9340. And I will set thy border from the sea Suph, and even unto the sea of the Philistines. That this signifies extension from memory-truths to the interior truths of faith, is evident from the signification of “setting a border” from one place to another, when said of spiritual truths, as being extension; from the signification of “the sea Suph,” as being sensuous and memory-truths, which are the ultimates with man, for the sea Suph was the ultimate border of the land of Egypt, and by “Egypt” is signified memory-knowledge in both senses, true and false (see n. 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779, 7926, 8146, 8148), here memory-truth, because the subject treated of is the extension of the spiritual things of faith with the sons of Israel, by whom was represented the spiritual church (see n. 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805); and from the signification of “the sea of the Philistines,” as being the interior truths of faith. The reason why these truths are signified by “the sea of the Philistines” is that the sea where Tyre and Zidon were situated was the border of the land of Philistia, and by “Tyre and Zidon” are signified the knowledges of truth and good (n. 1201); and by “the land of Philistia” the knowledge of the interior things of faith (n. 1197, 2504, 2726, 3463).

[2] As the land of Canaan represented the Lord’s kingdom, thus heaven and the church, therefore all the places therein signified such things as are of the Lord’s kingdom, that is, of heaven and the church, which are called celestial and spiritual things, and bear relation to the good of love to the Lord and to the truths of faith in Him. Consequently the seas and rivers which were the borders signified the ultimate things therein; and accordingly “from sea to sea” and “from river to river” signified their extension. (That this is so, see n. 1585, 1866, 4116, 4240, 6516.) From this it can be seen that by “the border from the sea Suph and even unto the sea of the Philistines” is signified the extension of the spiritual things of truth from external things to internal, thus from memory-truths to the interior truths of faith. But the extension of celestial things, which are of the good of love, is described immediately after by “from the wilderness even unto the river.” (That the places of the land of Canaan, and also the seas and rivers, have such a signification in the Word, has been shown throughout in the explications.)

[3] It shall be briefly stated what is meant by “extension from memory-truths to the interior truths of faith.” Truths in the external man are called “memory-truths;” and truths in the internal man are called “interior truths of faith.” Memory-truths are in man’s memory, and when they are drawn out from it, they come to his notice. But the interior truths of faith are the truths of the very life, inscribed on the internal man, and of which but little appears in the memory; but on this subject, of the Lord’s Divine mercy, a fuller statement shall be made elsewhere. Memory-truths and the interior truths of faith were signified by “the waters under the expanse, and the waters above the expanse” (Genesis 1:6-7; n. 24), for the subject treated of in the first chapter of Genesis in the internal sense is the new creation, that is, the regeneration, of the man of the celestial church.

[4] The reason why “Philistia,” which bordered on the land of Canaan even unto Tyre and Zidon, signified the interior truths of faith, was that the representative Ancient Church had been there, as is evident from the remains of Divine worship among its inhabitants, and referred to in the historic and prophetic books of the Word that treat of the Philistines and the land of Philistia; as in the prophecies of Jeremiah 25:20; 47:1-7 ekiel 16:27, 57; 25:15-16; Amos 1:8; Zephaniah 2:5; Zechariah 9:6; and Psalm 56, title; 60:8 83:7; 108:9. The case with the Philistines was the same as with all the nations in the land of Canaan, in that they represented the goods and truths of the church, and also evils and falsities. For while the representative Ancient Church was among them, they represented the celestial things which are of good and the spiritual things which are of truth; but when they turned aside from genuine representative worship, they then began to represent the diabolical things which are of evil and the infernal things which are of falsity. Hence it is that by “Philistia,” as by the other nations of the land of Canaan, are signified in the Word both goods and truths, and evils and falsities.

[5] That by the “Philistines” are signified the interior truths of faith, is evident in David:

Glorious things shall be preached in thee, O city of God. I will make mention of Rahab and Babylon among those who know Me; and also of Philistia and Tyre, with Ethiopia; this man was born there (Psalms 87:3-4).

The “city of God” denotes the doctrine of the truth of faith from the Word (n. 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493, 5297); “Tyre,” the knowledges of truth and good (n. 1201); in like manner “Ethiopia” (n. 116, 117). From this it is evident that “Philistia” denotes the knowledge of the truths of faith.

[6] In Amos:

Are ye not as the sons of the Ethiopians unto Me, O sons of Israel? Have not I made Israel to come up out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir? (Amos 9:7).

The perversion and destruction of the church after it had been set up is here treated of; “the sons of the Ethiopians” here denote those who are in the knowledges of good and truth, but who apply them to confirm evils and falsities (n. 1163, 1164); “the sons of Israel out of the land of Egypt” denote those who have been initiated into spiritual truths and goods by means of memory-truths. (That “the sons of Israel” denote those who are in spiritual truths and good, thus in the abstract sense spiritual truths and goods, see n. 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 7957, 8234; and that “the land of Egypt” denotes memory-truth, has been shown above.) The like is signified by “the Philistines from Caphtor,” and by “the Syrians from Kir,” to whom they are therefore likened. “The Philistines from Caphtor” denote those who have been initiated into interior truths by means of exterior, but who have perverted them and applied them to confirm falsities and evils (n. 1197, 1198, 3412, 3413, 3762, 8093, 8096, 8099, 8313); and “the Syrians from Kir” denote those who are in the knowledges of good and truth, which also they have perverted (n. 1232, 1234, 3051, 3249, 3664, 3680, 4112).

[7] In Jeremiah:

Because of the day that cometh to lay waste all the Philistines, to cut off from Tyre and Zidon all the residue that helpeth; for Jehovah layeth waste the Philistines, the remains of the isle of Caphtor (Jeremiah 47:4);

in this chapter the subject treated of is the vastation of the church in respect to the truths of faith; the interior truths of faith are “the Philistines;” and the exterior truths are “the remains of the isle of Caphtor.”

[8] In Joel:

What have you to do with Me, O Tyre, and Zidon, and all the borders of Philistia? Speedily will I return your retribution on your head, forasmuch as ye have taken My silver and My gold, and have carried into your temples My desirable good things (Joel 3:4, (Joel 3:6));

“all the borders of Philistia” denote all the interior and exterior truths of faith; “to carry silver and gold and desirable good things into their temples” denotes to pervert truths and goods, and profane them by application to evils and falsities. (That “silver and gold” denote truths and goods, see n. 1551, 2954, 5658, 6112, 6914, 6917, 8932)

[9] In Obadiah:

Then they of the South shall be heirs of the mount of Esau, and of the plain of the Philistines; and they shall become heirs of the field of Ephraim; but Benjamin, of Gilead (Obad. 1:19).

The setting up of the church is here treated of; but real things are infolded in the names; “they of the South” denote those who are in the light of truth (n. 1458, 3195, 3708, 5672, 5962); “the mount of Esau” denotes the good of love (n. 3300, 3322, 3494, 3504, 3576); “the plain of the Philistines” denotes the truth of faith; “a plain” also denotes the doctrine of faith (n. 2418); “Ephraim” denotes the intellectual of the church (n. 3969, 5354, 6222, 6234, 6238, 6267); “Benjamin,” the spiritual celestial truth of the church (n. 3969, 4592, 5686, 5689, 6440); and “Gilead,” the corresponding exterior good (n. 4117, 4124, 4747).

[10] In Isaiah:

He shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four wings of the earth. They shall fly upon the shoulder of the Philistines toward the sea; together shall they spoil the sons of the east (Isaiah 11:12, 14);

here by “Israel” and “Judah” are not meant Israel and Judah, but by “Israel” those who are in the good of faith, and by “Judah” those who are in the good of love; “to fly upon the shoulder of the Philistines” denotes to receive and take into possession the interior truths of faith; “to spoil the sons of the east” denotes to receive and take into possession the interior goods of faith; for “the sons of the east” denote those who are in the goods of faith, and in the knowledges of good (n. 3249, 3762). That “to spoil” denotes to receive and take into possession, may be seen from what has been already shown concerning the spoiling of the Egyptians by the sons of Israel (n. 6914, 6917).

[11] As by “the land of Philistia” was signified the knowledge of the interior truths of faith, and by Abraham and Isaac was represented the Lord, and by their sojourning the instruction of the Lord in the truths and goods of faith and of love, which are of Divine wisdom, therefore for the sake of prefiguring this process, Abraham was bidden to sojourn in Philistia (see Genesis 20), and also Isaac (Genesis 26:1-24); and accordingly Abimelech, king of the Philistines, made a covenant with Abraham (Genesis 21:22, to the end), and also with Isaac (Genesis 26:26, to the end); on which subject may be seen the explications given at these chapters.

3969. And said, God hath gathered my reproach. And she called his name Joseph, saying, Let Jehovah add to me another son. That this signifies in the supreme sense the Lord as to the Divine spiritual; in the internal sense, the spiritual kingdom, or the good of faith; and in the external sense, salvation, also fructification and multiplication, is evident from the representation of Joseph in the Word (concerning which below); and from the signification of “God hath gathered my reproach,” and also of “Let Jehovah add to me another son;” for he was named “Joseph” from “gathering” and “adding.” “God hath gathered my reproach,” signifies that Rachel was now no longer barren, and thus was not “dead,” as she said of herself to Jacob (verse 1, n. 3908). For by Rachel is represented the affection of interior truth, or the interior man as to truth (n. 3758, 3782, 3793, 3819). The interior man is as it were dead as to truth and good, if the exterior or natural man does not correspond to it in respect to goods and truths (see n. 3493, 3620, 3623).

[2] These must be conjoined with each other, so as to be not two, but together one man. This conjunction cannot come forth until the natural or external man has been prepared, that is, until it has received and acknowledged the general truths signified by the ten sons of Jacob by Leah and the handmaids; and until the good of the natural man has been conjoined with the truths therein, which conjunction is signified by the last son of Jacob by Leah, namely, by Zebulun, who was so called from “dwelling together” (n. 3960, 3961). After this conjunction has been effected, the interior man and the exterior enter into the heavenly marriage, spoken of above (n. 3952). The reason why they do not enter into it before, is a great secret; for it is the good of the interior man which then conjoins itself with the good of the exterior, and by means of this with the truth therein; and likewise the good of the interior man by means of the affection of the truth therein, conjoins itself with the good of the exterior man, and also with the truth therein; thus immediately and mediately (concerning which immediate and mediate conjunction see above, n. 3314, 3573, 3616). As the interior man is then first conjoined with the exterior, and as before this conjunction has been effected the interior man is as it were null, and thus is as it were dead (as stated above), it is therefore said, “God hath gathered my reproach.” This then is what is signified by the “reproach” which God is said to have “gathered,” that is, to have taken away, or from which He is said to have delivered her.

[3] But by the words which follow: “Let Jehovah add to me another son,” from which Joseph was named, another arcanum is signified, which is this. By Joseph there is represented the Lord’s spiritual kingdom, thus the spiritual man; for this kingdom is in every spiritual man. There are two things that constitute the spiritual man, namely, charity and faith; or what is the same, good and truth. The charity from which is faith, or the good from which is truth, is that which is represented by Joseph; and the faith in which is charity, or the truth in which is good, is that which is signified by “another son,” and is represented by Benjamin-concerning whom in Genesis 35:16-18. Thus “Joseph” is the celestial spiritual man; and “Benjamin” the spiritual celestial. What is the difference between these two may be seen from what has been very frequently said before concerning the good from which is truth, and the truth in which is good. This then is what is signified by Rachel’s other words: “Let Jehovah add to me another son.” But these arcana cannot be seen except by those who are in the charity of faith; for these are as to their interiors in the light of heaven, in which light there is also intelligence. But they cannot be seen by those who are only in the light of the world, for in this light there is not intelligence, except insofar as the light of heaven is within it. To the angels, who are in the light of heaven, these are among the most common things.

[4] From all this we can now see that by these words, “God hath gathered my reproach,” and “Let Jehovah add to me another son,” in the supreme sense is signified the Lord as to the Divine spiritual; and in the internal sense, the Lord’s spiritual kingdom, or the good of faith; for this is the spiritual in that kingdom. But that in the external sense by these words is signified salvation, also fructification and multiplication, is because this follows (see n. 3971). The Lord’s spiritual kingdom, as already repeatedly stated and shown, consists of those who are in charity and thereby in faith. It is distinct from the Lord’s celestial kingdom, for this contains those who are in love to the Lord, and thereby in charity. These constitute the third or inmost heaven; but those who are spiritual constitute the second or interior heaven.

[5] The reason why “God” is first mentioned—“God hath gathered my reproach,” and then “Jehovah”—“Let Jehovah add to me another son” is that the former name regards the ascent from truth to good, but the latter the descent from good to truth; for the spiritual man is in the good of faith (that is, in good from which there is truth); but before he becomes spiritual he is in the truth of faith (that is, in truth in which there is good); for “God” is used when the subject is truth; but “Jehovah” when it is good (n. 2586, 2807, 2822, 3921).

[6] That by Joseph is represented the Lord’s spiritual kingdom, or the spiritual man, and thus the good of faith, may also be seen from the passages in the Word where he is mentioned; as in the prophecy of Jacob, then Israel:

Joseph is the son of a fruitful one, the son of a fruitful one by a fountain, of a daughter, she marcheth upon the wall; the archers shall sorely grieve him and shall shoot at him, and shall hate him; but he shall abide in the strength of his bow; and the arms of his hands shall be made strong by the hands of the Mighty One of Jacob; from thence is the Shepherd, the Stone of Israel; by the God of thy father, and He shall help thee, and with Shaddai, and He shall bless thee with blessings of heaven from above, with blessings of the deep that lieth beneath, blessings of the breasts and of the womb; the blessings of thy father shall prevail over the blessings of my progenitors even to the desire of the everlasting hills; they shall be upon the head of Joseph, and upon the crown of the head of the Nazarite of his brethren (Genesis 49:22-26).

In these prophetic words there is contained in the supreme sense a description of the Lord’s Divine spiritual; and in the internal sense, of His spiritual kingdom. What each particular involves shall of the Lord’s Divine mercy be stated in the explication of that chapter.

[7] So in the prophecy of Moses:

To Joseph he said, Blessed of Jehovah be his land, for the precious things of heaven, for the dew, and for the deep that lieth beneath; and for the precious things of the fruits of the sun, and for the precious things of the increase of the months; and for the firstfruits of the mountains of the east, and for the precious things of the everlasting hills; and for the precious things of the earth and the fullness thereof; and the good will of him that dwelt in the bush; they shall come upon the head of Joseph, and upon the crown of the head of the Nazarite of his brethren (Deuteronomy 33:13-17).

[8] As Israel represented the Lord’s spiritual church (see n. 3305, 3654), therefore Jacob, then Israel, before his death said to Joseph:

Thy two sons, who were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine; Ephraim and Manasseh shall be mine, as Reuben and Simeon. The angel who hath redeemed me from all evil bless the lads, that my name may be named upon them, and the name of my fathers, Abraham and Isaac; and let them grow into a multitude in the midst of the land (Genesis 48:5, 16).

For there are two things that constitute the spiritual church-the understanding and the will, of which the understanding is represented by Ephraim, and the will by Manasseh. From this it is evident why Joseph’s two sons were adopted by Jacob, then Israel, and were acknowledged as his own. “Ephraim” is also frequently mentioned in the Word, especially the prophetic Word, and by him is there signified the intellectual of truth and good, which belongs to the spiritual church.

[9] In Ezekiel:

Jehovah said, Son of man, take thee one stick, and write upon it, For Judah and for the sons of Israel his companions; and take another stick and write upon it, For Joseph, the stick of Ephraim, and all the house of Israel his companions; and join them for thee one to another, into one stick, that they both may become one in thy ¹ hand. Thus said the Lord Jehovih, Behold, ² I will take the stick of Joseph, which is in the hand of Ephraim and the tribes of Israel his companions, and I will put them with the stick of Judah, and make them one stick, and they shall be one in My hand. And I will make them one nation in the land, in the mountains of Israel, and one king shall be king to them all, and they shall be no more two nations, and they shall no more be divided into two kingdoms again (Ezekiel 37:16-17, 19, 22).

The Lord’s celestial and spiritual kingdoms are here treated of. The celestial kingdom is “Judah” (n. 3654, 3881, 3921 the end); the spiritual kingdom is “Joseph;” and it is said that these kingdoms shall not be two, but one. They were also made into one by the coming of the Lord into the world.

[10] (That the spiritual were saved by the Lord’s coming, may be seen above, n. 2661, 2716, 2833, 2834.) It is the spiritual of whom the Lord speaks in John:

And other sheep I have which are not of this fold; them also I must bring, and they shall hear My voice, and there shall be one flock, and one Shepherd (John 10:16).

This is what is signified by the “two sticks, of Judah and Joseph, which shall be joined together into one, and shall be one in the Lord’s hand.” For the celestial constitute the third heaven, which is the inmost; but the spiritual the second heaven, which is the interior; and they are there one, because the one flows into the other (that is, the celestial into the spiritual), the spiritual kingdom being as a plane to the celestial, and in this way they have been firmly co-established. For the Divine celestial in the third or inmost heaven is love to the Lord; and the celestial spiritual there is charity. This charity is the chief thing in the second or interior heaven, where the spiritual are. This shows what is the nature of the influx, and also of the coestablishment by means of the influx. “Wood” signifies good, both the good of love to the Lord, and the good of charity toward the neighbor (n. 2784, 2812, 3720). For this reason it was commanded that Judah and Joseph should be “written upon sticks of wood,” which should “become one.”

[11] So in Zechariah:

I will strengthen the house of Judah, and I will save the house of Joseph, and I will cause them to dwell, for I have mercy upon them; and they shall be as though I had not left them; for I Jehovah am their God, and I will answer them (Zech. 10:6);

here again the subject is the two kingdoms, the celestial and the spiritual (the celestial being “Judah,” and the spiritual “Joseph”), and the salvation of the spiritual.

[12] In Amos:

Thus said Jehovah unto the house of Israel, Seek ye Me, and ye shall live. Seek Jehovah, and ye shall live, lest He break out like fire in the house of Joseph, and it devour, and there be none to quench it. Hate the evil, and love the good, and establish judgment in the gate; it may be that Jehovah God Zebaoth will be gracious unto the remnant of Joseph (Amos 5:4, 6, 15); where also the spiritual are signified by “Joseph;” the “house of Israel” is the spiritual church (n. 3305, 3654); “Joseph” is the good of this church, and it is therefore said, “Jehovah said unto the house of Israel, Seek ye Me, and ye shall live, lest He break out like fire in the house of Joseph.”

[13] In David:

Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim, shine forth. Before Ephraim, and Benjamin, and Manasseh, stir up Thy might, and come and save us (Psalms 80:1-3);

here also in like manner “Joseph” is the spiritual man; “Ephraim, Benjamin, and Manasseh” are the three constituents of that church.

[14] Again:

Lift up the song and give the timbrel, the pleasant harp with the psaltery; blow the trumpet in the new moon, in the festival, on the day of our feast; for this is a statute for Israel, a judgment to the God of Jacob; he appointed it to Joseph for a testimony, when he went out against the land of Egypt; I heard a language that I knew not (Psalms 81:2-5).

That “Joseph” here is the spiritual church, or the spiritual man, is manifest from every word and expression; for in the Word there are terms that express spiritual things, and others that express celestial things, and this with uniformity throughout. In this passage there are words that express spiritual things; as “song,” “timbrel,” the “harp with the psaltery,” “blowing the trumpet in the new moon, in the festival on the day of our feast.” From this also it is manifest that the subject is the spiritual church, which is “Joseph.”

[15] In Ezekiel:

Thus said the Lord Jehovih, This shall be the border whereby ye shall inherit the land, according to the twelve tribes of Israel; the lines shall be to Joseph (Ezekiel 47:13); where the subject is the Lord’s spiritual kingdom; and it is therefore said, “the lines shall be to Joseph.” The Lord’s Divine Spiritual is that which is also called His “royalty;” for the Lord’s “royalty” is His Divine truth; and His “priesthood” is His Divine good (n. 2015, 3009, 3670). The Lord’s royalty itself is that which is represented by Joseph, in his being made king in the land of Egypt, which representation shall of the Lord’s Divine mercy be treated of in its place.

[16] As regards the Lord’s Divine Spiritual, or the Divine truth, which in the supreme sense is represented by Joseph, it is not in the Lord, but is from the Lord; for the Lord is nothing but Divine good; but the Divine truth proceeds from the Divine good. To speak comparatively, this is like the sun and its light; the light is not in the sun, but proceeds from it; or it is like a fire, the light of which is not in the fire, but proceeds from the fire. The Divine good itself is also compared in the Word to the “sun,” and to “fire,” and is likewise called the “sun” and “fire.” The Lord’s celestial kingdom lives from the good which proceeds from the Lord; but His spiritual kingdom from the truth thence derived; and therefore in the other life the Lord appears to the celestial as a sun; but to the spiritual as a moon (n. 1053, 1521, 1529-1531, 3636, 3643). Both heat and light proceed from the sun, the heat being-to speak comparatively-the good of love, which is also called celestial and spiritual heat; and the light, the truth thence derived, which is also called spiritual light (n. 3636, 3643). But within the celestial heat and spiritual light that in the other life proceed from the Lord as a sun, there are the good of love and the truth of faith, thus wisdom and intelligence (n. 1521-1523, 1542, 1619-1632, 2776, 3138, 3190, 3195, 3222, 3223, 3339, 3485, 3636, 3643, 3862); for all that which proceeds from the Lord is living.

[17] From this we can see what the Divine Spiritual is; and whence comes the spiritual kingdom, and the celestial kingdom; and that the spiritual kingdom is the good of faith, that is, charity, which flows in from the Lord immediately, and also mediately through the celestial kingdom. The Divine Spiritual that proceeds from the Lord is called in the Word the “spirit of truth,” and is holy truth; not being of any spirit, but of the Lord through a spirit sent by Him; as may be seen from the words of the Lord Himself in John:

When He, the Spirit of Truth, shall come, He will guide you into all the truth; for He shall not speak from Himself; but what things soever He shall hear, these shall He speak; and He shall declare unto you the things that are to come. He shall glorify Me; for He shall take of Mine, and shall declare it unto you (John 16:13-14).

Poznámky pod čarou: