Genesis 46

1. So Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices to the God of his father, Isaac.

“Israel took his journey” tells us that he was starting the process of being rejoined with his son, Joseph. Because this is moving towards a heavenly connection, Beersheba has a good meaning: charity and faith. By practicing charity, or kindness towards others in our thoughts and actions, and believing in God, we are worshiping Him, which is the inner meaning of offering sacrifices. (See Secrets of Heaven 5995)

2. Then God spoke to Israel in the visions of the night, and said, “Jacob, Jacob!” And he said, “Here I am.”

When God speaks to Israel at night, it connotes darkness, or that Jacob is in a state of obscurity about God, perhaps not really sure of his visions. This can further be seen by God calling him “Jacob” which denotes natural truth, or God’s way as seen in natural truths. When Jacob says, “Here I am”, it shows that he was starting to understand the things of God.

3. And He said, “I am God, the God of your father; do not fear to go down to Egypt, for I will make of you a great nation there.

Because Jacob is starting to understand, “the God of your father” denotes that divine intelligence is flowing into the truths that Jacob is seeing, in a natural way. “Not fearing to go down to Egypt” shows us, in our natural way, that we shouldn’t fear learning about God’s ways for us, but should instead feel confident that the Lord will guide us. This can be seen in what follows immediately — the great nation that the Lord will make from Jacob means that the truths will turn out good, or that we will be led to good things because of the truths we learn.

4. “I will go down with you to Egypt, and I will also surely bring you up again; and Joseph will put his hand on your eyes.”

We are assured of the Lord’s presence with us, because He tells Jacob, “I will go down with you to Egypt,” and then He will “surely bring you up again.” The mention of Joseph means that there will be truths from the deeper, inmost parts of us that will come and put a “hand on your eyes,” or help Jacob to see things in a deeper, more inward way (Secrets of Heaven 6008). This is the Lord saying that he will help all of us who believe in Him and live in charity to see truths with more detail and clarity.

5. Then Jacob arose from Beersheba; and the sons of Israel carried their father Jacob, their little ones, and their wives in the carts which Pharaoh had sent to carry him.

Being enlightened by natural truths is meant by Jacob arising from Beersheba (Secrets of Heaven 6009).

His sons carrying him can mean that truths from a more spiritual origin (the sons) bring light into our natural truths and enlighten our minds (see below for the meanings of the names of Jacob’s sons.) “Their little ones” brings to mind the innocence in this, especially since the children are named before “their wives,” the latter denoting charity. In other words, there begins to be innocence within our kind and gentle intentions towards others.

Jacob being put into the carts sent by Pharaoh shows that this further progression is enlightening things obtained from factual knowledge meant by Pharaoh (Secrets of Heaven 6009).

6. So they took their livestock and their goods which they had acquired in the land of Canaan and went to Egypt, Jacob and his descendants with him.

Taking their livestock and goods which they already possessed denotes the things of good and truth which a person already has before starting on the journey -- things of faith and natural truths. Faith belonging to natural truths is how we follow the commandments literally, without any sense of a deeper meaning. An example is we do not commit murder, but don't understand that to hate another person is, in our spirits, also to commit murder. (Again, refer to Secrets of Heaven 6009).

7. His sons and his son’s sons, his daughters and his sons’ daughters, and all his descendants he brought with him to Egypt.

“Sons” in the Word symbolize truths and “daughters” goods, so his sons' daughters would mean good things that spring from truths already known.

8. Now these were the names of the children of Israel, Jacob and his sons, who went to Egypt: Reuben was Jacob’s firstborn.

In the Word “names” indicate “qualities,” so the listing of all the names of the sons of Jacob plus their offspring indicates spiritual qualities which the Lord is providing for us as He takes us on the journey of being made spiritual. Reuben means faith in the understanding, so it occupies first place.

To understand the complexity of the things the Lord is doing for us, it helps to know the meanings of the names of Jacob’s descendants:

9. The sons of Reuben were Hanoch, Pallu, Hezron and Carmi.

Reuben’s sons mean teachings about faith (Secrets of Heaven 6024).

10. The sons of Simeon were Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman.

The sons of Simeon mean faith in the will, or a willingness to do the things that faith teaches.

11. The sons of Levi were Gershon, Kohath and Merari.

Levi represents spiritual love, which is why his descendants were priests, meaning they represent teachings about spiritual things.

12. The sons of Judah were Er, Onan, Shelah, Perez and Zehar (but Er and Onan died in the land of Canaan). The sons of Perez were Hezron and Hamul.

