9372. And He said unto Moses. That this signifies that which concerns the Word in general, is evident from the representation of Moses, as being the Word (of which below); and from the signification of “He said,” as involving those things which follow in this chapter, thus those which concern the Word (see n. 9370). (That Moses represents the Word, can be seen from what has been often shown before about Moses, as from the preface to Genesis 18; and n. 4859, 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 8601, 8760, 8787, 8805.) Here Moses represents the Word in general, because it is said of him in what follows, that he alone should come near unto Jehovah (verse 2); and also that, being called unto out of the midst of the cloud, he entered into it, and went up the mount (verses 16-18).

[2] In the Word there are many who represent the Lord in respect to truth Divine, or in respect to the Word; but chief among them are Moses, Elijah, Elisha, and John the Baptist. That Moses does so, can be seen in the explications just cited above; that so do Elijah and Elisha, can be seen in the preface to Genesis 18; and n. 2762, 5247; and that John the Baptist does so is evident from the fact that he was “Elias who was to come.” He who does not know that John the Baptist represented the Lord as to the Word, cannot know what all those things infold and signify which are said about him in the New Testament; and therefore in order that this secret may stand open, and that at the same time it may appear that Elias, and also Moses, who were seen when the Lord was transfigured, signified the Word, some things may here be quoted which are spoken about John the Baptist; as in Matthew:

After the messengers of John had departed, Jesus began to speak concerning John, saying, What went ye out into the wilderness to see? a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft things are in kings’ houses. But what went ye out to see? a prophet? Yea, I say unto you, even more than a prophet. This is he of whom it is written, Behold I send Mine angel before Thy face, who shall prepare Thy way before Thee. Verily I say unto you, Among those who are born of women there hath not arisen a greater than John the Baptist; nevertheless he that is less in the kingdom of the heavens is greater than he. All the prophets and the law prophesied until John. And if ye are willing to believe, he is Elias who was to come. He that hath ears to hear, let him hear (Matthew 11:7-15; and also Luke 7:24-28).

No one can know how these things are to be understood, unless he knows that this John represented the Lord as to the Word, and unless he also knows from the internal sense what is signified by “the wilderness” in which he was, also what by “a reed shaken by the wind,” and likewise by “soft raiment in kings’ houses;” and further what is signified by his being “more than a prophet,” and by “none among those who are born of women being greater than he, and nevertheless he that is less in the kingdom of the heavens is greater than he,” and lastly by his being “Elias.” For without a deeper sense, all these words are uttered merely from some comparison, and not from anything of weight.

[3] But it is very different when by John is understood the Lord as to the Word, or the Word representatively. Then by “the wilderness of Judea in which John was” is signified the state in which the Word was at the time when the Lord came into the world, namely, that it was “in the wilderness,” that is, it was in obscurity so great that the Lord was not at all acknowledged, neither was anything known about His heavenly kingdom; when yet all the prophets prophesied about Him, and about His kingdom, that it was to endure forever. (That “a wilderness” denotes such obscurity, see n. 2708, 4736, 7313.) For this reason the Word is compared to “a reed shaken by the wind” when it is explained at pleasure; for in the internal sense “a reed” denotes truth in the ultimate, such as is the Word in the letter.

[4] That the Word in the ultimate, or in the letter, is crude and obscure in the sight of men; but that in the internal sense it is soft and shining, is signified by their “not seeing a man clothed in soft raiment, for behold those who wear soft things are in kings’ houses.” That such things are signified by these words, is plain from the signification of “raiment,” or “garments,” as being truths (n. 2132, 2576, 4545, 4763, 5248, 6914, 6918, 9093); and for this reason the angels appear clothed in garments soft and shining according to the truths from good with them (n. 5248, 5319, 5954, 9212, 9216). The same is evident from the signification of “kings’ houses,” as being the abodes of the angels, and in the universal sense, the heavens; for “houses” are so called from good (n. 2233, 2234, 3128, 3652, 3720, 4622, 4982, 7836, 7891, 7996, 7997); and “kings,” from truth (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 6148). Therefore by virtue of their reception of truth from the Lord, the angels are called “sons of the kingdom,” “sons of the king,” and also “kings.”

