Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

And he overtook them. That this signifies mediate adjunction, is evident from what was said above (see n. 5745).

And he spake unto them these words. That this signifies the influx of this thing, is evident from the signification of "speaking," as being influx (see n. 2951, 3037, 5481); and from the signification of "words," as being things. A "thing" and a "word" are expressed in the original language by the same term.

And they said unto him. That this signifies perception, is evident from the signification of "saying" in the historicals of the Word, as being perception.

Wherefore speaketh my lord such words as these? That this signifies reflection why such a thing flows in, is evident from the signification of "speaking," as being to flow in; and from the signification of "such words as these," as being this thing or such a thing (of which just above, n. 5752). Reflection is involved in the word "wherefore," which is a word of questioning with oneself.

Far be it from thy servants to do according to this word. That this signifies when it is not from the will, namely of claiming truth to themselves, is evident from the signification of "doing," as being to will; for all deed is of the will. The deed itself is natural, and the will is the spiritual source of it. Its not being from the will is signified by "far be it from thy servants."

Behold the silver which we found in our bags' mouths. That this signifies when truth was bestowed gratuitously, is evident from the signification of "silver," as being truth (n. 1551, 2954, 5658); and from the signification of "we found," as being bestowed gratuitously, for everyone's grain silver was returned to him, thus was bestowed gratuitously (n. 5530, 5624); and from the signification of the "bags' mouths," as being the threshold of the exterior natural (n. 5497).

We brought back to thee out of the land of Canaan. That this signifies submitted from a principle of religion, is evident from the signification of "bringing back," as being to submit (see n. 5624); and from the signification of the "land of Canaan," as being what is religious. The "land of Canaan" signifies various things, for the reason that it signifies that which includes very many things; for it signifies the Lord's kingdom, the church, and consequently the man of the church, because he is a church; and as it signifies these, it signifies also the celestial which is of the church, namely, the good of love; and also its spiritual, which is the truth of faith, and so on; here therefore it signifies the religious principle which is of the church; for it is of the religious principle of the church that no one ought to claim truth and good to himself. From these things it is plain why the same expression sometimes signifies a number of things; for when it involves several things in the complex, it also signifies those which it involves, according to the series of things in the internal sense. That the "land of Canaan" is the Lord's kingdom, see n. 1413, 1437, 1607, 3038, 3481, 3705; and also the church, n. 3686, 3705, 4447. From these flow its other significations.

And how should we steal out of thy lord's house silver or gold? That this signifies why then shall we claim to ourselves truth and good, which are from the Divine celestial, is evident from the signification of "stealing," as being in the spiritual sense to claim to oneself that which belongs to the Lord (of which above, n. 5749); from the signification of "silver," as being truth (n. 1551, 2954, 5658); and from the signification of "gold," as being good (n. 113, 1551, 1552, 5658). In this whole chapter spiritual theft is treated of, which is the claiming to oneself of the good and truth that are from the Lord. This is a matter of so great moment that a man after death cannot be admitted into heaven until he acknowledges at heart that nothing of good or truth is from himself, but all from the Lord, and that whatever is from himself is nothing but evil. The fact that this is so, is shown to man after death by many experiences. The angels in heaven plainly perceive that all good and truth are from the Lord; and moreover that by the Lord they are withheld from evil and kept in good and so in truth, and this by a mighty force. [2] It has been given me plainly to perceive this now for many years, and also that insofar as I have been left to my own or to myself, I have been inundated with evils, and so far as I have been withheld therefrom by the Lord, I have been lifted up from evil into good. Therefore to claim truth and good to oneself is contrary to the universal that reigns in heaven, as well as contrary to the acknowledgment that all salvation is of mercy, that is, that man of himself is in hell, but is of mercy drawn out thence by the Lord. Man cannot be in humiliation, nor consequently can he receive the Lord's mercy (for this flows in only in humiliation or into a humble heart), unless he acknowledges that there is nothing but evil from himself, and that all good is from the Lord. Without this acknowledgment a man attributes to himself as merit, and at length as righteousness, whatever he does; for to claim to himself the truth and good which are from the Lord is to make himself righteous. This is the source of many evils; for he then regards self in everything that he does for the neighbor, and when he does this he loves himself above all others, whom he then despises, if not in word, yet in heart.

