AC 2495. That the Word contains within it an internal sense that is not apparent in the letter has already been stated and shown in many places, and the nature of this internal sense appears from all that has thus far been unfolded, beginning with the first chapter of Genesis. Nevertheless as the few who at this day believe in the Word do not know that there is such a sense, it may be well to confirm it further.

[2] The Lord describes the Consummation of the Age, or the last period of the church, as follows:--

That in this passage the "sun" does not mean the sun, nor the "moon" the moon, nor the "stars" the stars; but that the "sun" signifies love to the Lord and charity toward the neighbor; the "moon" the faith of love and charity; and the "stars" the knowledges of good and truth, was shown above (n. 31, 32, 1053, 1521, 1529-1531, 2120, 2441); so that by these words of the Lord there is signified that in the consummation of the age (or last period of the church) there will no longer be any love, or charity, nor therefore any faith.

[3] That this is the meaning is evident from similar words of the Lord in the Prophets, as in Isaiah:--

where also the last period of the church, or what is the same, the consummation of the age, is treated of. In Joel:--

with a similar meaning. Again in the same:--

And again in the same:--

In Ezekiel:--

So too in John:--

In the same:--

[4] From these passages it is evident that the Lord‘s words in the Evangelists involve much the same as His words in the Prophets, namely, that in the last times there will be neither charity, nor faith; and that this is the internal sense; as also is still further evident in Isaiah:--

that is to say, faith, which is the "moon," shall blush; and charity, which is the "sun," shall be ashamed, because they are such; for it cannot be said of the moon and the sun that they shall blush and be ashamed. And in Daniel:--

where it is plain to every one that the " army of the heavens‘s does not signify an "army," nor the "stars" stars.

1. And Abraham journeyed thence toward the land of the south, and dwelt between Kadesh and Shur, and he sojourned in Gerar.

2. And Abraham said of Sarah his wife, She is my sister; and Abimelech king of Gerar sent and took Sarah.

3. And God came to Abimelech in a dream by night, and said to him, Behold thou wilt die because of the woman whom thou hast taken, for she is married to a husband.

4. And Abimelech had not come near her; and he said, Lord, wilt Thou slay also a righteous nation?

5. Said he not himself unto me, She is my sister? and she herself also said, He is my brother: in the uprightness of my heart and in the blamelessness of my hands have I done this.

6. And God said unto him in the dream, Yea, I know that in the uprightness of thy heart thou hast done this; and I also withheld thee from sinning against Me; therefore I did not suffer thee to touch her.

7. And now restore the man’s wife, for he is a prophet; and he shall pray for thee, and thou shalt live; and if thou restore her not, know thou that dying thou shalt die, thou and all that are thine.

8. And Abimelech rose early in the morning, and called all his servants, and spake all these words in their ears and the men feared greatly.

9. And Abimelech called Abraham, and said unto him, What hast thou done unto us? and wherein have I sinned against thee that thou hast brought on me and on my kingdom a great sin? Thou hast done unto me deeds that ought not to be done.

10. And Abimelech said unto Abraham, What sawest thou that thou hast done this word?

11. And Abraham said, Because I said, Surely there is no fear of God in this place, and they will kill me on account of the word of my wife.

12. And moreover truly she is my sister, being the daughter of my father, but not the daughter of my mother, and she became my wife.

13. And it came to pass when God caused me to depart from my father‘s house that I said unto her, This is thy goodness which thou shalt do unto me; at every place whither we shall come, say of me, He is my brother.

14. And Abimelech took flock and herd, and menservants and maidservants, and gave unto Abraham; and restored to him Sarah his wife.

15. And Abimelech said, Behold my land is before thee; dwell in that which is good in thine eyes.

16. And unto Sarah he said, Behold I have given a thousand of silver to thy brother; behold it is unto thee a covering of the eyes to all that are with thee, and with all; and she was vindicated.

17. And Abraham prayed unto God, and God healed Abimelech, and his wife, and his maidservants; and they brought forth.

18. For closing Jehovah had therefore closed every womb of the house of Abimelech, because of the word of Sarah, Abraham’s wife.

AC 2496. In the twelfth chapter above, Abraham‘s sojourning in Egypt has been treated of; by which was signified the Lord’s instruction in memory-knowledges while still a boy. In this chapter the subject treated of is Abraham‘s sojourn in Gerar, where Abimelech was; by which the Lord’s instruction is in like manner signified, but in the doctrinal things of charity and faith. The subject that is especially treated of here is the doctrine of charity and faith in respect to its origin; namely, that it is spiritual from a celestial origin, but is not from the rational.

AC 2497. The Lord‘s state in which He was when He first instructed Himself in the doctrinal things of charity and faith is treated of; the state itself is signified by "Kadesh and Shur;" the doctrine of faith by "Abimelech king of Gerar" (verses 1, 2). That He at first thought in regard to the rational that it should be consulted (verse 2). That still it was not consulted (verses 3, 4, 8, 9). The reasons why He so thought (verses 5, 6, 10-13). That the doctrine of charity and faith is spiritual from a celestial origin (verse 7). That He was so instructed; and that then all things rational, as well as all memory-knowledges, were of service to Him, being like a covering or garment (verses 14-16). And in this way the doctrine was perfect (verse 17). That it would have been otherwise if the doctrine had come from the rational (verse 18).

AC 2498. That these historical matters, like all the other things of the Word, involve Divine arcana, is evident from the fact that Abraham now again said that his wife was his sister; for the same thing had occurred when he came into Egypt; for he then said to Sarah, "Say, I pray, thou art my sister" (Gen. 12:13). And not Abraham alone, but Isaac likewise, when he came to Gerar, said that his wife Rebecca was his sister: "The men of that place asked concerning his wife, and he said, She is my sister" (Gen. 26:6, 7); and there are other things in the same chapters that resemble each other, so that such historical matters are related three times; which, without a hidden cause in the internal sense, would by no means have been done.

AC 2499. Verse 1. And Abraham journeyed thence toward the land of the south, and dwelt between Kadesh and Shur, and he sojourned in Gerar. "Abraham journeyed thence toward the land of the south," signifies the Lord’s progression in the goods and truths of faith ("Abraham" is the Lord in that state); "and dwelt between Kadesh and Shur," signifies His state specifically ("Kadesh" is the affection of interior truth proceeding from things rational; " Shur" is the affection of exterior truth proceeding from memory-knowledges); "and he sojourned in Gerar," signifies instruction thence in the spiritual things of faith.

AC 2500. Abraham journeyed thence toward the land of the south. That this signifies the Lord‘s progression in the goods and truths of faith, is evident from the signification of "journeying," as being to progress (n. 1457); and from the signification of the "land of the south," as being the good and truth of faith (n. 1458). It has already been stated concerning Abraham, in the twelfth chapter, that he "journeyed, going and journeying toward the south," when he went into Egypt (verses 9, 10); by which was signified in the internal sense that the Lord when a child progressed into goods and truths in respect to the memory-knowledge of knowledges (n. 1456, 1459); and here it is said that he journeyed "toward the land of the south," by which there is signified a further and more interior progression, which is into goods and truths in respect to the doctrine of faith; on which account it is here said the "land" of the south, because "land" in its proper sense signifies the church, for the sake of which is doctrine (n. 566, 662, 1066, 2117, 2118).

[2] As regards the Lord’s instruction in general, the nature of it is very clear in the internal sense of this chapter; namely, that it was by continual revelations, and thus by Divine perceptions and thoughts from Himself, that is, from His Divine; which perceptions and thoughts He implanted in Divine intelligence and wisdom, and this even to the perfect union of His Human with His Divine. This way of growing wise is not possible with any man; for it flowed in from the Divine itself, which was His inmost, being of the Father, of whom He was conceived; thus from the Divine Love itself, which the Lord alone had, and which consisted in His desire to save the universal human race.

[3] It is an arcanum which is as yet known to scarcely anyone, that within love itself there are wisdom and intelligence; these being such as is the love. That wisdom and intelligence are within love comes from the fact that all influx takes place into the love, or what is the same, into the good, thus into man‘s very life. This is the source of the wisdom and intelligence of the angels, which is ineffable. It is also the source of the wisdom and intelligence of men who are in love to the Lord and in charity toward the neighbor; who, although they have no perception of it in themselves while they are living in the body, nevertheless come into it after death, for the reason that it is within this very love and charity (n. 2494). But as regards the Lord’s love, it was infinitely above the love in which the angels are, for it was the Divine love itself; and therefore He had in Himself a supereminence of all wisdom and intelligence; into which however because He was born a man, and was to progress as a man according to Divine order, He introduced Himself by successive steps, in order that He might thus unite His Human to the Divine, and make it Divine; and this by His own power.

AC 2501. That "Abraham" is the Lord in that state, is evident from the representation of Abraham, as being the Lord; here the Lord in that state (n. 1893, 1965, 1989, 2011, 2172, 2198).

AC 2502. And dwelt between Kadesh and Shur. That this signifies His state specifically, is evident from the signification of "dwelling," as being to live (n. 1293). What precedes also indicates this, namely, that Abraham journeyed thence toward the land of the south, by which there is signified the Lord‘s progression into the goods and truths of faith; and as it is now said that he "dwelt between Kadesh and Shur," it follows that nothing else is signified than the Lord’s state specifically, which is described by "Kadesh and Shur"--now to be explained.

AC 2503. That "Kadesh" is the affection of interior truth that proceeds from things rational, and "Shur" the affection of exterior truth that proceeds from memory-knowledges, is evident from the signification of "Kadesh and Shur." That "Kadesh" signifies truth about which there is contention, was shown above (n. 1678), thus contention concerning truth in regard to its origin, as to whether it is from the rational; as is evident from what follows. But as with the Lord all truth was from a celestial origin, "Kadesh" here signifies the affection of truth. With every man of the church there are rational truths and truths of mere memory (vera scientifica), the former being more interior, and the latter more exterior. These are distinct from each other, precisely as are man‘s two memories (n. 2469-2473). From this it follows that there are also two affections of truth-one more interior, as being of rational things, and the other more exterior, as being of mere memory truths. The affection of interior truth that proceeds from rational things is here signified by "Kadesh;" and the affection of exterior truth that proceeds from memory truths, by "Shur." "Shur" signifies this truth (n. 1928). Names in the Word signify nothing else than actual things (n. 1224, 1264, 1876, 1888).

