That there is one only life, that of the Lord, which flows in and causes man to live, whether he be good or evil, is evident from what has been said and shown above, in the explication of the Word (n. 1954, 2021, 2536, 2658, 2706, 2886-2889). To that life correspond the recipient things which are vivified by that Divine influx, and this in such a manner that they appear to themselves to live from themselves. This correspondence is that of life with the recipients of life. Such as are the recipients, so they live; those men who are in love and charity are in correspondence, for they are in agreement, and the life is received by them adequately; but those who are in things contrary to love and charity are not in correspondence, because the life itself is not received adequately; hence they have an appearance of life in accordance with their quality. This may be illustrated by many things; as by the organs of motion and of sense in the body, into which the life flows through the soul; according to the qualities of these, such are their actions and sensations. The same may be illustrated also by the objects into which light flows from the sun; the light producing colorings according to the quality of the recipient forms. But in the spiritual world all the modifications that come into existence from the influx of life are spiritual, whence come such differences of intelligence and wisdom.
From this also we can see how all natural forms, both animate and inanimate, are representative of spiritual and celestial things in the Lord's kingdom; that is, that in nature all things, in both general and particular, are representative in accordance with the measure and quality of their correspondence.
The subject of representations and correspondences will be continued at the close of the following chapter.
CHAPTER 24 That the deepest arcana lie concealed in the internal sense of the Word, which have heretofore come to no one's knowledge, may appear from what has been already said and shown, and also from what of the Lord's Divine mercy will be shown in the following pages. The same can be very plainly seen from the internal sense of the two names of our Lord, Jesus Christ. When these names are used, few have any other idea than that they are proper names and almost like the names of any other man, but more holy. The more learned indeed are aware that Jesus signifies Savior, and that Christ means Anointed; and from this they conceive some interior idea; but still these are not the things the angels in heaven perceive from the names in question. The things they perceive are still more Divine. By the name "Jesus," when named by a man who is reading the Word, the angels perceive Divine good; and by "Christ," Divine truth; and by the two names, the Divine marriage of good and truth, and of truth and good; thus the whole Divine in the heavenly marriage, which is heaven. (What the heavenly marriage is, may be seen above, n. 2173, 2803.)
That "Jesus" in the internal sense is Divine good, and that "Christ" is Divine truth, may be seen from many things in the Word. That "Jesus" is Divine good comes from the fact that "Jesus" means "safety," "salvation," and "Saviour;" and because it means these, it signifies the Divine good; for all salvation is from the Divine good which is of the Lord's love and mercy; and thus is effected by the reception of that good. That "Christ" is Divine truth comes from the fact that the name means "Messiah," "Anointed," and "King;" and that these names signify the Divine truth will be evident from what follows.
These are the things the angels perceive when "Jesus Christ" is named; and this is what is meant when it is said that there is salvation in no other name, as also by the Lord so often speaking of His "name." As in John: Whatsoever ye shall ask in My name, that will I do (John 14:13). In the same: These things are written that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in His name (John 20:31); and in other places. That the "name" is all in one complex by which the Lord is worshiped, and thus denotes the quality of all worship and doctrine, may be seen above (n. 2724); and therefore here it denotes the good of love and of charity conjoined with the truth of faith, which is the complex of all doctrine and of all worship.
That "Christ" is the same as "Messiah," "Anointed," and "King," and that these names are the same as the Divine truth, may be seen from what now follows.
First: That "Christ" is the same as "Messiah," "Anointed," and "King," is evident from the following passages in the Word. In John: Andrew findeth his own brother Simon, and saith unto him, We have found the Messiah, which is being interpreted the Christ (John 1:41). In the same: Many of the multitude when they heard the word said, This is of a truth the Prophet; others said, This is the Christ; but others said, Shall Christ come out of Galilee? Doth not the Scripture say that the Christ cometh of the seed of David, and from Bethlehem, the town where David was? (John 7:40-42); "the Christ" here plainly means the Messiah whom they expected. In the same: Have the rulers then indeed known that this is truly the Christ? Howbeit we know this man whence he is; but when the Christ cometh no one knoweth whence He is (John 7:26-27); "the Christ" denotes the Messiah; that no one would know whence He is, was because He would not be acknowledged. In the same: The Jews came round about Jesus, and said unto Him, How long dost thou hold our soul in suspense? If thou art the Christ, tell us plainly. Jesus answered them, I told you, but ye believe not (John 10:24-25). Here also "the Christ" denotes the Messiah whom they expected. In the same: The multitude answered, We have heard out of the Law that the Christ abideth forever (John 12:34); "the Christ" meaning the Messiah. In the same: Martha said, I have believed that Thou art the Christ, the Son of God, who was to come into the world (John 11:27); that is, that He was the Messiah. In Luke: There was a man in Jerusalem whose name was Simeon and to him was the answer made by the Holy Spirit that he should not see death before he had seen the Lord's Christ (Luke 2:25-26); meaning that he should see the Messiah, or the Anointed of Jehovah. In the same: Jesus said to the disciples, But who say ye that I am? Peter answering said, The Christ of God (9:20; Mark 8:29. See also other passages; as Matt. 26:63-64; John 6:68-69; Mark 14:61-62). [2] Now as "Christ" and "Messiah" are the same, and as "Christ" in the Greek and "Messiah" in the Hebrew signify the "Anointed," it is evident that "Christ" is the same as the "Anointed;" and likewise the same as "King," for kings in general were called the "anointed," as is evident from the historic and prophetic parts of the Word in many passages. As in David: The kings of the earth set themselves, and [the rulers] took counsel together, against Jehovah and against His Anointed (Ps. 2:2). Again: Now know I that Jehovah saveth His Anointed; He will answer Him from the heavens of His holiness, in the powers of the salvation of His right hand (Ps. 20:6). Again: Jehovah is their strength, and a stronghold of salvations to His Anointed (Ps. 28:8). In Samuel: Jehovah will give strength unto His King, and exalt the horn of His Anointed (1 Sam. 2:10). In these and many other passages the "Anointed" denotes the "King." In the original language the reading is "Messiah." In these prophetic utterances the Lord is treated of in the internal sense; and that He is the "King" is also plain from passages in the New Testament. As in Matthew: The governor asked Jesus, Art Thou the King of the Jews? Jesus said unto him, Thou sayest (Matt. 27:11). And in Luke: Pilate asked Jesus, saying, Art Thou the King of the Jews? And He answering him said, Thou sayest (Luke 23:3; Mark 15:2). And in John: They cried out, Hosanna, blessed is He that cometh in the name of the Lord, even the King of Israel (John 12:13). And again: Nathaniel said, Rabbi, Thou art the Son of God, Thou art the King of Israel (John 1:49).
Second: That "Messiah," "Anointed," and "King," are the same as the Divine truth, is evident from very many passages in the Word, and has been shown several times in the explications (as in n. 1672, 1728, 2015, 2069); and the Lord Himself so teaches in John: Pilate said unto Jesus, Art Thou not a king then? Jesus answered, Thou sayest that I am a King; for this was I born, and for this am come into the world, that I should bear witness unto the truth; everyone who is of the truth heareth My voice (John 18:37). It is evident from this that it is the Divine truth itself from which the Lord was called "King." That kings were anointed, and were therefore called the anointed, was because the oil with which they were anointed signified good (n. 886, 2832), denoting that the truth signified by a "king" was from good, consequently was the truth of good; and thus that the royal office with kings might represent the Lord as to the Divine truth which is from Divine good, and thus the Divine marriage of good in truth; while the priestly office represented the Divine marriage of truth in good. The latter is signified by "Jesus;" the former by "Christ."
Hence it is evident what is signified by the "Christs" in Matthew: See that no man seduce you; for many shall come in My name, saying, I am the Christ; and shall seduce many. Then if anyone shall say unto you, Lo here is the Christ, or there, believe it not; for there shall arise false Christs, and false prophets (Matt. 24:4-5, 23-24; Mark 13:21-22). Here by "false Christs" are signified truths not Divine, or falsities; and by "false prophets," those who teach them (n. 2534). And again: Be not ye called masters, for one is your Master, even Christ (Matt. 23:10); "Christ" denotes truth Divine. Hence it is evident what a Christian is, namely, one who is in truth from good.