[5] That the Word is more than any doctrine in the world, and more than any truth in the world, is signified by “what went ye out to see? a prophet? Yea, I say unto you, and more than a prophet;” and by, “there hath not arisen among those who are born of women a greater than John the Baptist;” for in the internal sense “a prophet” denotes doctrine (n. 2534, 7269); and “those who are born,” or are the sons, “of women” denote truths (n. 489, 491, 533, 1147, 2623, 2803, 2813, 3704, 4257).

[6] That in the internal sense, or such as it is in heaven, the Word is in a degree above the Word in the external sense, or such as it is in the world, and such as John the Baptist taught, is signified by, “he that is less in the kingdom of the heavens is greater than he;” for as perceived in heaven the Word is of wisdom so great that it transcends all human apprehension. That the prophecies about the Lord and His coming, and that the representatives of the Lord and of His kingdom, ceased when the Lord came into the world, is signified by, “all the prophets and the law prophesied until John.” That the Word was represented by John, as by Elijah, is signified by his being “Elias who is to come.”

[7] The same is signified by these words in Matthew:

The disciples asked Jesus, Why say the scribes that Elias must first come? He answered and said, Elias must needs first come, and restore all things. But I say unto you, that Elias hath come already, and they knew him not, but did unto him whatsoever they wished. Even so shall the Son of man also suffer of them. And they understood that He spoke to them of John the Baptist (Matthew 17:10-13).

That “Elias hath come, and they knew him not, but did unto him whatsoever they wished” signifies that the Word has indeed taught them that the Lord is to come, but that still they did not wish to comprehend, interpreting it in favor of the rule of self, and thus extinguishing what is Divine in it. That they would do the same with the truth Divine itself, is signified by “even so shall the Son of man also suffer of them.” (That “the Son of man” denotes the Lord as to truth Divine, see n. 2803, 2813, 3704)

[8] From all this it is now evident what is meant by the prophecy about John in Malachi:

Behold I send you Elijah the prophet before the great and terrible day of Jehovah cometh (Malachi 4:5).

Moreover, the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the “clothing” and “food” of John the Baptist, in Matthew:

John the Baptist, preaching in the wilderness of Judea, had His clothing of camel’s hair, and a leathern girdle about his loins; and his food was locusts and wild honey (Matthew 3:1, 4).

In like manner it is described by Elijah in the second book of Kings:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8).

By “clothing,” or a “garment,” when said of the Word, is signified truth Divine there in the ultimate form; by “camel’s hair” are signified memory-truths such as appear there before a man in the world; by the “leathern girdle” is signified the external bond connecting and keeping in order all the interior things; by “food” is signified spiritual nourishment from the knowledges of truth and of good out of the Word; by “locusts” are signified ultimate or most general truths; and by “wild honey” their pleasantness.

[9] That such things are signified by “clothing” and “food” has its origin in the representatives of the other life, where all appear clothed according to truths from good, and where food also is represented according to the desires of acquiring knowledge and growing wise. From this it is that “clothing,” or a “garment,” denotes truth (as may be seen from the citations above; and that “food” or “meat” denotes spiritual nourishment, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5576, 5579, 5915, 8562, 9003; that “a girdle” denotes a bond which gathers up and holds together interior things, n. 9341; that “leather” denotes what is external, n. 3540; and thus “a leathern girdle” denotes an external bond; that “hairs” denote ultimate or most general truths, n. 3301, 5569-5573; that “a camel” denotes memory-knowledge in general, n. 3048, 3071, 3143, 3145, 4156; that “a locust” denotes nourishing truth in the extremes, n. 7643; and that “honey” denotes the pleasantness thereof, n. 5620, 6857, 8056). It is called “wild honey,” or “honey of the field,” because by “a field” is signified the church (n. 2971, 3317, 3766, 7502, 7571, 9139, 9295). He who does not know that such things are signified, cannot possibly know why Elijah and John were so clothed. And yet that these things signified something peculiar to these prophets, can be thought by everyone who thinks well about the Word.