AC 2504. And he sojourned in Gerar. That this signifies instruction thence in the spiritual things of faith, is evident from the signification of "sojourning," as being to be instructed (n. 1463, 2025); and from the signification of "Gerar," as being what is spiritual of faith. Gerar is named in several places (Genesis 10:19; 26:1, 6, 17, 20, 26); and in these it signifies faith, and this for the reason that Gerar was in Philistia; and by "Philistia" is signified the mere memory-knowledge of the knowledges of faith (n. 1197, 1198); and it was Gerar where the king of the Philistines dwelt. Hence it is that faith itself is signified by "Gerar" (n. 1209); and by the "king of Gerar," the truth itself of faith; for "king" in the internal sense is truth (n. 1672, 2015, 2069). Thus by "Abimelech" is signified the doctrine of faith, concerning which in what follows.

[2] In general there are intellectual things of faith, rational things of faith, and memory-knowledges of faith. They thus proceed in their order from interiors to exteriors. The things of faith which are inmost are called intellectual; those which proceed from them or thence are the rational things of faith; and those which proceed again from these are the memory-knowledges of faith. They are--to use the language of the learned--as prior to posterior, or what is the same, as higher to lower, that is, as interior to exterior. It indeed appears to man as if the memory-knowledge of faith were first, and that the rational then came forth from it, and at length the intellectual; and this for the reason that man advances in this way from his childhood. Nevertheless, although man is not aware of it, the intellectual flows in continually into the rational, and this into the faculty of knowing; but in childhood obscurely, in adult age more evidently, and at last in full light when the man has been regenerated. Then it is apparent that this is the order, and still more fully in the other life (n. 1495). All these are called "spiritual things;" which are distinguished in this way into degrees, and succeed one another in such an order. The spiritual things of faith are all the truths which are from good, that is, from a celestial origin. Whatever is derived from the celestial is a spiritual thing of faith.

AC 2505. Verse 2. And Abraham said of Sarah his wife, She is my sister; and Abimelech king of Gerar sent and took Sarah. "Abraham said," signifies the Lord’s thought; "of Sarah his wife," signifies spiritual truth conjoined with the celestial; "she is my sister," signifies rational truth; "and Abimelech king of Gerar sent," signifies the doctrine of faith ("Abimelech" signifies the doctrine of faith that looks to rational things); "and took Sarah," signifies the affection of consulting the rational.

AC 2506. Abraham said. That this signifies thought, is evident from the signification of "saying," in the historicals of the Word, as being to perceive, as well as to think (n. 1898, 1919, 2061, 2080, 2238, 2260, 2271, 2287).

AC 2507. Of Sarah his wife. That this signifies spiritual truth conjoined with the celestial, is evident from the signification of "Sarah" as a wife, as being intellectual truth conjoined with the Divine good, or what is the same, spiritual truth conjoined with the celestial (n. 1468, 1901, 2063, 2065, 2172, 2173, 2198). What the spiritual is, and what the celestial, has often been stated before (n. 1155, 1577, 1824, 2048, 2088). That is called Celestial, which is of good, that is, which is of love to the Lord and of charity toward the neighbor; and that Spiritual, which is of truth, that is, which is of faith derived from those loves.

AC 2508. She is my sister. That this signifies rational truth, is evident from the signification of a "sister," as being rational intellectual truth (n. 1495). That rational truth is a "sister," can be seen only from the heavenly marriage; for the things which descend from this have kinships among themselves like the relationships and connections on earth (n. 685, 917); and this with indefinite variety. The heavenly marriage itself exists solely between the Divine good and the Divine truth. From this there are conceived in man the intellectual, the rational, and the faculty of knowing; for without conception from the heavenly marriage man cannot possibly be imbued with understanding, with reason, or with knowledge, and consequently cannot be man. In proportion therefore as he receives from the heavenly marriage, in the same proportion is he man. The heavenly marriage is in the Lord Himself, thus the Lord is this marriage itself, for He is the Divine good itself and at the same time the Divine truth. Angels and men are in the heavenly marriage in so far as they are in love to the Lord and in charity toward the neighbor, and in so far as they are thence in faith; that is, in so far as they are in the Lord‘s good, and thence in truth; and they are then called "daughters and sons," and in their relation to one another "sisters and brothers;" but this with differences. The reason why rational truth is called a "sister" is that it is conceived from the influx of the Divine good into the affection of rational truths; the good which is thence in the rational is called a "brother," and the truth which is thence, a "sister." But this will be better seen from what is said by Abraham in (verse 12) of this chapter: "and moreover truly she is my sister; she is the daughter of my father, but not the daughter of my mother; and she became my wife."

AC 2509. And Abimelech king of Gerar sent. That this signifies the doctrine of faith, is evident from what was said above (n. 2504), namely, that by "Philistia" is signified the memory-knowledge of the knowledges of faith (n. 1197, 1198); by "Gerar," which was in Philistia, faith (n. 1209, 2504); and by a "king," the truth itself of faith (n. 1672, 2015, 2069). Hence by "Abimelech" is signified the doctrine of faith, but the doctrine of faith looking to rational things; as will be manifest from what now follows.

AC 2510. That "Abimelech" is the doctrine of faith looking to rational thing, is evident from the fact that he looked upon Sarah, not as Abraham’s wife, but as his sister; and by Sarah as a sister is signified rational truth (n. 2508). The same is also manifest from what follows; for the doctrine of faith is there treated of, as to whether it has its origin from the rational, or from the celestial. Hence "Abimelech" signifies the doctrine of faith looking to rational things. Doctrine is said to look to rational things when nothing is acknowledged as truth of doctrine except what can be comprehended by the reason, so that the consideration of all the things which are of doctrine is from the rational. Yet that the doctrine of faith is not from a rational but from a celestial origin, is taught in the internal sense in what follows.

AC 2511. And took Sarah. That this signifies the affection of consulting the rational, is evident from the signification of Sarah as a "sister," as being rational truth (n. 2508); and also from the signification of "taking" her, as being from affection toward her; thus, in the internal sense, from the affection of consulting the rational. The things contained in this verse involve the Lord‘s first thought respecting the doctrine of faith, as to whether it would be well to consult the rational or not. The reason why the first thought was of such a character is that the Lord progressed according to all Divine order; and whatever was of the human into which He was born, and which He derived from the mother, must necessarily be put off in order that He might put on the Divine; thus also this human thought, namely, as to whether the rational was to be consulted in regard to the doctrinal things of faith.

AC 2512. Verse 3. And God came to Abimelech in a dream by night, and said to him, Behold, thou wilt die because of the woman whom thou hast taken, for she is married to a husband. "God came to Abimelech," signifies the Lord’s perception concerning the doctrine of faith; "in a dream by night," signifies that it was obscure; "and said to him," signifies thought thence; "Behold, thou wilt die because of the woman," signifies that the doctrine of faith would be null and void if the rational were consulted in regard to its contents; "for she is married to a husband," signifies that the doctrine of true faith, and the things therein, are conjoined with the celestial.

AC 2513. God came to Abimelech. That this signifies the Lord‘s perception concerning the doctrine of faith, is evident from the signification of "God coming," and from the signification of "Abimelech." That "God coming" signifies to perceive, is evident, for perception is nothing else than the Divine advent or influx into the intellectual faculty. That "Abimelech" signifies the doctrine of faith was shown above, (n. 2504, 2509, 2510).

AC 2514. In a dream by night. That this signifies that the perception was obscure, is evident from the signification of a "dream," and likewise of "night." A "dream," when perception is treated of, signifies something obscure in comparison with wakefulness; and still more when it is said "a dream by night." The Lord’s first perception is called obscure, because it was in the human that He was to put off, and the shades of which He was to disperse The Lord‘s perception, although from the Divine, was yet in the human, which is such that it does not immediately receive the light itself, but gradually as the shades which are there are dispersed. That He brought Himself into what was less obscure in regard to the doctrine of faith, is signified by "God coming again to Abimelech in a dream," as declared in (verse 6), where there is no mention of "night;" and that He afterwards came into clear perception is signified in (verse 8) by the words, "Abimelech rose early in the morning."

AC 2515. And said to him. That this signifies thought therefrom, namely, from the perception, is evident from the signification of "saying," as being to perceive, and also to think (n. 2506). As it is here said that there was thought from the perception, it may be well to state in a few words how the case is with thought. There are thoughts from perception; thoughts from conscience; and thoughts from no conscience. Thoughts from perception exist only with the celestial, that is, with those who are in love to the Lord; such thought is the most internal that exists with man; and it exists with the celestial angels in heaven, for it is perception from the Lord by which and from which their thought exists; and to think contrary to perception is impossible. Thoughts from conscience are lower, and exist with the spiritual, that is, with those who are in the good of charity and faith as to life and as to doctrine. Moreover with these persons to think contrary to conscience is impossible; for this would be to think against the good and truth which are dictated to them from the Lord through conscience.

[2] But thoughts from no conscience exist with those who do not suffer themselves to be inwardly directed by what is good and true, but only by what is evil and false; that is, not by the Lord, but by themselves. Such persons believe that they inwardly think just as do those who think from conscience and perception, for the reason that they do not know what conscience is, still less perception; but the difference is as great as is that between hell and heaven. They who think without conscience think from any cupidities and phantasies whatever; thus from hell; and when it seems otherwise, it is from external decorum for the sake of reputation. But they who think from conscience think from the affections of good and truth; thus from heaven. But as regards the Lord’s thought, it transcended all human understanding, for it was immediately from the Divine.

AC 2516. Behold, thou wilt die because of the woman. That this signifies that the doctrine of faith would become null and void if the rational were consulted as to its contents, is evident from the signification of "Abimelech," who is here addressed, as being the doctrine of faith; from the signification of "dying," as being to become null and void; and from the signification of a "sister," who is here called "the woman," as being the rational (n. 2508). Hence now by "Abimelech dying because of the woman" is signified that the doctrine of faith would become null and void if the rational were consulted.

[2] The reason why there is no doctrine of faith from the rational, is that the rational is in appearances of good and truth, which appearances are not in themselves truths (n. 2053, 2196, 2203, 2209). Moreover the rational has under it fallacies which are from external sensuous things confirmed by memory-knowledges, which induce obscurity in these appearances of truth. The rational for the most part is merely human, as also is evident from its birth; and this is why nothing doctrinal of faith can begin from it, and still less be constructed from it; but must be from the Lord‘s Divine Itself and Divine Human. This is its origin, and indeed so entirely that the Lord is doctrine itself; on which account also in the Word He is called the Word, the Truth, the Light, the Way, the Door; and (what is an arcanum) all doctrine is from the Divine good and the Divine truth, and has in itself the heavenly marriage. Doctrine that has not this in it is not the genuine doctrine of faith. Hence it is that in all the particulars of the Word (the source of doctrine) there is an image of a marriage (n. 683, 793, 801).

