This chapter continues the "Joseph story" and his family has come to Egypt to escape the famine in Canaan. Joseph is thrilled to have them with him, especially his father, Jacob. He gives them land in Goshen, the best part of Egypt. Pharaoh welcomes them, too, asking Joseph’s brothers about their work, and talking with Jacob, too.

In verses 1-6, Pharaoh corresponds here to external, scientific knowledge, while Joseph includes also the inner enlightenment that flows from the deepest things (Secrets of Heaven 6062). Without this influx our natural level does not have any life, for it is totally devoid of life on its own. Life comes to us directly from the Lord, and this chapter gives a glimpse of how the Lord creates life in us (Secrets of Heaven 6063).

When Joseph brings five of his brothers to meet Pharaoh, this means that some truths, meant by “five,” flowing from heaven reached into the natural part of us where factual things (Pharaoh) reside.

Pharaoh asks about their occupation, and they tell him that they are shepherds, as were their fathers. Here the natural part of us becomes aware of new things flowing in from the spiritual depths. It wonders what good these new insights will lead to. Since shepherds tend sheep that are innocently led, it follows that Joseph’s brothers represent truths that lead to innocence. In all innocence there is good from the Lord.

The brothers talking with Pharaoh means the perception the natural was having is continuing. Truth and knowledge sustain the human soul just as food does the body, but famine represents a severe lack of it. When we are regenerating or being made spiritual, we have a desire for knowledge and wisdom, and when we don’t find it, we are desolate, listless, and famished. Goshen is the best land in Egypt; living in it symbolizes that a person who is being regenerated has access to the types of natural knowledges that begin our heavenly instruction.

Pharaoh's generosity illustrates how the natural part of us starts perceiving some deeper things. Jacob’s father and brothers being permitted to dwell in “the best of the land” shows how delighted our external mind is in receiving insights from spiritual things. Any “competent men” or “energetic men” (the latter used in a different translation) signifies that the outermost part of us is perceiving the most powerful or important truths, letting them be first or foremost among known facts. An example could be the instruction in Deuteronomy 6:4 to “Love the Lord with all our heart, all our soul and all our strength.”

In verse 7, Joseph brings Jacob to meet Pharaoh, "and Jacob blessed Pharaoh." This shows the sequence in our spiritual growth: our inmost spirit (Joseph) flows into intermediate truths (Jacob) which become present in the outermost part of us (Pharaoh).

Pharaoh asks Jacob his age, which shows a continuing interest on the part of our outer selves to learn about spiritual things. (Secrets of Heaven 6093).

In verse 9, we read this:

"And Jacob said to Pharaoh, “The days of the years of my pilgrimage are one hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their pilgrimage.”

A pilgrimage is a journey for a spiritual end. Jacob’s has been full of temptations, producing inner feelings of anxiety and distress, which is why Jacob says his days have been “few and evil.” The natural person is particularly subjected to temptations when it is starting to receive the things of spiritual life. Evils of life and falsities of doctrine reside only in the outer or external part of us (Secrets of Heaven 6097).

Jacob’s blessing of Pharaoh, in verse 10, shows a heartfelt desire on the part of spiritual things to join natural ones. This will result in fruitfulness of life if we actually live according to inner dictates. The actuality of it has yet to be effected; so far there has only been an introduction to it. That Jacob “went out from Pharaoh” shows there still is some separation.

In verse 10 Joseph settles his father and brothers in the best land—an image of all the good and true things we receive from the innermost or celestial (Joseph) as it flows into the natural part of us. Then a true “church” can exist, a “church” being the place inside us where the things of the Lord are known (Secrets of Heaven 10761). That the natural acquiesces to this conjunction is shown by Pharaoh having commanded for Joseph’s family to be settled in the best land.

Joseph's providing for his father and brothers in verse 12 again shows the flow of good from the inmost or deepest level into the middle or spiritual level, and then into the outermost or natural levels of a person.

“According to their families.” Families, especially children, signify innocence, or a willingness to be led—here to receive this spiritual influx.