With whomsoever of thy servants it be found, let him die. That this signifies that he is damned who does so, is evident from the signification of "dying," as being to be damned; for spiritual death is nothing else than damnation. It is plain from what was said just above (n. 5758), that they who claim to themselves the truth and good which are of the Lord, cannot be in heaven, but are outside of it; and they who are outside of heaven are damned. But this law is one of judgment from truth; whereas when judgment is made at the same time from good, then they who do what is true and good, and from ignorance or simplicity attribute these to themselves, are not damned, but in the other life are set free by a method of vastation. Moreover everyone ought to do what is true and good as of himself, yet believing that it is from the Lord (n. 2882, 2883, 2891); and when he does so, then as he grows up and increases in intelligence and faith he puts off that fallacy, and at last acknowledges at heart that his every effort of doing good and thinking truth was and is from the Lord. Wherefore he that was sent by Joseph, though he indeed confirms, yet presently rejects, the judgment that he should die with whom the cup was found; for he says, "Now also according to your words so be it; he with whom it is found shall be to me a servant, and ye shall be blameless," words which convey a milder sentence. But it is otherwise with those who do so, not from ignorance and simplicity, but from principles which they have confirmed in their faith, and also in life. Yet because they do what is good, the Lord from mercy preserves in them something of ignorance and simplicity.

And we also will be to my lord for servants. That this signifies that they will be associates forever without freedom from their own, is evident from the signification of "we also," as being associates; and from the signification of "being servants," as being to be without freedom from their own; for one who is a servant has no freedom from his own, but is dependent on the own and freedom of his master. What it is to be without freedom from one's own, will of the Lord's Divine mercy be told in the following pages.

And he said, Now also according to your words. That this signifies that it would indeed be so from justice, is evident from what has been explained just above (see n. 5758, 5759). Its being from justice that he who did this should die is signified by, "now also according to your words;" but a milder sentence now follows.

So be it. That this signifies a milder sentence, is evident from the words that follow, in which this milder sentence is given.

He with whom it is found shall be to me a servant. That this signifies that he with whom it is, shall be forever without his own freedom, is evident from the signification of a "servant," as being to be without one's own freedom (as above, n. 5760). The case is this. Joseph's silver cup, placed by his order with Benjamin, signifies interior truth (see n. 5736, 5747). He who is in interior truth knows that all truth and good are from the Lord, and also that all freedom from his own, or from the man himself, is infernal; for when a man thinks or does anything from his own freedom, he thinks and does nothing but evil. In consequence he is a servant of the devil, for all evil flows in from hell. He also feels delight in such freedom, because it agrees with the evil in which he is, and into which he was born. Wherefore this freedom from one's own must be put off, and heavenly freedom must be put on instead, which consists in willing what is good and thence doing it, and in desiring what is true and thence thinking it. When a man receives this freedom he is a servant of the Lord, and is then in freedom itself, and not in the bondage in which he was before, and which appeared like freedom. This then is what is meant by being forever without one's own freedom. (The nature and source of freedom may be seen above, n. 2870-2893; and also that freedom itself is to be led by the Lord, n. 2890.)

And ye shall be blameless. That this signifies that the rest shall be at their own disposal, because not sharing in the fault, is evident from the signification of "blameless" in regard to a servant, as being to be at his own disposal; because not sharing in the fault, follows. It was of old a custom among the Gentiles, when anyone sinned, to make his companions also guilty of the offense, and even to punish a whole house for the crime of one in it. But such a law is derived from hell, where all the companions conspire together for evil. The societies there are so constituted that they act together as one against good, and thus they are kept consociated, though they are in deadly hatred one against another. They are in the union and friendship of robbers. Hence because companions in hell conspire together for evil, when they do evil they are all punished. But to do so in the world is wholly contrary to the Divine order; for in the world the good are consociated with the evil, because one does not know what the interiors of another are, and for the most part does not care. Wherefore the Divine law for men is that everyone shall pay the penalty of his own iniquity; as is written in Moses: The fathers shall not die for the sons, neither shall the sons die for the fathers; everyone shall be slain in his own sin (Deut. 24:16); and in Ezekiel: The soul that hath sinned, it shall die, neither shall the father bear the iniquity of the son. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him (Ezek. 18:20). From these passages it is plain how the case is with what the sons of Jacob said, "with whomsoever of thy servants it be found, let him die, and we also will be to my lord for servants." But he who was sent by Joseph changed this judgment, and said, "he with whom it is found shall be to me a servant, and ye shall be blameless;" in like manner further on where Judah says to Joseph, "Behold we are servants to my lord, both we and he also in whose hand the cup was found." And Joseph said, "Far be it from me to do this; the man in whose hand the cup was found, he shall be to me a servant; and ye, go ye up in peace to your father" (verses 16, 17).

