he also shall be great; yet his younger brother shall be great above him, and his seed shall be the fullness of nations. ~o And he blessed them that day, saying, In thee shall Israel bless, saying, God set thee as Ephraim and as Manasseh. And he set Ephraim before Manasseh. ~l And Israel said unto J oseph, Behold, I am about to die; but God shall be with you, and bring you again unto the land of your fathers. ~~ And I gave to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow.
T

See n. gSIS note.

436

GENESIS XLVIII: 8-9

[~798-01

2798. [A nd when Israel saw the sons of J oseph, he said, Who are these?], verse 8. Here the name Israel now occurs, and by it is meant J acob, but J acob by whose mouth speaks God Messiah. He cannot then be called Jacob, namely, " a holder of the heel," but Israel, it being the Messiah who is Israel in the supreme sense. Thus God Messiah now speaks through the mouth of J acob and blesses Joseph and his sons. No one can bless any man save God Messiah alone, therefore, when Jacob speaks these words, and also his words of prediction to his other sons, it cannot be he who speaks, he not knowing the future. All blessing comes from God Messiah, nay, and is pronounced by him, otherwise there is no blessing. Thus it was God Messiah who blessed Abraham, Isaac, etc., doing this also by Melchizedek. 2799. Here as above [n. ~79~-3], by the sons of J oseph are meant the firstborn in the church of God Messiah, that is to say, those who are the first and inmost, it being these whom Israel, thus understood, now blessed. As regards the blessing itself, this did not extend to the entire posterity, and sometimes hardly even to the third generation. Thus the blessing of Abraham did not pass beyond J acob, but remained in their midst. Here, therefore, by Manasseh and Ephraim, others are meant, both in every society and in the entire globe, to whom the blessing pertains; for here, persons are nothing else than representations of all who are in the entire globe. Whatever is said in the Word of God Messiah, that same is universal; etc. 2800. [And Joseph said unto his fa.ther, They are my son.s, whom God haih given me in this plaa. A nd he said, Bring them, I pray thee, unto me, that I may bless them], verse 9. Here Israel, as Jacob, inquires who they are, for his eyes were heavy by reason of old age. That God Messiah inquires in the same way, is well known; not that he does not know, but in order that he may receive an answer. Thus he acts with men as though a man. 2801. Joseph is here regarded as the firstborn son, and as being almost the only one, with the exception of Benjamin, from whom he expected life. The other sons he now regarded as sons of J acob, not as sons of rsrael, and this for the reason of which we have spoken above En. ~557, ~760, ~796] ; for he had taken Rachel alone as his wife, and it was from this that he was called Israel as stated above

[no

~733].

11 Ad.

1l07~1110

437

~80~-06]

THE WORD EXPLAINED

2802. In this verse, as elsewhere, Joseph is taken for his sons, and his sons for Joseph; and, therefore, it is said later, as in verse 15, that" he blessed J oseph," when yet he blessed his sons. By Joseph, however, is then understood both the inmost church and the more interior, because both Ephraim and Manasseh; and, to the end that both may be understood and that they pertain to Joseph, they are called in the text sons 'whom God hath given him. Thus God gave them to him or conjoined them together as father and sons. Moreover, in themselves they are one, as is seen from the love; the seed also is his, and therefore, in this way, he himself is propagated and distinguished into many. 2803. That God Messiah blessed Joseph and his sons by the mouth of Jacob, then Israel, is sufficiently clear. 2804. [And the eyes of Israel were heavy with old age; he could not see. And when he brought them near unto him, he kissed them, and embraced them], verse 10. The words his eyes were heavy with old age have regard in the proximate sense to Jacob himself; in the broader sense, to his descendants at various times, and also, most universally, at the last time; in a still broader sense, to those who are Israel in his posterity, and, in the broadest sense, in the entire globe, from the time of Noah to the end of days. In the last time, it is predicated of these also that their eyes were heavy and this from old age. The case is the same with every society specifically and with the entire globe in general, namely, that their eyes become heavy with old age, that is to say, that their under standing becomes heavy. Thus they do not see or understand either what Joseph is, or what his sons; that is to say, what the Messiah is; for they do not see him. Indeed, they are without faith, and therefore do not see where the church is and the kingdom of God Messiah. They hardly see whether they are present, or whether they exist at all. 2805. That he brought them near and so kissed and embraced them, means that he did this when he knew them by touch. 2806. Seeing that God Messiah now spoke by the mouth of Jacob who is therefore called Israel, the latter must needs have then loved them and have testified his love by kisses and embraces, these being the effects of love in man. 'When God Messiah speaks by a man and sees those whom he loves, the man then represents this by kissing and embracing, these actions being effects in the body which 438 II Ad. 1111-1115

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[2807-10

necessarily follow the affection of love. That such is the case, this I can affirm for certain, namely, that definite gestures of the body follow spontaneously from the affection; they so correspond that it is marvelous. 8 2807. [A1Ullsrael said unto Joseph, I had not thought to see thy faces; and, lo, God hath made me to see thy seed also], verse 11. lt is said of J acob, in the proximate sense, that he had not supposed that he would see the faces of Joseph; in the more interior and inmost sense, that he had [not] hoped to see the Messiah, inasmuch as he believed He was to arise from Joseph; for he thought he would die if he lost Joseph and Benjamin. Now, however,9 he saw Joseph and his seed; thus he now [received] life, which consisted in the hope of seeing the Messiah, that He would be born in his posterity. 2808. Thus, in the inmost 1 sense, by J oseph and his seed is signified the true church of God Messiah, as represented in his posterity, the latter being signified by Joseph and also by his seed. More properly, the seed is his sons; but in the inmost sense, these are the sons of the church who are the firstborn, namely, faith and obedience. 2809. In the supreme sense, however, by Joseph and thus by his seed, is meant the Messiah as to the flesh, which was his life. Thus, in the supreme sense, this verse is a prophecy concerning the Messiah and his advent. 2 2810. [And Joseph drew them away from his thighs, and he bowed himself with his faces toward the earth], verse 12. To draw them away from his thighs is to draw them from his embrace and kisses which were the signs of his love, as said above [no 2806]; that the thigh signifies love has been told above [no 2773]. He drew them not indeed from his love, but from his embrace, and this to the end that he might humble himself and so might lay his sons prostrate at his knees; for when men were being blessed, it was proper that they should lie prostrate, not before man but before God
[Marginal note by the Author:] See whether these words should be inserted or not. [This indented passage is not cited in the Index to the Memorabilia.] [Crossed off:] his spirit revived. 1 [Crossed off:] and supreme. 2 This paragraph is emphasized by " NB" written in the margin.

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Messiah, who alone blesses. With man there must be humiliation and prostration to the earth, an action which corresponds to the love which is in God Messiah, this being the way of truth; for he loves the humble but the proud he hates. 2811. Therefore, the text now goes on to say that he prostrated himself toward the earth. This is here expressed by a divine style of speech, to wit, he bowed his faces toward the earth; for" to bow the faces" is to humiliate oneself from inmosts, faces being those things which express the interiors, such as the soul, its mind and the animus. The humiliation of these is followed by the prostration of the faces toward the earth. Therefore, it is said faces in the plural. When in the singular, it is merely the bowing of the face, and this in itself is no humiliation, humiliation coming not from the face but from the faces. But when these are present at the same time, and according to order, then they come into effect simul taneously; in the same way that the interior faces, that is, forms, are present simultaneously in the human face. 2812. [And Joseph took them both, Ephrainn in his right hand, on Israel'slert, and Ma'na8seh in his left hand on Israel's right; and so he brought them near unto him], verse 13. When one goes to meet another, and brings two others with him, the positions answer to each other exactly according to the words of the text. This everyone can understand. 2813. From the words of the text, it is also clearly seen that what had been at Joseph's right hand came to be at Israel's right hand; for the latter placed his right hand on Ephraim. Thus J oseph had Ephraim at his right hand and Israel also had him at his right hand. So, in the supreme sense, when by Joseph and, at the same time, by Israel, is meant the Messiah, who then spoke by J acob's mouth, exactly the same scene is presented; for what is at the right hand of the one cannot be at [the right hand) of the other; nay, neither did J acob move his hand, although, to himself, he thinks he moves it, as stated below 3 [vs. 14]. This can better be understood from what follows in the next verse, the two verses making one matter. 2814. [And Israel put forth his right hand, and laid it upon Ephraim's head, though he was the younger, atnd his left hand upon
The autograph has" above," but this seems to have been a slip.

440

II Ad. 1120-1123

GENESIS XLVIII: 13-14

[fl815-16

Manasseh's head; he put forth his hands acting with prudence; for Man.fUseh was the firstborn], verse 14. At first sight, it may seem as though Jacob did this after the pattern of himself, the pattern, namely, where the younger took the birthright away from the older, as he had taken it from Esau. Such, however, is not the case when it is God Messiah who is speaking by the mouth of a man; for all actions then flow from Him. He rules not only the understanding but also the will, and thus the actions and the whole man. Thus it is He who kissed and embraced them, and, in the present case, who laid his right hand upon the head of Ephraim; for, as observed above [n. fl783 seq.], Ephraim is the first or the inmost; that is to say, those who are signified by Ephraim are the inmost and, consequently, the first. 5 Degrees ascend to God Mes siah, and from God Messiah they descend. Therefore, they are the first, who are nearest to him. 2815. It is said in the text, that he put forth his hands acting with prudence. In the inmost sense, this signifies that it was so provided, providence in God Messiah being expressed by prudence in man. 6 2816. He is said to have put forth his hands upon the head. It is the head, where all man's faculties descend as from their founts or principles. All things that are to be done descend from the head as from the principles or origins of actions; and all things that are to be sensated, ascend to the head as to their principles or origins. Here, then, we have the turning point, sensations passing over to the understanding, and descending from the understanding by means of the will into actions. It is from this that actions are called human, and that the spiritual is predicated of them, etc.
The Hebrew word which Schmidius, whom Swedenborg follows, here translates prudens (acting with prudence, wittingly) is >~i;' from the root >~!f' This root, however, has two meanings, both of which are in evidence in the Hebrew Scriptures. The one meaning is "to act prudently," "with circum spection.," or "from purpose." The other is "to interweave," "to lay cross wise." Most of the translators of the Bible, including Schmidius, Castellio, Tremellius, and the A.V., have chosen the first meaning, but in the Arcana

Coelestia, Swedenborg took the second, translating >~i;' as conversim (cross wise). (Crossed off:] who are here called the ftrstborn. It may be noted that the Latin word prudens, which we have translated "acting with prudence," is derived from the root "providens" (pr01Jident, or foreseeing) .

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THE WORD EXPLAINED

Therefore, when the head is blessed, the whole man is blessed, for from the head come all the streams or channels. 2817. As touching the right ha;nd and the left, it is well known that power and strength are signified by the hands, as, for instance, by " sitting at the right hand," an expression which is exceedingly common and is so widely received as to be known everywhere, though not so the cause. What power and strength are possessed by the right hand above the left, and this with a great difference, is well known. Therefore, power and strength are described by the right hand. Consequently, the prerogative, and thus the strength of the blessing is signified by the right hand more than by the left. So the inmost church is at the right hand of God Messiah, while the second church is at his left, being thus signified, although it is not actually so. The third or exterior part of the church is at his feet, and also under his feet. 2818. [And he blessed Joseph, and said, The God before whom my fathers Abraham and lsaac did walk, the God which fed me, from whom I have my being even unto this day], verse 15. It is here said that Israel blessed Joseph, when yet it is Joseph's sons that he blessed, as is well known. Thus the father is taken for the sons and the sons for the father, for they involve the same thing, as was said above [n. ~80~]. 2819. Now because it is God Messiah who speaks by the mouth of J acob, therefore when the latter blesses J oseph or his sons, he first makes mention of the God before whom Abraham and lsaac did walk, that is to say, by whom they were led; and that this was God Messiah has been frequently shown above. But since it is Jacob who spoke these words~by means of God Messiah indeed, but yet as if from himself, as is the wont-therefore Jacob was also forced to confess truths, that is to say, to confess that he did indeed call upon the God of Abl'aham and Isaac, but not upon the God before whom he himself walked but upon the God which fed him; for he honored God Messiah only because of things terrestrial and cor poreal, as observed above [n. 1656, ~445]. Therefore, he says: Which fed me. Moreover, because he had remained alive and had become an old man, he says: From whom I have my being even un-to this day. 2820. Since, therefore, J~cob represents the third class in the church of God Messiah, as also III the individual man, as said above 44~ II Ad. llfl6-1U9

GENESIS XLVIII: 15-16

[n. fl783, fl786-7] , and for this reason was now in bed, as said above [n. fl789] ; and since Abraham represents the inmost class, and Isaac the middle; therefore, this speech can be applied in accordance with these faculties [in man]. To walk before God Messiah is to have faith in him and to obey him; but the fact that one feeds a man, and that this man lives as to' the body-this con stitutes not walking before one but under him, because solely for the sake of things which are inferior and of the lowest sort, in the lack of which, that one is no longer worshipped as God. Such was previously the case with Jacob [chap. fl8 20 - 22 ]; such also is the case ~ith ~co~ at th~ resent day-men who wish ~ worship the Messiah for the sake of earthlY' things and not for the sake of heavenly. ---- 2821. "To feed one," and" to have one's being from one " what is signified in the inmost sense, is indeed to feed with spiritual food and spiritual life; but that this does not fit in with Jacob, inasmuch as he made such a distinction between the things which were with Abraham and Isaac and those which were with himself, is manifest. Thus here it is merely corporeal things that are signified. 2822. It must, therefore, be observed that the inmost men of the church are called Abraham or sons of Abraham, while those who are intermediate are called Isaac or sons of Isaac. It is of these that "walking before God" is predicated. Those who follow next in order, those namely, who are in the third place, are called Jacob, being Jacob when he was reformed. It is of him that feeding and living, in a corporeal sense, are predicated. Those who come next are outside the church. These also are called J acob, but by J acob is then meant his posterity or his sons, especially Judah considered as the son of Leah, but not as the adopted son of Rachel. 2823. [The Angel which redeemed me from all evil, bless the lads; arnd let my name be called in them, and the name of my fathers Abraham and Isaa~; and let them grow into a multitude in the midst of the land], verse 16. In the sense proper, an angel signifies" one sent by Jehovah," thus one who represents Jehovah himself. In this sense, therefore, it is God Messiah who is called an angel. Moreover, he is so called because he speaks by angels, as stated above, chapter 31 11 ,13; for truly celestial angels are merely instru-

II Ad. 1130-113fl

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THE WORD EXPLAINED

mental causes by whom God Messiah speaks as though it were himself speaking. 7 Nay, they act as instrumental causes of God Messiah in such way that, before they speak and have spoken,s they them selves are ignorant of what they are about to speak; and so much so, that they understand merely the things enunciated, it seeming to them at the moment as if they themselves are speaking. Such is the state of spirits 0 properly so called. Of these, however, there are degrees, but the present is not the place to treat of these. 1 2824. In the text, Jacob also says, The Angel whkh redeemed him from all evil. In the proximate sense, this means that Jacob has in mind some angel who guarded him from many dangers, such as those which are described in the Word of God Messiah; guardin g him, for instance, from Laban when the latter pursued him [chap. 3122seQ.]; from the Amorites 2 at Shechem [chap. 3430]; from Esau his brother [chap. 32 11 ]. This guardian he calls the Angel who redeemed him from all evil. But because he had previously said" the God who fed me," etc., and this was what he preferred above all else, since it is afterwards that he mentions the God before whom Abraham and Isaac walked; therefore, now, when he had guarded him from evil, he considers him as an angel; thus that he was the angel of the God who had fed him. Thus is still further manifested the nature of his confession of faith; for he could speak only according to his own nature, otherwise he would be speaking against himself. 2825. Jacob was suffered to say Angel however-which it would not have been proper for him to say had he not been of such a character-because God Messiah willed that he should at the same time declare that it was He who guarded him from all evil, as God Messiah himself tells him in clear words, chapter 35 1 and elsewhere (the passages may be looked up) ; but more especially on account of the inmost sense of the words, which is, that God Messiah is the
7 [Crossed off:] but the instrumental cause must then be a state which is en tirely concordant with the state The words" they speak and," are added above the line. Swedenborg first wrote angels. 1 This indented paragraph is cited in the Author's Index to his Memorabilia, s. v. Intelwctus, Loqui, and Propheta. See the Table of Contents. 2 See n. 2847.

444

II Ad. 1134-1135

GENESIS XLVIII: 16
Redeemer of Israel-understood in the spiritual sense-from all evil, that is to say, from the devil, He alone being the Redeemer from whom now comes the salvation of all who believe. It was altogether necessary that this should be premised if J oseph and his sons were to be blessed; for all blessing comes from redemption by means of the Messiah. Without redemption, a curse rests upon the entire human race. a 2826. And now, as to what this blessing involves, this can be evident from the words themselves, and also from the same words when deeply inspected, to wit, first, as to the words that his name should be called in them, that is, Israel's name, but not [Jacob's] except in another sense of which we shall speak presently; for Ephraim and Manasseh had succeeded in place of Reuben and Simeon, the birthright both of Reuben and of Simeon having been transferred to them (verse 5). Thus it is they who may properly be called Israel or sons of Israel, by whom are signified those of whom we have spoken above [no ~787] as being signified by Israel. 2827. Consequently, his nwme means also the name of Abraham and [saae, this amounting to the same thing. Here, however, the one name is distinguished from the other, that is to say, his own name from the name of Abraham and Isaac. The first consequence is, that what is here meant is that the blessing from God Messiah which was given to Abraham and Isaac and afterwards to Jacob was transferred in order of succession, to J oseph and his sons, and so was taken away from the other sons; moreover, this was the result of the transfer to them of the birthright. This is still further confirmed later on, in chapter 49, verses ~~ to ~6 inclusive, where all blessings are transferred to Joseph. Ephraim and Manasseh, therefore, together with Benjamin, are now the true sons of Israel, that is, are Israel in the genuine sense, and so are the true sons of Isaac and Abraham; it being in them that their name shall be called, but hot in the others. Therefore also, in what has pre ceded, Jacob in relation to Joseph is called Israel [vs. 8, 10, 11]; being so called, moreover, because he was the husband of Rachel,4
[Unnumbered paragraph crossed off by the Author:] Now comes the blessing, namely: "Let my name be called in them" [vs. 16], that is, the name " Israel"; but not" J acob," unless it be "the mighty J acob," as below, chapter 49 24 , understood in the same sense as in verse 5 above. The words that follow are emphasized by " NB" written in the margin.

II Ad. 1136-1137
15

445

~8~8-3~]

THE WORD EXPLAINED

who was his bride and afterwards his wife, Leah never having been his bride, or betrothed to him. 2828. Therefore, the text now adds, Let them grow ilnto a mul titude in the midst af the land, that is, in the center or in inmosts, this being what is signified by the midst, as stated above [n. ~386]. 2829. Here, however, the midst of the land signifies, not in the midst of the Jewish people, but in the midst of the peoples and nations of the whole earth, that is, of the entire globe; for he does not speak here of the land where he was born, as he did in verse 4 where he spoke as Jacob reformed. It is quite evident that they were twice blessed, namely, previously by Jacob (verses 3 to 6) and now by Israel (verses 15 and 16), and, moreover, a third time (verse ~O). On the first occasion, he blessed J oseph, on the second, J oseph together with his sons, and on the third, the sons themselves. As to who are meant by Ephraim and Manasseh, this may be seen at verse ~o below. 2830. From all these passages, it can be seen that there are here three blessings, to wit, the first in verses 3 to 6 inclusive, the second, in verses 15 and 16, and the third, in verse ~O; also that these three blessings proceed in that order, as he himself here declares, namely, in the order J acob, Abraham, and Isaac. The blessings of these three differ as to order, and, consequently, as to universality and, at the same time, as to things exterior, interior, and inmost. As touching the first blessing, this was done by J acob and has regard to a blessing in things earthly and corporeal; but the present bless ing has regard to a blessing midway between things earthly and things heavenly, thus that they may grow ilnta a multitude iIn the midst of the land; while the third has regard to the heavenly bless ing. Moreover, it was in the same way that Israel distinguished these blessings into three classes in chapter 4925 , where we read concerning J oseph: "He shall bless thee with the blessings of heaven from above, with the blessings of the deep that lieth below, with the blessings of the breasts, and of the womb." 5 2831. Thus, then, Joseph and his sons can be called Israel, and Abraham, and Isaac, for these are in mutual harmony, as stated above [n. ~8~7]. 2832. In this text, we meet with a still deeper meaning, the meaning namely, that God Messiah, speaking through Israel, here
This paragraph is emphasized by three " NB's" in the margin.

446

II Ad.

1138-114~

GENESIS XLVIII: 17

[2833-84

says of himself, that his name should be called in the lads, that is, in J oseph's sons, as also the name of their father. As they were Joseph's sons and, in the supreme sense, it is the Messiah who is meant by Joseph and also by Israel, therefore, this is here put in the first place, namely: Let my name be called in them, that is, the name of the Messiah himself, in that they are called his sons. Afterwards it is the name of Abraham, which then follows in order, and, finally, the name of Isaac. Thus, then, in the inmost sense, the name of J acob is passed by. In this same sense is understood the blessing of J oseph, as given in chapter 49, verse 26, where we read: " The blessings of thy father shall prevail over the blessings of my parents, even to the desire of the hills of the world." Hence, order itself is here observed; for the kind of blessing which would prevail when flowing from J acob, can be inferred by everyone from Jacob's own life. Thus by father here, is meant the Messiah him self whose sons they shall be. 2833. [And when Joseph saw that his father laid his right hand upon the head of Ephraim, it was displeasing in his eyes; therefolJ"e, he lifted up his father's haJnd, to rellwve it from upon Ephraim's head upon Manasseh's head], verse 17. Here and in what follows, it is Joseph in his own person who is meant, and then, by Joseph are meant those who were blessed; for Joseph is here speaking to his own father. That it is Joseph who is meant here, in whom [are included] his sons, is clear; for we so many times read the word father, namely, five times in verses 17, 18, and 19; and the father in his answer says, "My son!" Thus, in the inmost sense, by J oseph and his sons are meant those who are in the more interior and inmost church of God Messiah, and then by father is meant God Messiah himself. Thus it follows as an evident consequence, that, in this place, the Messiah is not meant by Joseph. 2834. From the words of the text, it now follows that Joseph preferred his firstborn, Manasseh, and therefore wished to have his father's right hand upon his head, being in the expectation that the Messiah was to arise from the firstborn; for at that time parents held this opinion concerning the firstborn. But what man wills, is displeasing to God Messiah; nor does man obtain what he wills. This is clear beyond a doubt; for man wills only in accordance with his own disposition, this willing being his own and so from his own understanding; thus it is denied him. Therefore, it was God II Ad. 1143-1144 447

~835-38]

THE WORD EXPLAINED

Messiah who did not will this but preferred the younger son, even as he preferred David who was also the youngest [1 Sam. 1611 ,12] -and this from eternal providence. 2835. Here also by means of Joseph is set forth the dispute among his sons, J oseph and his sons here making one, as was said at verse 15; thus the dispute among the brothers as to which of them should be in inmosts, that is to say, which of them should be at the right hand and which at the left, and also the dispute among the Messiah's disciples [Matt. ~020-4, Mark 1037---40]. It is for this reason that the subject of the right hand and the left is here dealt with so expressly. 2836. There was also a like dispute between the sons of Isaac, as to the prerogative of the blessings arising from the birthright; and that Esau might be the younger, because he would be blessed above Jacob, it was permitted Jacob to give witness of his craft in his brother's presence, in that he took away this birthright-of which much has been said above. We also read concerning the birthright in the case of the sons of Tamar by J udah, and so in other cases here and there, and what is signified in these cases is that as regards the blessing, the birthright has no effect; that is to say, that the Messiah was not to arise from the firstborn, as for instance, he did not arise from the firstborn of David, and so forth. So likewise [there is dispute] in the case of those by whom heavenly things are represented, in that the firstborn, as such, pre vail over the younger, prevailing, however, only in respect to earthly things; for a preeminence was observed among brothers, and for the sake of avoiding strife and for a number of other reasons which existed at that time, this preeminence existed according to the birthright. 2837. [And Joseph said untO' his father, Not so, my father; for this is the firstborn; put thy right hand upon his head], verse 18. The same subject as above is continued, therefore, these two verses may be combined. 2838. [And his father refused, and said, I know, my son, I know; he also shall become a people, and he also shall be great; yet his younger brother shall be great above him, and his seed shall be the fullness of nations], verse 19. Now follows the account of how Manasseh is blessed and how Ephraim, the two being here blessed separately, and immediately afterwards conjointly. They are 448 II Ad. 1145-1148

GENESIS XLVIII: 18-19

[~838

blessed separately in the present verse, it being said that Manasseh shall become a people, and he also shall be great, [and that Ephraim shall be great above him, etc.]. By he shall become a people, is signified, in the proximate sense, that his posterity would be numerous; while [he shall be great] signifies multitude. That the words are not to be understood in this sense, however, can be evident from the fact that the tribe of Manasseh cannot be said to have been smaller than the tribe of Ephraim; and the same remark applies also in respect to the other tribes, which were still larger. But here by people is meant the people of God Messiah, this being a people in the genuine sense, as said above [n. 40~, 4~8, 1367-8]. This can be very clearly understood by means of that comparison with the internal faculties of man which has already been set forth [n. ~351 seq., ~355 seq.]. The second faculty is the human or intellectual mind. This has indeed a great field of government, and so has much people subject to it whom it rules by means of its will. Thus it likewise has greatness both in respect to government over things inferior and in respect to things spiritual. It is this mind then that Manasseh represents. Ephraim, on the other hand, represents the inmost faculty in man whose strength and power is greater because more universal, being, indeed, most universal in the whole man and in his most single parts. From this it can now be understood to some extent, wherein consists the difference between that class in the church of God Messiah which they constitute who are represented by Manasseh, and that class which they constitute who are represented by Ephraim; that is to say, the class constituted of those who sit at the left hand of God Messiah, and of those who sit at the right. They who are in the middle place, that is, they who are called Manasseh, have as their subjects the things which are below them, or those who are in the third place; but they who are in inmosts, and who are signified by Ephraim, have dominion also over those who are in the second or middle place, and by them, over those who are in the third. Thus it can be seen, in what way Manasseh shall become a people and shall be great, " people" here signifying quantity, and" greatness," those forces and that power which is universally present in the body and rules all things. So likewise is it in the kingdom of God Messiah, this being represented in man. Over this kingdom, God Messiah shall have dominion, dominion namely, over its inmost class and over its middle and its n Ad. 1148 449

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third; for the government of God Messiah in his kingdom should in no way be confused with this body, he being above the kingdom, as he is above man's inmost faculty. (But these matters should be described with caution, if it then be allowed thus to describe them.) 2839. From this it is now seen how Manasseh's brother shall be great above him. Here it is not said " greater than he," because they constitute one government. Thus, those who are in inmosts and those who are in the middle, live in such concord that there is no dispute; therefore, it is not said" greater than he." 2840. It is said the fullness of nations. It is not a numerous posterity but a fullness of nations, as it is called, which from thence spreads to all, as from centers to peripheries. In this way is set forth that universality which the inmost obtains above the rest. Thence comes all fullness, and thence as from a fountain, shall flow every blessing to all who are in the church and who will be in the kingdom of God Messiah. It is the faith and obedience of those who are in inmosts that is here called the fullness of nations, and this is that fount from which waters flow forth to all. Hence the word Ephraim signifies" two fructifications" [n. 2407]." 2841. [And he blessed them that day, saying, In thee shall Israel bless, saying, God set thee as Ephraim and as Manasseh. And he set Ephraim before Manasseh], verse 20. The sons of Joseph are now blessed for the third time, as may be seen above, n. 2830 and 2832. 2842. From the words of this text, it is now clearly evident that by Ephraim is not meant his own posterity which is called the Ephraimitic tribe, but those who are in inmosts, not only in that posterity but in every posterity, and also in the entire globe from the first day of the new creation to the last. These, moreover, are signified by the name Ephraim, in that they are the two fructifica tions, as said above at chapter 41 52 [n. 2408], and also at many other places. The subject here expressly treated of is Israel, in that it is said, In [thee shall] Israel [bless, saying,] God set thee as Ephraim and as Manasseh, namely, the one at the right hand and the other at the left, the meaning being, that God Messiah admits them into the church and into his kingdom, and they should not thus * 'This last sentence was added later, and is emphasized by " NB" written
in the margin.

450

II Ad. 1149-1151

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~O-~ll

[~843-4(;

dispute concerning the right of primogeniture; that is to say, that J acob's descendants, that is, the Jews, have no claim because they call themselves the firstborn; for in the house of God Messiah, no prerogative comes from this. 2843. It is said, In thee shall Israel bless. This involves a two fold sense, but this sense is not comprehended unless it be known what is signified by Israel in a twofold sense, to wit: In the genuine sense, Israel is those who shall be in the church of God Messiah; and, in the Sllpreme sense, he is the Messiah himself. Thus, taking the text in the supreme sense, it will be God Messiah who will bless all men in himself, and also in thee, that is, in those who are signified by Ephraim and Manasseh. Hence comes all blessing. Thus it cannot be said that "in thee Israel shall be blessed," because Ephraim and Manasseh signify Israel, as also does J oseph. There fore, the style of speech used here must be observed with the closest attention. 6 2844. [And Israel said unto Joseph, Behold, I am about to die; but God shall be with you, and bring you again unto the land of your fathers], verse ~1. Here is confirmed what God Messiah had previously said to Jacob (chapter 46 4 ), to wit: "I will make thee to go up in going up " ; for just as man does not go up into heaven until he is dead, so neither does he go up, until he has gone down to the lowest depths and is reduced to nothingness and thus to dust; that is to say, until those things within him die which he thinks to be living-the loves of the world and of self. It is thus, then, that these words, in their spiritual sense, are uttered by Israel: Behold, I am about to die; but God shall be with you, and bring you again unto the land of your fathers. 2845. In the proximate sense, the land of the fathers was the land of Canaan; but in the deeper and more interior sense, it is heaven, to which the Canaan on earth is compared, just as the heavenly paradise is represented by the earthly, and so forth. It is said, the land of the fathers, the meaning being, the land of Abraham and Isaac, for Israel says this to Joseph. 2846. What is signified in the most universal sense is that Israel is to die in the end of ages, and so the Jews are to be converted and are then to be brought back to the land of their fathers, as now stated in the text.
[Crossed off: 1 (See also other translators.)

II Ad.

115~-1l55

451

2847-49]

THE WORD EXPLAINED

2847. [And I gave thee O'JW portion Move thy brethren, which of the hand of the Amorite with my sword and with my bow], verse 22. That he had bought a field in the neigh bOl"hood of the city of Shechem, and that his sons had spoiled the city, see above chapter 33 19 and 34 27 But in that place were the Perizzites [chap. 3430], while the Amorites were in the neighborhood of Hebron 7 [Josh. 105 ], where was the burial place of Abraham, purchased from the sons of Heth [chap. 2317- 2 ]. That Joseph .. was buried in the field which Jacob bought from Shechem, and that a part of that field became an inheritance for the sons of Joseph, see Joshua, chapter 24 32 It seems that J acob here has in mind that which his sons, Simeon and Levi, had seized with the sword, from Hamor the father of Shechem. (See whether Hamor is Amor or an Amorite.) We read, however, that he fled thence from fear, because of the Canaanites and Perizzites. Whether, there fore, it is this land or a part of the land that is meant, or whether it is some piece of land among the Amorites in Judea, is not very clear. The former position, however, is confirmed by the Gospel of John, chapter 4 verse 5, and the land is called Sychar. 2848. It is said in the text, that J acob gave J oseph one portion above his brethren; thus, he did not give it now but had given it previously. We do not read anything concerning this gift but it seems to have been made by J acob in order that this land might go to Joseph and not to the others who had spoiled the city. 2849. That Jacob here says that he took this portion out of the hand of the Amorite, that is, of Hamor, 'with his sword and with his bow, indicates that he had defended the crime which had been committed by his sons, and had claimed that land for himself as having been taken possession of by his sword and by his bow. Therefore, he now calls this sword his own, and the bow his own, and so takes upon himself the misdeed of his sons. Therefore also he here says " t," and immediately afterwards he is called" Jacob," to wit: " And J acob called his sons" [chap. 49 1 ]. 'l'hus, and com paring the present words with what was said at verses 15, 16, it must still remain a matter of doubt, what J acob's character was at this time just prior to his death. It can be evident that the blessing of J oseph's sons was now finished; thus it was not God Messiah
I took out
7 Hebron or Mamre is the place where Jacob settled after leaving Shechem (Gen. 3527, 37 1 ).

45~

II Ad. 1156-1158

GENESIS XLVIII:

~~

who spoke through him, for immediately afterwards he is called " Jacob." (Perhaps he persuaded his sons at the time, that they should commit this crime, seeing that he did not cede the land to the sons who had done the spoiling but it was given to J oseph who was not with them; for [we read] that Jacob spoke with his sons when they came from the field, but we do not read what they said, but only that in the sons was burning anger, chapter 34 5,7.)

GENESIS XLIX
1 And Jacob called his sons, and said, Gather yourselves to gether, and I will tell you the things which shall befall you in the latter end of days. ~ Assemble yourselves together, and give ear, ye sons of J acob; give ear, I say,S unto Israel your father. 3 Reuben, thou art my firstborn, my strength, and the begin ning of my potency; excelling in height of honor, and exceUing in power. 4 Lightly laid art thou as water, thou shalt not excel; because thou wentest up to the couches of thy father, then madest thou thyself unworthy; he went up to my bed. 9 5 Simeon and Levi are brethren; instruments of violence were their swords. 6 Into their secret, let not my soul come; with their assembly let not my glory be united; for in their anger they slew a man, and in their purpose they unstrung an ox. 7 Cursed be their anger, for it is fierce; and their fury, for it is grievous. I will divide them among J acob, and scatter them among Israel. 8 J udah, thee/ thy brethren shall praise thee; thy hand shall be in the neck of thine enemies; the sons of thy father shall bow down to thee. 9 Judah is a lion's whelp; from the prey thou hast gone up, my son; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? 10 The sceptre shall not depart from Judah, nor the lawgiver
See n. See n. 1 See n.
~859 ~873
~95

note. note.
note.

453

THE WORD EXPLAINED

from between his feet, until Shiloh come; and to him shall be the cleaving of the peoples; 11 Who shall bind to the vine his ass's foal, and to the choice vine the son of his ass; when he hath washed in wine his garment, and in the blood of grapes his covering. 1~ He is red in the eyes from wine, and white in the teeth from milk. 13 Zebulun shall dwell at the shore of the seas; and the same shall be for an haven of ships; and his side is next to Zidon. 14 Issachar is the ass of a bone, lying down between the burdens; 15 For when he shall see rest that it is good, and the land that it is pleasant, yet shall he bow his shoulder to the burden, and shall be for a tribute to him that maketh him serve. 16 Dan shall judge his people as one of the tribes of Israel. 17 Dan shall be a serpent upon the way, an asp 2 upon the path; he shall bite the horse's heels, and his rider shall fall back ward. 18 I await thy salvation, 0 Jehovah. 19 Gad, him shall a troop despoil, and he shall despoil the heel. ~o From Asher his bread shall be fat, and the same shall give the delights of the king. ~1 N aphtali is a hind let loose, giving discourses of elegance. ~~ The son of a fruitful one 3 is J oseph; the son of a fruitful one by a fountain; the daughters, she walketh upon a wall.' ~3 And the archers will embitter him, and will shoot at him; they will hold him in hatred. ~4 Yet he shall abide in the stronghold (; of his bow, and the arms of his hands shall be made strong by the hands of the mighty J acob; from thence is the shepherd, the stone of Israel. ~5 By 6 the God of thy father, and he shall help thee; and with the Lightning-hurler, and he shall bless thee with the blessings of heaven from above, with the blessings of the deep that lieth below, with the blessings of the breasts and of the womb.
o See

See See See See

3

n. n. n. n. n.

