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5905. Verses 9-13. Haste ye and go up to my father, and say unto him, Thus hath said thy son Joseph, God hath set me for lord to all Egypt; come down unto me, tarry not; and thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy sons, and thy sons’ sons, and thy flocks, and thy herds, and all that thou hast; and I will sustain thee there; for there are yet five years of famine: lest thou be rooted out, thou, and thy household, and all that thou hast. And behold your eyes see, and the eyes of my brother Benjamin, that with my mouth I am speaking unto you. And ye shall tell my father all my glory in Egypt, and all that ye have seen; and haste ye, and bring down my father hither. “Haste ye and go up to my father,” signifies to spiritual good; “and say unto him, Thus hath said thy son Joseph,” signifies the perception of this good about the internal celestial; “God hath set me for lord to all Egypt,” signifies that it arranges each and all things in the natural; “come down unto me, tarry not,” signifies sure conjunction; “and thou shalt dwell in the land of Goshen,” signifies the midst in the natural; “and thou shalt be near unto me,” signifies perpetual conjunction; “thou, and thy sons, and thy sons’ sons,” signifies spiritual good and all things that are from it and that are from these; “and thy flocks, and thy herds,” signifies natural good interior and exterior; “and all that thou hast,” signifies whatever is therefrom; “and I will sustain thee there,” signifies continuous influx of spiritual life from the internal celestial; “for there are yet five years of famine,” signifies the duration of the lack of good; “lest thou be rooted out,” signifies lest it perish; “thou, and thy household, and all that thou hast,” signifies spiritual good and all that belongs to it; “and behold your eyes see,” signifies a testifying from perception; “and the eyes of my brother Benjamin,” signifies from the perception of the intermediate; “that with my mouth I am speaking unto you,” signifies manifestation; “and ye shall tell my father all my glory in Egypt,” signifies the communication of the spiritual heaven in the natural with spiritual good; “and all that ye see,” signifies whatsoever was there noticed and perceived; “and haste ye, and bring down my father hither,” signifies close conjunction.
5906. Haste ye and go up to my father. That this signifies to spiritual good, is evident from the representation of Israel, who is here the “father,” as being spiritual good from the natural (see n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833). That spiritual good is the father of the internal celestial, when yet spiritual good is relatively external because from the natural, is because before the internal man comes forth, the man must be external. For progression is made in order from things exterior to things interior, as from memory-knowledges to intellectual things, for outer things must then serve as a plane to inner ones. It is from this progression, or from this birth, that the external is called the “father” of the internal; consequently spiritual good from the natural, which is “Israel,” the “father” of the internal celestial, which is “Joseph.”
5907. And say unto him, Thus hath said thy son Joseph. That this signifies the perception thereof about the internal celestial, is evident from the signification of “saying” in the historicals of the Word, as being perception (of which frequently above); and from the representation of Joseph, as being the internal celestial (see n. 5869, 5877). That there is signified the perception of spiritual good, which is “Israel,” about the internal celestial, which is “Joseph,” is because “hath said thy son Joseph” in the internal sense is the perceptivity of the influx from the internal celestial into spiritual good.
5908. God hath set me for lord to all Egypt. That this signifies that it arranges each and all things in the natural, is evident from the signification of “being set for lord,” as being to arrange (as above, n. 5903, 5904); and from the signification of “all Egypt,” as being the memory-knowledges in the natural, thus each and all things therein, for the natural consists of memory-knowledges. (That “Egypt” is memory-knowledge has been shown many times.)
5909. Come down unto me, tarry not. That this signifies sure conjunction, is evident from the signification of “coming down,” or “coming unto me,” as being conjunction; and from the signification of “tarry not,” as being what is sure.
5910. And thou shalt dwell in the land of Goshen. That this signifies the midst in the natural, is evident from the signification of “dwelling,” as being to live (see n. 1293, 3384, 3613, 4451); and from the signification of the “land of Goshen,” as being the midst or inmost. And because this land was in Egypt, and by “Egypt” is signified the memory-knowledge which is in the natural, it is the midst or the inmost in the natural. For Goshen was the best tract in the land of Egypt, and that which is best in the natural, where memory-knowledges are, is in the midst or in the center; for good itself is there as something like a sun, and gives light thence to the truths which are at the sides.
5911. And thou shalt be near unto me. That this signifies perpetual conjunction, is evident from the signification of “being near,” as being perpetual conjunction; for by “coming unto Joseph” is signified conjunction (see n. 5909). Therefore to be “near to him,” thus continually nigh him, is perpetual conjunction.
5912. Thou, and thy sons, and thy sons’ sons. That this signifies spiritual good and all things that are from it and that are from these, is evident from the representation of Israel, who here is “thou,” as being spiritual good (of which above, n. 5906); from the signification of “his sons,” as being the things that are from this good, which are truths in the natural, and are represented by his sons; and from the signification of “sons’ sons,” as being the things that are from these, namely, the truths again born and derived. For when good is in the first place, and has dominion, it continually produces truths. It multiplies them around itself and also around each truth, and makes each truth like a little star, in the center of which there is a bright light. Nor does good only multiply truths around itself, but it also produces truths from truths by derivations in succession, which are the “sons’ sons,” or grandsons; and so on. Joseph invites his brethren to him no otherwise than through his father, saying that he should come with his sons and with his sons’ sons. The reason is, that there is no conjunction of the internal celestial with truths in the natural except through the intermediate.