Verses 11, 12. And they hastened, and they made everyone his bag come down to the earth, and opened every man his bag. And he searched; he began at the eldest, and left off at the youngest; and the cup was found in Benjamin's bag. "And they hastened," signifies impatience; "and made everyone his bag come down to the earth," signifies that they brought what was in the natural down to things of sense; "and opened every man his bag," signifies that they might thus make the matter manifest to themselves; "and he searched," signifies investigation; "he began at the eldest, and left off at the youngest," signifies order; "and the cup was found in Benjamin's bag," signifies that interior truth from the celestial was with the intermediate.

And they hastened. That this signifies impatience, is evident from the signification of "hastening," when persons are eager to clear themselves, as being impatience.

And they made everyone his bag come down to the earth. That this signifies that they brought what was in the natural down to things of sense, is evident from the signification of "making to come down," when it has reference to what here follows, as being to bring to; from the signification of a "bag," as being the exterior natural (see n. 5497); and from the signification of the "earth," when it is said that they "made come down to" it, as being the ultimate and lowest, thus the sensuous; for the sensuous is the lowest and ultimate, because things of sense are in the very threshold to the outside world. To bring to things of sense, is wholly to confirm that a thing is so; for the matter is then brought down to the evidence of the senses.

And opened every man his bag. That this signifies that they might thus make the matter manifest to themselves, is evident from the signification of "opening the bag," as being to open what is in the natural, thus to make the matter manifest.

And he searched. That this signifies investigation, is evident without explication.

He began at the eldest, and left off at the youngest. That this signifies order, is evident from what has been said above (n. 5704).

And the cup was found in Benjamin's bag. That this signifies that interior truth from the celestial was with the intermediate, is evident from the signification of the "cup," as being interior truth (see n. 5736); and from the representation of Benjamin, as being the intermediate (n. 5411, 5413, 5443). That such truth from the celestial was with the intermediate, is signified by the cup being placed in Benjamin's bag by Joseph's order. How these matters stand is clear from what has been said before.

Verses 13-17. And they rent their garments, and laded everyone his ass, and returned to the city. And Judah and his brethren entered Joseph's house, and he was yet there; and they fell before him to the earth. And Joseph said unto them, What deed is this that ye have done? Knew ye not that such a man as I divining divineth? And Judah said, What shall we say to my lord? what shall we speak? and how shall we be justified? God hath found out the iniquity of thy servants; behold we are servants to my lord, both we, and he also in whose hand the cup was found. And he said, Far be it from me to do this; the man in whose hand the cup was found, he shall be to me a servant; and ye, go ye up in peace to your father. "And they rent their garments," signifies mourning; "and laded everyone his ass, and returned to the city," signifies that truths were brought back from things of sense to memory-knowledges; "and Judah and his brethren entered," signifies the good of the church with its truths; "Joseph's house," signifies communication with the internal; "and he was yet there," signifies foresight; "and they fell before him to the earth," signifies humiliation; "and Joseph said unto them," signifies their perception then; "What deed is this that ye have done?" signifies that to claim to themselves what is not theirs is an enormous evil; "knew ye not that such a man as I divining divineth?" signifies that it cannot be concealed from Him who sees future and hidden things; "and Judah said," signifies perception given to the good of the church in the natural; "What shall we say to my lord? what shall we speak?" signifies a wavering; "and how shall we be justified?" signifies that we are guilty; "God hath found out the iniquity of thy servants," signifies confession; "behold we are servants to my lord," signifies that they are forever to be deprived of freedom of their own; "both we," signifies the associates; "and he also in whose hand the cup was found," signifies as well as he with whom there is interior truth from the Divine celestial; "and he said, Far be it from me to do this," signifies that it should by no means be so; "the man in whose hand the cup was found," signifies but that he with whom is interior truth received from the Divine; "he shall be to me a servant," signifies that he will be forever subject; "and ye, go ye up in peace to your father," signifies that the associates, with whom there is not that truth, are to return to the former state.