2963 2997 3003 3010 3021

note.
note.
note. note. note.

454

GENESIS XLIX:

1-~8

[~850-51

~6 The blessings of thy father shall prevail over the blessings of my parents, even to the desire of the hills of the world. They shall be upon the head of J oseph, and upon the crown of the bed 7 of his brethren. ~7 Benjamin shall be a wolf that raveneth; in the morning he shall devour the spoil, and at evening he shall divide the prey. ~8 All these tribes of Israel are twelve; and this is it that their father spake unto them, when he blessed them; each according to his blessing, he blessed them.

2850. When sons were born to J acob, names were given them which, in the inmost sense, signify the genuine sons of the church of God Messiah. Thus, to Reuben was given a name from sight and thus in the inmost sense, from faith; to Simeon a name from hear ing, thus in the inmost sense from faith in act, or obedieru:e; and so to the other sons in their order, that is to say, to all the sons born of Leah and her handmaid Zilpah. As to what the names given these sons correspond to in the supreme sense, this also has been told, as the reader will find. 8 In regard, however, to Jacob's sons by Rachel and her hand maid, such things were not inscribed in their names, but only the fact that regard was had to the emulation existing between her and her sister, thus between those who are called sons of J acob and those who are called sons of Israel. The sons of Leah, as such, being properly sons of J acob, were of such a character that they could not be acknowledged in the church of God Messiah; and because they despised the gentiles in comparison with themselves, therefore this dispute [between them] and so the dispute between the churches, is described in the inmost sense by means of the sons of Rachel; and that Rachel's sons prevailed over the others has also been told in that place. 2851. But the subject now treated of is the kingdom of God Messiah which is described under the persons of J acob's sons. That it is the kingdom of God Messiah that is signified, and by no means the prerogative of any of the sons and of their posterity above the
See n. 1874 note. Etiam ind"icatum venias. This being unintelligible, the Latin editor has substituted videas (as the reader will see) for venias. Our translation, how ever, ;s based on the assumption that venias is a slip for invenias.
T
"8

11 Ad. 1159-1160

455

~85~-53]

THE WORD EXPLAINED

others, is clearly evident from verse 1 of the present chapter, where are the words: " I will tell you the things which shall befall you in the latter end of days" ; and that these things concern the kingdom of God Messiah is also borne witness to by J acob's penultimate words when he says: " This is it that their father spake unto them when he blessed them; each according to his blessing he blessed them" (vs. ~8). Wherefore the subject here treated of is the blessing of each of them in the latter end of days when the kingdom of God Messiah is to come. 2852. As previously stated, in their names are inmostly inscribed such things as look to the church of God Messiah. Hence now come the blessings, which are to be understood in the same way as the significations of the names, namely, as being applicable, not to the persons of Jacob's sons, nor specifically to their posterities, which are here mentioned, but to the things signified by their names. Things celestial and supra-celestial, and even things divine are sig nified by other names. Thus heaven is signified by lands, nay, and by trees; the Messiah is represented by high priests and also by kings, who were sometimes of an opposite life, nay, and even by the high priest Caiaphas, though he was a most relentless enemy; for the dignities are so separate from the persons that it is not the persons who represent but the dignities which they perform, such as the priestly, the royal, the Pharaonic, etc. In this sense, even J acob himself [could represent the Messiah] as above. Nay, the Messiah is likened to a lion and to like animals, nay, and also to other animals; as in the present chapter, verse ~7, where he is likened to a wolf. This comes not from the animals themselves but from their powers and strength which are then entirely separate from them. So likewise the sons of the church of God Messiah are represented by the names of persons, or by the significations of the names, these being entirely separate from the person himself. Thus faith, obedience, and love, and also the confession of faith in God Messiah are matters entirely separate from the persons, that is to say, from Reuben, Simeon, Levi, and Judah. Such, for in stance, is the case in verse 8, where, in treating of J udah, it is the Messiah alone who is treated of, when yet Judah as to his person was of such a character that in no way whatever does he fit in with the blessing set forth in verses 8 to l~ inclusive. 2853. So, in the present case, all these [sons of the church] are 456 II Ad. 1l61-116~

GENESIS XLIX: 1

[~854-57

meant, in every society whatsoever, and thus in the Jewish society, and, consequently, in general, in the entire globe as being the greatest society-all according to the names of the sons of J acob ; and according to the interior sense [of the names], these sons are to be called either Reuben or Simeon or Levi, etc., and thus Reu benites, Simeonites, Levites [etc.]; but then that which is from the sons of J acob must be separated. So likewise in the present chapter, treating of the blessings of each son, these blessings must likewise be separated from the persons. 2854. Nor doe; the signification of the names involve anything here, but only the functions or offices that are indicated. It must therefore be observed that the kingdom of God Messiah is distin guished in general into three classes, just as the interior man, excluding the body, properly so called, is distinguished into three parts; and that each class, like each part in man, is distinguished into four distinct parts or into four offices. From this arises the number twelve. But since God Messiah is above all and is the All in an of his kingdom, [J oseph] is exempt. Hence arises the num~ ber eleven, as observed above [n. ~687, ~691]. Of these matters, however, by the divine mercy of God Messiah, we shall perhaps treat more accurately below. 2855. And JGob called his sons, and said, Gather yourselves to gether, and I will tell you the thimgs which shall befall you im the latter end of days (vs. 1). The subject of this verse is the gath ering together, while that of the next is the assembly; thus it concerns the things which shall befall in the end of days, and this to the sons of J acob. 2856. As touching the gathering, this has been treated of above En. 1076-9], namely, that they are to be gathered together in the end of days; and also to be assembled, to wit, into bundles, as also was said above En. 1898-9]. These bundles are indeed two in number, distinct from each other, but still they coincide in the fact that they are first to be gathered together and afterwards are to be so ordinated that each man shall perform his own function; for, like as a body, they will be gathered together and assembled so as to make one grand man; and this is not effected until they have first been separated. 2857. That these things will befall in the latter end or in the end of days is foretold with great clearness. Thus what Jacob 11 Ad. 1163-1166 457

~858-6~]

THE WORD EXPLAINED

now speaks, in no way pertains to the sons but to all who are to be gathered together and thus assembled. 2858. It is J acob who calls his sons together, and therefore he is now again called J acob, not Israel. For all I.!!en are sons of Jacob, that is to say, are such from their first birt that they are to be called sons of J a~b, in the sense in which J acob signifies the holder _of the heel, na and also the bruiser, as is said of the serpent in paradise after man's fall [Gen. 3 15 Therefore, rom bi~th, all are accursed and are sons of the devil; but afterwards they are reformed and so are snat~hed from the jaws of the devil. 2859. Assemble yOurselves togetMr, aM gwe ear, ye SO'M of Jacob; give ear, I say,9 unto Israel your father (vs. ~). This is said of the assembly. The gathering together is called the feast and thus the betrothal, and many are to be invited to it; but the assembly is the kingdom of God Messiah; this likewise is represented by a feast, but a nuptial feast. 2860. Here again they are called sons of Jacob, and this for the reason of which we have spoken above (n. ~858). In the pre ceding verse, J acob separated himself from his sons, as 1 a father from his sons, it being he who called them together. In the present verse, therefore, he calls them his sons. 2861. But inasmuch as it is predictions and blessings that now follow, these can never come from Jacob as such, but only from Israel. What is signified by Jacob and what by Israel has been told above, namely, by Jacob, one who is in a perverted order and state of life, and by Israel one who is in a perfect order and state; thus by Jacob, all those who are outside the kingdom of God Mes siah, and by Israel all those who are within the same. By Israel in the inmost sense are signified all who are reformed and so are admitted into the church of God Messiah, for in the supreme sense Israel is the Messiah himself, he alone being the Wrestler and the Victor which the name Israel signifies [Chap. 33 28 ]. Without him, none can wrestle and conquer; all conquer by him and so are called Israel. 2862. But by J acob are properly signified all who are not re formed; thus, in the ultimate sense, the devil himself, inasmuch as he held the heel, nay, and also bit it, as Jacob himself confessed in
1

The words I say are added by Schmidius, though not marked as such. [Crossed off:] the head from its body.

458

Il Ad. 1167-1171.

GENESIS XLIX: 2-3

[2863-66

the prediction concerning those who are called Dan, where we read: "Dan shall be a serpent upon the way, an asp upon the path; he shall bite the horse's heels, and his rider shall fall backward. I await thy salvation, 0 Jehovah" (vs. 17, 18)-which words, by the mercy of God Messiah, the reader may see explained below. 2863. It is Israel who is here called their father, for the subject concerns those who will be judged in the latter end of days. In the inmost sense, it is their father who will judge, he being those, taken collectively, who are il1 inmosts and who consequently will judge. In the supreme sense, it is God Messiah himself, he alone being the judge of all men, and this by means of those who in the inmost sense are called Israel. 2 2864. Reuben, thou art my firstborn, my strength, anu1 the beginning of my poten-ey; excelling in height of honor, and excelling in power (vs. 3). By Reuben are signified all those who trust in themselves or who place confidence and thus faith in themselves and attribute merit to themselves and justice from their own works, having no regard to the justice of God Messiah which alone is what saves. All these are called Reubenites, being men who place justice in their own works, and so in themselves, thus trusting in themselves. This follows from the very series of the words. 2865. In his name, Reuben signifies faith, which is the firstborn son of the church of God Messiah; for faith must be the first son, that is to say, if one is to be looked at by God Messiah, there being no mercy in the absence of faith, because no regard. It is faith into which love is infused. Thus conjunction is effected, it being love alone that conjoins; and the love which conjoins God Messiah to man is love toward God and thus love toward the neighbor. The latter love is called charity and flows from love toward God Messiah as the true fruit thereof. This love is possible only in faith. Thus it is possible in man because possible in his faith. 2866. Therefore Israel now says that Reuben, that is to say, faith, is his firstborn son. All the words that follow in this text belong exclusively to faith. Thus faith is the strength of Israel, for by faith alone is there conjunction and thus union, and hence strength-but by faith in God Messiah to whom belongs the kingdom.
[Note by the Author:) (Concerning all that follows, see n. 3048.)

II Ad. 1172-1175

459

~867-71J

THE WORD EXPLAINED

2867. Reuben is called the beginning of His 8 potency; for being the firstborn and the strength, he is also the begi1lJning of potency, that is to say, of the forces arising from union. These words are the sum of those that precede. Potency is strength and thus power. 2868. These words are still further explained, to wit, that he is excelling in height of honor and excelling in power. By his ex celling in height of honor is meant that he is the inmost and thus the first, and the nearest to God Messiah. Thus all those are meant who are in inmosts, such as Abraham, to whom justice was imputed by faith _[ chap. 15 6 J; but it will not be faith alone which makes them to be in inmosts; there must also be faith in act, that is to say, obedience. 2869. True faith, therefore, consists in believing and so in see ing all that is written concerning God Messiah; thus in seeing that justice never comes from one's own merits but solely from the merits of the Messiah. Hereby man becomes as nothing. This is the way of truth, the truth being that man is nothing. But, by faith that all things are in the Messiah and nothing in himself, from being nothing he becomes excelling in height of hmwr, as said in the text, and thus excelling in power. God Messiah does not operate into those who attribute justice to themselves, for there is then no reac tion but only action, and the active force in man is nothing, being without power because there is no correspondence. God Messiah alone is power, and that this may be appropriated to man, the man must attribute nothing whatever to himself. In this way power operates through him according to all the good pleasure of God Messiah. 2870. Lightly laid art thou as water, thou shalt not excel; because thou wentest up to the couches of thy father, then madest thou thy self unworthy; he went up to my bed (vs. 4). That Reuben went up to his father's couches, see above chapter 85 22 ; but since the treatment here concerns those who are to be judged in the latter end of days, therefore, by the father's couches and by going up to them, something wholly different is meant. 2871. In the different senses, "going up to the father's couches" surely involves many things; for when by the father is meant the Messiah himself or Israel, his couch is that in man which pertains to God Messiah, as a bride or wife to her husband. To go
Swedenborg first wrote eju8 but altered it to Eju8.

460

II Ad. 1176-1180

GENESIS XLIX: 4

[~87~-7:3

up to this couch is to attribute to oneself things which are entirely proscribed; as for instance, as stated above [n. ~864], to attribute to oneself justice, and also to trust in oneself or in one's own works that one will be justified by reason of them. By means of the couch, ascent is made to that which regards conjugial love, the meaning being that the man loves himself and the things which are within himself, thus trusting in himself, and so, in this way, pol luting the conjugial bed. Therefore, in various places in the Word of God Messiah, such deeds are called adulteries and indeed adulteries of the fOdlest sort. As to proprialloves, that is to say, as to faith in oneself, how that it goes up to the human mind and thus effectually goes up to its father's couch, this is a lengthy matter to describe. 2872. Hence now when faith in God Messiah is turned to one self, and when justice is thus attributed to oneself and not to Him who alone is Justice, man makes himself not only something but also much, yea the only one, thus making God Messiah as though nothing. Therefore, faith then perishes; for the love of self can not abide within faith toward God Messiah without the result being perversive of conjugiallove, and thus adultery. Hence such faith is unworthy, and he who makes a pretense of faith is judged un worthy, his faith being only a pretense and in itself no faith; for the love of God Messiah and the love of self can never be con cordant in a single mind unless the love of self be nothing whatever as compared with the love of God Messiah. 2873. The text then adds a clause which gives still further con firmation, to wit, that Reuben, that is, faith, went up to his bed. By the couches are meant all the faculties to which ascent is thus made, and therefore the whole man; but by the bed is meant the bed itself or the marriage bed 4 for the existence of conjugiallove. This love is what alone rules in the kingdom of God Messiah, for it
The words cub'il'ia (couches) and stratum (bed) which Schmidius here uses, are literal translations, even in their root meanings, of the corresponding Hebrew words, cubilia meaning " lying down places," and stratum " that which is spread out," namely, to lie down upon. In his exposition of this passage, Swedenborg uses two other words for bed, as follows: " By the bed (stratum) is meant the bed (lectlls) itself, or the mal'riage bed (tonls)." Lectus is the ordinary prose word for bed. Torus is lIsed mostly by the poets, and sometimes as meaning the marriage bed, and even marriage itself. Hence the legal phrase, used of marriage separations, a toro et mensa (from bed and board).

11 Ad.

1181-1l8~

461

~874-76]

THE WORD EXPLAINED

alone makes union; and it is from this love that they are called sons. But they who go up to this bed can never be called sons. Therefore the text adds that Reuben made himself unworthy-which is an inevitable consequence. 2874. What is described is faith or confidence in oneself such as it is in those in whom faith-though it is not faith-rules simul taneously with such a love. The result of this faith is that the man is "excelling in honor 5 and power" [vs. 3] ; that is to say, that he wavers lightly 6 as water, or in the words of the text: Lightly laid art f;hou a.s water. By water are signified the knowledges which are present and within, and which flow in [inculcating] that justice is from one's own merits or that faith is faith in oneself; for knowledges are frequently expressed by water. Therefore it is said of Reuben or faith that he, or it, is lightly laid, which words signify faith consisting in knowledge or theory but not in deed. This faith is thus light or is lightly laid as water, and, not unlike water, it is easily dissipated. 2875. Hence it is now made clear that Reuben is not the first born, there being no strength from this source, no potency, no height of dignity, no power [vs. 3]. Therefore, as Reuben, he was expelled from the right of primogeniture, and so likewise the Reubenites, that is to say, those who have a faith of this sort which is lightly laid a.s water. Such men become inferior, and further they become unworthy if they have actually gone up to those couches and that bed. 2876. In that these words involve offices in the kingdom of God Messiah, it can also be comprehended from this that the Reubenites or those who have such faith and possess it in actuality are to be expelled from their primogeniture, that is to say, from the first degree; for they are judged to be inferior, nay, and unworthy. Here, however, a nice distinction must be made between those who have a faith which is lightly laid as water and those who exercise it actually, that is to say, who go up to the couches and the bed. The former are expelled from their primogeniture and become inferior, but the latter are judged as wholly unworthy. Thus those things which are to be rejected are separated from those which
The autograph has virtute (in potency) but this is plainly a slip. The autograph has late (broadly), but the context indicates that this is a slip for leve (lightly).
46~

II Ad. 1183-1185

GENESIS XLIX: 5

[~877-79

have something of good in them; and the two are dissociated; for every man is judged from his faith. 2877. Thus verse 3 treats of those who are admitted, admitted namely to the higher degree; that is to say, it treats of those who are to be called Reubenites, as being the firstborn and so sons of Israel. In the present verse, those also are treated of who are in a lower degree; and finally those who are deemed entirely unworthy; whither they are to be cast out is not apparent. 7 2878. The text therefore treats of three classes, to wit, those who are true Reubenites or true Reubens, these being in the first class; those who are not true Reubenites but are lightly laid as water, these being inferior, and so in the second class; while those who have actually gone up to the couches and bed of their father are deemed unworthy, being unworthy to be among the former; therefore they are the last. Thus the first become the last [Matt. 1930, ~016; Mark 1031 ; Luke 1330]. But then the word unworthy has regard to the primogeniture or priority, and the going up to the couches and the bed means polluting the father's conjugial bed. They who yet acknowledge these things though they do otherwise in act, are then judged from their faith, but rejected from their having no faith in act. s 2879. Sinneon and Levi are brethren; instrwments of violence were their swords (vs. 5). These two sons have been fully treated of above, chapter 34 [verse ~5 seq.]; hence the nature of their life is described. This is what is had in view in the text even to the end. Now inasmuch as these predictions concern the things which shall befall in the latter end of days when they are to be gathered together and assembled, as said above [vs. 1, ~], therefore, if, by the divine mercy of God Messiah, these words be explained accord ing to their more interior and inmost contents, it can now be evident
T [Crossed off: J Thus in the genuine sense, by the Reubenites are signified those who are the first and inmost. [After crossing off these words, Sweden borg continued with the following which, later, he also crossed off:] Thus they are sons of J acob not of Israel. Therefore the text treats of the sons of Jacob and, at the same time, of the sons of Israel understood in a threefold sense, as meaning, in the first sense, those who are true Israels, that is, sons of God Messiah; in the second, those who are intermediate; in the third, those who are the last, provided they are in order. S [Crossed off:] Wholly different is it with those who have no faith at all.

Ad. 1186-1189

463

9l880-89l]

TllE WORD EXPLAINED

what place they are to be allotted who will be called Simeon and Levi or Simeonites and Levites. 2880. The text first treats of swords, that is to say, of those arms which above (chap. 48 22 ) are called J acob's sword and bow; whereby they slew llamor and Shechem and the whole of that stock, that is to say, the whole city. In what follows, this criminal deed is treated of in such manner that their anger is cursed and their fury called grievous; and it is said that for this reason they were to be divided among Jacob and scattered among Israel [vs. 7]. 2881. In the spiritual sense, their swords are their vindictive ness, nay, hatreds against God Messiah, who is then represented by Shechem and by llamor, as was shown; 9 that is to say, vindictive ness and hatreds because these men wished to be associated with Jacob's descendants and thus with them to constitute Israel. This "secret" is treated of in the following verse. Yet in the present verse these swords are caned arms or instruments of violence, and this because by these means they wished to rend society, and had no desire to enter therein with the gentiles, but rather to separate them selves from these and so to make pretense of a prerogative, when yet they were sons not of Rachel but of Leah. It is this hatred and vindictiveness in a twofold sense which is treated of later. 2882. Into their secret, let not my soul come; with their assem bly let not my glory be united; for in their anger they slew a ma;n, and in their purpose they unstrung an ox (vs. 6). This secret is the thing which has been treated of in various places above, the secret namely, that God Messiah willed to conjoin the gentiles with Jacob's posterity [no 1606, 1609]. That the Messiah loved the gentiles more than Jacob's posterity, is quite clear, and this from the fact that he loved Rachel who signifies the church of the gentiles, more than Leah, see above [no 559l, 678, 833], and that he was greatly indignant when Leah was substituted in Rachel's place, for God Messiah foresaw how much he would bear and how greatly he would suffer in a posterity so stubborn and disobedient. The same secret is set forth in Shechem and llamor, in that, by means of Shechem, God Messiah willed to conjoin the church of the gen tiles with the daughter of J acob, that so they might become one nation, as proposed by llamor [chap. 349,1]; but Simeon and Levi with their brethren together with .Jacob, did not suffer this.
Cf., n. 1606, 1797.

464

II Ad. 1190-1199l

GENESIS XLIX: 6

[~883-84

Later the same secret is set forth by means of the hatred of J acob's sons against Joseph. It is also set forth that God Messiah willed to separate them and to send the sons of Leah back to their father, and so to choose the posterity of J oseph and Benjamin; for it can be clearly evident from the words themselves that J oseph wished to separate himself from the sons of Jacob, and thus entirely to forget his father's house [chap. 41 51 ]. The same secret is also unfolded later in the time of Moses when it was proposed that a new offspring be raised up from Moses, and thus that the others be wiped out [Ex. 8~10, Num. 1412 , Deut. 914 ] ; and again in the time of Moses, in that Balaam was not permitted to curse J acob's pos terity [Num. ~41]. What it was that interceded at the time is clear from their own writings. So likewise after those times; as for instance, that God Messiah so often willed to separate himself from them because they were idolaters, and loved no ot~her~od than the gf>d of the loves of self and the world. The secret its~ifis fi;;ally disclosed when the Messiah suffered, and so bore witness to his extreme love toward them, and this even in his last moments; and also later when finally he must needs separate himself from them and transfer his mercy to the gentiles, and so to the sons of Rachel, whom he more greatly loved. 2883. This then is the secret into which, Jacob says, Let not my soul come. If it be asked whence this comes about, the answer is that it could come from no other source than Abraham himself, whom God Messiah remembered. In Abraham's own posterity, He could do nought else than bear such great labor, and such great vindictiveness and hatred; for th~ greatness QLthe-Sirength_ and vi~ contained in a faith such as existed in Abraham can be evi dent, for God Messiah would be resisting himself were he to resist the love within the faith as it was in Abraham. See above [n. 695-6, 18~9] concerning Abraham. 2884.)From this it can also be evident that the Messiah in the flesh was to suffer for the entire human race; and this he could do in no other posterity than the Jewish which ;'as so unfaithful and cruel. it may also be doubted wheih~ he would have suffered as he did suffer among that people, had it not been because of that people; for he suffered in the person of Abel and of Shechem, yea, and of many others, but so cruel was that nation that with this they were II Ad. 1198-1194 465

~885-88] -..",-,c",o~n~tent.

THE WORD EXPLAINED

This also is that secret into which Israel 1 said his soul should not come. 288 Thus the secr~t itself was, that they should not be cou led withthe gentiles, and so/ should Iilime possess th;heav~nly kingdom which they wished thus_to occUJry when they had remove-d God Messiah, as they removed Jose hand Shechem. It is clear, hQow ever, that this endea~or -;as aroused by the devil who wished in this way to occupy the kingdom or-God Messia which he thought to reside solely in J acob's posterity. Thus the devil wished to estab lish his own kingdom there, as likewis~ he - Id;but that he~e ~so eyil is turned into ood can be evident from chapter 5020.'" 2886. Israel says in the text that his soul should not come into their secret, and his glory should not be united with their assembly, because Q Israel are here meant those who are called sons of God Messiah. Thus Abra am-;J;;; is ;;eant, -;ho abhorred such_deeds, and did not know that a thing of this sort would follow. The assembly here signifies the council concerning the slaying of She chem, etc., etc. The_ soul is the life and indeed e!.e~fe, and consequently salvation and so God Messiah himself; and the glory is the kingdom of GodJ.\fessiah and so is likewise God Messia~ self. Thus God Messiah prays for Abraham and for his sons, who also are called Abraham, that their salvation come not into danger, but that it is ignorance which may excuse; thus that this deed was not from their councils. 2887. The things that have been said, must be those of which it is said that they were told" the things which shall befall in the latter end of days" [vs. 1] ; for it is told now, and not before, and so the soul comes into the secret. As to whether it will be further declared, or whether it abides in the words which also are adjoined in the text, to wit, with their assembly let not my glory be united,3 this cannot yet be made public; for whether Abraham wills to be united to his own posterity for which he made such great supplica tion remains still a matter of deliberation. 2888. That this is the secret, is clear from the fact itself; for
1

Swedenborg first wrote J acob but this he crossed off. [Crossed off:] it was the secret of the devil himslllf. ~ * [Here comes the following unnumbered paragraph which is crossed off by the Author:] Israel here says that his soul Should not come into their secret, because that secret was So shameful that he did not wish to know it. The autograph has veniat (come) which is plainly a slip for uniatur.

466

II Ad. 1195-1198

GENESIS XLIX: 7

[~889

we now read: In their mnger they slew a mmn, mnd in their purpose they unstrung an ox. What man they slew is clear from chapter 34, namely Shechem and the whole of that stock. Thus they broke the forces of union, this being signified by the ox which they un strung; for had they been associated with Shechem, thus with gentiles who were then worshippers of God Messiah, such things would not have happened, but their society would then have been greatly strengthened and they themselves withdrawn from idolatry. This is evident from the words of Hamor and Shechem in chapter 34, verses'g and 10, and from verses ~1, ~~, and ~3 in the same chapter where the word" ours" has reference to one people; it is also evident from the answer given by Jacob's sons in verse 16 (which passages may here be quoted 4,) . But their purpose was to unstring an ox-to cut off the bonds coupling them with the gentiles and to form a society for themselves, a society which must needs be wholly discordant in its several parts and thus unstrung and no society, this being the result of a society such as the devil raises up. Such was the purpose of J acob's sons. Hence now come the words: 2889. Cursed be their mnger, for it is fierce; and their fury, for it is grievous (vs. 7). This anger and fury have been treated of above [n. 1565, 1590, 1599]. In the supreme sense by the man whom they slew is signified the Messiah himself, as also (perhaps) was observed above [n. 1606]. Their unstringing an ox, however, was only a purpose [vs. 6] and was not carried into act, being a pur pose in like manner as was their wish to cut J oseph off and so to strengthen their own society; as to what J oseph says of this, see chapter 5020. Thus their mnger has regard to the man whom they slew, and their fury to their purpose in wishing to unstring an ox.
The passages in question read: "And enter ye into kinship with us; give your daughters unto us, and take our daughters unto you. And ye shall dwell with us, and the land shall be before you; dwell and trade ye therein, and possess it" (vs. 9-10). "These men desire to enter into peace with us, and to dwell in the land and to trade therein; behold, it is spread out before them; let us take their daughters to us for wives, and let us give them our daughters. Only herein will the men consent unto us, for to dwell with us to become one people; if every male among us be circumcised as they are circumcised. Shall not their cattle and their possession and every beast of theirs be ours? only let us consent unto them, that they may dwell with us" (vs. ~1-3). "Then will we give our daughters unto you, and we will take your daughters unto us; and we will dwell with you, and we will become one people" (vs. 16).

11 Ad. 1199

467

~890-93]

THE WORD EXPLAINED

The latter deed is insanity, being like fury, which is not anger but complete madness; for men never thus unstring an ox. A similar expression occurs earlier in respect to Lamech, who spake to his wives, chapter 4 23 ,24, saying that he had slain a man to his wound and a boy to his stripe (vs. ~3) and that therefore he shall be avenged (vs. ~4). And now the sentence is pronounced: 2890. I will divide them among J acob, and scatter them armong Israel (vs. 7). This then is the sentence: That those who are called Simeon and Levi, that is to say, those who have acted in this way, - for in the end of days such men are to be called Simeon and Levi, are to be divided among those who are called Jacob, and scattered among those who are called Israel. From what has been premised, it is known who they are who are called Jacob in the ultimate sense, to wit, the crew of the devil, it being thus among this crew that they are to be divided; and who they are who are called Israel, to wit, those who belong to God Messiah, among whom also they arc to be scattered, namely, as the vilest servants who will perform servile offices; thus they will be intermediate between the kingdom of God Messiah and the crew of the devil which is separated therefrom. 2891. As they themselves wished to divide J acob from Israel, as is evident above, namely, to slay a man such as Shechem and Joseph; and because they wished in this way to scatter Israel, that is, the society, and so the church of God Messiah; therefore a sentence was pronounced which is suitable to their deed and purpose, being wholly correspondent thereto. For as they wish to divide and scatter, so they themselves are then to be divided and scattered. 2892. In every society there must be slaves and servitudes of the meanest sort. Without these, society can never be maintained. Thus there must be members of every kind. Like as in man, where the body is the servant whose parts are of the lowest and vilest sort, as is well known, and so' are compared to filth or dung; so in this grand man, there must be those who will be the vilest slaves, as serving in place of dung. In animal society also, wherein exist animals of every kind and nature, there are animals of the vilest sort who are called asses; and what office they perform is plain enough. Therefore, from this comparison everyone can conclude as to what are the offices of those who are meant in this case- provided that spiritual things be assumed in place of natural. 2893. When by J acob is understood the third class of the king 468 II Ad. 1200-1203

GENESIS XLIX: 7

[~894-95

dom of God Messiah, and by Israel the middle class and at the same time the inmost, conclusion can be made as to who they are amongst whom those who are called Simeon and Levi are to be divided and scattered. When the third class is meant by Jacob, then Jacob is in the reformed order; in other words, he is then meant who will be a footstool, that is to say, will be under the feet [Ps. nO l ]. Thus. being the servants of servants, by them are signified those who are in the lowest place. 2894. From man's state, and especially from the state of his mind, that is to say, from his spiritual state to which moreover his natural state corresponds, we learn how that in a unanimous kingdom there must by all means be slaves 5 or men who are servants, just as there are free men. This is seen in the mind, to wit, that the spiritual state is made up of good and evil, and of falsity and truth. These are the spiritual things without the consociation of which there can be no rational mind, no intellectual mind, no will, it being the order of these that causes evil to be turned into good whence comes the sensation and existence of good; so falsity is turned into truth, whence comes the perception and existence of truth. Where there 'is no relation to the opposite, there cannot be said to be any conjunction and hence harmony, this having regard to the opposite. Thus all happiness is felt and comes into being from unhappiness; all freedom from servitude. Among opposites, however, the sphere is varied; for evil opposed to good exists in different degrees. There is evil which is entirely opposed to good of the same kind; but there is lesser evil, as there is also lesser good. and thus the sphere is less. From this we learn that a like condition must obtain in the greatest society, to the end that in this way may exist the perfection of all. Perfection, moreover, is not possible without varieties even from imperfection. Hence comes all form. See below, chapter 5020. 2895. Judah, thee,6 thy brethren shall praise thee; thy hood shall be in the neck of thine enemies; the sons of thy father shall
Swedenborg first wrote servi (servants, slaves) but this he altered to mancipia (slaves by purchase or capture). Judah, te, te laudab1mt, etc. Schmidius, however, interpolates a word, making the passage read" Judah, thee, thee ( I say) thy brethren," etc. As usual, Swedenborg omits the interpolation. The literal translation of the Hebrew is "Judah, thou, thy brethren shall praise thee," and it is so translated by Swedenborg in the Arcana Coele,~tia.

II Ad. U04-1 ~05

469

~896-98]

THE WORD EXPLAINED

bow down to thee (vs. 8). Here by Judah in the broader sense is meant the posterity proper of J acob, Isaac and Abraham; in the more interior sense, those in that posterity of whom the Messiah would be born, thus the very marrow or kernel of that tree; in the inmost sense, those in the entire globe who are called sons of Abra ham or Israel; and in the supreme sense, the Messiah himself, because he would be born from the stem of Judah and the root of J esse [Is. 111. 10]. 2896. That in the text, not only this specific posterity is meant, and especially the inmost posterity in which was the church of God Messiah, but also all sons of Abraham in the entire globe, can be evident from the repetition of the word thee; for we read Judah, thee, thy brethren shall praise thee. 2897. It must be well observed, however, that Judah was not of such a character that by him could be represented the inmost of the posterities, thus the inmost of the church of God Messiah, for he took to wife a Canaanitish woman [chap. 38 2 12 ]. But the repre sentation arises by reason of the fact that from him and his son by Tamar, namely, Pharez, who was then living, and finally from the others such as David, the Messiah was to be born, the repre sentation being not because of Judah but because of the Messiah alone. And inasmuch as God Messiah, who now spoke by the mouth of Israel, remembered himself alone, nothing else could here be put forward concerning Judah save what was honorable, as is the case with respect to Jacob when he is called Israel, and so forth; for the honor comes from the representation of the person who is then treated of. 2898. It is said that his brethren would praise him. Since Judah, especially in the present text, represented a twofold person, it can be evident who the brethren are, to wit, the brethren of the church of God Messiah. These the Messiah calls brethren, for the reason, as was said, that the Messiah would be born in the midst of Judah's posterity. They of whom the Messiah would be born were the happiest of all men; for each of them expected Him in his own posterity. Hence love toward offspring was so deeply in scribed in them that if they were without sons they deemed them selves dead, as observed above En. 688, 800, 1995]. Judah was alive above all others in the entire globe, being the only one among 470 II Ad. 1~06-l~08

GENESIS XLIX: 8

[~899-00

all the sons of Israel who obtained this life. Therefore it is now said that his brethren 'will praise him. 2899. From this source also, and never from any other, comes the preeminence of the Jews over all other peoples, for it is from this source that life comes to all men, and the resurrection from death and from the dead. Hence Judah is now made to excel all his brethren in power, as we read in I Chron. 52, as follows: "Judah became powerful among his brethren, and as a prince above him; but the birthright was Joseph's." Therefore also the kingdom was ceded to Judah, to wit, both the earthly kingdom and the spiritual -the earthly under David and the kings who followed him, he being possessor of the land of Canaan and inhabitant of mount Sion in Jerusalem/ which places involve things spiritual; for the Word of God Messiah was especially promulgated [there] and this served the entire globe. Hence, by reason of the earthly kingdom and of the spiritual kingdom, Judah was now praised by his brethren as a prince above the others, and this principally because of the Messiah who would be born in his stem. 2900. Thy harnd shall be Vn the neck of thine enemies. Here, as elsewhere, by the harnd is meant power and authority. This will be in the neck of the enemies, in that he will prevail over them. The neck, being intermediate, is that part [of the body] whereon depends the inferior and superior life; he, therefore, who prevails over the neck prevails over his enemy. The enemies are all the enemies of the true church of God Messiah among men, and also of the Messiah himself; that is to say, they are the devil and his crew, and consequently al} those things in man which favor the devil, such as evils and the like which are in man and are roused up by the devil. These are the enemies. 8 Hence it is clear what is meant by the hand being in the neck of the enemies, namely, that the authority will be God Messiah's, so that he holds all these enemies bound, as when one holds the neck so that a man cannot breathe. So God Messiah, understood here in the supreme sense and abstractly from Judah, will hold the devil and his crew bound and likewise all in the human race who have wished to bring violence on His church, which latter will endure to the end of the world. Being many in number,
7 [Crossed off:) the spiritual, in that there the church was instituted, and the Word of God Messiah promulgated which served all men in the entire globe. S [Note by the Author:) See Is. 6310.

II Ad.

1~09-1210

471

~901-0~]

THE WORD EXPLAINED

these enemies will likewise be held bound, as is the case with evil men in the entire globe, in every society, in every individual man, etc. 2901. The sons of thy father shall bow down to thee. Since all things look to the latter end of days, it can now be understood from Israel's prediction who are the sons of the father, namely, all who were gathered together and assembled, as was said [vs. ~]. The sons of the father, therefore, are all who are sons of God Messiah, being, 'in the supreme sense, sons of Israel. All these will bow down, that is to say, will adore by means of humiliation and pros tration to the earth. Here, then, it is principally God Messiah who is meant, to whom all the sons of Israel or the sons of the church of God Messiah will bow down. In the inmost sense, where it is this church itself that is meant, those will then bow down who are inferior. Thus before the inmost church those will bow down who are in the more interior church; before the latter and the former, those who are in the exterior church; and before all, those in the kingdom of God Messiah who are without. Thus the bowings follow in order, being the humiliations and honors which they will show them. But it is to God Messiah alone that adoration or prostration to the earth is due; for whatsoever of honor is shown them, is for the sake of God Messiah, being shown to God Messiah himself. So also the sons of J acob will bow down-as is seen. 2902. Judah is a lion's whelp; from the prey thou hast gone up, my son; he stooped down, he couched as a lion, 0IrU1 as an old lion; who shall rouse him lp? (vs. 9).- In the supreme sense, all these words have regard to God Messiah himself; for the lion is an animal by which is represented enduring strength. Thus it is the same thing whether you say" lion" or "enduring strength." In the spiritual sense, virtues are set forth in this way by means of those animals in which they are, this being the case almost everywhere in the Word of God Messiah, where living animals are taken in place of the powers or faculties of their life. So likewise, in place of a lion, is taken the people in the midst of peoples and nations where God Messiah is; that is to say, the church itself, which excels in powers, as stated above [no 1176 seq.], not from itself but from God Messiah; so likewise whatsoever is in
* [Marginal note by the Author:] Similar words occur in the prophecy of Balaam, Num. fJ49. Thus they could not have been said by any other than by Him who spoke through Israel.
47~

II Ad.

l~l1-U12

GENESIS XLIX: 9

[~903-06

the church of God Messiah, and in those who are in the church of God Messiah, and in each individual thereof, in that he enjoys a similar virtue and strength. 2903. The lion is an animal which dominates over all the beasts of the earth, an animal which all wild beasts fear and dread. So also God Messiah is he whom all men in the universe will then fear and by whom they will be smitten with dread-as is especially the case with the devil and his crew. 2904. In the text, the Messiah is first likened to a lion's whelp and afterwards to an old lion. He is likened to a lion's whelp when he takes the prey, snatching men from the jaws of the devil and leading them into his kingdom. The prey, here, are those whom he saves and snatches from death; so also below, in verse ~7, where he is likened to a wolf, "and at evening he shall divide the prey." Therefore it is said in the text, that he goes up from the prey. As to how he shall go up from the prey, this also can be understood, namely, that he became man and suffered death and so saved the human race. This is what is properly meant by going up from the prey. Therefore, in the text, he is also called son., this referring to the lion's whelp. This is said in the present tense, because this salvation, and the power and authority over enemies which is acquired therefrom exists at all times, from Noah to the end of the world, and especially in the end of days; then shall be the sum of all things, and then these words apply in their genuine under standing. 2905. He is compared to a lion's Whelp because he does not couch but ever goes up from the prey, that is to say, snatches mortal men away from the enemy and enemies; but when he couches, he is compared to a lion, and indeed to an old lion. His couching signifies that the authority of God Messiah is unknown, unknown namely, by the world and the devil, for which reason they have no fear of him, and attribute power and authority to themselves. If, however, they approach and touch him, then he rises up like a lion's whelp and takes prey. 2906. That he couched as a lion signifies the time; for in this text three times are signified. FIRST when he was like a lion's whelp and went up from the prey, by which is signified the time of the primitive church when he went up from the prey. That at this time this Lion had much prey, may be seen stated above [n. II Ad. 1~13-1~16 473

2907-09]

THE WORD EXPLAINED

1735]. By the lion which couched is meant the SECOND time, namely, from the time last named even to his advent. He then couchea as a lion which excelled in strength, but he did not take much prey. In the THIRD time, he is likened to an old lion, which, by reason of age, likewise couches. Therefore, when by the lions are signified the times of the church, it is then seen that he was made manifest, first as a whelp, then as a lion, and afterwards as an old lion almost worn out by age. Thus what is here called a lion is the power which lies in the church, that is to say, in the son of the church of God Messiah; and since it is power that is meant by a lion, what is meant is the faith, within which this power lies. In the primitive church, this faith was like a lion's whelp; in the second church, it was like a lion; and in the third church, and especially now in the end of days, it is like an old lion worn out with age; for it is well known that in the end of days man has no faith or but little, or no power by means of faith, or but little. 2907. The text adds, Wlw shall rouse him up? that is, shall rouse up God Messiah. Though He couches as an old lion, yet, since He enjoys all authority in heaven and on earth [Matt. 28 18 ], none dares to rouse Him up or touch Him, for he would then suffer the punishment of his rashness. By these words is also described the fear and terror of the gentiles in the end of days; for they will know that He is a lion, that is to say, that His authority is thus great. Wherefore none will then dare to rouse Him up. 2908. Thus in the preceding verse, in the supreme sense, it is the honor and worship of God Messiah that is described, while in the present verse it is his authority; and so likewise the honor and the power of those who are in the church of God Messiah-but comparatively. And now the subject treated of is the kingdom of Jacob's posterity, as to when it shall cease. 2909. The sceptre shall not depart from Judah, nor the law giver from between his feet, until Shiloh come; and to hiJm shall be the cleaving of the peoples (vs. 10). First as touching the king dom of that posterity of Jacob which received its name from Judah their prince, for which reason the kingdom is called the kingdom, or what comes to the same thing, the sceptre of Judah; for it is clear that after the other tribes had been separated, the sceptre remained in the stem of Judah and at the same time of Benjamin. That after Abraham's time, the sceptre was granted more especially 474 II Ad. 1217-1219

GENESIS XLIX: 10

U~910

to the stem of J udah is well known, it being known that God Mes siah betook himself to Abraham, Isaac, and also to J acob, and afterwards to their descendants in Egypt, and that he led these by Moses; also that he instituted his church among them with every rite whereby the Messiah was represented, and there suffered his temple to be built-likewise as a representation of himself-and furthermore, there promulgated his Word and foretold his advent. And inasmuch as God Messiah was thus represented 9 in all the things of their church, and in each one of them, therefore, in its least particulars this church was a universal type. This church, therefore, was a light to all the nations with whom these types of the primitive church had passed over into idolatry, and where the devil was worshipped under types almost the same. Now because the Messiah was represented in the Jewish church in this way, and so was present in the representations by ordination, it must needs be that the sceptre was then with that generation solely because of the Messiah, as was said [n. 2897, 2899], and more especially until the time when he himself should come into the world and should himself teach what these types signified and that they signified no other than himself alone. It is in this wise, then, that the sceptre was in Judah, and indeed [in him as standing] for those de scendants of Abraham who, more properly, were descendants of Jacob. This is clear from the promises which were later confirmed to J acob, though only to the end that [his descendants] might be considered as sons of Abraham. But because they wished to be sons of J acob and not sons of Abraham, the promise given to Abraham was then confirmed [chap. 28 14 ], the promise namely, that in his seed all the nations of the whole earth should be blessed [ chap. 123 ] , for by reason of this he became the parent of all the faithful. Therefore, the sceptre from the time of Abraham was now with Judah, but only up to the time of the advent of God Messiah, after which time the sceptre departed from Judah. This is so clear from the very words of the text that nothing could be foretold more clearly. 2910. That what is here meant is the Jewish people, with whom the sceptre remained for a time, is most clearly evident from the very words, to wit, from the fact that Judah is mentioned by name, by Judah being here meant this stem alone. In verse 8, the name
[Crossed off: 1 and present.

II Ad. 1220

475

~911-U]

THE WORD EXPLAINED

Judah is twice repeated when it is said, " Judah, thee, thee." Thus the first "thee" has regard to the Jewish people as the son of Abraham, Isaac, and J acob; and the second "thee" to God Mes siah from whom and through whom and for the sake of whom this sceptre remained in Judah. 2911. Moreover, it is clear that at that time the Jewish people was chosen above all the peoples of the entire globe, being chosen to the end that from that people he might raise up a new paradise, earthly and heavenly. This, moreover, would have been done had they remained sons of Abraham, and thus not sons of Jacob. But it was foreseen that no tree of paradise, and still less a paradise, could have been raised up from that people. TIlls is clearly evi dent from the Word of God Messiah, in that they at once defiled Abraham's seed, defiling also the spiritual seed which was Abraham's faith, by marriages with the Canaanites. Such marriages were initiated by Judah and his brethren; for the same thing is said of Simeon also, chapter 46 10 , not to mention for the present, those who were afterwards joined in marriages with idolaters and so com mitted adulteries of the worst kind. Hence the seed of Abraham had now perished, and did not remain in anyone of them. Thus they were chosen; but, being sons of Leah and not of Rachel, they were entirely rejected. 2912. But since it was meet that the Sun of Justice should rise somewhere, whose rays would enlighten the entire world, therefore God Messiah chose that it should rise in this people, and should rise upon them by means of a church instituted among them, and by means of truths and of divine wisdom; and so should ever remain in its rising. But inasmuch as they themselves adored the sun of the world rather than the Sun of Justice and Wisdom, as is well known, therefore, it moved onward in the hemisphere of the com plete globe, and this from its rising or morn to its midday, when God Messiah, who is himself the Sun of Justice and Wisdom, came into the world and set all things in clearest day. They, however, adored the sun of the world; therefore, from that time, he receded from them and gave light to all the countries of the globe. Indeed, so far did he recede that they now live not only in evening but in the depth of night. This was foretold to Abraham, chapter 15 17 , where we read: " At last when the sun was set, and darkness had come, behold, a furnace of smoke and a torch of fire that passed 476 II Ad. l~~l-U~~

GENESIS XLIX: 10

[9l913-15

over between those pieces." But, as is well known, when the sun progresses from morning, through day, to night, then, to those with whom the sun is present, it is morning, nay, noon, while during the same time, to those with whom it had been morning it is thick night. 1 2913. Therefore, it is said in the text: The sceptre shall not de . part from Judah, nor the lawgiver from between his feet, until from which words it is clearly seen that the sceptre would depart from J udah; nay, the very time is foretold. Hence the sceptre also is then indicated, namely, by the words which follow imme diately afterwards, nor the lawgiver from between his feet. By the lawgiver here is clearly meant, that it is he who held the sceptre and willed to give it to them. The lawgiver is no other than he who gave them the law and instituted their church, for the law comprehends all those things in the church which are both insti tuted and commanded; and that these regard God Messiah alone, is too clear ever to be called into doubt. Since the universal law, that is to say, the universal church has regard to God Messiah, and since he has instituted it, it is clear that God Messiah is himself the Lawgiver, and that it was from him, thus from his law, that they received the sceptre. 2914. That the Law involves all and single things which were commanded and instituted in the Jewish church, is rendered clear by the fact that all that is called law which flows from order. Laws belong solely to order, whatsoever the order is; according to the order, are predicated the laws which flow from it. Law was in stituted to the end that all might exist according to order, both in things spiritual and in those which follow therefrom. This order was instituted in the Jewish church, and therefore all that flows therefrom is called the law, or laws. These laws are perfect so long as the order remains perfect, but when the order is in verted, then from this source flow other laws, so caned, which are not truths but falsities, not goodnesses but malice. (This order may be more fully described, if it then be allowed.) 2915. From between his feet. One is said to walk before God, to walk in the way of truth, to walk in the light, which signifies to live according to order, for walking has regard to the way
1 [Crossed off:] From this it can now be judged, from what cause, and in what way, the sceptre was Judah's.

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which the feet pursue. Thus, since the Jews did not walk in the way, nor in the light, but in darkness, therefore it is said that the Lawgiver would depart from between his feet. 2916. The law itself will likewise depart, for in this same sense, in place of lawgiver is also understood the law itself. [Thus] it is here said that the law would depart from between his feet, and so, that they would lose the law itself, that is, truth and light; for they trampled on the law and hated the light. The words from between his feet involve also many other things, but because at this time these appear so far removed from the literal sense of the words, it is better to pass them by; for at this day there are few indeed who comprehend things remote from the literal sense, when yet, such is the manner of God Messiah's speech in his Word, that those things are the nearest to him, which to men at this day are the most remote. Therefore if these words were to be more fully ex pounded, men might indeed understand them, but because they are thus remote, they could not have faith in them; as for instance, that the feet are the lowest and unclean things of nature, and that between the feet are loves of the lowest sort such as the Jews wor shipped; that thus by reason of these two meanings, the lawgiver and the law, which involve things supreme and pure, involving chaste and heavenly love itself, must necessarily depart from that dust. But, as was said, these matters are more remote. 2917. Until Shiloh come. As to Shiloh, in the sense proper, it is not known who this is. Therefore, the translators differ, trans lating it, Deliverer, Hero, Son and the like. 2 Both Jews and other peoples, however, all agree that by Shiloh is meant the Messiah, namely, he who is the Son of God, the Deliverer, and the Hero, etc. As to who he is, this will be fully described in what follows, from which, and from all that is contained in the description, it becomes so clearly evident that he is the Messiah, the Son of God, who is to come, that nothing could be expressed more clearly to the per ception of those who lived at that time. These men then fully understood all that was spoken in this manner, as is very manifest from the books of that time. All spiritual and celestial truths were then uttered in this way and retained in the memory. To
2 Castellio translates it sospitator (deliverer), Tremellius and also Buxtorf in his Lexicon, fUius, the Vulgate qui mittendus est (he who is to be sent); Pagninus and the A.V. simply use the Hebrew word Skiloh.

478

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[9l918-~W

speak them otherwise would be to speak in a multitude of words; for the words spoken involve things indefinite in number, and this to the end that these indefinite things might be comprehended simultaneously. Therefore, it could never have been concealed from the Jews who the Messiah would be and what he would suffer that he might save the whole world. 2918. Israel's saying that he would ten his sons the things which would befall them in the latter end of days [vs. 1] applied to all his sons, as observed above [no 9l855]. Here, however, he speaks of J udah in the latter end of the days of his kingdom, and likewise of what will befall him in the end of the days of the world; for there are two ends, one for Judah, which was when Shiloh came, and the other also for Judah when Shiloh is to come [to judge] all lands. The former end is not so manifest as regards the other sons, because they were scattered prior to this end. 2919. First then is described the state of the church when the first end shall come, being the end of the kingdom of Judah; that is to say, when God Messiah is to come into his servitude, so often signified by means of J oseph; also the state of the church when the second or last end shall come, when he is to come into his glory, which likewise is represented in Joseph. 2920. As touching the first end, namely, when the sceptre and the lawgiver shall depart from Judah, it is now said in the text: and to him shall be the cleavimg of the peoples. What cleavimg is, in its fourfold sense, may be seen told above, at chapter 919 34 [n. 705], for Levi signifies cleaving; to wit, that in the supreme sense it is love itself; for from love comes all charity which is what is signified by cleavimg in the more interior sense; all concord, which is signified in the interior sense; and all conjunction, signified in the exterior sense. Thus cleaving means that he will then love the peoples who otherwise are called gentiles,3 and from them will gather his church. Hence it follows that these peoples will cleave to him, and the Jews be separated from him. All those are called peoples who are in the church of God Messiah, while prior to their coming into this church, they are called gentiles. Thus the gentiles will then become peoples, and the Jewish people will become gentiles; for the words are clear that Shiloh will then depart from the
Gena.
This word may be translated gentilea or nationa.

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Jews and conjoin to himself those peoples who by the Jews are called gentiles. 2921. If now the end of all days be understood, and if the words of the text are then to be applied, what would be signified is that the sceptre and the Lawgiver wholly departed from Judah, and conjoined to himself peoples who are not of Judah. But of these matters, more may be seen in what follows. 2922. Who shall bind to the vine his ass's foal, and to the choice vine the son of his ass; when he hath washed in wine his garment, and in the blood of grapes his covering (vs. 11). What is here meant by the vine can be evident from many passages in the W o'rd of God Messiah, to wit, that it is the tree of life; for it is to be created as the new paradise in place of the old. The first paradise consisted of apple trees; thus this new paradise is to consist of vines and will be a vineyard. Vines are trees of the noblest sort, and from their grapes come afterwards comparisons of every kind, as is also the case here. A like comparison [occurs in the New Testament], namely a comparison of the church of God Messiah with a vineyard, and of the sons of the church with the branches of the vine; thus a comparison with a garden which shall consist of vines in whose midst shall be the Vine 4 of life wherein therefore the branches are said to be engrafted, by these branches, being meant the sons of the church of God Messiah. From what has frequently been said above, it can be evident that the church of God Messiah is not only compared to a garden consisting of vines, that is to say, to a vineyard, but also to a single vine; in which com parison the sons of the church then represent the branches in the vine, just as they represent the trees in the vineyard. Thus it comes to the same thing whether we say a vine or a vineyard. This garden, as compared to the former, will be as a vineyard compared to an orchard. 2923. When the church of God Messiah is compared to a vine yard, then in the inmost sense the inmost church, and in the supreme sense the Messiah himself, is compared to the vine in the midst of the vineyard, from which all the vines in the vineyard draw their origin; but when the whole church is compared to a single vine, as in the present case, then the Messiah is the life of that vine, which in a tree is called its sap, sap being the life of a tree, as stated
Swedenborg first wrote vine and tree.

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GENESIS XLIX: 11
above [n. IOU, 1015 seq.]. Here, therefore, by the vVne is meant the universal church of God Messiah, and thus the Messiah himself, here named Shiloh, who to that vine will bind his ass's foal. 2924. Here also a distinction is made between a common vine and a choice vVne. The vine in general, which is what is first treated of in the text, is the universal church distinguished into its classes, as described above [n. ~783, ~854, ~901], but by the choice vine is meant the more interior and inmost church, nay, according to the more universal and most universal sense, the inmost church alone. When there is a vineyard, the chQice vine is that which shall be in the midst of the vineyard, for this is more excellent and is as the parent of the surrounding vines from which comes the vineyard. 2925. By the ass's foal is meant all the servitude which the Messiah bore, as stated above [no ~919]. That by asses are meant servitudes has been frequently observed above. It is said in the text, that he shall bind to' the vine his ass's foal, that is to say, that he will do this to his servitudes from which he will then rest, for his ass's foal will then cease from bearing burdens and serving. Therefore he will then bind it to the vine, namely, to the church, signified by the vine; and from this the church will receive con solation, for from the servitude of the Messiah the church obtains liberty and glory. That these actions have regard to the end of the days of the world is also clear, for they are consequent on those mentioned later, it being said that this will come to pass, that is to say, that he shall bind [etc.], when he hath washed. etc. 2926. It is called an ass's foal and not an ass, because by an ass'se foal are meant the more respectable things of service which are then suitable, while by an ass are meant those things of service which are of the vilest sort and are fitting only to those who are remote from Him. The services spoken of in the text are the noble services whereby he acquired to himself glory. Thus, in relation to the state then present, they are called ass's foals. Moreover, every individual in the church has his own servitudes, and these likewise are signified by the ass's foals. These servitudes must be the representations of those who will be in the church and after wards in the kingdom of God Messiah; for from the representa tion of servitude liberty is perceived, as observed above when speak ing of relatives [no ~168]. 2927. When by the vine is meant that mind where is the church II Ad. U34-1~37 481

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and kingdom of God Messiah-for the vine and vineyard is planted in the mind, the latter being thus created anew-then by an ass's foal is meant the state of that mind, as it had been previously, a mind which was nothing but servitude and captivity. This repre sentation rema~ns in the mind, and so the ass's foal will then be bound to the vine. The foal of an ass is then almost the same [as the son of an ass] ; for an ass is the natural mind which has been devoted to servitude, and her son will then be bound to the choice vine, the choice vinze being the mind which is then created entirely anew, that is, regenerated. The state of this mind is such that though the natural mind is thus bound to it, yet no servitude is felt therefrom. 2928. The state of the church, that is, of those who are in the church and constitute it, is like the state of the mind in man; for what takes place in one man is understood in all. Consequently, what is said of the mind extends to the universal state of the church. Thus they constitute the choice vine in whom the mind is wholly reformed; and to this mind is likewise bound the foal of an ass; for an ass is the natural mind and this flows in like manner into the intellectual mind, as shown above. 2929. There are also minds almost natural, which will serve those who shall be in the more interior and inmost things of the kingdom of God Messiah. Being separated, those [who are here likened to the son of an ass] will serve the sons of God Messiah who shall constitute the choice vine, just as others, here likened to an ass's foal, will serve those in the second place who shall constitute the common vine. 2930. Everyone in the kingdom of God Messiah must represent a vine with an ass's foal, that is to say, a man with his faculties, whereof the superior are those that rule, the inferior those that serve, and the lowest those that merely give obedience and execute commands. Such is the state of every member in heaven who is entire. But when it.is God Messiah himself who is meant by the vine, then all in his entire kingdom are ass's foals and sons of an ass; for they are his servants, he being the one only Lord and King. This is clearly learned from what we read concerning Abraham and others, that they are first acknowledged as heirs of his kingdom when they are His servants; and that, according as they are more humble, so they are more internal. He who thinks he has anything 48~ II Ad. U38-1~40

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[2931-38

from himself or that he is ruled by his own will, does not wish to be a servant; yet he is the servant of another, and thus an ass of the vilest sort. 2931. Since then the vine or vineyard represents the church of God Messiah which is acquired solely by means of the blood of the Messiah, for thence comes all salvation, from this it can be under stood what is meant by wine, namely, that blood itself. There fore, in the New Testament, wine is the symbol of the Messiah's passion, that is to say, of his blood. This is so clear in the Word of God Messiah of the Old Testament that no one can raise any doubt concerning it. It is also most clearly evident in the New Testa ment, for it is taught in plain words "this wine is my blood" [Matt. 2628 , Mark 1424 ]. In the present text also it is most clearly declared, for wine is here said to be the blood of grapes: When he hath washed im the blood of grapes his coverimg; and also in the verse that next follows. That wine is the blood of grapes which are borne by the vine can be known to everyone without interpretation, for the sap which passes through the veins of that tree, that is, the vine, passes over into the grapes to become their blood. Therefore also, the sap of every tree is compared to the blood in human veins. 2932. Here the subject treated of is plainly the Messiah's pas sion, namely, that by his blood he will procure salvation for the human race; for it is said: When he hath wa.shed in witne his gar ment [and im the blood of grapes his coverimg]. By garment here is meant his hUJ':lan nature, and by covering, the body itself, the covering being more external than the garment, just as the body is more external than the human nature. As to what a garment is, however, and what a covering, this is learned from man. That the blood belongs proximately, and thus properly, to the covering or body, is well known; therefore it is here said, when he hath washed in the blood of grapes his coverimg. 2933. For the rest, in the blood is contained all that which is in the man, and thus whatsoever is called human; for in the blood are concentrated all the things both interior and exterior which belong to the man, the blood being their complex. Thus it contains not only the things which belong to the life of the man's soul but also those which belong to the life of his intellectual mind and those which belong to the life of his natural mind, and finally those which II Ad. 1241-1248 488

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belong to the life of his body properly so called. Man's ultimate life, therefore, together with his first, consists of the blood, and this in the exact order in which the man himself is. 5 2934. From the very words of the text, it is now clear that the Messiah is to suffer because he was to arise from Judah; and that when he had suffered, that is, had washed in wine his garment, and in the blood of grapes his covering, he will then bind his ass's foals to the vine, that is, will thus save men, and from them will form it vine or vineyard and so will establish his heavenly kingdom where he will bind all his servitudes, in accordance with what was said above [n. 9l99l5 seq.]. 2935. He is red in the eyes from wine, and white in the teeth from milk (vs. 19l). His being red in the eyes from wine, now follows as a consequence of what has just been said [no 9l933-4] ; for redness comes from the blood, which is compared to wine. Here, therefore, the comparison is continued, for his eyes become red from wine. 6 2936. Moreover, in this text lies also something deeper, for the meanings are continued in this way even to the inmost. Wine itself is that which,7 together with food, gives nourishment. Thus, in the inmost sense, when uine here is taken as meaning spiritual nutri ment which nourishes, just as the eyes are taken as meaning the inmost sense [of sight], what is then signified is the love of God Messiah toward the human race, from which love he is red in the eyes, redness also signifying love. Thus the words of the text each and all lead to the conclusion that it is not only blood that is treated of but the love to which he bore witness by his blood. 2937. Spiritual nourishment is also meant by milk, though with a difference; for milk is formed from the blood, other things being added which also give nourishment. Thus milk is the only nour ishment which is suitable for infants, containing as it does the
[The following paragraph is here crossed off:] Just as the blood is that of which the man is constituted that he may live as a soul in a body, the blood being thus the principal essence from which the man lives in the body; and because it contains in itself all things; so the blood of the Messiah contains in itself all things which [pertain] to the spiritual man, and [Crossed off:]1 By wine, therefore, is here meant not only His blood but also His love, which was so great that He suffered Himself to be sacrificed for the human race; for in this text, in the inmost sense, the eyes are the inmost sight. , [Crossed off:] recreates and nourishes minds.

484

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embodiment of the blood reduced to the form of milk, as can be evident. By milk, therefore, is here meant the body itself, while by wine is meant the blood. Here milk stands for bread, because milk is the sole bread which is given to infants. Hence it is said that he is white in the teeth from milk. Confer Isaiah, chapter 55 1 . 2938. In the more sublime sense, in like manner as by blood and thus by wine is meant love which is the verimost life of the human mind, as may be seen elsewhere, so milk is that human intelligence which is acquired by means of knowledges. Therefore in the Word of God Messiah they are said to be nourished by milk who are nourished like infants by the knowledges of things spiritual [1 Cor. 3 2 , Heb. 5 12,13, 1 Pet. fl2J. 2939. Searching still further into the inmost sense of these words, what is here signified, is all that, in human minds, which is nourished by God Messiah. That these minds consist of under standing and will is clear. The understanding is formed by means of knowledges, and when men are being nourished by God Messiah, these are truths, especially spiritual truths; while the will is formed by means of affections which are love continued. These affections enter the understanding and, like spiritual heat, excite all that which is in this ground or mind, and thus [knowledges] are called truths. These truths in the understanding are what are here com pared in the inmost sense to milk and whiteness; while love is com pared to redness. 8 2940. Teeth are mentioned in the text by reason of eating, but spiritual eating. As to what is meant by the latter, this is known very clearly from the Word of God Messiah in the New Testament, for spiritual eating is spoken of there with the utmost frequency; therefore, it needs no explanation. 2941. Zebulun shall dwell at the shore of the seas; and the same shall be for an haven of ships; and his side is next to Zidon (verse 13). The text now treats of Zebulun who was the sixth and last of Leah's sons, as can be evident from chapter 3020. After him comes Issachar, who yet was born of Leah earlier, being her fifth son, see chapter 3018 The reason for this will be evident from what follows. 2942. Here the boundaries of the kingdom of God are described, but they are described by means of boundaries on earth. So
[Marginal note by the Author:] Confer Isaiah, chapter 631-4,

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paradise is described even to its boundaries, and the land of Canaan even to its; also Jerusalem even to its walls, and likewise mount Sion, mount Seir, and many other places; all of which, in the su preme sense signify the kingdom of God Messiah. This is so clear that men say it without thinking, as it were; for they speak of the heavenly paradise, the heavenly Canaan, the heavenly Jerusalem, etc., by all which is meant heaven with its inhabitants-but heaven as it is when it becomes the kingdom of God Messiah in the end of days. 2943. Here then the kingdom of God Messiah is described, not by the vine 9 as above [vs. 11] but by the land of Canaan; for pre ceding this, the subject was too sublime, it being the Messiah alone who was there treated of. Here then its boundaries are set forth, which, as observed above [no 1449], are designated by rivers, in the present case by seas, some of which designate great rivers, such as the river of Egypt, and the river Jordan, where also was a kind of sea on which were situated Sodom and Gomorrah. 2944. Here, therefore, where the kingdom of God Messiah is described by the land of Canaan, its bounds toward the east and south 1 are designated by the shores of the sea, otherwise, in the case of rivers,2 by the banks of the river; for the land promised to Abraham extended from the river of Egypt, or from the Red Sea, to the great river (chapter 15 18 ), that is, the Jordan 3 where also was a sea. These borders have regard to the east and south. 1 2945. The boundaries toward the west are described by the haven of ships, toward the west being the sea where were ships and a haven; for which reason, those who inhabited the land of Canaan, called the west" the sea." 4 2946. The boundaries to the north 5 are described by Zidon, which is not far from mount Lebanon; for this quarter is devoid of seas and rivers that shall serve as a boundary, and therefore the
The autograph has vineyard. 1 The autograph has north; confer n. 2946.
2 [Crossed off:] and that these also are seas is known.
In Gen. 1518 the" great river" is said to be the Euphrates. This usage is very common in the Hebrew Bible, though not reflected in the A.V. See Gen. 128, 28 14, Exod. 2712, 3812, etc., where the A.V. translates the Hebrew for lea as welt. Ad awrtrwm leu meridiem. These words mean "to the south," but the facts of the case, and the context of this paragraph clearly demand the word " north"; confer n. S!944.

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boundary is designated by a place, that is, by Zidon, which lies entirely above the land of Canaan. 2947. Zebulun, therefore, signifies those who will dwell in the boundaries as guards; for, just as there are many offices in the kingdom of God Messiah, so there are many members of that great and heavenly society or house, some being interior, some exterior, exactly as in the case of man, in whom are things interior, more interior, and inmost. Those, therefore, who are named from Zebulun are the involucra or coverings, as it were, of this great body, or as it were, the shores at the seas and at the haven of ships; and this to the end that that may be signified which in man is the tunic or involucrum. Thus they will be like those who keep guard, though there is no need of any guards. This is confirmed by the signification of the name Zebulun, as meaning cohabitation. 6 That in the supreme sense, this signifies the kingdom of God Messiah, see chapter 3020. (In this text is described the character of the Dutch, though without any name, for they agree with the descrip tion as to the least particulars.) 7 2948. The Zebulunites, therefore, are those who serve as the bounds to all the heavenly hosts, both specifically and generally, that is, universally; thus those who look not to interior and still less to inmost things but to things exterior and to the very bounds, and go no further. For in like manner as those who are inmost are judged from faith,S so those who remain in outmost things, and go no further than to the bounds where faith ceases, and where it begins, are signified by the sons of Zebulun. Moreover, they despise things interior, and so are also' ignorant of them. Thus they are content with their lot, as men who walk in ignorance, and do not suffer their mind to be imbued with heavenly truths. Being such, they are nevertheless secure; but on the one side they look to the seas and thus to surging and tumultuous billows, and on the other to the haven of ships, that is to say, to the place where ships remain in safety. Thus when they look to exteriors, they see various dangers which they fear; therefore they look to the other
This translation of the word Zebulun is given by Schmidius, at Gen. 3020. These last words are written lengthwise in the margin and are enclosed within parentheses. There is no reference to them in the Author's Index to his M emorabiUa. Confer n. 2878.
T

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quarter where are the havens of ships, and also to Zidon where is wealth. 2949. Those, therefore, are Zebulunites who are ignorant of what celestial and truly spiritual things are, and who do not care, but merely have faith in what is declared, and so rest in peace. Such men do indeed live in tranquillity, for they are secure, and this by the agency of those who constitute the kingdom of God Messiah; exactly as in the case of the human tunics which are safe from within and so are preserved, but still are sensitive to attacks, though they at once betake themselves to the things which guard them from within. 2950. Men of this kind, who are thus sensible to the things which come to them from without and disquiet them, but insensible to those which exist from within, are extremely numerous. Such, for instance, are those who believe in predestination and yet, in accordance with the rites of their church, observe all that has been enjoined on them and that they have learned from infancy. Nay, sometimes such callosity is induced upon them that when anything celestial and spiritual is said to them, they are stupid, judging of it as though it were a thing in which they have no concern because they do not understand it. Thus they do not wish to disturb the tranquillity of their mind by knowledges, and still less by deep searchings into the Word of God Messiah. Such men, therefore, learn only from those things in the Word which are historical and which the literal sense declares. Therefore they are allotted an exterior place in the kingdom of God Messiah. 2951. IssOhar is the ass of a bone, lying down between the burdens (vs. 14). Thus the Issachars are those who will perform and carry out the vilest offices of all, for among all animals, the ass is a slave, a stupid animal and wholly a servant. They know nothing else than to lie down between their burdens, that is to say, to carry burdens and to lie down in the interims. 2952. That they will be men of the vilest sort is described by the words, the ass of a bone, being, as it were, the vilest part of the bone. Since bone is without life, so the ass of a bone is a life of the lowest sort like that of the ass. These matters, however, are further confirmed in what follows. 2953. For when he shall see rest that it is good, and the land that it is pleasant, yet shall he bow his shoulder to the burden, and 488 II Ad. U59-U63

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shall be for a tribute to him that maketh him serve (verse 15). By rest is meant peace, and by the land the kingdom of God; for just as the land of Canaan is compared to the heavenly Canaan, so here the land is compared to the same heavenly Canaan, in that it is pleasant, that is to say, in that there, is eternal felicity. Seeing this, he is still a servant and is like an ass who then bows his shoulder to the burden, that is, submits to the yoke and servitude. Thus he shall be for a trwute to him that maketh him serve, a tribute namely, not to one whom he calls master but to one who makes him serve. It is this tribute that makes work-like tributary work for those who pay tribute and are submissive to the power of another or perform their works and tasks as tribute. 2954. That these words have regard to the state of those who shall be in the kingdom of God Messiah is clear enough. They do not, however, have regard to the state of those who are on earth; for men are not of such a nature that when they see rest that it is good, and the land that it is pleasant, that is to say, when they see happiness, nevertheless, submit to the yoke, that they may serve another as tributaries. 9 But for the better understanding of these words, it must be known that the state of those who live on earth is entirely contrary to their state when they come into the kingdom of God. This may serve as a general canon, namely, that man's state while in the life of the body is entirely contrary to the state of his life in the kingdom of God Messiah. This is said by God Messiah with the utmost frequency, to wit, that as regards those who on this earth are rich, happy and abounding in pleasures, these when their lot is changed, will be poor, unhappy, and miser able; and, on the other hand, those who on this earth are unhappy, poor, and miserable, will enjoy every delight and happiness [Luke 6 2 4-6, 1~20-1, 1625 ]. So likewise in the present case with those who are here servants and, as it were, asses, being captives like Joseph, and thus servants, and indeed, servants in their mind, and being thus in anxiety, etc., these in the other life will be free, masters, filled with joy. 2955. From the above, it can now be deduced who they are on this earth who, in the heavenly life, will be the asses of a bone, will lie between the burdens, and though they see rest that it is good
From this point on, the passage is emphasized by "N B" written four times in the margin.