[3] In the literal or external sense of the Word the doctrine of faith does indeed appear as if it possessed much from the rational, and even from the natural; but this is because the Word is for man, and has been in this manner accommodated to him; but still in itself it is spiritual from a celestial origin, that is, from Divine truth conjoined with Divine good. That doctrine would become null and void if as to its contents the rational were consulted, will be illustrated by examples in what follows.

AC 2517. For she is married to a husband. That this signifies that the doctrine of true faith is spiritual, and that its contents are conjoined with the celestial, is evident from the signification of being "married to a husband." "Husband," when mentioned in the Word, signifies good, and "wife" then signifies truth. It is otherwise when the husband is called the "man;" for then "man" signifies truth, and "wife" good (n. 915). Here therefore her being "married to a husband" signifies that truth is conjoined with good, and in such a manner that the truth also is good. The same is also evident from the signification of "Sarah as a wife," as being spiritual truth, and of "Abraham," as being celestial good, both Divine (n. 2501, 2507). And as "Sarah" signifies Divine spiritual truth, the doctrine itself of true faith is also meant by "Sarah a wife;" for the doctrine is from truths. It is plain from this that her being "married to a husband" means that the doctrine of true faith is spiritual, and that its contents are conjoined with the celestial.

AC 2518. Verse 4. And Abimelech had not come near her; and he said, Lord, wilt Thou slay also a righteous nation? "Abimelech had not come near her," signifies that in the doctrine of faith rational truth had not been consulted in any manner; "and he said, Lord, wilt Thou slay also a righteous nation?" signifies whether would the good and truth of doctrine he extinguished.

AC 2519. Abimelech had not come near her. That this signifies that in the doctrine of faith rational truth had not been consulted in any manner, is evident from the signification of "Abimelech," as being the doctrine of faith (n. 2504, 2509, 2510); and from the signification of "coming near her," namely to Sarah as a sister, as being to touch, or in any manner to consult rational truth, which is a "sister" (n. 1495, 2508). The reason why the rational had not been consulted in any manner, is that which has been stated before, namely, that the doctrinal things of faith are in their entirety from the Divine, which is infinitely above the human rational. It is from the Divine that the rational receives its good and its truth. The Divine can enter into the rational, but not the rational into the Divine; as the soul can enter into the body, and form it, but not the body into the soul; or as light can enter into shade, and modify it variously into colors; but not shade into light. But as it appears at first as if the rational ought to be present, because the rational is the very thing that receives the doctrine, it is here shown that the first subject of thought was, whether it also should not be consulted at the same time. But the Lord revealed and answered to Himself that doctrine would thus become null and void; and therefore the rational was not consulted; which is here signified by "Abimelech not coming near her."

AC 2520. And he said, Lord, wilt Thou slay also a righteous nation? That this signifies whether would the good and truth be extinguished, is evident from the signification of "nation," as being good (n. 1259, 1260, 1416); and as it is predicated of the nation of Abimelech, by whom is signified the doctrine of faith, by a "righteous nation" is here signified both good and truth; for both are of doctrine.

[2] That this was said from the zeal of affection or of love toward the whole human race, is manifest. This love directed the Lord’s thoughts while He was still in the maternal human; and although He perceived from the Divine that the doctrine of faith was from a celestial origin only, nevertheless in order that the human race might be provided for, which does not receive anything of which it cannot have some idea from its rational, it is therefore said, " Wilt Thou slay also a righteous nation?" by which is signified whether would the good and truth of doctrine be extinguished. That man does not receive anything of which he cannot have some idea from his rational, is evident from the ideas which man cherishes respecting Divine arcana. Some idea from worldly things or from things analogous to these always adheres to them, by which they are retained in the memory, and by which they are reproduced in the thought; for without an idea from worldly things man can think nothing at all. If therefore truths from a Divine origin were set forth naked, they would never be received, but would completely transcend man‘s comprehension, and therefore his belief, and most especially with those who are in external worship.

[3] To illustrate this take the following examples: The Divine Itself can be in nothing but the Divine, thus in nothing but the Lord’s Divine Human, and with man through this. If the rational were consulted it would say that the Divine Itself can be in the human of every one. Again: Nothing is holy which does not proceed from the Lord, thus from the Divine, which is one. If the rational were consulted it would say that there may be what is holy from other sources also.

[4] Again: Man does not live, nor do good, nor believe truth, from himself, nay, does not even think from himself; but the good and truth are from the Lord, while the evil and falsity are from hell; and what is more, hell, that is, they who are in hell, do not think from themselves, but receive the Lord‘s good and truth in the manner indicated. If the rational were consulted it would reject this, because it does not comprehend it. In like manner it would reject the truth that no one is rewarded on account of doing what is good and teaching what is true; and that the external contributes nothing, but only the internal in so far as there is the affection of good in doing what is good, and in so far as there is from that the affection of truth in teaching what is true, and this not from self. And so in a thousand other instances.

[5] It is because the human rational is of such a character that the Word has spoken in accordance with man’s apprehension, and also in accordance with his genius. This therefore is the reason why the internal sense of the Word is different from its literal sense; which is very evident in the Word of the Old Testament, where most things have been written in accordance with the apprehension and genius of the people who then lived. On this account almost nothing is said concerning the life after death, salvation, and the internal man. For the Jewish and Israelitish people with whom the church then was, were of such a character that if these things had been disclosed they would not only not have understood them, but would also have derided them. And it would have been the same if it had been disclosed to them that the Messiah or Christ was to come to eternally save their souls: this also they would have rejected as a matter of no moment; as is also evident from the same nation at the present day; for if what is internal or spiritual is mentioned in their presence even now, and it is said that the Messiah will not be the greatest king on the earth, they deride it

[6] This is why the Lord sometimes spoke like the Prophets, and taught the rest of what He had to say by parables, as He Himself has declared in Matthew:--

By "those who see and hear" are meant those within the church who although they see and hear, still do not understand. Also in John:--

Their being "converted" and "healed" implies that nevertheless they would afterwards reject, and so would profane, which involves eternal condemnation (n. 301-303, 582, 1008, 1010, 1059, 1327, 1328, 2051, 2426). Nevertheless the Lord has disclosed the interior things of the Word in many places, but only for the wise.

AC 2521. Verse 5. Said he not himself unto me, She is my sister? and she herself also said, He is my brother: in the uprightness of my heart and in the blamelessness of my hands have I done this. "Said he not himself unto me," signifies exculpation for having so thought; "she is my sister," signifies that it was the rational which should be consulted; "and she herself also said, He is my brother," signifies that the rational itself so dictated that celestial good should be adjoined to it; "in the uprightness of my heart," signifies that it was so thought from innocence and simple good; "and in the blamelessness of my hands have I done this," signifies from the affection of truth, and so with all ability.

AC 2522. Said he not himself unto me. That this signifies exculpation for having so thought, is evident from the particulars in this verse, as also from the signification of "saying," as being to think (n. 2506).

AC 2523. She is my sister. That this signifies that it was the rational which should be consulted (that is, that he so thought), is evident from the signification of "sister" in this chapter as being rational truth (n. 1495, 2508). In the internal sense of the Word the Lord‘s whole life is described, such as it was to be in the world, even as to the perceptions and thoughts, for these were foreseen and provided because from the Divine; this being done for the additional reason that all these things might be set forth at that time as present to the angels, who perceive the Word according to the internal sense; and that so the Lord might be before them, and at the same time how by successive steps He put off the human, and put on the Divine. Unless these things had been as if present to the angels, through the Word, and also through all the rites in the Jewish Church, the Lord would have been obliged to come into the world immediately after the fall of the Most Ancient Church, which is called Man or Adam; for there was an immediate prophecy of the Lord’s advent (Gen. 3:15); and what is more, the human race of that time could not otherwise have been saved.

[2] As regards the Lord‘s life itself, it was a continual progression of the Human to the Divine, even to absolute union (as already frequently stated), for in order that He might combat with the hells and over come them, He must needs do it from the Human; for there is no combat with the hells from the Divine. It therefore pleased Him to put on the human like another man, to be an infant like another, to grow up into knowledges (in scientias et in cognitiones), which things are represented by Abraham’s sojourning in Egypt (chapter 12), and now in Gerar; thus it pleased Him to cultivate the rational as another man, and in this way to disperse its shade, and bring it into light, and this from His own power. That the Lord‘s progression from the Human to the Divine was of this nature, can be denied by no one if he only considers that He was a little child, and learned to talk like one; and so on. But there was this difference: that the Divine Itself was in Him, seeing that He was conceived of Jehovah.

AC 2524. And she herself also said, He is my brother. That this signifies that the rational itself dictated that celestial good should be adjoined to it, is evident from the signification of a "sister" (here meant by "she herself") as being the rational (n. 1495, 2508), and from the signification of a "brother," as being the good of truth (n. 367, 2508). For the case herein is as follows: Divine good and Divine truth are united to each other as if by marriage; for thence comes the heavenly marriage, and thence comes marriage love also, even down to lower nature. But the good and truth of the rational are not conjoined with each other as by marriage, but by consanguinity, like brother and sister; since the rational as to truth is conceived from the influx of Divine good into the affection of knowledges (scientiarum et cognitionum) (n. 1895, 1902, 1910); and the good of the rational, through the influx of Divine good into that truth, which then becomes the good itself of charity, which is the "brother" of faith, or what is the same, of truth (n. 367).

[2] But in regard to the good and truth of the rational, the procuring of this takes place in such a way that its good is from Divine good, whereas its truth is not from Divine truth; for the truth of the rational is procured by means of knowledges (scientias et cognitiones), which are insinuated through the external and internal senses, thus by an external way. Hence it is that there adhere to its truths many fallacies from the senses, which cause the truths not to be truths; nevertheless when Divine good flows into them, and conceives them, they then appear as truths, and are acknowledged as truths, although they are nothing but appearances of truth. The good itself is then modified in these truths according to the shades there, and becomes in quality like the truth. This is one arcanum which lies hidden in these words, that the rational thus dictated that celestial good should be adjoined to it.

AC 2525. In the uprightness of my heart. That this signifies that it was so thought from innocence and simple good, is evident from the signification of "uprightness," and of "heart." In the original tongue "uprightness" is expressed by a word which signifies also integrity and perfection, and also simplicity; moreover "heart" signifies love and charity, which are of good, as is well known. Hence it is that "from the uprightness of the heart" means from innocence and simple good.