“No bread in the land” in verse 13 symbolizes what happens to us when we don't receive this inflowing spiritual good from an inner connection with the Lord. Even knowledges of spiritual things (represented by “Egypt" and “Canaan”) get desperate.

In verse 14 Joseph gathers up all the money found in Egypt and Canaan. This represents that all the factual knowledge of the Church that had truth in it, represented here by the money, was now being subordinated to the innermost or deepest part of ourselves, the part closest to the Lord and His leading. The knowledge was no longer going to be spurious or falsified because of being subject to our own evil loves and self-serving "truths," or things in our outer self only.

When the money failed in the land in verse 15, all the Egyptians came to Joseph and said, “Give us bread, for why should we die in your presence?” This happens when our life is so devastated that we no longer know anything, or have any truth, that leads to good. Even what we thought were our knowledges of truth and good have failed. This is because they came from ourselves and therefore were not life-giving. All of our being needs to turn toward the deepest of inner things, represented by Joseph.

In verse 16, Joseph says, “Give your livestock, and I will give you bread for your livestock, if the money is gone.” This sounds sort of harsh but, again, we need to look at the inner meaning. Giving livestock for bread shows that truths need to be filled in with good. In other words, it is no longer good enough to know truths for their own sake; they must serve good or have good within them. That can only be done by living according to them. We can't just know things. And we can’t do good from ourselves.

The following verses 17-27 deal with the actual joining together of spiritual with natural things. In verse 17 the Egyptians bring their livestock to Joseph and exchange them for bread. We bring the lesser things in our lives under the direction or control of our inmost spiritual selves. “Horses” represent things of our understanding; “flocks,” inner truths that contain good; “herds,” more external truths; and “donkeys,” things of our outermost self that serve inner things. Joseph's feeding the people corresponds to how our outer self is sustained and given life by an inflow from inner things.

In verses 18 and 19, things are getting much more serious. “When that year ended” means that a new state is beginning and the previous one has ended. “We will not hide from my lord” shows that our outermost self is now fully aware that it can only be helped by an inflow from deepest or inmost things. Nothing being left “but our bodies and our lands” shows the utter desolation of our outer self, completely lacking any knowledge of good, or the true things that lead to good. This desolation comes from trying to live in the outer or bodily self without any influx from the inner or spiritual parts of ourselves (Secrets of Heaven 6108).

“Why should we die” shows how our outer self gets more and more desperate. It realizes that it can’t be helped by anything external. Its desperation is becoming great, so great that it is willing to give up its autonomy and totally submit, becoming a servant to inward things.

The people are asking for seed. This is a sign that there can now be an inflow of charitable good and truth, because our outer self has become humbled and is willing to give up thinking it does things entirely on its own. It stops blocking the Lord's influx, fighting it, or twisting it into falsities. With help from "Joseph" or inner things, we no longer have to fear the damnation which is close at hand. “That the land may not be desolate” shows that now our minds can be cultivated with true things of the church, the “church” being the place inside a person where things from the Lord are known (Secrets of Heaven 10761).

In verse 20 “Joseph bought all the land of Egypt for Pharoah” directly corresponds to how the inmost part of us now governs the entire natural mind, this because it is conjoined with the Lord. In other words we're no longer struggling on our own because of our self-centeredness. An example can be seen in a person who is destroying his or her life with an addiction, but who gets a realization of how bad things are, and slowly stops drinking or doing the drug, eventually getting away from it entirely, and becoming healed.

Joseph, in verse 21, moves the people into the cities, throughout Egypt. Cities correspond to doctrines which are organized sets of truths. Moving people into cities corresponds to the way that our inmost mind is now directing our thoughts into areas where there are knowledges that hold truths within them.

Joseph doesn't buy the priests' land (verse 22). Here Pharaoh’s priests represent the capacity to receive good that exists only from the inner levels flowing outward, not from anything that exists externally of itself (Secrets of Heaven 6148). “The priests having rations from Pharaoh all along” shows how important these capacities are. “Therefore they did not sell their lands” shows that those parts of us never did things on their own without inner guidance.

