6439. Verse 27. Benjamin is a wolf; he shall seize in the morning, he shall devour the spoil, and at even he shall divide the prey. “Benjamin,” signifies the truth of the good of the spiritual church, which is “Joseph;” “is a wolf,” signifies the avidity of rescuing and delivering the good; “he shall seize in the morning, he shall devour the spoil,” signifies that when the Lord is present it shall be done; “and at even he shall divide the prey,” signifies their possession in the Lord’s kingdom, when as yet they are in obscurity.

6440. Benjamin. That he signifies the truth of the good of the spiritual church, which is “Joseph,” is evident from the representation of Benjamin, as being the spiritual of the celestial (see n. 4592). The spiritual of the celestial is the truth of good, here the truth of that good which is of the spiritual church, which is represented by Joseph in this prophetic utterance of Israel; for as by Joseph is represented the spiritual church (n. 6417), by him is also represented the good of that church, because the church is the church from good; the truth of this good is “Benjamin.”

6441. Is a wolf. That this signifies the avidity of rescuing and delivering the good, is evident from the signification of a “wolf,” as being one who seizes and scatters; and as in the Word “beasts” signify cupidities, a “wolf” signifies the avidity of seizing, as is also evident from the passages in the Word where a “wolf” is mentioned; as in Matthew:

Beware ye of false prophets, who come unto you in sheep’s clothing, but inwardly they are ravening wolves (Matt. 7:15).

And in John:

He that is a hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf seizeth them, and scattereth the sheep (John 10:12).

Likewise in other places (as Luke 10:3; Jer. 5:6; Ezek. 22:27; Zeph. 3:3). Hence it is plain that by a “wolf” are signified those who seize, but here one who rescues from hell those who have been seized. The signification of a “wolf” is in a similar category to that of a “lion,” also a rapacious animal, concerning which also it is said that it “seizeth the rapine,” “gathereth spoil,” and “preyeth upon prey,” as is here said of a wolf; and yet in a good sense a “lion” signifies truth in power from good (n. 6367). It is similar with other rapacious beasts, as leopards, eagles, etc.

6442. He shall seize in the morning, he shall devour the spoil. That this signifies that when the Lord is present it shall be done, is evident from the signification of “morning,” as being in the supreme sense the Lord (see n. 2405, 2780), hence that “he shall seize in the morning” denotes that when the Lord is present, then shall be rescuing and deliverance of the good; and from the signification of “devouring the spoil,” as being to appropriate to Himself those whom He has rescued and delivered. (That “devouring” denotes to appropriate and conjoin with oneself, see n. 3168, 3513, 3596, 5643; that the “spoil” denotes those who have been rescued and delivered, is manifest.) That “seizing,” “rapine,” “spoil,” and “prey” are also spoken of the Lord in the Word because of His rescuing and delivering the good, is evident from what was said above (verse 9) about Judah: “Judah is a lion’s whelp; from the prey, my son, thou art gone up,” by which is signified that from the Lord through what is celestial is deliverance from hell (n. 6368). Also from other passages in the Word, as in Isaiah:

The roaring of Jehovah is like that of a lion, He roareth like young lions, and growleth, and layeth hold of the prey, so that there is none rescuing (Isa. 5:29).

Again:

As a lion roareth, and the young lion over his rapine, so shall Jehovah come down to fight upon the mountain of Zion (Isa. 31:4).

In Jeremiah:

I will rescue thee in that day, rescuing I will rescue thee; but thy soul is to thee for a spoil, because thou hast trusted in Me (Jer. 39:17, 18).

In Zephaniah:

Wait ye for Me, saith Jehovah, even unto the day that I rise up unto the prey (Zeph. 3:8).

And in Isaiah:

I will divide to Him among many, that He may divide the spoil with the strong ones (Isa. 53:12);

where the Lord is spoken of in the whole chapter.

[2] That “to devour the rapine or spoil” is to appropriate goods which have been seized by evils, is evident from the prophetic utterance of Balaam, in Moses:

Behold, the people shall rise up as an old lion, and as a young lion shall he lift himself up; he shall not rest until he eat of the spoil (Num. 23:24).

From all this it is evident that “rapine,” “spoil,” and “prey,” denote the rescuing and deliverance of the good by the Lord. This is predicated of the truth represented by Benjamin, because to truth is attributed power (n. 3091, 4931), but that which it has from good (n. 6344, 6423).

6443. And at even he shall divide the prey. That this signifies their possession in the Lord’s kingdom when as yet they are in obscurity, is evident from the signification of “evening,” as being what is obscure (see n. 3056, 3833); and from the signification of “dividing the prey,” as being to give a possession in the heavenly kingdom; for by “prey” are signified those who have been rescued and delivered by the Lord; hence by “dividing the prey” is signified distribution, namely, among those who are in heaven, which is the same as their having a possession in the Lord’s kingdom. This is said to be done “in the evening,” because they who are being elevated into heaven are at first in obscurity; for they cannot come to clearness until they have been in heaven, and have been instructed with respect to truths by the Lord through the angels, into whose society they are sent; for there is need of time in order that the obscurity induced by falsities may be dissipated.

6444. These are the things signified by “Benjamin;” but without the internal sense, who can say what the things which are said of him involve, as that he is a “wolf,” that he “shall seize in the morning,” that he “shall devour the spoil, and at evening shall divide the prey?” These things would be altogether hidden unless revealed by the internal sense. Of this kind are very many things in the prophets, of which if viewed from the letter few are understood; but if viewed from the internal sense all are understood. From all this it may now be seen that by the “sons of Jacob,” and by the “tribes” named from them, are signified such things as are of the Lord’s church and kingdom.

6445. Verse 28. All these are the twelve tribes of Israel; and this is what their father spake to them, and blessed them; every one according to his blessing he blessed them. “All these are the twelve tribes of Israel,” signifies all truths and goods in the complex; “and this is what their father spake to them,” signifies communication through influx from spiritual good; “and blessed them, every one according to his blessing he blessed them,” signifies predictions as to the spiritual life, of what would happen to each one in such a state.

6446. All these are the twelve tribes of Israel. That this signifies all truths and goods in the complex, is evident from the signification of the “twelve tribes of Israel,” as being all truths and goods in the complex (see n. 3858, 3926, 3939, 4060, 6335, 6397). That these are signified by the “tribes,” is plain not only from what has been said about the tribes in the places cited, but also from what has been said about them in this chapter.

6447. And this is what their father spake to them. That this signifies communication through influx from spiritual good, is evident from the signification of “speaking,” as being to inflow (see n. 2951, 5481, 5743, 5797), here communication through influx; and from the representation of Israel, who is here their “father,” as being spiritual good (n. 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833).

6448. And blessed them; every one according to his blessing he blessed them. That this signifies predictions as to the spiritual life, of what would happen to each one in such a state, is evident from the signification of “blessing,” as being prediction (see n. 6230, 6254); and from the signification of “every one according to his blessing he blessed them,” as being what would happen to each one. That it is as to the spiritual life of each one in such a state, is plain from all that has been said in this chapter of the sons of Israel or the tribes named from them; for by them are described all states of the church as to goods and truths, thus as to the spiritual life of everyone within the church.

