Spiritual Meaning of GENESIS 48:21-22
AC 6301. Verses 21, 22. And Israel said unto Joseph, Behold, I die; and God shall be with you, and shall bring you back unto the land of your fathers. And I give thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow. "And Israel said unto Joseph, Behold, I die," signifies the perception of spiritual good from the internal celestial about new life, and about the end of the representation; "and God shall be with you," signifies the Divine providence of the Lord; "and shall bring you back unto the land of your fathers," signifies to the state of both Ancient Churches; "and I give thee one portion above thy brethren," signifies that the truth of the intellectual and the good of the will would have more there; "which I took out of the hand of the Amorite," signifies by victory over evil; "with my sword," signifies by means of truth combating; "and with my bow," signifies from doctrine.
AC 6302. And Israel said unto Joseph, Behold, I die. That this signifies the perception of spiritual good from the internal celestial about new life, and about the end of the representation, is evident from the signification of "saying," as being perception (n. 6220); from the representation of Israel, as being spiritual good (n. 6225) from the representation of Joseph, as being the internal celestial (n. 5869, 5877); and from the signification of "dying," as being resurrection into life (n. 3498, 3505, 4618, 4621, 6036, 6221), and also as being the end of the former representation (n. 3253, 3259, 3276); which end is also here signified by "dying." For when one dies who had represented anything of the church, another succeeds who continues the representation in its order. Thus after Abraham died, the representative was continued in its order in Isaac, and afterward in Jacob, and after him in his sons; and so when Moses died, the representative succeeded in Joshua, and afterward in the judges in order, even to the kings, and so on.
AC 6303. And God shall be with you. That this signifies the Divine providence of the Lord, is evident from the signification of "God shall be with you," as being the Divine providence of the Lord; for when the Lord is with anyone, He leads him, and provides that all things which happen, whether sad or joyful, befall him for good: this is the Divine providence. The reason why it is called the providence "of the Lord" is that it is said, "God shall be with you," and by "God" and by "Jehovah" in the Word is meant the Lord, for there is no other God besides Him for He is the very Father and He is the very Son, for they are one; the Father is in Him, and He in the Father, as He Himself teaches in (John 14:9-11) and (n. 1343, 1736, 2921, 3035, 5663).
AC 6304. And shall bring you back unto the land of your fathers. That this signifies to the state of both Ancient Churches, is evident from the signification of "land," as being the church (n. 566, 662, 1066, 1067, 1733, 1850, 2117, 2118, 3355, 4535, 4447, 5577) and from the signification of "fathers," as being the men of the Ancient and Most Ancient Churches (n. 6075). It is said "to the state of both Ancient Churches," because the sons of Israel and their descendants, like those who belonged to the Ancient Churches, in every particular represented the Lord‘s kingdom, celestial and spiritual. The representative itself was also instituted; with the Jewish nation that of the celestial kingdom, and with the Israelitish that of the spiritual kingdom; but with that generation nothing but a mere representative could be instituted, and not anything of the church or kingdom of the Lord; for they desired to see and acknowledge in the representatives absolutely nothing but what was external, and not anything internal. Nevertheless in order that there might exist a representative, and thereby some communication with heaven, and through heaven with the Lord, they were kept in externals; and it was then provided by the Lord that communication should exist by means of a mere external representative without an internal. This was the state to which the descendants of Jacob could be brought back; nevertheless in their external representatives there lay inwardly hidden Divine things; in the highest sense such as regarded the Lord’s Divine Human; and in the relative sense such as regarded the Lord‘s kingdom in the heavens, and the church. This state of both Ancient Churches is signified by the words, "God shall bring you back unto the land of your fathers."
AC 6305. And I give thee one portion above thy brethren. That this signifies that the truth of the intellectual and the good of the will should have more there, is evident from the representation of Ephraim and Manasseh, who here are "Joseph" (n. 6275), as being the truth of the intellectual and the good of the will; and from the signification of "giving one portion above the brethren," as being to have more there, namely, in the church, which is signified by "land" (n. 6304). The reason why the good of the will and the truth of the intellectual would have more there, is that these are the two essentials of the church; and therefore the birthright also was given to the sons of Joseph (1 Chron. 5:1).
AC 6306. Which I took out of the hand of the Amorite. That this signifies by victory over evil, is evident from the representation of the Amorite, as being evil (n. 1857); and from the signification of "taking out of the hand," as being to acquire through victory. As regards the Amorites, be it known that by them is signified evil, and also by the Canaanites; and by the rest of the nations in that land which are mentioned in the Word are signified various kinds of evil and also of falsity. Such things were represented by the nations when the sons of Israel came into possession of the land of Canaan, for the reason that, while the sons of Israel represented heavenly things, those nations represented infernal things, and in this way the land of Canaan represented every state of the other life; and because the nations represented infernal things, they were given to the curse, and it was forbidden to enter into a covenant with those which remained.
 That the sons of Israel seized and inhabited the laid of those who represented the hells, "as a representative that about the time of the Lord’s coming the infernals would have occupied a large part of heaven; and that by coming into the world and making the Human in Himself Divine the Lord would expel them and cast them down into the hells, and thus deliver heaven from them, and give it for an inheritance to those who would he of His spiritual kingdom.
 That by the Amorite nation was represented evil in general, is plain from the passages where it is mentioned, as in Ezekiel:--
Jerusalem, thy tradings and thy generations were from the land of the Canaanite; thy father was an Amorite, and thy mother a Hittite (Ezek. 16:3, 45);
as in the internal sense "father" signifies the good of the church, but in the opposite sense evil; and "mother" signifies the truth of the church, but in the opposite sense falsity, therefore it is said "thy father was an Amorite, and thy mother a Hittite."
 And in Amos:--
I destroyed the Amorite before them, whose height was like the height of the cedars, and he was sturdy as the oak. I led you in the wilderness, to possess the land of the Amorite (Amos 2:9, 10);
here also the "Amorite" denotes evil, for the evil of the love of self is described by the "height of the cedars and the sturdiness of the oak." That the "Amorite" is evil in general, is because the whole land of Canaan was called "the land of the Amorite;" for it is said, "I led you in the wilderness, to possess the land of the Amorite." Again in the second book of Kings:--
Manasseh king of Judah hath done evil above all the evil that the Amorites did, who were before him (2 Kings 21:11).
 That with my sword signifies by means of truth combating, is evident from the signification of "sword," as being truth combating (n. 2799, 4499). And that with my bow signifies by means of doctrine, is evident from the signification of "bow," as being doctrine (n. 2686, 2709).
 That the words "the portion which I took out of the hand of the Amorite with my sword and with my bow" were spoken by Israel on account of the internal sense, is very manifest, because Jacob did not take that portion from the Amorite with his sword nor with his bow, but bought it of the sons of Hamor, as is plain from the words in Genesis 33:
"Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came thither from Paddan-aram; and encamped before the city. And he bought the portion of the field, where he had spread his tent, from the hand of the sons of Hamor, Shechem‘s father, for a hundred kesitah" (Gen. 33:18, 19).
That this field was the portion which he gave to Joseph, is evident from these words in Joshua: "The bones of Joseph, which the sons of Israel brought up out of Egypt, buried they in Shechem, in the portion of the field which Jacob bought of the sons of Hamor, the father of Shechem, for a hundred kesitah; and they were for an inheritance to the sons of Joseph" (Joshua 24:32). From this it is plain that that portion was bought, and that it was what was given to Joseph.
 That the city of Shechem was not meant, which was near there, where Simeon and Levi slew every male, and which they took with the sword (Genesis 34), may be seen from the fact that Jacob abhorred that deed, and on that account cursed Simeon and Levi, and utterly put away from himself that deed, saying, Let not my soul come into their secret; in their assembly let not my glory he united; for in their anger they slew a man, and in their good pleasure they unstrung an ox. Cursed be their anger, for it was vehement; and their wrath, for it was hard: I will divide them in Jacob, and scatter them in Israel" (Gen. 49:5-7). From all this it is now evident that these words, one portion which I took out of the hand of the Amorite with my sword and with my bow," were said by him when he was in the prophetic spirit, for the sake of the internal sense.