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Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

Until I have spoken my words. That this signifies until instruction should be given, is evident from the signification of "speaking words," as being to instruct. Moreover the things which he spoke, and that follow in the series, belong to instruction. That Divine things flow into those which are in the natural man, according to the instruction and the consequent progress, may be seen above (n. 3141 at the end).

And he said, Speak. That this signifies longing, is evident from the signification of "speaking words," as being to instruct; here, in the imperative form, as meaning that he should instruct. It is evident that these words involve a longing.

What is contained in these three verses, in the internal sense, is indeed manifest from the explication, namely, that the things of the natural man were being prepared for receiving what is Divine, and that so the truths signified by "Rebekah," which were to be initiated and conjoined with the good of the rational, were being made Divine, and this by influx. But the things in the internal sense here are such that if they are not seen in one view of the thought, they appear too obscure for comprehension, and this the more because they are things not known-for example, how truths are called forth out of the natural man, and are initiated into good in the rational, when man is being regenerated. To most persons at this day these things are so wholly unknown that they do not even know that this takes place; chiefly because at this day there are few who are being regenerated; and those who are do not know from doctrine that it is the good of charity into which the truth of faith is initiated and with which it is conjoined, and this in the rational; and that then the state is wholly changed, and this so that the man no longer thinks from the truth of faith to the good of charity, but from this good to truth. With the Lord however there was not regeneration, but glorification; that is, all things were made Divine by Him, both those in the rational and those in the natural. How this was done is described in the internal sense.

Verses 34-48. And he said, I am Abraham's servant. And Jehovah hath blessed my lord exceedingly, and hath made him great, and hath given him flock and herd, and silver and gold, and menservants and maidservants, and camels and asses. And Sarah, my lord's wife, bare a son to my lord after she was old; and he hath given unto him all that he hath. And my lord made me swear, saying, Thou shalt not take a woman for my son of the daughters of the Canaanite, in whose land I dwell. But thou shalt go unto my father's house, and to my family, and take a woman for my son. And I said unto my lord, Peradventure the woman will not follow me. And he said unto me, Jehovah, before whom I have walked, will send His angel with thee, and prosper thy way; and thou shalt take a woman for my son from my family, and from my father's house. Then shalt thou be clear from my oath, when thou comest to my family; and if they give not to thee, thou shalt be clear from my oath. And I came this day unto the fountain, and said, O Jehovah God of my lord Abraham, if now Thou do prosper my way wherein I do walk; behold I stand by the fountain of waters; and let it come to pass that the maiden which cometh forth to draw, and to whom I shall say, Let me drink, I pray, a little water from thy pitcher; and she shall say to me, Both drink thou, and I will also draw for thy camels, let her be the woman whom Jehovah hath appointed for my lord's son. I scarcely had done speaking in my heart, when behold Rebekah came forth, and her pitcher on her shoulder; and she went down unto the fountain and drew; and I said into her, Let me drink, I pray. And she made haste, and let down her pitcher from upon her, and said, Drink, and I will give thy camels drink also; and I drank, and she gave drink to the camels also. And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, the son of Nahor, whom Milcah bare unto him. And I put the jewel upon her nose, and the bracelets upon her hands. And I bent and bowed myself down to Jehovah, and blessed Jehovah God of my lord Abraham, who led me into the way of truth, to take the daughter of my lord's brother for his son. [2] "He said, I am Abraham's servant," signifies that it was from the Divine good; "and Jehovah hath blessed my lord exceedingly, and hath made him great," signifies the Divine Human as to good and as to truth; "and hath given him flock and herd," signifies goods in general; "and silver and gold," signifies truths in general; "and menservants and maidservants, and camels and asses," signifies truths specifically. "And Sarah, my lord's wife, bare a son to my lord," signifies the Divine rational, from Divine truth; "after she was old," signifies when the state was; "and he hath given unto him all that he hath," signifies that to the Divine rational belong all Divine things. [3] "And my lord made me swear," signifies here as before, a binding pledge, and a sacred obligation; "saying, Thou shalt not take a woman for my son of the daughters of the Canaanite," signifies here as before, that the Divine rational was not to be conjoined with any affection not in agreement with truth; "in whose land I dwell," signifies the discordant things in which Divine good is. "But thou shalt go unto my father's house," signifies good which is from the Divine; "and to my family," signifies truth which is from the Divine; "and take a woman for my son," signifies that thence should be conjunction. [4] "And I said unto my lord, Peradventure the woman will not follow me," signifies here as before the doubting of the natural mind concerning that affection, as to whether it was separable; "and he said unto me," signifies instruction; "Jehovah, before whom I have walked, will send His angel with thee," signifies here as before, the Divine providence; "and prosper thy way," signifies as to truth; "and thou shalt take a woman for my son," signifies that there should be conjunction; "from my family, and from my father's house," signifies from the good and truth which are there from the Divine. "Then shalt thou be clear from my oath," signifies here as before, the freedom which the natural man has; "when thou comest to my family, and if they give not to thee," signifies as to the separation; "thou shalt be free from my oath," signifies that then there shall be no blame to the natural man. The other words, to verse 48, signify the same as before.

An explication of these particulars may be omitted, because they have been already explained in this chapter. They were repeated for the sake of the instruction of the natural man. For with the initiation and conjunction of truth with good, the case is as when a virgin is betrothed and afterwards joined to a husband; that is to say, she ought to be instructed in all things before she gives consent. Although such things do not appear with a man when the truths in the natural are being initiated and conjoined, that is, when the man is being reformed, still they take place; that is, instruction precedes, of good concerning truth, and of truth concerning good; and afterwards there is consent on each side, concerning which see what now follows.

Verses 49-51. And now if ye will do mercy and truth with my lord, tell me; and if not, tell me; and I will look to the right hand or to the left. And Laban and Bethuel answered, and said, The word hath gone forth from Jehovah; we cannot speak unto thee evil or good. Behold Rebekah is before thee; take her, and go, and let her be the woman of thy lord's son, as Jehovah hath spoken. "Now if ye will do mercy and truth with my lord," signifies exploration of the consent from each of their faculties, that of the will, and that of the understanding; "tell me and if not, tell me," signifies their free state of deliberation; "and I will look to the right hand or to the left," signifies reciprocal freedom. "And Laban and Bethuel answered and said, The word hath gone forth from Jehovah; we cannot speak unto thee evil or good," signifies acknowledgment that it was of the Lord alone. "Behold Rebekah is before thee; take her, and go, and let her be the woman of thy lord's son, as Jehovah hath spoken," signifies consent inspired from the Lord.