And they rent their garments. That this signifies mourning, is evident from the signification of "rending the garments," as being mourning on account of truth being lost (see n. 4763), here on account of truths from their own which they could no longer claim to themselves, because they had offered themselves as servants both in the presence of him that was over Joseph's house (verse 9), and in the presence of Joseph himself (verse 16), whereby is signified that they would be without freedom from their own, thus without truths from themselves. As regards mourning on account of truths from their own, which is signified by their "rending their garments and offering themselves as servants," be it known that a turning about takes place with those who are being regenerated, namely, that they are led to good by means of truth, and afterward from good they are led to truth. When this turning about takes place, or when the state is changed and becomes the inverse of the former one, there is mourning; for they are then let into temptation, whereby what is of their own is weakened and broken down, and good is insinuated, and with good a new will, and with this a new freedom, thus a new own. This is represented by Joseph's brethren returning in despair to Joseph, and offering themselves to him as servants, and their being kept in that state for some time, and by Joseph's not manifesting himself until after the temptation; for when the temptation is over, the Lord shines on them with comfort.

And laded everyone his ass, and returned to the city. That this signifies that truths were brought back from things of sense into memory-knowledges, is evident from the signification of an "ass," as being memory-knowledge (see n. 5492) that "lading the ass" means bringing back from things of sense, is because by "making their bags come down to the earth" is signified bringing what was in the natural down to things of sense (n. 5767); and raising it from them is therefore here meant by "lading;" and from the signification of a "city," as being doctrinal truth (n. 402, 2449, 2943, 3216). [2] What it is to bring back truths from things of sense into memory-knowledges must be briefly explained. Things of sense are one thing, memory-knowledges another, and truths another. They succeed one another in turn; for memory-knowledges come forth from things of sense, and truths from memory-knowledges; for the things which enter by the senses are laid up in the memory, and from them the man concludes memory-knowledge, or perceives from them memory-knowledge which he learns; from the memory-knowledges he then concludes truths, or perceives from them truth which he learns. Every man so progresses as he grows up from childhood. When he is a child he thinks and apprehends things from things of sense; when older he thinks and apprehends things from memory-knowledges; and afterward from truths. This is the way to the judgment into which man grows with age. [3] From this it may be seen that things of sense, memory-knowledges, and truths, are distinct, and even remain distinct-so much so that a man is sometimes in things of sense, as when he thinks only of what meets the senses; sometimes in memory-knowledges, as when he elevates his mind out of things of sense, and thinks interiorly; and sometimes in truths which have been concluded from memory-knowledges, as in the case when he thinks more interiorly. Everyone who reflects upon it can know these things from himself. Man can also bring truths down into memory-knowledges, and see them in these, and he can also bring memory-knowledges down into things of sense, and contemplate them therein; as well as the converse. From this it is now plain what is meant by bringing what is in the natural down to things of sense, and by bringing truths back from things of sense into memory-knowledges.

And Judah and his brethren entered. That this signifies the good of the church with its truths, is evident from the representation of Judah, as being the good of the church (see n. 5583, 5603); and from the representation of his brethren, as being truths in the natural. That Judah entered and spoke with Joseph, and not Reuben the firstborn, or any other of them, is because Judah chiefly represented good; and it is good that communicates with the celestial from the Divine, and not truths, because truths have no communication with the Divine except through good. This is the reason why Judah alone spoke.

Joseph's house. That this signifies communication with the internal, is evident from the signification of "entering the house," as being communication; and from the representation of Joseph, as being the internal (see n. 5469). That "entering a house" denotes communication, is because by a "house" is signified the man himself (see n. 3128, 5023), thus what makes the man, namely his mind with truth and good (n. 3538, 4973, 5023); and therefore when "entering a house" is spoken of, it means entering into his mind, thus to have communication.

And he was yet there. That this signifies foresight, may be seen from the fact that it was foreseen by Joseph that they would return, and he therefore stayed at home in order to manifest himself to Benjamin and consequently to the others; and in the internal sense that conjunction might be effected of the truths in the natural with the Divine celestial. It is called "foresight," because in the supreme sense it treats of the Lord who in this sense is "Joseph."

And they fell before him to the earth. That this signifies humiliation, is evident without explication.

And Joseph said unto them. That this signifies their perception then, is evident from the signification of "saying," as being perception. That it is their perception, is because it is said by Joseph, and by Joseph is represented the internal; and from the internal, that is, through the internal from the Lord, comes all perception. From no other source does perception come, nor even sensation. It appears as if sensation, as also perception, come by influx from the external; but this is a fallacy, for it is the internal that feels through the external. The senses placed in the body are nothing but organs or instruments that are of service to the internal man in order that it may be sensible of what is in the world; wherefore the internal flows into the external, causing it to feel, to the end that it may thereby perceive and be perfected; but not the reverse.