Judah means celestial or the innermost love, so his sons indicate teachings regarding it. For example, a spiritual love is to love others as ourselves, but a celestial or innermost love is to love others more than ourselves.

13. The sons of Issachar were Tola, Puvah, Job and Shimron.

Since Issachar represents heavenly married love (conjugial love), his sons indicate true teachings about married love.

14. The sons of Zebulun were Sered, Elon and Jahleel.

Zebulun and his sons mean the heavenly marriage and teachings regarding it. By the heavenly marriage is meant the joining of love and wisdom, or good and truth together in a marriage, meaning that wisdom gives guidance to our love, and love motivates our wisdom.

15. These were the sons of Leah, whom she bore to Jacob in Padan Aram, with his daughter Dinah. All the persons, his sons and his daughters, were thirty-three.

“Leah,” being female, represents an affection or love--here the spiritual affection flowing into the natural part of us. “Padan Aram” means that we “must be born anew or made spiritual,” (Secrets of Heaven 6025) and that process begins with knowing things, or having knowledges, about it.

That all of Jacob’s sons so far were born there represents new births or new insights into this process.

16. The sons of Gad were Ziphon, Haggi, Shuni, Ezbon, Eri, Arodi and Areli.

They represent the good actions which are the result of us having faith, and the teachings from it.

17. The sons of Asher were Jimnah, Ishuah, Isui, Beriah and Serah, their sister. And the sons of Beriah were Heber and Malchiel.

These mean the happiness of eternal life, the delight of it, and teachings about it.

18. These were the sons of Zilpah whom Laban gave to Leah his daughter; and these she bore to Jacob: sixteen persons.

Gad and Asher, being born of Zilpah, a handmaid of Leah and not a wife, shows that they represent outer or external qualities or things in the natural part of us. Doing the things faith teaches us needs to occur in our natural life, while thinking of the happiness and delight of living forever is a truth that buoys us up. With this truth we are inspired to continue living the life of being born anew (Secrets of Heaven 6024).

19. The sons of Rachel, Jacob’s wife, were Joseph and Benjamin.

Contrasted with the sons of Zilpah, who represent outer or external qualities, the sons of Rachel represent inner or spiritual qualities, Joseph representing good of our inner life and Benjamin, the truth of it.

20. And to Joseph in the land of Egypt there were born Manasseh and Ephraim, whom Asenath, the daughter of Poti-Pherah, priest of On, bore to him.

To Joseph in the land of Egypt means that inmost and inner heavenly qualities are flowing down into the natural part of us. Asenath was a priest’s daughter, and their marriage must represent a quality of the marriage of good and truth. The priest was Egyptian, and Egypt represents truths in the natural needed to receive the inner good represented by Joseph. Joseph’s children, Manasseh and Ephraim, symbolize a new area of the will and a new associated area of the understanding which the Lord is creating in those being prepared for heaven.

21. The sons of Benjamin were Belah, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.

The sons of Benjamin represent the deeper spiritual part of us, and teachings regarding it.

22. These were the sons of Rachel, who were born to Jacob: fourteen persons in all.

Mentioning that these were the descendants of Rachel shows that they were born from affection — Rachel, a female, representing a love within us. Since she is Joseph’s mother, her name represents a love for the innermost, or celestial qualities.

23. The son of Dan was Hushim.

We are back to the sons of Jacob, now talking about Dan and Naphtali.

Dan represents the first state of a person who is about to be regenerated, but in the outer, or most external part of him or her (Secrets of Heaven 3923).

Dan’s son, Hushim, means the holiness of faith and the good of life, and teachings regarding them. When we believe right things, then they show us how to live a better life.

24. The sons of Naphtali were Jahzeel, Guni, Jezer and Shillem.

Naphtali represents victory over temptations, and also a perception of usefulness after temptation (Apocalypse Revealed 354).

Naphtali’s sons represent temptations in which victory is won, and teachings regarding them. As soon as we start to live a better life, thoughts and desires wanting to lead us astray are not far behind.

25. These were the sons of Bilhah whom Laban gave to Rachel, his daughter, and she bore these to Jacob seven persons in all.

Bilhah was a handmaid, so she signifies things which belong to Rachel, which are a love for the deepest or innermost qualities God opens up in us. The seven in “Seven persons in all” shows us a completion as these states flow into us from the Lord. This is further shown by the next sentence, which is a short summation of this.

26. All the persons who went with Jacob to Egypt, who came from his body, besides Jacob’s sons’ wives, were sixty-six persons in all.