6449. Verses 29-33. And he commanded them, and said unto them, I am being gathered unto my people; bury me unto my fathers unto the cave that is in the field of Ephron the Hittite; in the cave that is in the field of Machpelah, which is upon the faces of Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite for a possession of a sepulcher. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah: the purchase of the field and of the cave that is therein, was from the sons of Heth. And Jacob finished commanding his sons, and he gathered up his feet unto the bed, and expired, and was gathered unto his peoples. “And he commanded them, and said unto them,” signifies insinuation; “I am being gathered unto my people,” signifies that he would be in the goods and truths of the natural which are from him; “bury me unto my fathers,” signifies that therein also are interior things and what is inmost; “unto the cave,” signifies where is obscurity; “that is in the field of Ephron the Hittite,” signifies which nevertheless can become clear; “in the cave that is in the field of Machpelah,” signifies in this obscurity; “which is upon the faces of Mamre,” signifies the quantity and quality thereof; “in the land of Canaan,” signifies where the church is; “which Abraham bought with the field from Ephron the Hittite,” signifies redemption; “for a possession of a sepulcher” signifies regeneration; “there they buried Abraham and Sarah his wife, there they buried Isaac and Rebekah his wife, and there I buried Leah,” signifies that all the interior things are in order in the good and truth in the natural; “the purchase of the field and of the cave that is therein was from the sons of Heth,” signifies the redemption of those who receive truth, and through truth good; “and Jacob finished commanding his sons,” signifies the effect of the insinuation; “and he gathered up his feet unto the bed,” signifies as to his lower things in which were things interior, unto the good and truth of the lower natural; “and expired,” signifies new life there; “and was gathered unto his peoples,” signifies that he was in the goods and truths of the natural which are from him.

6450. And he commanded them, and said unto them. That this signifies insinuation, is evident from what follows, when Israel speaks to his sons about burying him in the cave of the field of Machpelah, where Abraham and Isaac were buried, whereby is signified life in the truths and goods of the natural, in which are interior things and what is inmost; and because these are treated of in what now follows, therefore by “commanding his sons and saying unto them” is signified insinuation into these things (that “to command” signifies influx, see n. 5486, 5732, thus it signifies insinuation).

6451. I am being gathered unto my people. That this signifies that he would be in the goods and truths of the natural which are from him, is evident from the representation of the sons of Israel and of the tribes named from them, which are here “his people,” as being goods and truths in the natural (see n. 3858, 3926, 3939, 5414, 5879, 5951, 6335, 6337), and that these are from him is evident; and from the signification of “being gathered to that people,” as being to be in these things. As the subject treated of here and in what follows is the gathering or coming forth of spiritual good, which is “Israel,” in the goods and truths of the natural, which are his “sons” or the tribes named after them, it must be told how this is to be understood.

[2] In man there is what is inmost, there are interior things under the inmost, and there are exterior things. All these are most exactly distinct; they succeed in order, thus from the inmost down to the outermost; according to the order in which they succeed, they also flow in; hence it is that life flows through the inmost into the interiors, and through the interiors into the exteriors, thus according to the order in which they succeed; and it does not rest except in the ultimate of order, where it stops. And as the interior things flow in according to order down to the ultimate, and there stop, it is evident that the interior things are together in the ultimate, but in this order: the inmost, which has flowed in, holds the center; the interior things which are under the inmost encompass the center; and the exterior things make the circumference; and this not only in general, but also in every detail. The former order is called “successive order,” and the latter “simultaneous order;” and this latter order originates from the former; for in every case the simultaneous has its origin in the successive, and when it has thus originated it exists so.

[3] As all the interiors are together in the ultimate, therefore the appearance is as if life were in the ultimate, that is, in the body; when yet it is in the interiors, nor yet there, but in the highest, that is, in the Lord, from whom is the all of life. Hence also it is that life in the exteriors is obscure compared with life in the interiors; for in the exteriors the life is general, coming forth from the influx of many, nay, of innumerable things from the interiors, which appear together and in general. Thus now it is in some measure plain how it is to be understood that spiritual good which is “Israel” must be in the goods and truths of the natural, which are his sons or tribes; for spiritual good which is “Israel” is in the interior of the natural, and the goods and truths which are his sons are in its exterior. That spiritual good must be in these is signified by “I am being gathered unto my people.”

6452. Bury me unto my fathers. That this signifies that therein also are interior things and what is inmost, is evident from the representation of Abraham and Isaac, who here are his “fathers,” as being interior things and what is inmost, Abraham being what is inmost, and Isaac the interior which is under the inmost (see n. 3245, 6098, 6185, 6276, 6434). (Moreover that the inmost and the interiors are together in the exterior, thus in goods and truths in the natural, which are the sons and tribes of Israel, may be seen above n. 6451.)