What deed is this that ye have done? That this signifies that to claim to themselves what is not theirs is an enormous evil, is evident from the signification of the theft of which they were accused, as being to claim to themselves the truth and good that belong to the Lord; this is the "deed" that is meant in the internal sense. (What this evil is may be seen above, n. 5749, 5758.)

Knew ye not that such a man as I divining divineth? That this signifies that it cannot be concealed from Him who sees future and hidden things, is evident from the signification of "divining," as being to know from His Divinity things that are hid (see n. 5748), and also future things, because it is predicated of the Lord, who is "Joseph" in the supreme sense. That it cannot be concealed is plain from the very words.

And Judah said. That this signifies perception given to the good of the church in the natural, is evident from the signification of "saying" in the historicals of the Word, as being perception (of which often above); that it is "given" is because all perception comes from the internal, that is, flows in through the internal from the Lord (see n. 5779); and from the representation of Judah, as being the good of the church (n. 5583, 5603, 5775). As regards the representation of Judah, be it known that in the supreme sense he represents the Lord as to the Divine love, and in the internal sense His celestial kingdom (see n. 3654, 3881), thus the celestial of love there; here therefore Judah represents the good of love in the church in the natural, because he is now among those who represent the things that are in the natural which are to be conjoined with the internal.

What shall we say to my lord? what shall we speak? That this signifies a wavering, is evident from the feeling expressed in these words, as being a wavering.

And how shall we be justified? That this signifies that we are guilty, is evident from the signification of "how shall we be justified?" (that is, that they cannot be justified), as being that they are guilty; for he who cannot be justified is guilty. Their acknowledging themselves to be guilty is plain from their offering themselves as servants to Joseph.

God hath found out the iniquity of thy servants. That this signifies confession, namely of their having done wrong, here in their having sold Joseph, and in the internal sense in their having estranged themselves from truth and good, and thereby separated themselves from the internal, is evident without explication.

Behold we are servants to my lord. That this signifies that they are forever to be deprived of freedom of their own, is evident from the signification of "servants," as being to be without freedom from their own (see n. 5760, 5763). What it is to be deprived of freedom from their own has also been told in the numbers cited; but as this is a matter of the greatest moment, it shall be stated again. There is an external man, and there is an internal; the external man is that through which the internal acts; for the external is only an organ or instrument of the internal. This being so, the external must be wholly subordinate and subject to the internal; and when it is subject, heaven acts through the internal into the external, and disposes it according to such things as are of heaven. [2] The contrary takes place when the external is not subject, but rules, as it does when the man has as his end the pleasures of the body and of the senses, especially those of the love of self and the world, and not those of heaven. To have as the end is to love the one and not the other; for when a man has such things as the end, he no longer believes that there is any internal man, nor that there is anything in himself which is to live when the body dies. For his internal, not having rule, merely serves the external to enable it to think and reason against good and truth, because in this case no other influx through the internal is open. For this reason it is that such persons wholly despise, and even turn away from, the things that are of heaven. From these things it is clear that the external man, which is the same as the natural man, ought to be entirely subject to the internal which is spiritual, and consequently to be without freedom from its own. [3] Freedom from one's own is to indulge in pleasures of every kind, to despise others in comparison with oneself, to subject them to oneself as servants, or else to persecute and hate them, to delight in evils that befall them, and more so in those which the man himself brings on them purposely or deceitfully, and to desire their death. Such are the results of freedom from one's own. It is plain therefore what a man is when he is in this freedom, namely, a devil in human form. But when he loses this freedom, he then receives from the Lord heavenly freedom, which is utterly unknown to those who are in freedom from their own. These suppose that if the latter freedom were taken away from them, they would have no life left; when in fact life itself then begins; and joy, bliss, happiness, with wisdom, then come, because this freedom is from the Lord.

Both we. That this signifies the associates, is evident from the signification of "both we," as being the associates (as above, n. 5760).

And he also in whose hand the cup was found. That this signifies as well he with whom there is interior truth from the Divine celestial, is evident from the signification of "in whose hand," as being with whom; from the signification of the "cup," as being interior truth (see n. 5736); and from the representation of Joseph, as being the Divine celestial.

And he said, Far be it from me to do this. That this signifies that it should by no means be so, is evident without explication.

The man in whose hand the cup was found. That this signifies that he with whom is interior truth received from the Divine, is evident from what was said just above (n. 5788).

And he shall be to me a servant. That this signifies that he will be forever subject, is evident from the signification of a "servant," as being to be forever without freedom from one's own (of which just above, n. 5786), thus to be forever subject.

And ye, go ye up in peace to your father. That this signifies that the associates, with whom there is not that truth, are to return to the former state, is evident from the representation of Jacob's ten sons, as being the associates with whom the cup was not found-that is, the interior truth which is signified by the "cup" (see n. 5736, 5788, 5790); and from the signification of "go ye up in peace to your father," as being to return to the former state; for when they are not accepted by the internal, which is "Joseph," the former state then awaits them.

Verses 18-31. And Judah came near unto him, and said, By me, my lord, let thy servant I pray speak a word in my lord's ears, and let not thine anger be kindled against thy servant; for thou art even as Pharaoh. My lord asked his servants, saying, Have ye a father, or a brother? And we said unto my lord, We have a father, an old man, and a child of his old ages, the youngest; and his brother is dead, and he alone is left to his mother, and his father loveth him. And thou saidst unto thy servants, Make him come down unto me, and I will set mine eye upon him. And we said unto my lord, The boy cannot leave his father; and should he leave his father, he will die. And thou saidst unto thy servants, If your youngest brother come not down with you, ye shall see my faces no more. And it came to pass when we came up unto thy servant my father, we told him the words of my lord. And our father said, Return ye, buy us a little food. And we said, We cannot go down; if our youngest brother be with us, then will we go down; for we cannot see the man's faces, and our youngest brother he not with us. And thy servant my father said unto us, Ye know that my wife bare me two sons; and the one went out from me, and I said, Surely tearing he is torn in pieces; and I have not seen him hitherto: and ye are taking this one also from my faces, and if harm befall him, ye will make my gray hairs go down in evil to the grave. And now when I come to thy servant my father, and the boy he not with us, and his soul is bound in his soul; and it shall come to pass when he seeth that the boy is not, that he will die; and thy servants will make thy servant our father's gray hairs go down in sorrow to the grave. "And Judah came near unto him," signifies the communication of the external man with the internal through good; "and said," signifies perception; "By me, my lord," signifies entreaty; "let thy servant I pray speak a word in my lord's ears," signifies for reception and hearing; "and let not thine anger he kindled against thy servant," signifies lest he turn away; "for thou art even as Pharaoh," signifies that it has dominion over the natural; "my lord asked his servants, saying," signifies perception of their thought; "Have ye a father, or a brother?" signifies that there is good which is the source, and truth which is the means; "and we said unto my lord," signifies reciprocal perception; "We have a father, an old man," signifies that they have spiritual good as the source; "and a child of his old ages, the youngest," signifies truth therefrom which is new; "and his brother is dead," signifies that internal good is not; "and he alone is left to his mother," signifies that this is the only truth of the church; "and his father loveth him," signifies that it has conjunction with spiritual good from the natural; "and thou saidst unto thy servants," signifies perception given; "Make him come down unto me," signifies that the new truth must be in subjection to internal good; "and I will set mine eye upon him," signifies influx then of truth from good "and we said unto my lord," signifies reciprocal perception; "The boy cannot leave his father," signifies that this truth cannot he separated from spiritual good; "and should be leave his father, he will die," signifies that if it were separated the church would perish; "and thou saidst unto thy servants," signifies perception concerning that thing; "If your youngest brother come not down with you," signifies if it be not subject to internal good; "ye shall see my faces no more," signifies that there will be no mercy, and no conjunction with truths in the natural; "and it came to pass when we came up unto thy servant my father," signifies elevation to spiritual good; "we told him the words of my lord," signifies knowledge of this thing; "and our father said," signifies perception from spiritual good; "Return ye, buy us a little food," signifies that the good of truth should he appropriated; "and we said, We cannot go down," signifies objection; "if our youngest brother be with us, then will we go down," signifies unless there be with them a conjoining intermediate; "for we cannot see the man's faces," signified because there will be no mercy or conjunction; "and our youngest brother he not with us," signifies except by means of an intermediate; "and thy servant my father said unto us," signifies perception from spiritual good; "Ye know that my wife bare me two sons," signifies that if there be spiritual good which is of the church, there will he internal good and truth; "and the one went out from me," signifies the seeming departure of internal good; "and I said, Surely tearing he is torn in pieces," signifies perception that it perished by evils and falsities; "and I have not seen him hitherto," signifies because it has vanished; "and ye are taking this one also from my faces," signifies if the new truth also should depart; "and if harm befall him," signifies by evils and falsities; "and ye will make my gray hairs go down in evil to the grave," signifies that spiritual good, and thus the internal of the church, would perish; "and now when I come to thy servant my father," signifies the good of the church corresponding to the spiritual good of the internal church; "and the boy he not with us," signifies if the new truth is not with them; "and his soul is bound in his soul," signifies since there is a close conjunction; "and it shall come to pass when he seeth that the boy is not, that he will die," signifies that spiritual good will perish; "and thy servants will make thy servant our father's gray hairs go down in sorrow to the grave," signifies that all will be over with the church.