The people going with Jacob to Egypt represent all the truths and forms of good introduced into the natural or external part of us. His sons' wives didn't come from Jacob, so they represent things that aren’t really serving good things of love coming from the Lord into our natural life (Secrets of Heaven 6024).

27. And the sons of Joseph who were born to him in Egypt were two persons. All the persons of the house of Jacob who went to Egypt were seventy.

The sons of Joseph born in Egypt signify innermost heavenly, or celestial, and inner spiritual qualities flowing down into the natural part of us, as in verse 20 where it says they were born to Joseph. That they were “two persons” means that new areas of the will and understanding were opening up. “Seventy” means all and in its proper order (Secrets of Heaven 6024).

28. Then he sent Judah before him to Joseph, to point out before him the way to Goshen. And they came to the land of Goshen.

Judah going before Joseph means forms of good that are intermediary, or in the middle between the good in innermost parts of us (Joseph) and the good in outermost or natural (Jacob). “Goshen,” the land they were going to, signifies inner things within our natural person.

29. So Joseph made ready his chariot and went up to Goshen to meet his father Israel; and he presented himself to him, and fell on his neck and wept on his neck a good while.

Joseph making his chariot ready means truth and teachings about innermost things, like loving the Lord above all or not looking for personal credit when doing something good. Joseph presenting himself to his father, Israel, tells us there is an inflowing from our deeper self into our outer self, and our conscious mind is perceiving it. Joseph falling on his father's neck shows the immediacy with which our innermost self wants to be joined with our outermost or natural self. Weeping shows the depth of mercy in this joining, and Joseph weeping for a good while shows the depth of love the Lord has for this joining of our inner and outer selves.

(Refer to Secrets of Heaven 6026).

30. And Israel said to Joseph, “Now let me die, since I have seen your face, because you are still alive.”

“Israel said to Joseph” means spiritual good is now present within our natural self. “Now let me die” tells us an old way of life is ending and a new way is beginning. "Since I have seen your face,” means that mercy has been discerned in our outermost or conscious self. “Because you are still alive” explains the outer parts discern there are much better things flowing in now, showing better ways to live.

31. Then Joseph said to his brothers and to his father’s household, “I will go up and tell Pharaoh, and say to him, 'My brothers and those of my father’s house, who were in the land of Canaan, have come to me.

"Joseph said to his brothers" indicates that our conscious mind understands some of the celestial or deepest things represented by Joseph. “His father’s household” means that it understands in the way that it can. "I will go up and tell Pharaoh" shows communication even to the point where innermost things are flowing into our factual knowledges about the life we must live to be in heaven. Joseph’s brothers and his father’s house coming to him means all the truths and forms of good that we have are going to be infilled with the deeper, celestial love that Joseph brings.

32. And the men are shepherds, for their occupation has been to feed livestock; and they have brought their flocks, their herds and all that they have.'

“The men are shepherds” means that the truths represented by his brothers leads to good. That all their flocks and herds are with them shows that good things of the interior and the exterior, and whatever is dependent on them, are all present. An example of this is that we are supposed to do useful things for one another. The innermost or celestial person does good things because he or she loves the Lord; the spiritual or inner person because they love the neighbor; and the outermost or natural person does good things for others out of obedience.

33. “So it shall be, when Pharaoh calls you and says, 'What is your occupation?'

“When Pharaoh calls you,” represents the natural part of us where factual knowledge about heavenly things resides. “What is your occupation?” shows the natural is interested and wants to know about the good that will be flowing into it.

34. “That you shall say, ‘Your servants’ occupation has been with livestock from our youth even till now, both we and also our fathers,’ that you may dwell in the land of Goshen; for every shepherd is an abomination to the Egyptians.

This verse shows that truths leading to good have been present and are present now. “That you may dwell in the land of Goshen” shows that spiritual truths will be in the center of natural things from now on. Since they’re in Egypt it shows they will be inflowing into the factual knowledge that teaches about a heavenly life.

“Every shepherd is an abomination to the Egyptians,” signifies the separation between the false outer knowledge we knew (the Egyptians), and the new things which are true and teaching us the way to heaven (Joseph's brothers). (Secrets of Heaven 6039).