5913. And thy flocks, and thy herds. That this signifies natural good interior and exterior, is evident from the signification of “flock,” as being interior good (see n. 2566), here interior natural good, because they were the flocks of Israel, by whom is represented spiritual good from the natural (n. 5906); and from the signification of “herd,” as being exterior natural good. That by “herd” is signified exterior good, and by “flocks” interior good, is because the beasts which constituted the herd, as oxen and bullocks, in the sacrifices signified the external goods of charity, also the goods of the external man; but those which constituted the flocks, as lambs, sheep, and goats, signified the internal goods of charity, also the goods of the internal man; and therefore they who are in these latter goods are called in the Word by the one word “flock,” and he who leads them is called the “shepherd.”
5914. And all that thou hast. That this signifies whatever is therefrom, is evident from the signification of “all that thou hast,” as being that which is therefrom; for the goods and truths in the natural are from spiritual good as a father; hence being from it, they are of it.
5915. And I will sustain thee there. That this signifies continuous influx of spiritual life from the internal celestial, is evident from the signification of “sustaining,” when it is said by Joseph, by whom is represented the internal celestial, as being the influx of spiritual life from the internal celestial; sustenance in the spiritual sense being nothing else than the influx of good and of truth through heaven from the Lord. From this are the angels sustained, and from this is the soul of man (that is, his internal man) sustained. To this sustenance corresponds the sustenance of the external man by food and drink; and therefore by “food” is signified good, and by “drink,” truth. Such also is the correspondence, that when a man is partaking of food, the angels with him are in the idea of good and truth, and wonderful to say with a difference according to the species of the food. Thus when a man in the Holy Supper receives the bread and the wine, the angels with him are in the idea of the good of love and the good of faith (n. 3464, 3735), for the reason that bread corresponds to the good of love, and wine to the good of faith; and because they correspond, they also signify the same in the Word.
[2] That man’s soul (that is, the internal man) is sustained by spiritual food and drink, that is, by good and truth, is evident from the Lord’s words in Moses:
Man doth not live by bread only, but by every utterance of the mouth of Jehovah doth man live (Deut. 8:3; Matt. 4:4);
the “utterance of the mouth of Jehovah” is the good and the truth which proceed from Him. In John:
Labor not for the food which perisheth, but for the food which remaineth into eternal life, which the Son of man will give you (John 6:27).
Again:
The disciples besought Jesus, saying, Master, eat. He said to them, I have food to eat that ye know not (John 4:31, 32).
And concerning drink, in the same:
Jesus said, If anyone thirst, let him come unto me and drink; whosoever believeth in Me, as the Scripture hath said, out of his belly shall flow streams of living water (John 7:37, 38).
5916. For there are yet five years of famine. That this signifies the duration of the lack of good, is evident from what has been said and unfolded above about “famine” and about “five” (n. 5893, 5894).
5917. Lest thou be rooted out. That this signifies lest it perish, is evident without explication.
5918. Thou, and thy household, and all that thou hast. That this signifies spiritual good and all that belongs to it, is evident from the representation of Israel, who here is “Thou,” as being spiritual good (of which above). That “thy household and all that thou hast” is all that belongs to it, is manifest.
5919. And behold your eyes see. That this signifies a testifying from perception, is evident from the signification of “eyes” and of “seeing,” as being perception (see n. 2150, 3764, 4567, 4723, 5400); that testifying is signified, is plain.
5920. And the eyes of my brother Benjamin. That this signifies especially from the perception of the intermediate, is evident from the signification of “eyes” and of “seeing,” as being to understand and thence to perceive (as above, n. 5919); and from the representation of Benjamin, as being the intermediate (n. 5411, 5413, 5443, 5639, 5688, 5822). The case herein is this. As Benjamin represented the intermediate, and this intermediate was interior truth (n. 5600, 5631), immediately depending upon internal good, which is “Joseph,” it had on this account a clearer and more exquisite perception than the truths which were beneath or more external, which his ten brethren represented. For the nearer truth and good are to the internal, the more perfect a perceptivity have they, being more deeply in the light of heaven, and thus nearer to the Lord. For the influx of Divine good and truth from the Lord advances through continuous mediations, and thus successions; and therefore they who are in first principles or beginnings receive the influx with a clearer perception (because more immediately) than they who are in intermediates and ultimates. There is a successive obscuration of good and of truth (as there is of light) according to distances, for the more imperfect things which follow in succession by degrees, cause dimness. From all this it is evident what “a testifying especially from the perception of the intermediate” means, for the intermediate is interior, and the truths which the sons of Jacob represent are exterior.
5921. That with my mouth I am speaking unto you. That this signifies manifestation, is evident from the fact that the first testifying was that their eyes saw, the second was that the eyes of Benjamin saw, and now the third is that with his mouth he was speaking unto them, whereby all doubt was removed that he was Joseph; consequently he had fully manifested himself. Hence these words involve manifestation.
5922. And ye shall tell my father all my glory in Egypt. That this signifies the communication of the spiritual heaven in the natural with spiritual good, is evident from the signification of “telling,” as being to communicate; from the signification of “glory,” as being the spiritual heaven (of which below); from the signification of “Egypt,” as being the memory-knowledges in the natural, thus the natural (as above, n. 5908); and from the representation of Israel, who is here the “father” with whom communication was to be made, as being spiritual good (of which above, n. 5906). From this it is plain that by “Ye shall tell my father all my glory in Egypt” is signified the communication of the spiritual heaven in the natural with spiritual good.
[2] In regard to “glory” denoting the spiritual heaven, the case is this. There are two kingdoms of which heaven consists, namely, the celestial kingdom and the spiritual kingdom. The celestial kingdom is the inmost or third heaven, and the spiritual kingdom is the middle or second heaven. The good in which the celestial are is called celestial good, and the good in which the spiritual are is called spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of love toward the neighbor. In regard to the conjunction of these two kingdoms, it is the good of charity toward the neighbor which conjoins them. For the internal of those who are in the celestial kingdom is love to the Lord, and their external is charity toward the neighbor; but the internal of those who are in the spiritual kingdom is charity toward the neighbor, and their external is faith therefrom. From this it is apparent that the conjunction of these two kingdoms is effected through charity toward the neighbor, for in this the celestial kingdom terminates, and from this the spiritual kingdom begins. Thus the last of the one is the first of the other, and in this way they mutually take hold of each other.
[3] It shall now be told what “glory” is. “Glory” in the supreme sense is the Lord as to Divine truth, thus it is the Divine truth which proceeds from the Lord. But “glory” in the representative sense is the good of love toward the neighbor, or charity, which is the external good of the celestial kingdom and the internal good of the spiritual kingdom of the Lord, for this good in a genuine sense is the Divine truth in heaven. And because Israel is here treated of, who is spiritual good, or charity, which makes the spiritual kingdom in the heavens and the spiritual church on earth, therefore here by the “glory” of Joseph, which they were to tell Israel, is meant the spiritual heaven. The spiritual heaven is called “glory” because whatever is there appears in light, in brightness, and in radiance.
[4] That “glory” is predicated of the Divine truth which is from the Divine Human of the Lord, and that it is attributed to the Lord as a king (for in the internal sense the “royalty” is Divine truth, n. 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068), is evident in John:
But the Word was made flesh, and dwelt in us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth (John 1:14);
the “Word” is Divine truth, and as this proceeds from the Lord, it is the Lord Himself; and hence “glory” is predicated of Divine truth.
[5] In Luke, when Jesus was transfigured on the mountain:
Behold there talked with Him two men, who were Moses and Elias; who were seen in glory (Luke 9:30, 31);
there the Lord showed Peter, James, and John His Divine Human, such as it was and appeared in Divine light; and the form in which He was then seen presented to view the Word such as it is in the internal sense, thus such as is the Divine truth in heaven, for the Word is Divine truth for the use of the church. For this reason it was also presented to view at the same time that Moses and Elias talked with Him, for by Moses is represented the Law, by which are meant the books of Moses with the historical books, and by Elias, are represented the Prophets, or the prophetic Word; that by “Moses” is meant the Law may be seen in the preface to Genesis 18 (also n. 4859e), and that by “Elias” is meant the prophetic Word, in the same preface (also n. 2762, 5247e).
[6] In Matthew:
They shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:30);
that the literal sense of the Word is a “cloud,” and the internal sense “glory,” consequently Divine truth such as is in heaven, may also be seen in the preface to Genesis 18; and that “glory” is the intelligence and wisdom which belong to Divine truth (n. 4809). The Word as to the external sense is in a cloud, for the reason that human minds are in darkness; and therefore unless the Word were in a cloud, it would be understood by scarcely anyone, and moreover the holy things which belong to the internal sense would be profaned by evil people in the world. Therefore the Lord says in Isaiah:
Jehovah will create over every dwelling-place of Mount Zion, and over her assemblies, a cloud by day, and the shining of a flame of fire by night; for over all the glory there shall be a covering. And there shall be a tabernacle for a shade in the daytime (Isa. 4:5, 6).
[7] Hence also it was that over the tabernacle there appeared a cloud by day and a fire by night, because the tabernacle represented the Divine Human of the Lord, consequently the Divine truth which proceeds from Him, thus the Word which is the Divine truth of the church (see n. 3210, 3439). The like is signified by these words in Moses:
The cloud covered the tent of meeting, and the glory of Jehovah filled the habitation (Exod. 40:34).
Again:
The glory of Jehovah appeared in the tent of meeting before all the sons of Israel (Num. 14:10).
And elsewhere:
The cloud covered the tent, and the glory of Jehovah appeared (Num. 16:42).
[8] In like manner the “cloud” and the “glory” upon Mount Sinai, of which thus in Moses:
When Moses went up into the mountain, the cloud covered the mountain, and the glory of Jehovah abode upon Mount Sinai six days (Exod. 24:15, 16).
These things also were represented, because the Law, which is Divine truth, was promulgated from that mountain. That the cloud and the glory of Jehovah were seen when Moses went up into the mountain was because he therein represented the Law, that is, the historic Word. Therefore it is sometimes said “Moses and the Prophets” or “the Law and the Prophets,” and by the “Law” are meant the books of Moses with the rest of the historic books, but not the prophets, because this Word was represented by Elias and Elisha; for there is the historic Word and the prophetic, as is known. Wherefore when the Word is called “the Law and the Prophets,” by the “Law” is meant the historic Word, and by the “Prophets” the prophetic Word.
[9] The Divine truth was also represented by the brightness as of a rainbow in the cloud around the cherubs and above them, in Ezekiel, where we read:
I saw an appearance of fire, as it were a brightness round about; as the appearance of the bow that is in the cloud in the day of rain; this was the appearance of the likeness of the glory of Jehovah (Ezek. 1:27, 28);
and it is also called:
The glory of Jehovah and the glory of the God of Israel (Ezek. 8:4; 10:18, 19; 11:22, 23);
it is called the “glory of Jehovah” relatively to the inmost heaven, and the “glory of the God of Israel” relatively to the middle or spiritual heaven. That Divine truth in the heavens appears in glory is because truth itself in the spiritual heaven appears before the eyes as a bright cloud (which has also been granted me sometimes to see), and the good within this truth appears there as fiery. Thus the cloud variegated by fire presents the wonderful aspects which are “glory” in the external sense. But “glory” in the internal sense is intelligence and wisdom; these also are what are represented by it.