[10] Because John the Baptist represented the Lord as to the Word, therefore also when he spoke of the Lord, who was the Word itself, he said of himself that he was “not Elias, nor the prophet,” and that he was “not worthy to loose the latchet of the Lord’s shoe,” as in John:

In the beginning was the Word, and the Word was with God, and God was the Word. And the Word became flesh, and dwelt among us, and we beheld His glory. The Jews from Jerusalem, priests and Levites, asked John who he was. And he confessed, and denied not, I am not the Christ. Therefore they asked him, What then? Art thou Elias? But he said, I am not. Art thou the prophet? He answered, No. They said therefore unto him, Who art thou? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said Isaiah the prophet. They said therefore, Why then baptizest thou, if thou art not the Christ, nor Elias, nor the prophet? He answered, I baptize with water; in the midst of you standeth one whom ye know not; He it is who is to come after me, who was before me, the latchet of whose shoe I am not worthy to unloose. When he saw Jesus, he said, Behold the Lamb of God, who taketh away the sin of the world! This is He of whom I said, After me cometh a man who was before me; for he was before me (John 1:1, 14, 19-30).

From these words it is plain that when John spoke about the Lord Himself, who was Truth Divine itself, or the Word, he said that he himself was not anything, because the shadow disappears when the light itself appears, that is, the representative disappears when the original itself makes its appearance. (That the representatives had in view holy things, and the Lord Himself, and not at all the person that represented, see n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.) One who does not know that representatives vanish like shadows at the presence of light, cannot know why John denied that he was Elias and the prophet.

[11] From all this it can now be seen what is signified by Moses and Elias, who were seen in glory, and who spoke with the Lord when transfigured, of His departure which He should accomplish at Jerusalem (Luke 9:29-31); namely, that they signified the Word (“Moses” the historic Word, and “Elias” the prophetic Word), which in the internal sense throughout treats of the Lord, of His coming into the world, and of His departure out of the world; and therefore it is said that “Moses and Elias were seen in glory,” for “glory” denotes the internal sense of the Word, and the “cloud” its external sense (see the preface to Genesis 18, and n. 5922, 8427).

3720. This is none other than the house of God. That this signifies the Lord’s kingdom in the ultimate of order, is evident from the signification of the “house of God.” Mention is made of the “house of God” in many passages of the Word, and in the external sense, or according to the letter, it signifies a consecrated building where there is holy worship; but in the internal sense it signifies the church; and in a more universal sense, heaven; and in the most universal sense, the Lord’s universal kingdom; in the supreme sense, however, it signifies the Lord Himself as to the Divine Human. In the Word we sometimes read of the “house of God,” sometimes of the “temple,” both having the same signification, but with this difference-that the “house of God” is mentioned where good is treated of; but the “temple” where truth is treated of. From this it is manifest that by the “house of God” is signified the Lord’s celestial church, and in a more universal sense the heaven of the celestial angels, and in the most universal sense the Lord’s celestial kingdom, and in the supreme sense the Lord as to Divine good; and that by the “temple” is signified the Lord’s spiritual church, and in a more universal sense the heaven of the spiritual angels, in the most universal sense the Lord’s spiritual kingdom, and in the supreme sense the Lord as to Divine truth (see n. 2048). The reason why the “house of God” signifies the celestial which is of good, and the “temple” the spiritual which is of truth, is that in the Word a “house” signifies good (n. 710, 2233, 2234, 2559, 3128, 3652), and also because among the most ancient people the houses were constructed of wood, for the reason that “wood” signifies good (n. 643, 1110, 2784, 2812); whereas “temple” signifies truth, because the temples were constructed of stones; and that “stones” signify truths, may be seen above (n. 643, 1296, 1298).

