5832. And ye will make my gray hairs go down in evil to the grave. That this signifies that spiritual good, and thus the internal of the church, would perish, is evident from the representation of Israel, as being spiritual good (n. 5807, 5812, 5813, 5817, 5819, 5825), and the internal of the spiritual church (n. 4286); from the signification of “gray hairs,” as being the ultimate of the church; and from the signification of “going down in evil to the grave,” as being to perish (n. 4785). “To go down in good into the grave” is to rise again and to be regenerated (n. 2916, 2917, 5551), wherefore “to go down in evil into the grave” is the opposite, thus to perish. As to the internal of the church perishing if the truth represented by Benjamin were to perish, the case is this. In order that good may be good it must have its own truths; and truths must have their own good in order to be truths. Good without truths is not good, and truths without good are not truths. Together they form a marriage, which is called the heavenly marriage. Wherefore if one departs, the other perishes; and the one may depart from the other through a tearing in pieces by evils and falsities.

2916. Give me a possession of a sepulcher with you. That this signifies that they can be regenerated, is evident from the signification of a “sepulcher,” which in the internal sense of the Word signifies life or heaven, and in the opposite sense death or hell. That it signifies life or heaven, is because the angels, who are in the internal sense of the Word, have no idea of a sepulcher because they have none of death; and therefore instead of a sepulcher they perceive nothing else than continuation of life, and thus resurrection-for man rises again as to his spirit, and is buried as to his body (see n. 1854). And because “burial” signifies resurrection, it also signifies regeneration, for regeneration is man’s first resurrection, as he then dies in respect to the former man, and rises again as to the new. By regeneration a man from being dead becomes alive; hence comes the signification of a “sepulcher” in the internal sense. That the idea of regeneration occurs to the angels when the idea of a sepulcher is presented is plain also from what was said above about little children (n. 2299).

[2] That in the opposite sense a “sepulcher” signifies death or hell is because the evil do not rise again into life; and therefore when the evil are treated of and a sepulcher is mentioned, no other idea then occurs to the angels than that of hell; this is the reason why hell in the Word is also called a “sepulcher.”

[3] That a “sepulcher” signifies resurrection, and also regeneration is plain in Ezekiel:

Therefore prophesy, and say unto them, Thus saith the Lord Jehovih, Behold I will open your sepulchers, and cause you to come up out of your sepulchers, O My people; and I will bring you to the ground of Israel. And ye shall know that I am Jehovah, when I have opened your sepulchers, and caused you to come up out of your sepulchers, O My people; and shall put My spirit in you, and ye shall live, and I shall place you on your own ground (Ezekiel 37:12-14); where the Prophet treats of the bones that were made to live, and in the internal sense of regeneration. That he treats of regeneration is plainly evident, for it is said, “when I shall put My spirit in you and ye shall live, and I shall place you on your own ground.” “Sepulchers” here denote the former man and his evils and falsities, to “open,” and to “come up out of” which is to be regenerated. Thus the idea of a sepulcher perishes and is as it were put off, when the idea of regeneration or of the new life comes in.

[4] That the sepulchers were opened, and many bodies of the saints that were sleeping arose and went forth out of their sepulchers after the Lord’s resurrection, and entered into the holy city, and appeared unto many (Matthew 27:52-53), involves what is similar, namely resurrection because of the Lord’s resurrection, and in a more interior sense every resurrection. That the Lord raised Lazarus from the dead (John 11:1 and the following verses) also involves the raising up of a new church from the Gentiles; for all the miracles wrought by the Lord, because they were Divine, involved states of His church. The signification also is similar where it is said that the man who was cast into the sepulcher of Elisha, when he touched his bones, revived (2 Kings 13:20-21); for by Elisha was represented the Lord.

[5] As “burial” signified resurrection in general, and every resurrection, therefore the ancients were very solicitous about their burials and the places where they should be buried-as Abraham, that he should be buried in Hebron in the land of Canaan; also Isaac and Jacob, with their wives (Genesis 47:29-31; 49:30-32); and Joseph, that his bones should be carried from Egypt into the land of Canaan (Genesis 50:25; Exodus 13:19; Josh. 24:32); David, and the kings who came after him, that they should be buried in Zion (1 Kings 2:10; 11:43; 14:31; 15:8, 24; 22:50; 2 Kings 8:24; 12:21; 14:20; 15:7, 38; 16:20). The reason of this was that the land of Canaan and Zion represented and signified the Lord’s kingdom, and burial represented and signified resurrection; but that the place effects nothing in regard to resurrection must be evident to everyone.

[6] That “burial” signifies resurrection to life is also plain from other representatives as that there should be no wailing for the wicked, and that they should not be buried but cast out (Jeremiah 8:2; 14:16; 16:4, 6; 20:6; 22:19; 25:33; 2 Kings 9:10; Revelation 11:9); and that wicked persons who had been buried should be cast forth from their sepulchers (Jeremiah 8:1-2; 2 Kings 23:16-18). In the opposite sense however, a “sepulcher” signifies death or hell (see Isaiah 14:19-21; Ezekiel 32:21-23, 25, 27; Psalms 88:5-6, 11-12; Numbers 19:16, 18-19).