Now if ye will do mercy and truth with my lord. That this signifies exploration of the consent from each of their faculties, that of the will, and that of the understanding, is evident from the signification of "mercy," as being what is of good or of love (see n. 3063, 3073, 3120); and from the signification of "truth," as being what is of truth, or of faith (n. 3121, 3122) and because the good which is of love is of the will, and the truth which is of faith is of the understanding, and these things are said to Laban and Bethuel, thus to men, that they should do mercy and truth, they signify what is from each of their faculties, namely, the will and the understanding. That it is exploration of consent, is evident both from its being said, "if ye will do," and from the words that follow, "tell me; and if not, tell me; and I will look to the right hand or to the left." In the regeneration of man, which is an image of the Lord's glorification (see n. 3138), the case is that the truth of faith is indeed learned, but is not acknowledged, still less received by good, unless there is consent from each faculty, namely, the will and the understanding. Consent is acknowledgment itself; by this is effected reception, and indeed from the will, for good is there; and when the truth of faith has been received by the will, or what is the same, by good, then the man is regenerate; for then truth is of good, or faith is of charity, or as to life is charity itself (n. 3121).

Tell me; and if not, tell me. That this signifies their free state of deliberation, is evident from the sense of the words. From all that precedes it is evident that the words which in the sense of the letter in this chapter treat of the betrothal and marriage of Rebekah with Isaac, in the internal sense treat of the initiation and conjunction of good and truth; for the initiation and conjunction of good and truth are spiritual betrothal and spiritual marriage. In each there is required a free state of deliberation. That this is necessary in betrothal and marriage, is well known; but that it is required in the initiation and conjunction of good and truth, is not so well known, because it is not apparent to the natural man, and because such initiation and conjunction are among the things that are accomplished without man's reflecting upon them; nevertheless during every moment when man is being reformed and regenerated, it comes to pass that he is in a state of freedom when truth is being conjoined with good. [2] Everyone may know, if he only considers, that nothing is ever man's, as his, unless it is of his will; what is only of the understanding does not become man's until it becomes of the will also; for what is of the will constitutes the being [esse] of a man's life; but what is of the understanding constitutes the coming forth [existere] of his life thence derived. Consent from the understanding alone is not consent, but all consent is from the will; wherefore unless the truth of faith which is of the understanding is received by the good of love which is of the will, it is not at all truth which is acknowledged, and thus it is not faith. But in order that truth may be received by the good which is of the will, it is necessary that there be a free state. All that is of the will appears free; the very state of willing is liberty; for that which I will, that I choose, that I long for, because I love it and acknowledge it as good. All this shows that truth, which is of faith, never becomes man's as his until it has been received by the will, that is, until it has been initiated and conjoined with the good there; and that this cannot be effected except in a free state.

And I will look to the right hand, or to the left. That this signifies reciprocal freedom, is evident without explication. The case is this: Good from the Lord is continually flowing in through the internal man into the external, and in the earliest years it appears in the external man under the form of the affection of truth. So far as a man looks to celestial and spiritual good as the end, so far truth is initiated and conjoined with good; or what is the same, so far the affection of truth is initiated and conjoined with the affection of good. But so far as a man looks to good that is his own, and thus to himself and the world, as the end, so far does celestial and spiritual good recede. This is the reciprocal freedom which is signified by "looking to the right or to the left."

And Laban and Bethuel answered and said, The word hath gone forth from Jehovah; we cannot speak unto thee evil or good. That this signifies acknowledgment that it was of the Lord alone, may be seen from the explication of the several words as to the internal sense; but that this is the conclusion from them, is evident without such explication. That "the word hath gone forth from Jehovah," signifies from the Lord, is evident; for by "Jehovah," so often named in the Old Testament, no other is ever meant than the Lord (see n. 1343, 1736, 1815, 2156, 2329, 3023, 3035). That these things involve arcana, is evident from the fact that here Laban made answer, who was a brother, and then Bethuel who was the father; but not the father and mother; and that the virgin did not answer till afterwards. The reason of this is that by Laban as a brother is represented the affection of good in the natural man (see n. 3129, 3130); and by Bethuel, the origin of the affection of good. The affection of good and the affection of truth in the natural man are as brother and sister; and the affection of truth called forth from the natural man into the rational and there conjoined with good, is as a married woman. [2] The secret reason why Laban and Bethuel answered, that is, the brother first and then the father, is that while good from the rational man is flowing into the natural, it does not flow immediately into the truth there, but into the good there, and through the good into the truth; and unless there is this influx the affection of truth cannot come into actual being. The affection of good in the natural man is that which acknowledges, and thus is that which first consents; for there is an immediate communication between rational good and natural good, but not between rational good and natural truth (concerning the parallelism of these see above, n. 1831, 1832). Two ancient formulas of speech are found here, namely, "The word hath gone forth from Jehovah," meaning that it was done of Jehovah; and "We cannot speak unto thee evil or good," meaning that they neither dared to deny nor to affirm. Concerning the acknowledgment that it was of the Lord alone, see what now follows.

Behold Rebekah is before thee; take her and go, and let her be the woman of thy lord's son, as Jehovah hath spoken. That this signifies consent inspired from the Lord, is also evident from the explication of the several words, of which in the internal sense this is a general conclusion. The case herein is this: When the Lord lived in the world He by His own power made the human in Himself Divine. The human begins in the inmost of the rational (n. 2106, 2194); and it is here described how He made this Divine; namely, that as this had been done before as to good, so now it is done as to truth; for the rational consists of good and truth. The good there, was from His veriest Divine, that is, from Jehovah the Father, of whom He was conceived; but the truth was to be procured in the ordinary way, as with other men. [2] For it is well known that man is not born rational, but only into the capacity of becoming rational; and that he becomes so through memory-knowledges, namely through knowledges of many genera and species, the first of which are means leading to those which follow next, and this in order even to the last, which are knowledges of the spiritual things of the Lord's kingdom, and are called doctrinal things. That these are learned in part from the doctrine of faith, in part immediately from the Word, and so in part by the man's own study, is also well known. So long as these doctrinal things are only in the memory, they are only truths in the form of memory-knowledge; nor are they yet appropriated to the man as his; but they are for the first time appropriated to him when he begins to love them for the sake of life, and still more when he applies them to life. When this is done, then the truths are raised out of the natural memory into the rational, and are there conjoined with good; and when they have been conjoined, they are no longer of memory-knowledge merely, but of the life; for then the man no longer learns from truths how he should live, but lives from them, and thereby the truths are appropriated to him, and become of the will. Thus man enters into the heavenly marriage; for the heavenly marriage is the conjunction of good and truth in the rational. These things the Lord does with men. [3] But in Himself the Lord did all these things from Himself; and from the Divine Itself He not only begat the rational as to good, but also through this the natural as to truth, which He conjoined with good; for it is good that chooses truth for itself, and also forms it, since good acknowledges nothing else as truth than that which is in agreement. In this way did the Divine good, which was the Lord's, make for itself truth; nor did it acknowledge as truth anything else than that which agreed with Divine good, that is, that was Divine from Him. Thus He did all things both in general and in particular from His own power. All this is what is signified by the acknowledgment that it was of the Lord alone, and by consent inspired from the Lord.

Verses 52-54. And it came to pass that when Abraham's servant heard their words, he bowed himself down to the earth unto Jehovah. And the servant brought forth vessels of silver and vessels of gold, and garments, and gave to Rebekah; he gave also precious things to her brother and to her mother. And they did eat and drink, he and the men that were with him; and they passed the night; and they rose up in the morning, and he said, Send me away unto my lord. "And it came to pass that when Abraham's servant heard their words, he bowed himself down to the earth unto Jehovah," signifies a perception of joy in the natural man; "and the servant brought forth vessels of silver and vessels of gold, and garments," signifies truth and good, and their adornments; "and gave to Rebekah," signifies which then were for the affection of truth; "he gave also precious things to her brother," signifies spiritual things thence for natural good; "and to her mother," signifies for natural truth also; "and they did eat and drink," signifies the appropriation of good and of truth thus initiated; "he and the men that were with him," signifies which are in the natural man; "and they passed the night," signifies its peace; "and they rose up in the morning," signifies a degree of elevation; "and he said, Send me away unto my lord," signifies the affection of conjunction.

And it came to pass that when Abraham's servant heard their words, he bowed himself down to the earth unto Jehovah. That this signifies a perception of joy in the natural man, is evident from the signification of "hearing the words," as being to perceive; from the representation of the servant of Abraham, as being in general the natural man insofar as it serves the rational, here the Divine (see n. 3019, 3020); and from the signification of "bowing himself down to Jehovah," as being to rejoice (see n. 2927, 2950, 3118).

And the servant brought forth vessels of silver, and vessels of gold, and garments. That this signifies truth and good, and their adornments, is evident from the signification of "vessels of silver, vessels of gold, and garments," in the internal sense. (That "silver" signifies truth, may be seen above, n. 1551, 2048; also that "gold" signifies good, n. 113, 1551, 1552.) "Vessels" of silver and "vessels" of gold are here mentioned, because they are predicated of the affection of truth, which here is "Rebekah;" for regarded in itself truth is but a vessel or recipient of good (n. 1496, 1832, 1900, 2063, 2261, 2269, 3068); "vessels of silver" specifically are memory-knowledges, for these are recipients of truth; "vessels of gold" specifically are truths, for these are recipients of good; and that "garments" denote adornments, is evident without explication. In ancient times such things were given to a virgin when she was betrothed; and this because of the representation and signification in order that the betrothed virgin might represent the truth of the church that is to be conjoined with good. So also is described the Ancient Church, in its first age. In Ezekiel: When it was the time of loves, I clothed thee with broidered work, I girded thee about with fine linen, and covered thee with silk, I decked thee also with ornament, and I put bracelets upon thy hands, and a necklace upon thy throat, and I put a jewel upon thy nose, and earrings in thine ears, and a crown of adornment upon thy head. Thus wast thou decked with gold and silver, and thy raiment was of fine linen and silk and broidered work (Ezek. 16:8-13). And when the same church fell away from truth and good, it is thus described in the same chapter: Thou didst take of thy garments, and madest for thee high places with diverse colors; thou didst take the vessels of thine adornment, of My gold and of My silver, which I had given thee, and madest for thee images of a male; and thou tookest thy broidered garments, and coveredst them (Ezek. 16:16-18). From these passages it plainly appears that "silver, gold, and garments" denote nothing else than the things which are of the church, namely, truth and good, and the things which are of truth and good.

And gave to Rebekah. That this signifies which then were of the affection of truth, is evident from the representation of Rebekah, as being the affection of truth (see n. 2865, 3077). By the things mentioned just above-the vessels of silver, the vessels of gold, and the garments-is described the affection of truth, as a bride; wherefore by these words is signified that such then was the affection of truth; or what is the same, that those things then were of the affection of truth.

He gave also precious things to her brother. That this signifies spiritual things thence for natural good, is evident from the signification of "precious things," as being spiritual things, whereof we shall speak presently; and from the signification of her "brother," as being natural good (see n. 3160); Laban also, who is here the brother, is the affection of good in the natural man (see n. 3129, 3130). That "precious things" signify spiritual things, is evident from other passages in the Word, as where Joseph is treated of, in Moses: Blessed of Jehovah be his land, for the precious things of heaven, for the dew, and for the deep lying beneath; and for the precious things of the produce of the sun, and for the precious things of the growth of the months, and for the precious things of the hills of eternity, and for the precious things of the earth, and of the fullness thereof (Deut. 33:13-16); where by the "precious things of heaven, the precious things of the produce of the sun, the precious things of the growth of the months, the precious things of the hills of eternity, and the precious things of the earth," are signified various kinds of spiritual things. Moreover the things called precious were precious stones, pearls, balsams, spices, and the like, all which signify spiritual things. [2] What spiritual things are, has been frequently stated above, namely, that in the Lord's kingdom there are celestial things and spiritual things, and that celestial things are of good, and spiritual things are of the derivative truth. There is nothing in the universe that does not refer to good and truth; whatever is of use, and of life, refers to good; but whatever is of doctrine and memory-knowledge, especially concerning use and life, refers to truth; or what is the same, whatever is of the will, is called good or evil; but whatever is of the understanding is called truth or falsity; and therefore good, which is solely of love and charity, and which flows in from the Lord, is celestial; whereas truth, which is therefrom, is spiritual. The reason why precious things were given to the brother, when vessels of silver, vessels of gold, and garments were given to the sister, on her becoming a bride, is that the "brother" signified good in the natural man, and this good is enlightened when truth is being initiated into good in the rational; for all the enlightenment of good and of truth in the natural man is thence.

And to her mother. That this signifies for natural truth also (namely, that it thence has spiritual things, as is the case with natural good, concerning which see just above) is evident from the signification of "mother," as being the church, which is called "mother" from truth (see n. 289, 2717). In order that it may be known how it is that natural good and natural truth have spiritual things from the fact that truth is initiated into good in the rational, this may be briefly explained. Every man has an internal and an external; his internal is called the internal man, and his external the external man; but what the internal man is, and what the external, is known to few. The internal man is the same as the spiritual man, and the external is the same as the natural man; the spiritual man is that which understands and is wise from those things which are of the light of heaven, but the natural man from those things which are of the light of the world (concerning which two lights see above, n. 3138). For in heaven there are nothing but spiritual things, whereas in the world there are nothing but natural things. Man has been so created that in him spiritual things and natural things, that is, his spiritual and natural man, should agree or make a one; but in this case the spiritual man ought to dispose all things in the natural, and the natural ought to obey, as a servant his lord. [2] But by the fall the natural man began to exalt itself above the spiritual man, and thus inverted Divine order itself; hence the natural man separated itself from the spiritual, and no longer possessed any spiritual things, except such as could enter as through chinks, and confer the capacity of thinking and speaking. But in order that spiritual things might again flow into the natural man, this had to be regenerated by the Lord; that is, truth out of the natural man must be initiated and conjoined with good in the rational; and when this is effected, spiritual things come to the natural man, for then the light of heaven flows in and enlightens the things in the natural man, and causes them to receive light; the goods therein the heat of light, that is, love and charity; and the truth the rays of light, that is, faith; and in this way natural good and natural truth receive spiritual things. In this case natural good is all the delight and pleasure that come from having as an end the being of service to what is spiritual, thus to the neighbor, still more to the public weal, and still more to the Lord's kingdom, and above all to the Lord; and natural truth is all the doctrine and memory-knowledge that has as an end to be wise, that is, the doing of these things.