And Judah came near unto him. That this signifies the communication of the external man with the internal through good, is evident from the signification of "coming near" to speak with anyone, as being communication; and from the representation of Judah, as being the good of the church in the natural (see n. 5782). That it is the communication of the external man with the internal, is because Judah represents the good of the church in the natural or external man, and Joseph, good in the internal. That it is "through good," is because the communication takes place solely through good, and not through truth unless there is good in the truth.

And said. That this signifies perception, is evident from the signification of "saying," as being perception (of which often above).

By me, my lord. That this signifies entreaty, is plain from what follows.

Let thy servant I pray speak a word in my lord's ears. That this signifies for reception and hearing (that is, entreaty therefor), is evident from the signification of "speaking a word," as being influx (see n. 2951, 5481), and as it is influx, it is reception on the part of the other (n. 5743); and from the signification of "ears," as being obedience (n. 4551, 4653), here a kind of hearkening or hearing, because an inferior is speaking to a superior. Hence it is plain that by "Let thy servant I pray speak a word in my lord's ears," is signified entreaty for reception and hearing.

And let not thine anger be kindled against thy servant. That this signifies lest he turn away, is evident from the signification of "anger," as being a turning away (see n. 5034), because one who is angry with another turns away, for in that state he does not think like him, but against him. That "anger" is a turning away is plain from many passages in the Word, especially from those where anger and wrath are ascribed to Jehovah or the Lord, by which is signified a turning away-not that Jehovah or the Lord ever turns away, but that man does so; and when he turns away it seems to him as if the Lord did so, for he is not heard. The Word so speaks in accordance with the appearance. And because "anger" is a turning away, it is also an assault on good and truth on the part of those who have turned away; while on the part of those who have not turned away, there is no assault, but repugnance on account of aversion to what is evil and false. [2] That "anger" is an assault has been shown above (n. 3614); that it is also a turning away, and likewise the penalty when truth and good are assailed, is plain from the following passages. In Isaiah: Woe to them that decree decrees of iniquity. They shall fall under the bound, and under the slain. For all this His anger is not turned away. Woe to Asshur, the rod of Mine anger. I will send him against a hypocritical nation, and against the people of wrath will I give him a charge. He thinketh not right, and his heart doth not meditate right (Isa. 10:1, 4-7); "anger" and "wrath" denote a turning away and opposition on man's part, and the attendant punishing and not hearing appear like anger; and as it is on man's part, it is said, "Woe to them that decree decrees of iniquity. He thinketh not right, and his heart doth not meditate right." [3] In the same: Jehovah, with the vessels of His anger, [comes] to destroy the whole land. Behold, the day of Jehovah cometh, cruel, with indignation, wrath and anger, to make the earth a waste, that He may destroy the sinners thereof out of it. I will shake the heaven, and the earth shall be shaken out of her place in the indignation of Jehovah Zebaoth, and in the day of the wrath of His anger (Isa. 13:5, 9, 13); the "heaven" and the "earth" here denote the church, which having turned away from truth and good, its vastation and destruction are described by the "indignation, anger, and wrath" of Jehovah; when in fact it is quite the contrary, namely, that the man who is in evil is indignant, angry, and wroth, and sets himself in opposition to good and truth. The penalty which is from the evil is attributed to Jehovah on account of the appearance. Elsewhere occasionally in the Word the last time of the church and its destruction are called the "day of the anger of Jehovah." [4] Again: Jehovah hath broken the staff of the wicked, the rod of the rulers. Thou wilt smite the peoples in fury, with an incurable stroke, ruling the nations with anger (Isa. 14:5, 6); where the meaning is similar. This is as with a culprit who is punished by the law, and who ascribes the evil of the penalty to the king or judge; not to himself. Again: Jacob and Israel because they would not walk in the ways of Jehovah, neither heard they His law; He poured upon him the wrath of anger, and the violence of war (Isa. 42:24, 25). In