From what has been said it may be seen what hidden things the Word has stored within it; which can by no means come to anyone's knowledge except from the internal sense. GENESIS 24 1. And Abraham being old was come into days; and Jehovah blessed Abraham in all things. 2. And Abraham said unto his servant, the elder of his house, who administered all that he had, Put I pray thy hand under my thigh. 3. And I will make thee swear by Jehovah the God of heaven and the God of the earth, that thou shalt not take a woman for my son of the daughters of the Canaanite, in the midst of whom I dwell; 4. But thou shalt go unto my land, and to my nativity; and take a woman for my son for Isaac. 5. And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land; bringing shall I bring back thy son unto the land whence thou camest out? 6. And Abraham said unto him, Beware that thou bring not back my son thither. 7. Jehovah the God of heaven, that took me from my father's house, and from the land of my nativity, and that spoke unto me, and that swear unto me, saying, Unto thy seed will I give this land, He shall send His angel before thee, and thou shalt take a woman for my son from thence. 8. And if the woman be not willing to follow thee, then thou shalt be clear from this mine oath; only thou shalt not bring back my son thither. 9. And the servant put his hand under the thigh of Abraham his lord, and sware to him concerning this word. 10. And the servant took ten camels, of the camels of his lord, and departed, and every good of his lord was in his hand; and he arose and went to Aram-naharaim, unto the city of Nahor. 11. And he made the camels kneel down, without the city, by the well of waters, about the time of evening, about the time the drawers go out. 12. And he said, O Jehovah God of my lord Abraham, cause to meet I pray before me this day; and do mercy with my lord Abraham. 13. Behold, I stand by the fountain of waters; and the daughters of the men of the city come out to draw waters. 14. And let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink, and she shall say, Drink, and I will give thy camels drink also, her hast Thou appointed for Thy servant Isaac; and thereby shall I know that Thou hast done mercy with my lord. 15. And it came to pass that scarcely had he done speaking, when behold Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder. 16. And the damsel was exceeding good to look upon, a virgin, neither had any man known her; and she went down to the fountain, and filled her pitcher, and came up. 17. And the servant ran to meet her, and said, Let me I pray sip a little water from thy pitcher. 18. And she said, Drink, my lord; and she hasted, and let down her pitcher upon her hand, and made him drink. 19. And she finished making him drink, and she said, I will draw for thy camels also, until they have done drinking. 20. And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw, and drew for all his camels. 21. And the man marveling at her, withheld himself, to know whether Jehovah had prospered his way or not. 22. And it came to pass when the camels had done drinking, that the man took a jewel of gold, of half a shekel weight, and two bracelets for her hands, ten of gold their weight. 23. And he said, Whose daughter art thou? Tell me I pray is there room in thy father's house for us to pass the night? 24. And she said unto him, I am the daughter of Bethuel the son of Milcah, whom she bare unto Nahor. 25. And she said unto him, We have both straw and much provender, also room to pass the night. 26. And the man bent himself, and bowed himself down to Jehovah. 27. And he said, Blessed be Jehovah the God of my lord Abraham, who hath not forsaken His mercy and His truth from my lord. I being in the way, Jehovah hath led me to the house of my lord's brethren. 28. And the damsel ran, and told her mother's house according to these words. 29. And Rebekah had a brother, and his name was Laban; and Laban ran out of doors unto the man, unto the fountain. 30. And it came to pass when he saw the jewel, and the bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spoke the man unto me, that he came unto the man; and behold he stood by the camels at the fountain. 31. And he said, Come thou blessed of Jehovah, wherefore standest thou without? For I have swept the house, and there is room for the camels. 32. And the man came into the house, and loosed the camels, and gave straw and provender for the camels, and water to wash his feet, and the feet of the men that were with him. 33. And there was set before him to eat; and he said, I will not eat until I have spoken my words. And he said, Speak. 34. And he said, I am Abraham's servant. 35. 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. 36. 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. 37. 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. 38. But thou shalt go unto my father's house, and to my family, and take a woman for my son. 39. And I said unto my lord, Peradventure the woman will not follow me. 40. 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. 41. 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. 42. 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; 43. 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; 44. 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. 45. I scarcely had done speaking in mine heart, when behold Rebekah came forth; and her pitcher on her shoulder; and she went down unto the fountain and drew; and I said unto her, Let me drink, I pray. 46. 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. 47. 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. 48. 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. 49. 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. 50. And Laban and Bethuel answered and said, The word hath gone forth from Jehovah; we cannot speak unto thee evil or good. 51. Behold Rebekah is before thee; take her, and go, and let her be the woman of thy lord's son, as Jehovah hath spoken. 52. And it came to pass that when Abraham's servant heard their words, he bowed himself down to the earth unto Jehovah. 53. 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. 54. 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. 55. And her brother and her mother said, Let the damsel abide with us days, at least ten; afterwards thou shalt go. 56. 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. 57. And they said, Let us call the damsel, and inquire at her mouth. 58. And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. 59. And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men. 60. 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. 61. And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man; and the servant took Rebekah, and went away. 62. And Isaac came from coming from Beer-lahai-roi; and he dwelt in the land of the south. 63. 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. 64. And Rebekah lifted up her eyes, and saw Isaac, and she alighted from off the camel. 65. And she said unto the servant, What man is this that walketh in the field to meet us? And the servant said, It is my lord. And she took a veil and covered herself. 66. And the servant told Isaac all the words that he had done. 67. And Isaac brought her into his mother Sarah's tent; and he took Rebekah, and she was to him for a woman, and he loved her; and Isaac was comforted after his mother.
THE CONTENTS In the internal sense there is described the whole process of the conjunction of truth with good in the Lord's Divine rational; in this chapter, the process of initiation which precedes conjunction. "Isaac" is the good of the rational; "Rebekah" here is truth to be initiated into good; "Laban" is the affection of good in the natural man.
In the internal sense the process of initiation is thus described: When the state was prepared, and all things had been reduced by the Lord into Divine celestial order, so that Divine truth might be conjoined with the Divine good of His rational, and this by the common way from the natural man, that is, from the memory-knowledges, knowledges, and doctrinal things therein, then by the Lord's Divine influx truths were called forth thence; were initiated into good in the rational; and were made Divine. Thus was the rational made Divine by the Lord in respect to truth as well as in respect to good.
From this chapter, and from those which follow, it may be seen what arcana are contained in the internal sense of the Word.
THE INTERNAL SENSE. Verse 1. And Abraham being old was come into days; and Jehovah blessed Abraham in all things. "Abraham being old was come into days" signifies when the state was at hand that the Lord's Human should be made Divine; "and Jehovah blessed Abraham in all things," signifies when all things were disposed by the Lord into Divine order.
Abraham being old was come into days. That this signifies when the state was at hand that the Lord's Human should be made Divine, is evident from the representation of Abraham, as being the Lord (see n. 1893, 1965, 1989, 2011, 2172, 2198, 2501, 2833, 2836, and many other places); and from the signification of "old," or of "old age," as being to put off what is human, and put on what is heavenly (see n. 1854, 2198); and when predicated of the Lord, as being to put on the Divine. The same is evident also from the signification of "day," as being state (see n. 23, 487, 488, 493, 893, 2788); and hence from the signification of "coming into days," as being when the state was at hand. Such things are signified by "old" and "coming into days," for the reason that the angels have no idea of old age, or of the advancing age which is meant by "coming into days;" but an idea of state in regard to the life in which they are; and therefore when mention is made in the Word of advancement in age, and of old age, the angels who are with man can have no other idea than of the state of life in which the persons are, and in which men are while passing through their ages even to the last; namely, that they thus successively put off what is human and put on what is heavenly. For human life, from infancy to old age, is nothing else than a progression from the world to heaven; and the last age, which is death, is the transition itself. Therefore burial is resurrection, because it is a complete putting off (see n. 2916, 2917). As the angels are in such an idea, nothing else can be signified by "coming into days" and by "old age" in the internal sense which is principally for angels and for men who are angelic minds.