And they did eat and drink. That this signifies the appropriation of the good and of the truth thus initiated, appears from the signification of "eating," as being to be communicated and conjoined, thus to be appropriated (see n. 2187, 2343); and as this is predicated of bread, and by "bread" is signified good (n. 276, 680, 2165, 2177, 2187), it is the appropriation of good which is signified by "eating"-and also from the signification of "drinking," as also being to be communicated and conjoined, thus to be appropriated (see n. 3089); but as this is predicated of wine, and by "wine" is signified truth (n. 1071, 1798), it is the appropriation of truth which is signified by "drinking." The real case herein is as before said (n. 3167), that when truth is being initiated into good, and still more when it is being conjoined with it, in the rational, the good and truth of the spiritual man, that is, spiritual things, are appropriated to the natural man.

He and the men that were with him. That these words signify the things in the natural man, appears from the representation of the servant, who here is "he," as being the natural man (see n. 3019, 3020); and from the signification of "the men that were with him," as being all things in the natural man (see n. 3148).

And they passed the night. That this signifies the peace thereof, appears from the signification of "passing the night," as being to rest, and in the internal sense to have peace. The case herein is this: When spiritual things are being appropriated to the natural man, those things recede which belong to cupidity of evil and persuasion of falsity, thus which induce unrest; and those approach which belong to the affection of good and of truth, consequently those things which cause peace; for all unrest is from evil and falsity, and all peace is from good and truth. (What peace is, and what is the quality of its state, may be seen above, n. 92, 93, 1726, 2780.)

And they rose up in the morning. That this signifies a degree of elevation, appears from the signification of "rising up," as involving elevation (see n. 2401, 2785, 2912, 2927); and from the signification of "morning," as being the Lord, also His kingdom, and likewise a state of peace thence derived (see n. 2405, 2780). The natural is said to be "elevated" when spiritual things are appropriated to it; for all elevation is from things spiritual and celestial, as by these man is elevated toward heaven, thus nearer to the Lord.

And he said, Send me away unto my lord. That this signifies the affection of conjunction, is evident from the general sense which results from the internal sense of the words; for his desiring to be sent to his lord was of affection, in order that the affection of truth, which is "Rebekah," might be conjoined; for the betrothal, that is the initiation, was already accomplished; the affection of conjunction being that which is here signified.

Verses 55-58. And her brother and her mother said, Let the damsel remain with us days, at least ten; afterwards thou shalt go. And he said unto them, Do not delay me, and Jehovah hath prospered my way; send me away, and I will go to my lord. And they said, Let us call the damsel, and inquire at her mouth. And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. "Her brother and her mother said," signifies a doubting of the natural man; "Let the damsel remain with us," signifies detention by them; "days, at least ten; afterwards thou shalt go," signifies the state for departure, appearing to them full; "and he said unto them, Do not delay me," signifies the will of the affection of good; "and Jehovah hath prospered my way," signifies that all things were now provided; "send me away, and I will go to my lord," signifies as to the state of initiation; "and they said, Let us call the damsel and inquire at her mouth," signifies the consent solely of the affection of truth; "and they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go," signifies its full consent.

Her brother and her mother said. That this signifies a doubting of the natural man, appears from the signification of "brother," as being good in the natural man (see n. 3160); and from the signification of "mother," as being the truth there (see n. 3167); consequently "brother" and "mother" signify the natural man, for this is constituted of good and truth; that there is doubt is manifest, namely, whether the damsel should remain some days, or should go at once with the man.

Let the damsel remain with us. That this signifies a detention by them, appears from the signification of "remaining," as here being to be detained, as is also evident from the series in the internal sense. For the case is this Man is never born into any truth, not even into any natural truth-as that he should not steal, should not kill, should not commit adultery, and the like; still less is he born into any spiritual truth-as that there is a God, and that he has an internal which will live after death. Thus of himself man knows nothing that relates to eternal life. Man learns both these kinds of truth; otherwise he would be much worse than a brute animal; for from his hereditary nature he loves himself above all and desires to possess all things in the world. Hence unless he were restrained by civil laws and by fears for the loss of honor, of gain, of reputation, and of life, he would steal, kill, and commit adultery, without any perception of conscience. That this is the case is very evident; for a man, even when instructed, commits such crimes without conscience, nay, defends them, and by many considerations confirms himself in the commission of them so far as he is allowed; what then would he not do if he had not been instructed? The case is the same in spiritual things; for of those who are born within the church, who have the Word, and are constantly instructed, there are still very many who ascribe little or nothing to God, but everything to nature; thus who do not at heart believe that there is any God, and therefore do not believe that they shall live after death; and who accordingly have no wish to learn anything relating to eternal life. [2] From all this it is evident that man is born into no truth, but that he has all to learn, and this by an external way, namely, that of hearing and seeing. By this way truth has to be insinuated, and implanted in his memory; but so long as the truth is there only, it is merely memory-knowledge; and in order that truth may pervade the man it must be called forth thence, and be conveyed more toward the interiors; for his human is more internal, being in his rational; for unless man is rational, he is not man; and therefore according to the quality and the measure of a man's rational, such is the quality and the measure of the man. Man cannot possibly be rational unless he possesses good. The good whereby man surpasses the animals, is to love God, and to love the neighbor; all human good is from this. Into this good truth must be initiated and conjoined, and this in the rational. Truth is initiated into good and conjoined with it when man loves God and loves his neighbor, for then truth enters into good, inasmuch as good and truth mutually acknowledge each other, all truth being from good, and having respect to good as its end and as its soul, and thus as the source of its life. [3] But truth cannot without difficulty be separated from the natural man, and be thence elevated into the rational; for in the natural man there are fallacies, and cupidities of evil, and also persuasions of falsity; and so long as these are there and adjoin themselves to the truth, so long the natural man detains truth with himself, and does not suffer it to be elevated from itself into the rational; and this is what is signified in the internal sense by the words, "Let the damsel remain with us days, at least ten, afterwards thou shalt go." The reason is that the natural man puts truth in doubt, and reasons about it as to whether it is so; but as soon as the cupidities of evil and persuasions of falsity, and the derivative fallacies, are separated by the Lord, and the man begins from good to be averse to reasonings against truth, and to be superior to doubts, then truth is in a state to depart from the natural and to be elevated into the rational, and to put on a state of good; for then truth becomes of good and has life. [4] For the better comprehension of this, let us take examples. It is a spiritual truth that all good is from the Lord, and all evil from hell: this truth must in many ways be confirmed and illustrated before it can be elevated out of the natural man into the rational, nor can it ever be elevated until the man is in the love of God; for before this it is not acknowledged, consequently is not believed. The case is similar in regard to other truths, as in regard to the truth that the Divine Providence is in the veriest singulars; and that unless it is in these, it is not in what is universal. Again: in regard to the truth that man first begins to live when that perishes which in the world he believes to be the all of life; and that the life which he then receives is relatively ineffable and unlimited; and that he is altogether ignorant of this so long as he is in evil-these and similar truths can never be believed, unless the man is in good; for it is good which comprehends, because the Lord through good flows in with wisdom.

