AC GENESIS Chapter43

1. And the famine became grievous in the land,

2. And it came to pass when they had finished the eating of the produce which they had brought from Egypt, and their father said unto them, Go back, buy us a little food.

3. And Judah spake unto him, saying, Protesting the man did protest unto us, saying, Ye shall not see my faces except your brother be with you.

4. If thou wilt send our brother with us, we will go down and buy thee food,

5. And if thou wilt not send, we will not go down; for the man said unto us, Ye shall not see my faces except your brother be with you.

6. And Israel said, Wherefore dealt ye ill with me, to tell the man whether ye had yet a brother?

7. And they said, Asking the man asked unto us, and unto our birth, saying, Is your father yet alive? have ye a brother? and we told him according to the mouth of these words.  Knowing could we know that he would say, Bring your brother down?

8. And Judah said unto Israel his father, Send the boy with me, and we will arise and go; and we will live, and not die, both we and thou, and also our little ones.

9. I will be surety for him; of my hand shalt thou require him; if I bring him not unto thee, and set him before thee, then I shall sin to thee all the days.

10. For except we had lingered, surely we had now returned these two times.

11. And their father Israel said unto them, If therefore this be so, do this: take of the song of the land in your vessels, and carry down the man a present, a little resin and a little honey, wax and stacte, terebinth nuts and almonds.

12. And take double silver in your hands, and the silver that was returned in the mouth of your bags carry back in your hand; peradventure it was an error.

13. And take your brother, and arise, and return unto the man.

14. And God Shaddai give you mercies before the man, and send you your other brother and Benjamin. And I, as I have been bereaved, I shall be bereaved.

15. And the men took this present, and they took double silver in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph.

16. And Joseph saw Benjamin with them, and he said to him that was over his house, Bring the men to the house, and slaying slay, and make ready; for the men shall eat with me at noon.

17. And the man did as Joseph said; and the man brought the men to Joseph‘s house.

18. And the men were afraid because they were brought to Joseph’s house; and they said, Over the word of the silver that was returned in our bags in the beginning are we brought; to roll down upon us, and to cast himself upon us, and to take us for servants, and our asses.

19. And they came near to the man that was over Joseph‘s house, and they spake unto him at the door of the house,

20. And said, In me, my lord, in coming down we came down in the beginning to buy food;

21. And it came to pass, when we came to the inn and we opened our bags, and behold everyone’s silver in the mouth of his bag, our silver in its weight; and we have brought it back in our hand.

22. And the other silver have we brought down in our hand to buy food; we know not who put our silver in our bags.

23. And he said, Peace be to you, fear not; your God and the God of your father gave you a hidden gift in your bags; your silver came to me.  And he brought Simeon out unto them.

24. And the man brought the men to Joseph‘s house, and gave water, and they washed their feet; and he gave their asses provender.

25. And they made ready the present against Joseph came at noon; for they heard that they should eat bread there.

26. And Joseph came to the house, and they brought him the present which was in their hand to the house, and bowed down themselves to him to the earth.

27. And he asked them to peace, and said, Is there peace to your father, the old man of whom ye spake?  Is he yet alive?

28. And they said, There is peace to thy servant our father; he is yet alive.  And they bent themselves, and bowed themselves down.

29. And he lifted up his eyes, and saw Benjamin his brother, his mother’s son, and said, Is this your youngest brother, of whom ye spake unto me?  And be said, God be gracious unto thee, my son.

30. And Joseph made haste, for his compassions were moved toward his brother; and he sought to weep, and he came to the bed-chamber, and wept there.

31. And he washed his faces, and went out, and he restrained himself, and said, Set on bread.

32. And they set on for him alone, and for them alone, and for the Egyptians who did eat with him, alone; because the Egyptians cannot eat bread with the Hebrews; because this is an abomination to the Egyptians.

33. And they sat before him, the firstborn according to his birthright, and the youngest according to his youth; and the men were amazed, everyone at his companion.

34. And he brought out portions from his faces unto them and he multiplied Benjamin‘s portion above the portions of them all, five measures.  And they drank and drank largely with him.

AC 5574. The subject is continued of the conjunction in the natural of the truths of the church, which are the ”ten sons of Jacob,“ with the celestial of the spiritual, or truth from the Divine, which is ”Joseph,“ through the intermediate which is ”Benjamin;“ but in this chapter, in the internal sense, only the general influx which precedes conjunction is treated of.

AC 5575. Verses 1-5. And the famine became grievous in the land.  And it came to pass when they had finished the eating of the produce which they had brought from Egypt, and their father said unto them, Go back, buy us a little food.  And Judah spake unto him, saying, Protesting the man did protest unto us, saying, Ye shall not see my faces except your brother be with you.  If thou wilt send out brother with us, we will go down and buy thee food.  And if thou wilt not send, we will not go down; for the man said unto us, Ye shall not see my faces except your brother be with you.  ”And the famine became grievous,“ signifies desolation from want of spiritual things; ”in the land,“ signifies about the things that were of the church; ”and it came to pass,“ signifies what is new; ”when they had finished the eating of the produce,“ signifies when truths failed; ”which they had brought from Egypt,“ signifies which were from memory-knowledges; ”and their father said unto them,“ signifies perception from the things of the church; ”Go back, buy us a little food,“ signifies that in order to live they must procure for themselves the good of spiritual truth; ”and Judah spake unto him,“ signifies the good of the church; ”saying, Protesting the man did protest unto us,“ signifies that the spiritual derived from the internal was averse to them; ” saying, Ye shall not see my faces,“ signifies that there will be no compassion; ”except your brother be with you,“ signifies unless there is an intermediate for you; ”if thou wilt send our brother with us,“ signifies that if it is so done by the church that adjunction shall take place, there must be an intermediate; ”we will go down and buy thee food,“ signifies that then the good of truth will be procured there; ”and if thou wilt not send him,“ signifies if not; ”we will not go down,“ signifies that it cannot be procured; ”for the man said unto us,“ signifies perception concerning the spiritual; ”Ye shall not see my faces,“ signifies that there will be no compassion; ”except your brother be with you,“ signifies unless there is an intermediate for you.

AC 5576. And the famine became grievous.  That this signifies desolation from the want of spiritual things, is evident from the signification of ”famine,“ as being a lack of the knowledges of good and truth (n. 3364, 5277, 5279, 5281, 5300), and hence desolation (n. 5360, 5376, 5415); and because desolation comes from a scarcity and consequent want of spiritual things, this also is signified by ”famine.“

[2] Hunger in the spiritual world or in heaven is not hunger for food, because the angels do not feed upon material food, which is for the body that man carries about in the world; but it is hunger for such food as nourishes their minds.  This food, which is called spiritual food, is to understand truth and be wise in good; and wonderful to say the angels are nourished by this food; which has been made evident to me from the fact that after little children who die have been instructed in heaven in the truths of intelligence and the goods of wisdom, they no longer appear as little children, but as adults, and this according to their increase in good and truth; and also from the fact that the angels continually long for the things of intelligence and wisdom, and that when they are in the evening, that is, in a state in which these things fail, they are so far in what is relatively not happiness, and they then hunger and long for nothing more than that the morning may dawn for them afresh, and that they may return into their life of happiness, which is of intelligence and wisdom.