And Jehovah blessed Abraham in all things. That this signifies when all things were disposed by the Lord into Divine order, or what is the same, when the Lord had disposed all things into Divine order, is evident from the fact that "Jehovah" is the Lord as to the Divine Itself (see n. 1343, 1736, 1815, 2004, 2005, 2018, 2025, 2921); and that in this case Abraham represents the Lord as to the Divine Human (n. 2833, 2836); and therefore when it is said that "Jehovah blessed Abraham in all things," in the internal sense is meant that the Lord from the Divine Itself in His Human disposed all things into Divine order; for to "bless," when said of the Lord's Human, signifies these things. For to "be blessed," when predicated of man, means to be enriched with spiritual and celestial good (see n. 981, 1096, 1420, 1422); and he is enriched with it when the things in him are disposed by the Lord into spiritual and celestial order, thus into the image and likeness of Divine order (n. 1475); the regeneration of man being nothing else. But what is meant when it is said that all things were disposed by the Lord into Divine order in His Human, is evident from what follows in this chapter, namely, that His Divine rational, represented by Isaac, which was conceived from the Divine Good represented by Abraham, and was born of the Divine Truth represented by Sarah, was now disposed into such Divine order that Divine truths from the Human itself could be conjoined with it. These are the arcana contained in this chapter in the internal sense, concerning which the angels have clear light from the Lord. For in the light of heaven these things are open as in clear day; whereas in the light of the world in which man is, scarcely anything is so, except something in an obscure manner with one who is regenerate, for he also is in some light of heaven.
Verse 2. And Abraham said unto his servant, the elder of his house, who administered all that he had, Put I pray thy hand under my thigh. "Abraham said unto his servant, the elder of his house," signifies the arrangement in order and influx of the Lord in His natural, which is "the servant, the elder of the house;" "who administered all that he had," signifies the offices of the natural man; "Put I pray thy hand under my thigh," signifies the pledging of it according to its power to the good of conjugial love.
Abraham said unto his servant, the elder of his house. That this signifies the arrangement in order and influx of the Lord in His natural, which is the "servant the elder of the house," is evident from the signification here of "saying" as being to command, because it is said to a servant; and as the subject here treated of is the disposition by the Divine of the things that are in the natural man; "to say" denotes to arrange in order and to flow in; for all that is done in the natural or external man is arranged in order by the rational or internal man, and is effected by influx. That the "servant the elder of the house" is the natural, or the natural man, is evident from the signification of "servant," as being that which is lower and which serves what is higher; or what is the same, that which is outer and serves what is inner (see n. 2541, 2567). All things that are of the natural man, such as memory-knowledges of whatever kind, are nothing but things of service; for they serve the rational by enabling it to think equitably and will justly. That the "elder of the house" is the natural man, may be seen from what follows.
Who administered all that he had. That this signifies the offices of the natural man is evident from the signification of "administering," and indeed of "administering all things," as being to discharge offices or duties. (That the natural man in respect to the rational, or what is the same, the external man in respect to the internal, is like the administrator in a house, may be seen above, n. 1795.) All things that are in man are as one household (that is, as one family) in this respect, that there is one who fills the office of master of the house, and others who fill that of servants. The rational mind itself is that which disposes all things as master of the house, and arranges them in order by influx into the natural mind; but it is the natural mind that ministers and is the administrator. [2] As the natural mind is distinct from the rational mind and is in a degree below it, and as it also acts as if from what is its own, it is called relatively a "servant the elder of the house," and it is said to administer all the things in itself that belong to it. That the natural mind is distinct from the rational, and is in a lower degree, and is as if in what is its own, may be seen from the things within it, and from its offices. The things which are therein are all memory-knowledges, thus also all knowledges of every kind whatever; in a word, they are all things in both general and particular that belong to the outer or corporeal memory (concerning which see n. 2471, 2480). To this mind also belongs all the imaginative faculty, which is the interior sensuous with man, and which is in the greatest vigor with children; and in the first age of adolescence; to the same mind belong also all natural affections that man has in common with brute animals; all of which shows what its offices are. [3] But the rational mind is more internal. The knowledges in it are not open before man, but while he lives in the body are imperceptible; for they are all things in both general and particular that belong to the interior memory (concerning which see n. 2470-2474, 2489, 2490). To this mind also belongs all the thinking faculty that is perceptive of what is equitable and just, and of what is true and good; also all spiritual affections, which are properly human, and by which man is distinguished from the brute animals. From these things this mind flows into the natural mind, and excites the things that are therein, and views them with a kind of sight, and in this manner judges and forms conclusions. That these two minds are distinct is clearly evident from the fact that with many persons the natural mind bears rule over the rational mind; or what is the same, the external man over the internal man; and that it does not bear rule but serves with those only who are in the good of charity, that is, who suffer themselves to be led by the Lord.
Put I pray thy hand under my thigh. That this signifies pledging it according to its power to the good of conjugial love, is evident from the signification of "hand," as being power (see n. 878); and from the signification of "thigh," as being the good of conjugial love, concerning which in what follows. That it is pledging to the extent of its power, is evident from the fact that they who were pledged to anything that related to conjugial love, by an ancient rite placed the hand under the thigh of him to whom they were being pledged, and in this manner they were put under oath by him; and this for the reason that the "thigh" signified conjugial love, and the "hand" power, or so far as was possible; for all the parts of the human body correspond to spiritual and celestial things in the Grand Man which is heaven, as was shown above (n. 2996, 2998); and as will be shown more fully, of the Lord's Divine mercy hereafter. The thighs themselves together with the loins, correspond to conjugial love. These things were well known to the men of the most ancient times; and therefore they had a number of rites based on this correspondence, of which one was that they placed the hands under the thigh when they were pledged to any good of conjugial love. The knowledge of such things, which was in highest esteem among the ancients, and was one of the chief things of their knowledge and intelligence, is at this day wholly lost; so completely that it is not even known that there is any correspondence; and some may therefore wonder that such things are signified by the rite here described. The rite is mentioned in the present case because the betrothing of Isaac to some one of the family of Abraham is treated of, and the discharge of the duty was intrusted to the elder servant. [2] That as before said the "thigh" from correspondence signifies conjugial love, may also be seen from other passages in the Word; as from the process enjoined when a woman was accused by her husband of adultery. In Moses: The priest shall cause the woman to swear with the oath of cursing; and the priest shall say unto the woman, Jehovah make thee a curse and an oath in the midst of thy people, when Jehovah doth make thy thigh to fall away, and thy belly to swell. And when he hath given her the water to drink, then it shall come to pass, if she be defiled, and hath trespassed a trespass against her husband, that the waters that are accursed shall enter into her and become bitterness, and her belly shall swell, and her thigh shall fall away, and the woman shall be a curse among her people (Num. 5:21, 27). That the "thigh should fall away," signified evil relating to conjugial love, that is, it signified adultery. The other particulars mentioned in the same process signify each of them some special thing belonging to the subject, so that there is not the least thing that does not involve something, however surprising this may seem to a man who reads the Word without