AC 2526. And in the blamelessness of my hands have I done this. That this signifies from the affection of truth, and so from all ability, is evident from the signification of "blamelessness," and also of "hands." In the original language "blamelessness" is expressed by a word which also means cleanness and purity. "Hands" are predicated of truth, and signify power, thus ability (n. 878). That "I have done this from the uprightness of my heart and the blamelessness of my hands" signifies that it was so thought from innocence and simple good, and from the affection of truth, and thus from all ability, is because good is good from innocence; and truth is truth from good; and when these are in their order, there is then all ability. That these things are involved in the words is plain; for there is not an upright, sound, or perfect heart (by which good is signified) unless innocence be in the good, as just said; from this it becomes simple good. And there are not blameless, clean, or pure hands which are predicated of truths) unless good be in the truths, as also just said; that is, unless there be the affection of truth. When the thought is from these, it is also from all ability or power; which is likewise signified by "hands" (n. 878).

AC 2527. Verse 6. And God said unto him in the dream, Yea, I know that in the uprightness of thy heart thou hast done this; and I also withheld thee from sinning against Me; therefore I did not suffer thee to touch her. "God said unto him in the dream," signifies perception less obscure; "Yea I know that in the uprightness of thy heart thou hast done this," signifies here as before that it was so thought from innocence and from simple good; thus that there was no fault; " and I also withheld thee from sinning against Me," signifies that no harm resulted; "therefore I did not suffer thee to touch her," signifies that the rational was not at all consulted.

AC 2528. God said unto him in the dream. That this signifies perception less obscure, is evident from what was said and explained above (n. 2514). The name "God" is used in this chapter, but not "Jehovah," except in the last verse, for the reason that spiritual things are treated of, that is, the doctrinal things of faith. When this is the subject He is called" God;" but when celestial things, or love and charity, are treated of, He is then called "Jehovah" (n. 709, 732, 2001).

AC 2529. Yea, I know that in the uprightness of thy heart thou hast done this. That this signifies that it was so thought from innocence and from simple good, is evident from what was said above (n. 2525, 2526), where are the same words. That it is not also said, as above, "in the blamelessness of thy hands," is for the hidden reason that in the affection of truth (which is signified by the "blamelessness of the hands") there was something of the human; for truth was insinuated into the Lord also through the human of His birth, but good from the Divine alone; as is evident from the coming forth (existentia) of the rational as to good and as to truth (n. 2524).

AC 2530. And I also withheld thee from sinning against Me. That this signifies that no harm resulted, that is, that in the doctrine of faith the rational was not consulted (as also follows presently) is evident without explication.

AC 2531. Therefore I did not suffer thee to touch her. That this signifies that the rational was not at all consulted, is evident from the signification of "suffering to touch," as being to consult, as is also meant by "coming near her" in (verse 4), (n. 2519) and from the signification of " Sarah as a sister," who is here meant, as being the rational (n. 1495, 2508).

[2] That it may be further known how the case is with the doctrine of faith, as being spiritual from a celestial origin, be it known that it is Divine truth from Divine good, and thus wholly Divine. What is Divine is incomprehensible, because above all understanding, even the angelic; but still this Divine, which in itself is incomprehensible, can flow in through the Lord’s Divine Human into man‘s rational; and when it flows into his rational, it is there received according to the truths which are therein; thus variously, and not with one as with another. In so far therefore as the truths with a man are more genuine, so far the Divine which flows in is received more perfectly, and so far the man’s understanding is enlightened.

[3] In the Lord‘s Word are Truths themselves; but in its literal sense are truths which are accommodated to the apprehension of those who are in external worship; whereas in its internal sense are truths accommodated to those who are internal men; that is, to those who are angelic as to doctrine and at the same time as to life. Their rational is enlightened therefrom to such a degree that their enlightenment is compared to the brightness of the stars and the sun (Dan. 12:3; Matt. 13:43). Hence it is plain how important it is that interior truths be known and received. These truths may indeed be known, but by no means received, except by those who have love to the Lord, or faith in Him; for as the Lord is the Divine good, so He is the Divine truth; consequently He is doctrine itself, since whatever is in the doctrine of true faith looks to the Lord, and looks also to the heavenly kingdom and the church, and to all things of the heavenly kingdom and the church. But all these are His, and are the intermediate ends through which the last end, that is, the Lord, is regarded.

[4] That the Lord is doctrine itself as to truth and good, and thus that it is He who alone is regarded in doctrine, He teaches John:--

where the "Way" is doctrine, the "Truth" all that is of doctrine, and the "Life" the good itself which is the life of the truth. And that love to Him or faith in Him is what receives, He also teaches in John:--

Those are "born of God" who are in love and thence in faith.

AC 2532. Verse 7. And now restore the man’s wife; for he is a prophet, and shall pray for thee, and thou shalt live; and if thou restore her not, know thou that dying thou shalt die, thou and all that are thine. "And now restore the man‘s wife," signifies that he should render up the spiritual truth of doctrine without taint from the rational; "for he is a prophet," signifies that thus it should be taught; "and he shall pray for thee," signifies that it will thus be revealed; "and thou shalt live," signifies that thus doctrine will have life; "and if thou restore her not," signifies here as before that if he should not render up the spiritual truth of doctrine without taint from the rational; "know thou that dying thou shalt die," signifies there will be no doctrine of truth and good; "and all that are thine," signifies all things that belong to it together.

AC 2533. And now restore the man’s wife. That this signifies that he should render up the spiritual truth of doctrine without taint from the rational, is evident from the signification of "wife," as being spiritual truth (n. 2507, 2510); and from the signification of the "man," as being doctrine itself; for Abraham (by whom the Lord in that state is represented), when called a "man," signifies celestial truth, which is the same as doctrine from a celestial origin; for in the internal sense a "man" is the intellectual (n. 158, 265, 749, 915, 1007, 2517). Hence it is evident that to "restore the man‘s wife" is to render up the spiritual truth of doctrine without taint. That it means without taint from the rational, is because Abimelech, who was to restore her, signifies doctrine that has regard to rational things, or what is the same, the rational things of doctrine (n. 2510).

[2] It was said above that although the doctrine of faith is in itself Divine, and therefore above all human and even angelic comprehension, it has nevertheless been dictated in the Word according to man’s comprehension, in a rational manner. The case herein is the same as it is with a parent who is teaching his little boys and girls: when he is teaching, he sets forth everything in accordance with their genius, although he himself thinks from what is more interior or higher; otherwise it would be teaching without their learning, or like casting seed upon a rock. The case is also the same with the angels who in the other life instruct the simple in heart: although these angels are in celestial and spiritual wisdom, yet they do not hold themselves above the comprehension of those whom they teach, but speak in simplicity with them, yet rising by degrees as these are instructed; for if they were to speak from angelic wisdom, the simple would comprehend nothing at all, and thus would not be led to the truths and goods of faith. The case would be the same if the Lord had not taught in the Word in accordance with man‘s comprehension, in a rational manner. Nevertheless in its internal sense the Word is elevated to the angelic understanding; and yet that sense, in its highest elevation in which it is perceived by the angels, is infinitely below the Divine. It is hence manifest what the Word is in its origin, and thus in itself; and that it thus everywhere involves more things than the whole heaven is capable of comprehending, even as to a small part, although in the letter it appears so unimportant and so rude.

[3] That the Lord is the Word, because the Word is from Him and He is in the Word, is evident in John:--

And as the Lord is the Word, He is also doctrine; for there is no other doctrine which is itself Divine.

AC 2534. For he is a prophet. That this signifies that thus it would be taught, is evident from the signification of a "prophet." In the Word we frequently read of a "prophet;" and in the sense of the letter "prophet" signifies those to whom revelation is made, also abstractedly, revelation itself; but in the internal sense a "prophet" signifies one who teaches, and also abstractedly doctrine itself; and as the Lord (as before said) is doctrine itself, that is, the Word which teaches, He is called a "Prophet," as in Moses:--

It is said "like unto me," because the Lord was represented by Moses, as well as by Abraham, Isaac, Jacob, David, and many more; and because they expected Him it is said in John:--

[2] It is because the Lord is the "Prophet" in the highest sense, and that "the testimony of Jesus is the spirit of prophecy" (Rev. 19:10), that in the internal sense of the Word a "prophet" signifies one who teaches, and also abstractedly, doctrine; which is plainly evident from the following passages. In Luke:--

This was said by Zacharias of his son John the Baptist, who himself said that he was not the prophet, but one preparing the way by teaching and preaching concerning the Lord’s coming:--

[3] In Matthew:--

where it is manifest that to "prophesy" is to teach. In John:--

to "prophesy" denotes to teach; and what "peoples, nations, tongues, and kings" mean, has been stated and shown before. In the same:--

where also to "prophesy" denotes to teach. In Moses:--

where "prophet" denotes the one who should teach or speak what Moses would say. In Joel:--

"shall prophesy" denotes shall teach.

[4] In Isaiah:--

where by "prophets" are meant those who teach truth; and by "seers" those who see truth; who are said to be "covered" when they know and see nothing of the truth. As in ancient times those who taught were called "prophets," they were therefore called also "seers," because to "see" signifies to understand (n. 2150, 2325); that they were called "seers" may be seen (1 Sam. 9:9; 2 Sam. 24:11). They were also called "men of God," from the signification of "man" (n. 158, 265, 749, 915, 1007, 2517); that they were called "men of God," (2 Kings 1:9-16; 4:7, 9, 16, 21, 22, 25, 27, 40, 42; 5:8, 14, 20; 13:19; 23:16, 17).

[5] That in the internal sense by "prophets" are signified those who teach, is evident in Jeremiah in the whole of chapter 23, and in Ezekiel in the whole of chapter 13, where "prophets" are specifically treated of; as also in many other places where they are mentioned Hence also by "false prophets" are signified those who teach falsities; as in Matthew:--

where by "false prophets" no others are signified. In like manner by the "false prophet" in (Rev. 16:13; 19:20; 20:10).

[6] This shows how greatly the internal sense of the Word is obscured by the ideas that have been formed from the representatives of the Jewish Church; for whenever a "prophet" is mentioned in the Word, there at once occurs the idea of prophets such as they were at that time; which idea is a great obstacle to perceiving what is signified by them. Yet the wiser anyone is, the more easily is the idea gathered from those representatives removed; as for example where the "temple" is mentioned, they who think more wisely do not perceive the temple at Jerusalem, but the Temple of the Lord; where "Mount Zion," or "Zion," is mentioned, they do not perceive that mountain at Jerusalem, but the Lord‘s kingdom; and where "Jerusalem" is mentioned, they do not perceive the city that was in the tribes of Benjamin and Judah, but the holy and heavenly Jerusalem.