Days, at least ten, afterwards thou shalt go. That this signifies the state for departure appearing to them full, is evident from the signification of "day," as being state (see n. 23, 487, 488, 493, 893, 2788); and from the signification of "ten," as being what is full (see n. 1988, 3107); here, appearing full to the natural; and from the signification of "going," as being to depart. From this it is evident that "days, at least ten, afterwards thou shalt go," signifies the state for departure appearing to them full; wherefore it now follows, "he said to them, do not delay me," by which is signified the "will" of the affection of good.

Jehovah hath prospered my way. That this signifies that all things were now provided, is evident without explication; for that "Jehovah prospers the way" signifies that He provides here, as to the truth which was to be conjoined with good; for by "way" is signified truth (n. 627, 2333).

Send me away, and I will go to my lord. That this signifies as to the state of initiation, is evident from the sense which results from the internal sense of these words. The same words also imply the affection of conjunction, for this affection pertains to the state of initiation.

And they said, Let us call the damsel and inquire at her mouth. That this signifies the consent solely of the affection of truth, appears from the signification of a "damsel," as being an affection wherein is innocence (see n. 3067, 3110); here the affection of truth, because she is Rebekah, who, before she consents, is called "damsel," but when she consents, as presently follows, is called "Rebekah" (that "Rebekah" is the affection of truth, may be seen above, n. 3077); and from the signification of "inquiring at her mouth," as being to perceive whether this consents; thus it is the consent solely of the affection of truth that is here signified. [2] The case is this: Truth itself, which is to be initiated into good, acknowledges its own good; because good acknowledges its own truth; hence comes consent, but that it is a consent inspired into truth from good may be seen above (n. 3161). With man it never appears that there is any consent on the part of truth when it is being initiated and conjoined with good (that is, when man is being regenerated), nor on the part of good as knowing its own truth, and initiating and conjoining such truth with itself; and yet these things are effected precisely in this way; for the things that take place during man's regeneration are altogether unknown to him; and if he were to know only one out of ten thousand of them he would be astounded. There are innumerable, nay, illimitable secret things by which man is at that time led of the Lord, some only of which shine forth from the internal sense of the Word. [3] The Ancient Church formed for itself an idea of these things from marriages; namely, from the state of a virgin before betrothal, from her state after betrothal, from her state when she was to be wedded, afterwards when she was married, and lastly when she bore offspring to her husband; the fruits of truth from good, or of faith from charity, they called children, and so on. Such was the wisdom of the Ancient Church; their books were also written in this way; and this manner of writing was transmitted from them to the Gentiles; for it was their desire by things which are in the world to express those which are in heaven, and indeed from natural things to see spiritual ones; but at the present day this wisdom is altogether lost.

And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. That this signifies full consent, is evident from the sense resulting from the internal sense of these words; for when to the question she replied, "I will go," it denotes that she fully consented. The full consent of truth is given when truth perceives in itself an image of good, and in good the very effigy of itself from which it is.

Verses 59-61. And they sent away Rebekah their sister, and her nurse, and Abraham's servant and his men. And they blessed Rebekah, and said unto her, Our sister, be thou for thousands of ten thousands, and may thy seed inherit the gate of those that hate thee. And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man, and the servant took Rebekah and went away. "They sent away Rebekah their sister," signifies separation from the affection of Divine truth; "and her nurse," signifies from the innocence pertaining thereto; "and Abraham's servant and his men," signifies from Divine things in the natural man; "and they blessed Rebekah, and said unto her," signifies devout wishes from Divine enlightenment; "Our sister, be thou for thousands of ten thousands," signifies the fructification of the affection of truth to infinitude; "and may thy seed inherit the gate of those that hate thee," signifies the Lord's spiritual kingdom from the marriage of good and truth in the Divine Human, to which kingdom belong charity and faith where before were evil and falsity; "and Rebekah arose," signifies the elevation of the affection of truth, and the consequent separation; "and her damsels," signifies the subservient affections; "and they rode upon the camels," signifies the intellectual part elevated upon natural memory-knowledges; "and followed the man," signifies under the auspices of Divine truth natural; "and the servant took Rebekah and went away," signifies that Divine good natural performed the initiation.

They sent away Rebekah their sister. That this signifies separation from the affection of Divine truth, is evident from the signification of "sending," as denoting to be separated; and from the representation of Rebekah the sister, as being the affection of Divine truth (see n. 3077, 3179; that "sister" is truth may be seen above, n. 1495, 2508, 2524, 2556, 3160). How the case herein is, may be seen from what has been said and shown above in this chapter; but to make the matter plainer, a few words more shall be said. When the truth which is to be initiated and conjoined with good is elevated out of the natural, it is separated from what is therein; and this separation is what is signified by their sending away Rebekah their sister. Truth is separated when the man no longer from truth regards good, but from good truth; or what is the same, when he no longer from doctrine regards life, but from life doctrine. For example: doctrine teaches the truth that no one is to be held in hatred; for whoever holds another in hatred, kills him every moment. In early life a man scarcely admits the truth of this, but as he advances in age and is being reformed, he accounts this as one of the doctrinal things according to which he ought to live. At last he lives according to it; and then he no longer thinks from the doctrine, but acts from the life. When this is the case, this truth of doctrine is elevated out of the natural, and indeed is separated from the natural and implanted in good in the rational; and this being effected he no longer suffers the natural man by any of its sophistry to call it in doubt; nay, he does not suffer the natural man to reason against it.