any idea of its sanctity. Because of the signification of the "thigh" as being the good of conjugial love, mention is sometimes made of "coming forth from the thigh"-as is said of Jacob: Be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come forth from thy thighs (Gen. 35:11). And in another place: Every soul that came with Jacob into Egypt, that came forth from his thigh (Gen. 46:26; Exod. 1:5). And of Gideon: Gideon had seventy sons that came forth from his thigh (Judges 8:30). [3] And as the "thighs" and the "loins" signify the things belonging to conjugial love, they also signify the things of love and charity, for the reason that conjugial love is the fundamental love of all loves (see n. 686, 2733, 2737-2739); for all loves are from the same origin, that is, from the heavenly marriage, which is that of good and truth (see n. 2727-2759). That the "thigh" signifies the good of celestial love and the good of spiritual love, is evident from the following passages. In John: He that sat on the white horse had upon His vesture and upon His thigh a name written: King of kings, and Lord of lords (Rev. 19:16). That He who sat on the white horse is the Word, thus the Lord who is the Word, may be seen above (n. 2760-2762); also that "vesture" is the Divine truth (n. 2576); therefore He is called "King of kings" (n. 3009). Hence it is plain what the "thigh" is, namely, the Divine good which is of His love; from which He is also called "Lord of lords" (n. 3004-3011). And because this is the Lord's quality, it is said that He "had thereon a name written;" for "name" signifies quality (n. 1896, 2009, 2724, 3006). [4] In David: Gird Thy sword upon Thy thigh, O Mighty One, in Thy glory and honor (Ps. 45:3); speaking of the Lord; where "sword" denotes truth combating (n. 2799); and "thigh" the good of love; to "gird the sword upon the thigh" signifies that the truth from which He would fight would be from the good of love. In Isaiah: Righteousness shall be the girdle of His loins, and truth the girdle of His thighs (Isa. 11:5); speaking here too of the Lord; and because "righteousness" is predicated of the good of love (n. 2235), it is called the girdle of the loins;" and because truth is from good, it is called the "girdle of the thighs;" thus "loins" are predicated of the love of good, and "thighs" of the love of truth. [5] In the same: None shall be weary nor stumble in Him, He shall not slumber nor sleep, neither is the girdle of His thighs loosed, nor the latchet of His shoes broken off (Isa. 5:27). This again is said of the Lord, and the "girdle of His thighs" denotes the love of truth, as before. In Jeremiah: Jehovah said unto Jeremiah that he should buy a linen girdle and put it on his loins, but should not pass it through water; and that he should go to the Euphrates and hide it in a hole of the rock; and having done this, when he went and took it from the place, it was marred (Jer. 13:1-6). The "linen girdle" denotes truth, and "putting it on the loins" was a representative that truth was from good. Everyone can see that these are representatives, and their signification cannot be known except from correspondences, concerning which of the Lord's Divine mercy something will be said at the end of certain chapters. [6] So too with the signification of the things seen by Ezekiel, by Daniel, and by Nebuchadnezzar. As in Ezekiel: Above the expanse that was over the heads of the cherubim was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man above upon it. And I saw as the appearance of a burning coal, as the appearance of fire within it round about; from the appearance of his loins and upward, and from the appearance of his loins and downward, I saw as it were the appearance of fire, and there was brightness round about Him; as the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about, so was the appearance of the likeness of the glory of Jehovah (Ezek. 1:26-28). That this was representative of the Lord and of His kingdom is evident; and that the appearance of the loins upward and the appearance of the loins downward has reference to His love, is evident from the signification of "fire," as being love (n. 934); and from the signification of "brightness" and a "rainbow" as being the derivative wisdom and intelligence (n. 1042, 1043, 1053). [7] Concerning Daniel it is said: A man appeared to him clothed in linen, whose loins were girded with pure gold of Uphaz; his body also was like the tharshish stone, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and feet like the shining of burnished brass (Dan. 10:5-6). What is signified by these particulars-by "loins," "body," "face," "eyes," "arms," and "feet"-can appear to no one except from representations and their correspondences. From these it is evident that the Lord's celestial kingdom is thus represented, in which the "loins" are Divine love; and the "gold of Uphaz" with which these were girded, is the good of wisdom which is from love (n. 113, 1551, 1552). [8] Concerning what was seen by Nebuchadnezzar we read in Daniel: The head of the statue was good gold; its breast and its arms were silver; its belly and thighs were brass; the feet were part iron and part clay (Dan. 2:32-33). By that statue were represented the successive states of the church; by the "head which was gold," the first state, which was celestial, because it was a state of love to the Lord; by the "breast and arms which were silver," the second state, which was spiritual, as it was a state of charity toward the neighbor; by the "belly and thighs which were brass," the third state, which was a state of natural good (for this is "brass," n. 425, 1551). Natural good is of love or charity toward the neighbor in a degree below spiritual good. By the "feet which were iron and clay" is meant the fourth state, which was one of natural truth (which is "iron," n. 425, 426); and also of no coherence with good (which is "clay"). From all these things it may be seen what is signified by the "thighs" and the "loins," namely, in the chief place conjugial love, and from this all genuine love, as is evident from the passages quoted, and likewise from others (Gen. 32:25, 32; Isa. 20:2-4; Nahum 2:1; Ps. 69:23; Exod. 12:11; Luke 12:35, 36). In the opposite sense also are signified the opposite loves, which are the loves of self and of the world (see 1 Kings 2:5; Isa. 32:10, 11; Jer. 30:6; 48:37; Ezek. 29:7; Amos 8:10).
Verses 3, 4. And I will make thee swear by Jehovah the God of heaven and the God of the earth, that thou shalt not take a woman for my son of the daughters of the Canaanite, in the midst of whom I dwell; but thou shalt go unto my land, and to my nativity; and take a woman for my son for Isaac. "And I will make thee swear by Jehovah the God of heaven and the God of the earth," signifies a most holy pledging to the Divine which is in the highest and in that which is therefrom; "that thou shalt not take a woman for my son of the daughters of the Canaanite," signifies that the Divine rational was not to be conjoined with any affection disagreeing with truth; "in the midst of whom I dwell," signifies the discordant things in the maternal human, that encompass; "but thou shalt go unto my land, and to my nativity," signifies to the Divine celestial and spiritual things which the Lord had acquired to Himself; "and take a woman for my son for Isaac," signifies that thence was the affection of truth which should be conjoined with the affection of good of the rational.
I will make thee swear by Jehovah the God of heaven and the God of the earth. That this signifies a most holy pledging to the Divine which is in the highest and in that which is therefrom, is evident from the signification of "causing to swear," as being to pledge by oath; for to cause to swear is nothing else than to pledge; and this is most holy when it is by Jehovah the God of heaven and the God of the earth, that is, to the Divine which is above and which is beneath, or what is the same, to the Divine which is in the highest and in that which is therefrom. "Jehovah the God of heaven," being said of the Lord, denotes Jehovah Himself who is called the Father, from whom He was conceived, thus who was His Divine Essence; for the conception itself gave the veriest essence from which He was. "Jehovah the God of the earth" in this case means Jehovah who is called the Son, thus His Human essence; this came forth from the Divine essence when the Lord made it also Divine. Thus by "Jehovah the God of heaven" is signified the Divine that is in the highest; and by "Jehovah the God of the earth" is signified the Divine that is in that which is therefrom. But the Lord is called "Jehovah the God of heaven" from His Divine that is in the heavens; and He is called the "God of the earth" from His Divine that is on earth. The Divine in the heavens is also that which is with man in his internals; but the Divine on earth is that which is in his externals; for the internals of man are his heaven, because by them he is conjoined with the angels; but his externals are his earth, for by them he is conjoined with men (n. 82, 913, 1411, 1733). When a man is regenerate, the internals flow into the externals, and the externals are from the internals. Hence also it may be known what the internals of the church are, and what its externals.