AC 2535. He shall pray for thee. That this signifies that it will thus be revealed, is evident from the signification of "praying." Prayer, regarded in itself, is speech with God, and some internal view at the time of the matters of the prayer, to which there answers something like an influx into the perception or thought of the mind, so that there is a certain opening of the man’s interiors toward God; but this with a difference according to the man‘s state, and according to the essence of the subject of the prayer. If the man prays from love and faith, and for only heavenly and spiritual things, there then comes forth in the prayer something like a revelation (which is manifested in the affection of him that prays) as to hope, consolation, or a certain inward joy. It is from this that to "pray" signifies in the internal sense to be revealed. Still more is this the case here, where praying is predicated of a prophet, by whom is meant the Lord, whose prayer was nothing else than internal speech with the Divine, and at the same time revelation. That there was revelation is evident in Luke:--

In the same:--

In John:--

where it is plain that the Lord’s "praying" was speech with the Divine, and revelation at the same time.

AC 2536. And thou shalt live. That this signifies that thus doctrine will have life, is evident without explication.

AC 2537. And if thou restore her not. That this signifies that if spiritual truth were not rendered up without taint from the rational, is evident from what has been said just above (n. 2533), where are the same words.

AC 2538. Know thou that dying thou shalt die. That this signifies that there will be no doctrine of truth and good, is also evident from what was said above (n. 2516); where also the words are similar. In like manner that "all that are thine" signifies all the things that are of it, namely, of the doctrine, together. That in the internal sense "all" signifies everything or all things, is because in the Word persons signify actual things; and thus "all that belonged to Abimelech" signifies everything or all things that are of doctrine. From all this then it is evident what is the internal sense of the words in this verse; namely, that He should render up the spiritual truth of doctrine without taint from the rational, and that thereby it would be taught and revealed to Him, and thus doctrine would have life; but that if He should not render up spiritual truth without taint from the rational, the doctrine of truth and good would become null and void in respect to each and all things of it.

[2] In regard to doctrine the case is this: In so far as there is what is human (that is, what is of sense, of memory-knowledge, and of the rational) as the ground of belief, so far the doctrine is null and void. But in so far as what is of sense, of memory-knowledge, and of the rational is removed, that is, in so far as doctrine is believed without these things, so far doctrine lives; for so far the Divine flows in. It is that which is proper to the human that hinders the influx and the reception. But it is one thing to believe from what is of the rational, of memory-knowledge, and of sense (that is, to consult such things in order to believe), and quite another thing to confirm and corroborate by means of things rational, of memory-knowledge, and of sense, that which is believed. What the difference is will be made plain in what follows; for these things also are treated of in this chapter in the internal sense.

AC 2539. Verse 8. And Abimelech rose early in the morning, and called all his servants, and spake all these words in their ears; and the men feared greatly. "Abimelech rose early in the morning," signifies clear perception, and the light of confirmation from celestial good; "and called all his servants," signifies things rational and of memory-knowledge; "and spake all these words in their ears," signifies an exhortation to the things thence derived that confirm, even until they should become obedient; "and the men feared greatly," signifies until they were also averse.

AC 2540. Abimelech rose early in the morning. That this signifies clear perception, and the light of confirmation from celestial good, is evident from the signification of "rising in the morning," also of "Abimelech," and also of "early." What "morning" signifies has been shown above (n. 2333, 2405): that it is here clear perception is manifest in itself, as well as from the series; that the perception was at first obscure (n. 2513, 2514); and that afterwards it was less obscure (n. 2528). That "Abimelech" signifies the doctrine of faith looking to rational things, may be seen above (n. 2509, 2510); and what "early" signifies is manifest from the signification of "morning." As it is here said that he "rose early in the morning," this not only signifies clear perception, but also the light of confirmation from celestial good; for it is celestial good from which comes the confirming light of truth; all of which shows that this is the signification.

[2] The reason why the perception which the Lord had when in the Human, and His thought concerning what is rational in the doctrine of faith, are so much treated of in the internal sense, is that which has been stated above; as well as that it is angelic to think with distinctiveness of various things concerning the Lord‘s life in the world, and how He put off the human rational, and made the rational Divine from His own power; and at the same time concerning the doctrine of charity and faith, such as it is when the rational mixes itself with it; besides many more things dependent on these, which are interior things of the church and of man. To the man whose mind and heart are set upon worldly and corporeal things, these things appear as unimportant, and perchance as of no advantage to him; yet to the angels, whose minds and hearts are set upon celestial and spiritual things, these same things are precious; and their ideas and perceptions respecting them are ineffable. This shows that very many things which seem unimportant to man, because they transcend his comprehension, are held in the highest estimation by the angels, because they enter into the light of their wisdom; and on the other hand, things that are most highly esteemed by man, because they are of the world, and therefore come within his comprehension, are unimportant to the angels, for they pass outside of the light of their wisdom. And such is the case with the internal sense of the Word, relatively to angels and to men, in many places.

AC 2541. And called all his servants. That this signifies rational things and memory-knowledges, is evident from the signification in the Word of "servants", concerning which hereafter at (verse 14), (n. 2567). In a man who is in the Lord’s kingdom, or who is the Lord‘s kingdom, there are celestial things, spiritual things, rational things, memory-knowledges, and things of sense; and these are in subordination to one another. Celestial and spiritual things hold the first place, and are the Lord’s; to these rational things are subordinate, and are subservient; to these again memory-knowledges are subordinate and subservient; and lastly the things of sense are subordinate and subservient to these, that is to memory-knowledges. The things which are subservient, or which serve, are relatively servants, and in the Word are called "servants." That there is such a subordination, the man who thinks only from sense and memory-knowledge is ignorant; and he who knows anything of them nevertheless has a most obscure idea, because he is still in corporeal things; but the angels have a most distinct idea; for thousands, nay myriads, of ideas that to the angels are distinct, present nothing but a single obscure idea to men. For example, in regard to Abimelech calling his servants and speaking all the words in their ears, and the men fearing greatly, the angels perceive deeper arcana than man can possibly apprehend, or can even believe--namely, how the Lord reduced rational things and memory-knowledges to obedience; and indeed in such manner that He reduced to obedience not the rational things and memory-knowledges themselves, but the affections that rose up against the celestial and spiritual things of doctrine, for on the subjugation of these the rational things and memory-knowledges were reduced to obedience, and at the same time into order. To the angels, these are among the most common things; but to man they are perchance among those which are most obscure or unintelligible to him.

AC 2542. And spake all these words in their ears. That this signifies an exhortation to the things thence derived that confirm, even until they should become obedient, is evident from the series in the internal sense, as well as from the signification of "ears." From the series: There are many confirmatory things that support whatever the rational acknowledges; for it is precisely from these confirmatory things that its acknowledgment comes; and therefore it is that when rational things are being reduced to obedience exhortation is made to the things that confirm; for these are ever pressing in, and as it were rising up. From the signification of "ears:" In the internal sense of the Word "ears" signify obedience, by reason of the correspondence between hearing and obeying; which correspondence is moreover latent in the very word "hear," and still more in "hearken;" the origin of which correspondence is from the other life, where they who are willing and obedient belong to the province of the ear, and indeed correspond to the hearing itself; which is an arcanum not yet known. But these things will become more clearly manifest when in what follows, of the Lord‘s Divine mercy, correspondence will be treated of. That "ears" have this signification is evident from many passages in the Word. For the present we may adduce a single passage from Isaiah:--

Here to "see with the eyes" is to understand; and to "hear with the ears" is to perceive with affection, consequently to obey. And nothing else is signified where the Lord says, "He that hath an ear to hear, let him hear" (Matt. 11:15; 13:9, 43; Luke 8:8; 14:35).

AC 2543. The men feared greatly. That this signifies even until they should become averse, is evident from the signification here of "fearing;" and from the signification of the "men." "Fearing," or" fear," like all other emotions, though in appearance simple, involves in itself many things, namely, in worldly matters the loss of life, of reputation, of honor, and of gain; and in heavenly matters the loss of what is good and true, and of the life thence derived. As fear involves these things it also involves aversion to whatever endeavors to destroy them; and this the more in proportion as the man is in the affection of what is good and true. To this very affection aversion is the opposite or contrary, and therefore by "fearing" is here signified to become averse. How great was the Lord’s aversion is evident from the zeal with which the things in the next verse are said; which zeal was for doctrine, that it might be free from contamination by anything rational or by anything of memory-knowledge. "Men" signify rational things and memory-knowledges, or all intellectual things whatever (n. 158, 265, 749, 915, 1007).

AC 2544. Verse 9. And Abimelech called Abraham and said unto him, What hast thou done unto us? and wherein have I sinned against thee that thou hast brought on me and on my kingdom a great sin? Thou hast done unto me deeds that ought not to be done. "Abimelech called Abraham and said unto him," signifies the Lord‘s thought from the doctrine of faith; "what hast thou done unto us? and wherein have I sinned against thee?" signifies self-conviction for having so thought; "that thou hast brought on me and on my kingdom a great sin," signifies that thereby the doctrine of faith and all doctrinal things would be in danger; "thou hast done unto me deeds that ought not to be done," signifies horror.

AC 2545. Abimelech called Abraham and said unto him. That this signifies the Lord’s thought from the doctrine of faith, is evident from the representation of Abimelech, and also of Abraham, and from the signification of "saying," which have all been explained several times. What it is to think from the doctrine of faith cannot be explained to the apprehension; for the perception of this can fall into angelic ideas only; but to these it is presented in a light so great, attended with heavenly representatives, that scarcely anything of it can be described; as is evident when we say that the Lord‘s thought was from intellectual truth, which was above that rational which He looked upon therefrom; but that the perception from which He thought was from Divine truth.

AC 2546. What hast thou done unto us? and wherein have I sinned against thee? That this signifies self-conviction for having so thought, is evident from the emotion and zeal in these words (n. 2543), on account of the faculties of reason and memory-knowledge desiring to rise up and enter, and thus to have some share in the doctrine of faith, which is Divine.

AC 2547. That thou hast brought on me and on my kingdom a great sin. That this signifies that thereby the doctrine of faith and all doctrinal things would be in danger, is evident from the signification of "Abimelech," here meant by "me," as being the doctrine of faith; and from the signification of "kingdom," as being the truth of doctrine or that which is doctrinal. That in the internal sense "kingdom" signifies the truths of doctrine; and in the opposite sense, falsities of doctrine, is evident from the Word; as in Jeremiah:--

where the Lord is treated of, who evidently will not scatter nations nor destroy kingdoms, but will scatter and destroy the things signified by nations and kingdoms, namely, the evils and falsities of doctrine.