[3] That to understand truth and to will good is spiritual food, may also appear to everyone who reflects that when anyone is enjoying material food for the nourishment of the body, his food is more nourishing if he is at the same time in cheerful spirits and conversing on agreeable topics, which is a sign that there is a correspondence between spiritual food for the soul and material food for the body.  And the same is further evident from the fact that when one who longs to imbue his mind with the things of knowledge, intelligence, and wisdom, is kept from them, he begins to be saddened and distressed, and like one who is famished longs to return to his spiritual food, and thereby to the nourishment of his soul.

[4] That there is spiritual food which nourishes the soul as material food nourishes the body, may also be seen from the Word, as 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 in general the Divine truth which proceeds from the Lord, thus all truth of wisdom, specifically the Word, in which and from which are the things of wisdom.  And in John:--

Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you (John 6:27);

that this meat is the truth of wisdom which proceeds from the Lord is evident.

[5] From this too it may be known what is meant by these words of the Lord in the same chapter:--

My flesh is meat indeed, and My blood is drink indeed (John 6:55);

namely, that the Lord’s ”flesh“ is Divine good (n. 3813), and His ”blood“ Divine truth (n. 4735); for when the Lord made His whole Human Divine, then His flesh was nothing else than Divine good, and His blood Divine truth.  It is evident that in the Divine nothing material is to be understood; and therefore ”food“ in the supreme sense, that is, when predicated of the Lord, is the good of the Divine love for saving the human race.  This food is what is meant by the Lord‘s words in John:--

Jesus said to the disciples, I have meat to eat that ye know not of. My meat is to do the will of Him that sent Me, and to perfect His work (John 4:32, 34);

”to do the will of Him that sent Him, and to perfect His work“ is to save the human race; the Divine from which this is done is the Divine love.  From all this it is now plain what is meant in the spiritual sense by ”famine.“

AC 5577. In the land.  That this signifies about the things that were of the church, is evident from the signification of ”land“ in the Word, as being the church, here therefore the things that are of the church, because anything that signifies the church, signifies also the things that are of the church; for these produce it.  That in the Word ”land“ signifies the church is because the land of Canaan was the place where the church had been from most ancient times.  So when ”land“ or ”earth“ is mentioned in the Word, the land of Canaan is meant; and when this is meant, the church is meant; for when a land is mentioned they who are in the spiritual world do not stay in the idea of the land, but in that of the nation which is there, nor in the idea of the nation, but in that of the quality of that nation; thus in the idea of the church when ”land“ is spoken of and the land of Canaan is meant.  From this it is plain how deluded are they who believe that at the day of the last judgment a new earth and new heaven will come into existence, according to the prophecies in the Old Testament, and in John in the New (where however by the ”new earth“ nothing else is meant than a new external church, and by the ”new heaven“ a new internal church), and also they who believe that anything but the church is meant where the ”whole earth“ is mentioned in the Word.  Hence it is plain how little they apprehend the Word who think there is no holier sense in it than that which shines forth from the letter alone.  That the church was in the land of Canaan from the most ancient times may be seen above (n. 3686, 4447, 4454, 4516, 4517, 5136); that by ”land“ in the Word is signified the church (n. 662, 1066, 1068, 1262, 1413, 1607, 2928, 4447); and that by the ”new heaven and new earth“ is signified a new church internal and external (n. 1733, 1850, 2117, 2118, 3355, 4535).

AC 5578. And it came to pass. That this signifies what is new, is evident from the signification of ”it was,“ or ”it came to pass,“ as involving a new state (n. 4979, 4987, 4999, 5074, 5466). In the original tongue the meaning was not at first distinguished by punctuation, but the text was continuous, in imitation of heavenly speech; and instead of punctuation marks, ”and“ was used, and also ”it was,“ or ”it came to pass.“ This is the reason why these words occur so often, and why ” it was,“ or ”it came to pass,“ signifies something new.

AC 5579. When they had finished the eating of the produce. That this signifies when truths failed, is evident from the signification of ”produce,“ as being truth (n. 5276, 5280, 5292, 5402); that truth failed is signified by their ”finishing the eating of it.“ Those who are in the spiritual world are sated with things true and good, for these are their food (n. 5576); but when these have served their purpose, they come again into want. This is as with the nourishment of man by material food when this has fulfilled its use, hunger comes on again.  The hunger that is a need of spiritual things, in the spiritual world is evening or the twilight of their day; but after it comes daybreak and morning.  Thus there are alternations there, They come into that evening or into spiritual hunger, in order that they may feel hungry and long for truths and goods, which yield them more nourishment when they are hungry, just as does material food to one who is famishing.  From all this it is evident what is meant by the need of spiritual things when truths failed.

AC 5580. Which they had brought from Egypt. That this signifies which were from memory-knowledges, is evident from the signification of ”Egypt,“ as being memory-knowledges (n. 1164, 1165, 1186, 1462); that they were ”from these,“ is signified by their ”bringing it thence.“ By ”Egypt“ in a good sense are signified the memory-knowledges of the church, namely, those which are of service for the form of the church (n. 4749, 4964, 4966).  By means of such knowledges man is introduced into the truths of the church as through a court into a house; for these knowledges are what first strike the senses, and thereby open a way to interior things; for it is known that the outward things of sense are first opened in man, and then the inner things of sense, and at last the things of the understanding; and that when these last have been opened, they are represented in the former so as to be comprehended. The reason is that things of the understanding arise from those of sense by a sort of extraction, for things of the understanding are conclusions, which when formed are separated, and rise to a higher plane.  This is brought about by the influx of spiritual things through heaven from the Lord.  From all this it is plain how it is that truths are from memory-knowledges.

AC 5581. And their father said unto them.  That this signifies perception from the things of the church, is evident from the signification of ”saying“ in the historicals of the Word, as being perception; and from the representation of Israel, who here is the ”father,“ as being the church. ”Israel“ is the internal spiritual church, and ”Jacob“ the external, (n. 4286, 4292, 4570). He is called ”father“ because by ”father“ in the Word is also signified the church, and likewise by ”mother;“ but by ”mother“ the church as to truth, and by ”father“ the church as to good.  The reason of this is that the church is a spiritual marriage, which is from good as the father, and from truth as a mother.