That thou shalt not take a woman for my son of the daughters of the Canaanite. That this signifies that the Divine rational was not to be conjoined with any affection disagreeing with truth, is evident from the signification of "taking a woman," as being to be conjoined by a covenant of marriage; from the signification of "my son," namely Isaac, as being the Lord's Divine rational (see n. 1893, 2066, 2083, 2630); from the signification of "daughters," as being affections (see n. 489-491, 568, 2362); and from the signification of the "Canaanite," as being evil (see n. 1444, 1573, 1574); from which it is that the "daughters of the Canaanite" are affections that do not agree with truth. The subject here treated of is the Divine truth that was to be adjoined to the Divine good of the Lord's rational, as may be seen from the Contents (n. 3013). By the "woman" who was to be associated by a covenant of marriage, is meant that truth itself, which was to be called forth from the natural man by the common way; by "my son" is meant the Lord's rational in respect to good, to which it was to be adjoined or associated; hence it may be known that by "not taking a woman from the daughters of the Canaanite," is signified that this rational was not to be conjoined with any affection that disagreed with truth. All conjunction of truth with good is effected by means of affection; for no truth can possibly enter into man's rational and be conjoined there, except by means of affection; for in affection is the good of love, which alone conjoins (n. 1895); as may also be known to anyone who reflects. [2] That the "daughters of the Canaanite" signify affections which disagree with truth, that is, affections of what is false, is evident from the signification of "daughters;" for daughters are mentioned in many passages of the Word, and everyone can see that daughters are not there meant, as where it is said, the "daughter of Zion," the "daughter of Jerusalem," the "daughter of Tarshish," the "daughter of My people." That by these are signified affections of good and of truth, has been shown in passages quoted above. And because they are affections of good and of truth, they are also churches, for churches are churches from these affections. Thus by the "daughter of Zion" is signified the celestial church, and this from the affection of good; but by the "daughter of Jerusalem" is signified the spiritual church, from the affection of truth (n. 2362); this is also signified by the "daughter of My people" (Isa. 22:4; Jer. 6:14, 26; 8:19, 21-22; 14:17; Lam. 2:11; 4:6; Ezek. 13:17). [3] From this it is evident what is signified by the "daughters" of the nations; as by the "daughters of the Philistines," the "daughters of Egypt," the "daughters of Tyre and of Zidon," the "daughters of Edom," the "daughters of Moab," the "daughters of the Chaldeans" and "of Babel," and the "daughters of Sodom," namely, the affections of evil and falsity from which were their religious systems, and thus the religious systems themselves. That such is the signification of "daughters," may be seen from the passages that follow. In Ezekiel: The daughters of the nations shall lament for Egypt. Wail for the multitude of Egypt, and cause her to go down, her and the daughters of the famous nations, unto the earth of the regions below, with them that go down into the pit (Ezek. 32:16, 18). The "daughters of the famous nations" denote the affections of evil. In Samuel: Tell it not in Gath, publish it not in the streets of Ashkelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph (2 Sam. 1:20). In Ezekiel: Thou hast committed whoredom with the sons of Egypt; I have delivered thee unto the will of them that hate thee, the daughters of the Philistines, before thy wickedness was discovered, as at the time of the reproach of the daughters of Syria, and of all that are round about her, the daughters of the Philistines which do despite unto thee round about (Ezek. 16:26-27, 57). That daughters are not meant here, anyone can see; but the religiosities of such as are signified by the Philistines, which are of such a kind that they talk much about faith and lead no life of faith (see n. 1197, 1198); for this reason they are also called the "uncircumcised," that is, those who are devoid of charity. [4] In Jeremiah: Go up into Gilead, and take balm, O virgin daughter of Egypt. O thou daughter that dwellest in Egypt, make thee vessels of exile. The daughter of Egypt shall be put to shame, she is delivered into the hand of the people of the north (Jer. 46:11, 19, 24). The "daughter of Egypt" denotes the affection of reasoning from memory-knowledges concerning the truths of faith, as to whether they be so; thus she denotes the kind of religion that arises from this, which is such that nothing is believed except that which is comprehended by the senses, and thus nothing of the truth of faith (see n. 215, 232, 233, 1164, 1165, 1186, 1385, 2196, 2203, 2209, 2568, 2588). [5] In Isaiah: He said, Thou shalt no more exult, O thou oppressed daughter of Zidon (Isa. 23:12). And in David: The daughter of Tyre with a gift, the rich among the people shall entreat thy faces (Ps. 45:12). What is meant by the "daughter of Zidon" and the "daughter of Tyre," is evident from the signification of Zidon and of Tyre (see n. 1201). In Jeremiah: Rejoice and be glad O daughter of Edom. Thine iniquity is consummated, O daughter of Zion. He will no more cause thee to migrate; thine iniquity shall be visited, O daughter of Edom (Lam. 4:21-22). In Isaiah: As a wandering bird, a nest sent forth, shall the daughters of Moab be (Isa. 16:2). Again: Come down and sit in the dust, O virgin daughter of Babel; sit on the earth, without a throne, O daughter of the Chaldeans. Sit thou silent, and enter into darkness, O daughter of the Chaldeans, for thou shalt no more be called the lady of kingdoms (Isa. 47:1, 5). In Jeremiah: A people cometh from the north set in array as a man to the battle, against thee, O daughter of Babel (Jer. 50:41-42). The daughter of Babel is like a threshing-floor, it is time to thresh her (Jer. 51:33). In Zechariah: Alas O Zion, escape, thou that dwellest with the daughter of Babel (Zech. 2:7). In David: The daughter of Babel is laid waste (Ps. 137:8). In Ezekiel: Thy sisters, Sodom and her daughters, shall return to their ancient estate, and Samaria and her daughters shall return to their ancient estate (Ezek. 16:55). [6] Anyone can see that in these passages by "daughters" are not meant daughters, but affections that disagree with truth, and thus religiosities that come from this source; but what these religiosities are, is evident from the signification of the peoples named-as Edom, Moab, the Chaldeans, Babel, Sodom, and Samaria, which have been treated of in many places in the explications of the foregoing chapters of Genesis. Hence now it is evident what is here meant by the "daughters of the Canaanite." [7] That the Israelites were not to contract marriages with the daughters of the Canaanites, also had regard to the spiritual laws that good and falsity, and evil and truth are not to be joined together; for thence comes profanation. The prohibition was also representative of the matter concerning which we read in Deuteronomy 7:3; and in Malachi: Judah hath profaned the holiness of Jehovah, in that he hath loved and hath married the daughter of a strange god (Mal. 2:11).
In the midst of whom I dwell. That this signifies things discordant in the maternal human which encompass, is evident from the signification of "dwelling in the midst," here of the Canaanite, as referring to the things that are round about, or that encompass; and that these are in disagreement with truth is evident from what was said above respecting the signification of the "daughters of the Canaanite." That these are the things which the Lord received hereditarily from the mother, and which He afterwards expelled when He made His Human Divine, is evident from what has been said and shown before on the same subject (see n. 1414, 1444, 1573, 2159, 2574, 2649).
But thou shalt go unto my land and to my nativity. That this signifies to the Divine celestial and spiritual things which the Lord acquired to Himself, is evident from the signification of "land," as being the celestial of love (see n. 1413, 1607); and from the signification of "nativity," as being the spiritual of love (see n. 1145, 1255); here Divine celestial and spiritual things, because the Lord is treated of; and that He acquired these to Himself by His own power, may be seen above (n. 1815, 1921, 2025, 2026, 2083, 2500).
And take a woman for my son for Isaac. That this signifies that thence was the affection of truth that was to be conjoined with the affection of good of the rational, is evident from what was said above (n. 3024).
Verses 5, 6. And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land; bringing shall I bring back thy son unto the land whence thou camest out? And Abraham said unto him, Beware thou that thou bring not back my son thither. "The servant said unto him," signifies the Lord's perception concerning the natural man; "Peradventure the woman will not be willing to follow me unto this land," signifies a doubt of the natural man concerning that affection as to whether it was separable; "bringing shall I bring back thy son unto the land whence thou camest out?" signifies a question whether it could nevertheless be conjoined with the Divine good of the rational; "Abraham said unto him," signifies the Lord's perception from the Divine; "Beware thou that thou bring not back my son thither," signifies that it could by no means be conjoined.
The servant said unto him. That this signifies the Lord's perception concerning the natural man, is evident from the signification of "saying," as being to perceive (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2506, 2515, 2552); and from the signification here of "servant," as being the natural man (see n. 3019, 3020). Whatever is done in the natural man, and what the quality of the natural man is, is perceived in the rational; for that which is lower in man is perceived by that which is higher (see n. 2654). Hence it is that by "the servant said unto him" is signified the Lord's perception concerning the natural man.