[10] That Divine truth, from which are all wisdom and intelligence, as well as the appearance of a variegated cloud before the external sight, is “glory,” is evident also from these passages:
Jehovah said, Living am I, and the whole earth shall be filled with the glory of Jehovah (Num. 14:21);
this was said by Jehovah when the Israelitish people were disowned, and it was said that only their little ones should come into the land of Canaan. Under these circumstances, by “the whole earth being filled with the glory of Jehovah” was signified that in the representatives of the church with them, and in the Word, which for the most part treated of them, there should be the glory of Jehovah, with which the whole heaven should be filled, and thence the holy things of the church.
[11] In Isaiah:
The seraphim cried, Holy, holy, holy, is Jehovah Zebaoth; the fullness of all the earth is His glory (Isa. 6:3).
Again:
The glory of Jehovah shall he revealed, and all flesh shall see together (Isa. 40:5).
Again:
Wherefore give glory to Jehovah in the Urim, in the islands of the sea to the name of Jehovah the God of Israel (Isa. 24:15); “the Urim” denotes the light which is from the Divine truth proceeding from the Lord; the “islands of the sea,” those who are more remote from truth (n. 1158).
[12] Again:
The glory of Lebanon has been given to it, the honor of Carmel and Sharon; they shall see the glory of Jehovah, the honor of our God (Isa. 35:2);
“Lebanon” denotes the spiritual church; “Carmel and Sharon” the celestial church; of the latter is predicated the “glory of Jehovah” when there is meant celestial truth, which is charity; of the former is predicated the “honor of the God of Israel” when there is meant spiritual good, which also is charity.
[13] Again:
Arise, be lighted up, for thy light is come, and the glory of Jehovah hath arisen upon thee. For behold darkness covereth the earth, and thick darkness the peoples; but Jehovah shall arise upon thee, and His glory shall be seen upon thee (Isa.60:1, 2);
speaking of the Lord, who is called a “light,” (as in John 1:4, 9); and it is said that upon Him shall arise the “glory of Jehovah,” that is, that the Divine truth is His. In like manner in the same prophet:
For Mine own sake, for Mine own sake, will I do it; for how should it be profaned? My glory I give not to another (Isa. 48:11);
here also speaking of the Lord; “glory” in the highest sense denotes the Divine Human, thus also the Divine truth, because this is therefrom; “not to give His glory to another” is to give it to the Divine Human only, which is one with Himself.
[14] And in the Revelation:
The holy city Jerusalem, coming down out of heaven; having the glory of God; and her luminary was like unto a stone most precious (Rev. 21:10, 11);
“the holy city Jerusalem” is the Lord’s spiritual kingdom in the heavens, and His spiritual church on earth, of both of which “glory” is predicated; the “luminary” is truth from the Divine.
[15] As in the Word Divine truth is represented by royalty, the Lord as to Divine truth being represented by kings (see the passages cited just above), therefore to it as to a king is attributed “glory,” as in David:
Lift up your heads, O ye gates; and be ye lifted up, ye doors of the world; that the King of glory may come in. Who is this King of glory? Jehovah strong and a hero; Jehovah a hero of war. Lift up your heads, O ye gates; and lift up O doors of the world; that the King of glory may come in. Who is this King of glory? Jehovah Zebaoth, He is the King of glory (Ps. 24:7-10).
In Isaiah:
Jehovah Zebaoth will reign in the mountain of Zion, and in Jerusalem; and before His elders glory (Isa. 24:23);
“glory” denotes Divine truth. Jehovah is called “Jehovah Zebaoth,” or “Jehovah of Armies,” where Divine truth is treated of, for by “armies” are signified truths (see n. 3448).
[16] And as by a kingdom was represented Divine truth, therefore the throne upon which kings sat when they judged was called a “throne of glory” (Isa. 22:23; Jer. 14:21; 17:12). And in Matthew:
The Son of man shall sit on the throne of His glory (Matt. 19:28).
Again:
When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory. And the King shall say to them . . . (Matt. 25:31, 34, 40).
A further reason why a throne is called a “throne of glory” was that judgments were effected from truth. Again:
The Son of man shall come in the glory of His Father with His angels; and then shall He render to everyone according to his deeds (Matt. 16:27).
[17] From all this it is also plain what is meant by “glory” in the Lord’s Prayer:
Thine is the kingdom, the power, and the glory, forever (Matt. 6:13).
The Lord’s spiritual kingdom in the heavens, and His spiritual church on earth, are also called “comeliness”* (Isa. 60:7; 63:15; 64:11; Dan. 8:9; 11:16, 41, 45). Moreover “glory” is mentioned by Joseph because in the highest sense Joseph himself represents the Lord as to the Divine spiritual, that is, the Divine truth; and in the internal sense His spiritual kingdom, and also the good of faith (see n. 3969, 4669, 4723, 4727).
* “Comeliness (decus).” The Hebrew words for “comeliness” in the passages here referred to are in these passages rendered “glory,” “glorious,” “beautiful,” “glorious land,” and “pleasant land,” in the authorized versions of the English Bible.
5923. And all that ye see. That this signifies whatever was there noticed and perceived, is evident from the signification of “seeing,” as being to understand and thence to perceive and to notice (n. 2150, 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5400).
5924. And haste ye, and bring down my father hither. That this signifies close conjunction, is evident from what was said above (n. 5909); and as the same thing is here said again, and from the affection of love, it denotes close conjunction.