[2] In Ezekiel:--

here "Israel" denotes the spiritual church; and "nation" the good of that church or of doctrine. That "nations" denote goods may be seen above, (n. 1259, 1260, 1416, 1849). "Kingdom" denotes its truths. It is evident that something else than nations and kingdoms is here meant by "nations and kingdoms," for it is said of the sons of Israel or of the Israelites that they are to be "gathered and brought back into the land," the fact being that when dispersed among the nations they were transformed into Gentiles.

[3] In Isaiah:--

where "Egypt" denotes reasonings from memory-knowledges concerning the truths of faith (n. 1164, 1165, 1186); "city" denotes doctrine, here one that is heretical (n. 402, 2268, 2449); "kingdom" denotes the falsity of doctrine; so that "city against city, and kingdom against kingdom" denotes that heresies and falsities will fight among themselves; in like manner as is denoted by what the Lord said in regard to the consummation of the age, in Matthew:--

denoting evils against evils, and falsities against falsities.

[4] That which Daniel prophesied in regard to the four kingdoms (Daniel 2:37-46; 7:17-28); and concerning the kingdoms of Media and Persia (Daniel 8:20-27); and concerning the kingdoms of the king of the south and the king of the north (Daniel 11:1); and that which John prophesied in the Revelation concerning kings and kingdoms, have no other signification: "kingdoms" there merely mean the states of the church in respect to truths and falsities. States of monarchs and of the kingdoms of the earth in the sense of the letter, are in the internal sense states of the church and of the Lord’s kingdom; in which sense there are none other than spiritual and celestial things; for regarded in itself the Lord‘s Word is solely spiritual and celestial; but in order that it may be read and apprehended by every man whatever, the things of heaven are set forth by such things as are on earth.

AC 2548. Thou hast done unto me deeds that ought not to be done. That this signifies horror, is evident from the emotion in the words; as well as from the series, namely, that the Lord was averse (n. 2543); that He reproved Himself from zeal (n. 2546); and here that He felt horror.

AC 2549. Verses 10, 11. And Abimelech said unto Abraham, what sawest thou that thou hast done this word? And Abraham said, Because I said, Surely there is no fear of God in this place, and they will kill me on account of the word of my wife. "Abimelech said unto Abraham," signifies further thought from the doctrine of faith; "what sawest thou that thou hast done this word?" signifies a looking into the cause; "Abraham said," signifies a perception which is an answer; "because I said surely there is no fear of God in this place," signifies thought thence derived: that they would have no respect for spiritual truth in the state in which they were; "and they will kill me on account of the word of my wife," signifies that the celestial things of faith would thus also perish if they were to think that spiritual truth alone could be conjoined with celestial good.

AC 2550. Abimelech said unto Abraham. That this signifies further thought from the doctrine of faith, is evident from what was said above (n. 2545), where are nearly the same words. As the statement is here repeated, it signifies further thought, and indeed concerning the cause. (What thought from the doctrine of faith is may also be seen there).

AC 2551. What sawest thou that thou hast done this word? That this signifies a looking into the cause, is evident without explication; as well as from what follows, where the cause is stated. The reason of there being thus presented in regular order, in the internal sense, how the Lord perceived and thought concerning the doctrine of faith, and concerning the rational as to whether it should be consulted, is that it is angelic to think of these things in such a series. The internal sense of the Word is especially for the angels; and therefore is adapted to their perceptions and thoughts. They are in their delightful, nay, in their blessed and happy states, when they are thinking about the Lord, His Divine and His Human, and how the Human was made Divine; for they are encompassed with a celestial and spiritual sphere which is full of the Lord; so that it may be said that they are in the Lord. Hence nothing is more blessed and happy to them than to think in accordance with the things that belong to that sphere and its derivative affection.

[2] At the same time moreover they are instructed and perfected, especially in this: how the Lord by degrees and of His own power, as He grew up, made Divine the human into which He was born; and thus how, by means of the knowledges that He revealed to Himself He perfected His rational, dispersed by successive steps its shadows, and introduced it into Divine light. These and innumerable other things are presented before the angels in a celestial and spiritual manner, with a thousand and a thousand representatives, in the light of life, when the Word is being read. But these things, which are so precious to the angels, are to men as of no importance, because above their comprehension, and thus in the shade of their understanding; and on the other hand, the things that are precious to men, such as those which contain within them worldly matters, are of no importance to the angels, because below their state and thus in the shade of their wisdom. Thus, wonderful to say, the things that come to shade with man, and almost into contempt, with the angels pass into light, and into their affection, as is the case with many things of the internal sense of the Word.

AC 2552. Abraham said. That this signifies a perception which is an answer, is evident from the signification of "saying" in the historicals of the Word, as explained many times before (n. 1791, 1815, 1819, 1822, 1898, 1919, 2061, 2080, 2238, 2260, 2271, 2287). With regard to the Lords thought from the doctrine of faith being signified by the words "Abimelech said to Abraham;" and the perception which was an answer being meant by "Abraham said," the case is this perception is a higher thing, and the Lord had it from the Divine Itself; whereas thought is a lower thing, and the Lord had it from the intellectual itself; and as it was perception from which He had the thought, so the answer of the thought was from perception. This may be illustrated by something similar with man. The celestial man cannot think except from perception, nor the spiritual man except from conscience (n. 2515). The perception of the former, like the conscience (of the latter) is from the Lord, and it is not apparent to the man himself whence it is; but his thought is from the rational, and appears to him as from himself. And so again, when a man is thinking concerning any subject from the rational, then the conclusion of the thought, or the answer, comes either from perception or from conscience; consequently an answer is given him by the Lord in accordance with his state of life, his affection, and the truth of doctrine implanted or impressed in agreement therewith.

AC 2553. Because I said, Surely there is no fear of God in this place. That this signifies the thought thence derived: that they would have no respect for spiritual truth in that state in which they were, is evident from the signification of the expression "fear of God," as being respect for Divine or spiritual truth; and from the signification of "place," as being state (n. 1273-1275, 1377). The case herein is this Man cannot apprehend any doctrine that is purely spiritual and celestial, that is, Divine, because it infinitely transcends his apprehension, and thus also his belief. All man’s thoughts are terminated in the natural things which are connected with his senses. Whatever is not said from and according to these natural things is not comprehended, but perishes, like sight that has no bound in some ocean or universe; and therefore if doctrinal matters were set forth before a man in any other manner, they would not be at all received, and thus no respect would be entertained for them; as may be sufficiently evident from everything in the Word where for this very reason purely Divine things themselves are set forth naturally, nay, sensuously; as that Jehovah has ears, eyes, and a face; and that He has feelings like a man, such as anger, and so forth.

[2] This need was still greater at the time when the Lord came into the world, for then men did not know even what the celestial and the spiritual was, nor even that there was anything internal. Things merely earthly and worldly, and thus external, had full possession of their minds, as was the case with the apostles themselves, who imagined that the Lord‘s kingdom would be like a kingdom of this world, and therefore asked that one might sit on His right hand and another on His left, and who long thought that they should sit upon twelve thrones to judge the twelve tribes of Israel; not as yet being aware that in the other life they would not have ability to judge even the smallest thing of one man (n. 2129). His looking into this state of the human race was the reason of the Lord’s thinking at first whether the rational was to be consulted in the doctrine of faith; and this from His love, which was that the salvation of all might be provided for, and that the Word might not perish.

AC 2554. They will kill me for my wife‘s sake. That this signifies that thus the celestial things of faith also would perish, if they were to think that spiritual truth alone could be conjoined with celestial good, is evident from the signification of "killing," as being to perish; and from the signification of "wife," as being spiritual truth conjoined with celestial good (n. 2507). This is another reason why the Lord thus thought, and is as follows. The Divine good, which is here called celestial good, is united as by a marriage to the Divine truth, which is here called spiritual truth (n. 2508); and although the Divine good is united in this manner to the Divine truth alone, it nevertheless flows into lower truths, and conjoins itself with them, but not as by a marriage; for it flows into rational truths which are only appearances of truth, and conjoins itself with them; nay, it flows into truths of sense and of memory-knowledge, which are scarcely anything but fallacies, and conjoins itself with these. Unless this were so, no man could possibly have been saved (n. 1831, 1832). That the Divine good might be conjoined with truths of reason and of memory-knowledge, and that man might thus be saved, was the purpose of the Lord’s coming into the world; for without the Lord‘s Human made Divine there cannot possibly be any conjunction; whereas through Him there is conjunction.

[2] Besides this arcanum, there are still other arcana in the words "they will kill me for my wife’s sake" (by which is signified that so the celestial things of faith would perish, if they were to think that spiritual truth alone could be conjoined with celestial good); for example, that if men were to have no regard for spiritual truth, celestial good would thereby also perish; for when the former is rejected the latter perishes; and again, that unless it were said that they should adore the Father, although there is no access to Him except through the Son, and he who sees the Son sees the Father, (John 14:8-12), it would not have been received.

AC 2555. Verses 12, 13. And moreover truly she is my sister, being the daughter of my father, but not the daughter of my mother, and she became my wife. And it came to pass when God caused me to depart from my father‘s house, that I said unto her, This is thy goodness which thou shalt do unto me; at every place whither we shall come, say of me, He is my brother. "And moreover truly she is my sister," signifies that rational truth had such an affinity; "the daughter of my father, but not the daughter of my mother," signifies that the rational was conceived of celestial good as a father, but not of spiritual truth as a mother; "and she became my wife," signifies that spiritual truth was conjoined with the celestial by the mediumship of rationality; "and it came to pass when God caused me to depart from my father’s house," signifies when He left what is of memory-knowledge and the appearances therefrom, together with their delights, which are here the "house of his father;" "that I said unto her," signifies the thought at the time; "this is thy goodness which thou shalt do unto me," signifies that He would then have therefrom this comfort; "at every place whither we shall come," signifies all that He should afterwards conclude concerning rational truth; "say of me, he is my brother," signifies that it should be said that rational truth had been adjoined to celestial good.

AC 2556. And moreover truly she is my sister. That this signifies that rational truth had such an affinity, is evident from the representation of Sarah as a sister, as being rational truth (n. 2508); as well as from what now follows concerning the birth of the rational, and its consequent affinity. It is to be held in general that all things in a truly rational, that is, a regenerate man-all the things of his affections, of his perceptions, and of his thoughts-are conjoined with one another as if by blood-relationship and affinity; for they have been so disposed that they mutually regard one another as do the families of one house, and this in the most distinct manner; and hence they are reproduced in accordance with these affinities. This they derive from the influx of heaven, that is, of the Lord through heaven. With the man who is truly rational, that is, regenerate, all things have been disposed into order such as exists in heaven, and this from influx. From this there is given man a faculty of thinking, concluding, judging, and reflecting so wonderful as to exceed all mere human knowledge and wisdom, and immeasurably to surpass the analyses which human industry has drawn from these sources. The reason why these things have been hitherto unknown, is that it has not been believed that all things of the affections, perceptions, and thoughts flow in (the evil from hell, and the good from heaven), thus that these have a connection with the things which are without them; when yet the truth is that man is so conjoined as to his spirit with those who are without him, that if he were deprived of this connection he would not live a single moment; as may also be known from the fact that anything unconnected is impossible, and that anything unconnected perishes in a moment.