Peradventure the woman will not be willing to follow me unto this land. That this signifies a doubt of the natural man concerning that affection, as to whether it was separable, is evident from the signification of "woman," as being truth, here from the natural, which was to be conjoined with the Divine good of the rational. And as all conjunction is effected by means of affection (as was said above, n. 3024), so by "woman" is signified the affection of that truth: and also from the signification of "going after" or "following me unto this land," as being to be separated from the natural and conjoined with the rational; for "land" here as above (n. 3026) is the good of love that is of the rational. That there is doubt is seen from its being said, "Peradventure she be not willing." [2] From what has been said above, it is evident what is involved in these words, and in what follows to verse 8, and further; and in order that these things may be better understood, we may say a few words more. The genuine rational is from good, but comes forth [existit] from truth. Good flows in by an internal way; but truth by an external way. Good thus conjoins itself with truth in the rational, and they cause the rational to be. Unless the good therein is conjoined with truth, there is no rational; although there appears to be, because the man can reason (n. 1944). This is the common way in which the rational is formed with man. [3] As the Lord was born like another man, and as it was His will to be instructed like another man, so did He will to make His rational Divine in a similar way, namely, as to good by influx from His Divine by the internal way, and as to truth by influx through the external way. When therefore the rational as to good had been so far formed as to be in a state for receiving truth (which is meant by the words in the beginning of this chapter, "Abraham being old was come into days, and Jehovah blessed Abraham in all things," by which is signified when the state was at hand that the Lord's Human should be made Divine, and when all things should be disposed into Divine order, as may be seen above, n. 3016, 3017), there next follows that truth is to be conjoined with the good of the rational, and this, as before said, by the common way, that is, by means of memory-knowledges and knowledges from the natural man. [4] The good itself of the rational, which is formed by the internal way, is the very ground; but truth is the seed which is to be sown in this ground. The genuine rational is never born in any other way. In order that it might come forth with the Lord in the same way, and be made Divine by His own power, the Lord came into the world, and it was His will to be born as are other men. Otherwise He might have assumed a human without birth, as was frequently done in ancient times when He appeared to men. [5] These are the things contained in this chapter, namely, how truth, called forth from the natural man, was to be conjoined with the good of the rational; and as the good there was Divine, how the truth there should also be made Divine. To man these things (especially to one who does not know that the rational is something distinct from the natural, and who therefore does not know that the rational is formed successively, and this by knowledges) are very obscure, so that they are not understood; but still they are among things easily understood by those who have any knowledge concerning the rational and the natural man, and who are in enlightenment. The angels see them all as in clear day. [6] Some idea of them may be obtained from what has been said and shown above, namely: That the rational as to truth is formed by influx into memory-knowledges and knowledges (n. 1495, 1563, 1900, 1964): That it is not born from these two kinds of knowledges, but from the affection of them (n. 1895, 1900): That these two kinds of knowledges are only vessels for good (n. 1469, 1496): That empty memory-knowledges must be destroyed (n. 1489, 1492, 1499, 1500): That in the rational, the affection of good is as a soul in the affection of truth (n. 2072): What is the affection of rational truth, and of the truth of mere memory (n. 2503): That by knowledges the external man is conjoined with the internal, that is, the rational man with the natural, when knowledges are being implanted in things celestial, which are those of love and charity (n. 1450, 1451, 1453, 1616).
Bringing shall I bring back thy son unto the land whence thou camest out? That this signifies a question whether it could nevertheless be conjoined with the Divine good of the rational, is evident from what was said above concerning Abraham, and concerning the land whence he came forth (see n. 1353, 1356, 1992, 2559); from which it is evident that the land whence Abram came was Syria, where was the second Ancient Church, called the Hebrew Church from Eber by whom it was established (n. 1238, 1241, 1327, 1343). But about the time of Abraham this church also fell away from the truth, and some of its households to such an extent that they were wholly ignorant of Jehovah, and worshiped other gods. This is the "land" here meant, and concerning which the servant asked Abraham whether he should bring back his son to the land whence he came out; and it is from this that by the "land" is here signified an affection which does not agree with truth. And because this is its meaning, by bringing back the son, or what is the same, by his marrying a woman there, and remaining there with her, is signified to conjoin an affection that does not agree with truth, with the Divine good of the rational. But that this could not be done is declared by Abraham's answer, the consideration of which now follows.
Abraham said unto him. That this signifies the Lord's perception from the Divine, is evident from the signification of "saying," as being to perceive (see n. 3029); and from the representation of Abraham, as being the Lord as to the Divine Human, from which comes this perception.
Beware thou that thou bring not back my son thither. That this signifies that it could by no means be conjoined, is evident from what was said above (n. 3031), where it was explained what is signified in the internal sense by bringing back his son to the land from which Abraham went forth. That an affection which does not agree with truth cannot be conjoined with the good of the rational, is evident from what has been said above concerning the conjunction of good and truth, or what is the same, concerning the heavenly marriage (see n. 2173, 2507, 2727-2759). (That on this account the ancients instituted a marriage between the affection of good and the affection of truth, may be seen above, n. 1904; also that falsity cannot possibly be conjoined with good, or truth with evil, because they are of a contrary nature, n. 2388, 2429, 2531; and that good is insinuated into the knowledges of truth as its own recipient vessels, and that thus conjunction is effected, n. 1469, 1496, 1832, 1900, 1950, 2063, 2189, 2261, 2269, 2428, 2434, 2697.) [2] That there can be no conjunction of falsity with good, or of truth with evil, but only of falsity with evil, and of truth with good, it has been given me to perceive to the life; and I have perceived that the case is as follows: When a man has the affection of good, that is, when he wills good from the heart, then whenever anything is to be thought of that is to be willed and done, his good willing flows into his thinking, and there it applies itself to the knowledges which are there, and joins itself with them as its recipient vessels, and by this conjunction impels him so to think, to will, and to act. It is as it were an ingrafting of good in truths or in the knowledges of truth. But when a man has not the affection of good, but the affection of evil, that is, then he wills evil (as when he believes all to be good that is for himself, so that he may become great and may be rich, thus possess honor and wealth, and this is his end), then when anything is to be thought of that is to be willed and done, his willing equally flows into his thinking, and there excites knowledges which appear in the semblance of truth; and so it impels the man to think, to will, and to do; and this by a wrong application of knowledges, and by looking upon certain general truths which he has drawn from the sense of the letter of the Word or from other knowledge as being applicable in every sense: it is in this way that evil is coupled with falsity, for in this case the truth which is therein is deprived of all the essence of truth. [3] In the other life such persons (however much in this life they may have seemed to be more highly instructed than others) are more stupid than others and so far as they are in the persuasion that they are in truth, they induce thick darkness on others. Such have at times been with me; but they were not susceptible of any affection of good from truth, howsoever the truths were recalled to their mind which they had known in the life of the body; for evil was with them, with which truths could not be conjoined. Neither can such persons be in the company of the good; but if there is anything of natural good with them, they are vastated even till they know nothing of truth; and then there is insinuated into the remaining good something of truth, as much as the little remaining good can receive. But they who have been in the affection of good from the heart, are able to receive all truth in accordance with the amount and the quality of the good that has been with them.
Verse 7. Jehovah the God of heaven, that took me from my father's house, and from the land of my nativity, and that spoke unto me, and that sware unto me, saying, Unto thy seed will I give this land, He shall send His angel before thee, and thou shalt take a woman for my son from thence. "Jehovah the God of heaven," signifies the Lord's Divine Itself; "that took me from my father's house, and from the land of my nativity," signifies by virtue of which it was that the Lord freed Himself from the things of the mother as to evils and falsities; "and that spoke unto me, and that sware unto me, saying," signifies by virtue of which was His Divine willing and understanding; "Unto thy seed will I give this land," signifies the Divine truth pertaining to the Lord's Human; "He shall send His angel before thee," signifies the Divine providence; "and thou shalt take a woman for my son from thence," signifies that the affection of truth was indeed thence, but from a new source.
Jehovah the God of heaven. That this signifies the Lord's Divine Itself, is evident from what was said above (n. 3023), namely, that "Jehovah the God of heaven," is the Lord's Divine Itself; for by "Jehovah," so often named in the Word of the Old Testament, is meant the Lord alone; for all things therein in general and particular treat of Him in the internal sense; and all and each of the rites of the church represented Him (see n. 1736, 2921); and that the men of the most ancient times, who were of the celestial church, understood by Jehovah no other than the Lord (n. 1343). In the sense of the letter here and elsewhere the appearance is that another, who is higher, is meant by "Jehovah;" but the sense of the letter is such as to separate what the internal sense unites; and this for the reason that the man who is to be instructed from the sense of the letter cannot have an idea of a one, unless he first has an idea of more than one; for a one with man is formed from many; or what is the same, from successive things is formed that which is simultaneous. There are many things in the Lord, and all are Jehovah. This is the reason why the sense of the letter makes a distinction, while heaven by no means does so; but acknowledges one God in a simple idea, and no other than the Lord.