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5905. Verses 9-13. Haste ye and go up to my father, and say unto him, Thus hath said thy son Joseph, God hath set me for lord to all Egypt; come down unto me, tarry not; and thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy sons, and thy sons’ sons, and thy flocks, and thy herds, and all that thou hast; and I will sustain thee there; for there are yet five years of famine: lest thou be rooted out, thou, and thy household, and all that thou hast. And behold your eyes see, and the eyes of my brother Benjamin, that with my mouth I am speaking unto you. And ye shall tell my father all my glory in Egypt, and all that ye have seen; and haste ye, and bring down my father hither. “Haste ye and go up to my father,” signifies to spiritual good; “and say unto him, Thus hath said thy son Joseph,” signifies the perception of this good about the internal celestial; “God hath set me for lord to all Egypt,” signifies that it arranges each and all things in the natural; “come down unto me, tarry not,” signifies sure conjunction; “and thou shalt dwell in the land of Goshen,” signifies the midst in the natural; “and thou shalt be near unto me,” signifies perpetual conjunction; “thou, and thy sons, and thy sons’ sons,” signifies spiritual good and all things that are from it and that are from these; “and thy flocks, and thy herds,” signifies natural good interior and exterior; “and all that thou hast,” signifies whatever is therefrom; “and I will sustain thee there,” signifies continuous influx of spiritual life from the internal celestial; “for there are yet five years of famine,” signifies the duration of the lack of good; “lest thou be rooted out,” signifies lest it perish; “thou, and thy household, and all that thou hast,” signifies spiritual good and all that belongs to it; “and behold your eyes see,” signifies a testifying from perception; “and the eyes of my brother Benjamin,” signifies from the perception of the intermediate; “that with my mouth I am speaking unto you,” signifies manifestation; “and ye shall tell my father all my glory in Egypt,” signifies the communication of the spiritual heaven in the natural with spiritual good; “and all that ye see,” signifies whatsoever was there noticed and perceived; “and haste ye, and bring down my father hither,” signifies close conjunction.
5906. Haste ye and go up to my father. That this signifies to spiritual good, is evident from the representation of Israel, who is here the “father,” as being spiritual good from the natural (see n. 5801, 5803, 5807, 5812, 5817, 5819, 5826, 5833). That spiritual good is the father of the internal celestial, when yet spiritual good is relatively external because from the natural, is because before the internal man comes forth, the man must be external. For progression is made in order from things exterior to things interior, as from memory-knowledges to intellectual things, for outer things must then serve as a plane to inner ones. It is from this progression, or from this birth, that the external is called the “father” of the internal; consequently spiritual good from the natural, which is “Israel,” the “father” of the internal celestial, which is “Joseph.”
5907. And say unto him, Thus hath said thy son Joseph. That this signifies the perception thereof about the internal celestial, is evident from the signification of “saying” in the historicals of the Word, as being perception (of which frequently above); and from the representation of Joseph, as being the internal celestial (see n. 5869, 5877). That there is signified the perception of spiritual good, which is “Israel,” about the internal celestial, which is “Joseph,” is because “hath said thy son Joseph” in the internal sense is the perceptivity of the influx from the internal celestial into spiritual good.
5908. God hath set me for lord to all Egypt. That this signifies that it arranges each and all things in the natural, is evident from the signification of “being set for lord,” as being to arrange (as above, n. 5903, 5904); and from the signification of “all Egypt,” as being the memory-knowledges in the natural, thus each and all things therein, for the natural consists of memory-knowledges. (That “Egypt” is memory-knowledge has been shown many times.)
5909. Come down unto me, tarry not. That this signifies sure conjunction, is evident from the signification of “coming down,” or “coming unto me,” as being conjunction; and from the signification of “tarry not,” as being what is sure.
5910. And thou shalt dwell in the land of Goshen. That this signifies the midst in the natural, is evident from the signification of “dwelling,” as being to live (see n. 1293, 3384, 3613, 4451); and from the signification of the “land of Goshen,” as being the midst or inmost. And because this land was in Egypt, and by “Egypt” is signified the memory-knowledge which is in the natural, it is the midst or the inmost in the natural. For Goshen was the best tract in the land of Egypt, and that which is best in the natural, where memory-knowledges are, is in the midst or in the center; for good itself is there as something like a sun, and gives light thence to the truths which are at the sides.
5911. And thou shalt be near unto me. That this signifies perpetual conjunction, is evident from the signification of “being near,” as being perpetual conjunction; for by “coming unto Joseph” is signified conjunction (see n. 5909). Therefore to be “near to him,” thus continually nigh him, is perpetual conjunction.
5912. Thou, and thy sons, and thy sons’ sons. That this signifies spiritual good and all things that are from it and that are from these, is evident from the representation of Israel, who here is “thou,” as being spiritual good (of which above, n. 5906); from the signification of “his sons,” as being the things that are from this good, which are truths in the natural, and are represented by his sons; and from the signification of “sons’ sons,” as being the things that are from these, namely, the truths again born and derived. For when good is in the first place, and has dominion, it continually produces truths. It multiplies them around itself and also around each truth, and makes each truth like a little star, in the center of which there is a bright light. Nor does good only multiply truths around itself, but it also produces truths from truths by derivations in succession, which are the “sons’ sons,” or grandsons; and so on. Joseph invites his brethren to him no otherwise than through his father, saying that he should come with his sons and with his sons’ sons. The reason is, that there is no conjunction of the internal celestial with truths in the natural except through the intermediate.