AC 5582. Go back, buy us a little food.  That this signifies that in order to live they must procure for themselves the good of spiritual truth, is evident from the signification of ”buying,“ as being to procure for one’s self and to appropriate (n. 4397, 5374, 5406, 5410, 5426); and from the signification of ”food,“ as being the good of truth (n. 5340, 5342), here the good of spiritual truth, for it is this good that is treated of in what follows.  That it means in order to live, follows,

AC 5583. And Judah shake unto him.  That this signifies the good of the church, is evident from the representation of Judah, as being the good of the church (n. 3654).  Judah‘s now speaking about Benjamin, and Reuben’s speaking about him before (Gen. 42:36, 37), is a secret which cannot be unfolded except from the internal sense. And so when Reuben spoke about Benjamin, Jacob was called ”Jacob“ (Gen. 42:36); while here when Judah speaks about him, Jacob is called ”Israel“ (verses 6, 8, 11).  That there is something involved in this no one can deny; but what it is cannot be known from the historical sense of the letter, So too in other places where Jacob is now called ”Jacob“ and now ”Israel“ (n. 4286).  The secret involved will of the Lord‘s Divine mercy he told in the following pages.  That Judah now speaks is because the subject treated of is the good of spiritual truth, that it is to be procured (n. 5582); and therefore Judah, who is the good of the church, speaks with Israel, who is the good of spiritual truth, and makes himself answerable for Benjamin, who is the intermediate; for the intermediate must be conjoined by means of good.

AC 5584. Saying, Protesting the man did protest unto us. That this signifies that the spiritual from the internal was averse to them, is evident from the signification of ”protesting to protest,“ as being to be averse; for he protested that they should not see his faces unless their brother were with them; such protesting is of aversion, for by not seeing his faces is signified that there will be no compassion; and from the representation of Joseph, as being the Divine spiritual, or what is the same, truth from the Divine (n. 3969), who here, being called ”the man,“ is the spiritual, or truth flowing in from the internal.

AC 5585. Saying, Ye shall not see my faces.  That this signifies that there will be no compassion, is evident from the signification of” faces“ when predicated of man, as being his interiors, that is, his affections and derivative thoughts (n. 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102); but when predicated of the Lord, they denote mercy or compassion.  Therefore ”not to see his faces“ means that there will be no mercy, or no compassion; for in the supreme sense the Lord is here represented by Joseph. Not that the Lord has no compassion, for He is mercy itself; but when there is no intermediate that conjoins, it appears to the man as if there were no compassion in the Lord.  The reason is that if there is not a conjoining intermediate, there is no reception of good, and when there is no reception of good; there is evil in its stead.  If the man then cries to the Lord, and because he cries from evil and thus for himself against all others, is not heard, it appears to him as if there were no compassion. That the ”faces“ of Jehovah or the Lord denote mercy, is evident from the Word; for the ”face“ of Jehovah or the Lord in the proper sense denotes the Divine love itself; and because it denotes the Divine love, it denotes what is of mercy, for this from love is shown toward the human race steeped in miseries so great.

[2] That the ”face“ of Jehovah or the Lord is the Divine love, is evident from the face of the Lord when He was transfigured before Peter, James, and John, that is, when He showed them His Divine; for then  His face did shine as the sun (Matt. 17:2); that the ”sun“ is the Divine love may be seen shown above (n. 3038, 1521, 1529-1531, 2441, 2495, 3636, 3643, 4060, 4321, 4696).  The Lord’s Divine Itself never appeared in any face, but His Divine Human, and through this as in it the Divine love, or relatively to the human race, the Divine mercy. This Divine mercy in the Divine Human is called the ”angel of faces,“ in Isaiah:--

I will make mention of the mercies of Jehovah. He will recompense them according to His mercies, and according to the multitude of His mercies, and He became for them a Saviour. And the angel of His faces saved them, for the sake of His love, and for the sake of His pity (Isaiah 63:7-9);

it is called an ”angel“ because ”angels“ in the internal sense of the Word signify something of the Lord (n. 1925, 2821, 4085), here His mercy and therefore it is said ”the angel of His faces.“

[3] That the ”face“ of Jehovah or the Lord is mercy, and also peace and good, because these are of mercy, may likewise be seen from the following passages.  In the benediction:--

Jehovah make His faces to shine upon thee, and be merciful unto thee. Jehovah lift up His faces unto thee, and give thee peace (Num. 6:25, 26);

it is very evident that ”to make the faces to shine“ is to be merciful, and ”to lift up the faces“ is to give peace.  In David:--

God be merciful unto us, and bless us, and cause His faces to shine upon us (Ps. 67:2);

the ”faces“ here again denote mercy.  In the same:--

Bring us back O God, and cause Thy faces to shine, that we may be saved (Ps. 80:3, 7, 19);

with a similar meaning.  Again:--

Deliver me from the hands of mine enemies, and from them that persecute me. Make Thy faces to shine upon Thy servant (Ps. 31:15, 16; Ps. 119:134, 135).

In Daniel:--

Hear, O our God, the praying of Thy servant, and his prayers, and cause Thy faces to shine upon Thy sanctuary that Is desolate (Daniel 9:17);

”causing the faces to shine“ denoting to be merciful.

[4] In David:--

There are many that say, Who will make us see good? Lift up the light of Thy faces upon us (Ps. 4:6, 7);

”lifting up the light of the faces“ denotes to give good from mercy.  In Hosea:--

Let them seek My faces when distress is theirs; in the morning let them seek Me (Hosea 5:15).

Again in David:--

Seek ye My faces; thy faces Jehovah will I seek (Ps. 27:8, 9).

Again:--

Seek Jehovah and His strength; seek His faces continually (Ps. 105:4);

”to seek the faces of Jehovah“ denotes to seek His mercy.  Again:--

I shall see Thy faces in righteousness (Ps. 17:15);

and in Matthew:--

See that ye despise not one of these little ones; for I say unto you that their angels in the heavens do always behold the face of My Father who is in the heavens (Matthew 18:10);

”to behold the face of God“ denotes to enjoy peace and good from mercy.

[5] But the opposite is ”to conceal,“ or ” hide,“ and also ”to turn away the faces“ which signifies not to be merciful; as in Isaiah:--

In the overflowing of My anger I hid My faces from thee for a moment; but with mercy of eternity will I have mercy on thee (Isa. 54:8);

where the ”overflowing of anger“ denotes temptation, and because the Lord appears not to be merciful therein, it is said ”I hid My faces from thee for a moment.“ In Ezekiel:--

I will turn away My faces from them (Ezek. 7:22).