Jeremiah: I will fight against you in an outstretched hand and a strong arm, and in anger, and in wrath, and in great heat. Lest my fury go forth like fire, and burn and be not quenched, because of the wickedness of your works (Jer. 21:5, 12); in this passage "fury," "anger," and "great heat" are nothing else than the evils of penalty because of the turning away from what is good and true, and an assault thereon. [5] By Divine law all evil is attended with the penalty, and wonderful to say, in the other life the evil and the penalty cleave together; for as soon as an infernal spirit does evil more than usual, punishing spirits are at hand, and punish him, and this without advertence. That evil of penalty because of turning away is meant, is plain, for it is said, "because of the wickedness of your works." In David: He sent upon them the wrath of His anger, indignation and fury, and distress, and an inroad of evil angels. He leveled a path for His anger, He spared not their soul from death (Ps. 78:49, 50). See also Isa. 30:27, 30; 34:2; 54:8; 57:17; 63:3, 6; 66:15; Jer. 4:8; 7:20; 15:14; 33:5; Ezek. 5:13, 15; Deut. 9:19, 20; 29:20, 22, 23; Rev. 14:9, 10; 15:7. [6] "Wrath," "anger," "indignation," "fury," in these passages also denote a turning away, assault, and consequent penalty. That the penalty for turning away and assault is ascribed to Jehovah or the Lord, and is called "anger," "wrath," and "fury in Him," is because the race sprung from Jacob had to be kept in the representatives of a church, which are merely external; and they could not have been kept in them except through fear and dread of Jehovah, and unless they had believed that He would do them evil from anger and wrath. They who are in externals without an internal cannot otherwise be brought to do external things; for there is nothing interior that binds them. Moreover the simple within the church, from the appearance apprehend no otherwise than that God is angry when anyone does evil. Yet everyone who reflects can see that there is nothing of anger, still less of fury, with Jehovah or the Lord; for He is mercy itself and good itself, and is infinitely above willing evil to anyone. Nor does the man who is in charity toward the neighbor do evil to anyone. All the angels in heaven are such; and how much more the Lord Himself! [7] But in the other life the case is this. When the Lord reduces heaven and its societies into order, which is continually being done on account of new comers, and gives them bliss and happiness, and when this flows into the societies which are in the opposite (for in the other life all the societies of heaven have opposed to them societies in hell, whence there is equilibrium), and these feel a change owing to the presence of heaven, they are then angry and wrathful, and burst forth into evil, and at the same time rush into the evil of the penalty. Moreover when evil spirits or genii approach the light of heaven, they begin to be in anguish and torment (see n. 4225, 4226), which they attribute to heaven, and consequently to the Lord; when in fact it is they themselves that bring the torment upon themselves; for evil is tortured when it comes near to good. Hence it is evident that nothing but good is from the Lord, and that all evil is from those who turn away, who are in the opposite, and who attack. From this arcanum it is evident how the matter stands.

For thou art even as Pharaoh. That this signifies that it has dominion over the natural, is evident from the representation of Pharaoh, as being the natural in general (see n. 5160); and from the representation of Joseph, as being the internal (of which above). That the internal has dominion over the natural is represented by Joseph's being set over all the land of Egypt, and also over all Pharaoh's house (Gen. 41:40, 41).

My lord asked his servants, saying. That this signifies perception of their thought, is evident from the signification of "asking," as being to perceive another's thought (see n. 5597). That "asking" signifies this, is because in the spiritual world or in heaven no one has need to ask another what he thinks about such things as are of his affection, because the one perceives the other's thought which is thence derived; and moreover the internal which Joseph represents does not ask the external which Jacob's sons represent, for the external has its all from the internal. Hence it is plain that by "asking" is signified the perception of the thought. We occasionally read in the Word that Jehovah asks man, when yet He knows all and everything that man thinks; but this is so said because man believes that his thought is concealed from everyone because it is within him. The asking is in consequence of this appearance and the derivative belief.