6453. Unto the cave. That this signifies where is obscurity, is evident from the signification of a “cave,” as being what is obscure (see n. 2935). Moreover that there is obscurity in the exterior natural where the truths and goods are which are represented by the sons and tribes of Israel, because therein is what is general, may be seen above n. 6451e.

6454. That is in the field of Ephron the Hittite. That this signifies which nevertheless can become clear, is evident from the signification of a “field,” as being the church (see n. 2971, 3766); and from the representation of Ephron the Hittite, as being those with whom truth and good can be received (n. 2933, 2940, 2969), thus those with whom the obscurity of faith can become clear. The case herein is this. Whatever is in the natural, and especially what is in the exterior natural, is obscure in comparison with what is in the interior natural, and still more so in comparison with what is in the rational (n. 6451, 6453). But this obscurity becomes clear in two ways; first, if the exteriors are brought into compliance with the interiors, and thus into correspondence; secondly, if the man can be elevated from the exterior to the interior things, and thus to see the exterior things from what is interior. This latter way is possible with those who are in the internal of the church, and the former with those who are in its external; but neither the one nor the other is obtained except through regeneration from the Lord. From this it is plain what is meant by the obscurity being capable of becoming clear.

6455. In the cave that is in the field of Machpelah. That this signifies in this obscurity, is evident from the signification of a “cave,” and also of “Machpelah,” as being what is obscure. (That a “cave” denotes what is obscure may be seen above, n. 2935, 6453; and also “Machpelah,” n. 2935; but “Machpelah” signifies the quality of the obscurity.)

6456. Which is upon the faces of Mamre. That this signifies the quantity and quality thereof, is evident from the signification of “Mamre,” as being the quantity and quality of that to which it is adjoined (see n. 2970, 4613).

6457. In the land of Canaan. That this signifies where the church is, is evident from the signification of the “land of Canaan,” as being the church (see n. 3686, 3705, 4447, 5136).

6458. Which Abraham bought with the field from Ephron the Hittite. That this signifies redemption, is evident from the signification of “buying,” as being to make one’s own (see n. 5374, 5397, 5410, 5426); thus also to redeem, for that which is redeemed is made one’s own; from the representation of Abraham, as being in the supreme sense the Lord (n. 1965, 1989, 2011, 3245, 3251, 3305, 3703, 4615, 6098, 6185, 6276); from the signification of a “field,” as being the church (n. 2971, 3766); and from the representation of Ephron the Hittite, as being those with whom good and truth can be received (n. 2933, 2940, 2969). Hence is evident what the sense of these words is, namely, that there is redemption by the Lord of those in the church with whom good and truth can be received.

6459. For a possession of a sepulcher. That this signifies regeneration, is evident from the signification of a “sepulcher,” as being regeneration (see n. 2916, 2917, 5551).

6460. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah. That this signifies that all the interior things are in order in the good and truth in the natural, is evident from what has been unfolded above (n. 6451, 6452).

6461. The purchase of the field and of the cave that is therein was from the sons of Heth. That this signifies the redemption of those who receive truth, and through truth good, is evident from the signification of a “purchase,” as being redemption (see n. 6458); from the signification of a “field,” as being the church (n. 2971, 3766), thus the man of the church, for he is a church; from the signification of a “cave,” as being what is obscure (n. 2935, 6453); and from the representation of the sons of Heth, as being the spiritual church which was from the Ancient Church (n. 2913, 2986); and because the “sons of Heth” denote the spiritual church from the Ancient Church, they denote those who receive truth and through truth good, for from this is the spiritual church. From all this it is evident that by the “purchase of the field and of the cave which is in it was from the sons of Heth,” is signified the redemption of those who, being in the church and as yet in obscurity, receive truth and through truth good.