In David:--

How long wilt Thou forget me, O Jehovah? to eternity? How long wilt Thou hide Thy faces from me? (Ps. 13:1),

In the same:--

Hide not Thy faces from me; put not Thy servant away in anger (Ps. 27:9).

Again:--

Wherefore Jehovah dost Thou forsake my soul? why hidest Thou Thy faces from me? (Ps. 88:14),

And again:--

Make haste, answer me, O Jehovah; my spirit is consumed.  Hide not Thy faces from me, lest I become like them that go down into the pit. Cause me to hear Thy mercy in the morning (Ps. 143:7, 8).

And in Moses:--

My anger shall wax not against this people in that day, so that I will forsake them; and I will hide My faces from them, whence it will be for consuming; I will surely hide My faces in that day for all the evil which they have done (Deut. 31:17, 18);

[6] ”the anger waxing hot“ denotes a turning away (n. 5034); and ”hiding the faces“ denotes not being merciful.  These things are predicated of Jehovah or the Lord, although He is never angry, and never turns away or hides His faces; but it is so said from the appearance with the man who is in evil; for the man who is in evil turns himself away, and hides from himself the Lord‘s faces, that is, removes His mercy from himself.  That it is the evils in man that do this, may also be seen from the Word, as in Micah:--

Jehovah will hide His faces from them at that time, according as they have rendered their works evil (Micah 3:4).

In Ezekiel:--

Because they trespassed against Me, therefore I hid My faces from them. According to their uncleanness and according to their transgressions did I with them; and I hid My faces from them (Ezek. 39:23, 24).

And especially in Isaiah:--

It is your iniquities that separate between you and your God, and your sins do hide His faces from you (Isa. 59:2).

From these and many other passages the internal sense is plain, which here and there stands forth, and is found by him who seeks it.

AC 5586. Except your brother be with you.  That this signifies unless there is an intermediate for you, is evident from the representation of Benjamin, as being an intermediate (n. 5411, 5413, 5443).  The intermediate which Benjamin represents is the intermediate between the internal and the external, or between the spiritual and the natural man, and is the truth of good which proceeds from the truth from the Divine which is represented by Joseph.  This truth of good is called the spiritual of the celestial, and that this is ”Benjamin“ may be seen above (n. 3969, 4592).  Man’s internal and external are most distinct from each other, for his internal is in the light of heaven, and his external in the light of the world; and because they are most distinct, they cannot be conjoined except by means of an intermediate that partakes of both.

AC 5587. If thou wilt send our brother with us.  That this signifies that if it is so done by the church that adjunction shall take place, there must be an intermediate, is evident from the representation of Israel, who was to send, as being the church (n. 4286), and hence ”if thou wilt send“ denotes if it is so done by the church; and from the representation of Benjamin, who here is their ”brother,“ as being an intermediate (n. 5586).  From this it is plain that by ”if thou wilt send our brother with us“ is signified that if it is so done by the church that its external be adjoined to its internal, there must be an intermediate.

AC 5588. We will go down and buy thee food. That this signifies that then the good of truth will be procured, is evident from the signification of ”buying,“ as being to procure and appropriate, and from the signification of ”food,“ as being the good of truth (n. 5582).

AC 5589. But if thou wilt not send him. That this signifies if not, that is, if it be not of the church that adjunction shall take place, is plain from what was said just above (n. 5587).

AC 5590. We will not go down. That this signifies that it cannot be procured, is evident from what was said just above (n. 5588).

AC 5591. For the man said unto us.  That this signifies perception concerning the spiritual, is evident from the signification of the ”man,“ as being the spiritual from the internal (n. 5584); and from the signification of ”saying“ in the historicals of the Word, as being perception.

AC 5592. Ye shall not see my faces. That this signifies that there will be no compassion, is evident from what was unfolded above (n. 5585), where the same words occur.

AC 5593. Except your brother be with you. That this signifies unless there is an intermediate for you, is evident from what was said above in regard to Benjamin, who is here the ”brother,“ that he is an intermediate (n. 5586, 5587).

AC 5594. Verses 6-10.  And Israel said, Wherefore dealt ye ill with me, to tell the man whether ye had yet a brother? And they said, Asking the man asked unto us, and unto our birth, saying, Is your father yet alive? have ye a brother? and we told him according to the mouth of these words.  Knowing could we know that he would say, Bring your brother down? And Judah said unto Israel his father, Send the boy with me, and we will arise and go; and we will live, and not die, both we and thou, and also our little ones. I will be surety for him; of my hand shalt thou require him; if I bring him not unto thee, and set him before thee, and I shall sin to thee all the days; for except we had lingered, surely we had now returned these two times. ”And Israel said,“ signifies perception from spiritual good; ”Wherefore dealt ye ill with me to tell the man whether ye had yet a brother?“ signifies that they separated from them the truth of good, to conjoin it with the spiritual from the internal; ”and they said, Asking the man asked unto us,“ signifies that it clearly perceived the things in the natural; ”and unto our birth,“ signifies concerning the truths of faith there; ”saying, Is your father yet alive?“ signifies and concerning the spiritual good from which they were; ”have ye a brother?“ signifies concerning interior truth; ”and we told him according to the mouth of these words,“ signifies that he perceived them conformably; ”knowing could we know that he would say, Bring your brother down?“ signifies that we did not believe that he wished the truth of good to be conjoined with him; ”and Judah said unto Israel his father,“ signifies perception from the good of the church concerning those things; ”Send the boy with me,“ signifies that he should be adjoined to him; ”and we will arise and go; and we will live, and not die,“ signifies spiritual life according to degrees; ”both we,“ signifies the external of the church; ”and thou,“ signifies its internal; ”and also our little ones,“ signifies the things which are still more interior; ”I will be surety for him,“ signifies that in the meantime it will be adjoined to itself; ”of my hand shalt thou require him,“ signifies that it shall not he torn away in so far as lies in its power; ”if I bring him not unto thee, and set him be. fore thee,“ signifies unless he is quite restored to the church; ”and I shall sin to thee all the days,“ signifies that the good of the church will no longer he; ”for except we had lingered,“ signifies tarrying in a state of doubt; ”surely we had now returned these two times,“ signifies that there would have been spiritual life both exterior and interior.

AC 5595. And Israel said.  That this signifies perception from spiritual good, is evident from the signification of ”saying,“ as being to perceive; and from the representation of Israel, as being spiritual good (n. 3654, 4598); and because Israel is spiritual good, he is also the internal spiritual church (n. 3305, 4286), for this church is a church from spiritual good.  Spiritual good is truth that has become good; for truth becomes good when the man lives according to it, for it then passes into the will, and from the will into act, and becomes of the life; and when it becomes of the life it is no longer called truth but good.  But the will which transforms truth into good is the new will in the intellectual part; it is this good that is called spiritual good.  Spiritual good is distinguished from celestial good in that celestial good is implanted in man‘s will part itself; but this subject has often been treated of before.

[2] That Jacob is not now called ”Jacob,“ as in the previous chapter (Gen. 42:36), but ”Israel,“ is because good is the subject treated of in this chapter, and truth in the preceding; wherefore in that chapter Reuben was the one to speak, by whom is represented the truth of doctrine of the church (n. 3861, 3866, 4731, 4734, 4761, 5542), while in this chapter it is Judah who speaks, by whom is represented the good of the church (n. 3654, 5583).  That good is now treated of is because this time the conjunction between the internal, which is Joseph, and the external, which is the ten sons of Jacob, is effected by means of the intermediate which is Benjamin; and the conjunction of the internal with the external is effected by means of good.

AC 5596. Wherefore dealt ye ill with me, to tell the man whether ye had yet a brother?  That this signifies that they separated from them the truth of good, to conjoin it with the spiritual from the internal, is evident from the signification of ”dealing ill,“ as being to separate, for it is their separating Benjamin from him that he calls ”dealing ill;“ and from the signification of ”telling,“ as being to give something for another to think and reflect upon (n. 2862, 5508), consequently to communicate (n. 4856), thus also to conjoin; for when anything passes into the will of another, conjunction is effected by what is communicated, as when Joseph heard that Benjamin was still living and with his father, he wanted him to come to him, and then to be alone with him, conjoined with him, as is plain from the historicals that follow; and from the representation of Joseph, as being the Divine spiritual, and as being, when called ”the man,“ the spiritual from the internal (n. 5584); and from the representation of Benjamin, who is here their brother of whom they told, as being the truth of good (n. 5586).  From all this it is plain that by ”Wherefore dealt ye ill with me to tell the man whether ye had yet a brother?“ is signified that they separated from them the truth of good, to conjoin it with the spiritual from the internal.

AC 5597. And they said, Asking the man asked unto us.  That this signifies that it clearly perceived the things in the natural, is evident from the signification of ”asking,“ as being to perceive another’s thought; and from the representation of the ten sons of Jacob, who are here meant by ”us,“ as being the things of the church which are in the natural (n. 5403, 5419, 5427, 5458, 5512). That by ”asking“ is meant perceiving another‘s thought, is because in heaven there is a communication of all thoughts, so that no one has need to ask another what he is thinking.  Hence it is that ”asking“ signifies perceiving another’s thought; for in the internal sense the quality of a thing on earth is its quality in heaven.

AC 5598. And unto our birth.  That this signifies concerning the truths of faith there, is evident from the signification of ”birth,“ as being the birth of truth from good, or of faith from charity (n. 1145, 1255, 4070, 4668).  That ”birth“ in the internal sense denotes this is because in heaven no other birth is understood than that which is called regeneration, which is effected by means of the truth of faith and the good of charity.  By this birth, from being sons of man men become sons of the Lord; these are they who are said to be ”born of God“ (John 1:13).  According to the varieties of good from truth and of truth from good in this birth are the brotherhoods or relationships by blood and by marriage in heaven; for in heaven there are perpetual varieties, but the varieties are so disposed by the Lord as to represent families in which are brothers, sisters, sons-in-law, daughters-in-law, grandsons, granddaughters, and so on. In general however all are disposed in such a form that together they make a one, as is the case with the varieties in the human body, where no member is exactly like another, nor indeed any part in one member the same as another part, and yet all the various parts are disposed in such a form that they act as a one, and each concurs intimately or remotely with the action of every other. Such being the form in man, it may be inferred what the form in heaven must be, with which all the things in man have correspondence that it must be most perfect.

AC 5599. Saying, Is your father yet alive? That this signifies and concerning the spiritual good from which they were, is evident from the representation of Israel, who is the ”father“ here, as being spiritual good (n. 3654, 4598, 5595). It is said ”from which they were“ because from this good, as from a father, the truths of faith come down (n. 5598).

AC 5600. Have ye a brother? That this signifies concerning interior truth, is evident from the representation of Benjamin, as being the spiritual of the celestial, or what is the same, the truth of good, or interior truth. ”Benjamin“ is truth in which is good, or the spiritual of the celestial, (n. 3969, 4592). This interior truth is the intermediate between truth from the Divine and truth in the natural.

AC 5601. And we told him according to the month of these words.  That this signifies that he perceived them conformably, is evident from the signification of ”telling,“ as being to perceive (n. 3608), for in the spiritual world or in heaven they have no need to tell what they think, there being a communication of all thoughts (n. 5597), and therefore in the spiritual sense ”telling“ signifies perceiving; and from the signification of ”according to these words,“ as being conformably; for they are the things he desired to perceive.

AC 5602. Knowing could we know that he would say, Bring your brother down?  That this signifies that we did not believe that he desired the truth of good to be conjoined with himself, is evident from the signification of ”knowing could we know that he would say,“ as being not to believe; and from the representation of Benjamin, who is here the ”brother,“ as being the truth of good (n. 5600). That this was to be conjoined with him is signified by their ”bringing him down,“ as is plain from what was said above (n. 5596).

AC 5603. And Judah said unto Israel his father.  That this signifies perception from the good of the church concerning these things, is evident from the signification of ”saying“ in the historicals of the Word, as being to perceive; from the representation of Judah, as being the good of the church (n. 5583); and from the representation of Israel, as being the internal spiritual church (n. 3305, 4286). From this it is plain that by ”Judah‘s saying to Israel his father“ is signified the perception of the church from its good.

AC 5604. Send the boy with me.  That this signifies that he should be adjoined to him, namely, to the good of the church which is represented by Judah, is evident from the signification of ”sending with him,“ as being to be adjoined to him, and not to the others; for it is said in what follows ”I will be surety for him, of my hand shalt thou require him;“ and from the representation of Benjamin, who is here the ”boy,“ as being interior truth (n. 5600).  This is called the ”boy,“ because that which is interior is in the Word called relatively a ”boy,“ for the reason that there is more innocence in the interior than in the exterior, and innocence is signified by an ”infant,“ and also by a ”boy“ (n. 5236).