2788. That 'on the third day' means that which has been completed, and the beginning of sanctification, is clear from the meaning of 'the third day'. 'Day' in the Word means state, 23, 487, 488, 493, 893, as also does 'year', and as in general do all periods of time - an hour, day, week, month, year, or age; also morning, midday, evening, and night; and spring, summer, autumn, and winter. And when 'the third' is added to any of these the end of that state, and at the same time the beginning of the next, are meant. Here, the subject being the sanctification of the Lord which was effected by means of temptations, 'the third day' means that which has been completed and at the same time the beginning of sanctification, as also follows from what has been said previously to this. The reason for this meaning is that when He had fulfilled everything the Lord was to rise again on the third day, for the things that were done by the Lord while He lived in the world, that is, the things that were yet to be done by Him, were embodied within the representatives of the Church as though they had already been done. This was as it is with the internal sense of the Word, for with God that which is yet to come to pass and that which already is are one and the same; indeed to Him the whole of eternity is here and now.

[2] This is why the number three was representative not only in the Ancient Church and in the Jewish but also among various gentile nations; see what has been stated about this number in 720, 901, 1825. That such was the origin of the meaning of 'three' is clear in Hosea,

We will return to Jehovah, for He has wounded and will heal us; He has stricken and will bind us up; He will revive us after two days, on the third day He will raise us up that we may live before Him. Hosea 6:1-2.

Here 'the third day' stands for the coming of the Lord and His resurrection. The same is clear from Jonah, in that he was in the stomach of the fish three days and three nights, Jonah 1:17, to which the Lord refers in Matthew as follows,

As Jonah was in the belly of the whale three days and three nights, so will the Son of Man be three days and three nights in the heart of the earth. Matthew 12:40.

[3] It should be realized that in the internal sense of the Word 'three days' and 'the third day' have the same meaning, as also do 'three' and 'third' in the following places: In John,

Jesus said to the Jews, Destroy this temple and in three days I will raise it up. He was speaking of the temple of His body. John 2:19-21; Matthew 26:61; Mark 14:58; 15:29.

It is a well known fact that the Lord rose again on the third day.

[4] For the same reason the Lord also distinguished three periods in His life: in Luke,

Go and tell that fox, Behold, I cast out demons and perform cures today and tomorrow, but on the third day I reach completion. Luke 13:32.

Also, the Lord underwent the final temptation, which was that of the Cross, at the third hour of the day, Mark 15:25. Three hours later, that is, at the sixth hour, darkness fell over the whole land, ¹ Luke 23:44. And three hours after that, at the ninth hour, the end came, Mark 15:33-34, 37. But in the morning of the third day He rose again, Mark 16:1-4; Luke 24:7. See also Matthew 16:21; 17:22-23; 20:18-19; Mark 8:31; 9:31; 10:33-34; Luke 18:33; 24:46. From all this, and especially from the Lord's resurrection on the third day, the number three was representative and possessed a spiritual meaning. This fact becomes clear from the following places in the Word:

When Jehovah came down upon Mount Sinai He told Moses that he was to sanctify the people today and tomorrow and they were to wash their garments and be ready on the third day, for on the third day Jehovah would come down. Exodus 19:10-11, 15-16.

When they travelled from the mountain of Jehovah on a three days' journey, the Ark of Jehovah travelled before them on the three days' journey to search out rest for them. Numbers 10:33.

There was thick darkness for three days in all the land of Egypt, and nobody could see his brother for three days, but the children of Israel had light. Exodus 10:22-23.

[5] The flesh of a sacrifice made as a vow-offering or as a freewill-offering was to be eaten on the first and the second day; nothing was to be kept until the third day but was to be burned, because it was an abomination. So too with the flesh of a sacrifice made as a 'eucharistic' offering; if this was eaten on the third day the one offering the sacrifice would not be accepted and that soul would bear his iniquity. Leviticus 7:16-18; 19:6-7.

Anyone who touched a dead body was to purify himself on the third day, and on the seventh day he would be clean. If he did not do so that soul would be cut off from Israel. And one that was clean was to sprinkle water over the unclean person on the third day and on the seventh day. Numbers 19:12-13, 19.

Those who had killed someone in battle and had touched one who had been slain were to purify themselves on the third day and on the seventh day. Numbers 31:19.

[6] When they came into the land of Canaan the fruit of a tree was to be uncircumcised for three years and not eaten. Leviticus 19:23.

At the end of three years they were to bring every tenth part of their produce in that year and deposit it within their gates so that the Levite, the sojourner, the orphan, and the widow might eat. Deuteronomy 14:28-29; 26:12.

Three times a year they were to keep a feast to Jehovah. And three times a year every male person was to appear before the face of the Lord Jehovah. Exodus 23:14, 17; Deuteronomy 16:16.

Joshua told the people that in three days they would be crossing the Jordan and inheriting the land. Joshua 1:11; 3:2.