Joseph looks kindly on the people and quickly gives them seed (verse 23). This parallels how our inmost spiritual self is excited at being joined with outermost natural things. It quickly flows out with truths through which spiritual things can grow. The excitement here is parallel to the excitement Joseph felt when he first saw that his brothers came to Egypt to buy grain (Genesis 43).

In verse 24, there's an interesting division of the yield of the seed: “And it shall come to pass in the harvest that you shall give one-fifth to Pharaoh. Four-fifths shall be your own, as seed for the field and for your food, for those of your households, and as food for your little ones.”

As things of good and truth start to grow, the natural or outer part of us needs to constantly acknowledge that its good comes from somewhere other than itself. Giving one-fifth to Pharoah accomplishes that. Tithing, or giving a percentage of one’s salary to the church, is reminiscent of this. The people were able to keep four-fifths of the produce as their own, showing that there will still be lots of things we think and feel where it seems like they originate from ourselves. In the reality of spiritual life, though, they actually are coming from the Lord. The difference is that we do them “as of ourself” or “as if” they originate from us. “Your little ones” shows that when it is done this way, the person will be innocent or without fault.

In verses 25 and 26, the people are grateful. “You have saved our lives; let us find favor in the sight of my lord, and we will be Pharaoh’s servants.” Our outer self starts with pride, self-centeredness, and some delusions that lead to a disconnectedness from the Lord's love and wisdom. But now, after hardship, temptation, and spiritual famine, we've made the decision to allow the Lord to flow into our minds, and to be governed by real love and wisdom. And now, finally, our outer self is grateful. To “find favor in the sight of my lord” shows a willingness to be led in this way.

We need to give consent in order for spiritual things to flow in; they will not be forced on us. When we give consent, we're on the road to having our whole life be nourished. The parallel to Joseph’s law is that we need to always respond to the prompting of inner leading. “To this day” means forever. “That Pharaoh should have one-fifth” shows that the Lord just wants us to acknowledge Him. He still wants us to have freedom, and the feeling that we do things on our own is signified by the four-fifths the people keep. For the sake of our spiritual life, at the same time we need to remember the Lord and recognize that our life comes from Him.

The Children of Israel thrive in Goshen (verse 27). Spiritual good is present with the person now. “Israel” means spiritual good, different from “Jacob,” which means natural truth. “In the country of Goshen”—the spiritual good is in the middle or best part of the natural. That Joseph’s family “grew and multiplied exceedingly” shows that goods and truths are being formed and shared with the natural, and the outermost part of us is responding to them (Secrets of Heaven 6172).

From verse 28 on, the focus is on Jacob and his impending death. Swedenborg says that Jacob living one hundred and forty-seven years is not easy to explain. The “numbers contain the entire state of reality represented by ‘Jacob’ and its essential nature” (Secrets of Heaven 6175). As for one hundred and forty-seven, it probably has something to do with “forty” meaning “temptations” (as seen in the story of Noah), and “seven” meaning “completeness."

Israel calls Joseph to his side (verse 29). As Israel dies, deeper things are present, because ‘Joseph’ represents inmost things. “Now if I have found favor in your sight” shows the desire on the part of our outer self for inner things to predominate. “Please put your hand under my thigh.” This was a way of expressing a sacred bond, the “hand” having to do with power in outer things and the “thigh” with things of heavenly married love. (Think of the sacred bond which is made at weddings.) That we are reaching a state of humility is shown in Israel’s request for Joseph to “deal kindly and truly with me.” Not wanting to be buried in Egypt indicates the desire to dwell in things of the spirit, i.e., heaven, and not be left only in knowledges of them, which are in our outermost self (Secrets of Heaven 6181).

Jacob's lying with his fathers represents our desire, when opening to inner things, to live the type of spiritual life that the earliest people on earth had. They lived in spiritual innocence. Carrying Jacob “out of Egypt” corresponds to being carried out of knowledges only. (See Secrets of Heaven 6183).