AC 5605. And we will arise and go, and we will live, and not die.  That this signifies spiritual life according to degrees, is evident from the signification of ”arising,“ as being elevation to higher or interior things, consequently to the things of spiritual life (n. 2401, 2785, 2912, 2927, 3171, 4103, 4881); from the signification of ”going,“ as being to live (n. 3335, 3690, 4882, 5493), and as the words follow ”and we will live,“ ”going“ signifies the first spiritual life; from the signification of ”living,“ as being spiritual life, for no other life is meant in the internal sense of the Word; and from the signification of ”not dying,“ as being no longer to be damned, that is, to be out of a state of damnation, for in the internal sense of the Word no other than spiritual death is meant, which is damnation.  From this it is plain that by ”we will arise and go, and we will live and not die“ is signified life according to degrees; namely, introduction into life by ”arising,“ the first of life by ”going,“ life itself by ”living,“ and being led out from the things of no life by ”not dying.“

[2] That ”to go“ in the internal sense is to live, seems strange to him who knows nothing about spiritual life; but it is like ”journeying,“ which denotes the order of life and what is successive of life (n. 1293, 4375, 4554, 4585), and like ”sojourning,“ which denotes to be instructed and to live accordingly (n. 1463, 2025, 3672). The reason why ”going,“ ”journeying,“ and ”sojourning“ have these significations might indeed be told, but the reason is of such a nature as could scarcely be accepted by those who are ignorant of the nature of movements in the other life. Moments and progressions there are nothing else because from no other source than changes of the state of life.  These changes appear in externals exactly like progressions from place to place. That this is so can be confirmed by much experience in the other life; for I have walked there in spirit with them and among them, through many of their abode., and this though in body I remained in the same place. I have also talked with them as to how this could be, and have been informed that it is the changes of the state of life that make progressions in the spiritual world.

[3] This was also confirmed by the fact that by means of changes induced on their states, spirits can appear on high, and then in a moment beneath, or now far to the west, and in a moment to the east, and so on.  But as before said this cannot but seem strange to him who knows nothing about life in the spiritual world; for there are no spaces or times there, but states of life instead.  These states produce in externals a most living appearance of progressions and motions.  The appearance is as living and real as that life itself is in us and therefore our own; when yet life flows in from the Lord, who is the fountain of all life (n. 2021, 2658, 2706, 2886-2888, 3001, 3318, 3337, 3338, 3484, 3619, 3741-3743, 4151, 4249, 4318-4320, 4417, 4523, 4524, 4882).  As ”going“ and ”moving“ signify living, it was therefore said by the ancients, that ”in God we move, live, and have our being“ (Acts 17:28); and by ”moving“ they meant the external of life, by ”living“ its internal, and by ”being“ its inmost.

AC 5606. Both we.  That this signifies the external of the church, is manifest from the representation of the ten sons of Jacob, who here are ”we,“ as being the external of the church (n. 5469).

AC 5607. And thou.  That this signifies its internal, is evident from the representation of Israel, who here is ”thou,“ as being the internal of the church (n. 4286, 4292, 4570).

AC 5608. And also our little ones.  That this signifies the things still more interior, is evident from the signification of ”little ones,“ as being the things which are interior (n. 5604).  That more interior things are signified by ”little children’ and by “boys,” is because innocence is signified by both, and innocence is what is inmost.  In the heavens the inmost or third heaven consists of those who are in innocence, for they are in love to the Lord; and because the Lord is innocence itself, therefore they who are there, being in love to Him, are in innocence.  These, although they are the wisest of all in the heavens, yet appear to others like little children. It is for this reason, and also because little children are in innocence, that by “little children” in the Word is signified innocence.

[2] As the inmost of the heavens is innocence, therefore that which is interior with all in the heavens must be innocence.  This is like successive things in relation to those which exist together, or like the things which are distinct from one another by degrees in relation to those which exist from them; for all that which exists simultaneously, springs from that which is successive. When the former exists from the latter, the parts place themselves in the same order as that in which they had before been distinguished by degrees; as, by way of illustration, end, cause, and effect are in succession and distinct from one another; and when they exist together they place themselves in the same order, the end as inmost, the cause next, and the effect last.  The effect is coexisting, and is such that unless there is in it a cause, and in the cause an end, there is no effect, because if from the effect you remove the cause you destroy the effect, and still more if from the cause you remove the end; for from the end the cause has what makes it a cause, and from the cause the effect has what makes it an effect.

[3] So also it is in the spiritual world: just as the end, cause, and effect are distinct from one another, so in the spiritual world are love to the Lord, charity toward the neighbor, and the works of charity.  When these three become one or exist together, the first must be in the second, and the second in the third. And also as in the works of charity: unless charity from affection or the heart is within them, they are not works of charity; and unless love to God is within charity, it is not charity.  Therefore if you take away that which is interior, the exterior falls; for the exterior comes into existence and subsists from its interiors in order. So is it with innocence.  This makes one with love to the Lord, and unless it is within charity it is not charity; consequently unless charity in which there is innocence is within the works of charity they are not works of charity.  Hence it is that innocence must be within all who are in the heavens.

[4] That this is so, and that innocence is signified by “little children,” is evident in Mark:--

Jesus said to the disciples, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And taking them up in His arms, he put His hand upon them, and blessed them (Mark 10:14-16; Luke 18:15-17; Matt. 18:3).

It is evident that by “little children” is here signified innocence, because with little children there is innocence, and because those who are innocent appear in heaven as little children.

[5] No one can enter heaven unless he has some what of innocence (n. 4797); and moreover little children suffer themselves to be governed by angels who are forms of innocence, and not as yet by what is their own, as is the case with and who govern themselves by their own judgment and will.  That little children suffer themselves to be governed by angels is evident from the Lord‘s words in Matthew,

See that ye despise not one of these little ones; for I say to you, that their angels in the heavens do always behold the face of My Father (Matthew 18:10);

no one can “see the face” of God except from innocence.

[6] In the following passages also innocence is signified by “infants” or “little children.” In Matthew:--

Out of the mouth of babes and suckling, Thou hast perfected praise (Matthew 21:16; Ps. 8:2).

Again

Thou hast hid these things from the wise and the intelligent, and hast revealed them unto babes (Matthew 11:25; Luke 10:21);

for innocence, which is signified by “babes,” is wisdom itself, because genuine innocence dwells in wisdom (n. 2305, 2306, 4797). For this reason it is said, “out of the mouth of babes and sucklings Thou hast perfected praise,” and also that such things have been “revealed unto babes.”

[7]. In Isaiah:--

The cow and the bear shall feed, their young ones shall lie down together, and the suckling shall play on the hole of the viper (Isa. 11:7, 8);

speaking of the Lord’s kingdom, and specifically of the state of peace or innocence therein.  A “suckling” denotes innocence; that nothing of evil can befall those who are in innocence is signified by a “suckling playing on the hole of a viper;” “vipers” are they who are most crafty.  This chapter plainly relates to the Lord.  In Joel:--

Sound the trumpet in Lion, gather the people, sanctify the congregation, assemble the elders, gather the babes and those that suck the breasts (Joel 2:15, 16);

“elders” denotes the wise; “babes and those that such the breasts,” the innocent.