6462. And Jacob finished commanding his sons. That this signifies the effect of the insinuation, is evident from the signification of “commanding sons and saying unto them,” as being insinuation (see n. 6450); thus “to finish commanding them” denotes the effect of the insinuation.

6463. And he gathered up his feet unto the bed. That this signifies as to his lower things in which were things interior, unto the good and truth of the lower natural, is evident from the signification of “gathering up the feet,” as being to betake themselves to lower things (that “to gather” is to betake themselves, when the “feet” denote lower things, is plain; and that the “feet” denote the things of the natural may be seen above, n. 2162, 3147, 3761, 3986, 4280, 4938-4952, thus things that are lower, n. 6436), that lower things in which are interior ones are meant, is evident from what was said above (n. 6451); and from the signification of a “bed,” as being the natural (n. 6188, 6226), thus the good and truth of the natural, for these make the natural with man. That it is the good and truth of the lower natural, is because this natural is that to which interior things betake themselves (according to the things unfolded above, n. 6451, 6452); that the natural is lower and higher, or interior and exterior, see n. 3293, 3294, 5118, 5126, 5497, 5649. As by Israel is represented spiritual good from the natural, and by Jacob spiritual truth in the natural, and by his sons goods and truths in the natural distinguished into genera, therefore mention is made of a “bed,” because by it is signified the natural (n. 6188, 6226), as here, when he had finished speaking to his sons, that “he gathered up his feet unto the bed;” and also when Joseph came to him, it is said that “Israel strengthened himself, and sat upon the bed” (see n. 6226); and likewise after he had spoken with Joseph about burying him in the sepulcher of his fathers, it is said that “Israel bowed himself upon the bed’s head” (n. 6188). And in this connection it is a remarkable fact that when Jacob is thought of, there appears in the world of spirits a bed with a man lying in it; this appears at a distance above the head, toward the front to the right. This appearance originates in the fact that in heaven the idea of thought about Jacob is turned into the idea of thought about the natural; for in heaven there is not perceived what Jacob is, but what is represented by him, namely, the natural, which also is signified by a bed.

6464. And expired. That this signifies new life there, namely, in the goods and truths of the lower natural, which are represented by his sons and the tribes, is evident from the signification of “expiring,” or “dying,” as being new life (see n. 3498, 3505, 4618, 4621, 6036).

6465. And was gathered unto his peoples. That this signifies that he was in the goods and truths of the natural which are from him, is evident from what was said above (n. 6451), where are like words (see what was there adduced concerning the coming forth and life of spiritual good, which is “Israel,” in the goods and truths of the lower natural, which are his sons and the twelve tribes). With respect to the coming forth of interior things in exterior, be it further known that all things, not only with man, but also in universal nature, come forth by successive formations, thus posterior things by formations from prior ones. Hence it is that each formation comes forth separate from the others, but still the posterior depends upon the prior, insomuch that it cannot subsist without it; for the posterior is kept in its connection and form by the prior. From this it is also plain that in the posterior are all the prior things in their order; and the case is similar with the modes and forces which proceed from the prior things as from substances. This is the case with the interior and exterior things pertaining to man, and also with those which are of his life.

[2] He who does not conceive the interior and exterior things in man according to such formations, cannot possibly have any idea of the external and the internal man, and of the influx of the one into the other; still less of the coming forth and life of the interior man or spirit, and of its quality when the external, which is bodily, is separated by death. He who conceives of exterior and interior things as being continually more and more pure, and thus cohering by continuity, thus without distinction by formations of posterior things from prior ones, cannot apprehend otherwise than that when the external dies, the internal dies also; for he thinks that they cohere, and by reason of their coherence and continuity, when the one dies the other dies, because the one draws the other with it. These things have been said in order that it may be known that the internal and the external are distinct from each other; and that interior and exterior things succeed in order; and also that all interior things are together in exterior things, or what is the same, all prior things in posterior ones, which subject has been treated of in these verses in the internal sense.

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