Jehovah called to Samuel three times and the third time he answered Him. 1 Samuel 3:8.

[7] When Saul wished to kill David, David hid in the field until the third evening. Jonathan told David, I will sound out my father on the third day from now. Jonathan said that he would shoot three arrows to the side of the stone. And David fell face to the ground, before Jonathan and bowed down three times.12, 19, 20, 35, 36, 41.

David was to choose one of these three things - either seven years of famine in the land, or his own flight before his enemies for three months, or pestilence in the land for three days. 2 Samuel 24:12-13.

[8] There was a famine in the days of David for three years, year after year. 2 Samuel 21:1.

Elijah stretched himself over the dead boy three times and revived him. 1 Kings 17:21.

When he had built the altar to Jehovah, Elijah told them to pour water over the burnt offering and over the wood three times. 1 Kings 18:34.

Fire consumed the captains of fifty sent on two occasions to Elijah, but not the one sent on the third occasion. 2 Kings 1:13-14.

It was a sign to King Hezekiah that they were to eat in that year what had grown of itself, and in the second year further growth from the same; but in the third year they were to sow, reap, plant vineyards, and eat the fruit of these. 2 Kings 19:29.

[9] Daniel went into his house and had the windows open in his [upper] chamber towards Jerusalem, where three times a day he gave thanks on his knees and prayed. Daniel 6:10, 13.

Daniel was mourning for three whole weeks, not eating pleasant bread, nor drinking wine, nor anointing himself, until the three whole weeks were completed. Daniel 10:2-3.

Isaiah went naked and barefoot three years as a sign and a portent against Egypt and against Cush. Isaiah 20:3.

Out of the Lampstand went three branches on either side, and three almond-shaped cups on each branch. Exodus 25:32-33.

In the Urim and Thummim there were three precious stones in each row. Exodus 28:17-20.

[10] In the New Temple there were to be three chambers on this side of the gate and three on that, and all three were to measure the same. And the breadth of the gate to the vestibule of the house was to be three cubits this way and three cubits that. Ezekiel 40:10, 21, 48.

In the New Jerusalem there were to be three gates to the north, three to the east, three to the south, and three to the west. Ezekiel 48:31-34; Revelation 21:13.

The same may be seen in the following places:

Peter denied Jesus three times. Matthew 26:34, 69 and following verses.

The Lord said to Peter three times, Do you love Me? John 21:17.

Also, in the parable about the man who planted a vineyard, he sent servants three times, and at length his own son. Luke 20:12; Mark 12:2, 4-6.

The labourers in the vineyard were hired at the third hour, the sixth hour, the ninth hour, and the eleventh hour. Matthew 20:1-17.

And concerning the fig tree which, because it bore no fruit for three years, was to be cut down. Luke 13:6-7.

[11] Just as a group of three and a third one were representative, so also was a third part, as in the following:

Minchahs consisted of two tenths of fine flour mixed with a third part of a hin of oil, and the wine for the drink-offering was a third of a hin. Numbers 15:6-7; Ezekiel 46:14.

In Ezekiel it is said that he was to run a razor over his head and over his beard, and then to divide his hair, burning a third part in the fire, striking a third around the city with his sword, and scattering a third to the wind. Ezekiel 5:1-2, 11.

In Zechariah it is said that in the whole land, two parts were to be cut off, and the third would be left. Yet this third would be led through fire and tested. Zechariah 13:8-9.

[12] In John it is said that when the first angel sounded there came hail, and fire mixed with blood; and it fell on to the earth so that a third part of the trees were burned. The second angel sounded and so to speak a great mountain burning with fire was cast into the sea. And a third part of the sea became blood resulting in the death of a third part of the creatures who had their being in the sea. And a third part of the ships was destroyed. The third angel sounded and there fell from the sky a great star burning like a torch and it fell upon a third part of the rivers. The name of the star is Wormwood. The fourth angel sounded and a third part of the sun was struck, and a third part of the moon, and a third part of the stars, so that a third part of these was blacked out, and the day had no light for a third part of it, nor likewise the night. Revelation 8:7-12.

[13] The four angels were released to kill a third part of mankind. Revelation 9:15.

A third part of mankind was killed by these three, fire, smoke, and brimstone, which went forth out of the mouths of the horses. Revelation 9:18.

The dragon drew with his tail a third part of the stars of heaven and cast them down to the earth. Revelation 12:4.

'A third part' however means something which is not yet finished, whereas 'a third' and 'a group of three' mean that which has been finished - evil in the case of the evil, good in the case of the good.

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