[8] In the following passages also by “infants” is meant innocence, but in these that it was destroyed.  In Jeremiah:--

Wherefore commit ye great evil against your souls, to cut off from you man and woman, infant and suckling, out of the midst of Judah, so that I shall leave you no remains? (Jer. 44:7).

Again:--

Lift up thy hands to Him upon the soul of thy little children, that faint for hunger in the head of all the streets (Lam. 2:10).

In Ezekiel:--

Pass through Jerusalem, and smite, let not your eye spare, neither have ye pity, the old man, the young man, and the maiden, and the little child (Ezek. 9:5, 6).

In Micah:--

The women of My people ye drive out of everyone‘s house of delights, from the babes thereof they take away Mine honor forever (Micah 2:9).

[9] As regards the innocence of little children however, it is only external and not internal; and because it is not internal it cannot be conjoined with any wisdom.  But the innocence of the angels, especially those of the third heaven, is internal innocence, and thus conjoined with wisdom (n. 2305, 2306, 3494, 4563, 4797). Man is so created that when he grows old and becomes like a little child, the innocence of wisdom conjoins itself with the innocence of ignorance which he had in infancy, and so he passes into the other life as a true infant.

AC 5609. And I wilt be surety for him.  That this signifies that in the meantime it will be adjoined to itself, is evident from the signification of “being surety for” anyone, as being to be instead of him, as is plain from what now follows, especially from what Judah said to Joseph about his being surety (Gen. 44:32, 33); and as to be surety for anyone denotes to be instead of him, it also denotes that while in the way it is adjoined to itself.

AC 5610. Of my hand shalt thou require him.  That this signifies that it shall not be torn away in so far as lies in its power, is evident from the signification of the “hand,” as being power (n. 878, 3387, 4931-4937, 5327, 5328, 5544), and that it denotes in so far as lies in its power, is because surety or guarantee goes no further (the internal sense here sets forth the truth and the nature of it); and from the signification of “requiring him from him,” as being not to be torn away; for one who is required of another must be adjoined to him and not be torn from him.

AC 5611. If I bring him not unto thee, and set him before thee. That this signifies unless he is quite restored to the church, is evident from the signification of “bringing to him and setting before him,” as being to completely restore; and from the representation of Israel, to whom he was to be restored, as being the church (n. 3305, 4286, 5595).

AC 5612. And I shall sin to thee all the days.  That this signifies that the good of the church will no longer be, is evident from the representation of Judah, who says this of himself, as being the good of the church (n. 5583, 5603); and from the signification of “sinning,” as being disjunction (n. 5229, 5474), thus that it will not be, for anything that is disjoined from another is not with it any longer; and from the signification of “all the days,” as being forever, thus no longer. These things are said because the good of the church is impossible without the intermediate between the internal and the external which is represented by Benjamin; for both the good and the truth of the church flow from the internal through the intermediate into the external, and consequently in the degree that it is important to have the good of the church, in the same degree it is important to have the intermediate.  It is for this reason that Judah makes himself surety for Benjamin.  That the good of the church is not possible without the intermediate, is signified by these words of Judah, and that the truth of the church is not possible, by Reuben’s words (n. 5542).

AC 5613. For except we had lingered.  That this signifies tarrying in a state of doubt, is evident from the signification of “lingering,” as being a state of doubt; for as “going,” “advancing,” “journeying,” and “sojourning” signify states of life (n. 5605), so “lingering” signifies a state of doubt, because when the state of life is in a state of doubt, then the external is in a state of lingering. Moreover this is to be seen in man himself; for when his mind hangs in any doubt, he halts and deliberates.  The reason is that doubt makes the state of life hesitating and wavering, and consequently the outward progression, which is the effect.  Hence it is plain that tarrying in a state of doubt is signified by “except we had lingered.”

AC 5614. Surely we had now returned these two times.  That this signifies that there would have been spiritual life both exterior and interior, is evident from the signification of “going,” as being to live (n. 5605); and therefore “returning” is living therefrom, for they went thither to procure corn, and by “corn” is signified the good of truth from which is spiritual life; and from the signification of “these two times,” which, as it relates to life, denotes life exterior and interior, for by the “produce” they got the first time was signified life that is exterior or in the natural, for the reason that they were without an intermediate (as explained in the preceding chapter); while by the “corn” they get this time is signified interior life, because they were now with Benjamin, who is the intermediate, as explained in this and in the following chapter. Hence it is that by “surely we had now returned these two times,” is signified spiritual life both exterior and interior.

[2] That this is the signification cannot but seem strange, especially to one who knows nothing about what is spiritual; for it seems as if “returning these two times” has nothing in common with the spiritual life that is signified; but still this is the internal sense of the words.  If you will believe it, the interior thought itself of the man who is in good apprehends this, because this thought is in the internal sense, although while in the body the man is deeply ignorant of it; for unknown to him the internal sense, that is, the spiritual sense, which is of the interior thought, falls into material and sensuous ideas that partake of time and space and of such things as are in the world, and therefore it does not appear that his interior thought is of such a nature; for his interior thought is like that of the angels, his spirit being in company with them.

[3] That the thought of the man who is in good is according to the internal sense, may be seen from the fact that when after death he comes into heaven, he at once without any information is in the internal sense, and this could not be unless as to his interior thought he had been in this sense while in the world.  The reason of his being in this internal sense is that there is a correspondence between spiritual and natural things so complete that there is not the smallest thing that has not its correspondence; and therefore because the interior or rational mind of the man who is in good is in the spiritual world, and his exterior or natural mind in the natural world, it must needs be that both minds think (the interior mind spiritually, and the exterior naturally), and that the spiritual falls into the natural, and they act as a one by correspondence.

[4] That man‘s interior mind, the ideas of thought of which are called intellectual and are said to be immaterial, does not think from the words of any language, nor consequently from natural forms, can be seen by him who is able to reflect on these things, for he can think in a moment what he can scarcely utter in an hour, and he does so by universals which comprise in them very many particulars. These ideas of thought are spiritual, and when the Word is being read are no other than as the internal sense is; although the man does not know this, because as before said these spiritual ideas, by influx into what is natural, present natural ideas, so that the spiritual ideas do not appear; insomuch that unless he has been instructed the man believes that there is no spiritual unless it is like the natural, and even that he does not think otherwise in spirit than as he speaks in the body.  In such a manner does the natural cast a shade over the spiritual.