[2] That “wood” and “stone” have such a signification, is not only evident from the Word where they are mentioned, but also from the representatives in the other life; for they who place merit in good works, appear to themselves to cut wood; and they who place merit in truths, in that they have believed themselves to have been better acquainted with truth than others, and yet have lived evilly, appear to themselves to cut stones; which things have often been seen by me. From this I was assured what is the signification of wood and stone, namely that “wood” signifies good, and “stone” truth; and also from the experience that when a wooden house was seen, there was instantly presented an idea of good; but when a house of stone was seen, there was presented an idea of truth; concerning which I was instructed by angels. For this reason, when mention is made in the Word of the “house of God,” there is presented to the angels the idea of good, and good of such a quality as is treated of in that connection; and when mention is made of a “temple,” there is presented to them the idea of truth, and truth of such a quality as is treated of in that connection. From this again we can infer how deep and utterly hidden are the heavenly arcana in the Word.

[3] The reason why by the “house of God” is here signified the Lord’s kingdom in the ultimate of order, is that Jacob is treated of, by whom is represented the Lord’s Divine natural, as frequently shown above. The natural is in the ultimate of order, for in this all the interior things are terminated and are together; and because they are together, and thus things innumerable are viewed together as a one, there is relative obscurity there. This relative obscurity has been spoken of several times before.

3969. 'And she said, God has taken away my reproach. And she called his name Joseph, saying, May Jehovah add to me another son' in the highest sense means the Lord as regards the Divine Spiritual, in the internal sense the spiritual kingdom or the good of faith, and in the external sense salvation, also fruitfulness and multiplication. This is clear from the representation of 'Joseph' in the Word, dealt with below, also from the meaning of 'God has taken away my reproach', as well as 'May Jehovah add to me another son', for the name Joseph was derived from the verbs 'to gather up' and 'to add'. 'God has taken away my reproach' means that Rachel was now no longer barren, and so no longer 'dead', as she spoke of herself to Jacob in verse 1 above; see 3908. For 'Rachel' represents the affection for interior truth, that is, the interior man as regards truth, 3758, 3782, 3793, 3819. The interior man is so to speak dead as regards truth and good if the exterior or natural man does not correspond to it as regards goods and truths, see 3493, 3620, 3623. They must be so joined each to the other that they are not two but together form one man.

[2] But the two cannot become joined together until the natural or external man has been prepared, that is, until it has received and acknowledged the general truths which have been meant by Jacob's ten sons by Leah and the servant-girls, and until the good of the natural man has been joined to the truths in that man, which joining together was meant by Jacob's last son by Leah, namely Zebulun, who was so called from the expression 'dwelling together', 3960, 3961. After this joining together has taken place the interior man and the exterior man enter into the heavenly marriage spoken of in 3952. The reason they do not enter it until then is a very deep arcanum, for it is the good of the interior man which in that case joins itself to the good of the exterior man, and through that exterior good to the truth in the exterior man. At the same time the good of the interior man joins itself through the affection for truth in that interior man to the good of the exterior man and also to the truth there, and so joins itself directly and indirectly. concerning this direct and indirect linking together, see 3314, 3573, 3616. Since the interior man is only then joined to the exterior, and until this joining together has taken place the interior man is seemingly non-existent and so seemingly dead, as stated above, the phrase 'God has taken away my reproach' is therefore used. This then is what is meant by 'the reproach' which God is said to have 'gathered up', that is, to have taken away, meaning to have released her from it.