5913. And thy flocks, and thy herds. That this signifies natural good interior and exterior, is evident from the signification of “flock,” as being interior good (see n. 2566), here interior natural good, because they were the flocks of Israel, by whom is represented spiritual good from the natural (n. 5906); and from the signification of “herd,” as being exterior natural good. That by “herd” is signified exterior good, and by “flocks” interior good, is because the beasts which constituted the herd, as oxen and bullocks, in the sacrifices signified the external goods of charity, also the goods of the external man; but those which constituted the flocks, as lambs, sheep, and goats, signified the internal goods of charity, also the goods of the internal man; and therefore they who are in these latter goods are called in the Word by the one word “flock,” and he who leads them is called the “shepherd.”
5914. And all that thou hast. That this signifies whatever is therefrom, is evident from the signification of “all that thou hast,” as being that which is therefrom; for the goods and truths in the natural are from spiritual good as a father; hence being from it, they are of it.
5915. And I will sustain thee there. That this signifies continuous influx of spiritual life from the internal celestial, is evident from the signification of “sustaining,” when it is said by Joseph, by whom is represented the internal celestial, as being the influx of spiritual life from the internal celestial; sustenance in the spiritual sense being nothing else than the influx of good and of truth through heaven from the Lord. From this are the angels sustained, and from this is the soul of man (that is, his internal man) sustained. To this sustenance corresponds the sustenance of the external man by food and drink; and therefore by “food” is signified good, and by “drink,” truth. Such also is the correspondence, that when a man is partaking of food, the angels with him are in the idea of good and truth, and wonderful to say with a difference according to the species of the food. Thus when a man in the Holy Supper receives the bread and the wine, the angels with him are in the idea of the good of love and the good of faith (n. 3464, 3735), for the reason that bread corresponds to the good of love, and wine to the good of faith; and because they correspond, they also signify the same in the Word.
[2] That man’s soul (that is, the internal man) is sustained by spiritual food and drink, that is, by good and truth, is evident from the Lord’s words in Moses:
Man doth not live by bread only, but by every utterance of the mouth of Jehovah doth man live (Deut. 8:3; Matt. 4:4);
the “utterance of the mouth of Jehovah” is the good and the truth which proceed from Him. In John:
Labor not for the food which perisheth, but for the food which remaineth into eternal life, which the Son of man will give you (John 6:27).
Again:
The disciples besought Jesus, saying, Master, eat. He said to them, I have food to eat that ye know not (John 4:31, 32).
And concerning drink, in the same:
Jesus said, If anyone thirst, let him come unto me and drink; whosoever believeth in Me, as the Scripture hath said, out of his belly shall flow streams of living water (John 7:37, 38).
5916. For there are yet five years of famine. That this signifies the duration of the lack of good, is evident from what has been said and unfolded above about “famine” and about “five” (n. 5893, 5894).
5917. Lest thou be rooted out. That this signifies lest it perish, is evident without explication.
5918. Thou, and thy household, and all that thou hast. That this signifies spiritual good and all that belongs to it, is evident from the representation of Israel, who here is “Thou,” as being spiritual good (of which above). That “thy household and all that thou hast” is all that belongs to it, is manifest.
5919. And behold your eyes see. That this signifies a testifying from perception, is evident from the signification of “eyes” and of “seeing,” as being perception (see n. 2150, 3764, 4567, 4723, 5400); that testifying is signified, is plain.
5920. And the eyes of my brother Benjamin. That this signifies especially from the perception of the intermediate, is evident from the signification of “eyes” and of “seeing,” as being to understand and thence to perceive (as above, n. 5919); and from the representation of Benjamin, as being the intermediate (n. 5411, 5413, 5443, 5639, 5688, 5822). The case herein is this. As Benjamin represented the intermediate, and this intermediate was interior truth (n. 5600, 5631), immediately depending upon internal good, which is “Joseph,” it had on this account a clearer and more exquisite perception than the truths which were beneath or more external, which his ten brethren represented. For the nearer truth and good are to the internal, the more perfect a perceptivity have they, being more deeply in the light of heaven, and thus nearer to the Lord. For the influx of Divine good and truth from the Lord advances through continuous mediations, and thus successions; and therefore they who are in first principles or beginnings receive the influx with a clearer perception (because more immediately) than they who are in intermediates and ultimates. There is a successive obscuration of good and of truth (as there is of light) according to distances, for the more imperfect things which follow in succession by degrees, cause dimness. From all this it is evident what “a testifying especially from the perception of the intermediate” means, for the intermediate is interior, and the truths which the sons of Jacob represent are exterior.
5921. That with my mouth I am speaking unto you. That this signifies manifestation, is evident from the fact that the first testifying was that their eyes saw, the second was that the eyes of Benjamin saw, and now the third is that with his mouth he was speaking unto them, whereby all doubt was removed that he was Joseph; consequently he had fully manifested himself. Hence these words involve manifestation.
5922. And ye shall tell my father all my glory in Egypt. That this signifies the communication of the spiritual heaven in the natural with spiritual good, is evident from the signification of “telling,” as being to communicate; from the signification of “glory,” as being the spiritual heaven (of which below); from the signification of “Egypt,” as being the memory-knowledges in the natural, thus the natural (as above, n. 5908); and from the representation of Israel, who is here the “father” with whom communication was to be made, as being spiritual good (of which above, n. 5906). From this it is plain that by “Ye shall tell my father all my glory in Egypt” is signified the communication of the spiritual heaven in the natural with spiritual good.
[2] In regard to “glory” denoting the spiritual heaven, the case is this. There are two kingdoms of which heaven consists, namely, the celestial kingdom and the spiritual kingdom. The celestial kingdom is the inmost or third heaven, and the spiritual kingdom is the middle or second heaven. The good in which the celestial are is called celestial good, and the good in which the spiritual are is called spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of love toward the neighbor. In regard to the conjunction of these two kingdoms, it is the good of charity toward the neighbor which conjoins them. For the internal of those who are in the celestial kingdom is love to the Lord, and their external is charity toward the neighbor; but the internal of those who are in the spiritual kingdom is charity toward the neighbor, and their external is faith therefrom. From this it is apparent that the conjunction of these two kingdoms is effected through charity toward the neighbor, for in this the celestial kingdom terminates, and from this the spiritual kingdom begins. Thus the last of the one is the first of the other, and in this way they mutually take hold of each other.
[3] It shall now be told what “glory” is. “Glory” in the supreme sense is the Lord as to Divine truth, thus it is the Divine truth which proceeds from the Lord. But “glory” in the representative sense is the good of love toward the neighbor, or charity, which is the external good of the celestial kingdom and the internal good of the spiritual kingdom of the Lord, for this good in a genuine sense is the Divine truth in heaven. And because Israel is here treated of, who is spiritual good, or charity, which makes the spiritual kingdom in the heavens and the spiritual church on earth, therefore here by the “glory” of Joseph, which they were to tell Israel, is meant the spiritual heaven. The spiritual heaven is called “glory” because whatever is there appears in light, in brightness, and in radiance.
[4] That “glory” is predicated of the Divine truth which is from the Divine Human of the Lord, and that it is attributed to the Lord as a king (for in the internal sense the “royalty” is Divine truth, n. 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068), is evident in John:
But the Word was made flesh, and dwelt in us, and we saw His glory, the glory as of the only begotten of the Father, full of grace and truth (John 1:14);
the “Word” is Divine truth, and as this proceeds from the Lord, it is the Lord Himself; and hence “glory” is predicated of Divine truth.
[5] In Luke, when Jesus was transfigured on the mountain:
Behold there talked with Him two men, who were Moses and Elias; who were seen in glory (Luke 9:30, 31);
there the Lord showed Peter, James, and John His Divine Human, such as it was and appeared in Divine light; and the form in which He was then seen presented to view the Word such as it is in the internal sense, thus such as is the Divine truth in heaven, for the Word is Divine truth for the use of the church. For this reason it was also presented to view at the same time that Moses and Elias talked with Him, for by Moses is represented the Law, by which are meant the books of Moses with the historical books, and by Elias, are represented the Prophets, or the prophetic Word; that by “Moses” is meant the Law may be seen in the preface to Genesis 18 (also n. 4859e), and that by “Elias” is meant the prophetic Word, in the same preface (also n. 2762, 5247e).
[6] In Matthew:
They shall see the Son of man coming in the clouds of heaven with power and glory (Matt. 24:30);
that the literal sense of the Word is a “cloud,” and the internal sense “glory,” consequently Divine truth such as is in heaven, may also be seen in the preface to Genesis 18; and that “glory” is the intelligence and wisdom which belong to Divine truth (n. 4809). The Word as to the external sense is in a cloud, for the reason that human minds are in darkness; and therefore unless the Word were in a cloud, it would be understood by scarcely anyone, and moreover the holy things which belong to the internal sense would be profaned by evil people in the world. Therefore the Lord says in Isaiah:
Jehovah will create over every dwelling-place of Mount Zion, and over her assemblies, a cloud by day, and the shining of a flame of fire by night; for over all the glory there shall be a covering. And there shall be a tabernacle for a shade in the daytime (Isa. 4:5, 6).
[7] Hence also it was that over the tabernacle there appeared a cloud by day and a fire by night, because the tabernacle represented the Divine Human of the Lord, consequently the Divine truth which proceeds from Him, thus the Word which is the Divine truth of the church (see n. 3210, 3439). The like is signified by these words in Moses:
The cloud covered the tent of meeting, and the glory of Jehovah filled the habitation (Exod. 40:34).
Again:
The glory of Jehovah appeared in the tent of meeting before all the sons of Israel (Num. 14:10).
And elsewhere:
The cloud covered the tent, and the glory of Jehovah appeared (Num. 16:42).
[8] In like manner the “cloud” and the “glory” upon Mount Sinai, of which thus in Moses:
When Moses went up into the mountain, the cloud covered the mountain, and the glory of Jehovah abode upon Mount Sinai six days (Exod. 24:15, 16).
These things also were represented, because the Law, which is Divine truth, was promulgated from that mountain. That the cloud and the glory of Jehovah were seen when Moses went up into the mountain was because he therein represented the Law, that is, the historic Word. Therefore it is sometimes said “Moses and the Prophets” or “the Law and the Prophets,” and by the “Law” are meant the books of Moses with the rest of the historic books, but not the prophets, because this Word was represented by Elias and Elisha; for there is the historic Word and the prophetic, as is known. Wherefore when the Word is called “the Law and the Prophets,” by the “Law” is meant the historic Word, and by the “Prophets” the prophetic Word.
[9] The Divine truth was also represented by the brightness as of a rainbow in the cloud around the cherubs and above them, in Ezekiel, where we read:
I saw an appearance of fire, as it were a brightness round about; as the appearance of the bow that is in the cloud in the day of rain; this was the appearance of the likeness of the glory of Jehovah (Ezek. 1:27, 28);
and it is also called:
The glory of Jehovah and the glory of the God of Israel (Ezek. 8:4; 10:18, 19; 11:22, 23);
it is called the “glory of Jehovah” relatively to the inmost heaven, and the “glory of the God of Israel” relatively to the middle or spiritual heaven. That Divine truth in the heavens appears in glory is because truth itself in the spiritual heaven appears before the eyes as a bright cloud (which has also been granted me sometimes to see), and the good within this truth appears there as fiery. Thus the cloud variegated by fire presents the wonderful aspects which are “glory” in the external sense. But “glory” in the internal sense is intelligence and wisdom; these also are what are represented by it.