And her nurse. That this signifies from the innocence appertaining thereto (that they also sent this away, that is, separated it from themselves), appears from the signification of a "nurse," or one that gives suck, as being innocence. Repeated mention is made in the Word of those that suck, and of those that give suck; and by the former is signified the first state of infants, which state it is evident must be a state of innocence; for when first born, man is introduced into a state of innocence, in order that this may be a plane for all the succeeding states, and be the inmost in them; which state is signified in the Word by a "suckling." Next he is introduced into a state of the affection of celestial good, that is, of love toward his parents, which with such infants is in the place of love to the Lord; and this state is signified by an "infant." Afterwards he is introduced into a state of the affection of spiritual good, or of mutual love, that is, of charity toward his playmates, which state is signified by "boys." As he advances further in age, he is introduced into a state of the affection of truth; this is signified by "young men;" and the subsequent states are signified by "men," and finally by "old men." This last state, signified by "old men," is the state of wisdom, in which is the innocence of infancy; thus the first state and the last are united; and man when old, being again a little child, but wise, is introduced into the Lord's kingdom. [2] From all this it is evident that innocence is the first state, which is that of the sucking child. Hence also she that gives suck signifies innocence; for of the giver and the receiver, as of the actor and the one acted upon, a similar state is perceived. It is here said that they sent away also the nurse (or her who gave suck), to the intent that the affection of truth might be described, namely, that it was from innocence; for the affection of truth is not the affection of truth unless innocence is in it (see n. 2526, 2780, 3111); for by innocence the Lord flows into this affection, and indeed with wisdom, since true innocence is wisdom itself (see n. 2305, 2306); and in the eyes of the angels they who are in innocence appear as infants (n. 154, 2306). [3] That in the Word a "sucking child" signifies innocence, is also evident from other passages; as in David: Out of the mouth of babes and sucklings hast Thou founded strength (Ps. 8:2; Matt. 21:16); where "babes" denote celestial love, and "sucklings," innocence. In Jeremiah: Wherefore commit ye great evil against your souls, to cut off from you man and woman, the infant and the suckling out of the midst of Judah, that I should leave you none remaining? (Jer. 44:7); where the "infant and the suckling" in like manner denote celestial love and the innocence thereof; and when these become none, then there are no longer any "remains," that is, any good and truth remaining stored up by the Lord in the internal man (that these are remains, may be seen above, n. 1906, 2284); for all goods and truths perish together with innocence, inasmuch as innocence is immediately from the very Divine, and thus is the very essential in them all. [4] Again: The infant and the suckling faint in the streets of the city (Lam. 2:11); where the signification is the same. Again: The whales draw out the breast, they give suck to their young ones; the daughter of My people is become cruel; the tongue of the suckling cleaveth to the roof of his mouth for thirst; the little children ask bread, and no man reaches it unto them (Lam. 4:3-4); the "suckling" again denoting innocence; "little children," the affections of good. In Moses: Without shall the sword bereave, and from the chambers terror, both the young man, and the virgin, the suckling with the old man (Deut. 32:25); the "sword bereaving the young man, the virgin, the suckling with the old man," signifies that falsity will destroy the affection of truth, and the affection of good; also innocence together with wisdom. In Isaiah: They shall bring thy sons in their bosom, and thy daughters shall be carried upon the shoulder, and kings shall be thy nourishers, and their queens those who give thee suck (Isa. 49:22-23); where "kings thy nourishers" denotes intelligence; and "queens those who give thee suck," wisdom: and that this is of innocence, has been stated above.

And Abraham's servant, and his men. That this signifies from Divine things in the natural man, is evident from the signification of "Abraham's servant," as being the natural man (see n. 3019, 3020); and from the signification of "his men," as being all things therein (see n. 3169); it is evident that Divine things in the natural man are signified, because the servant was sent by Abraham, who, as has been abundantly shown above, represents the Divine of the Lord.

And they blessed Rebekah, and said unto her. That this signifies devout wishes from Divine enlightenment, is evident from the signification of "blessing," in saying farewell to one who is departing, as being devout wishes for success and happiness; that here these were from Divine enlightenment, is evident from what presently follows; and also because enlightenment flows into the natural man through the affection of truth, which is "Rebekah," when being initiated into good, which is "Isaac."

Our sister, be thou for thousands of ten thousands. That this signifies the fructification of the affection of truth to infinitude, appears from the signification of "sister," who is Rebekah, as being the affection of truth (see n. 3077, 3179, 3182); and from the signification of "being for thousands of ten thousands," as being fructification to infinitude; "thousands of ten thousands" here denote what is infinite, because the subject treated of is the Lord, in whom all things both in general and in particular are infinite. With man the case is this: Goods are not fructified and truths are not multiplied with him, until the conjunction of truth and of good has been effected in his rational, that is, until he is regenerate; for then the fruits or offspring come forth from legitimate or heavenly marriage, which is that of good and truth. It is true that previously to this time the goods which he does appear as if they were goods and the truths appear as if they were truths; but they are not genuine, for the very soul, which is good wherein is innocence from the Lord, is not in them; thus neither do they affect the man and make him happy. The affection of love and of charity, together with the happiness thereof, which affection is the soul, is given of the Lord when man is being regenerated. [2] That by "thousands" is signified much, and also what is infinite, may be seen above (n. 2575); and still more by "ten thousands," and still more by "thousands of ten thousands," as also in other passages. Thus in Moses: When the ark rested, he said, Return Jehovah, the ten thousands of the thousands of Israel (Num. 10:36); where by "the ten thousands of the thousands" is also signified what is infinite, because it is predicated of the Lord, who is here "Jehovah." Again: Jehovah rose from Seir unto them; He shone forth from Mount Paran, and came from the ten thousands of holiness (Deut. 33:2); where "ten thousands" also denote what is infinite. In David: The chariots of God are ten thousands of thousands of peaceable ones (Ps. 68:17); where the "chariots of God" denote those things which are of the Word and of the doctrine thence derived; "ten thousands of thousands" denote the infinite things which are therein. In John: I saw, and I heard the voice of many angels round about the throne; their number was ten thousands of ten thousands, and thousands of thousands (Rev. 5:11); denoting that they were innumerable.

And may thy seed inherit the gate of those that hate thee. That this signifies the Lord's spiritual kingdom derived from the marriage of good and truth in the Divine Human, to which kingdom pertain charity and faith where before were evil and falsity, may appear from what was said and explained above (n. 2851), where nearly the same words occur. That "seed" denotes those who are called the spiritual, thus in the universal sense all who constitute the Lord's spiritual kingdom, or what is the same, that kingdom itself, is evident from the signification of "seed," as being charity and faith (see n. 1025, 1447, 1610, 1940), and accordingly those who are in charity through faith (for that these are the spiritual, may be seen above, n. 2088, 2184, 2507, 2708, 2715, 2954; also that these have charity and faith from the marriage of good and truth in the Lord's Divine Human, thus that they have salvation therefrom, n. 2661, 2716, 2833, 2834). [2] In the Ancient Church this was a customary devout wish to a betrothed virgin, when she was going to be married: "Be thou for thousands of ten thousands, and may thy seed inherit the gate of thine enemies," or of "them that hate thee;" but the wise ones of that church by these words understood spiritual things; namely, that when they entered into the marriage of good and truth, that is, when they were regenerate, then goods and truths would be fructified to thousands of ten thousands, that is, immeasurably; and that charity and faith would succeed in the place where evil and falsity were before; but when the wisdom of the Ancient Church expired, they then no longer received from this devout wish any spiritual sense, but a wholly worldly sense, namely, that the posterity might be innumerable, and that it might take possession of and inherit the land of the Gentiles. Pre-eminently did the descendants of Jacob so understand these words; and they confirmed themselves in so doing by the fact that they not only increased immensely, but also inherited the land, which was to them the gate of their enemies; not knowing that all these things were representative, that is, representative of the Lord's celestial and spiritual kingdom, and that on the expulsion thence of evils and falsities there would succeed in their place good and truth; which meaning will clearly appear when of the Lord's Divine mercy these representatives are opened. [3] In particular, that is, with every man who becomes a kingdom of the Lord, the case also is this: Before he becomes this kingdom, that is, before he is being regenerated, he is inwardly nothing but evil and falsity; and infernal and diabolical spirits have possession of that which is called the "gate" (concerning which see n. 2851); but when he is becoming a kingdom of the Lord, that is, when he is being regenerated, then evils and falsities, or what is the same, infernal and diabolical spirits, are driven out, and good and truth enter and inherit that place; and then there is in him a conscience of good and truth. And as the case is in particular, so also is it in general. From all this it is evident what is meant in the internal sense by the above words.