That took me from my father's house, and from the land of my nativity. That this signifies by virtue of which it was that the Lord freed Himself from the things of the mother as to evils and falsities, is evident from the signification here of the "father's house" and of the "land of nativity," as being the maternal, or that which was hereditary from the mother, from which came the evil and falsity against which the Lord fought, and which He expelled, and thus made His Human Divine by His own power. (See what was said above, n. 3031, concerning the house and the land from which Abram came; also what was said concerning the Lord's heredity: That from Jehovah there was what was Divine, and from the mother what was evil (n. 1414, 1444): That He fought against the evil inherited from the mother; but that He had no actual evil (n. 1444, 1573): That the Lord put off all that was inherited from the mother, so that at length He was not her son (n. 2159, 2574, 2649): This heredity from the mother is what is signified in the internal sense by the "father's house" and the "land of nativity;" by the "father's house," the maternal heredity as to evil; and by the "land of nativity," the maternal heredity as to falsities; for where evil is, there are falsities, for they are conjoined with each other: These He expelled by His own power (n. 1616, 1813, 1921, 2025, 2026, 2083, 2523).
And that spoke unto me, and that sware unto me, saying. That this signifies by virtue of which was the Lord's Divine willing and understanding, is evident from the signification of "speaking," as being to perceive (see n. 3029), and to will (see n. 2626); and from the signification of "swearing," as being confirmation from the Divine, and as being predicated of truths, which belong to the understanding (n. 2842). When it is said concerning Jehovah that He "speaks," in the internal sense it is meant that He wills; for whatever Jehovah speaks, He wills; and when it is said concerning Jehovah that He "swears," it is meant in the internal sense that He understands it to be true; thus by "swearing," when predicated of Jehovah, is signified understanding, as may also be seen from the passages adduced from the Word (n. 2842).
Unto thy seed will I give this land. That this signifies the Divine truth pertaining to the Lord's Human, is evident from the signification of "seed," as being the faith of charity, and also those who are in the faith of charity (see n. 1025, 1447, 1610, 2848); and because all the good and truth of faith is from the Lord, it is the Divine truth itself that is meant by "seed" in the supreme sense: and also from the signification of "this land," namely, Canaan, as being heaven, or the Lord's kingdom (see n. 1413, 1437, 1607); and because it is heaven, or the Lord's kingdom, it is the Lord's Divine Human itself that is meant in the supreme sense by the "land of Canaan;" for the Divine Itself cannot flow into heaven except through the Lord's Divine Human; which also the Lord showed plainly in Matthew: All things are delivered unto Me of My Father; and no one knoweth the Son but the Father, neither knoweth anyone the Father but the Son, and he to whom the Son willeth to reveal Him (Matt. 11:27). And in John: No man hath seen God at any time; the Only-begotten Son, who is in the bosom of the Father, He hath declared Him (John 1:18). The "Son" is the Lord's Divine Human. He who believes that any other Father than the Lord is adored in heaven is much mistaken.
He shall send His angel before thee. That this signifies the Divine providence, is evident from the signification of "angel" in the Word, as being the Lord; but what of the Lord is meant, appears from the series (see n. 1925); and that the Divine providence is meant here is evident. That the Lord is meant by "angels" in the Word, is because all that was spoken in the Word by the prophets and others under the dictation of angels, is from the Lord, that is, belongs to the Lord Himself. The angels in heaven also acknowledge and perceive that nothing of good and truth is from themselves, but all from the Lord; and this so fully that they are averse to all things that induce any other idea. Hence it is that by "angels," that is, by good angels, is meant the Lord; but what of His, becomes apparent from the series, or connection.
And thou shalt take a woman for my son from thence. That this signifies that the affection of truth was indeed thence, but from a new source, is evident from the signification of a "woman," as being the affection of truth (concerning which see above); for by Rebekah, of whom this chapter treats, is represented the Divine truth that was to be conjoined with the Divine good of the rational, which is "Isaac." That the affection of truth is thence, that is, from what is signified by the "house of the father" and the "land of nativity," but from a new source, cannot as yet be explained, but it is treated of in many things that follow. I may however briefly state that all the affection of truth in the natural man comes forth by an influx from the affection of good out of the rational, or through the rational from the Divine; the affection of truth which through this influx comes forth in the natural man is not in the beginning the affection of genuine truth; for genuine truth comes by successive steps, and is also by successive steps substituted in place of former things that were not in themselves truths, but only means leading to genuine truth. From these few words it may be seen what is meant by its being said that the affection of truth is indeed therefrom, but from a new source.
Verses 8, 9. And if the woman be not willing to follow thee, then thou shalt be clear from this mine oath; only thou shalt not bring back my son thither. And the servant put his hand under the thigh of Abraham his lord, and sware to him concerning this word. "If the woman be not willing to follow thee," signifies here as before, if the affection of truth should not be separated; "then thou shalt be clear from this mine oath." signifies the freedom belonging to the natural man; "only thou shalt not bring back my son thither," signifies here as before that from thence there could be no conjunction. "And the servant put his hand under the thigh of Abraham his lord," signifies here as before the pledging of the natural man, according to power, to the good of conjugial love; "and sware to him concerning this word," signifies a sacred obligation.
If the woman be not willing to follow thee. That this signifies, if the affection of truth should not be separated, is evident from the signification of a "woman," as being the affection of truth; and from the signification of "going after," or "following thee to this land," as being to be separated from the natural, and conjoined with the rational (as shown above, n. 3030, where are the same words).
Then thou shalt be clear from this mine oath. That this signifies the freedom belonging to the natural man, is evident from the signification of the "servant" of whom these things are said, as being the natural man (n. 3019); and from the signification of "being clear if the woman is not willing to follow," as being in the proximate sense, that he would be under no pledge if the affection of truth should not be separated. That these words involve the freedom belonging to the natural man, is evident; for the affection of truth here treated of, and the separation also, are predicated in the internal sense of the natural man; in the historical sense there is another connection, but in the internal sense it is such as has been stated. [2] Concerning man's freedom, see what was said and shown above (n. 892, 905, 1937, 1947, 2744, 2870-2893) from which it is evident how the case is with freedom. Freedom is predicated of the natural man, but not in the same way of the rational; for good flows through the rational into the natural in heavenly freedom from the Lord. The natural man is that which is to receive this good; and in order that it may receive it, and may thus be conjoined with the heavenly freedom which flows in through the rational, the natural is left in freedom. For freedom is of love or affection; and unless the natural man receives the affection of truth from the inflowing affection of good, it cannot possibly be conjoined with the rational. Such is the case with man; and that he is reformed of the Lord through freedom may be seen (n. 1937, 1947, 2876-2878, 2881). [3] In regard to the Lord, He likewise left the natural in freedom when He made His rational Divine as to truth; that is, when He adjoined Divine truth to the Divine good of the rational; for it was His will to make His Human Divine in the usual manner, that is, in the way in which man is reformed and regenerated. The reformation and regeneration of man is therefore itself a kind of image; by reformation and regeneration also a man is made new, and hence is said to be born anew and created new; and insofar as he is reformed, insofar he has as it were what is Divine in him. But there is this difference, that the Lord made Himself Divine from His own power, while man cannot do the least thing from his own power, but only from the Lord. It is said "as it were what is Divine," because man is but a recipient of life; whereas the Lord as to each essence is life itself (see n. 1954, 2021, 2658, 2706, 3001).
Only thou shalt not bring back my son thither. That this signifies that from thence there could be no conjunction, is evident from what was said above (n. 3031, 3033), where the same words occur.
And the servant put his hand under the thigh of Abraham his lord. That this signifies the pledging of the natural man, according to power, to the good of conjugial love, is evident from what was said above (n. 3021), where also the same words occur.