[10] That Divine truth, from which are all wisdom and intelligence, as well as the appearance of a variegated cloud before the external sight, is “glory,” is evident also from these passages:
Jehovah said, Living am I, and the whole earth shall be filled with the glory of Jehovah (Num. 14:21);
this was said by Jehovah when the Israelitish people were disowned, and it was said that only their little ones should come into the land of Canaan. Under these circumstances, by “the whole earth being filled with the glory of Jehovah” was signified that in the representatives of the church with them, and in the Word, which for the most part treated of them, there should be the glory of Jehovah, with which the whole heaven should be filled, and thence the holy things of the church.
[11] In Isaiah:
The seraphim cried, Holy, holy, holy, is Jehovah Zebaoth; the fullness of all the earth is His glory (Isa. 6:3).
Again:
The glory of Jehovah shall he revealed, and all flesh shall see together (Isa. 40:5).
Again:
Wherefore give glory to Jehovah in the Urim, in the islands of the sea to the name of Jehovah the God of Israel (Isa. 24:15); “the Urim” denotes the light which is from the Divine truth proceeding from the Lord; the “islands of the sea,” those who are more remote from truth (n. 1158).
[12] Again:
The glory of Lebanon has been given to it, the honor of Carmel and Sharon; they shall see the glory of Jehovah, the honor of our God (Isa. 35:2);
“Lebanon” denotes the spiritual church; “Carmel and Sharon” the celestial church; of the latter is predicated the “glory of Jehovah” when there is meant celestial truth, which is charity; of the former is predicated the “honor of the God of Israel” when there is meant spiritual good, which also is charity.
[13] Again:
Arise, be lighted up, for thy light is come, and the glory of Jehovah hath arisen upon thee. For behold darkness covereth the earth, and thick darkness the peoples; but Jehovah shall arise upon thee, and His glory shall be seen upon thee (Isa.60:1, 2);
speaking of the Lord, who is called a “light,” (as in John 1:4, 9); and it is said that upon Him shall arise the “glory of Jehovah,” that is, that the Divine truth is His. In like manner in the same prophet:
For Mine own sake, for Mine own sake, will I do it; for how should it be profaned? My glory I give not to another (Isa. 48:11);
here also speaking of the Lord; “glory” in the highest sense denotes the Divine Human, thus also the Divine truth, because this is therefrom; “not to give His glory to another” is to give it to the Divine Human only, which is one with Himself.
[14] And in the Revelation:
The holy city Jerusalem, coming down out of heaven; having the glory of God; and her luminary was like unto a stone most precious (Rev. 21:10, 11);
“the holy city Jerusalem” is the Lord’s spiritual kingdom in the heavens, and His spiritual church on earth, of both of which “glory” is predicated; the “luminary” is truth from the Divine.
[15] As in the Word Divine truth is represented by royalty, the Lord as to Divine truth being represented by kings (see the passages cited just above), therefore to it as to a king is attributed “glory,” as in David:
Lift up your heads, O ye gates; and be ye lifted up, ye doors of the world; that the King of glory may come in. Who is this King of glory? Jehovah strong and a hero; Jehovah a hero of war. Lift up your heads, O ye gates; and lift up O doors of the world; that the King of glory may come in. Who is this King of glory? Jehovah Zebaoth, He is the King of glory (Ps. 24:7-10).
In Isaiah:
Jehovah Zebaoth will reign in the mountain of Zion, and in Jerusalem; and before His elders glory (Isa. 24:23);
“glory” denotes Divine truth. Jehovah is called “Jehovah Zebaoth,” or “Jehovah of Armies,” where Divine truth is treated of, for by “armies” are signified truths (see n. 3448).
[16] And as by a kingdom was represented Divine truth, therefore the throne upon which kings sat when they judged was called a “throne of glory” (Isa. 22:23; Jer. 14:21; 17:12). And in Matthew:
The Son of man shall sit on the throne of His glory (Matt. 19:28).
Again:
When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory. And the King shall say to them . . . (Matt. 25:31, 34, 40).
A further reason why a throne is called a “throne of glory” was that judgments were effected from truth. Again:
The Son of man shall come in the glory of His Father with His angels; and then shall He render to everyone according to his deeds (Matt. 16:27).
[17] From all this it is also plain what is meant by “glory” in the Lord’s Prayer:
Thine is the kingdom, the power, and the glory, forever (Matt. 6:13).
The Lord’s spiritual kingdom in the heavens, and His spiritual church on earth, are also called “comeliness”* (Isa. 60:7; 63:15; 64:11; Dan. 8:9; 11:16, 41, 45). Moreover “glory” is mentioned by Joseph because in the highest sense Joseph himself represents the Lord as to the Divine spiritual, that is, the Divine truth; and in the internal sense His spiritual kingdom, and also the good of faith (see n. 3969, 4669, 4723, 4727).
* “Comeliness (decus).” The Hebrew words for “comeliness” in the passages here referred to are in these passages rendered “glory,” “glorious,” “beautiful,” “glorious land,” and “pleasant land,” in the authorized versions of the English Bible.
5923. And all that ye see. That this signifies whatever was there noticed and perceived, is evident from the signification of “seeing,” as being to understand and thence to perceive and to notice (n. 2150, 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5400).
5924. And haste ye, and bring down my father hither. That this signifies close conjunction, is evident from what was said above (n. 5909); and as the same thing is here said again, and from the affection of love, it denotes close conjunction.