[3] But the words which follow - 'May Jehovah add to me another son', from which Joseph received his name - mean a second arcanum, which is this: 'Joseph' represents the Lord's spiritual kingdom and so the spiritual man, for that kingdom exists within every spiritual man. There are two things which constitute the spiritual man - charity and faith, or what amounts to the same, good and truth. Charity from which faith, or good from which truth springs, is the thing that Joseph represents. And faith which has charity within it, or truth which has good within it, is the thing that the second son means - that Benjamin represents, dealt with at Genesis 35:16-18. So Joseph means the celestial-spiritual man, and Benjamin the spiritual-celestial. The nature of the difference between them may be seen from what has been said fairly often already about good from which truth springs and truth that has good within it. This then is what is meant by Rachel's second utterance 'May Jehovah add to me another son'. But these arcana cannot be seen except by those who are governed by charity from which faith springs, for interiorly those people are dwelling in the light of heaven, which light also includes intelligence within it. But those arcana cannot be seen by those who are dwelling solely in the light of the world, for that light does not include intelligence except insofar as it holds the light of heaven within itself. To angels who dwell in the light of heaven these arcana belong among the most ordinary things they know.

[4] From these considerations one may now see that the words 'God has taken away my reproach' and 'May Jehovah add to me another son' in the highest sense mean the Lord as regards the Divine Spiritual, and in the internal sense the Lord's spiritual kingdom or the good of faith, for such good is the spiritual as this exists in that kingdom. But the reason why those words in the external sense mean salvation, also fruitfulness and multiplication, is that these come as the product of that good, 3971. But what the Lord's spiritual kingdom is may become clear from what has been stated and shown many times already about that kingdom, that is to say, it consists of those who are governed by charity and from charity by faith. This kingdom is distinct and separate from the Lord's celestial kingdom, for the celestial kingdom consists of those who are governed by love to the Lord and from that love by charity. The latter constitute the third or inmost heaven, whereas the spiritual constitute the second or interior heaven.

[5] The reason why the name God is used first, in 'God has taken away my reproach', then Jehovah, in 'May Jehovah add to me another son', is that God has regard to the ascent from truth up to good but Jehovah to the descent from good down to truth. The spiritual man is governed by the good of faith, that is, by the good from which truth springs; but prior to his becoming spiritual he is governed by the truth of faith, that is, by truth that has good within it. For the name God is used when truth is the subject, but Jehovah when good is the subject, 2586, 2769, 2807, 2822, 3921.

[6] The fact that 'Joseph' represents the Lord's spiritual kingdom, or the spiritual man, and so represents the good of faith, becomes clear also from those places in the Word where his name is mentioned, as in the prophecy of Jacob, who by then was Israel,

The son of a fruitful one is Joseph, the son of a fruitful one beside a spring; O daughters, he trails over the wall; and the archers will exasperate him and shoot at him and hate him. And he will sit in the strength of his bow, and the arms of his hands will be made strong by the hands of the Mighty One of Jacob; from there is the Shepherd, the Stone of Israel. By the God of your father, and he will assist you; and with Shaddai, and he will bless you with the blessings of heaven from above, with the blessings of the deep lying beneath, with the blessings of the breasts and of the womb. The blessings of your father will prevail over the blessings of my ancestors, even to the desire of the everlasting hills. They will be upon the head of Joseph and upon the crown of the head of the Nazirite among his brothers. Genesis 49:22-26.

These prophetic utterances in the highest sense contain a description of the Lord's Divine Spiritual, in the internal sense a description of His spiritual kingdom. What each detail entails will in the Lord's Divine mercy be discussed in the explanation of that chapter.

[7] Similarly in the prophecy of Moses,

For Joseph he said, Blessed by Jehovah is his land, of the precious things of heaven, of the dew, of the deep also lying beneath, and of the precious things of the fruits of the sun, and of the precious things of the produce of the months, and of the precious things of the mountains of the east, and of the precious things of the everlasting hills, and of the precious things of the earth and of its fullness; and the good pleasure of Him dwelling in the bramble bush. They will come upon the head of Joseph and upon the crown of the head of the Nazirite among his brothers. Deuteronomy 33:13-17.