And sware to him concerning this word. That this signifies a sacred obligation, is evident from the signification of "swearing," as being a binding pledge, and indeed a most holy one, because he swore by Jehovah the God of heaven and the God of the earth (see n. 3023); and thus a sacred obligation, for a sacred obligation is nothing else than a binding pledge.
Verse 10. And the servant took ten camels, of the camels of his lord, and departed, and every good of his lord was in his hand; and he arose and went to Aram-naharaim, unto the city of Nahor. "The servant took ten camels, of the camels of his lord, and departed," signifies general Divine memory-knowledges in the natural man; "and every good of his lord was in his hand," signifies the goods and truths of these knowledges with it;" "and he arose" signifies elevation; "and went to Aram-naharaim," signifies the knowledges of truth therefrom; "to the city of Nahor," signifies kindred doctrinal things.
The servant took ten camels, of the camels of his lord, and departed. That this signifies general memory-knowledges in the natural man, is evident from the signification here of "servant," as being the natural man (see above, n. 3019, 3020) and from the signification of "ten," as being remains (that these are goods and truths with man stored up by the Lord, may be seen above, n. 468, 530, 560, 561, 660, 661, 1050, 1906, 2284; and that "ten," or remains, when predicated of the Lord, are the Divine things which the Lord acquired for Himself, n. 1738, 1906); and also from the signification of "camels," as being general memory-knowledges; and because these were Divine, or acquired by the Lord, it is said that they were "ten," and then it is said that they were "camels, of the camels of his lord." That he "departed," signifies the initiation thereby which is treated of in this chapter. [2] The subject here is the process of the conjunction of truth with good in the Lord's Divine rational; first, the process of initiation (n. 3012-3013), the nature of which is described in a series; here, that the Lord separated in the natural man the things which were from Himself, that is, which were Divine, from those which were of the maternal. The things which were from Himself, or which were Divine, are the things by which the initiation was effected; and they are here the "ten camels, of the camels of his lord." And hence it is that in the following verses much mention is made of "camels" as that he made the camels fall on their knees without the city (verse 11); that Rebekah also gave drink to the camels (verses 14, 19-20); that they were brought into the house, and that straw and provender were given them (verses 31-32); and further, that Rebekah and her girls rode upon the camels (verse 61); and that Isaac saw the camels coming; and when Rebekah saw Isaac, that she alighted off her camel (verses 63-64). Camels are mentioned so often because of the internal sense, in which they signify the general memory-knowledges in the natural man, from which comes the affection of truth which is to be initiated into the affection of good in the rational, and this in the usual way, as shown above; for the rational as to truth cannot possibly be born and perfected without memory-knowledges and knowledges. [3] That "camels" signify general memory-knowledges is evident from other passages in the Word where they are mentioned, as in Isaiah: The prophecy of the beasts of the south: In the land of straitness and distress; from whence come the young lion and the old lion, the viper and the flying fire serpent; they carry their riches upon the shoulder of young asses, and their treasures upon the hump of camels, to a people that shall not profit; for Egypt shall help in vain and to no purpose (Isa. 30:6-7). The "beasts of the south" denote those who are in the light of knowledges, or in knowledges, but in a life of evil; "carrying their riches upon the shoulder of young asses" denotes the knowledges pertaining to their rational (that a "young ass" is rational truth may be seen above, n. 2781); "their treasures upon the hump of camels," denotes the knowledges pertaining to their natural; the camels' "hump" is what is natural; the "camels" themselves signify the general memory-knowledges which are there; the "treasures" are the knowledges which they hold as precious; that "Egypt shall help in vain and to no purpose" denotes that memory-knowledges are of no use to them; that "Egypt" is memory-knowledge may be seen above (n. 1164-1165, 1186, 1462, 2588 at the end). That "camels" here are not camels is plain; for it is said "the young lion and the old lion carry their treasures upon the hump of camels"; and anyone can see that some arcanum of the church is hereby signified. [4] Again: The prophecy of the wilderness of the sea: Thus hath the Lord said, Go, set a watchman; let him declare what he seeth: and he saw a chariot, a pair of horsemen, a chariot of an ass, a chariot of a camel, and he hearkened diligently. And he answered and said, Babel is fallen, is fallen (Isa. 21:1, 6-7, 9). The "wilderness of the sea" here denotes the emptiness of memory-knowledges that are not for use; a "chariot of an ass," a collection of particular memory-knowledges; a "chariot of a camel," a collection of general memory-knowledges in the natural man. It is the empty reasonings with those signified by "Babel" which are thus described. [5] Again: Thy heart shall be enlarged because the multitude of the sea shall be converted unto thee, the wealth of the nations shall come unto thee. The abundance of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come; they shall bring gold and incense, and they shall proclaim the praises of Jehovah (Isa. 60:5-6). This is concerning the Lord, and concerning the Divine celestial and spiritual things in His natural: the "multitude of the sea" denotes the immense supply of natural truth; the "wealth of the nations," the immense supply of natural good; the "abundance of camels," the abundant supply of general memory-knowledges; "gold and frankincense," goods and truths, which are the "praises of Jehovah;" "from Sheba" is from the celestial things of love and faith (see n. 113, 117, 1171). That: The queen of Sheba came to Solomon to Jerusalem with exceeding great riches, with camels that bare spices, and very much gold, and precious stones (1 Kings 10:1-2) represented the wisdom and intelligence which came to the Lord, who in the internal sense here is "Solomon." The "camels bearing spices, gold, and precious stones" are the things of wisdom and intelligence in the natural man. [6] In Jeremiah: To Arabia, and to the kingdoms of Hazor, which Nebuchadnezzar king of Babel smote: Arise ye, go up to Arabia, and lay waste the sons of the East. Their tents shall they take, and they shall carry away for themselves their curtains, and all their vessels, and their camels. And their camels shall be a booty, and I will scatter them to every wind (Jer. 49:28-29, 32). Here "Arabia and the kingdoms of Hazor," in the opposite sense, denote those who are in knowledges of celestial and spiritual things, but for the end of no other use than that they may be esteemed wise and intelligent by themselves and the world; the "camels which should be taken away from them, and should be for a booty, and should be scattered to every wind," are in general the memory-knowledges and the knowledges of good and truth which are also taken away from them in the life of the body by their believing contrary things, and in the other life wholly. [7] In Zechariah: And this shall be the plague wherewith Jehovah will smite all the peoples that shall fight against Jerusalem; thus shall be the plague of the horse, of the mule, of the camel, and of the ass, and of every beast (Zech. 14:12, 15). Here the "plague of the horse, of the mule, of the camel, and of the ass," denotes the privation of intellectual things, which thus succeed in order from rational things to natural things (what is meant by the "horse," may be seen above, n. 2761, 2762; what by the "mule" n. 2781; and what by the "ass," n. 2781); "camels" denote the general memory-knowledges in the natural man. The like was signified by the murrain in Egypt, which was "Upon the cattle in the field, upon the horses, upon the asses, upon the camels, upon herd and upon flock" (Exod. 9:2-3). [8] From these passages it is evident that by "camels" in the internal sense of the Word are signified the general memory-knowledges of the natural man. General memory-knowledges are those which include in themselves many particulars, and these singulars; and they form in general the natural man as to the intellectual part of it.
And every good of his lord was in his hand. That this signifies the goods and truths of these knowledges with the natural man, is evident from the signification of "every good of his lord," as being both good and truth; for in itself truth is good, because from good; and truth is the form of good, that is to say, when good is formed so as to be perceived intellectually, it is then called truth: and also from the signification of "hand," as being power (see n. 878); "in his hand" therefore meaning that which he had. In themselves general memory-knowledges are not goods, nor are they alive; it is the affection of them that causes them to be goods, and to be alive; for when there is this affection they are for the sake of use; since no one is affected by any memory-knowledge or truth except for some use; use makes it a good; and such as the use is, such is the good.
And he arose. That this signifies elevation, is evident from the signification of "arising," as involving something of elevation wherever it is mentioned (see n. 2401, 2785, 2912, 2927); here, that the Divine truth from memory-knowledges was to be initiated into the Divine good of the rational.