AC 2557. The daughter of my father, but not the daughter of my mother. That this signifies that the rational was conceived of celestial good as a father, but not of spiritual truth as a mother, is evident from the conception of the rational, namely, that this is effected by the influx of Divine celestial good into the affection of memory-knowledges (n. 1895, 1902, 1910). Two arcana are contained herein; one, that man‘s rational is conceived of Divine celestial good as a father, and that otherwise no rational would exist; the other, that the rational is not conceived of spiritual truth as a mother. As regards the first, namely, that man’s rational is conceived of Divine celestial good as a father, and that otherwise no rational would exist, this is evident from what has been said above (n. 1895, 1902, 1910), and also from what may be known to every man if he reflects.

[2] For it is known that a man is born into no knowledge and into nothing of reason, but only into the faculty of receiving them; and also that he afterwards learns and imbues himself with all things by degrees, and this principally through the sensuous things of the hearing and sight; and as he learns and imbues himself with these, he so becomes rational. That these things take place by the way of the body, that is, by an external way, because through the hearing and sight, is manifest; but the reason why man has not become acquainted with this (on account of not reflecting upon it) is that there is something constantly flowing in from within that receives the things which thus enter and are insinuated from without, and disposes them into order. That which flows in and receives and disposes them, is Divine celestial good, which is from the Lord. Thence comes the life of these things, thence their order, and thence the kinships and affinities among them severally, as before said. All this shows that man‘s rational is from Divine celestial good as a father, in accordance with the words in this verse: "she is the daughter of my father."

[3] As regards the other arcanum, namely, that the rational is not conceived of spiritual truth as a mother; this is evident from what was said above (n. 1902). For if spiritual truth were to flow in from within, as good does, man would then be born into everything of reason, and at the same time into everything of knowledge, so that he would have no need to learn anything. But as man is such that he is hereditarily in all evil, and thence in all falsity, and therefore if truths themselves also were to flow in would adulterate and falsify them, and thereby the man would eternally perish, it has been provided by the Lord that nothing of truth flows in through man’s internal, but only through his external. From this it is evident that man‘s rational is not from spiritual truth as a mother, in accordance with the words in this verse: "she is not the daughter of my mother." It was the Lord’s pleasure that His rational should be formed according to the same order, to the end that from His own power He might make what was human in Himself Divine, and might implant and unite Divine spiritual truth to Divine celestial good, and Divine celestial good to Divine spiritual truth.

AC 2558. And she became my wife. That this signifies that spiritual truth was conjoined with the celestial by the mediumship of rationality, is evident from the representation of Sarah as Abraham‘s wife, as being spiritual truth conjoined with celestial good (n. 2507); and from the representation of the same as his sister, as being rational truth (n. 2508). Hence that she became his wife, from being his sister, signifies that by rationality as a medium spiritual truth was conjoined with the celestial. How these things are circumstanced is evident from what has been said just above, (n. 2557).

AC 2559. And it came to pass when God caused me to depart from my fathers house. That this signifies when He left what is of memory-knowledge, and the appearances therefrom, together with their delights, which here are the "house of his father," is evident from the signification of "departing," as being to leave; and from the signification of "house," as being good (n. 2231, 2233), here the good of the delight from the appearances of the things of memory-knowledge and of rational things for all delight appears as good. That by the "house of his father" are here signified the delights of memory-knowledges and of rational things, consequently of their appearances, comes from the fact that they are predicated of Abraham when he departed from the house of his father; for then Abraham together with the house of his father worshiped other gods (n. 1356, 1992). Hence it is that it is said in the plural, "God (Elohim) caused me to depart." It might also be rendered according to the original tongue "the gods caused me to wander;" but as the Lord is represented by Abraham it must be rendered "God caused me to depart." As with the Lord the first memory-knowledges and the rational things derived from them were human, being imbued with what was hereditary from the mother, and thus were not purely Divine, they are therefore represented by Abraham’s first state But how far representations go, see (n. 665, 1907, 1361, 1992).

AC 2560. That I said unto her. That this signifies the thought at the time, is evident from the signification of "saying" as being to think, as explained several times before.

AC 2561. This is thy goodness which thou shalt do unto me. That this signifies that He would then have therefrom this comfort, is evident from what goes before and from what follows, and thus without further explication.

AC 2562. At every place whither we shall come. That this signifies all that He should afterwards conclude respecting rational truth, is evident from the signification of "place," as being state (n. 1273-1275, 1377). The state of the thing here treated of is the state of concluding concerning rational truth (that it should be said that rational truth was adjoined to celestial good), as follows.

AC 2563. Say of me, He is my brother. That this signifies that it should be said that rational truth was adjoined to celestial good, is evident from what was said above (n. 2524), where nearly the same words occur.

AC 2564. Verse 14. And Abimelech took flock and herd, and menservants and maidservants, and gave unto Abraham; and restored to him Sarah his wife. "Abimelech took," signifies the doctrine of faith; "flock and herd," signifies that it was enriched with rational goods and natural goods; "and men-servants and maidservants," signifies also with rational truths and natural truths, as well as with their affections; " and gave unto Abraham," signifies to the Lord; "and restored to him Sarah his wife," signifies when the Divine spiritual had been adjoined to the Divine celestial.

AC 2565. Abimelech took. That this signifies the doctrine of faith, is evident from the signification of "Abimelech," as being the doctrine of faith (n. 2504, 2509, 2510).

AC 2566. Flock and herd. That this signifies that it was enriched with rational goods and natural goods, is evident from the signification of "flock and herd." Those within the church are called the "flock" who are truly rational, that is, are internal men; hence also it is that in the abstract rational or internal goods themselves are signified by "flock", concerning which signification of "flock" see above, (n. 343, 415, 1565). But those within the church are called the "herd" who are natural, that is, are external men; hence also in the abstract natural or external goods themselves are signified by "herd;" (concerning which signification of "herd" see also above, (n. 2180). That such things are signified by "beasts" has been shown above, (n. 45, 46, 142, 143, 246, 714, 715, 776, 1823, 2179). Its being said that "Abimelech took and gave" signifies that the doctrine of faith was enriched; for as already said by "Abimelech" is signified the doctrine of faith.

AC 2567. And menservants and maidservants. That this signifies that it was enriched also with rational truths and natural truths, as well as with the affections of them, is evident from the signification of "menservants and maidservants." These are frequently mentioned in the Word, and by them are signified in the internal sense things that are relatively lower and of less value, such as are rational and natural things in comparison with spiritual and celestial things. By natural truths are meant memory-knowledges of every kind, for these are natural. That in the Word these are signified by "menservants and maidservants," is manifest from the internal sense of the words where they are mentioned, as in Isaiah:--

[2] where " Jacob" denotes the external church; "Israel," the internal; "sojourners," those who are being instructed in truths and goods (n. 1463, 2025); "menservants and maidservants," natural and rational truths together with the affections of them, which are to serve the church meant by "Jacob and Israel." It is evident that Jacob and Israel are not meant here, nor the Jews and Israelites, for the latter when dispersed among the Gentiles became Gentiles. The Jews still cherish this prophecy and expect its fulfillment, even according to the letter, namely, that sojourners will cleave to them, that the people will bring them to their place, and will be to them for menservants and maidservants; when yet not even the smallest thing is to be understood of the Jews and Israelites in the prophecies of the Word where these are mentioned; as must be evident even to themselves from the fact that it is often said of Israel equally as of Judah that they shall be brought back.

[3] Again in the same Prophet:--

Here the "earth" denotes the church (n. 662, 1066, 1068, 1850), which is made empty and is emptied out, and its face is disfigured, and its inhabitants scattered, when there are longer any interior truths and goods, which are the "people and the priest," nor any exterior truths and goods, which are the "servant" and the "maidservant," as comes to pass when external things rule over internal things.

[4] Again:--

where "Jacob" denotes the external church; "Judah," the internal celestial church; the "chosen," its goods and the "servants," its truths.

[5] In Joel:--

where the Lord‘s kingdom is treated of; "to prophesy" denotes to teach (n. 2534); "sons," truths themselves (n. 489, 491, 533, 1147); "daughters," goods themselves (n. 489-491); "servants" and "maidservants," lower truths and goods, upon which the spirit is said to be poured out when they accede and confirm. That such things are signified by "menservants and maidservants" here and elsewhere, does not so appear, by reason both of the common idea respecting menservants and maidservants, and of the apparent history.

[6] In John:--

It is here evident that it is not the flesh of kings, of captains, of mighty men, of horses, of those who sit on them, of the free and of the bond, which they should eat; but that it is the truths of the church, both internal and external, that were made "flesh" for them.

[7] That "menservants" signify truths, and "maidservants" goods, which are subservient to and thus serve spiritual and celestial truths and goods, is more clearly evident from the laws enjoined in the Representative Church in regard to menservants and maidservants; which laws all have regard to the state of the church and of the Lord’s kingdom in general and in particular; and to the way in which lower truths and goods, or those which are natural and rational, are to serve those which are spiritual and celestial, and thereby those which are Divine. For example: The Hebrew manservant and the Hebrew maidservant were to be free in the seventh year, and were then to be endowed from the flock, the threshing-floor, and the wine-press (Exod. 21:2, 6; Deut. 15:12-15; Jer. 34:9-14): The servant‘s wife was to be free if she entered into service with him; but if the master gave him his wife, the wife and children were to be the master’s (Exod. 21:3, 4). A poor brother who had been purchased was not to serve as a bondservant, but as a hired servant and a sojourner; at the jubilee he was to go out together with his children (Lev. 25:39-43): If a brother were bought by a foreign sojourner, he might be redeemed, and was to go out in the year of the jubilee (Lev. 25:47): Menservants and maidservants might be bought of the nations around, and of the sons of foreign sojourners, and they were to be their perpetual possession, whom they might rule absolutely, but not the sons of Israel (Lev. 25:44-46): If a manservant did not desire to go out of service, his ear was to be pierced with an awl, at the door, and he was to be a perpetual servant; and the same with a maidservant (Exod. 21:6; Deut. 15:16, 17): If anyone smote his manservant or his maidservant with a rod, so that he died, vengeance was to be taken on him; but if he survived a day or more, he was to be free, because he was his money (Exod. 21:20, 21): If he should smite a servant‘s eye or tooth, he was to go forth free (Exod. 21:26, 27): If an ox should gore a manservant or a maidservant so that he died, the owner was to pay thirty shekels to his master, and the ox was to be stoned (Exod. 21:32): A servant who had escaped from his master was not to be placed in confinement, but should dwell in the place where he chose, and was not to be afflicted (Deut. 23:15, 16): A servant bought with silver, and circumcised, was to eat of the Passover (Exod. 12:44): Any one’s daughter that was bought was not to go out of service like the manservants; if she were evil, her master was not to sell her to a stranger; if she were betrothed to his son, she was to be as a daughter; if he took another, he was not to diminish her food, her raiment, nor her duty of marriage; if these things were not done, she was to go out of service without price (Exod. 21:7-12).