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and the land that it is pleasant, will yet bow their shoulder to the carrying of burdens, etc. These then are they who, in their own opinion, being emancipated from the cupidities of their animus and the pleasures of their body, live as free men and never as servants; that is to say, they are those who are under the yoke of their animus and body, to wit, of cupidities and pleasures. Such men, though here, in their own opinion, they are free, and think it servitude to be delivered from these cupidities, do not know that they are then under a master who makes them serve for tribute; that is to say, are under the yoke of him who inspires and arouses such cupidities, and persuades them that then they are free, nay utterly free. 2956. It must be known, however, that such men can never be in the heavenly kingdom; and since the text treats of those who will be in the heavenly kingdom, though as the vilest slaves, it is of these that it is declared that their nature is such, to wit, that they see rest that it is good, and the land that it is pleasant. In other words, they hear and perceive that in the kingdom of God Messiah will be all peace and happiness, and so, perchance, heave a sigh, and from their heart greatly desire that kingdom for the moment. Nevertheless, they at once forget, and return to their cupidities and pleasures; for it is clearly stated [in the text] that though they see these things, yet they bow their shoulder to the burden and are tributaries to him who makes them serve. 2957. That this may be more clearly understood, the men [here treated of] are solely those who are of such a disposition that from their very disposition they cannot but fall back into these cupidi ties, that is to say, under the yoke of their animus and body, this coming from stupidity or from ignorance or from some other tempering of the body and thus from a kind of disease, as in the case of those who are not in their right mind; for their very dis position draws them to such things, howsoever they may wish to resist. Such men are by no means to be condemned, since they act from ignorance, stupidity, native disposition, stolidity, insanity, as from a disease. In their case, it is neither will nor understanding that rules, but nature. 2958. Because they are such from disposition, and the disposi tion is what remains; and because in this life, like asses, they are then subject to their cupidities; the conclusion follows that they

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can carry no other than a servile office of the vilest sort, exactly according to the description. That there are degrees in the eternal life and in the enjoyment of its happiness is clearly manifest from the Word of God Messiah, to wit, where he speaks of those who will receive a great reward and of those who will receive a small [Matt. 2520- 3 ] ; [and where he says] that some shall shine as the stars, and others not so [Dan. 1213 ]. Nay, the state of those who are in hell is likewise varied, for he says of many, that their punishment will be milder than the punishment of others [Matt. 1240, Luke 1247- 8 ]; thus of those who had been in Gomorrah and Sodom, who were ignorant, he says that their state will be better than the state of those who see and hear [Matt. 1015 ], etc. 2959. This then is the reward of those who are called Issachars or Issachar, that is, sons of Issachar; for in like manner as, in the inmost sense, it is the sons of the church who are named in the sons of J acob, so now by these same names and under these same persons they are described who shall be in the kingdom of God Messiah, that is to say, in the kind of kingdom which is a consequence of their life. The number twelve in the kingdom of God Messiah has been treated of [n. 1861-62]. Moreover, the present text is in harmony with that which was put into the name Issachar by his mother Leah; for IssGhar signifies a reward/ and she herself explains whence the reward comes, namely, because she had given her handmaid to her man [chap. 30 18 ], thus because she had married to him her handmaid-a handmaid likewise signifying servitude. 2960. All things are judged from faith, faith being the basis on which the house of God Messiah is built. They who are in genuine faith are in the very kingdom of God Messiah; but the less the faith, that is to say, the further removed men are from faith, the more remote also are they from God Messiah, and thus the more external or inferior in his kingdom, as was said above in respect to Zebulun [n. 2947--8]. Therefore, since the kingdom consists in faith, faith also is to be compared to the land of Canaan. Thus those who, like Zebulun, shall dwell in the border, cannot be otherwise than somewhat remote from faith. As re1 The meaning of the name Issachar is given by Schmidius in his translation of chapter 30 1 8.

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gards those, however, who are named Issachar, these do not lack faith, but their faith is suffocated; for it is said of them that they see rest that it is good, etc., " to see" being to have faith. Never theless, they how their shoulder for the carrying of burdens. Thus they have knowledges and are so aroused as greatly to de sire faith, but still they fall back. 2 2961. Dwn shall judge his people as one of the tribes of Israel (vs. 16). In the literal sense, these words do indeed seem clear; but as to what they involve, this can never [be comprehended] by anyone except from what follows. From the sequence, it might be evident why Dan is here said to judge his people as one of the tribes of Israel. Without the disclosure of the interior meaning of these words, one can turn his mind to every side and yet not know what they signify. Therefore, the things said of Dan in what now follows, must first be evolved. 2962. Dan shall be a serpent upon the way, an asp upon the path; he shall bite the horse's heels, atnd his rider shall fall back ward. I await thy salvation, 0 Jehovah (verses 17, 18). Here it must first be understood what is signified in the metaphorical sense by a serpent and an asp, and by the way and the path; and likewise what by a horse and his rider, and what by the heels of a horse. Without an explanation of all these terms, the meaning of these words can never be comprehended. In our day, they are so obscure that no one sees here aught but a cloak of dense shade: yet, in former times, the words were so plain that men saw them as being without any covering whatever. But let us proceed to the explanation. 2963. A serpent signifies science, that is to say, when a serpent is taken in a better sense. So likewise an asp,s for this also is a
, [The following paragraph is here crossed off:] Zebulun may be again described, to wit, as being those who in this life dwell near the" shore of the seas" (vs. 13), where are all manner of storms; and at the same time" at the haven of ships" where come all manner of merchandise; and also at Zidon where is all manner of wealth, Zidon and Tyre being extremely wealthy cities. If, in this text, the contrary be inferred, the state being changed, then they will be those who shall dwell in The word which Schmidius here translates aspis occurs only once in the Hebrew Bible, namely, in the present verse, and its exact meaning is unknown. Bochart in his Herozoicon (11, 419 seq.) gives reasons for supposing it to re fer to the cerastes or horned viper sometimes called "the worm of the Nile" (Wood, Nat. Hist.). In the Arcana Coelestia, Swedenborg translates it as serpens jaculus (the dart- or arrow-snake, the javelin snake).

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serpent but furnished with a sharper tooth. Consequently, it sig nifies a more acute science, thus prudence, and also reasoning from science. That a serpent signifies science, is also made clear from the Word of God Messiah, and likewise by the very nature or disposition of serpents; for in the metaphorical sense an animal stands for its disposition. Moreover, we read in the Word of God Messiah that man should be prudent as a serpent and mild as a dove [Matt. 1016 ]. Thus prudence and reasoning from science are compared to a serpent. This also is the reason why, in the midst of paradise there was a tree of the science 4 of good and evil, from which tree the serpent deceived the woman [chap. 3 1 se q.]. After- he had deceived her, however, the serpent is taken, not in a good sense, but in a bad, and, in fact, as standing for cunning, which is the very poison of the serpent. He could not have de ceived her from any other tree than that which has its predicate from science, for it was by means of science that he deceived them, as already observed in treating of that passage [no 37]. 2964. As touching horses, it has been observed above [no 2142] that horses signify the human understanding, and, in fact, its whole faculty, horses being represented according to the differ ences of this faculty, and thus in various ways. This was so customary in the primitive church that the makers of fables fre quently called it into use, comparing the understanding itself to horses, such as Pegasus, and the gifts of the understanding, to fountains, as is well known from their fables. But we pass this by. 2965. The horse's heels are the undermost or lowest part of the human understanding; for a heel everywhere signifies the under most or lowest part. What this part is in man will be seen when inquiry is made into the formation of the understanding. [The heel] is the lowest part which forms the understanding, being the senses of the body, called also the external senses, and likewise that part where lies the proximately interior sensation, that is to say, the memory, where are laid up the sciences drawn in and insinuated by the senses; for, as can be known to everyone, it is from this that the objects of the understanding are taken. These parts are here called the horse's heels. 2966. The rider, however, is the man himself, who is a man from his intelligence; for he is called man by virtue of his intellec
Or knowledge.

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tual mind. His human consists in a will coming from an under standing rightly formed, that is, reformed. Therefore, man him self is represented as a rider while his understanding is represented as a horse. 2967. As touching the way and the path, this means the object about which science and human reasoning, called by man prudence, is . engaged; for in the best sense, a way is the truth. Hence the way of truth, or to walk in that way, that is, to follow truths, means to walk before God [chap. 2440, 48 15 ]. 2968. With these premises, the sense of the words of the text, a sense which at this day is mystical, can now become clear, clear namely when the serpent signifies science; the asp, a more acute science, and consequently reasoning and prudence; the way and path, the object itself, that is to say, truth itself which is searched out by means of the sciences and of prudence; the horse, the under standing, and the horse's heels, those things which are lowest, and which constitute and form the understanding, as shown above [no ~965] ; and the rider the man himself, furnished with an under standing. 2969. By Dan, therefore, are signified all those who, by rea soning, that is, by means of their own science, which from its origin is natural, wish to scrutinize and search out things superior, such as things spiritual and celestial. These are they who bite the horse's heels, that is, who derive all things from what they have taken in by the senses, and the experience of the senses, and also by sciences, and so, from these, wish to deduce things which are superior, and this, from their own daring. What we here read of Dan, namely, that the rider falls backward, fits in with all such men; for when they wish to search out heavenly 5 things by means of natural, the resultant effect is, that, in place of ascending to the knowledge of things spiritual and celestial, the man wholly descends, so that he falls backward and so lapses into continual errors, this being what is properly meant by falling backward. 2970. This is so common, namely, that everyone desires to scrutinize and search out things heavenly, nay, and divine, from mere sciences, and by means of an understanding formed by the
It should be noted that here as elsewhere, our renditions heavenly and celestial are represented by one and the same word in the Latin. See History of Creation, n. ~4 note.

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sciences, that nothing is more common. Hence man is now led astray into such great errors that he falls completely backward, that is to say, falls from things spiritual, nay, and celestial, to things natural and corporeal. For by means of things natural such shade is induced that the man sees nothing whatsoever; and if he thinks that he sees, then what he sees are mere fallacies, nat urallumen putting on the appearance of heavenly light. Natural things can never enter into things heavenly, but heavenly things should enter into things natural, in which case the rider does not fall backward. 6 As it is with the understanding, so also is it with the will formed by means of the understanding. Being imbued with its own affections, that is, with the affections of the world and the body, this will can never enter into things heavenly; but the latter, together with the love of heaven, must enter into the will and form the understanding. 7 2971. Since this then is so dangerous, namely, to scrutinize and search out things spiritual and celestial by means of natural sci ences, therefore, of the divine mercy of God Messiah, it has been granted me to venture to do this, not from my own daring, but from the inspiration of God Messiah, as may be seen above [n. 541, 1645, 189~, ~~57]. Still, I should confess that whenever I have desired to consult the understand ing in those things which are heavenly, I seemed to myself to fall backward; and this so clearly, and on such innumerable occasions, that unless, by the divine mercy of God Messiah, I had been at once returned to the way, I would quickly have fallen backward. Thus I have the clearest experience before my eyes. Wherefore, human philosophy can never enter into things which are spiritual and celestial, but spiritual and celestial things must introduce the natural. 8 2972. These words, therefore, are absolutely clear from ex perience itself. Who has more doubt concerning things spiritual
[Crossed off:] From this then, it came, that the first men in paradise fell completely. T [The following unnumbered paragraph is here crossed off:] Since this then is so dangerous, namely, to scrutinize and search out things spiritual and celestial by means of human sciences, therefore it is frequently said that hu man philosophy is entirely ignorant of things divine, and that This indented paragraph is cited in the Author's Index to his Memo 7abilia, s.v. Philosophia, Spiritualia. See Table of Contents.

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and celestial than men who study philosophy? Nay, these are the ones who fall completely backward and become worshippers of nature, and who have cast away all faith in God Messiah. Hence comes the worship of nature, and the favoring of things which are corporeal and natural. Hence also came the philosophy of the Egyptians, which was turned into magic; and hence comes every perverse human state, even from the very first man who fell back ward and lapsed. Hence it is said by God Messiah that the learned of the world comprehend nothing of those things which are heav enly [Matt. 11 25 , 13 13 ] ; and hence it is that, with his disciples, such philosophy was rejected [Rom. 1 22 , I Cor. 1 20 , Col. fl8, I Tim. 62 0-1, II Tim. 37 ]. Therefore faith could be found only with the unlearned and the simple, who could be converted, and not with the learned, such as the Jews and Pharisees then were; for at that time there were many seetarians. 2973. They, therefore, are called Dans who are like serpents in the way and asps on the path; that is, who desire to comprehend all things by means of reasoning and the sciences, and do not wish to have faith in anything except what they grasp with their under standing. Things which are above the understanding, or which are to be derived only by means of things intellectual by way of sublime comparison, these they reject; for they bite the horse's heels, and so fall backward from the horse. Nay, they faH into the natural state itself, into idolatry, and so into the loves of self and the world, and therefore into all errors. Thus they are worse than brute animals, and more unlearned; for these do act rightly and this, from their disposition according to their nature. Now, because this is the cause of all errors, and also of the perversity of the state of human minds, and of the loss of faith in God Messiah, therefore, lest mortals should err, and should fall ever backward, and thus from life into death, God Messiah, of his divine mercy, has so opened heaven that it has been granted me now for almost an entire year to join speech with the heavenly inhabitants, and thereby to derive experience in things spiritual, as well as knowledges ; and this, in order that things natural may be conjoined with things spiritual. But one thing I should con fess, namely, that whenever it has been permitted me to consult the understanding, I would have fallen prone, unless on every 496 II Ad. U84-U85

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occasion I had been lifted up by God Messiah, solely through his mercy, and so had been held in the way.9 2974. Since, therefore, the state of human minds is such that they are not willing to have faith in anything except what they grasp with the understanding, and, nevertheless, it is the under standing which shall judge the man-for it must be conscience that shall judge him-hence it is now said that" Dan shall judge his people as one of the tribes of Israel" [vs. 16]. 2975. In this sense, therefore, they are Dans [who are being reformed]; for here those are treated of who are admitted into heaven or the kingdom of God Messiah, and not those who by means of sciences fall backward and so into the worship of nature and of the world and self, being thus cast down from heaven, as it were. They, therefore, are Dans who are being reformed, being those indeed, who at the same time are intelligent, that is, are possessed of understanding, but who lay down, as their founda tions or principles, the things which are revealed by God Messiah concerning things spiritual and celestial, and which are eternal truths, and who thus enter into natural lmowledges from these principles. Things spiritual are then so insinuated into things natural that the two make, as it were, one body; like as the soul enters into its body, but never as a body entering into its soul, which, as is clear to everyone, is absurd. Dans, therefore, are spiritual and reformed men, to whom the sciences of natural things are of service as instruments for the demonstrating of those things which are the principles; and never in the reverse order. 2976. These, then, are the ones who will judge the people as one of the tribes of Israel [vs. 16], they being properly Israel who are reformed in this way by means of knowledges. It is then that the human mind is called intellectual; otherwise it is merely rational. It is truly the intellect which is thus reformed, and this is effected by God Messiah alone. Were he to withdraw his divine help to the least extent, the rider would certainly fall backward; for in the tree of the knowledge of good and evil, the serpent is at once present, who deceives by persuasion and makes the state of the human mind to be perverted. 2977. This tribe of Israel is that which receives its name from Dan, and it will be this tribe that shall judge that people which
The preceding note applies here also.

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reasons in this way? But since Israel, who spoke these words, well perceived that they would all fall backward, if from their own daring they wished to enter heaven by means of the knowledges of natural things, and that this would pervert the very state of man, therefore he granted to Jacob that he should now speak, and, as it were, pray for this people in these words: I await thy salvation, J ehovah, that is, pray that He would save him; for J acob was of a like character, in that, like the rider, he fell backward, as is evident from his life. 2978. Respecting these matters, see what has been brought forward concerning the tree of the knowledge of good and evil and concerning the cunning of the serpent who deceived the woman. See also what was said, in the part which deals with Laban's flock and Jacob's, concerning knowledges, as to how, by their means, man is reformed [n. 916 seq.]. See also elsewhere (perhaps it has been treated of) concerning the formation of the new paradise with the new tree of the knowledge of good and evil, which is planted by God Messiah alone [n. 879 seq.]. 2979. Gad, him shall a troop despoil, and he shall despoil the heel (vs. 19). What a troop is in this text, can be seen from the name Gad, which signifies a "heap" or "troop"; for when Gad was born, Leah said" a troop or heap cometh," see chapter 30 11 Here, as there, a troop stands for the works of the law, and this troop is said to despoil or plunder the man who puts his trust in these works and places salvation therein; for without faith in God Messiah, the works of the law are not unlike enemies who make spoil. In themselves, these works are foul, their foulness coming from their interiors which are filthy. From the interiors arise externals which are like them, as generals from their parts. Therefore, without faith in God Messiah, the works of the law are like a face beautiful in the sight of men who look only at its outer parts, but which within is scabrous, thus, as it were, cadave rous; or like the vilest harlots, beautiful in the sight of a man. This troop, Gad, him shall it despoil. 2980. That Gad is said to despoil the heel means that he will despoil these exteriors, being the soles of the feet, by which is meant the dust and filth spoken of above [no 9l979]; that is to

1 [Marginal note by the Author written longitudinally opposite n. 2975 and 2976:] Dan is named from judgment, the word Dan meaning judgment.

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say, that he will circumcise the loves of the body, and so, in turn, will cleanse himself. 2981. But because those are here treated of who are reformed and admitted into the kingdom of God Messiah, therefore, by Gad, him are meant those who indeed keep the works of the law, but not without faith in God Messiah, howsoever much they also put their trust in works, wherein they thus set merit and justice. Thus these works are not properly the fruits of faith but are works which the man still regards as meritorious. Such men, though not so far distant from faith, still cannot come to it until they despoil the heel, that is, cut off those things which are signified by the heel, to wit, the pleasures of the body and the cupidities of the animus, consequently the loves of the world and self. Thus, then, this troop, or these fruits which are not of faith but exist in company with faith, despoil him, that is, carry him off as spoil until it comes to the point that he himself despoils the things which put merit in works arising from the love of self. 2982. These are they who are admitted into the more interior things of the kingdom of God Messiah, for with their whole mind they study to give evidence of charity toward the neighbor, doing this, however, from the consideration that thereby they merit eternal salvation, when yet there is not the least thing in them which can merit any such thing. But since their conduct is accompanied by faith, not so much practical as theoretical, in that they acknowledge the Messiah's justice alone to be saving, so that their conduct is accompanied by faith, therefore, they are [among] those who are received into the kingdom of God Messiah. Later, by the divine mercy of God Messiah, they reject, or rather, from divine mercy God Messiah disperses, those things which impede; and so they are adopted. Such men are called Gad or Gadites. 2983. As to those, however, who put their trust merely in their works, placing all justice therein, thus who are without faith in God Messiah, these are they who are filthy and foul from inmosts to outmosts, in the way stated above [n. ~979] ; nor is it they who are meant in the present text. In order that these men may be converted, they must first be given faith in God Messiah; all other things are then gifts of God Messiah alone. s
[This paragraph is emphasized by "N B" written twice in the margin.

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2984. From Asher his bread shall be fat, and the same shall give the delights of the king (vs. ~O). What bread is has been told above [no 540, 1947, ~685], to wit, that it comprises all spiritual food. Therefore, when the discourse is concerning feasts, we read that they gave bread or ate bread. Bread, therefore, is every composition of things spiritual and natural; for knowledges are foods, and the composition [of these] is the preparation of such feasts. The fat is the very fullness, and at the same time the marrow of things. 2985. Therefore, the text adds that he shall give the delights of the Tcing, that is, royal delights which shall be supreme. This is the case in feasts, such delights as come from the conjunctions of spiritual things with natural being the real delights in heavenly feasts; for in like manner as the doctrine of the church of God Messiah is the bread, so all those things which pertain to doctrine are the delights. Hence also Asher signifies a blessing, to wit, that in those who are to be called Asher, these dowries are given by God Messiah, and that it is this that effects communication. Thus what is here set forth is action and reaction, namely, that such is the native quality of fat.
CONCERNING THE KNOWLEDGES OF SPIRITUAL THINGS FROM NATURAL; THUS CONCERNING THE NEW PARADISE.
5

2986. That these are the delights of the king can be evident from the fact that in the primitive church, which was more greatly loved by God Messiah, his sons were such that from natural ob jects 6 when seen or heard, they at once perceived things spiritual and celestial. Thus in the natural things they contemplated not natural things but heavenly, as is clearly evident. Such likewise was the first man in paradise that when he saw natural objects,6 as
It is followed by the following unnumbered paragraph which is crossed off by the Author:] From Asher his bread shall be fat, and the same shall give the delights of the king (vs. 20). They who say they have faith and do not have it, that is, who call on God Messiah, and say that all justice is due to him, and yet keep none of the works of the law because of the faith which they pro nounce with their lips-these are still worse; nor The autograph has conjunction8, but the context indicates that this is a slip for delights. Otherwise the translation would read: "such conj unctions as come," etc. This heading is taken from the inside of the back cover-page of Codex 50-the Codex which contains the present text.

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for instance, trees, fruits, and also animals, then at first sight he at once perceived and seized hold of the native disposition and essence of those objects. Paradise, moreover, is of such a nature that when raised up, its bread will be fat, it being this that gives delights to the king, that is to say, to God Messiah, these being royal delights. Moreover, this follows as a consequence, being the effect of a more perfect and reformed state; for to see natural knowledges from spiritual belongs to God Messiah; and to see spiritual knowledges in natural and thus by means of things nat ural, is the gift of God Messiah, and so is the sign of a reformed state of mind. In this, moreover, consists order itself, both gen eral order and also order in every particular; therefore it is a consequence of the operation of the mind according to that order which God Messiah alone rules. Moreover, man enjoys under standing. Without understanding he is neither a man nor a mind, a man being a mind clothed with a body. Thus to be truly a man, he must also be a true mind, and be endowed with such understanding that from spiritual things he sees natural, and by means of natural things is able to scrutinize and so to contemplate spiritual things and at once to perceive the correspondences. In deed, it is in this way that man understands the \Vord of God Messiah, this being the nature of the order in all that God Messiah speaks; and within the things which inmostly correspond to the natural things set forth in his \Vord, is life itself. Therefore an understanding of the words, without an understanding of their inmost contents, is like a body without a soul, and is not a living understanding. Moreover, they who are in the heavens, that is, in the kingdom of God Messiah, are minds, and consequently minds endowed with understanding. :Minds without an understanding such that from spiritual things they learn natural, are not minds which give the delights of the king, for there is no bread. Bread of the kind [that gives these delights] denotes that perfect order into which man was created. This also is the reason why in the old paradise the tree of the knowledge of good and evil is said to have been in the central garden, being a tree sown and nourished by the tree of life in the midst of the garden. Furthermore, the same thing can be evident from the formation of a true under standing. This is formed solely from the love of God Messiah; for love is the verimost life of the understanding, no existence or II Ad. U98 501

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subsistence of the understanding being possible without love. It is this love which is the affection that insinuates itself into the will, and so produces the fruits of faith. From this source, then, are born all the fruits of faith which result from the understanding by means of the will; for without understanding no will is predi cable, and without will no effect which can be called tne fruit of faith. Faith in God Messiah is indeed above the understanding, but it cannot stand forth without the knowledges of spiritual things; for faith is the supreme beholding of God Messiah and the representation of those things which are in God Messiah, together with persuasion and so with affection; and all these go forth from God Messiah. From this it can be evident that without under standing there is no faith, t.he latter being possible in man because he is a mind endowed with understanding; otherwise faith would also be possible in those creatures which are not men. The under standing, however, does not comprehend spiritual and celestial things by itself, but only by comparison with natural things, and thus in natural things; for the human understanding is of such a nature that in the several modes of its operations, natural objects 6 must be adjoined to it, to the end that from these it may see things that are superior, and thus, as it were, above and within itself. Thus these are not separated as is the case in those who have knowl edges of natural objeets,6 but see nothing whatever that is above themselves, but only what is below, and therefore, while understand ing natural things have not the least understanding of heavenly things. These are the riders who fall backward, as said above, in verse 1'1. In a word, the understanding can be compared to a tree of the utmost beauty, [or] to a rose of the utmost loveliness, which, from the sap, which is the love, opens out into manifold colors and fruits. It is in such things, therefore, that the loveliness or beauty of minds consists, and, consequently, the delights of the kirng; for spiritual nourishment is that which comes from minds such as are called Ashers. The old paradise existed in order that man might see all the things presented before his eyes, from things interior and thus prior, that is to say, from things heavenly; for his mind was heavenly. But the new paradise exists in order that from
ReI. This is a word of wide extension signifying in general any object of bodily or mental senses. Thus it means, a matter, a thing, an object, af fair, event, fact, etc.
50~

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~1

[~987-89

natural things, man may see things prior, interior, and heavenly, and so from heavenly things, things natural; that so by this path he may return to the former paradise thus made more perfect. It must be well observed, however, that this can never be brought about save only by God Messiah; for if man were left alone, even for the least moment, he would fall backward like the rider [vs. 17]. 2987. This then is the blessing which is signified by the name Asher, in chapter 3013 , where we read: "And Leah said, This is for a blessing to me, for the daughters will account me blessed; therefore called she his name Asher," that is, blessing. This, moreover, is what Leah had in view when she bare Issachar (see above (chap. 30] verse 18), on which occasion Leah said, "God hath given me my reward, because I gave my handmaid to my man; therefore called she his name Issachar," that is, a reward; for a " handmaid " is the science and cognition of natural things, and this, when given to Israel, gave birth to this blessing. This is the meaning in the more interior sense; but as to what the sons of Israel signify in the inmost sense, this the reader may see at that passage. 2988. N aphtali i$ a, hind let loose, givmg discourses of elegance (vs. ~l). Inquiry must first be made as to what a hind let loose signifies in this passage. Powers and virtues, and likewise divers loves, cupidities, appetites and thus inclinations and dispositions are predicated from living creatures. What these words signify is, therefore, learned from the hind and its native disposition, to wit, in the proximate sense, swiftness; in the interior sense, promp titude, in the more interior sense, as applied to the understanding, sagacity, namely, the ability promptly and swiftly to find out what is contained in the matter presented. Therefore, this hind is called a hind let loose, or let out to the end that its swiftness in running may be made manifest. 2989. That it is this promptitude and sagacity that is signified, is further confirmed by the words which next follow, namely, givmg discourses of elegance, that is, discourses of the utmost elegance. It is said elegana because thus, to wit, by the one word elegance is expressed the highest degree of elegance in discourse, just as the
.. The whole of n. $1986 is emphasized by a series of "N B's" written at regular intervals in the margin.

II Ad.

1~99-1301

503

9l990-93]

THE WORD EXPLAINED

highest degree of wisdom or superlative wisdom is expressed by the one word wisdom, etc. 2990. Since, then, promptitude in finding out and cognizing the objects presented is signified by a hiJnd let loose, the resultant effect, which is speech, is what is signified by discourses of elegance, discourse being the effect, because it is the herald of the things so promptly investigated in the mind. Thus it is the native disposi tion that presents this promptitude; and the fact that effects cor respond to it. in the same degree, is signified by discourses which are the actions of the things conceived in the intellectual mind by means of the will. 2991. Previously [vs. flO], in Asher were set forth those who have a reformed understanding whereby from things natural and afterwards in things natural, they see things spiritual and celestial, as being above the natural [n. fl986]. In the present text, in Naphtali are set forth those who are most exceeding prompt in these matters, and consequently are still higher, being entirely reformed. For knowledges precede, and thus give birth to dis position; and the promptitude then flows from this disposition thus reformed by means of knowledges. This can be very evident from the understanding itself and also from speech and all other things that flow from the mind into act. These ought first to be made a matter of habit; [the man] ought to be imbued with those things which are afterwards to be brought forth, such as divers discourses concerning divers matters; later they flow spontaneously, as it were, being then from the acquired disposition, so as almost to emulate a kind of instinct. It is thus that every human disposition is acquired. As to how this disposition from parents becomes con nate, and innate in offspring, this has been told above [no 1039 seq., 1047, 1051J. 2992. What is said of Asher [vs. flO] signifies the things 7 themselves, that such is their nature, and that, like the most savory foods, they are" the delights of the king." In the present text, that is signified which completes these delights, namely, that these things flow ornately, thus decorously and beautifully; for this is the second form which is superadded to the first and made up therefrom. 2993. In the present text then, it is wisdom itself that is meant,
7

Res; see n. 9986 note.

504

II Ad. 1309l-1305

GENESIS XLIX:

~1

[~994-95

the wisdom namely, which not only understands what is true and good, that is to say, what is spiritual and celestial, but also loves these things and so brings them forth into act. Its sister is in telligence. This does indeed see truth and good, that is to say, spiritual and celestial truth and good, but without love; thus it does not bring them forth into act. Since, therefore, intelligence is the sister of wisdom, and these two strive with each other concerning the one husband, it is wisdom that then prevails. This, moreover, was signified when, by her handmaid, Rachel gave birth to N aphtali; for Rachel said: " With the wrestlings of God have I wrestled with my sister ; and I have also prevailed; therefore called she his name Naphtali" (chap. 30 8 ), which signifies wrestling or mutual sb'iv ing. 2994. As stated, the Naphtalines are those in the kingdom of God Messiah who have now been described En. ~991] but from the words of the text it can be evident that there are further forms which are born from knowledges conjoined in the way spoken of above [~986]. These, therefore, are not delights such as Asher's, which were spoken of just above [no ~99~], but are superadded de lights which thus augment the delights called "delights of the king" [vs. ~O], as in the case of the further forms in rose beds and the like, where we have not only the form produced by growth but in addition colors beautifully arranged so as to present charm ing pictures; not only the sweet savor which makes " the delights of the king," but also a fragrant odor which is a superadded form. So also in themselves, the essential matters 8 are the delights of the king, but when in addition they are elegantly put forth, a new form is induced; and as the one soothes the sight, the other soothes also the hearing; the one affects, the other persuades. Hence comes affection together with persuasion, and these taken together, in sinuate the essence of the thing 8 in the mind of another, and so implant it. 9 2995. Hence it is now clear that they are described who will be in the kingdom of God Messiah. These are spiritual and celestial minds, as also they are called. Therefore, generally, by those who describe them, they are called not only angels and spirits but also Essences, nay, celestial and spiritual Forms, and likewise InnoS
D

Res; see n. ~986 note. This passage is emphasized by " NB" written twice in the margin.

II Ad. 1306-1307

505

~996-99]

THE WORD EXPLAINED

cences, and especially Intelligences and Wisdoms, for thus are they distinguished. 2996. Their distinctions are indeed described here in the sons of Israel, but generally as distributed into eleven classes. They are described generally but yet in a way so that all men can be referred to these classes; for there is an indefinite variety of men, both in the whole and in the several parts. 2997. The son of a fruitful one 1 is Joseph; the son of a fruitful one by a fountain (vs. ~~). Here it must first be observed that Joseph is called the son of a fruitful one when yet he is Rachel's son and she was not fruitful; for he was Rachel's firstborn and she had only two sons, to wit, Joseph and Benjamin, while Leah, her sister, had six. It is plain, therefore, that here by a fruitful one something entirely different is meant, namely, as said above [no 2537,2720], that Rachel was fruitful above Leah; and when her handmaid gave birth to Naphtali, she herself says that she had prevailed over her sister (chap. 30 8 ). How this is understood may be seen at that passage. As touching Rachel's fruitfulness above her sister Leah, it was there shown [n. 828] that this was the case, because, after Rachel had bought the dudaim from her sister, all Leah's sons, as to the inmost meaning of the names of those sons, were transferred to Rachel. Thus Leah then became deprived of them, and Rachel, who before had been barren, had many children. 2998. The words a fruitful one are used in the same sense as " his mother," that is, Rachel, in that by her is signified the church of God Messiah, not only in each stock, and so in the Jewish also, but in the entire globe. This church is called fruitful because from it flows all fruitfulness and the blessing of the womb and of the breasts and also all other blessings, respecting which see below at verse ~5. 2999. Every blessing is called fruitfulness, and vice versa. Thus fruitfulness of the harvest in the field is an earthly blessing; fruitfulness of offspring is a blessing "of the breasts and of the womb" [vs. 25]; and heavenly blessing is fruitfulness of faith, this being that fruitfulness itself which is meant in the text. The church is its mother, and it is from faith that she is called fruitful. Therefore the son of this church is called J oseph.
1 The word here translated "of a fruitful one" is feminine in both the Latin and Hebrew, and might be translated" of a fruitful woman." Schmidius interprets it as meaning" of a fruitful tree" (Annot. super Gen. ad locum).

506

II Ad. 1308-1311

GENESIS XLIX:

~~-~4

[3000-03

3000. This is confirmed by the words that next follow, to wit, the son of a fruitful mu: by a fountain. What a fountain is has frequently been told above, to wit, that it is the Word of God Messiah and consequently God Messiah himself from whom is all faith and all salvation. Thus the text explains what kind .of fruit fulness is here meant, namely, that which is celestial or truly spiritual. 3001. In the inmost sense, therefore, Joseph is the same as the son of the inmost church, thus a son of God Messiah, this being what is signified by the words: The son of a fruitful one is J oseph; the son of a fruitful one by a fountain. That Joseph signifies those who are in the inmost church has been shown above [n. 187~, ~~56, ~370] ; and that it is he by reason of whom Jacob is called Israel [no ~8~7], for it is Joseph who is to be called the wrestler, it being he who was in the anguish of death and also in captivity and servitude, and who afterwards became a free man and a master. Thus it is Joseph from whom those are to be named who are in the inmost things of the church and so are nearest to God Messiah. 3002. In the supreme sense, however, here as above, it is the Messiah himself who is meant, and then all the words spoken in the text are fitting only to God Messiah; it being He who is meant by Joseph; He who is meant by the fruitful one, or the church; He who is meant by the son; and He who is meant by the fountain; for in God Messiah is everything which afterwards is therefore said to be derived from him. Being the All in faith, he is the All in the church which is here called a fruitful mother. He is the All in his Word which is here called a fountain; the All in the sons of the church who in the text are twice called son, and this for the reason that the word son, being mentioned twice, may be son in the supreme sense and son in the inmost sense. 3003. The daughters, she walketh upon a wall. 2 And the arch ers will embitter hirm, and will shoot at hirm; they will hold him in hatred. Yet he shall abide in the stronghold of his bow (vs. ~2-~4). In these words, in the inmost sense, are involved many things which concern the persecution of the inmost church of God Messiah, in like manner as, in the supreme sense, they concern the persecution of the Messiah himself. At the same time, however, they concern
2 Schmidius explains this by an interpolation: "Filiae (unaquaeque) in cedit," etc. The daughters (each of them) walketh, etc.

Ad. 13U-1315

507

3004-06]

THE WORD EXPLAINED

also his victory over his enemies who are of the devil and his crew, being his crew in this world, to wit, men who suffer themselves to be led by the devil and his crew. It is this persecution and, at the same time, the victory, that is set forth in this way, as when the enemy with arrows and bow attack a wall in order to take the city. But he despises all their assaults, for he sits above all and in com plete authority; thus he laughs at their assaults, and merely suffers them to make their attempts, and this by reason of many causes, of which, by the mercy of God Messiah, we shall speak presently. 3004. These assaults are first set forth by the expression" walk ing upon a wall." But it is said in the text that the daughters (plural), she walketh upon a wall. This is because there are many daughters who attempt to walk upon the wall; but because though many in number they yet make one in the fact that they will to attack Him, therefore it is here said, the daughters, [she walketh]. It cannot be said" daughter" because they are many, but it is said she walketh because they are one, as it were, in this, that they attack and assault Him. Thus by daughters in this sense is meant the crew itself, that is to say, the crew of the devil. 30~ Here, however, there is a twofold .meaning, the meaning namely, that the daughters (plural), that IS to say, a troop, she walketh upon a wall; and also the meaning, that the words the daughters have regard to what follows, to wit, that they will em bitter hinn,a etc. The devil's crew and the crew of those whose leader is the devil, are also called daughters; for, in the spiritual sense, 'gyJl,a'lJ,g.h,ters in general are m~ant churches, includillKlike wise those which feign to be churches, whatsoever their worship, and which yet are not churches but are to be called places of exercise; i for they play with divine worship as m~y in the;:ters. Such~hurches are also called ~ghters but in an evil sense. 3006. These words, however, can never be understood as to their inmost meanings, except by the application to the church of God Messiah of those things, and their like, which are in man. In man the state is such that in his inmosts is the soul, properly called the human soul. This is the seat which the devil attem ts to attack. "&t the hu~~ul,-;hich is in the inmosts and firsts of
The Hebrew word
~i1iil)'
",-:T:

signifies they (masculine) will embitter him.

~ra; see n. 1207 note.