Swearing a vow is a sacred thing, an unchangeable agreement to do something (verse 31). The “head of the bed” is the part that is higher up when compared to the rest of the bed and “bowing oneself” indicates humility. This shows that natural truth meant by “Jacob” was raised to “spiritual good” meant by “Israel” (Secrets of Heaven 6188). The intention of the Lord in all this has been to join with us by flowing in and giving us the capacities to live according to heavenly truths. Knowledge is not enough; understanding is not enough; only living according to spiritual things will do.

5044. 'And the governor of the prison-house gave' means the truth governing in a state of temptations. This is clear from the meaning of 'the governor (or the prince)' as the primary and so governing truth, dealt with below; and from the meaning of 'the prison-house' as the laying waste of falsity, and therefore temptation, dealt with above in 5038, 5039, 5043. What the truth governing in a state of temptations is must first be discussed. With all who are undergoing temptations truth from the Lord is flowing in, and this truth rules and governs their thoughts, uplifting them every time they are given to doubt and also to feelings of despair. This truth is what that governing truth is, and it is the kind of truth which they have learned from the Word and from doctrine and which they themselves have confirmed. Other kinds of truth may also be called on at such times, but these do not govern those persons interiorly. Sometimes the truth governing them does not make itself clearly visible in their understanding but lies obscured, yet continues to govern. For the Lord's Divine flows into that governing truth and in so doing keeps the interior parts of the mind within its domain, so that when it comes out into the light the person undergoing temptation receives comfort from it and is uplifted by it.

[2] Not the actual truth but an affection for it is what the Lord uses to govern those undergoing temptations; for the Divine does not flow into anything except that which is regarded with affection. Truth that has been implanted and become rooted in a person interiorly has been implanted and become rooted there through affection. Absolutely nothing grows there without affection. Truth that has been implanted and become rooted through affection sticks in the mind, and it is recollected through an affection for it. Furthermore when that truth is recollected it also manifests the affection attached to it, an affection which in that person is a reciprocal one. This being what goes on in a person who undergoes temptations, no one is therefore allowed to experience any spiritual temptation until he reaches adult years and so has acquired some truth by means of which he may be governed. Without that truth he goes under, in which case his latter state is worse than his former one. From all this one may see what is implied by the truth governing in a state of temptations, meant by 'the governor of the prison-house'.

[3] The reason 'a prince (or a governor)' means a primary truth is that 'a king' in the internal sense means the truth itself, 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4789, 4966, and consequently because 'princes' are the king's chief subjects the primary features of that truth are meant by them. For this meaning of 'princes', see 1482, 2089; yet because those two paragraphs have not shown that meaning from other places in the Word, let some be introduced here: In Isaiah,

To us a boy is born, to us a son is given, on whose shoulder will be the government ¹ - the prince of peace, increasing government ² and peace [to which] there will be no end. Isaiah 9:6-7.

This refers to the Lord. 'The government upon his shoulder' means all Divine Truth in the heavens originating in Him, for the heavens are distinguished into separate principalities in keeping with the varieties of truth derived from good, which also explains why angels are called principalities. 'Peace' means the state of bliss in the heavens which inmostly affects what is good and true, 3780. This is why the Lord is called 'the prince of peace' and why it speaks of Him 'increasing government and peace to which there will be no end'.

[4] In the same prophet,

The princes of Zoan are foolish, the wise counsellors of Pharaoh. How do you say to Pharaoh, I am a son of the wise, a son of the kings of old? The princes of Zoan have become fools, the princes of Noph deluded, and they have led Egypt astray, the corner-stone of the tribes. Isaiah 19:11, 13.

This refers to Egypt, by which the Church's factual knowledge is meant, 4749, and so natural truth, which is the last and lowest degree of order. For the same reason Egypt is here called 'the corner-stone of the tribes', for by 'the tribes' are meant all aspects of truth in their entirety, 3858, 3862, 3926, 3939, 4060. Here however 'Egypt' is factual knowledge that perverts the truths known to the Church, and so is truths in the lowest degree of order that have been falsified, meant by 'the princes of Zoan and the princes of Noph'. The reason Egypt calls itself 'a son of the kings of old' is that the factual knowledge which existed in that land had its origin in the truths known to the Ancient Church. Actual truths are meant by 'kings', as shown above, and the truths known to the Ancient Church by 'the kings of old'.

[5] In the same prophet,

Asshur does not think what is right and his heart does not consider what is right, for his heart is to destroy, and to cut off nations not a few, for he says, Are not my princes kings? Isaiah 10:7-8.

'Asshur' stands for reasoning about Divine truths which gives rise to falsities, and so stands for perverted reason, 1186. Truths falsified in this way, that is, falsities, which are the product of reasoning and look altogether like truths, are meant when Asshur says 'Are not my princes kings?' As long as a person's mind is fixed on the historical sense of the letter he cannot see or consequently believe that 'Asshur' means reasoning, and that 'princes who are kings' means major falsities which are regarded as supreme truths. Still less can he believe this if he refuses to entertain the idea that there is something holier and more universal within the Divine Word than that which is seen in the literal sense. Yet in the internal sense 'Asshur' is used to mean in the Word nothing else than reason and reasoning, and 'kings' to mean actual truths, 'princes' the primary features of truth. Also, those in heaven have no knowledge as to what or who 'Asshur' may be, besides which angels put away from themselves the idea of a king or a prince; and when they detect this idea residing with man they transfer it to the Lord and then perceive that which goes forth from the Lord and which is the Lord's in heaven, namely His Divine Truth going forth from His Divine Good.

[6] In the same prophet,

Asshur will fall by the sword, not of man (vir), and a sword, not of man (homo), will devour him. Also his rock will pass away by reason of terror, and his princes will be dismayed by the ensign. Isaiah 31:8-9.

This too refers to Egypt, by which the Church's factual knowledge once it has been perverted is meant. Reasoning based on known facts regarding Divine truths which leads to perversion and falsification is meant by 'Asshur', those perverted and falsified truths being 'his princes'. 'The sword by which Asshur will fall' is falsity engaged in conflict with truth and bringing about the devastation of it, 2799, 4499.

In the same prophet,

The strength of Pharaoh will become shame for you, and trust in the shadow of Egypt ignominy, when his princes will be in Zoan. Isaiah 30:3-4.

'Princes in Zoan' stands for truths that have been falsified, and so stands for falsities, as above.

[7] In the same prophet,

The spoon-bill and the duck will possess it, and the owl and the raven will dwell in it; and he will stretch over it the line of emptiness, and the plumb-line of a waste place. Let them call its nobles who are not there a kingdom, and all its princes will be nothing. Isaiah 34:11-12.

'The spoon-bill', 'the duck', 'the owl', 'the raven' stand for varieties of falsity which arise when Divine truths in the Word are rendered valueless. The desolation and laying waste of truth is meant by 'the line of emptiness and the plumb-line of a waste', while the falsities, which are primary truths so far as the people described here are concerned, are meant by 'its princes'. In the same prophet,

I will render the princes of holiness profane, and I will give Jacob to utter destruction and Israel to reproaches. Isaiah 43:28.

'Rendering the princes of holiness profane' refers to holy truths. The annihilation of the truth known to the Church - the internal Church and the external - is meant by 'giving Jacob to utter destruction and Israel to reproaches', 'Jacob' being the external Church and 'Israel' the internal, see 4286.

[8] In Jeremiah,

There will enter through the gates of this city kings and princes seated on the throne of David, riding in chariots and on horses, they and their princes. Jeremiah 17:25.

Anyone who understands the Word at this point according to its historical sense cannot know that anything deeper and holier lies hidden within these words than the idea that kings and princes will enter through the gates of the city in chariots and on horses, from which he gathers that the duration of the kingdom is meant. But one who is aware of what is meant by 'city' in the internal sense, and what is meant by 'kings', 'princes', 'the throne of David', and 'riding in chariots and on horses' sees deeper and holier matters in this description. For 'the city', which is Jerusalem, means the Lord's spiritual kingdom, 2117, 3654; 'kings' Divine Truths, as shown above; 'princes' the primary features of truth; 'the throne of David' the Lord's heaven, 1888; and 'riding in chariots and on horses' the existence in the Church of a spiritual understanding, 2760, 2761, 3217.

[9] In the same prophet,

O sword against the Chaldeans and against the inhabitants of Babel, and against its princes and against its wise men! O sword against the liars! O sword against its horses and against its chariots! Jeremiah 50:35-37.

'Sword' stands for truth engaged in conflict with falsity, and for falsity in conflict with truth and laying it waste, 2799, 4499. 'The Chaldeans' stands for those who profane truths, and 'the inhabitants of Babel' for those who profane good, 1182, 1283, 1295, 1304, 1307, 1308, 1321, 1322, 1326, 1327 (end). 'Princes' stands for falsities, which to such people are primary truths. 'Horses' stands for the Church's possession of understanding, and 'chariots' for its doctrinal teaching, the laying waste of these being meant by 'a sword against its horses and against its chariots'.

[10] In the same prophet,

How in His anger the Lord covers the daughter of Zion with a cloud! The Lord has swallowed up - He has not spared - all the dwelling-places of Jacob. He has destroyed in His wrath the strongholds of the daughter of Judah; He has cast them down to the ground; He has profaned the kingdom and her princes. The gates have sunk into the ground; He has broken in pieces her bars; her king and princes are among the nations. Lamentations 1:1, 2, 9.

'The daughter of Zion and Judah' stands for the celestial Church, in this case for that Church when it has been destroyed. 'The kingdom' stands for the truths of doctrine there, 2547, 4691, 'king' for truth itself, and 'princes' for the primary features of this truth.

[11] In the same prophet,

Our skins have been blackened like an oven because of the storms of famine; they have ravished women in Zion, virgins in the cities of Judah. Princes have been hung up by their hands. Lamentations 5:10-12.

'Princes hung up by their hands' stands for the fact that truths have been made profane, for being hung up represented the damnation brought about by profanation. And because being hung up represented that profanation the command was also given that when the people went whoring after Baalpeor and worshipped their gods, the princes were to be hung up before the sun, Numbers 25:1-4, since 'to go whoring after Baalpeor and to worship their gods' was to make worship profane.

In Ezekiel,

The king will mourn, and the prince will be wrapped in stupidity, and the hands of the people of the land will be all atremble; I will deal with them in their way. Ezekiel 7:27.

Here likewise 'the king' stands for truth in general, and 'the prince' for the primary features of it.

[12] In the same prophet,

The prince who is in the midst of them will be carried on the shoulder under darkness and will go forth; they will dig through the wall to lead out through it; he will cover his face, so that with the eye he does not see the earth. Ezekiel 12:12.

Here it is quite evident that 'the prince' does not mean a prince but truth known to the Church. When the words 'will be carried on the shoulder under darkness' are used in reference to it, the meaning is that total power is used to bear away among falsities, 'darkness' meaning falsities. 'Covering the face' means that truth is completely out of sight; 'so that with the eye he does not see the earth' means that nothing of the Church is visible, 'earth' or 'land' meaning the Church, see 661, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 4535. In Hosea,

The children of Israel will sit many days with no king and no prince, and no sacrifice, and no pillar, and no ephod, and no teraphim. Hosea 3:4.

[13] And in David,

All glorious is the king's daughter within, in her clothing with gold interweavings; in embroidered robes she will be led to the king. Instead of your fathers will be your sons; you will set them as princes in the whole earth. Psalms 45:13-14, 16.

'The king's daughter' means the Lord's spiritual kingdom. It is called His spiritual kingdom by virtue of the Lord's Divine truth, which in this instance is described by means of 'clothing consisting of gold interweavings and of embroidered robes'. 'Sons' are the truths of that kingdom which are derived from the Lord's Divine, which are going to be 'the princes', that is, the primary features of it.

'The prince' who is described - he and his possession in the New Jerusalem and in the new land - in Ezekiel 44:3; 45:7-8, 17; 46:8, 10, 12, 16, 18; 48:21, means, in general, truth that is derived from the Lord's Divine. For 'the New Jerusalem' in these places, 'the New Temple', and 'the new land' are used to mean the Lord's kingdom in heaven and on earth, which kingdom is described here in Ezekiel by means of representatives such as figure elsewhere in the Word.

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