5955. And to Benjamin he gave three hundred pieces of silver. That this signifies that the intermediate had fullness of truth from good, is evident from the representation of Benjamin, as being the intermediate (see n. 5600, 5631, 5639, 5688, 5822); from the representation of Joseph, who “gave,” as being internal good (n. 5826, 5827, 5869, 5877); from the signification of “three hundred,” as being what is full (of which below); and from the signification of “silver,” as being truth (n. 1551, 2954, 5658). From all this it is plain that by “he gave to Benjamin three hundred pieces of silver” is signified that he gave to the intermediate fullness of truth from good; for the intermediate which Benjamin represents is interior truth through influx from the internal celestial (n. 5600, 5631). That “three hundred” signifies what is full, is because this number arises from three and a hundred by multiplication, and “three” signifies what is full (n. 2788, 4495) and a “hundred” signifies much (n. 4400); for what compound numbers involve is seen from the simple numbers from which they are.

[2] “Three hundred” also involves a like meaning where it is mentioned elsewhere in the Word, as that

The ark of Noah was three hundred cubits in length (Genesis 6:15);

also that there were three hundred men through whom Gideon smote Midian, of whom it is written in the book of Judges:

The number of them that lapped in their hand at their mouth, was three hundred men. Jehovah said unto Gideon, By the three hundred men that lapped will I give Midian into thine hand. Gideon divided the three hundred men into three troops, and he gave a trumpet into the hand of each of them, and empty pitchers, and torches in the midst of the pitchers. When they sounded with the three hundred trumpets, Jehovah set every man’s sword against his fellow, and against the whole camp (Judg. 7:6-7, 16, 22);

by the “three hundred men” here also is signified what is full, as also by the three troops into which these three hundred were divided; and by the “hundred” which was the number of each troop is signified much and enough, consequently that they would be sufficient against Midian. Moreover all these things were representative, namely, that those were taken who lapped water in the hand; that each one had a trumpet, and pitchers in which were torches; and this because by Midian, against whom they were going, was represented truth which was not truth, because there was no good of life. But each of these things will of the Lord’s Divine mercy be treated of elsewhere. That numbers also were representative, is evident from many other passages, as the number “seven” in Joshua, when they took Jericho; for it was then commanded that seven priests should bear seven jubilee trumpets before the ark, and that on the seventh day they should compass the city seven times (Josh. 6:4).

10238. 'And put water in it' means the truths of faith by means of which purification in the natural is accomplished. This is clear from the meaning of 'water' as the truths of faith, dealt with in 28, 739, 2702, 3058, 3424, 4976, 5668, 8568, 9323; and from the meaning of 'the laver' as the natural, dealt with above in 10235. Anyone who does not know that 'water' means the truths of faith will fail to grasp the meaning of very many statements in the Word, such as unless a person is born of water and the spirit he cannot enter the kingdom of God, John 3:5. Those who take water here to mean nothing other than water think that the water of baptism is the means by which a person is regenerated. But in fact the water does nothing towards regeneration, only the truth of faith and the good of love do so; for water washes away solely dirt that is on the body and by no means evils present in the heart.

[2] Anyone who does not know that 'water' means the truths of faith cannot know what baptism means, either. He thinks that the external act saves a person, when in fact the external act does not accomplish anything, only the inner reality meant by it, namely regeneration by means of the truths of faith. Baptism makes people belonging to the Church different from everyone else throughout the world, because unlike those outside the Church they are able to be regenerated by means of the truths of faith. For the Word, which contains the truths of faith, exists within the Church.

[3] Nor can anyone who does not know that 'water' means the truths of faith know what is meant in Genesis 1:6-10 by the waters above the expanse and the waters under the expanse. Truths of faith within the internal man are meant by 'the waters above the expanse', and truths of faith in the external by 'the waters under the expanse'; for the subject in that chapter is the new creation, thus the regeneration, of members of the Most Ancient Church.

[4] Nor can anyone who does not know that 'water' means the truths of faith know what is meant by 'water' in John,

He who drinks of the water that I shall give will never thirst. But the water that I shall give will become in him a spring of water welling up into eternal life. John 4:13-14.

And in Isaiah,

The poor and the needy are seeking water, but there is none; their tongue is parched with thirst. I will open streams on the sloping heights, and I will place springs in the midst of valleys; I will make the wilderness into a pool of water, and the dry land into wellsprings of water. Isaiah 41:17-18.

And again in the same prophet,

They will not thirst. He will make water flow for them from the rock; and He will cleave the rock so that water flows out. Isaiah 48:20-21.

And in very many other places. But see what has been stated and shown previously on these matters,

Purification from evils and falsities is accomplished by means of the truths of faith, 2799, 5954(end), 7044, 7918, 9089, 10229.

So too is regeneration, see the places referred to in 9959.

'Baptism' means regeneration by means of the truths of faith, 4255, 5120(end), 9089.

Purification is accomplished within the natural, 3147, 9572.

And so is regeneration, see the places referred to in 9325.

5688. Is this your youngest brother, of whom ye spoke unto me? That this signifies the one born after all, as was also known to them, is evident from the signification of the “youngest brother,” as being the one born after all (of which in what follows); and from the signification of the words “of whom ye spoke unto me,” as being what was perceived by them. (That “to speak” denotes what is perceived, thus what is known, may be seen just above, n. 5687.) That Benjamin is here called, as he was, their “youngest brother,” that is, the one born after all or the youngest in birth, is because it is similar in the spiritual sense with the intermediate which Benjamin represents; for the intermediate is born in man last of all, because when a man is born spiritually, that is, when he is reborn, his rational, which is the internal human, is first regenerated by the Lord, and afterward his natural (see n. 3286, 3288, 3321, 3493, 4612); and as the intermediate partakes of both (of the rational made spiritual, or made new, and also of the natural), and as it cannot take anything from the natural unless this also is made new, therefore the intermediate cannot be born till afterward, and indeed according to the degree in which the natural is being regenerated.

[2] All things that are related in the Word of Jacob’s sons had so come to pass of Providence, in order that the Word might be written about them and their descendants, and might contain within it heavenly things, and in the supreme sense Divine things, which they would represent in actual life. So also was it with Benjamin, who being born last, would therefore represent the intermediate between the internal and the external, or between the celestial of the spiritual which the Lord had in the world, and the natural which the Lord also had and was to make Divine.

[3] All that is related of Joseph and his brethren represents in the supreme sense the glorifying of the Lord’s Human, that is, how the Lord made the Human in Him Divine. The reason for this being represented in the inmost sense is that the Word might be most holy in its inmost sense, and also that it might contain in every part of it what would enter into the wisdom of the angels; for it is known that angelic wisdom so far surpasses human intelligence that scarcely anything of it can be apprehended by man. It is also the happiness itself of the angels that every detail of the Word has reference to the Lord; for they are in the Lord. Furthermore, the glorifying of the Lord’s Human is the pattern of man’s regeneration, and hence man’s regeneration also is presented in the internal sense of the Word at the same time with the glorification of the Lord. Man’s regeneration together with its innumerable mysteries also enters into the angels’ wisdom, and affords them happiness according as they apply it to its uses, which are for man’s reformation.