508

II Ad. 13] 6-1318

GENESIS XLIX:

~2-~4

[3007

man is so secure from the assault of the devil that he can never approach it, the door or gateway between the soul properly so calle3 and the intellectual mind being clos!:d, as observed above [no 475, 781, 814-16, 851, 104~] ; for"the soul, properly so c~led ~is such that it can never be ruled save by Jehovah God al.9ne. If ( assaults could be made on the human soul, all would then be over with man and with everything human. Next beneath the srn:Il ~s the intellectual !!.1ind. This then is the wall upon which that crew walks, that is to say, the troop of daughters; for, that this crew t (penetrates-even to the intellectual mind, and so pervert;-man's-Sbrle,) \ has been_told above [n. 1119, ~119]. The seat assigned to the ~crew is the natural mind. Therefore, when this crew ascends to , the intellectual mind 5 and its will, it is then said to -" wal ti"pon the wall," the intellectual mind being the wall which is attacked and which is defended. The wall itself, however, is that which surrounds this mind. This, the crew does indeed mount, but it cannot enter into th~city it~lf. It does possess the outer walls, however, and so reduces the mind into obedience, as it were, to itself, and this to the end that the mind may give its assent thereto. These things, however, cannot as yet be set forth with greater clearness ( because the subject is an extremely extensive one, nor does it easily come within the grasp 9f the understanding, unless the nature of this wall be understood and the nature of the city which is surrounded by the wall. 3007. In a word, the matter is such that were it described it would perhaps not be understood. To present it briefly, however, there is the soul, properly so called, the intellectual mind, and the natural mind, and also the body, each faculty having its own life. Man's verimost life is that which is called the life of his soul, this being the life that flows from God Messiah; his second life is the life of the intellectual mind; his third, is the life of the natural mind; and his fourth is that of the body. The life of the soul is life truly spiritual. It is from this that the intellectual mind has its spiritual life ; for without the influx of the life of God Messiah through the soul into the intellectual mind there can be no thought, no intellect, and no will. Into this intellectual mind, however, flows also life from the natural mind, and this, more properly, is the life of those loves which are of the world and the body. When the life

I,

The autograph has natural mind, but this is clearly a slip.

II Ad. 1319
17

509

3008-10]

THE WORD EXPLAINED

arising from this source flows into the intellectual mind, and so from below upward, it is then said that the troop of daughters rises up and walks upon the wall. This life, however, can never enter that mind itself; it can only walk upon the wall; for this city is girt as with outer walls, being girt with delicate coverings. It is on these that the troop makes its assaults, and thus coerces this faculty and reduces all its interiors into another form and order; for natural life cannot enter into the heavenly life, inasmuch as God and his enemy cannot dwell together in one abode. When, therefore, this city or form is thus compressed, though only from without, its state is perverted and is applied exclusively to the state of the natural mind or animus, and its loves. And then the like occurs in the whole body, as in its principles which are in the head. 3008. When they are thus upon the wall, and the state of the intellectual mind is perverted, then comes the shade of all things spiritual and celestial. Yet the state of the soul itself can never be perverted; it is only that the door is closed and this, not for heavenly truths, but for supra-celestial love. Through the soul flows light, but no life such as arises from the love of God Messiah. It is the life of the loves of the world that then forms the state of the intellectual mind in the manner told above [no 3007]. That which is the supreme universal can never be changed by an inferior universal. Howsoever perverted the inferior universal, the su perior universal still continually operates into it, and perpetually reduces it or endeavors to reduce it into its own order; for that which is pure can never be forced out of its own order by that which is impure, nor that which is supreme by that which is inferior. Thus as regards the influx of things supra-celestial and truly spir itual, the state of the soul remains ever the same; and she beholds, as it were, below herself, the troops which can never touch her. 3009. But because they continually attack, though with im potence; and because the loves of the world and self continually shoot, as it were, their fires against these bulwarks; therefore it is said in the text, And the archers will embitter him, and will slwot [at him]. And because what are called the loves of the world and self are not loves or natural affections but are hatreds against supra-celestial love, which is the love of God Messiah; it is further said, They will hold him in hatred. 3010. And because they attack these inmost bulwarks in vain, 510 II Ad. 13~o-1322

GENESIS XLIX: 914

[3011-14

that is to say, those bulwarks which above [n. 3007] were called the soul itself, which is man's inmost faculty, therefore the text adds: Yet he will abide in the stronghold 6 of his bow. 3011. As these things are circumstanced in man, so also are they circumstanced in the church of God Messiah, which, as fre quently said above, becomes known entirely from the state of man. The inmost church of God Messiah is like the soul in man, into which this crew or troop of daughters, can never enter. It does indeed walk upon the wall, and the archers will embitter the soul, and will shoot at her and hold her in hatred, but she will abide in the stronghold of her bow. 3012. As to who the archers are, or who the enemies, this also can be known. Furthermore, the manner in which they mount the wall or walk upon it, and [act] in like manner [as in the text], this also can be learned. Yet [the inmost church] abides in such safety that she despises all assaults; that is to say, [the sons of the church] so despise the loves of the world and self that they prefer the death of the body above the whole world, and poverty above all wealth, nay, and misery above all prosperity and dignity. Thus they abide in the stronghold of the bow. 3013. So likewise did the Messiah himself, who thus carried off the victory for all those who have faith in him, being thus his images. 3014. And the arms of his hands shall be made strong by the hands of the mighty J acob; from thence is the shepherd, the stone of Israel (vs. 9l4). Here it must first be observed that active forces are increased in exact accordance with the degree in which they are attacked; for it is a common rule that superior active forces resist according as inferior forces attack, inasmuch as reactive force and active correspond to each other. This is constantly the case in man, when he is attacked by another; nay, it is also the case in his several parts as likewise in a society of men. So likewise when the intellectual mind or its will is attacked by the natural mind; the former then makes resistance to an equal degree, and the forces
In firmo arcus ejus, literally, "In the firm [here some noun is to be understood] of his bow." Schmidius explains this as meaning in the firm or secure place which he has secured by his bow (Annat. in lac. cit.). In the Arcana Coelestia, Swedenborg translates the Hebrew literally in valido arcus sU'i (in the strength of his bow).

II Ad. 139l3-139l6

511

3015-17]

THE WORD EXPLAINED

which react are strengthened. 7 When the loves of the world and self, that is, the affections of the natural mind, attack that mind which is properly human, these loves are then active like enemies on the offensive; and then, in the same degree, the reactive or de fensive forces increase. Such is man in the perverted state; hence these continual combats and temptations. But when the state is reformed, then the superior forces become active and the inferior reactive, and when the latter are entirely tamed they become no longer reactive but passive. Thus, with the change of the order, the state also is changed. What has here been said, however, has regard to the forces of the intellectual mind itself, which come into being in this way. But the soul is ever active, for without its perpetual activity, the life of the mind would not be possible since there would be nothing spiritual to enable it to see truths, that is to say, moral and natural truths. The city is the intellectual mind, and therefore when it is acted on extrinsically and attacked offen sively, it is this mind from which the reaction comes, it being this mind that is being defended. 3015. Therefore, as the archers embitter him and shoot at him, and as they hold him in hatred, so the arms of his hamds are made strong. By the arms of the hands are meant forces, and by the hands the powers which flow from these forces, the hands being powers because these come into being from the strength of the arms. 3016. These words have regard also to those that precede, for this whole comparison is drawn from arrows and a bow. That the bow may send arrows out with force, it must be drawn up power fully and with the strength of the arms, and so of the hands. Hence in the man whose state is not yet well reformed, the defence and the reactive force increases in the ratio of the active force, as already stated [n. 3014]. 3017. By the mighty Jru;ob is here meant the people which is the kernel or marrow in that body, that is, in the posterity which is called J acob. He is called mighty because the Messiah would be born in J acob's posterity. Thus he is so called because he defends those bulwarks, that is, the city upon whose wall walks the enemy, that is to say, the weak Jacob. For since by Jacob is signified the holder of the heel, and consequently nature with its loves, and thus
1 From this point on the paragraph is emphasized by " NB" written three times in the margin.

519l

II Ad. 139l7-139l9

GENESIS XLIX:

~4

[3018

the natural mind, therefore it is this mind that now walks upon the wall and attacks the bulwarks of the city. Therefore, to continue the comparison, he who defends the city and the bulwarks is called the mighty Jacob. Moreover, he is so called because of the fact that from very birth this intellectual mind is being continually attacked by J acob, that is, by the loves of nature, and so by arrows, and this until it is subjected to those loves; but in order that the city might be defended, that is to say, that man might not entirely perish, it pleased the Messiah to be born of that very posterity which would attack him, and so to suffer himself to be attacked as to the human nature, even unto death, that thus he might carry off the victory. Therefore, that generation of which the Messiah would be born is here called the mighty J acob. This generation is indeed said to be the marrow and the kernel, but as to what kind of a kernel it was in respect to faith in the Messiah, this can be evident enough from those who were in that line of descent; thus first, in the present case, from Jacob, and also from Judah, and further more from others. Nevertheless, this stem is said to be the mighty J acob in the midst of this people, because the Messiah would be born therefrom; thus representatively in regard to the Messiah. Here likewise, by hand is meant power, for it was from this fact that all power came to that people, namely, all their power and so their wealth and dignity above all other peoples in the entire globe. 3018. He is also called the mighty J acob when reformation has been effected, that is to say, when natural things are no longer able to aet. upon things spiritual. When the order is being inverted, or when the man is being reformed, that is to say, when spiritual things act upon things natural and subjugate them, then Jacob from being weak becomes mighty; for Jacob must be present if the man is to be reformed, reformation not being possible without na ture. What makes him to become mighty, however, is the order and hence the state. Thus when evil is ruled by good or is so turned to good that good has dominion over evil, then it comes about that the evil which is subjugated is no longer called evil but becomes like a body subject to a spiritual mind. Hence that which has been called evil becomes mighty, because the evil is conquered and subjugated. The natural mind has no force until it has been sub jugated and suffers itself to' be acted upon, it being then that na ture first becomes mighty because ruled by the mighty one. In II Ad. 1330 513

THE WORD EXPLAINED

this sense, therefore, it is said that J acob is that natural mind which has been subjugated and so has become mighty. The enemy is never mighty when being continually conquered; but when he is finally conquered and serves the conqueror, then he is rendered mighty, not from himself but from him who is might itself. This, therefore, applies to the man who at first is ruled by t~ d~vil; but it does not apply to the devil who is verimost evil. The former, that is, the man, is being reformed, b~t never the devil, for he re tains his nature to eternity. 3019. Whether Jacob was reformed is not as yet clearly per ceived; but that he was subjugated and thus conquered, this can indeed be evident; and also that it was J oseph who was Iepresented in him, and on account of whom he is called Israel. Therefore, in the present prediction concerning J oseph, J acob is_ called mig!fty, more especially for the reason that in his posterity would be born the Messiah as to his human nature. Thus this nature is likened to the natural mind which was to be conquered and subjugated by the Messiah in himself, that so he might restore the order which had been perverted in the entire human race into a most perfect order. ,This nature he took frgm the wom~n, and therefore he is called the I,seed of the woman [Gen. 3 15 ]. Therefore the text now adds that from thence will arise the shepherd, the stone o{ Israel, namely, the Messiah. This is most clearly evident; for who else is the shepherd? or who else is the stone of Israel? Respecting the stone, we have spoken above [no 489l, 59l5-6, 530], to the effect that it signifies the house of God, and that the house of God is the same as God Messiah; see above, chap ter 9l8 22 3020. The stone of Israel is the Messiah himself; but when it is called" the corner stone" [Ps. 11822 , Matt. 9l1 42 , Mark 19l 1O , Luke 9l0 17 ], or "the rock of offence" [Is. 8 14 ], it is then pred icated of Jacob and of those who are meant by J acob; for it is these who will walk upon the wall, will embitter him, will shoot [at him] ; and it is these who are the archers who will hold him in hatred [vs. 9l3]. 3021. By 8 the God of thy father, and he shall help thee; and with the Lightning-hurler, and he shall bless thee, with the blessings
A Deo.
The Hebrew is

;~':'

(from God).

514

II Ad. 1331-1333

GENESIS XLIX:

~5

of heaven from aiJove, with the blessVngs of the deep that lieth be low, with the blessings of the breasts and of the womb (vs. ~5). The first words of the text, namely, By the God of thy father, and he shall help thee; and with the Lightning-hurler, 9 and he shall bless thee refer to the words previously uttered, namely, "The arms of his hands shall be made strong by the hands of the mighty J acob," etc. [vs. ~4], and in the present text, by the God of thy father, and he shall help thee.1 3022. Who it is that is called the God of Joseph's father be comes clearly apparent from what precedes and also from what follows. In what precedes, Joseph is called" the son of a fruitful one," and indeed" the son of a fruitful one by a fountain," verse ~~. As to what" a fruitful one" is, being Joseph's mother, or she whose son is Joseph, this has been told [no ~998-9], namely, that it is the inmost church of God Messiah. This then is J oseph's mother, and from this it can be evident who his father is, or who is meant by his father [vs. ~6] and the God of his father. The father, therefore, is the Messiah himself as to his human nature, he being the husband of the church; and thus the father's God is God Messiah [as to his divine nature] ; for as the human nature of God Messiah is Joseph's father, so the divine nature is the God of his father. So likewise, when by Joseph is meant the son of the inmost church, then by J oseph's father is meant J ehovah God; for the Messiah was conceived by means of the Holy Spirit [Matt. 120] and went forth from Jehovah his father [John 1628 ]. 3023. That by the God of his father, none other is meant than God Messiah is most clearly stated in many earlier passages where he is called the God of Abraham and Isaac. So now he is called the God of Israel. But because J acob did not worship this God but made a distinction between the God of Abraham and the God of Isaac on the one hand, an""d his own God on the other, and never theless, knew the God of Abraham and Isaac, as can be evident from
See n. 1704 note. 1 [The following unnumbered paragraph is here crossed off by the Au thor:] Who it is that is here called the God of his father is clear from what has preceded, and, at the same time, from what follows, namely, that it is God Messiah. God Messiah is called the God of his father in that his father is now called Israel [vs. 24] and because Joseph is called" the son of a fruitful one" and" the son of a fruitful one by a fountain" [vs. 22]. It can never be the God of J acob that is meant.

II Ad. 1334-1335

515

THE WORD EXPLAINED

chapter 46, verses 1, ~, 3, and elsewhere, and hence called the God of his parents the Lightning-hurler, as in the present case, that God being terror to J acob and lightning to J acob's sons; because of this, and that it may be surely known that it is not the god of Jacob who is here invoked but the God of Abraham, Abraham also being said to be a father to J acob [chap. ~813], as also, in the present text, to Joseph; therefore, he now adds the LightningI hurler-he does not call him God for he could not, since he did not \ acknowledge him as his God. Hence, then, it is again apparent that Jacob was not reformed, that is to say, that he did not have ) faith in God Messiah, by whom alone man is reformed. 2 3024. This meaning lies within these words, because they were . said by God Messiah through the mouth of Jacob. But that to Jacob himself, the words had another meaning, shows forth to some extent; for when God Messiah speaks through anyone, he speaks truths, but he who pronounces the words understands them differ ently, and this from his own mind. In this way, as it seems, must be applied the words in the present text, for one man does not take the same meaning from the words of God Messiah as another, each individual drawing the meaning according to his own disposition. So, in the present case; because it was J acob by whose mouth the speech came forth, it is clear that he also took these words in an other sense; to wit: From himself, he understood that it was his own god who would help him, and who then, together with the Lightning-hurler or God Messiah whom he so greatly feared, would bless him. This he had learned throughout the whole course of his life, namely, that every blessing which he had, both when with Laban and afterwards-his protection from his brother Esau, and the subsequent blessing [chap. 35 9 ]-he had received from God Messiah, whom he calls not God but the Lightning-hurler. Thus within himself he must needs have understood the words of the text differently. Yet in their genuine sense the God of J oseph's father and the Lightning-hurler is one and the same; but in Jacob they were distinguished. 3025. Thus the genuine sense of these words is that the arms
[Here comes the following unnumbered and unfinished paragraph:] He says, with the Lightning-hurler, and this for the reason spoken of above [no 3023]. Because by the" God of the father" is also meant Jehovah God, therefore he now adds, with t the Lightning-hmlet'].

516

II Ad. 1336-1337

GENESIS XLIX: 25
of Joseph's hands will be made strong by the God of his father, that is to say, by God Messiah; who will help J oseph, because 3 he was his son, being" the son of a fruitful one by a fountain" (vs. 22); and thus [the text adds] with the Lightnilng-hurler of Jacob, that is, with God Messiah, in order that he might understand that he was the same 4 who would bless him. 3026. That the God of Joseph's father is God Messiah is also clear from what follows, to wit, from verse 26, where we read: " The blessings of thy father shall prevail over the blessings of my 5 parents." The blessings of Joseph's father, that is, of the Messiah as to his human nature, would prevail over the blessings of his parents, because when the Messiah blesses, doing this as the Re deemer and Savior, these blessings prevail over the blessings of Abraham and Isaac, who are men; for blessings come from God Messiah alone and never from Abraham and Isaac, but from God Messiah alone by means of Abraham and Isaac. 3027. In this passage, to wit, verse 26, Jacob in his heart like wise preferred his own god and the blessings of that god, over the blessings of his parents; for, since he spoke from his own disposi tion, it was thus that he understood the words. But J oseph, and every son of the church of God Messiah, understands them dif ferently. 3028. That by the God of Joseph's father, as stated above 6 are meant all three persons of the Divinity is also very evident. After the fall, Jehovah, the Father of God Messiah, is not the God of the human race without his only begotten Son, it being solely by his only begotten Son that he regards the human race and is their God. Without the only begotten Son, he is separated from the human race and is the God of the universe which he created. Therefore, his becoming the God of the human race is effected solely by his only begotten Son, by whom he looks upon the human race. From his justice, he has rejected men from himself, but by his only begotten Son, he receives them by mercy and pardons them. 3029. And now, as touching the blessilngs, these considered in themselves are three in number or threefold, to wit, one which con
Reading quia for qui. [Crossed off: I as the God of his father. The autograph has eju8 (his) but this is clearly a slip.
a Compare n. 3022.

II Ad. 1338-1341

517

3030-3~J

THE WORD EXPLAINED

cerns things superior, that is, things heavenly; another which con cerns things worldly and terrestrial, these being the lowest things; and a middle which concerns societies. The superior blessings are called heavenly, the lowest, natural, and the mediate moral since they concern the life of societies. It is exactly the same as with the faculties in man. The supreme faculties regard the soul and the human mind, and are heavenly; the mediate concern the human mind and its animal mind called also the natural mind; the lowest concern the natural mind itself and the body. 3030. In the text the first blessings are called the blessilngs of heaven from cibove; for all these blessings come from heaven, and, indeed, from cibove from God Messiah alone. They are tranquil lity, peace, beatitude, felicity from inmosts, and the like. These make the very essence of the blessings and felicities contained in the other blessings; for the latter flow from them as fruits. 3031. The lowest blessings are earthly and corporeal, such as wealth, dignity, or prosperity. More especially they are the inmost felicity which is felt in such things, and which makes prosperity to be called a blessing; for without this inmost felicity, all worldly, earthly, and corporeal wealth, dignity, and prosperity is nothing, being poverty, misery, misfortune, etc. These lowest blessings are expressed in the text by the blessilngs of the deep that lieth below; for the deep is the lowest point in the earth, and therefore this blessing lies below all other blessings. Moreover, the deep is men tioned, because it is especially those who are in the deep, that is to say, in the lowest places, who account these blessings as felicities; when yet they are not such, unless they derive their felicity from the superior blessings within them, and thus from the Supreme Being. Just as, in man, felicity of the body is nothing unless it be of the mind; so neither is earthly felicity anything unless within these earthly things, there be a superior and so a supreme felicity which gives existence to the earthly felicity. 3032. The mediate blessings are those which concern society, since, for the existence of that felicity and prosperity, which is meant by a blessing, it is necessary that it be with many, who together constitute that felicity and transfuse it into themselves by a wonderful communication flowing solely from the harmony of many. The nature of the felicity flowing from this source, and of heavenly felicity, may be seen described below, namely, 518 II Ad. 134~-1344

GENESIS XLIX:

~5

[3033-35

at the sign O. It may be transferred to the present place if this be allowable. 7 3033. These blessings are called the blessings of the breasts a;nd of the womb, which signifies not only blessings in society, or among many, but the blessing that results from a numerous offspring; for it was in offspring that they set this blessing. As to the nature of the blessing and of the resultant felicity, this is perceived from the love entertained toward one's children and thus toward one's descendants. 3034. The blessings of the breasts are derived from the milk, which, as was observed [no 1690, ~937], pours out from the blood into all the veins of the blood and so into all the finest vessels and subtlest parts of the man. These blessings, therefore, are the recreations and consolations thus received. By milk, however, is meant not only all natural fODd or nourishment, being the nourishment of the body, but also, as stated above at verse 1~, all spiritual food and nourishment; thus spiritual things conjoined with natural. Therefore, the breasts are here taken for such milk, in accordance with the common practice in so many cases where instrumental causes are taken for the things which they contain, and these again for the things which are more interiorly contained. In this way, inmost things are expressed by outmost, this being so common in the Word that nothing is more SO. 8 3035. Therefore, the blessings of the womb are more properly the procreation of offspring and a numerous posterity. It was from this that daughters held themselves blessed, being thereby rescued from death and brought into life, because thus their life was continued in their posterity. The blessing itself, however, consisted especially in the fact that each one hoped that the M@ssiah
'Neither here, nor in the following pages of this Codex do we find any paragraph marked 0. As in a former case, however (n. 9531 note), the reference is probably to pages at the end of the Codex which were subsequently separated therefrom to constitute the beginning of the Author's Memorabilia; confer also n. 9997 note. The passage referred to in the text may be that which was subsequently incorporated in the Memorabilia as n. 86; see Indllx to the latter work, s.v. Angeltts, Chorus, Dominus, Felicitas, Forma, Gyrus, Harmonia, Loqui, Spiritus, Unio. This indented paragraph is not cited in the Index to which we have just referred. The last third of this paragraph is emphasized by "N B " written in the margin.

II Ad. 1345-1347

519

3036-38]

THE WORD EXPLAINED

would arise in his posterity, of which matter we have spoken above [no 800, 1995]. Hence came conjugiallove itself, as was observed [n. 801]. In the present case, however, this love is that there may be numerous offspring in heaven, etc., etc. 3036. The reason why Jacob here mentions heavenly blessings first, earthly blessings in the second place, and mediate blessings in the third or last place, arises from the fact that he was of such a disposition that he put mediate blessings 9 in the last place and preferred the earthly, namely, wealth and the like. These mediate blessings have regard to the other blessings, both the superior and the inferior. Thus he desired that these mediate things should be regarded from the lowest, for when one places all happiness in lowest things, it is from these that he derives his mediate happiness. Moreover, he desired this because of the fact, as said above [n. 30~3-4], that he attributed heavenly happiness to his own god, and earthly happiness to the Lightning-hurler, this being what happens when order is perverted, or when there is a perverse state of mind. 3037. The blessings of thy father shall prevail over the blessing.~ of my parents (vs. ~6). These words may be seen explained above, n. 30~6 and 30~7. 3038. Even to the desire of the hills of the world (vs. ~6). This is the same thing as above; for at the end or " latter end" of days [vs. 7] when the kingdom of God Messiah is to come, they are called the hills of the world because they are in the highest places. Ascent is continually being made thither; for as hills and mountains are the highest parts of the earth, so they are also the last places to which men go, ascent being predicated of going up to the king dom of God Messiah. As it is in spaces, so also is it in times. From the hills is seen all that is round about; thus the hills are heaven itself, while a mountain is God Messiah who is in things supreme. Human life ascends in like manner; for there is an ascent from infancy to old age, inasmuch as one draws ever nearer to heaven. That man may thus ascend, the body must descend; or, as the mind emerges into light and life, so the body falls into dark ness and death. (See Deut., chap. 331 5, where [" the precious
[Crossed off:] which are heavenly.
5~0

II Ad. 1348-1350

GENESIS XLIX:

~6

[3039-41

things"] are called" the hills of eternity," and primitive times, " the mountains of the east.") 1 3039. It is the kingdom of God Messiah that is called the desire; for nothing can ever exist in heaven and on earth which does not in its own way desire this kingdom. On earth are things upon each and all of which is inscribed the kingdom of God Messiah, that is to say, all love and the cause of love; all life, which looks to that kingdom alone, though the natural man knows it not; every end, the kingdom being the end of all ends in [human] minds. For since minds consist in the perpetual beholding of ends, which are felicities, therefore, all that which is looked upon as an end, has regard to some prosperity, and all prosperity to some other pros perity, and so on continually, and thus finally to that heavenly prosperity which is eternal felicity. This latter, then, is inscribed on all prosperity, it being from this, thus solely from God Messiah, that prosperity derives its true essence. Therefore, because this is inscribed on human minds, it is called the desire, and indeed, the desire of the hills of the world. 2 3040. So likewise all spirits and angels in heaven; for all their speech and action, which is effected by representations, has regard solely to the kingdom of God Messiah, and, as it were, presents an idea of that kingdom. Thus, with them there is nothing that does not desire these hills, that is to say, these ends and heights. As to the manner in which heavenly angels and spirits, in all things [of their speech and action] present to view such things as look to the kingdom of God Messiah, to tell this would . take much time. 8 3041. So likewise the animals of the earth; for all that is in scribed on them, as being mediate ends, has regard in some way to the kingdom of God Messiah. Equally is this the case with things inanimate, each and all of which represent this kingdom in their own way. Therefore, gardens, lands, cities, representatively sig nify the kingdom of God Messiah, as already has been made clear from many examples. These, though they do not desire the king
This reference to Deuteronomy was added by the Author at a later time. [Crossed off:] So likewise with animals. Of these also is it predicated that they likewise desire, nay - - [two illegible words l. a This indented passage is not cited in the Author's Index to his Memora bilia.
1
2

II Ad. 1351-1354

5U

304~-45]

THE WORD EXPLAINED

dom, still represent this desire in their own way, and this way corresponds to desires in human minds. 3042. As to those who live in a perverted state of life, these also have desire; but they set the kingdom of God Messiah in the things for which they long; and instead of securing ineffable felicity, as do those who are adopted by God Messiah, they will obtain the opposite. They are unable to see things inferior from things heavenly, but see things superior from things inferior; and because this is not possible except in such way that inferiors are nothing, therefore they obtain the exact opposite. 3043. They shall be upon the head of Joseph, GIlU1 upon the crown of the bed of hi-s brethren (vs. ~6), namely, the blessings mentioned above, for it is of these that Jacob is speaking. 3044. These words do indeed appear to be clear in themselves; but that they involve more than !has hitherto been understood can be evident from the fact that here are described all those faculties which are in man and into which these blessings inflow in their order. These faculties, as was said [n. 3006-7], are the soul properly so called, which is the supreme faculty of man; the intellectual mind; then the natural mind; and lastly the body. By the head of Joseph is meant the human or intellectual mind, which is man's heaven. Upon this head flow blessings through the soul, and indeed, from God Messiah alone. These are the blessings which, in the sense proper, are meant by the blessings of J oseph's father which would prevail over the blessings of Jacob's parents, understanding bless ings in the 4 true sense. All heavenly blessings flow into the mind through the soul, there being no other possible path for things supra-celestial and truly spiritual, save from God Messiah alone through the soul. Thus it can be understood what is meant by the blessings upon the head of J oseph. These words will open up in better fashion later on, when it can become apparent that, as con cerns Joseph, they have regard to the supreme faculty in man, that is to say, to the soul. 3045. By the crown of the bed 5 is meant the intellectual mind; for by bed is here meant the natural mind or animus; and this, like a bed or footstool, lies under the intellectual mind, that it may serve it as a footstool for the feet. It is this footstool which is
[Crossed off:], genuine. See n. 1874 note.

II Ad.

1355-1358

GENESIS XLIX:

~6

[3046-48

called a bed. This, moreover, can be seen from what has been said above [no ~781] respecting a bed, and also from what will be said later at verse 33. In that verse, the bed is the bed in which Jacob was when he was sick, and in which also he breathed his last. But the brethren, that is, Jacob's sons, are those who are below the bed, that is to say, are those upon whom the bed is, while the father lies in it. Thus they represent the faculties and pleasures of the body, and so things of the lowest sort and earthly because corporeal. 3046. Therefore, when it is said in the text that these blessings shall be upon the [crown of the] bed of his brethren, what is sig nified is, that they will exist in his intellectual mind, wherefrom he will have the blessings which flow into that mind from above, as was said [n. 30~9-30]. From this source, then, flow all other felicities which are inferior, these not being mentioned in the text because they are of no moment as compared with heavenly felicities. 3047. From this it can be evident that these blessings have re gard to the felicities of the kingdom of God Messiah which shall come in "the latter end of days" [vs. 1], called also" the desire of the hills of the world." 3048. Since, therefore, these things are thus circumstanced in man, they are likewise so circumstanced in the church of God Mes siah. In that church are (1] Those who, like J oseph in the pres ent case, represent the soul, being those who are in inmosts. [~] Those who come next, being those who represent the intellectual mind in man which is the next potency; these are represented by Dan, Gad, Asher, and Naphtali (verses 16 to ~1). [3] Those who constitute the third class, understood by the natural mind in man. These are represented by Zebulun and Issachar, by Zebulun being represented the natural mind itself, and by Issachar that lowest and servile part which is called the body. Concerning Zebu lun and Issachar, see verses 13 and 14. The first three sons, namely, Reuben, Simeon, and Levi, treated of in verses 1 to 7 inclusive, are those (as it seems) who are outside the kingdom of God Messiah and must therefore be referred to the damned. (But what is here said as to these last-mentioned sons should be looked into. By the divine mercy of God Messiah, it may afterwards 6 be [expressed] better.) 1
Substituted for elsewhere, which is crossed off.
T This paragraph is emphasized by " NB" written four times in the margin.

II Ad. 1359-1361

5~3

3049-5~]

THE WORD EXPLAINED

3049. Benjannin shall be a wolf that raveneth; in the morning he shall devour the spoil, and at evening he shall divide the prey (vs. ~7). That by Benjamin is here meant the Messiah when, at the end of days, he shall divide the prey, see above in the present volume, n. 1735, where these words are explained. (The explana tion may be transferred to this place.) This prey, which he will divide in the end of days, is also treated of elsewhere in the Word of God Messiah, as in Isaiah chapter 53 12 , the subject treated of in the whole chapter being God Messiah. This passage may be consulted. 8 3050. Here, therefore, in this last son, it is God Messiah who is treated of, as likewise he was treated of in the first son, namely, Judah, before passing on, according to the order which obtains in the reformed man, as observed above [no 3048], to the sons [who represent] the things which are in the church of God Messiah who is the last and the first in this order, and thus the All. 3051. All these tribes of Israel are twelve (vs. ~8). They are now called tribes of Israel, and this from Israel who signifies the wrestling of God. By the tribes of Israel, therefore, are meant the divisions of those who come under the name Israel, that is to say, who are in the church of God Messiah. It is not, however, the divisions of J acob's posterity that are here meant, for they were not yet tribes; but what are meant are divisions into classes, these being of the same number in the church and consequently in the kingdom of God Messiah [as in the tribes of Israel]. They are indeed divided into three classes, like the interiors of man, but when each class is subdivided into four, the result is twelve. 3052. It still remains to be seen to which class the first three sons of Jacob are to be referred, namely, Reuben, Simeon, and Levi; that is to say, whether they are to be classed as among the twelve tribes or as outside them. From the description of these sons, it does indeed appear that they are to be expunged from the heavenly tribes; and therefore the mind still hesitates as to what should be said of them. If we except these three, and also J udah and Benjamin-who are not to be classed among the tribes, since in them it is the Messiah who is treated of-there remain only seven.
8 In Codex 60 (~ Adversaria) our n. 3048 is numbered 1361. Owing to the way in which the last of these figures was written, Swedenborg mistook this for 1363 and therefore numbered the next paragraph (our n. 3049) 1364.

5~4

II Ad. 1364-1367

GENESIS XLIX:

~7-~8

[3053

As to Reuben, Simeon, and Levi, they are like the lowest and vilest parts of the body, and therefore they seem to serve as such. Thus they must still be rejected just as those dregs are rejected of which they can be the instruments and ministers. 3053. And this is it that their father spake unto them, when he blessed them; each according to his blessVng, he blessed them (vs. 9l8). From these words it appears for the first time, that the blessing is here taken in a double, nay, in a triple sense, to wit, the heavenly blessing, the blessing in earthly affairs, and the mediate blessing, as stated at verse 9l5. The earthly blessing, as is com monly known, is wealth and dignity, and many other things which have the body in view, such as health, the faculty of perceiving, and other like things. These also are called blessings; but when separated from the blessings of heaven, while they are indeed called blessings, in themselves they are rather curses. Thus, as regards [Reuben], Simeon, and Levi, J acob did not bless them but cursed them, as is clearly evident [vs. 3-7]. It is exactly the same as in the case of the loves of self and the world, which in themselves are not loves but hatreds, although they are called loves. So all things that the spiritual man has are contrary to those that the natural man has, although they are designated by the same names. It is this that is now declared in the words of the text, to the effect that he blessed each, in accordance with his blessing, that is to say, in accordance with the blessing which is to be understood in its own sense. Therefore, it is here twice said he blessed them. GENESIS XLIX

919 And he commanded them, and said unto them, I am being gathered unto my people; bury me with my fathers in the cave that is in the field of Ephron the Hittite. 30 In the cave that is in the field of Machpelah, which is be fore the faces of Mamre in the land of Canaan; the field which Abraham bought from Ephron the Hittite for a possession of a buryingplace. 31 There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah; 39l The possession of the field, and of the cave that is therein, from-with the sons of Heth. II Ad. 1368 5915

3054-57]

THE WORD EXPLAINED

33 And when J acob had made an end of commanding his sons, he gathered up his feet upon the bed, and breathed his last, and was gathered unto his peoples.
3054. Because the only subject here treated of is the death of J acob and also the place of his burial, respecting which he gave command to Joseph, therefore, what the words of the text involve can be evident from the words themselves. We, therefore, pass on to the text itself. (First consult n. 3089 below, concerning Death and Resurrection.) 9 3055. And he commanded them, and said unto them, I am beimg gathered unto my people (vs. fl9). Above, in chapter 47, verses fl9, 30, 31, we read that Jacob bound Joseph by an oath that he would carry him out of Egypt and bury him in the burial place of his fathers. In the present text, he now lays the same command upon all his sons, with whom was also Joseph; the com mand, namely, that they should bury him. Moreover, this was done in the manner then customary, as we read in the following chapter. The reason, then, why he commanded them, and in ad dition bound J oseph by an oath, can be evident from the cause of the burial, of which we shall speak presently. 3056. Here, the manner in which J acob speaks to his sons re specting his death must be carefully observed; for he does not say " I am dying," but I am beimg gathered unto my people. So also below, in verse 33, where we read: " He breathed his last, and was gathered unto his peoples," this being said before he was buried. Therefore, a clear distinction is made between dying or breathing one's last, and being gathered to one's people or peoples. 3057. What is signified by being gathered to one's people or peoples can be evident if attention is paid to the exact words. It does not mean dying, for in verse 33 a distinction is made between dying and being gathered to one's peoples, and the words them selves clearly indicate that it is peoples to whom they are then gathered. These words thus involve the first resurrection/ for one is then gathered to those who are called peoples and who in life were like oneself. These are the peoples. Wherefore the
The words in parentheses were added at a later time and are emphasized
by "N B " written in the margin. 1 Confer Apoc. 205,6, and Memorabilia or Spiritual Diary, n. 4891.

5fl6

II Ad. 1369-137fl

WHAT MAN LOSES BY DEATH

[3058-59

expression does not mean dying, but some sort of rising from the dead. 2
[THAT BY DEATH MAN LOSES NOTHING EXCEPT THE BODY]

3058. The fact is, that when man dies, then, in process of time, all that which is corporeal, that is to say, earthly, is dissipated. But gradually, as the body is being dissipated, the man himself is again gathered up; that is to say, that in the man which is called his natural mind, being a real substance whose form is called mind; and consequently, also his superior mind called the intellectual, to gether with his soul. First of all, from its connections with earthly things which properly are called the body, is loosened out that substance whose essence is mediate between natural substance and spiritual. This takes with it, because it encloses, that superior substance whose essence is spiritual, and which is called the intel lectual mind, being properly the human mind or man. This in turn encloses man's principal and purer substance, the essence whereof is supra-celestial, and which is properly called the soul, from which man derives the fact that he is truly a man and not an animal and that he rises as a man after death. 3059. Thus then is the first resurrection accomplished, being effected in process of time as the man is being dissolved. In man there is nothing that absolutely dies; for he is endowed with a soul which is such that it is in the supra-celestial sphere, and is interior to all those things that can ever do it harm. It is this soul by which God Messiah inflows and into which he breathes life. Utterly bad, therefore, and entirely erroneous is the opinion of those who think the soul to be merely life; for life is never possible without a substance, though the substance lives not from itself but by the life of God Messiah. But as the man is in respect to his intellectual mind and its will, and to the disposition acquired from these, such is the life that remains with him, as stated above [n. 3006-8] and, as the reader will see, is to be stated below, by the mercy of God Messiah.
[The first draft of this paragraph, which is crossed off by the Author, is as follows:] Everyone thinks he knows what is properly signified by being gathered to one's people ([ doubly crossed:] namely, being gathered to one's fathers in the land of the dead or in the grave) but if men think that it merely means going to those who are dead and lie buried, they are mistaken.

II Ad. 1374-1375

5!e7

3060-69l]

THE WORD EXPLAINED

3060. So impossible is it that any part of the man will perish so as not to be raised up after death and gathered together, that rather the heavens will fall,s as the saying is; for such is the truth; and also that there can be nothing whatever in man which does not rise again, except that which is merely corporeal, and so is cast off and falls to dust, respecting which we have spoken above [no 3.058]. That which is a soul, and also a mind endowed with un derstanding and will, and likewise a natural mind, the one being within the other, as was said [no 3058], from its principles in the head, is so continued throughout the entire body that nothing whatever constitutes the man save these substances diversely put together. Thus he is a spiritual substance, or a spirit, or, re garded in himself, an angel, but bound to the things of earth, to the end that he may be enabled to be on earth as an inhabitant thereof, and to perform works of service by the aid of a body, or by the nexus of things corporeal. 3061. It is likewise an ever constant truth, that after death no part of man when released can ever be compounded with any part of another man; for the appropriation of substances in each individual is such, that they can never combine with the substances of another. The variety of each individual in respect to his dis position and nature results in there being nothing that does not draw near to its own subject, as like to its like, and fit to its fit. This is clearly evident in nature, even in grosser nature where the dissolved parts are so eartWy as to be endowed with no life. Thus, in the case of vegetables whose parts have been reduced to ashes, we can still see those parts resuscitated into an appearance of their pristine form. What then of man's substances! substances within which is life, and indeed, life from the Supreme Being, and in the supra-celestial sphere wherein not the least error is pos sible that shall prevent individual parts of the finest sort from uniting together, howsoever separated they may be. This, how ever, though in itself so clear, and though it can he made plainly evident by so many considerations, will yet convince no one who has not acquired faith from the Word of God Messiah and thus from God Messiah himself. 3062. And now to the words of the text.
300e lum ruat.

J acob now says to

5918

II Ad. 1376-1378

GENESIS XLIX:

~9

[3063-65

his sons, I am being gathered unto my people. From these words it is clearly evident that by death he would be gathered to those who are called his peoples, the gathering being, as said in the text, to those who are called his people, that is, to those who are like unto himself; and this, as was said [n. 3057-9], in the first resurrection, to wit, when all the substances previously mentioned come together into a one and constitute the man, but without flesh and bones, that is, without earthly parts, these in themselves being dead, and being properly called material. These substances are united together exactly as in man, but with the difference that there is nothing there which does not act as a principle. They are not copulated together as in man, by blood vessels and thus by the blood, but lie together in such fashion that they can perform every function required of them; for in the sphere where the human is, it is formed entirely for the offices there to be performed, as can be evident from many considerations. There, man has no need of those organs and instruments which are called viscera, and the like, whereby the blood is continually prepared and carried around, it being other organs that he then has need of. 3063. This then is the first gathering. But it is accomplished in process of time; so that a man who dies does not rise again immediately after death, in the way that he rises when all and single the things within him have been released. After some delay, however, they all pass over into a more perfect and complete state, so that his intellectual mind successively shines forth, as it were, more perspicaciously, according to its disposition, and operates as it did in the man. Thus he returns to himself so that at last he is entirely like a man [though] without his corporeal things, and consequently like an angel or spirit, who in himself is a man, but without flesh or bones. 3064. As touching the second resurrection, namely, when God Messiah is to come to judge the entire world, then, all and single things will be reduced in a moment into such a state as to be essences such as shall remain permanent; but of this resurrection there is as yet no occasion to speak. It is then that each man is gathered to his people in a genuine sense, that is, to those whom he will join in eternal society. 3065. Bury me with my fathers in the cave that is in the field of II Ad. 1379-1381 5~9

3066]
Ephron

THE WORD EXPLAINED

i the Hittite (vs. 9l9). As touching the burial and the fact that the place of burial which J acob desired was in the land of Canaan where his fathers Abraham and Isaac were buried, this subject is treated of at some length in what follows. Here it needs only to be observed that in the preceding words the subject treated of was the gathering to his people, the words having in view the resurrection, while in the words of the present text, the subject is the burial itself, whereby it is signified that it is the cor poreal that is to be buried and So rejected; for man is laid in the grave and cast into the earth, to the end that his corporeal may be separated, and his better part, wherein is life, being loosened therefrom, may rise again. 3066. As touching the matter of places, to wit, that J acob wished to be buried with his fathers, it must be observed with re spect to these, that wherever a man is buried it amounts to the same thing, for he is still raised up. Still one place is more holy than another, the place, namely, where God Messiah has appeared. This can be evident from chapter 9l8 17 , where we read: "How greatly to be honored is this place! this is none other but the house of God, and the same is the gate of heaven." It is further confirmed from chapter 35 1 where Jacob is commanded to journey to this same place, and there to build an altar to God Messiah; likewise also from the passage (Exodus 3 5 ) where God Messiah appeared to Moses by an angel in mount Horeb, where we read: " Put off thy shoes from off thy feet, for the place whereon thou standeth is holy ground"; also from many other passages. Espe cially in the land of Canaan were places holy; as, for instance, the place where Hebron was, where Bethlehem, where Jerusalem and its temple, where mount Sion, where the Ark of God Messiah was, which must needs be carried to a holy place, etc. So now one place of burial was more holy than another. In the land of Canaan, indeed, it was Hebron, where dwelt the Hittites, who were a pious people, as we read of them in chapter 9l3[10-16 l, and also the Shechemites; and where afterwards J oseph was buried. This is evident from the life of Shechem and Hamor, see chapter 34; and that Joseph was interred there, see Joshua 9l4 32 , etc.

The autograph has Hebron, although Schmidius has Ephronj see n. 3069, 3071. Hebron was the name of the place where the cave was situated (chap.
2319 ).

530

II Ad. 1389l

GENESIS XLIX:

~9-30

[3067-69

3067. From these words it can now be evident that some places of burial were more holy than others, and so, more specifically, the place where Abraham and Isaac had been buried, they being thus guarded lest their shades, as they who first rise up are called, be infested by evil spirits. This is the reason why it is implanted in every man to choose for himself a place of burial that his bones may rest; that so men may be gathered to their people, and thus come straightway into the society of the heavenly angels who guard that place. This, moreover, is clearly indicated by the angels who stood at the sepulchre of the Messiah [Matt. ~82] and who were in the sepulchre [Mark 165, Luke ~44, John ~012]. This sepulchre was the effigy, while all other men's sepulchres in these holy places are types. 3068. This is so implanted in human minds, I say, it being in scribed, as it were, on all men, to desire to be buried in their own sepulchre and with the parents whom they have loved, and wives with their husbands, that it is known to everyone. And being thus implanted, it cannot be without a cause; for all that is im planted has a cause-but deeply hidden. It is this cause which Jacob now brings forward, to wit, that after death he may be gathered to his people, and be associated with them, that is to say, live in their company. 3069. In the cave that is in. the field of M a<Yhpelah, which is be fore the faces of Mamre in the lamd of Canaan; the field which Abraham bought from Ephron the Hittite for a possession of a buryingplace (vs. 30). Here the place itself is described, lest they should make an error in regard to the place of burial. Abra ham had been buried there many years previously, and the text adds that he had bought this ~eld for a possession of a burying place, that there his bones might rest and not be violated. As touching a change of the place, it was told above [1'1. 3067] why this ought not to be made; for in that place are their shades, even until they are raised up by God Messiah, this being done at the will of God Messiah; for those whom he wills to call forth from their graves or from other places where they may be preserved or where they wander, these he admits into heaven, and So makes them to rise again. 5
[Crossed off:) Elsewhere a buryingplace is called the place of the dead,

II Ad. 1383-1385

531

3070-71]

THE WORD EXPLAINED

3070. As touching the burial place itself, which Jacob pre viously called" Scheol" [chap. 37 8 (;], "the place of the dead" [chap. 4fl 88 ], the place where are" the shades" [chap. 44 29 , 31 1, and which others also [translate as] "hell," 6 this nomenclature is drawn from correspondence, in that man then recedes into a place of shade, being the place of the dead, to the end that earthly things may be cast away from him, and such as are foul and are con demned to the earth, even as man himself was condemned to death and hell [chap. 3 19 ] ; with whom, those things must be buried and scattered which are foul abominations in his life, such as sins which are filth. Unless these are washed away and buried, the man re mains in hell, and is not resuscitated. And since this filth is dissipated by none other than God Messiah alone by his infinite mercy when the man is being reformed, therefore, by no other can man ever be resuscitated from the dead. This correspondence is a frequent subject in the Word of God Messiah, when burial is treated of, to wit, that we must be buried with God Messiah [Rom. 6\ Col. fl 12- 3 ], that is, must be purified by the washing away of criminal deeds and depraved cupidities, and that so the world is to be renounced. 3071. Therefore, this burying place is so often called a field; as in the present passage, and also in the passage where Abraham bought it from Ephron 7 the Hittite [chap. fl3 9 , 11, 13, 17, 19, 20] and where it is said that a grove was planted there [chap. fl3 17 ]. It is so called, for a reason which lies intimately concealed within the words so often repeated; to wit, the comparing of a burying place, and with it the resurrection, to a field. Here the wheat 8 that has been put into the field first dies, but is born again and grows to a harvest. So, in the present case, the body, which is merely the outmost covering, must be put to death, that its inner marrow, that is, the man's very essence, may come forth, and so may live again and be gathered to its people. Man does not live again like the wheat,8 but as a new man, devoid of those harmful and incom
as, at times, it was called by J acob [chap. 37 35, 49 38, 4429, 31). Here, as be ing a place of shade, it is caned a cave. The Hebrew word is Sheol (see n. 9567 note). Castellio translates it ad inferos (see n. 9183 note) and also orc'U8 (see n. 9589 note); Buxtorf, in his Lexicon, gives it the meaning grave, hell, Gehenna. 7 The autograph has H ebron,' see n. 3065. Seges = the standing wheat, the harvest; but seges may be a slip for semen (seed).

53fl

II Ad. 1386-1387

GENESIS XLIX: 31

[307~

modious things which to him are the causes .of mere bodily excita tions. He is not, however, devoid of those things which are in seated in his mind, both natural and spiritual. In process of time, he is purified from these also, the purification going on continually, even to the end of days, when God Messiah will come to judgment. As to how this purification is accomplished, this is among the arcana of God Messiah; and such of the arcana concerning these matters as it has been granted me to know, it is not as yet per mitted me to publish. It can be evident that first of all recede those things which are more gross, and then, successively, those which are less gross, and so on until the several parts are in the state in which they will remain forever; for all purification pro ceeds from outer things to things more interior, as from the world to things heavenly, this being the constant rule in all purification. In spiritual things, purification proceeds in like manner, going from the washing away of evils which are filthy, to the washing away of the actual evils which are interior, and so to the washing away of those which are more interior. This can be learned from man's reformation; also from many other things which are similar, and which thus furnish instruction. 3072. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; ami1 there I buried Leah (vs. 31). First as touching the wives who were buried here with their husbands, it must be observed that in the other life, those who are united to each other by a love that is more interior, and who thus become alike, live together also in the other life; for it is love, and indeed conjugial love, that conjoins minds so that they are together. These conjunctions, however, are not marriages like those here on earth but are only cohabitations; for [minds] are like the angels [Luke ~036]. That is true conjugial love which unites minds, not that which unites bodies, the latter being possible without any union of minds. Those in whom minds are thus united, as were the minds of Abraham and Sarah, and also of Isaac and Rebekah, live together. Wholly otherwise is it with those between whom there is no internal bond by true conjugial love. As to how minds are united between husband and wife, when there is true conjugial love, a love, namely, which looks to the conjugial love of the Messiah with the church, this can be evident II Ad. 1388 533

3073-76]

THE WORD EXPLAINED

from many considerations. The very passage of time so unites them that between two beings there can be nothing more united. 3073. This is the reason why the wives also are mentioned here, and why it is implanted in the mind of everyone to wish to be buried by the side of the consort whom he or she has loved. 3074. The circumstance that Abraham with Sarah, Isaac with Rebekah, and afterwards J acob with Leah, were buried here in a single burying place, involves still more interior things, yea, it in volves inmost things. These can be opened up if they be viewed on the basis of what was said above [no 1410, 1867, ~8~0, ~8~~], to the effect that Abraham with his consort represents the inmost church of God Messiah and, indeed, the universal church, being the church in the entire globe; Isaac with his consort, that church which is in the second place; and Jacob with Leah, that church which is in the third place. This will be more clearly evident from man himself. In man, Abraham represents the inmost of the man, which is also the most universal, and which properly is called the soul; Isaac, the human mind, which is called the spiritual and celestial mind and is thus less universal; and J acob, together with Leah, the natural mind, but subjugated. It is these parts which together constitute man; and they are here represented in those who lie in one burying place. Rachel was not buried there but in Bethlehem, because, like Abraham, she also represents the inmost church, Abraham representing those who are the sons or members of that church and Rachel the church itself. It is from this con sort that Jacob is called Israel. 3075. The possession of the field, and of the cave that is therein, from-with the sons of Heth (vs. 3~). These particulars are mentioned again and again by reason of those causes of which we have spoken above '[no 3069], to wit, in order that their bones should rest there and not be moved from the place. Therefore, it is called a possession. It is also called a field (respecting which, see above [n. 3071]) and a cave or place of shade (respecting which also see above [n. 3070]), especially here since the land was holy having been bought of the sons of Heth, and being in the field of those who were pious men and worshippers of God Messiah-as also were the Hivites, where was the city of Shechem, where J oseph was buried [Josh. ~432]. 3076. A nd when J aeob had m.ade an end of comman~dVng his 534 II Ad. 1389-139~

GENESIS XLIX:

3~-33

[3077

sons, he gathered up his feet upon the bed, and breathed his last, What the gathering unto his peoples means, may be seen told above [n. ~777, 3057 seq.], namely, that the things which live after the death of the body are gathered to those individuals who' are themselves like them. As to who they are who are called his peoples, this also has been told above [no ~777 seq., 3057], namely, those who are nat ural men, and especially the Jews who are called Jacob. There fore, in the text he is named Jacob, nor is it said here, as elsewhere, that he was gathered" to his fathers," for this would mean being gathered to Isaac, which could never have been the case since the state of Isaac would then have been perverted. Because this was not the case, therefore it is said that Jacob was gathered unto his peoples, and this immediately after death, while he was still in Egypt. The gathering in the present, involves also the gather ing to his peoples, called J acob, that is yet to come. In the text it is not said " unto his people," as above in verse ~9, but unto his peoples, and this because there are many peoples like J acob. They are called peoples and not" nations" because the peoples who are properly signified are those who are to arise from Jacob, and these were called peoples on account of the Messiah who was to arise from thence. 3077. As regards the more interior sense which lies within the words when J acob had made an end of commandilng his sons, he gathered his feet [upon] the bed-for the evolving of this, it must be known what is meant by bed. A bed signifies the same thing here as above [no 1874, 1915, 3045-6], namely, a footstool lying under the feet, and, in the supreme sense, the footstool under the feet of God Messiah who sitteth upon the throne [Ps. 110 1 ] ; thus nature, and consequently the natural mind, which, in man, lies in like manner under the spiritual 1 mind. This is sufficiently con firmed from preceding passages where such frequent mention is made of bed, to wit, chapter 47 31 : " And Israel bowed himself upon the head of the bed"; chapter 48 2 : "Israel strengthened himself and sat upon the bed"; in the present chapter (vs. ~6): "The blessings shall be on the head of Joseph, and upon the crown of the bed 9 of his brethren"; and now, in the text before us, He gath
and was gathered unto- his peoples (vs. 33).
1 The autograph has natural, but this is clearly a slip. See n. 1874 note.

II Ad. 1393

535

3078-79]

THE WORD EXPLAINED

ered up his feet upon the bed. Here, when lying down in this way, he is called Jacob, while previously, when he humbled himself by bowing down, and when he was strengthened, he is called Israel. This then is the more internal sense. What is now said is further confirmed by the fact that here Jacob's sons also are mentioned, namely, when it is said that he commanded his sons; and that these sons signify the things which are below the natural mind, has been observed above [no 1867, ~76~]. They do not include Joseph and Benjamin; for Jacob did not command Joseph, but prayed this of him, inasmuch as he bound him by an oath, as is evident from chapter 47 29 - 31 When Joseph is mentioned together with his father, the latter is then called Israel, as will be seen later.
GENESIS

1 And Joseph fell upon the faces of his father, and wept upon him, and kissed him. ~ And J oseph commanded his servants the physicians to em balm his father; and the physicians embalmed Israel. 3 And when forty days were fulfilled for him, for so are ful filled the days of those which are embalmed, the Egyptians mourned for him seventy days.2

3078. Chap. 50: And Joseph fell upon the faces of his father, and wept upon him, and kis.~ed him (vs. 1). In these words is now described Joseph's first mourning over his father, in that he wept upon him and kissed him, and this from the tenderest love toward his father. In respect to Joseph as the son of his father, by the father is meant Israel, since Joseph was his son by Rachel. This is clear from the next following verse, where that father is named not J acob but Israel. 3079. And since Joseph as a son, being Rachel's son, so greatly loved his father that this love is expressed by his falling upon his faces, weeping over him, and also kissing him, all this inmostly in volves something else than appears in the text at first sight. As to who it is that is meant in the inmost sense by Joseph's father,
Between the heading" Genesis chap. 50 verso 1-3 inclusive" and the next following paragraph (n. 3078), Swedenborg later inserted the following: " Obs. Obs. (See at the end of this section, after n. 3087 the paragraph marked ~.)" See n. 3088.

536

II Ad. 1394-1395

GENESIS L: 1

[3080

this has been told above [no 1879l-3, 1887], namely, that it is not Jacob, as above [in verse 33], but Israel, considered as Rachel's man or husband, this husband being the same as he who is a man of the inmost church meant by Rachel. Thus Joseph's father is the Messiah himself, whose son is now called Joseph. Therefore, in this his father, who immediately afterwards [vs. 9l] is named Israel, this son wept over the Messiah and kissed him, when, after his passion, he died. The same was also done by those who lived at the time when the Messiah underwent death (see Mark 15 43 [where he] who [asked for the body of Jesus] was also called Jo seph) ,S they also wishing to embalm Him, as J oseph now wishes to embalm Israel. That by Joseph, as by Abraham, are meant the sons of the inmost church of God Messiah, and by Israel, in the supreme sense, the Messiah himself, has been told above; for when, in the inmost sense, J oseph is the son of the Messiah, then, in the supreme sense, the Messiah himself is Israel the father of Joseph. 3080. But when the Messiah is meant by Joseph, Joseph being thus understood in the supreme sense, then by the father Israel are meant those among the Jewish people who were the parents of God Messiah as to the flesh, such as Abraham, David, and many others; and that he gave witness to the greatest love toward these also, is well known. This love is here expressed by " falling upon his faces," and also by " weeping" and" kissing," all these being signs of the highest love. As to what is then signified by faces, this has been told above En. 1998, 9l583, 9l811] , namely, those things which are designated in the face, that is to say, the spiritual mind and also the natural mind. These are inscribed on the face, and therefore it is said faces. Hence we learn what is meant by " falling upon the faces," to wit, the infusing of his love and thus of new life into men's minds, this being effected by reformation. This is what is meant by " falling upon the faces of another," when the meaning of the words concerns the Messiah. As to the second point, namely, that he wept, this signifies mercy, that is to say, that he takes pity upon them, weeping being a sign of pity 4 flow
s In the autograph, the sentence which we have put in parentheses, is crowded in at the top of the page as an interpolation, following which, a slight change was made in the text. What Swedenborg originally wrote was: "whom also they embalmed as Joseph embalmed Israel." In Latin to pity, to take pity, and to have mercy are one and the same word.

II Ad. 1396

537

3081-83]

THE WORD EXPLAINED

ing from love. Kissing is again the act of love, or the effect flowing from love. This is confirmed, inasmuch as it was done over a dead man, for all are spiritually dead, nor is it any others whom God Messiah reforms, and in whom by love he infuses life when he takes pity on them. This is again confirmed by the fact that the subject here treated of is the embalming of Israel, his father. 3081. And Joseph commanded his servants the physicians to embalm his father; and the physiciaJns embalmed Israel (vs. ~). It is manifestly clear from the words themselves, that another meaning lies concealed here, being a meaning that is more interior and inmost; for it is said: And the physiciaJns embalmed Israel, not Jacob. As touching these meanings, they will shine forth when the words are viewed in the light of what has been said above.; 3082. First, as concerns the meaning which has Joseph and his father immediately in view. It was a custom with the Egyptians to embalm the dead, and this with sweet spices. This was also common in Judea. Thus we read of Mary Magdalene, Mary the mother of James,6 and Salome, that they bought sweet spices that they might anoint or embalm the Messiah [Mark 161 ], this being a customary office toward those whom they loved. J oseph, there fore, now embalms his father. Here the latter is plainly named Israel, and it is clearly stated that they embalmed not Jacob but Israel. 3083. But since it is here related not only that they embalmed Israel but also that they fulfilled the forty days of those which are embalmed [vs. 3], it can be quite clear that in these words something deeper is involved. It was customary with the Jews to embalm the dead with sweet spices and with ointments which
[The following unnumbered paragraph is here crossed off by the Au thor:] When the Messiah is meant by Israel, and his son by Joseph, as told above [n. 3079 J, then what was there stated follows as a consequence, namely, that Joseph as a son embalmed the Messiah, as was done by those of whom we read in the Gospels; for it is stated that they likewiSe wished to embalm the Messiah (Mark 161 ), of which matter we shall speak presently. Thus did the daughters, then three in number, because they were daughters-or sons, it amounts to the same tbing-of the church. o Jacobus. In the A.V. the Latin name Jacobus is rendered both as Jacob (in the Old Testament always) and Jannes. In the Greek of the New Testa ment, however, a distinction is made between the two names J acob being 'IaKw{3 and James 'IaKw{3o<. In the inflected cases, it would be impossible to observe this distinction in Latin.

538

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GENESIS L:

[3084-85

were of a fragrant odor. This was done by reason of many causes which lie concealed, to wit, because in this way, by means of the fragrancies with which they anointed the dead, they washed away and dissipated the fetid odors arising from dead bodies; also for the reason that the bodies might last for a longer time without decay. As touching the first reason, namely, that they dissipated these cadaverous stenches, this, spiritually considered, signified that, like these stenches, so those things which in like manner stink in man when he is in his criminal deeds should be dispersed by a like embalming, or a corresponding fragrance. This likewise involves man's reformation, for when he begins to decay, then by reformation he is reborn from filth and dust, as it were, into a tree with fruits, sweet in savor and fragrant; or like roses. This is what is spiritually signified by embalming done with sweet spices. 3084. Now inasmuch as a spiritual sense lies within these words, as in all and single the things contained in the Word of God Messiah, therefore, when this inmost sense is held in view, wherein the Messiah is meant by Israel, Joseph's father, and wherein Joseph is thus taken as His son, being the son of Rachel, that is, of the inmost church of God Messiah; what is then signified is that from inmost love J oseph wished to embalm the Messiah, who was dead and was about to be buried, even as did those of whom we spoke above [n. 3079]; but they could not embalm the Messiah since it could not be signified that he was reformed, but only that he was the Reformer. 3085. In the other sense, wherein by Joseph is meant the Messiah and the Messiah's parents as to the flesh, such as Abraham, Isaac, David, etc., it is reformation that is meant, as stated above En. 3083], this being here represented by the embalming. By the phyricians are then meant the ministers, whose ministry the Messiah uses for the embalming; for which reason they are called servants. As to the flesh, Abraham, Isaac, David, etc., were his parents, but as to faith they were his sons. By the Messiah, however, they are also called spiritual parents as to faith; for He says that those are fathers, mothers, brethren, who believe. (The passage may be looked Up.7) In this way, what is in the supreme
1

Namely, Matt. IfJ49, Mark 334.

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THE WORD EXPLAINED

sense reciprocates with what is in the inmost sense, and this by reason of the cause set forth above. 3086. And when forty days were fulfilled for him, for so are fulfilled the days of those which are embalmed, the Egyptians mourned for him seventy days (vs. 3). The things mentioned here are also spiritual, being those that lie inmostly within; for since, in the spiritual sense, the embalming of the dead signifies reformation, which is effected even with the dead, therefore, the forty days in the present text, involve the same as forty days in other passages, as, for instance, when the Messiah fasted forty days that he might be tempted by the devil [Matt. 42 ,3, Mark 1 13 , Luke 4 2 ] ; and the same is likewise signified elsewhere by forty periods, these involving spiritual captivities and temptations whereby reformation is instituted; on which matter we speak elsewhere. 3087. As regards the mourning, occasion will be given for speaking of this in what follows at verse 10; and then, by the divine mercy of God Messiah, the present mourning will also be spoken of.
3088.* The things here brought forward respecting Jacob, especially at this point, may be further looked into, to wit, as to whether they are such as here stated, or whether they are to accord with n. 3096, 3097, 3098, 3099. Here, grief is depicted by J oseph's falling upon his faces; mercy by his weeping; and love by his kissing [vs. 1]. The question is, whether these affections flowed forth by virtue of the fact that the Messiah, who is understood by J oseph, was moved by one or other of the causes spoken of here and in the passages cited. Moreover, J acob, unlike his parents, was embalmed into a mummy, in the Egyptian fashion, in order that he might endure the longer before the things of his body should one and all be dissolved (for it is known to all that these mummies lasted for many centuries), and this in order that he might finally put on another face. For he was a man and, there fore, Israel was represented by him also, and in his childhood and * In the autograph, this paragraph is unnumbered, being deSignated merely by the sign :J) written at the top; see n. 3077n. The paragraph itself is entered in a blank space wliich had been left at the bottom of the page, after the writing of n. 3087. The Author then wrote on Death and Resurrection (n. 3089 seq.), commencing a new page, and it waS only later that he returned to the blank space and there entered the present paragraph.

540

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[8089-90

youth, he was a man like an angel, as it were. That a distinction is made between Israel and Jacob, see the Psalms of David, [Ps.] 10523
FURTHER CONCERNING DEATH AND RESURRECTION

3089. As further touching the death and resurrection of man, we may be instructed concerning both death and resurrection from man's twofold state while living in the body. The one state is that he is unable to rise into life unless those things first die which in themselves are deadly, such as the cupidities of evils, etc. These must first be delivered to death before life can flow into the mind. The loves of the world and self, and consequently, the cupidities of the animus and the pleasures of the body, must first be delivered to death, as was said, and be buried, in like manner as is now the case with the death of the body, which latter must first die and be buried before its vital parts can be separated and thus rise up into life. As it is with the body, so also is it with those things which adhere to the animus and also with those which adhere to the intellectual mind. These likewise must undergo death and be broken up, before the man can rise into life. This is said to be done successively, that is to say, in course of time; and meanwhile they are called shades. This then is the reason why at the present day, as of old, everyone desires a place of burial where his bone!> may rest and his shades abide. Thus we read of Samuel and of many others, and also of David and others, that they chose a place of burial among the more holy places and dedicated it to themselves that their bones might rest there. This then it is which remains inscribed, as it were, on every man, so that if one will merely consult his own case, he will experience the truth in himself; for what remains thus implanted, comes because of something which is concealed from him. 3090. As touching the second resurrection, which will take place in the end of days when God Messiah is to come to judge the entire world, all men will then rise from their graves simultaneously and in a moment. This can be most clearly evident if one is willing to consult the things which stand open before his eyes and then to trace their causes to that which exists in things spiritual. But this comes from things more interior and at the same time, from inmost things, which expel in a moment all that is gross and that II Ad. 1404-1405 541
18

30Dl-93]

THE WORD EXPLAINED

serves as a covering and thus as a body. It is well known that in fluids, lightning commoves the inmost parts, and causes such a fer mentation in the fluids that they afterwards become clear, this being effected in the purer atmosphere. Why then, when it is pleasing to God Messiah that life, like lightning, commoves the inmost 8 [of man], shall not everything which enfolds that inmost and is caned its corporeal be wholly separated in a moment? 3091. So likewise with all men, when it is pleasing to God Mes siah. By his divine power he raises up whomsoever he wills, that is, those whom he has loved in their life, such as Abraham, Isaac, and Jacob, besides many others; for the heaven of God Messiah is full of the dead who have thus been raised up, of whom, however, there are many who died in primitive times. 3092. As touching resurrection itself, this could never be ef fected except by means of the death and resurrection of the Messiah. By reason of the Fall, Jehovah had entirely separated himself from the human race and could by no means be joined to it save through his only begotten Son; for he regards the human race through a mediator, and there could be no mediator other than he who is God and at the same time Man, and who as Man fulfilled all justice. To act against justice would be to act against himself. This then is the reason why men rise again, namely, that He breathes life into them, which is the life of God Messiah. From natural things it is most certainly known that there can be no life or rebirth, thus no harvest, no tree, no bodily life, unless there be heat, it being heat which inspires life. So likewise in spiritual things, there can be no life without love and, in fact, without the Love which is in God Messiah. This is the heat which is infused into those who are called shades, and which thus, like lightning, as said above [n. 3090], dispels in a moment all that impedes and entangles. There fore, this last judgment is likened to lightning which cometh from the east even to 9 the west [Matt. ~427]. 3093. That they also will be raised up who are not reformed, comes from the love of God Messiah toward the entire human race, this love being the spiritual heat which excites. But the same is
ut intimwm vita sicut fulmen emoveatu,'. Our translation is based on the assumption that emoveatuT is used in the sense of emoveat. The Latin editor emends the text by altering vita to vitae. If this is correct, the translation would be, that the inmost of life is commoved like lightning. The autograph has" from the east and west."
54~

II Ad. 1406-1408

GENESIS L: 4-14
a heat which condemns; for all other heats, that is to say, all natural loves then become like colds, light like shade, life like death; and this consists in all things being contrary to the things which are in the heaven of God Messiah. Therefore, it is called torment and gnashing of teeth; for loves become colds, just as in the life of the body they had been fires.
GENESIS

4 And when the days of his mourning were passed, J oseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying, 5 My father made me swear, saying, Lo, I die; in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now, therefore, let me go up, I pray thee, and bury my father, and I will return. 6 And Pharaoh said, Go up, and bury thy father, according as he made thee swear. 7 And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, 8 And all the house of Joseph, and his brethren, and the house of his father; only their children, and their flock, and their herd, they left in the land of Goshen. 9 And there went up with him both chariots and horsemen; and it was a host exceeding great. 10 And when they came to the threshing floor of Atad, which is in the passage of the Jordan, they wailed there with a great and very grievous wailing; and he made a mourning for his father seven days. 11 And the inhabitant of the land, the Canaanite, saw the mourning in the threshing floor of Atad; and they said, This is a grievous mourning to the Egyptians. Therefore they called the name of it Abel-mizraim, which is in the passage of the Jordan. 1l'l And his sons did unto him according as he commanded them; 13 For his sons carried him away into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought, as a field for a buryingplace, of Ephron the Hittite, before the faces of Mamre. 1
1

See n. 31'28 note.