[8] All these laws have their origin from the laws of truth and good in heaven, and in the internal sense have reference to them; partly by correspondences, partly by representatives, and partly by significatives. But after the representatives and significatives of the church (which were the most external and lowest things of worship) had been abolished, the necessity for these laws ceased also. Now if these laws were to be unfolded from the laws of order of truth and good, and from representatives and significatives, it would be plain that nothing else was meant by "menservants" than rational and memory truths (vera rationalia et scientifica), which are lower truths, and therefore ought to serve spiritual truths; and that by "maidservants" were signified the goods of these, which being also lower, ought to serve indeed, but in another manner; and therefore certain of the laws laid down respecting maidservants differ from those laid down respecting menservants; for regarded in themselves truths are more fully servants than their goods are.

[9] By the "king‘s right," in Samuel, nothing else is signified in the internal sense than the "right" of truth, and likewise the "right" of falsity when it begins to rule over truth and over good; as is evident from the explication of the words by which this is described:--

[10] That by a "king" is signified truths, may be seen above (n. 1672, 2015, 2069); thus in the opposite sense things that are not true, that is, falsities. By the "sons whom he would appoint for himself over his chariots and for his horsemen," are signified the truths of doctrine, which should be subservient to principles of falsity, which are the "chariots and horsemen." By the "daughters whom he should take for perfumers, cooks, and bakers," are signified the goods of doctrine, by which those falsities would be filled with delight; and which would be made to favor the falsities. By the "menservants and maidservants, the young men, and the asses, by which he would do his work," are signified the things of reason and of memory-knowledge, by which those falsities would be confirmed. By the "flock of which he will take a tenth" are signified the remains of good that he would do violence to. And by their "being servants" is signified that it would come to pass that the celestial and spiritual things of the Word and of doctrine, instead of ruling, would be subservient to the confirmation of the falsities of his principles, and the evils of his cupidities. For there is nothing that cannot be injected into principles of falsity as confirmatory of them, either by a false application, by a wrong interpretation, by perversion, or by a rejection of those things which do not favor; and therefore it is added: "if ye cry out in that day because of your king whom ye have chosen for you, Jehovah will not answer in that day."

AC 2568. It has been said above in this chapter that doctrine would become null and void if the rational were consulted (n. 2516, 2538); and that it was not consulted (n. 2519, 2531). But here it is said that the doctrine of faith was enriched with goods and truths both rational and natural. At first view these statements appear as if they were adverse and contrary to each other; and yet are not so. How the case was with the Lord, has been stated; but how it is with man, remains to be told.

[2] As regards man it is one thing to regard the doctrine of faith from rational things, and altogether another to regard rational things from the doctrine of faith. To regard the doctrine of faith from rational things is not to believe in the Word, or in the doctrine thence derived, until one is persuaded from rational things that it is so; whereas to regard rational things from the doctrine of faith is first to believe in the Word, or in the doctrine therefrom, and then to confirm the same by rational things. The former is inverted order, and results in nothing being believed; whereas the latter is genuine order, and causes the man to believe the better. It is the former that is here meant by its being said that Abimelech should die because of the woman; by which is signified that the doctrine of faith would become null and void if the rational were consulted (n. 2516, 2538); but the latter is meant by its being said that Abimelech gave flock and herd, and menservants and maidservants; by which is signified that the doctrine of faith was enriched with rational and natural goods and truths.

[3] These things are much treated of in the Word in its internal sense, especially where Asshur and Egypt are spoken of; for the reason that while the doctrine of faith is regarded from rational things, that is, while a man does not believe until he is persuaded from them that it is so, it then not only becomes null and void, but whatever is contained in it is also denied; whereas when rational things are regarded from the doctrine of faith, that is, when a man believes the Word, and afterwards the same things are confirmed by rational things, the doctrine is then living and whatever is contained in it is affirmed.

[4] There are therefore two principles; one of which leads to all folly and insanity, and the other to all intelligence and wisdom. The former principle is to deny all things, or to say in the heart that we cannot believe them until we are convinced by what we can apprehend, or perceive by the senses; this is the principle that leads to all folly and insanity, and is to be called the negative principle. The other principle is to affirm the things which are of doctrine from the Word, or to think and believe within ourselves that they are true because the Lord has said them: this is the principle that leads to all intelligence and wisdom, and is to be called the affirmative principle.

[5] The more they who think from the negative principle consult things rational, the more they consult memory-knowledges, and the more they consult things philosophical, the more do they cast and precipitate themselves into darkness, until at last they deny all things. The causes of this are, that no one can apprehend higher things from lower ones, that is, spiritual and celestial things, still less Divine things, from lower ones, because they transcend all understanding, and moreover everything is then involved in negatives from that principle. On the other hand, they who think from an affirmative principle can confirm themselves by whatever things rational, by whatever memory-knowledges, and whatever things philosophic they have at command; for all these are to them things confirmatory, and give them a fuller idea of the matter.

[6] Moreover there are some who are in doubt before they deny, and there are some who are in doubt before they affirm. They who are in doubt before they deny are they who incline to a life of evil; and when this life carries them away, then in so far as they think of the matters in question they deny them. But they who are in doubt before they affirm are they who incline to a life of good; and when they suffer themselves to be bent to this by the Lord, then in so far as they think about those things so far they affirm. As this subject is further treated of in the verses which follow,. it is permitted of the Lord’s Divine mercy to illustrate them more fully there (n. 2588).

AC 2569. And gave unto Abraham; and restored to him Sarah his wife. That he "gave unto Abraham" signifies to the Lord, is evident from the representation of Abraham, as being the Lord. That he "restored unto him Sarah his wife" signifies when the Divine spiritual had been adjoined to the Divine celestial, is evident from the signification of "Sarah a wife," as being spiritual truth adjoined to celestial good (n. 2507). The internal sense of the words in this verse is manifest from what has been said, namely, that when the Human in the Lord had been united to the Divine, and the Divine to the Human, He then possessed omniscience not only of Divine celestial and spiritual things, but also of infra-celestial and infra-spiritual things, that is, of rational and natural things; for from the Divine, as from the Sun of all light, everything is seen as present.

AC 2570. Verse 15. And Abimelech said, Behold my land is before thee; dwell in that which is good in thine eyes. "Abimelech said, Behold my land is before thee," signifies the Lord‘s perception concerning the doctrine of love and charity; "dwell in that which is good in thine eyes," signifies that he was in everything where there was good.

AC 2571. Abimelech said, Behold my land is before thee. That this signifies the Lord’s perception concerning the doctrine of love and charity, is evident from the signification of "saying," as being to think (n. 2506); and from the signification of "land," as being here the doctrine of love and charity. "Land" (or "earth") in the internal sense signifies various things (n. 620, 636, 1066); and that which it signifies is evident from the series or connection. For it signifies the external man of the church, when "heaven" signifies the internal (n. 82, 913, 1411, 1733); it also signifies the region where the church is (n. 662, 1066); it signifies the church itself; also in a universal sense the Lord‘s kingdom in the heavens and on earth, since this was represented by the land of Canaan or the holy land (n. 1437, 1585, 1607); the same being signified also by the "new heaven and new earth" (n. 1733, 1850, 2117, 2118); and because "land" signifies the man of the church, the church, and the Lord’s kingdom, it also signifies that which is their essential, namely, love to the Lord and charity toward the neighbor, for on this they all hang (n. 537, 540, 547, 553, 2130); consequently it signifies the doctrine of love and charity, which belongs to the church, and which is here the "land of Abimelech;" for by Abimelech as a king is signified the doctrine of faith, as shown above; and by his "land," whence and where he was, is signified the doctrine of love and charity, whence and where faith is.

[2] That the Lord‘s thought hitherto had been concerning the doctrine of faith, but now was concerning the doctrine of love and charity, comes from the fact that the Lord adjoined the Human to the Divine by means of the truths which are of faith (although at the same time by means of Divine goods which are of love, in the truths) according to the order by which man also becomes spiritual and celestial; but not Divine, so as to have life in himself, like the Lord. But when the Divine marriage of truth and good and of good and truth in the Lord had been effected, which is signified by Abimelech restoring to Abraham Sarah his wife, (n. 2569), the Lord’s thought then was concerning the doctrine of love and charity, and this also according to order; for when a man has become spiritual and celestial he then no longer thinks from truth, but from good; yet not from the Divine good united to the Divine truth, as did the Lord. This is the reason why the doctrine of love and charity is now for the first time mentioned, although regarded in itself the doctrine of faith is the same; and the Lord‘s perception and thought in everything of faith was always from the Divine Love. Hence it is that the doctrine of love and charity is the Divine doctrine itself, and is that which was cultivated in the most ancient churches; and because this made a one with the doctrine of faith, they cast out those who separated them (n. 2417).

AC 2572. Dwell in that which is good in thine eyes. That this signifies that He was in everything where there was good (in the proximate sense, that He was in the good of doctrine) is evident from the signification of "eyes," as being the intellectual, which is of doctrine; and from the signification of "dwelling," as being to live (n. 1293); here Esse (being), because it is predicated of the Lord. Esse in everything where there is good, is Esse in the omniscience of all Divine, celestial, spiritual, rational, and natural things, and this from Divine love; for in the Divine Love there is omniscience of all these things (n. 2500).

[2] Moreover there are both the good and the truth of doctrine. The good of doctrine is love and charity, the truth of doctrine is faith. They who are in the good of doctrine, that is, in love and charity, are in the truth of doctrine, that is, in faith. But it is one thing to be in good, or in love and charity, and another to be in the good of doctrine. Little children who are in love to their parents and in charity toward other little children are in good, but not in the good of doct