And Rebekah arose. That this signifies the elevation of the affection of truth and a consequent separation, that is, an elevation to the rational, and a separation from the natural; appears from the signification of "arising," as implying elevation (concerning which see n. 2401, 2785, 2912, 2927, 3171); and whereas it implies elevation, it implies also separation; and also from the representation of Rebekah, as being the affection of truth (see n. 3077, 3179). From this it is evident that "Rebekah arising" signifies the elevation of the affection of truth, and a separation from the natural (concerning which see above, n. 3182).

And her damsels. That this signifies the subservient affections, is evident from the signification of "damsel," when Rebekah was so called, as being an affection in which is innocence (see n. 3067, 3110); but when they are so called who followed Rebekah to serve her, they signify subservient affections. Every affection appears as something simple, or as one thing; but that it contains things innumerable, may be seen above (n. 3078); all things which are therein are affections, consociated in an incomprehensible form; they are also mutually subordinate to one another, for there are some which administer, and some which serve. The societies of heaven are in such a form, nay, so is the whole heaven, being arranged in order by the Lord according to the Divine form which is in Himself. The form of the Lord's spiritual kingdom comes forth in accordance with the orderly arrangement of the affections in His Divine Human, which orderly arrangement is treated of in the internal sense of this chapter and the following one. But there are very few things herein which can be unfolded to the apprehension, they being adapted to the perception of angels.

And they rode upon the camels. That this signifies the intellectual part elevated above natural memory-knowledges, is evident from the signification of "riding," as being to be elevated as to the intellectual part (see n. 2761-2762) and from the signification of "camels," as being general memory-knowledges in the natural man (see n. 3048, 3071), thus natural memory-knowledges. The case herein is this: when truth is elevated out of the natural into the rational, it is taken out of the sphere of worldly light into the sphere of heavenly light, thus as it were from the obscurity of night into the clearness of day; for the things which are of the light of the world, in which are all natural things, are relatively as in night, but the things which are of the light of heaven, in which are spiritual things, are relatively as in day; and therefore when truth is elevated out of the natural toward the rational, the man is at the same time elevated into intelligence and into wisdom; moreover all intelligence and wisdom with man are from this source. This is what is signified by the intellectual part being elevated above natural memory-knowledges.

And followed the man. That this signifies under the auspices of Divine truth natural, is evident from the signification of "going after" or "following," as being here in the internal sense under the guidance or auspices; and from the signification of the "man," as being truth (see n. 3134); here, Divine truth natural (as above, n. 3184).

And the servant took Rebekah and went away. That this signifies that Divine good natural effected the initiation, is evident from the signification of the "servant," as being Divine good natural (as above, n. 3184); and from the signification of "taking Rebekah and going away," as being to initiate, that is, to introduce to Isaac; that is, to Divine good in the rational; as may appear without further explication. The case herein is this: Truth out of the natural could not be elevated to good in the rational, except through Divine truth and Divine good, both natural; Divine truth natural, which is called the "man," must show the way and lead; Divine good natural, which is called the "servant," must introduce and initiate. To speak comparatively, these are as two wings which uplift. But these things cannot as yet be more fully unfolded to the apprehension; for it must first be known what Divine truth natural is, and what Divine good natural, which subjects are treated of in the internal sense in the following chapters concerning Joseph.

Verses 62, 63. And Isaac came from coming from Beer-lahai-roi; and he dwelt in the land of the south. And Isaac went out to meditate in the field toward evening; and he lifted up his eyes and saw, and behold there were camels coming. "Isaac came from coming from Beer-lahai-roi," signifies Divine good rational born from the Divine truth itself: "and he dwelt in the land of the south," signifies consequently in Divine light; "and Isaac went out to meditate in the field," signifies the state of the rational in good; "toward evening," signifies relatively to those things which are beneath; "and he lifted up his eyes and saw," signifies attention; "and behold there were camels coming," signifies directed to the general memory-knowledges in the natural man.

Isaac came from coming from [or to] Beer-lahai-roi. That this signifies Divine good rational born from Divine truth itself, is evident from the representation of Isaac, as being the Lord's Divine rational (see n. 2083, 2630); here, as to the Divine good therein, because Divine truth called forth out of the natural (which Divine truth is represented by Rebekah) was not as yet conjoined with good; this conjunction is treated of in the verses which follow; and also from the signification of "to come from coming from Beer-lahai-roi," as denoting to be born from Divine truth; Beer-lahai-roi in the original tongue signifies "the fountain to the Living One that seeth me;" as above (Gen. 16:13-14) where we read: Hagar called the name of Jehovah that was speaking unto her, "Thou art the God that seeth me; for she said, Have I also here seen after Him that seeth me? Therefore she called the fountain Beer-lahai-roi (the fountain to the Living One that seeth me). What is signified by these words may be seen above (n. 1952- 1958); where also it is evident that the "fountain" is Divine truth; and that the "Living One that seeth me" is Divine good rational, which is there called the Lord's interior man, from Divine truth. The case in regard to this very deep arcanum is this: The veriest Divine has Good and Truth; the Lord as to the Divine Human came forth from the Divine good, and was born of the Divine truth; or what is the same, the very esse [or being] of the Lord was Divine good, and the very existere [or manifestation] was Divine truth; and this was the source of the Lord's Divine good rational, with which He conjoined the Divine truth from the Human.