543

3094-97]

THE WORD EXPLAINED

14 Then Joseph returned into Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father.
3094. First as regards mourning over the dead. \Vith the ancients this was so customary that to mourn the dead was an instituted practice. Thus we read of Abraham that he mourned Sarah his wife [chap. ~32]; and of others that they mourned their parents; and here that a solemn mourning was instituted by the Egyptians both when they were in Egypt [vs. 3] and later, prior to thei r crossing the Jordan [vs. 10]; indeed, so great was their mourning that they named that place from the grievous mourning of the Egyptians [vs. 10, 11]. 3095. As touching mourning in general, it has two causes, as follows: The FIRST CAUSE is that men mourn the fate of another. This mourning comes from pity, in that men pity them, and this from many causes both in general and in particular, and also from causes in the mourner himself. 3096. The SECOND CAUSE is that men mourn the loss of persons or things that they love. This mourning is a grief on account of what is lost. Such is the mourning over friends by reason of the loss of social life with them; likewise, and also from many other causes, the mourning over a consort, when men think of their loss and perceive it; the mourning of parents over their children; of children over their parents; also the mourning of all men over their losses, as for instance, the mourning of natural men when they lose wealth, dignity, and possessions, with the result of ensuing misfortune. Thus men mourn over things both animate and in animate. The mourning of spiritual men, on the other hand, is over their damnation and also over their wicked deeds, etc. 3097. Mourning over the dead comes, then, from these two causes, either because they pity those who die, or because of the loss of those whom they have loved. So deeply are these causes inscribed on human minds, that in olden times men mourned over all the dead, and this more especially since they knew that those who were dead could never rise again without the resurrection of the Messiah, of which we have spoken above en. 309~]. Therefore they desired him with such ardor; and therefore the end of days is called" the desire of the hills of the world" (chapter 49 26 ). Not 544 11 Ad. 1409-1412

GENESIS L: 4

[3098-01

only did men then pity those whom they had lost; they mourned also because they had lost social life with them in earthly society, and especially because they would lose social life with them after death. It was for this reason that they so greatly desired the Messiah and his resurrection, for without this, as was said, no resurrection could be effected. 3098. As to what further concerns the present mourning, this can appear from what follows. In addition to what has now been said concerning the causes of mourning in general, the present mourning was instituted by the Egyptians to the end that at the same time, might be described the grievous mourning and the lamentable state in the end of days; that is to say, the funereal rites both of those who then lose Israel and of those who then lose Jacob. 3099. And when the days of his mourning were passed, Joseph spake unto the house of Pharaoh, saying, If now I have found grau in your eyes, speak, I pray you, in the ears of Pharaoh, saying (vs. 4). Here a clear distinction is made between the mourning of the Egyptians and the mourning of J oseph; for the subj ect of the preceding verse is the mourning of the Egyptians, of whom it is said that they mourned Joseph's father seventy days [vs. 3]; while here it is said: When the days of his mourning were passed. The distinction is still clearer in what follows, to wit, in verse 10: "They wailed there with a great and very grievous wailing; and he made a mourning for his father seven days." 3100. First the question arises as to what was meant by this double mourning, the one in the land of Egypt and the other in the passage of the Jordan [vs. 11] ; and then as to what is signified by the fact that the Egyptians mourned, and what by the fact that J oseph mourned. 3101. It must be known that by the Egyptians are meant men who are natural and of perverted order, the Egyptians being magicians and the like who worshipped the devil because he be witched their eyes and deluded them with quasi-miracles, of which we speak elsewhere En. ~140, n53, ~157, ~163]. By Jacob is meant he who took hold of Esau's heel, and, by means of his sons, called Jacob, bruised the Messiah's heel. Consequently, by Jacob is meant that which is of the devil, namely, riches, dignities and the like, which are merely worldly and terrestrial. What is meant II Ad. 1413-1416 545

310~-05]

THE WORn EXPLAINED

by Israel has been told above [n. 3088] ; for J acob, being a man, carried a twofold personality, one according with his name and the other according with the representation of the Messiah in his gen eration. 3102. The mourning of the Egyptians was, therefore, their mourning over Jacob, that is to say, over the loss _of thQse ~ings which are meant by this Jacob. 2 - ~ 3103. Now since all this has more especially in view the end of
days -;nd that universal mourning which shall then obtain, there-
I fore, by the Egyptians are then meant all tho~ who are n~al
men and live a perverted order of life, and whom the ser ent of the
tree ;f the knowledge of good and evil thus decei~es~ These will
then mourn Jacob, that is to say, the world and such thing~as~re
in the world, because these will pass away from them. (3104) As to who these natural men will be, everyone from his ow~h, and also from the thoughts and deeds of his own animus, can know that they will be susceptible solely to things worldly_and I cm:pm:;;al, and this whosoever they shall be, both of the Jews and of the gentiles, in the entire globe. 3 - 3105. Thus the first m~urning of the Egyptians which took place at home, are the days of mourning from the time of Noah to the end of the world. 4 This period is what is signified by seventy days [vs. 3], seventy days being seven centuries of days; for by " days" and" years," etc., are signified periods of time. For the rest, when Egyptians are mourning Jacob, they are mourning their own wealth, that is to say, the loss of things worldly and ~ial when these are no longer theirs; as did Jacob's descendants when they were driven out of the land of Canaan. They mourn also over what will happen to them after the days of their life, that is to say, when they are shades, when they will set up that mourning which, as was said [n. 3097], is the first mourning, on account of
[Crossed off:] But the twofold mourning signifies-the one, the mourning when they were expelled f.rom the land of Canaan and fro!!!.-their wealth and dignity,- ~. [Here come the following unfinished paragraphs which are crossed off by the Author:] The first mourning instituted by the Egyptians was on account of Israel, Israel being plainly mentioned by name (vs. !i.l); that is to say, on account of the loss of those things whichThe first mourning of these Egyptians will be on account of Israel becans they have lost him; what is meant by Israel is also known. Confer n. 3171.

546

II Ad. 1417-1420

GENESIS L: 4

[3106-08

which, mournings were instituted with both the Egyptians and the Jews, lld now in the entire globe. r3106~ The second mourning of the Egyptians will be in the e1ld of when they will be spoiled of all their riches wherein they trust, both in this world and moreover after death t9 .!!-U eternity. This mourning will be $rievous, grievous namely, when J~l passes over into the land of Canaan, the Egyptians remaining b;hind; and when he [and his brethren] will take dh them their father J acob, that is, those worlilly th~gs, and will bury them, \) that is to say, will care nothing for them, but regard them as dead, even though they abound in them. 3107. Joseph is here the son of Israel who mourns his father, from causes of which we spoke above, n. 3088, which passage may be consulted; 5 for the mournings of Joseph are !:hr.ee, while those of the Egyptians are two. a The subject here treated of concerns also Joseph's journey to bury his father, as stated in the next verse; and likewise the journey of those who are meant 7 by J oseph's brethren in accordance with the blessing given to each. Therefore, in the text we read of J oseph that he asked permission of Pharaoh, doing this not in his own person but by means of those who' are nearest to him. As to what is meant by Pharaoh, the King and Emperor, this has been told above [no ~~53, ~~61, ~341, ~349n]. Thus when by Joseph is meant the son of the church of God Messiah, then it is he who prays, both for himself and for his brethren-doing this, however, in his own name-that it may be allowed him to journey into the land of Canaan to bury his father. 3108. Jacob is Joseph's father as he is the father of all the sons of the church, aU men being born of such a father, just as the finest wheat is grown from black soil, nay, and from dung; for every man is born natural and so is educated, being born into nature and its love and formed by means of the senses and the natural mind. From thence comes his life, this life being the father of every man. }'rom this, he is then reformed, that is, reborn like wheat from

";ra:y;,-

In the autograph, the reference which we give as " n. 3088" is as follows: "The paragraph marked ~ which follows n. 1403." In the autograph, the sentence that next follows is emphasized by two "N B's" written in the margin. 7 The autograph has pl'oficiscuntm' which is clearly a slip for intelliguntur.

II Ad.

14~1-14~3

547

3109-10]

THE 'WORD EXPLAINED

dung and black soil, and then his father is buried and cast into the grave. s 3109. When therefore, J oseph, as the son of the church, begs of the King and Emperor, meant by Pharaoh as above En. 3107], that he be allowed to journey into Canaan to bury his father, he does not approach Pharaoh directly but through his ministers. Otherwise there would be a revelation to every individual, whereas this is given only to those who are in inmosts, to wit, in the house of Pharaoh, and these have the Word of God Messiah; for God Messiah is his Word. 3110. When it is the Messiah who is meant by JoseT!.h in this text, then arises the supereminent sense, to wit, that it is He who continually prays and intercedes for the church and for the coming of his kingdom. Then by the hO'Use of Pharaoh is meant the house of God Messiah which will continually pray to God "Messiahthat his kingdom may come, doing this by God Messiah's own prayer wherein is nothing whatever which does not concern this kingdom as by the mercy of God Messiah the reader may see explained else where [n. 89l6]. For he who prays to the Father in the name of God Messiah shall obtain his prayer [John 15 16 , 1623 ]. That is to say, he who prays through God Messiah and directs his prayer to him and not to Jehovah his Father-for no one can approach Jehovah the Father save by the Son [John 146 ]-the same shall obtain his prayer. This is what is meant by praying in the name of God Messiah. That the human race, and also the dead, both saints and others, and likewise spirits and angels, can never approach Jehovah the Father save by the one only Son, is clear from what has gone before; for without the Son, man is entirely separated and the world would perish in an instant. It would be like wishing, by faith or the superior sight, to look into an abyss where one meets with nothing but the thickest darkness; or as though ~n wished to approach him by obedience, that is, by the works of the law, when inwardly they are as a filthy vessel and as dung. 9 Some do indeed wish to approach Jehovah the Parent by such obedience -of which, as to how absurd it is, I have now spoken also with those who are like to--ih~eFs, and they still insisted,
This paragraph is emphasized by three "N B's " written in the margin. The last two-thirds of this paragraph is emphasized by "N B" written twice in the margin.

548

II Ad.

14~4-149l6

GENESIS L: 5-7

[8111-16

I[ as do the Jews on ea!.th, that they wished to approach J ehovah

the Parent without God the Son; and they became silent.! 3111. [My father made me swear, saying, Lo, I die; in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now, therefore, let me go up, I pray thee, and bury my father, and I will return (vs. 5).] J oseph is here said to return, namely, into his lory, after he has buried his father, as stated in the text; not that they will then return, but because the period in respect to which all these things are signified, is now drawing to an end. Thus a new period commences, which involves the like things. Hence J oseph said that he would return. Yet, after his death, he again went back to the land of Canaan as told in the last verse of the present chapter. 3112. And Pharaoh said, Go up, and bury thy father, according as he maile thee swear (vs. 6). These words are a confirmation of what has been said above. Thus permission is given. 3113" And Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt (vs. 7). By these words are now signified all the principalities and dominions, with their subj!:,.ets, '}\ which in the end of days will put forth the grievous mourning spoken of in verse 10, and concerning which we read in David [Psalm] 105 22 3114. Moreover, from the twenty-third verse of Psalm 105, it is evident that a difference is observed between "Israel" and " J acob," as noted above [n. 3088], to wit, in the words: "Then Israel came into Egypt (that is, into captivity) ; J acob became a sojourner in the land of Ham" (that is, in damnation). 3115. In the supreme sense, by the servants of Pharaoh arc here meant all those who approach J ehovah the Father without the Son, for these call themselves servants of God; but they are not admitted into the land of Canaan, as will appear presently. Thus with the elders of his house, that is to say, the priests and kings, and also the elders of the land of Egypt, those are mentioned of whom we have spoken above En. 8110]. 3116. By Pharaoh are here meant all those who ~ake themse!yes 1\ God,_and wish to be worshipped as God; but they are the gods of ,
1 No. 3110 (~ Ad. 14~5-6) is cited in the Author's index to his Memorabilia, S.v. Dominus, Judaei, and Mediatio. See the Table of Contents.

II Ad. 14!'l7-143!'l
19

549

3117]

THE WORD EXPLAINED

Babel, etc., for it is in themselves that they place all power in heaven and on earth. Thus they look merely to things worldly and terrestrial, and obtain the mastery thereof e::xactly like the devil himself, who does .:the like. The same is also true of those who make themselves God Messiah, and wish to be worshippeq..for Him; they also are gods of Babel, and devils. So likewise are those who put faith iI!. the sa~ts, as they call them, and thus pervert faith, \ and, rejecting faith in God Messiah, give it to those who have been ) men, and indeed the impure among men, whom they ha~vished to purify by arbitrary authority.2 But to what extent they are for this reason on sufferance in heaven, ~n be evident from Peter himself, who for this reason was cast out of the com pany Of the other Apostles. With the latter I have spoken quite frequently during the course of the past month,3 when 'Peter was deprived of all his throng, and it~as also shown what his character was. Thus he wanders around in miserable fashion, as stated above [n. 19l15]. 3117. It has also been granted me at times to speak with Solomon, who still retains his manner of speaking as in prov erbs. Still he was admitted into heaven, and persisted in his old dominion. Thus he is proud. But his wisdom was then of a poor sort, being such that it might be compared with the shade 4- of intelligence; for he put forth half-sayings, in order that a guess might be made as to the rest; though when I spoke in the same way, he himself could guess nothing. But it was told me that those who are admitted now are not those who are to be admitted into the kingdom of God Messiah in the future; for as yet they have no joy. Different is it with those who are worshippers of God Mes siah. With these, when it is pleasing to God Messiah, there
(

The first half of this paragraph is emphasized by " NB" written twice inj:he margin. This indicates that the present passage was written toward the end of MJ!r<;!':l- 1746; for in n~l-i- Swedenborg speaks of Peter being cast out of heaven, and that this statement was penned toward the middle of February 1746 is indicated by the fact that n. 1003 was written on January fJ9, 1746, and n. 1801 in the middle of the following February. Further confirmation is given by the fact that n. !il973 was written "almost an entire year" after April 1745. ... [Crossed off:] of wisdom.

550

II Ad. 1433-1434

GENESIS L: 8-9
is an image or appearance of the joy to come; and therefore they live in perpetual desire for the kingdom of God Messiah. s

3118. And all the hfYUse of Joseph, and his brethren, and the hoose of his father; only their children, and their flock, and their herd, they left in the land of Goshen (vs. 8). Here it is Israel who is now meant, first by Joseph, then by Joseph's brethren, [understood] according to the description given above [chap. 49], and also by the house of their father, namely, Israel, for it is these who came into the land of Canaan and buried their father, as is evident from verses 13 and 14. 3119. The fact that they left their children and their flock, etc., signifies that they were not Israel, and also that they were now entering into another period of time, that is to say, were returning into captivity from which they would come into Canaan, by the agency of Moses. All this likewise signifies the last times; for similar alternations frequently recur, so long as man is in the world. In the world, both in general and in particular, yea, in the minutest particulars, are nothing but captivities, servitudes, and the emerging therefrom, and all these are types and images of the last time, being types and images of those who come into the land of Canaan, that is, into heaven, then again return into captivity, and so again come into heaven, and this with variety both in general and in particular, yea, in the minutest particulars, as already said. All of which signifies the state at the last days. 3120. It is said in the land of Goshen where was the choicest land of Egypt. Thus first they were introduced into pleasant places, or into a kind of earthly loveliness, as is the case with men from their infancy to their age of youth and manhood, after which they come into servitude and thus into captivity, and so are miracu lously delivered therefrom. As to what the corresponding miracles were, with those who lived afterwards, this can be evident from many considerations; but of these, by the divine mercy of God Messiah, we shall speak later. 3121. And there went up with him both chariots and horsemen; and it was a host exceeding great (vs. 9). Here is described the magnificence and glory of God Messiah when he will come for the
These indented paragraphs are not cited in the Author's Index to his M emol"abilia.

II Ad. 1436-1439

551

THE WORn EXPLAINED last judgment, this being expressed by a host of angels, trumpets, etc. [Matt. ~431], which is in correspondence with what is men tioned in the text. The magnificence and glory is described ac cording to the state of each individual, and thus by ineffable va riety. 3122. That Joseph and his brethren nevertheless mourned, can be deduced from the verses that follow, but with them this mourn ing can be considered as arising from their grief and pity toward those who mourn as did the Egyptians-as now follows. 3123. And when they came to the threshing floor of Atad,6 which is Vn the passage of the Jordan, they wailed there with a great [and] very [grievous] wailing; and he made a mournimlg for his father seven days (vs. 10). That here the Egyptians now wailed with a grievous wailing, and this at the threshing floor of Atad, on the shore at the passage of the Jordan, clearly means in the ultimate sense, that this wailing was set up by reason of the causes mentioned above [n. 3106], and this because of the sig nification of the Egyptians; for it is not said of them that they buried Jacob, and from this it follows that they did not come into the land of Canaan. Yet, it follows also, that J oseph and his brethren carried Jacob away and buried him. Hence the wailing which was so grievous. 3124. It is said in the text that Joseph mourned Jacob seven days. In this case it is "mourning," while in the other it was "wailing," and this in order to indicate that this mourning, espe cially in the ultimate sense, arose from grief, in that they saw beside them those who were dead and who bewailed the worldly and terrestrial things, understood by J acob, which thus were lost; and so bewailed their gods which had been taken away by the sons of Israel, and thus cast into the ground, that is to say, despised though they greatly abound in such things, even to overflowing. This is confirmed by the fact that Joseph's mourning lasted seven days, for this indicates the same thing as previously (vs. 3] was indicated by seventy, as stated above (n. 3105], thus as is signified by a mourning of seven days, to wit, the mourning of all who have lived from the time of N oah to the end of the world. Therefore,
Here as below the autograph has Arad, but this is due to the fact that in Schmidius' Bible, the type for "t" is so cut that it may casily be mistaken for "r."
55~

II Ad.

1440-144~

GENESIS L: 10-11
the time is again mentioned, to wit [in this case] seven days, the seventh day being added because on the seventh day will be wailing with the Egyptians, and on the seventh day will be joy with Jo seph, though a mourning because of those things of which mention has been made; for we read that he made a mourning, that is, set up a mourning, but not that he mourned or wailed as did the Egyptians, or as the Babylonians then do, which is the same thing. 3125. And the inhabitmnt of the lamd, the COJna(J/f/,ite, saw the mourning in the threshing floor of Atad; atnd they said, This is a grievous mourning to the Egyptiatns. Therefore they called the name of it Abel-mizrailm, which i-s in the passage of the JordaJn (vs. 11). This mourning exists only with the Egyptians or with those who are meant by the Egyptians, for it is clearly stated that it is a grievous mourning to the Egyptians. A grievous mourning is the same as a wailing, and of this wailing God Messiah speaks much, calling it anguish of heart, etc., etc., and speaking at the same time of their torments and wailing after death. That it was a wailing of the Egyptians, that is, of those who are signified by the Egyptians, and not of Joseph can be further seen from the fact that it was from this wailing that the inhabitant set a name on the place; for Abel-mizraim signifies an Egyptian mourner. 3126. As touching the CamaanUe, by him are here meant those who are in heaven who see this mourning. Of the Canaanites we have spoken above [n. ~005, ~731], to the effect that they are of divers sorts. For in the land of Canaan then lived a great number of men who are now in heaven, namely, Abraham's de scendants [1] from Ishmael and his other children, such as the Midianites; [~] from the descendants of Esau and his sons who were in mount Seir; [3] also from Abraham's kindred; from Seth, and also from Rebel', such as the Rittites and the Hivites, etc. At that time, all who dwelt on this side of the Jordan were caned Canaanites generally, while specifically they were called Perizzites, Jebusites, Amorites. There also were the Hittites and [the city of] lIebron. Interposed was the Dead Sea where of old were Sodom and Gomorrah, and around which was the land inhabited by Lot's descendants, the Moabites. Atad also was in the land of
* This interpretation is given by Schmidius.

II Ad. 1444-1445

553

31~7-~8]

THE WORD EXPLAINED

Canaan but [not] far from the Jordan; 7 and since the mourning was observed in the passage of the Jordan, it was situated upon the Dead Sea 8 about the region of the Moabites. Thus it was not upon mount Seir or the land of Edom. Because it was in the passage of the Jordan, but not within the land of Canaan, there fore, the passage of the Jordan is again mentioned. Moreover, that his sons carried J acob into the land of Canaan is further evident from what follows, verse 13. 3127. And his sons did unto him according as he commanded them (vs. l~), that is, according as Israel their father commanded them. Here he is called neither father nor Israel, to the end that it might be signified that they did according to the commandment which will be uttered at that time, to wit, in the end of days. That in the present case it is Jacob himself who is meant, is evident from what now follows; therefore he is not here called father, lest the text be profaned. 3128. For his sons carried him away into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abra ham bought, as a field for a buryingplace, of Ephron the Hittite, before the faus of Mamre 9 (vs. 13). This then is the place where
In terra Canaa'M etiam fuit Atad sed longe a JordaM. There is evi dently some error here, for a few lines lower down, Swedenborg says that Atad was .. not within the land of Canaan "; see also n. 3123 above. Moreover, the Scripture context shows that Atad was not far from the Jordan. Possibly Swedenborg's intended meaning was "Atad also was in the land of Canaan, but beyond (or on the other side of) the Jordan." He defines the Canaanites as those who dwelt on this side of the Jordan (intra Jordanem), that is, west of the Jordan; and his statement that J oseph passed through the land of the Moa,bites places the latter's journey as being on the east of the Dead Sea; from which it foHows that Atad would lie at the north of the Dead Sea and east of the Jordan; thus it would be outside Canaan as previously defined (see A. C. 6537), but yet within Canaan as ordinarily understood. Relandus, in his Palestina, p. 481, a copy of which work was in Swedenborg's library, gives Jerome as authority for placing Atad or Abe1-mizraim within the land of Canaan between Jericho and the Jordan and two miles west of the latter. Most commentatorS take Atad to be the name of a man. We may add that the present text is the only place in the Bible where Atad is mentioned, and nothing further is known concerning its location. Lacus Asphaltites. The Dead Sea was called by Pliny and Josephus Lake Asphaltis or the Lake of Asphalt. Schmidius here departs somewhat from his usual exactneSs. A more literal translation would read: .. which Abraham bought with the field for a possession of a buryingplace, from-with Ephron," etc. On the other hand, he; is more exact than in his translation of the same words in Gen. 9320 where, instead of "before the faces of Mamre," he has" before Mamre."

554

11 Ad. 1446-1447

GENESIS L: Hl-14

[3U9-31

they buried their father Jacob, that is, buried those things which are meant by Jacob. It was in a cave, and thus in a shady place, in order that he might be taken from their sight, and, in fact, taken to the feet of Abraham, where he would slowly revive, until at last those worldly things were rejected; for he was a man, and thus God Messiah would remember him in the end of days, on account of Abraham. As to how this man could sustain two persons [Jacob and Israel], this is left in doubt; the representation itself goes to the posterity named Israel, being in this way withdrawn from J acob. 3129. We read in the text that his sons carried hiJm away, and by these words it is still further confirmed that they carried away that burden which was so grievous to them and cast it into a cave. Moreover, the several words of the text signify interior things which involve the state at this time, as for instance, the fact that the same words '[as in chapter ~320] are again repeated; also the fact that it is said, before the faus of Mamre, the place where Abraham had lived; so that Abraham, that is, the sons of the church of God Messiah who are called Abraham would have them in view and would behold them. As to the beholding of evil in states of glad ness, this has been treated of above [n. ~168], to the effect that it contributes to the remembrance of oneself and so to the glorification of God Messiah. As to the fact that all things good, gladsome, and pious, are comprehended from their contraries, etc., etc., see elsewhere.]. 3130. Then Joseph returned into Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father (vs. 14). Here we meet the same things as were stated above [vs. 7, 8]. They are repeated in order to signify that a second period is now commencing. 3131. Here likewise he is called .1oseph's father, and this twice, it being said first that he was the father of his sons, and then that he was Joseph's father. First then we read of Joseph, and after wards of his brethren, and so of those who were with his brethren, these being the house of J oseph and that of Israel (verse 8). Noth ing is here said of the Egyptians, although they also returned; the reason is, because the inmoSt meaning concerns the sons of Israel who were entering into their captivity, as said above [n. 3119], and were thus cotI'unencing a new epoch or a new day.
t

Confer n. 6115, 11894.

11 Ad. 1448-1450

555

313~]

THE WORD

EXPI~AINED

I(' I

3132. As to their burying their father Jacob, this the reader will see explained above [no 3108] ; for from very birth, Jacob is the father of all men. In the most universal sense, moreover, hu man nature itself is called J acob, and so the human nature of the Messiah also, who, as is well known, underwent those most dire temptations of which we read. Although free from all hereditary guilt-for it was the Divine of God Messiah that adjoined to itself a human nature, and no guilt could exist by birth from this, he being divine and supremely pure in soul and mind-he was yet full of infirmities as to that which is called the natural and which he took from his mother, who, being human, could never have been pure. This God Messiah himself bore witness to, when his mother wished to teach him what he should do in things divine, and he repulsed her and called her woman [John ~4] ; also on other occa sions when, as we read, J oseph and Mary were present [Matt. 1~46-50, Mark 3 31-5, Luke ~49, 8 2 0-1, John 1925- 7 ]. Thus the seed was divine; but the seed of the woman was that human nature whereby he was tempted andwherebyhe trampled on the head of the serpent [chap. 3~]. It wa~ the lowest p~rt of this n~ture, to wit, the heel, that Jacob bruised, first doing this himself and al~ by .his sons, analater by his descend~ts even until the \\ coming of the M~siah, when for IS reason they were expelled ,from the land of Canaan. From that time on, the same [spirit] leads th~, and bruises the heel of the Messiah by' therr means. lj May God Messiah have mercy upon them. 2 2 [The following continuation of this passage is crossed off: I So long as

they are in the body. human minds have need of the mediation of spirits, but not so after death. This is a consequence of the connection of the mind with the body, this connection being- effected by means of the nerves an blood vessels which are in man and constitute the copulating bond. It is different in spirits and in the dead who have risen, there being no such bond in them. Therefore, if man were deprived of the mediation of spirits, he would at once die. From this it follows that He who rules spirits, that is, the spiritual heaven, rules man, that is, the entire human race: - That God Messiaililone -rules the spiritual heaven ana thus the huma'llrace, is so evident a trEth that no question can be raised concerning it; for if he should relax this charge merely for a moment, man would at once be precipitated by eyil ~nii, accord ing to their disposition, into the most direful insanities, and thus into the_ most atroious geath. ([Doubly crossed I This, moreover, it has been granted me to learn from experience; for when a slight check was momentarily relaxed, as it were, certain spirits, from their evil disposition, alliit they were not so atrocious as the spirits around other men, at once had-.) This is wh t I happens in the case of those who in impious fashion kill thelllselves; for their life has then been such that it delivered them over to the po~er of evil genii.

556

11 Ad. 1451

GENESIS L: 15-fH
GENESIS

[3133

15 And when Joseph's brethren saw that their father was dead, they said, Peradventure J oseph will hold us in hatred, and re quiting win requite us all the evil which we have returned unto him. 16 And they gave a command unto Joseph, saying, Thy father, before his death, did command, saying, 17 Thus shall ye say unto J oseph, Forgive, I pray thee, the transgression of thy brethren, and their sin, in that they returned evil unto thee; now, I say, forgive the transgression of the servants of the God of thy father. And Joseph wept when they spake unto him; 18 For his brethren also went and fell down before him; and they said, Behold, we are thy servants. 19 And J oseph said unto them, Fear not; for am I in God's stead? !eO Ye indeed thought evil against me; God thought it unto good, that he might do, as at this day, to make a great people alive. !el Now, therefore, fear ye not; I will sustain you, and your children. And he comforted them, and spake upon their heart.
3133. Now commences the second period. Inmostly and su premely, this likewise regards the kingdom of God Messiah. This period commences from the Efe of those who, from the burying of Jacob, returned into Egypt, and consequently into' that captivity in which they continued for four hundred years.'" This captivity is not treated of, being set forth here merely in a kind of summary; but then, by the sons of J acob and their children must be under stood their posterity. This manner of treatment is used in the Word of God Messiah with the utmost frequency; that is to say, the calling of a posterity simply by the name of its father. Thus an entire posterity is called Jacob, or Judah, or Benjamin, etc. Again, though it was to Abraham, and afterwards to Isaac and also to J acob, that the land of Canaan was promised, yet it is their descendants who are meant, as shown above. So in the present chapter, though Joseph speaks to his brethren, namely, that they should carry up his bones (vs. !e5), yet it is his descendants who are meant. The like applies to the statement in chapter 46 4 , that
" See n.
~089

note.

11 Ad. 145!e

557

3134-35]

THE WORD EXPLAINED

Jacob should go up from Egypt into the land of Canaan. This' usage is so common that there is no need of heaping up confirma tions. 3134. Here, therefore, the captivity of Jacob's descendants in Egypt is now set forth as in a summary, by the recital that after the death of their father, they submitted themselves to Joseph to be his servants, and that he comforted them, as is evident from verses ~o and ~1; and, finally, by what he says concerning their retur to the land of Canaan (vs. ~4 and ~5). 3135. Jacob's descendants were sent into this long-continued captivity to the end that they might be prepared for the return to the land of Canaan. Theirs was a erverse nation and b now it was so entirely d~gene~te th~t it must be};ld in this captivity for a- long time before it could be prepared for entrance into the land of Canaan. As to what effect this servitude and captivity had upon them when they were let into a state of liberty, this is evident enough from their history, in that, among all the natio!!s oUhe entire globe, theirs was the most stubborn and the most wicked in , d~ti;n, being utterly pro~e to idolatry, and in their minden tire1yyewoyed from God Messiah. The cause of this was, that they worshipped nothing but what favored their own luxury and \ pride ; ~t;say, theJcared only f..~r thing~~or1dly and ter J restria1, having no care for anything heavenly, though heaven s!..oodQpen to th~, and though God Messiah showed himself present among them for so long a time. Suc also do_the still remain, and therefore it is not to be wondered at that the .J!:~the same at this day, and still reject God Messiah, their Benefactor and Savior, and in their hear s crucify him; and this despite the fact_that they: live a~ng Christians in noond~y light, and, fromthe several passages in the Wordof-the Old Testament, might see that light and so might understand. From thi one can judge clearly enough that rn\they are of the same disposition as ~ere th~ir fathers_ when these I had GOO Messiah ...resent amon them. This, moreover, is most clear y evident from the fact that while the have ~een held in captivit for almost seventeen hundred ears, the still do not wish to understand, and are still so haughty in mind that they declare themselves to be Abraham's sons, and, in comparison with them selves, despise a1L~ho I!r~ally: his sons, being sons of A raham from their faith in God Messiah. Therefore, in agreement with the 558 II Ad. 1453-1454

I
I

GENESIS L: 15

[3136-39

same disposition which was theirs at the time of J acob, and at the time of the Judges and the Kings, they have no other thought in their mind than to obtain ~~iah-so they call him-who shall \~ intr~duce them into dignities superior to all di .!!ities in the entire globe, and also into wealth and riches abov~ alLpeoples, wishing to obtain these without faith in God Messiah. As to what kind of a-llissiah it is that they then expect, this is clear beyondad;ilit,'\\ to wit, that it is th de '1 and no other, whom they will ~mbracel~ and worship, and whom perchance they would follow into that land, were it permitted him to act as their leader. But to what land? ,\ trul to the Dead Sea, where are Sodom and Gomorrah, and where, li~e inhabitants there, thEj_also will-erish. Such will be their I, J migration if they venture to undertak~ the journey without God Messiah. 3136. Since, therefore, Jacob's descendants now remained in the land of Egypt, dwelling there in Goshen, and thus entered into their captivity, to the end that they might be reformed, and might almost forget the land of Canaan, it can be evident that among them were also sons of Israel, though the greater part of them were sons of Jacob. Therefore, by the" father" who will be mentioned in this series is meant J acob and also Israel. 3137. And since this period, as a type, like the preceding periods and the subsequent, involves the last times, that is to say, that which will befall in the end of days, so also is this true of what now follows. This can be seen more plainly from the explanation of the actual text of the Word of God Messiah. 3138. It must further be observed that the captivity itself was the greatest benefit which could have been shown them by God Messiah, for without captivity and servitude, understood in various ways, no one is admitted into liberty. Therefore, had they lived in liberty and thus in abundance and delights, not one of them could then have been saved. 3139. And wherv Joseph's brethren saw that their father was dead, they said, Peradventure Joseph will hold us in hatred, and requiting will requite us all the evil which we have returned unto him (vs. 15). That here, as in the following verses, they speak in a twofold sense, namely, as sons of Jacob and as sons of Israel, has been told above [n. 3136]. In the sense where they speak as sons of Jacob, they speak from great fear that they will perish 11 Ad. 1455-1458 559

3140-41]

THE WORD EXPLAINED

unless they submit themselves to the lord of the land, it being he who is then meant by Joseph. By the lord of the land is then meant all power. This they fear; for Jacob and his sons feared and thus adored no other than one whom they thought able to destroy them. Him only did they worship as a god and hold as their idol, as we read above concerning J acob [chap. ~82o-22J. As to whether he was the Creator of the universe, or some other, this did not concern them, if only they obtained what they desired -as is sufficiently well known from their written history. It is the same when they worship Jehovah God without faith in God Messiah. Since they worship Jehovah God only because of things worldly and terrestrial, without faith in God Messiah,-not being able to worship in any other way-therefore, another is then given them, whom they call their god, such as Babe} and many others whom they follow; for the loves of self and the world are as far removed from love toward J ehovah God as is earth from heaven. 3140. The sons of Jacob now speak in like manner as do those who confess their sins, speaking as they so often spoke later when they were in the land of Canaan, at which time they were heard, not because of themselves but because of God Messiah who would be born as to the flesh in their posterity, and also because of Abraham; for they said, like as the s ns of Jacob here say to Joseph: Peradventure Joseph wil~ hold us in hatred, and requiting will requite us all the evil which we have returned unto him. 31~ So also in the last time, which all these words have prin cipally in view, when they WIn at last see God Messi~ c?me to judge \ \ the entire world. Then likewise they will be smitten with great terror and will say the same words to God Messiah as they now ) say to Jose h. That is to say, When they saw that their father was dead, t at is, saw that Abraham was not with them, and that the ' were not of that posterity according to the flesh and still less as to f!illh-it being then that it is said when they saw thattheir father was dead; then, from great fear and in anguish of eart, they willj say Peradventure Joseph will hold us in hatred, that is, t e es- '1\) siah, then meant by J oseph, who~th~ then know-= j;o be the Lo;d 0 !!:ll lands. There ore, remembering all the evils which they have done from the time of J acob even to that last day, they will say, both the living .-a!1d tl:!e dead, Peradventure J oseph will hold

I)

Swedenborg first wrote acknowledge, but this he crossed off.

560

11 Ad. 1459-1460

GENESIS L: 15

[3142-43

us in hatred, and requiting will requite us al!:!he evil which we have returned unto him. " To return" is to render evil for good. 3142. They are here called Joseph's brethren, and this for the reason of which we have spoken above En. 1925, 2466, 2898], namely, that the Messiah was born f~o!!1 Ja~b's p~sterity_and in the tribe of Judah. All in the entire globe, both he who is called J ~ob and he who is called Israel, will speak in_like man,E.er, inas m.UCh as everyone will acknowledge, b~cause in !I is co~scienc!:...he knows, that he has held God Messiah in hatred; for man is evil Ifrom his very infancy, loving nothingbut the !,orld, and_thus ;' ,reje:..ting love toward ~od M~iah. They who are then called Israel, will say in like manner Peradventure Joseph will hold us in hatred, and requiting will requite us all the evil which we have returned unto him, for they know not their judgmeDt unlil it has been pronounced. Ever individual is called to account for the, crimes which he has comml e , and so is thrust into damnation, as it were; but from this damnation, they are rescued by Bad Messiah, who, by faith in Him, are sons of Israel. This is confirmed in the Word of God Messiah, and, moreover, I have been permitted to observe it from things which have happened in heaven. There also, exist continual types of the last judgment, so that the greatest part of those there know not what judgment they will receive. Except as regards some, such as Abraham and Isaac and certain others, it cannot be inferred from their present life in heaven, that they will be among those who will r' enter into the kingdom of God Messiah; for~hey who are evil I still think that they_wiILbe lords oLihe whole [of heaven], and IJ !ish to be saluted as lords ~actly as.)n thei~ he;;rt, do the)j J"t,ws who live 1!~.12~_~_day. The ~viLwiJ;h hi~ew is also left ' in {his opinion, and thIs for many reasons, 0 which we speak

I\

elsewhere.~-

3143. And they gave a comrnand unto Joseph,~ saying, Thy father, before his death, did command, saying, Thus shall ye say unto Joseph, Forgive, I pray thee, the transgression of thy breth ren, and their sin, in that they returned evil unto thee; now, I say, r. is indented passage is not cited in the Author's Index to his Memom
bilia. Schmidius explains this by an interpolation (which, as usual, Swedenborg ignores): Praeceperl1nt (deputatis) ad Josephl1m (They gave a command to deputies unto Joseph).

II Ad. 1461-1463

561

3144-46]

THE WORD EXPLAINED

forgive the transgression of the servants of the God of thy father (vs. 16-17). As to whether these words were actually spoken by their father, of this we have no record; and seeing that there is no record, the speech is a fiction whereby they wished to deceive Joseph by means of his affection toward their common father. That there had been many fictions of this kind, and that these had come from their disposition, can be evident enough from the fact that they deluded Shechem and Hamor with like false utterances [chap. 3414- 17 ], and also, on a former occasion, their own father, when they told him concerning J oseph, that he had been rended by a wild beast [chap. 37 31- 3 ] ; for when a man is of such a dis position that he deceives another by false speech, this is ever recur ring, and he calls it into practice at any time and place whatso ever-as is well known. 3144. It was stated above [n. 3139], that they utter nothing save from fear, and thus that they adore as a god any lord of the land whatsoever. In this way also they now adore Joseph, as being in the place of Pharaoh. Therefore, J oseph answered them, " Am I in God's stead?" (vs. 19), and this that he might rebuke them be cause they had exhibited to him an adoration that was altogether divine; rebuking them, that is to say, not only in that they ac knowledged their sins and their transgressions-for they were well aware that Joseph knew these-but also because they had fallen down before him, and said" Behold we are thy servants," vs. 18. 3145. With the object of moving Joseph, they also called them selves the servants of [the God of] his father, and this to the end that he might forgive their sins and transgressions. This is said in a double sense, namely, that, as regards themselves, it is the God of J acob who is meant, and, as regards J oseph, the God of Israel. This also is the reason why Joseph burst into tears, as next follows. 3146. So likewise is it now in the end of days, which these words, one and all, have principally in view; for both those who will be called sons of J acob, and those who will be called sons of brael, will then say, as in the text, Forgive the transgression of the servants [of the God] of thy father. With what meaning those wha are sons of Jacob will say this, is clear enough but be cause they made up the words they had spoken previously, the words namely, that their father had commanded them to speak thus 562 II Ad. 1464-1466

GENESIS L: 16-17

[3147-50

[vs. 16], so likewise they will make a pretense of calling themselves the servants [of the God] of his father. In the absence of faith in God Messiah, they can never style themselves servants of Je hovah the Father, for they are servants of the devil, who is their lord, and when they s~ak words like these without faith in God M;;'siah, it is to him they are delivered up; for no one can ap proach Jehovah God without the Son but that he is dispatched to another god who is one of the devils. 6 As regards those who are entirely ignorant of God Messiah, this is a different matter; but as to what will be the nature of [this] ignorance, see elsewhere. 3147. So now in the end of days, those who are sons of Israel will say in like manner, but without fictions and false speech, that their father commanded them that they should say to God Messiah, Forgive the transgression and the sin of the servants of the God of thy father, it being Abraham who is then understood as the father who gave them this commandment by his example, as said above, and who acknowledged that he was dust, etc. [chap. 1827 ]. 3148. As to how God Messiah is called the God of Abraham, of Isaac, and of J acob, this also is seen from what was said above [no 1704, fl533, fl763]. For he is God of the entire world. As to love, he is the God of Abraham; as to fear, he is the God of Isaac; and as to terror, he is the God of J acob, and as Lightning, he is the God of Jacob's descendants. Thus, as to power, he is the God of all, both the faithful and the unfaithful, those who ac knowledge him and those who do not acknowledge him. 3149. And Joseph wept when they spake unto him (vs. 17). In what mind and animus Joseph was, that is to say, in what heart and thus in what love toward these brethren, is thus made manifest, to wit, that he was in the same as the Messiah, who is meant by him. That from mercy the Messiah wept over Jerusalem [Matt. fl3 37 , Luke 1334 ], and prayed for the Jews, even in the hour of death [Luke fl3 34 ], is well known. So also did Joseph mourn his father, as stated above [no 3078-80]. 3150. So likewise, in the end of days, He will have mercy upon all who are damned; for love, such as it is in God Messiah, being divine and thus infinite and supremely pure, sO' that he is Love itself, must needs have mercy, this being the very consequence and at
Swedenborg first wrote who is the devil.

II Ad. 1467-1470

563

3151-54]

THE WORD EXPLAINED

tribute of love. Therefore, he suffered death fo~ll men, where soever they are. 3151. Moreover, to weep is to give witness to love by mercy and grace. This is done toward the sons of Israel whom he has snatched frOl;l!..hell or damnation. Hence we have also tears of gladness. 3152. For his brethren also went and fell down before him; atnd they said, Behold we are thy servants (vs. 18). In these words is . I indicated the unreasoning folly of the sons of Jacob,!~ that tJ1:y bend the knee before all wh~m they fear. So now they bend it / lie ore Jose h as before God; for to fall down before one, and to say:Behora, we -are thySC;Vants, is fitting only before God. 3153. So also will the sons of Jacob act before God Messiah in the end of days, and this from a like cause, being from terr9r alone, without faith. So likewise Jacob acted before Esau from terror of death, as we read above [chap. 3~7 seq.]. The sons C;;f Israel will act in the same way-but with faith. Therefore, they will adore him, their God Messiah, by prostration, saying, Behold we are thy servants; for all men are servants of God Messiah, being purchased by his blood. So will His sons act; for he who is not a servant is not a son or heir of His kingdom. This is said of Abraham [chap. 183 , 19 19 ], but I do not know whether J acob called himself a servant to God Messiah, but only [that he called himself a servant] to Esau, whom he then worshipped as God [chap. 3313,14]. It must be observed in general, that the like things occur here as occurred in the case of J acob when he met Esau; that is to say, Jacob acted in the same way before Esau as did his sons before Joseph, in that he worshipped Esau in every way as God, but from a pretending heart. Thus he bowed himself to the ground [chap. 33 33 ], and said many times that he was Esau's servant [chap. 33 5 se q.]. Furthermore, Esau wept in like manner as did Joseph [chap. 33 4 ], the Messiah being represented by both of them. In what way these two events harmonize in respect to J~ob's ~ons being forced by terror to fall down before Joseph because they were then going into captivity, and because the M~ siah is represented by J oseph as he was represented by Esau, this may be looked into if it then be well pleasing to God Messiah. 7 3154. And Joseph said unto them, Fear not; for am I in God's
1 The latter part of n. gl53 (from" It must be observed") is emphasized
by .. NB" written three times in the margin.

564

II Ad. 1471-1474

GENESIS I,:

18-~O

[3155-56

stead,'! (vs. 19). Thus, acting differently than Esau, he rebuked them because they were worshipping him as though he were God. The Messiah is here represented before the sons of Jacob, and at the same time before the sons of Israel. Rebuking the former, he asks them why did they now fall down, and give themselves to him as servants, and thus acknowledge God, when they had not done this before? God cannot be worshipped as God by the evil, since none can truly call God Messiah Lord save by the medium of faith. To the words of a supplicant devoid of faith, He gives no ear; and, as regards worship-for the subject of the present discourse was worship-he does not acknowledge that He is their God, though it is different as to power. 3155. Here, then, to the sons of Jacob g he speaks, questioningly, to wit," Am I in the place of God?" or, as the text reads: Am I in God's stead? and to the sons of Israel, differently, to wit, that they should have no fear. In the supreme sense, he is speaking, not in reference to himself as Joseph, as is the case in the proximate sense, but concerning God Messiah, that He is God; for in the supreme sense, negative expressions disappear. Thus, when what is viewed in the text is the Messiah as to his human nature, whereby he suf fered captivity and death and became like another man, the question is,9 whether He is to be acknowledged as God, when with their own eyes they shall see Him whom they could not have seen had he not become man. And when Man, he was so united to God that he is one with Jehovah the Father; for he is One who is thus united, he being the Love which makes the oneness. Thus he is God from his Divine, and became one with Man. Therefore, as being one with Jehovah the Father, he is adored as to both natures, but separately by means of the worship which must be directed to him alone. Nor could he have been approached with supplication, as neither could Jehovah the Father, had he not become Man and had similar infirmities in respect to power. 3156. Ye irw1eed thought evil against me; God thought it unto good, that he might do, as at this day, to make a great people alive (vs. ~O). These are divine words, being so comprehensive that they cannot be explained unless we run through such numbers of
[Crossed off:] but not to the sons of Israel. From this point on, the paragraph is emphasized by "N B " written three times in the margin.

II Ad. 1475-1476

565

3157-58]

THE WORD EXPLAINED

particulars that they would fill many pages; for they extend to the whole world, and to the whole of heaven, and also to hell. 3157. First, as touching man, the figments of whose heart are evil from the very seed [chap. 8 21 ]. His thoughts are evil as soon as he begins to think, or to be a man in the genuine sense, it bein his interiors and_his thought that make him a man. In infancy, . lEs power of thinking is such that he can think only in an evil %y, for he thinks nothing but what concerns himself and the world. In themselves, indeed, these thoughts are not evil, wh~ reflection is made from them to God Messiah; for there is nothing in the ) entire globe which does not testify that God Messl~is, and that the kingdom of God Messia is to come. All that is eautilul and nall that is pleasing and delighVul, i~ a sign of harmonic(;onjunc Jltion, and thi~an never be possible without conjunction by lvine love. All things that are beautiful, pleas~ng, and delightful, flow from div~ove, just as thing; ugly, unpleasing, and ~delight ful flow, one and all, from the devil. So likewise in things spir I itual; for these must be the beginnings of things. Withol!t things ~pi.r.itual, nature is nothing. Thus God Messiah is now disj oined from man from his very birth, man thinking nothing but what separates Him; for he worships himself, and adores the world.'

"f

[THERE IS NO ADMISSION INTO HEAVEN WITHOUT PREPARATION]

3158. So likewise is it in the present case, with those who are sons of Jacob, as also with those who are sons of Israel. There - - that he fore, man must be regenerated, that is, reborn, in order ' may be able to enter the heavenly kingdom; and thus, that things worldly and terrestrial may be rejected beneath and beyond those that are spiritual, and may occupy not a single place above or within them. In other words, the order that has been perverted must be restored; for without the restoration of order, things -inferior are in the place of heaven, and things superior in the place of hell, since, i.n the man who is not regenerated, all that fosters ( tho~e loves which are the enemies of love toward God Messiah, is superior and thus interior. When this order is inverted, t~.~. Joves <i.-1Jl~d do indeed remain, but in such way that, r14a,tively.lo

-------

1 This and the following paragraph are emphasized by " NB" written in the margin at almost every other line.

566

II Ad. 1477-1478

ADMISSION INTO HEAVEN

[3158

love toward God Messiah, they are wholly dead. Then they con
stitute the body, as it were, of all and single things-a body which
lives not in the least from itself, but from the so~l, the latter in , ducing the appearance as though the body itself were living. So
long as the loves of self and the world act as the soul, so long is
the man entirely dead; and then spiritual things do not actuate his
body. Man is cast into densest shade in regard to things spiritual
and celestial; for if he then wished to form a body, as it were, from
things spiritual, and to reject the latter beneath and beyond his
own loves, he would never be capable of reformation. Sha_~~ there
fore, that is, ignoran~e, is w:hat is induced by God Messiah, and
indeed by means of the devil; in order that it may be possible fQr
man to be reformed and excused. So long, therefore, as man is
ruled in this way, he thinks nothing but what is evil, but God
, Messiah then thinks it unto good. Thus God Messiah permits tqe ~evil to introduce man into tern tations, captivities, servitudes, ~ ) diseases an the like. The devil thinks that the man is then held I , b~ and subju atedto himself, t at 18 to say, that he is then e~el lost. But it is then that God Messiah is most active, and reforms the man ~ for He then slays and extin uishes the lo'~f th~ ~orld and ~~lf, and -;fter~ards infuses a remembrance of him 'self, and gives faith to each one according to the measure in which
he can receive it;- and He does this again and again, according to
the man's disposition, which is to be reformed. Those who believe
that they need repent only at the last moment, like the crucified
thief [Luke ~340-3], and like the laborers who came to the vineyard
at the eleventh hour, and who received the same hire as those who
had come at the fifth or seventh [Matt. ~Ol-16], do not under
stand these arcana. As concerns the thief, he could by nO' means
have repented at that moment; but by the divine mercy of God
Messiah, he had been prepared during his captivity, and had been
led to the kn~wled e of God Messiah, and so could then acknowledge
the Messiah. How otherwise could he have spoken to Him in such
a way, that he uttered the words from his mind and heart, [and
asked] that God Messiah might remember him when He came into
His kingdom. As concerns the laborers in the vineyard, they are
those who come at the eleventh hour, that is, on the sixth day,
immediately before the last day, and who receive the same hire,
although they had not lived in ancient times; for the ancients
II Ad. 1478 567

'~

3159-60]

THE WORD EXPLAINED

)(

)1

JI

claimed the prerogative by reason of mere age, and because they

have been so greatly celebrated by their posterity; not to speak
of other particulars which, by the divine mercy of God Messiah,
shall be mentioned when we come to this passage. To this it must
be added that some are indeed reformed more quickly, and even at
the moment of death; but then they are of such a nature tha~they
' had been prepared previously in a marvelous manner of which they I
( themselves are ignorant; otherwise, if saved by the mere mercy of God Messiah, they would undergo infernal torments,2 as was told me concerning Judas the betrayer, of whom how ever, there is said to be hope because he was one of the elect who were given to God Messiah by Jehovah the Father, as .r.dej:lared by God Messiah himself [John 17 6 ]. '" 3159 N..Qthing can execrable 1of the Roman School 3be sodaring to as the audacit of the doctors \) 'I in admit men into heaven after deat , when yet not the least power has been given ~m, while ,those very men are the rather in hell who arro ate this power to thems-;lves. -But of-this matter w"e speak elsewhere when treating ~Babylonishha~ot.4

(316,9( That these words of Joseph are thus comprehensive, can, alsobe evident from the fact that the devil and his evil enii have r no other thought and endeavor tha~ 10~bt;in the su reme- pQi.;;. ! Thus they_are contin~ally plotting to ascen the throne o"TGod Messiah, that is to say, to arrogate His power to themselves; exactl as do the doctors ofthe Roman School whom the-devil ~ ~tuates as being completely his_P1!PE.ets. This he does at first b so blindjng them that they have not the least b!!.i~he existence of heaven and hell but only of the world. Beneath these dark shades they instihite their alaestral s o;ts,-illil}g the same persuasions on others that the devil has used on th~rrt.~ -

2 [Crossed off:] But these are mysteries which must not lightly be made public, for then a handle would be given to those who deny .. This indented paragraph is cited in the Author's Index to his M emora bilia, s.v. Judas. See Table of Contents. Palaeatra; see n. 1207 note. ~os. 3.!.5~~1j0 are each emphasized by "N B" written twice in the margin. (~[Crossed ojf:] Therefore, to them, as to thtO....QeviI, ate said these words of J oseph: Ye, indeed, have thought

568

11 Ad. 1479-1481

GENESIS L: flO

[3161-64

3161. Moreover, it is so common a fact in human life that there can be nothing more common, and it holds good in every particular as it does in the general, the fact, namely, that man thinks_~yil] against God Messiah, just as does_the 9.evil. But God has thought it unto good; for the devil is permitted to intend evil, nay, to bring it forth in man, but he is so permitted for the reason, as said above) [no 3158], that this evil may be bent and so turned into good. At times, it has happened to me within a few hours that his attempts to evil, and also his fals~speech~e I) turned in various ways into good and truth. Thus it is per- ) -.mitted me to~eak from incontestible experience. 6 f3162, The 'Word of God Messiah abounds in similar cases, and it~~sas aE_ e~am:Q.le~~~t~ffigy of the_s~_that the...Messiah himself suffered the devil to carry Him away even to the death of the c~s. yet this evil, brought upon Him by_~s and, at the)J' same time, b'y' t~ devil, was turned into Good . ~f; for thence came t e salvation of the human race. 7 3163. Therefore, the text now adds as at this day, to make a great people alive. By a great people is meant Israel, who is thus made alive. No other people can be meant in tni: text, and certainly not the descendants of J acob so long as they remain outside the faith and thus outside the gates of the kingdom of God Messiah. These words have been expressly brought in from heaven, though not dictated, as I could clearly perceive. 8 3164. That he might do as at this day signifies that this has been done and will be done at all times, and indeed in those who ~e l~e unto J oseph and are called sons of God Messiah, after the type of the Messiah himself, who in the supreme sense is meant by Joseph: Hence man is now made alive, for previously he _,!as devoted to death, that is, to spiritual death. But in the case of the man wit? whom God Messiah turns evil into good, that is, into
This indented paragraph is cited in the Author's Index to his Memorabilia, s.v. B01liUm, Malum, Fa/.sitas, Veritas. 7 This paragraph is emphasized by " NB" written twice in the margin. S This indented paragraph is not cited in the Author's Index to his Memorabilia. In the autograph, it is followed by an unnumbered and crossed off paragraph as follows: " That lte might do as at this day signifies that this will take place at all times, namely, their thinking evil in their heart against God Messiah, and this in manifold ways, as for instance, that men are damned because of the sin of one man, that"-

II Ad. 148fl-1486

569

3165-67]

THE WORD EXPLAINED

spiritual good, He buries the evil in that man, and raises up life in him. Such men are called a great people. 3165. Now, therefore, fear ye not; I will sustam you, and your children. And he comforted them, and spake upon their heart (vs. 21). God Messiah, it being he who is meant in the supreme sense, speaks thus to all men, both the pious and the impious, i.n I all the lands of the earth, from the time of Noah eyen to the end of days. To the impi~us he says that he will sustain them and their children, etc., for to them likewise does he give nourishment, nay, and nourishment like that which they themselves desire. Thus he has given nourishment to the J ews ~t all times, wit, when they were in Egypt in the time of Joseph, and afterwards up to Moses; likewise when they came into the land of Canaan, at which time he comforted them and spake to their heart, to the end that they might repent. Afterwards also, and now for seventeen hun dr.ed years, he has given them all the necessIties of life, and also wealth. - He has not, however, given them dignities; and this b'~ cause in their heart they are supremely proud and wish for_no other dignities than being supereminent above every people; but more especially because they are eager only for earthly things, the avaricious being rarely proud. They throw their pride inio riches that so they may persuade themselves that they are princes of the world; for they place all power in money. 3166. God Messiah addresses his own sons in the same words, but in a different, to wit, a spiritual sense, while to the former they were spoken in a natural sense. hese ---- are sons of Israel, being those, together with theirclllfdren, whom God Messiah spiritually sustains and whom he comforts and to whose heart he speaks ;fo~ he ~~forts them in every anxiety and misery ~( soul, and shows them favor and co~plaisance in manifold ways. 3167. These words, therefore, are of the utmost universality and have in view ~riods of time from the first da..y o[.xeformation t~ t~ .l~st. When, however, those whom He spiritually ~oles shall be sepa~ted from those whom He has consoled naturally, then will come another state and another aspect of things-:--Then, moreover, it will be through those who are received that they may be sons of God Messiah that every blessing will flow to the.others, though in a different way than at the present time when they are living together. The copulating bond, indeed, cannot be dissolved, 570 11 Ad. 1487-1489

to

GENESIS L:

~1-~~

[3168-69 But

for th.~re_ must be sons of G2d in the land of the living also. of this it is not as yet allowed to- say anything.
GENESIS L

~~ And Joseph dwelt in Egypt, he, and his father's house; and J oseph lived an hundred and ten years. ~3 And Joseph saw Ephraim's sons of the third generation; the sons also of Machir the son of Manasseh were born upon J oseph's knees.

3168. And Joseph dwelt Vn Egypt, he, and his father's house; and Joseph lived an h'lllfUlred and ten years (vs. ~~). What these words contain in the proximate sense is learned at once from the words themselves, to wit, that J oseph and his brethren dwelt in Egypt, and that Joseph lived fOT the stated length of time. In their broader sense they signify the sojourn of his posterity in Egypt, and, indeed, among gentiles, these being signified by Egypt because [the Egyptians] were outside the land of Canaan, and all who are outside that land are called gentiles. In the inmost sense, by Egypt is meant the captivity and servitude into which Joseph and his brethren descended. 3169. When, therefore, by Joseph is meant the Messiah, the signification of these words is that He came into servitude and captivity. It was in order that this captivity might be Signi~d) that His father Joseph and His mother [Mary] carried Jesus into E~ [Matt. ~14]. This is the meanmg in the supreme sense. So likewise, the meaning in the inmost sense is that the Messiah is to come into servitude from th.,$ beginning of days to the end, and more especially among the Jews at the commencement of this second period, and also later in all lands and with those who are called Christians?- This his servitude is treated of in the sojourn of Jacob with Laban, a sojourn that lasted twenty years. The first period of this servitude appeared to him as so many days [chap. ~920], being his servitude in th~rimitive church prior to Abraham, --Isaac, and J acob. Respecting the second seven days, we are not so well informed; it is described in chapter 30, verses ~9 and 30, where the blessing is set forth, the servitude being set forth in 11 Ad. 1490-1491 571

317o-7~]

THE WORD EXPLAINED

chapter 31, verses 38 to 41 inclusive, which verses have in view also the third week, namely, from the advent of God Messiah ~o the end of days; for the servitude continues from the beginning of the world even to the last day. As to how the time between Adam and Noah is regarded, this has been told [no 1080]; it is called not a week but a month [chap. ~914], in order to signify that the other periods were then being carried in the womb, etc. 3170. As touching the words his father's house, it is known well enough that he had served this; and for what reason he did so, has also been told [no 19~6, 19~9, ~137], namely, that they might be emended. For the rest, in the supreme sense, by the house of J oseph's father, that is, Israel, as Joseph also [declares, when he] calls his brethren [sons of Israel] (verse fl5) are meant all those in heaven and on earth who have served in like manner, that is, have been in Egypt. Each one of these must serve if he is to be a type of God Me.ssiah; and he must serve from love, as did God Messiah, and not by reason of guilt and crime. In the latter case, it is no servitude, for no regard is paid to it, the servitude that is regarded being that which comes from love. Love makes servitude sweet, but all other causes make it grievous. 3171. The fact that the text at once makes mention of Joseph's age, which is also done later in verse ~6, involves something mystical. This, however, can be investigated only by means of ordinary years, as, for instance, by 6 and 7 which, multiplied together, make 40; this multiplied by no makes 4400, which is about the number of years from Noah to the present day.9 3172. That Joseph sustained his brethren throughout their whole life, can be evident from the preceding verse, where he says: "I will sustain you and your children "-just as God Messiah sustains all those of whom we have spoken" above [no 3166]. Joseph did this within the period and the times now treated of, and, there fore, he was the lord of the land during all that time; and that the
* The autograph has d 31." Why Swedenborg took the figures 6 and 7 is not apparent. His calcula tions, however, are not exact (compare nos. ~79 and ~741), for 6 X 7 equals 42, and 42 X 110 equals 4,620. According to Usher's Chronology, the date of Noah's birth is 2948 B.C., which, added to 1746, the year when Swedenborg was writing this passage, makes 4694. The date of the deluge is 2348 B.C. which, added to 1746 makes 4094. Compare 11. :n05.
57~

II Ad.

149~-1494

GENESIS L: 913

[3173-77

famine was long continued, even though it is said in the narrative to have lasted fourteen years [including the years of plenty], was shown above [n. 9l736-38]. 3173. And Joseph saw Ephraim's sons of the third generation; the sons also of M achir the son of M anasseh were born upon Joseph's 1 knees (vs. 9l3). By Ephraim's sons of the third genr eration are meant those three classes of the church, like the three faculties in man, over which Joseph was supreme, just as the soul is supreme over the three lower faculties. In the inmost sense, by J oseph is meant the inmost of the church and thus its soul, and, therefore, by the three generations are meant the other faculties which follow. But when by Joseph is meant the Messiah, and thus the Soul of His kingdom regarded as a body, then it is the two lower faculties that signify the church, divided into three classes, the third class being then called the body.2 3174. By the sons of Ephraim of the third generation are likewise meant those three times from the time of Noah to the end of the world, of which we have spoken above [no 9l9l03, 9l9l14-15,
9l9l9l1-9l9l].

3175. As to what is said of the sons of Manasseh, by these are meant those who are adopted. Thus they are not genuine sons but sons who have been adopted and, as it were, implanted, this being what is signified by being born upon one's knees. The genuine sons are called his seed and are said to come forth from his loins, as above ,[chap. 35 11 , 46 26 ] ; but they who are adopted are said to be born upon the knees, as we read above concerning Rachel, when she adopted as her own the sons of her handmaid (chapter 303 ). 3176. As to who these adopted sons will be, this by the divine mercy of God Messiah shall be told elsewhere. This, moreover, is the reason why Ephraim was preferred by Israel above Manasseh; for by Ephraim are signified two fructifications, see chapter 41 52 3177. When by Joseph is understood the Messiah, then, the subject of the text is the church of God Messiah and his sons both genuine and adopted, these being presented under the persons of the sons of Ephraim and Manasseh.
1

The autograph has his. This last sentence is emphasized by "N B" written in the margin.

II Ad. 1495-1499

573

3178-79]

THE WORD EXPLAINED

GENESIS

~4 And J oseph said unto his brethren, I am dying; but God in visiting will visit you, and make you to go up out of this land unto the land which he sware to Abraham, to Isaac, and to J acob. ~5 And Joseph took an oath of the sons of Israel, saying, In visiting, God will visit you; then shall ye make my bones go up from hence. ~6 And J oseph died, being a son of a hundred and ten years. And they embalmed him, and put him in an urn in Egypt.

3178. And Joseph said unto his brethren, I am dying; but God in visiting will visit you, and make you to go up out of this land unto the land which he sware to Abrahann, to Isaac, and to J acob (vs. ~4). As to the literal sense of these words, this is at once apparent; but that in these same words there is a broader sense is clearly evident from the fact that it is here said that Joseph spake to his brethren concerning his death, when yet at that time only a few of them were living, and with the exception of Benjamin, these were all older than himself. In this case, therefore, speaking to his brethren is also speaking to their sons, nay, to their de scendants, all of whom are called brethren, as is frequently the case in the Divine Word. This is even more clear from the words that follow, when Joseph said, God will visit you, and make you, to go up, that is to say, will visit those whom he calls brethren, when nevertheless it was quite certain that God Messiah would not "in visiting visit" those who were living at the time, nor would he make them to go up to the promised land. Moreover, God Messiah himself speaks in the same way to Jacob, where he says: "I will go down with thee into Egypt; and I will make thee to go up in going up" (chap. 46 4 ), when yet in the same verse he speaks concerning Jacob's death, saying" And Joseph shall put his a hand upon thine eyes." From these and other sayings, J oseph could clearly have understood that his brethren whom he now addresses and of whom later he took an oath, on which occasion he calls them sons of Israel, would not go up from Egypt to the promised land, but only their descendants. 3179. Seeing that there is such a meaning within these words,
a The autograph has thine.

574

11 Ad. 1500-1501

GENESIS L: M

[3180

a meaning namely that is broader than what appears from the words themselves, it follows that there is a still broader, and even a broadest meaning. Of these, the broader concerns all that people, from the time now in question even to the end of the world. To them he speaks in like manner, it being they for whom this Scrip ture stands, that is to say, those among that people whom he calls sons of Israel and of whom he took an oath that they should then make his bones to go up [vs. ~5], of which words we shall speak presently. Who among Jacob's descendants these are, can be evident from the inmost sense, namely, that they are those who are true sons of Israel. In this sense, by J oseph is meant the Messiah himself, by "in visiting, to visit" his advent into glory, and by the promised land, heaven itself. Thus these words have regard, one and all, to the last day when God Messiah is to come. And he will most surely come; for it is said, in visiting, he will visit, which words are repeated in the next verse. " To visit" them means to come to them, to see their deeds, and thus to judge each individual; and this he will do when, as plainly stated in the next verse, he will make J oseph's brethren or Israel's sons go up from this land, that is, from Egypt, which signifies the captivity spoken of above [no 3168--9], to the promised land and, consequently, to the land of Canaan, which, while signifying liberty signifies also heaven. Wherefore the discourse in the text concerns the going up of the sons of Israel into heaven at the last day, and thus their going up from the land of the dead to the land of the living, and this when he will raise up all men from their graves and will disperse all things terrestrial and worldly, those only remaining in their minds which they have acquired from worldly and terrestrial things, according to the order in which they would then be. 3180. This then is the land which is called the land promised to Abraham, to ]saac, and to Jacob. That the land of Canaan was promised to the two parents of the Jews is stated in their individual lives, see above; it was also clearly promised to J acob. Moreover, we read that under the leadership of Moses, their descendants did go up, that is to say, all the descendants, whatsoever their life, nay, and also their flocks and herds. But since, in the inmost sense wherein by Joseph is meant the Messiah, it is heaven that is sig nified by the land of Canaan, how then is it to be understood that this land is said to have been promised not only to Abraham and 11 Ad. 150~ 575

3180]

THE WORD EXPI.AINED

Isaac but also to Jacob? This can never be understood as to its inmost meaning, unless it be understood what heaven is, and this can be understood from the man in whom heaven is. His inmost heaven is his soul, properly so called, the sphere of which is called supra-celestial. Heaven proper, however, is in his intellectual mind, being thus the intellectual mind itself, whose sphere is caned celestial. His lower heaven is in his natural mind, and the sphere of this is called infra-celestial. So likewise is it in the universe; for there is an inmost heaven, a heaven properly so called, and a lower heaven. Similar also will be the kingdom of God Messiah, and similar is the church of God Messiah which, there fore, is distinguished into three classes. The land promised to Abraham is the inmost heaven; for it is given to those who are properly called Abraham or sons of Abraham, and is filled with those among spirits and angels who are the supremely elect. The land promised to Isaac-when by the land, as for instance, Canaan, Jerusalem and mount Sion, is meant heaven-is heaven properly so called. Therefore, as can be comprehended from what has been said [concerning man], it is the middle heaven filled with the minds of men who have died and are blessed, and also with spirits and angels. But the land, that is, the heaven, promised to Jacob is the lower heaven-as also can be understood from man. Thus these three, Abraham, Isaac, and Jacob, constitute heaven, with a three fold difference. The lower heaven, however, is the same as that which was given to the devil before his fall. It is this heaven that is now meant by Jacob, as signifying a holder of the heel; for this he~ven lies under the feet of God Messiah. When the discoi"i"rse concerns Jacob, as the holder of Esau's heel, what is then meant is this heaven with its spirits and angels, as it was before the fall of the prince of the world; but when it concerns J acob as the bruiser of the Messiah's heel, !hen by him is meant h~l, and thus the lowest heaven. That the very atmosphere, where lies'the nature of the world, is also called heaven,"in the Word of God Messiah, as in Genesi;is, 9, etc., see the -notes there [n. 8, 9l1; also History of Creation, n. 9l]. This is that heaven to which, in man, corresponds the body; it is wholly natural and in itself dead, but becomes living, pro:ri~ately by the life of the natural mind.
[Crossed off:) The inmost heaven is that wherein is Abraham with his sons, while in heaven properly so called is Isaa<;.
~

576

'-----""

11 Ad. 1509l

GENESIS L:

~5

[3181-85

3181. This then is what is meant in the interior, more interior, and inmost sense, by the land promised to Abraham, to Isaac, and to Jacob, and which is compared to the land of Canaan when that land is regarded in this order, which is threefold. Hence also thr~e heavens are mentioned, and it is said of the Apostle Paul that he was caught up into the third heaven [~ Cor. 122]. It is these heavens to which God Messiah win make the sons of Israel go up when in visiting he will visit them, as in the text. 3182. And Joseph took (JIT/, oath of the sona of Israel, sayilng, In visiting, God will visit you; then shall ye make my bOMa go 'Up from hence (vs. ~5). Here it is now clearly stated that he took an oath of the sons of Israel, not of the sons of Jacob. In the books of Moses, and in the prophets, these sons are frequently spoken of as Jacob and Israel, but always with a difference in the meaning, Israel signifying those things of which we have so often spoken above. So in the present text, Israel signifies those among Jacob's descendants who were to be called Israel, as, for example, Moses and others. 3183. That they did carry off Joseph's bones into the land of Canaan is stated in Joshua, chapter ~432. What" in visiting to visit" signifies in the inmost and most universal sense has been told above [no 3179], namely, the coming of God Messiah into glory; and because this coming is most certain, therefore, in the text it is again said in visiting, God will visit you. 3184. Here, however, Joseph is speaking of his own bones, and indeed in these words: That they should make his bones go 'Up from hence, that is, from Egypt, or from the captivity which is signified by Egypt. He does not say that they should bury them in the land of Canaan, as J acob had said when speaking of himself [chap. 49 29 ,3]. That these words contain within them inmost things which look to the end of days, can be concluded from the concise style of speech, which is such that unless the inmost sense clarifies the words, it can never be understood what is meant by "making the bones go up." 3185. In the inmost sense, it is not bones that are signified, as neither is it the heel nor the sole of the foot nor the hand nor the arms. As by the hands is signified power, by the arms, strength, as shown above [n. 3015], so by bones here is signified the whole of that body which is contextured of flesh and bones and strengthII Ad. 150~[a]-1506 577

3186-89]

THE WORD EXPLAINED

ened thereby. This is set forth in great fullness in the prophet Ezekiel, chapter 37, treating of the bones which came to life, and of the men raised up therefrom who stood upon their feet, and whom he thus made to go up; also of the kingdom of God Messiah, into which he likewise makes the men who are called forth from their graves to go up, [as] into the land of Canaan, etc., etc. 3186. Thus to make bones go up out of Egypt is to make them go up out of the grave to the end that they may live again. That the grave is likewise the last captivity can be evident. 3187. Because in this text in the inmost sense, it is God Mes siah who is meant, therefore, by Joseph's bones are here signified His death and burial, and that He is to live again in the sons of Israel, that is, in those who are meant by Israel in the genuine sense; for, as the whole life of God Messiah from his infancy even to his resurrection from the dead, is one continual effigy of all those who will be in the church, so also is his death and burial. As to what these words signify in the last day, that is, in the end of days, this can be evident from what has continuously preceded. The Messiah dies and goes up in every individual. He dies when he passes away from their faith, and he goes up when he is com prehended by faith. Thus he makes his bones go up from the grave when men make him alive in themselv~s by faith; for as was stated, he is dead in every individual in whom there is no faith; he is crucified in those who entirely reject him and so condemn him to death; he goes up in those who embrace him by faith. So like wise in the end of days when he is almost dead in"those sons who improperly are called sons of Israel, beLng continually crucified in the Jews. But he is to live ~gain in Israel, properly unders~; thus these will make his bones go up from Egypt, that is, from captivity and from the grave. 3188. And Joseph died, being a son of a hundred ood ten years. And they embalmed him, ood put him in an urn in Egypt (vs. ~6). What these words signify has now been told [no 308S], namely, that they embalmed Joseph and put him in an urn 5 after the manner of the Egyptians, that so he might be preserved whole until the time when, in visiting, God would visit the sons of Israel, and they would make him go up into the land of Canaan. 3189. What the words of the text signify is clear both from the
, The autograph has Egypt but this is clearly a slip.

578

II Ad. 1507-1510

GENESIS L:

~6

[3190-93

fact that they involve mainly and principally things which look to
the kingdom of God Messiah, and also from what has gone before,
to wit: In the broader sense, that God Messiah was dead with them,
was embalmed and put in an urn, or, that with them he was kept in
the grave even till the time of Moses; that is to say, so long as they
were in Egypt, they lived like the Egyptians, for prior to the time
of Moses neither sacrifices were known to them, nor any worship of
God Messiah; nor was the Law known. Indeed, they were in the
wilderness, as can be evident to everyone. Thus with them, He
was dead, embalmed, and buried or put in an urn, exactly as was
done by the Egyptians.
3190. In a still broader sense, what is signified is that God
Messiah was likewise dead, embalmed, and put in an urn anmng
that people, when they were introduced into the land of Canaan.
So entirely was this the case that although they had all manner of
~ revelatio~ and were continuall readin t~in:the et did n~t ~will to acknowledge Him,6 even though He interpreted the Scrip- ) tures before them and continually taught them. (!!9Y. In th, broadest !l' i, not only denied but i' al,o ) I condemned, crucified, embalmed, and ut in an urn a1IlQD.g this j _same eo le, even to the nresent day and so to the ver end. 3192. In the umversal sense, it is the same in the entire world; . for at this day there is almost no faith, and what there is, abides with but few. Thus now likewise He is dead, emba~nd put' \1 in an urn, that is to say, ke t in th~~e. I 3193. After the completion of the period of which, by the divine mercy of God Messiah, we are now treating, Moses drew Him out of the grave, and thus made Him to live again; for b Canaan is meant libert and life, since it m~s heaven, and by Moses,GQd Messiah who will raise himself up, and so wi 1 raise the dead from their graves. Thus He will live again in Israel.

,en",

END OF VOL. III

The words Ipsum agnosere, etc. (to acknowledge Him) commence the
first line of a new page, and in his subsequent numbering of the work, Sweden
borg took this line to be the beginning of a new paragraph, which he accordingly
numbered" [9 Ad.] 1519."

II Ad. 1511-1515

579