AC 5615. Verses 11-14.  And their father Israel said unto them, If therefore this be so, do this; take of the song of the land in your vessels, and carry down the man a present, a little resin and a little honey, wax and stacte, terebinth nuts and almonds; and take double silver in your hand; and the silver that was returned in the mouth of your bags carry back in your hand; peradventure it was an error; and take your brother, and arise, and return into the man; and God Shaddai give you mercies before the man, and send you your other brother and Benjamin.  And I, as I have been bereaved I shall be bereaved.  “And their father Israel said unto them,” signifies perception from spiritual good; “If therefore this be so, do this,” signifies if it cannot be done otherwise, so let it be done; “take of the song of the land in your vessels,” signifies the choice things of the church in the truths of faith; “and carry down the man a present,” signifies to obtain favor; “a little resin and a little honey,” signifies the truths of good of the exterior natural, and its delight; “wax and stacte,” signifies the truths of good of the interior natural; “terebinth nuts and almonds,” signifies goods of life corresponding to these truths; “and take double silver in your hands,” signifies truth received in the abilities; “and the silver that was returned in the mouth of your bags carry back in your hand,” signifies that by truth gratuitously given in the exterior natural they were to submit themselves as far as possible; “peradventure it was an error,” signifies lest he be adverse; “and take your brother,” signifies that thus they would have the good of faith; “and arise, and return unto the man,” signifies life from spiritual truth; “and God Shaddai,” signifies consolation after hardships; “give you mercies before the man,” signifies may spiritual truth receive you graciously; “and send you your other brother,” signifies may it give the good of faith; “and Benjamin,” signifies and also interior truth; “and I, as I have been bereaved I shall be bereaved,” signifies that the church, before these things are done, will be as if deprived of its truths.

AC 5616. And their father Israel said unto thee.  That this signifies perception from spiritual good, is evident from the signification of “saying” in the historicals of the Word, as being perception; and from the representation of Israel, as being spiritual good (n. 5595). He is called “father” because the truths that his sons represent are from this good as from a father.

AC 5617. If therefore this be so, do this.  That this signifies that if it cannot be done otherwise so let it be done, is evident without explication.

AC 5618. Take of the song of the land in your vessels. That this signifies the choice things of the church in the truths of faith, is evident from the signification of the “song,” as being the choice things; and from the signification of the “land,” as being the church (n. 5577); and from the signification of “vessels,” as being the truths of faith (n. 3068, 309, 3316, 3318).  The word “song” is used because this word in the original tongue is derived from singing; hence the “song of the land” signifies productions hailed with songs and praises, consequently in the internal sense choice things.

AC 5619. And carry down the man a present.  That this signifies obtaining favor, is evident from the signification of “offering a present to the man,” here to Joseph, who is called the “lord of the land,” as being to obtain favor. It was customary in the Ancient representative Church, and thence in the Jewish, to give some present to judges, and at a later period to kings and priests, when they were approached, moreover this was commanded.  The reason was that the presents they gave them represented such things in man as ought to be offered to the Lord when He is approached, which are things that are from freedom, consequently from the man himself; for his freedom is what is from the heart, and what is from the heart is from the will, and what is from the will is from the affection which is of the love, and what is from the affection which is of the love is free, thus of the man himself (n. 1947, 2870-2893, 3158).  From this it is that a present should be given by man to the Lord on approaching Him. It was this present that was represented; for kings represented the Lord as to Divine truth (n. 1672, 2015, 2069, 3009, 3670, 4581, 4966, 5044), and priests as to Divine good (n. 1728, 2015, 3670). That these presents were initiations, (n. 4262); and initiations are for obtaining favor.

AC 5620. A little resin and a little honey.  That this signifies the truths of good of the exterior natural and its delight, is evident from the signification of “resin,” as being the truth of good or truth from good (n. 4748).  The reason why “resin” has this signification is that it ranks among unguents, and also among aromatics.  “Aromatics” signify such things as are of truth from good, especially if they are of an unctuous nature, and so partake of oil; for “oil” signifies good (n. 886, 3728, 4582).  That this resin was aromatic, may be seen in (Gen. 37:25); and for this reason also the same word in the original means balsam.  That it was like an ointment, or thick oil, is evident.  This then is the reason why by “resin” is signified the truth of good which is in the natural, here in the exterior, because resin“ is put first and joined with ”honey,“ which is the delight therein.  That ”honey“ denotes delight is because it is sweet, and everything sweet in the natural world corresponds to what is delightful and pleasant in the spiritual world.  The reason why it is called its delight, that is, the delight of truth from good in the exterior natural, is that every truth and especially every truth of good has its own delight; but a delight from the affection of these, and from the derivative use.

[2] That ”honey“ is delight is evident also from other passages in the Word, as in Isaiah:--

A virgin shall conceive and bear a son, and shall call His name Immanuel (God with us). Butter and honey shall He eat, that He may know to refuse the evil and choose the good (Isa 7:14, 15);

speaking of the Lord; ”butter“ denotes the celestial; ”honey,“ +hat which is from the celestial.

[3] In the same:--

It shall come to pass for the multitude of milk that they shall yield, he shall eat butter; and butter and honey shall everyone eat that is left in the midst of the land (Isa. 7:22);

speaking of the Lord’s kingdom; ”milk“ denotes spiritual good; ”butter,“ celestial good; and ”honey,“ that which is from them, thus what is happy, pleasant, and delightful.

[4] In Ezekiel:--

Thus wast thou adorned with gold and silver; and thy garments were of fine linen and silk and broidered work.  Thou didst eat fine flour and honey and oil; so thou becamest beautiful very exceedingly, and thou didst prosper even unto a kingdom.  With fine flour and oil and honey I fed thee; but thou didst set it before them for an odor of rest (Ezek. 16:13, 19);

speaking of Jerusalem, by which is meant the spiritual church, the quality of which is described as it was With the ancients, and as it afterward became.  Her being ”adorned with gold and silver“ denotes with celestial and spiritual good and truth; her ”garments of fine linen, silk, and broidered work“ denotes truths in the rational and in each natural; ”fine flour“ denotes the spiritual; ”honey,“ its pleasantness; and ”oil,‘ its good. That such things as belong to heaven are signified by these particulars can be seen by anyone.

[5] In the same:--

Judah and the land of Israel were thy traders, in wheat of Minnith, and pannag, and honey, and oil, and balm (Ezek. 27:17);

speaking of Tyre, by which is signified the spiritual church such as it was in the beginning and such as it afterward became, but in respect to the knowledges of good and truth (n. 1201). “Honey” here also denotes the pleasantness and delight from the affections of knowing and learning celestial and spiritual goods and truths.

[6] In Moses:--

Thou makest him ride on the high places of the earth, and he eats the produce of the fields.  He maketh him suck honey out of the rock, and oil out of the flint of the rock (Deut. 32:13);

here also treating of the Ancient spiritual Church; “to suck honey out of the rock” denotes delight from truths of memory-knowledge.

[7] In David:--

I feed them with the fat of wheat, and with honey out of the rock I sate them (Ps. 81:16);

“to sate with honey out of the rock” denotes to fill with delight from the truths of faith.

[8] In Deuteronomy:--

Jeho