And he dwelt in the land of the south. That this signifies consequently in Divine light, is evident from the signification of "dwelling," as being to live (see n. 1293), and as being predicated of good (n. 2268, 2451, 2712); and from the signification of the "land of the south," as being Divine light; for the "south" signifies light, and indeed the light of intelligence, which is wisdom (n. 1458); but the "land of the south" signifies the place and state where this light is; so here, that "Isaac came from coming from Beer-lahai-roi, and he dwelt in the land of the south," signifies that Divine good rational, because born from Divine truth, was in Divine light. [2] In the Word frequent mention is made of "light," and by this in the internal sense is signified the truth which is from good but in the supreme internal sense there is signified the Lord Himself, because He is good and truth itself. Moreover there actually is light in heaven, but infinitely brighter than the light on earth (see n. 1053, 1117, 1521-1533, 1619-1632); and in this light spirits and angels see one another, and by means of it is displayed all the glory which is in heaven. In regard to its lucidity, this light does indeed appear like the light in the world; but still it is not like it, for it is not natural, but spiritual, having in it wisdom; so that it is nothing else than wisdom which so shines before the eyes of the angels; and therefore the wiser the angels are, the brighter is the light in which they are (n. 2776). Moreover this light illumines the understanding of man, especially that of a regenerate man; but it is not perceived by man so long as he is in the life of the body, because of the light of the world, which then is regnant. Moreover the evil spirits in the other life see one another, and also see many representatives which exist in the world of spirits, and this indeed they do from the light of heaven; but their lumen is such as proceeds from a fire of coals, for the light of heaven is changed into such a lumen when it comes to them. [3] As regards the very origin of light, this has been from eternity from the Lord alone; for Divine good itself and Divine truth, from which light comes, is the Lord. The Divine Human, which was from eternity (John 17:5), was this light itself. And whereas this light could no longer affect the human race, which had removed itself so far from good and truth, thus from light, and had cast itself into darkness, therefore the Lord willed to put on by birth the human itself; for thus He could illumine not only the rational but also the natural things of man; for He made both the rational and the natural in Himself Divine, in order that He might also be a light to those who were in such gross darkness. [4] That the Lord is light, that is, good itself and truth itself, and that thus from Him is all intelligence and wisdom, consequently all salvation, is evident from many passages in the Word, as in John: In the beginning was the Word, and the Word was with God, and God was the Word; in Him was life, and the life was the light of men. John came to bear witness of the light; he was not that light, but came that he might bear witness of the light. That was the true light which enlighteneth every man that cometh into the world (John 1:1, 4, 7-9). The "Word" was the Divine truth, thus the Lord Himself as to the Divine Human, concerning which it is said that "the Word was with God, and God was the Word." [5] In the same Evangelist: This is the judgment, that light is come into the world, but men loved the darkness rather than the light (John 3:19); where "light" denotes the Divine truth. Again: Jesus said, I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life (John 8:12). Yet a little while is the light with you; walk while ye have the light, lest darkness seize upon you; while ye have the light, believe in the light, that ye may be sons of light (John 12:35-36). He that seeth Me seeth Him that sent Me; I am come a light into the world, that whosoever believeth in Me may not abide in the darkness (John 12:45-46). In Luke: Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light for revelation to the Gentiles, and the glory of Thy people Israel (Luke 2:30-32). This is the prophecy of Simeon concerning the Lord when he was born. [6] In Matthew: The people that sat in darkness saw a great light, and to them that sat in the region and shadow of death, did light spring up (Matt. 4:16: Isa. 9:2); from which passages it is very plain that the Lord as to the Divine good and truth in the Divine Human, is called "light." Also in the prophecies of the Old Testament, as in Isaiah: The light of Israel shall be for a fire, and His Holy One for a flame (Isa. 10:17). I Jehovah have called thee in righteousness, and I will give thee for a covenant of the people, for a light of the Gentiles (Isa. 42:6). I have given thee for a light of the Gentiles, that thou mayest be My salvation, unto the end of the earth (Isa. 49:6). Again: Arise, shine, for thy light is come, and the glory of Jehovah is risen upon thee. The gentiles shall walk to thy light, and kings to the brightness of thy rising (Isa. 60:1, 3). [7] That all the light of heaven, consequently wisdom and intelligence, is from the Lord, is thus taught in John: The holy city New Jerusalem, descending from God out of heaven, prepared as a bride adorned for her husband, hath no need of the sun, neither of the moon, to shine in it; the glory of God will enlighten it, and the Lamb is the lamp thereof (Rev. 21:2, 23). Again, speaking of the same: There shall be no night there, and they need no lamp, neither light of the sun, for the Lord God giveth them light (Rev. 22:5). [8] Again in Isaiah: The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee; but Jehovah shall be unto thee an everlasting light, and thy God thy glory; thy sun shall no more go down, neither shall thy moon withdraw itself, for Jehovah shall be thine everlasting light (Isa. 60:19-20). "The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee" denotes that this will be the case with the things not of natural, but of spiritual light, which is signified by "Jehovah being an everlasting light." That "Jehovah" as mentioned here and elsewhere in the Old Testament, is the Lord, may be seen above (n. 1343, 1736, 2156, 2329, 2921, 3023, 3035). [9] And that He is the light of heaven He also manifested to the three disciples, Peter, James, and John, at his transfiguration, when: His face did shine as the sun, and His raiment became as the light (Matt. 17:2). His "face as the sun" was the Divine good; His "raiment as the light" was the Divine truth. Hence it may be known what is meant by the expression in the benediction: Jehovah make His faces shine upon thee, and be merciful unto thee (Num. 6:25); that the "faces of Jehovah" are mercy, peace, and good, may be seen above (n. 222, 223); and that the "sun" is the Divine love; thus that it is the Divine love of the Lord which appears as a sun in the heaven of angels, may also be seen above (n. 30-38, 1053, 1521, 1529-1531, 2441, 2495).

And Isaac went out to meditate in the field. That this signifies the state of the rational in good, is evident from the representation of Isaac, as being the Divine rational (concerning which often above); and from the signification of "meditating in the field," as being its state in good; for meditating is a state of the rational when it applies the mind intently; but a "field" is doctrine and the things of doctrine (n. 368); thus the things of the church as to good (n. 2971); hence came the ancient form of expression, "to meditate in the field," denoting to cogitate in good; which is the act of a man not married, when thinking about a wife.

Toward evening. That this signifies in respect to those things which are beneath, is evident from the signification of "evening," as being what is obscure (see n. 3056); and whereas those things with man which are beneath, namely, those which are of the natural mind, relatively to those which are above, that is, in the rational mind, are obscure, therefore by "evening" is signified what is relatively in obscurity, as is evident from the series of things in the internal sense; for the subject here treated of is truth from the natural, which was to be conjoined with good in the rational; and whereas this conjunction is here treated of, and the enlightenment of the natural man thereby, therefore by "meditating in the field toward evening," is signified the state of the rational in good relatively to those things which are beneath; the state in good being described by "dwelling in the land of the south," that is, in Divine light, relatively to which the things beneath were in the "evening," that is, before the conjunction of truth and good was effected, and before the natural also was made Divine.

And he lifted up his eyes and saw. That this signifies attention, is evident from the signification of "lifting up the eyes," as being to think (see n. 2789, 2829), here attention, because it is said, "he lifted up his eyes and saw," and it is predicated of rational good, with which truth from the natural was not yet conjoined.

And behold there were camels coming. That this signifies directed to the general memory-knowledges in the natural man, is evident from the signification of "camels," as being general memory-knowledges in the natural man (see n. 3048, 3071); attention was directed to these because truth was expected to come from them, as is evident from what has been frequently said and shown above in this chapter.

In these two verses is described the state of rational good when it is in expectation of the truth that is to be conjoined with it as a bride to a husband. In the two verses which immediately follow, is described the state of truth when it is near, and perceives the good with which it is to be conjoined. But it is to be known that these states did not come forth once only, but continually during the Lord's whole life in the world, until He was glorified. The case is the same with the regenerate; for they are not regenerated at once, but continually during their whole life, and even in the other life; for man can never be perfected.