[8] Because 'Israel' represents the Lord's spiritual Church, 3305, 3654,

Jacob, who by then was Israel, said to Joseph,

Your two sons who were born to you in the land of Egypt, before I came to you in Egypt, will be mine. Ephraim and Manasseh will be as Reuben and Simeon. May the angel who has redeemed me from every evil bless the boys, that in them my name may be called, and the name of my fathers Abraham and Isaac; and may they increase into a multitude in the midst of the earth. Genesis 48:5, 16.

There are two things which constitute the spiritual Church - the understanding and the will, the understanding being represented by 'Ephraim' and the will by 'Manasseh'. From this one can see why Joseph's two sons were adopted by Jacob, by then Israel, and acknowledged as his own. Ephraim is also mentioned often in the Word, especially the prophetical part, in which places that name means the ability which the spiritual Church possesses to understand what is true and what is good.

[9] In Ezekiel,

Jehovah said, Son of man, take a stick and write on it, For Judah and for the children of Israel, his companions. And take another stick and write on it, For Joseph - the stick of Ephraim and of the whole house of Israel, his companions and join them together, one to the other into one stick for you, that both may be one in your ¹ hand. Thus said the Lord Jehovih, I, behold, I am taking the stick of Joseph which is in the hand of Ephraim and of the tribes of Israel his companions, and I will add them to the stick of Judah, and make them into one stick, and they will be one in My hand. And I will make them into one nation in the land, on the mountains of Israel; and one king will be king to them all, and they will no longer be two nations, nor will they ever be divided into two nations again. Ezekiel 37:16-17, 19, 22.

This refers to the Lord's kingdom, to the celestial and to the spiritual - 'Judah' being the celestial kingdom, 3654, 3881, 3921 (end), and 'Joseph' the spiritual. It is also said that those kingdoms will not be two but one - they were actually made one by the Lord's Coming into the world.

[10] By the Lord's Coming the spiritual were saved, see 2661, 2716, 2833, 2834. It is those who are spiritual that the Lord is speaking about in John,

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

This is what is meant by 'the two sticks', the stick of Judah and the stick of Joseph, which will be joined into one, and will be one in the Lord's hand, like one nation, even as they are one in the Lord's kingdom. For celestial angels constitute the third heaven, which is the inmost heaven, but spiritual angels the second, which is the interior heaven, and in that kingdom they are one because one flows into the other, namely the celestial heaven into the spiritual. The spiritual kingdom is so to speak the groundwork on which the celestial is based, and in this way the two are made firm and stable. For the Divine celestial within the third or inmost heaven is love to the Lord, the celestial-spiritual in that heaven being charity. The latter, namely charity, is the chief thing in the second or interior heaven where spiritual angels are. This shows the nature of influx and also how things are made firm and stable by means of influx. 'Wood' means good, both the good which belongs to love to the Lord and the good which belongs to charity towards the neighbour, 2784, 2812, 3720. For this reason the command was given to write Judah and Joseph on the two sticks which were to be made one.

[11] In Zechariah,

I will make the house of Judah powerful, and I will save the house of Joseph, and I will restore them, ² for I have had compassion on them, and they will be as though I had not forsaken them, for I am Jehovah their God and I will answer them. Zechariah 10:6.

This too refers to the two kingdoms, the celestial and the spiritual, 'Judah' being the celestial kingdom and 'Joseph' the spiritual. Also referred to is the salvation of the spiritual.

[12] In Amos,

Thus said Jehovah to the house of Israel, Seek Me and you will live. Seek Jehovah and you will live, lest like fire He invades the house of Joseph and it devours and there is nobody quenching it. Hate evil, and desire good, and establish judgement in the gate; it may be that Jehovah God Zebaoth will have compassion on the remnant of Joseph. Amos 5:4, 6, 15.

Here also those who are spiritual are meant by 'Joseph'. 'The house of Israel' means the spiritual Church, 3305, 3654, 'Joseph' the good of that Church. Hence the statement 'Jehovah said to the house of Israel, Seek Me and you will live, lest like fire He invades the house of Joseph'.

[13] In David,

Give ear, O Shepherd of Israel, leading Joseph like a flock. You who are seated on the cherubim, shine forth before Ephraim and Benjamin and Manasseh. Stir up Your might and come to save us. Psalms 80:1-2.

Here similarly 'Joseph' means the spiritual man, 'Ephraim, Benjamin, and Manasseh' being three essentials of that Church.

[14] In the same author,

Raise a song, and sound the timbrel, the sweet harp with the lyre; blow the trumpet at the new moon, at the festival, on our feast day. For it is a statute for Israel, a judgement to the God of Jacob. [As] a testimony for Joseph He appointed it, when He went out against the land of Egypt. I heard a language that I did not know. Psalms 81:2-5.

From each individual word or term used here it is evident that 'Joseph' means the spiritual Church or spiritual man. For there are in the Word terms which present spiritual realities and terms which present celestial ones, and these terms occur consistently throughout the Word. In this quotation terms that present spiritual realities are used - 'a song', 'the timbrel', 'the harp with the lyre', and 'blowing the trumpet at the new moon, at the festival, on a feast day'. From this also it is evident that the subject is the spiritual Church meant by 'Joseph'.

[15] In Ezekiel,

Thus said the Lord Jehovih, This is the boundary by which you will inherit the land according to the twelve tribes of Israel, the portions for Joseph. Ezekiel 47:13.

This refers to the Lord's spiritual kingdom, and therefore the phrase 'the portions for Joseph' is used. The Lord's Divine spiritual is that which is also called His kingship, for the Lord's kingship is Divine Truth, but His priesthood Divine Good, 2015, 3009, 3670. The Lord's kingship itself is that which 'Joseph' represents, in that he was made king in the land of Egypt. That representation will in the Lord's Divine mercy be dealt with when that chapter is reached.

[16] As regards the Lord's Divine spiritual, or Divine Truth, which is represented in the highest sense by 'Joseph', it does not exist within the Lord but flows from the Lord; for the Lord is nothing else than Divine Good. But Divine Truth proceeds from Divine Good. To use a comparison, it is like the sun and the light of the sun. Light does not exist within the sun but proceeds from the sun. Or it is like fire. Light does not exist in fire but proceeds from it. And in the Word Divine Good itself is compared to the sun and also to fire, and is actually called sun and fire. The Lord's celestial kingdom receives its life from the good which proceeds from the Lord, but the spiritual kingdom receives its life from the truth derived from that good. For this reason in the next life the Lord is seen as the Sun by those who are celestial, but as the Moon by those who are spiritual, see 1053, 1521, 1529-1531, 3636, 3643. For both warmth and light proceed from the sun. Its warmth is comparable to the good of love, which is also called celestial and spiritual warmth, its light to the truth flowing from it, which is also referred to as spiritual light, see 3636, 3643. But the celestial warmth and the spiritual light which proceed from the Lord as the Sun in the next life, include within them the good of love and the truth of faith, and so include wisdom and intelligence, 1521-1523, 1542, 1619-1632, 2776, 3138, 3190, 3195, 3222, 3223, 3339, 3485, 3636, 3643, 3862. For things which proceed from the Lord are living.

[17] From this one may see what the Divine Spiritual is; in what the spiritual kingdom and the celestial kingdom have their origins; and also that the spiritual kingdom is the good of faith, which good is charity, flowing in from the Lord directly, and also indirectly through the celestial kingdom. In the Word the Divine Spiritual which proceeds from the Lord is called the Spirit of truth, and is holy truth. The Divine Spiritual does not belong to any spirit but is the Lord's, who imparts it through a spirit sent by Him, as becomes clear from the Lord's own words in John,

When He the Spirit of truth comes He will guide you into all the truth, for He will not speak on His own authority, but whatever He hears He will speak. He will also declare to you the things that are to come. He will glorify Me, for He will receive from what is Mine and declare it to you. John 16:13-14.

Footnotes: