AC 2606. The Word of the Old Testament was formerly called the " Law and the Prophets." By the "Law" were meant all the historical books, which are the five books of Moses, and those of Joshua, Judges, Samuel, and Kings: by the "Prophets" were meant all the prophetical books, which are those of Isaiah, Jeremiah, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zephaniah Malachi; and also the Psalms of David. The historical books of the Word are also called "Moses;" hence it is occasionally said, "Moses and the Prophets," instead of the "Law and the Prophets;" and the prophetical books are called "Elias" (n. 2135A).

AC 2607. As regards the historicals they are all historically true, except those in the first chapters of Genesis, which are made up history. Yet although they are historically true, they nevertheless have an internal sense; and in that sense, like the propheticals, treat solely of the Lord. They do indeed treat of heaven and the church, and of what belongs to heaven and the church, but as these are of the Lord, through these the historicals look to the Lord, and therefore are the Word. The historic events are all representative, and every word by which they are described is significative. That the historic events are representative is evident from what has been unfolded thus far concerning Abraham, and will be further evident from what of the Lord‘s Divine mercy is to be explained concerning Isaac, Jacob, and his twelve sons; concerning Egypt, the sojourning of the people in the wilderness, their entrance into the land of Canaan, etc.

[2] That every word by which these historicals are described is significative, is also evident from what has been shown for instance in regard to the names as signifying actual things; thus "Egypt" signifies memory-knowledge, "Asshur" the rational, " Ephraim" the intellectual, "Tyre" knowledges, Zion" the celestial church, "Jerusalem" the spiritual church, and so on. The same has been shown in regard to the words; as that "king" signifies truth, "priest" good, and that all other words have their respective internal significance; such as "kingdom," "city," "house," "nation," "people," "garden," "vineyard," " oliveyard," " gold," " silver," " brass," " iron," "birds," "beasts," "bread," "wine," "oil," "morning," "day," "light;" and this uniformly in both the historical and the prophetical books, although they were written by various individuals, and at different times-a uniformity that would not be possible unless the Word had come down from heaven. From this it may be known that there is an internal sense in the Word; as well as from the fact that the Divine Word cannot treat of mere men, such as Abraham, Isaac, Jacob, and their posterity (which was the worst of nations); of their kings, their wives, sons, and daughters; of harlots, plunderings, and such things, which, considered in themselves, are not worthy to be even mentioned in the Word, unless by them are represented and signified such things as are in the Lord’s kingdom: it is these things that are worthy of the Word.

AC 2608. Similar to these also are very many things in the Prophets, such as those adduced above (n. 1888); and also the following in Isaiah:--

In Jeremiah:--

Such in very many places is the character of the propheticals of the Word, which would be of no use unless they had an internal sense; and yet the Word, being Divine, must needs contain within itself the laws of that Heavenly Kingdom into which man is to come.

AC 2609. But as regards the Precepts of Life, such as all things in the decalogue, and many in the Law and the Prophets-these, being of service to man‘s very life, are of use in both senses, both the literal and the internal. The things contained in the literal sense were for the people and peoples of that period, who did not apprehend internal things; and the things contained in the internal sense were for the angels, who have no care for external things. Unless the precepts of the decalogue contained internal things also, they would never have been promulgated on Mount Sinai with so great a miracle; for such things as it contains, such as that parents are to be honored, that men must not steal, must not kill, must not commit adultery, must not covet what is another’s, are things which the Gentiles also know and have prescribed in their laws; and which the sons of Israel as men must have been well acquainted with, without such a promulgation. But as those precepts were for the service of life, in both senses, and were as external forms produced from internal, that corresponded to each other-this was the reason why they came down out of heaven upon Mount Sinai with so great a miracle, and in their internal sense were uttered and heard in heaven, while in their external sense they were uttered and heard on earth.

[2] Take as an example the promise that they who honor their parents shall have their days prolonged upon the land: by "parents" the angels in heaven perceived the Lord; by the "land," His kingdom, which those who worship Him from love and faith should eternally possess as sons and heirs; whereas by "parents" men on earth understood parents; by "land," the land of Canaan; by the "prolongation of their days," the years of their life. Take again the precept that men must not steal: by this the angels who were in heaven perceived that they should take nothing away from the Lord, and should not claim anything of righteousness and merit for themselves; whereas men on earth understood that they must not steal; from which we can see that these precepts are true in both senses. Take again the precept that men must not kill: by this the angels in heaven perceived that they should not hate anyone, and should not extinguish anything of good and truth with anyone; whereas men on earth understood that their friends must not be killed. The case is the same with all the other precepts.

1. And Jehovah visited Sarah, as He had said; and Jehovah did unto Sarah as He had spoken.

2. And Sarah conceived and bare Abraham a son in his old age, at the appointed time, as God had spoken with him.

3. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac.

4. And Abraham circumcised Isaac his son, a son of eight days, as God had commanded him.

5. And Abraham was a son of a hundred years when Isaac his son was born unto him.

6. And Sarah said, God hath made laughter for me, every one that heareth will laugh with me.

7. And she said, Who would have said unto Abraham, Sarah shall suckle sons? for I have borne a son to his old age.

8. And the child grew, and was weaned; and Abraham made a great feast, on the day when he weaned Isaac.

9. And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, mocking.

10. And she said unto Abraham, Cast out this handmaid and her son; for the son of this handmaid shall not inherit with my son, with Isaac.

11. And the word was evil exceedingly in the eyes of Abraham, on account of his son.

12. And God said unto Abraham, Let it not be evil in thine eyes because of the boy, and because of thine handmaid; all that Sarah saith unto thee, hearken unto her voice, for isa Isaac shall thy seed be called.

13. And also the son of the handmaid I will make a nation, because he is thy seed.

14. And Abraham rose early in the morning, and took bread, and a bottle of water, and gave to Hagar, and put them on her shoulder, and the child, and sent her away; and she went and wandered in the wilderness of Beer-sheba.

15. And the water was spent out of the bottle, and she cast the child under one of the shrubs.

16. And she went and sat by herself over against him, withdrawing about a bowshot; for she said, Let me not see the death of the child; and she sat over against him; and she lifted up her voice, and wept.

17. And God heard the voice of the child, and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not, for God hath heard the voice of the child where he is.

18. Arise, lift up the child, and strengthen thy hand in him, for I will make him a great nation.

19. And God opened her eyes, and she saw a well of water, and she went and filled the bottle with water, and gave the child drink.

20. And God was with the child, and he grew, and he dwelt in the wilderness, and became a shooter of the bow.

21. And he dwelt in the wilderness of Paran; and his mother took him a wife out of the land of Egypt.

22. And it came to pass at that time, that Abimelech and Phicol the captain of his army said unto Abraham, saying, God is with thee in all that thou doest.

23. And now swear unto me here by God, that thou wilt not be false to me, nor to my son, nor to my son‘s son; according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned.

24. And Abraham said, I will swear.

25. And Abraham reproved Abimelech, because of the well of water which Abimelech’s servants had taken away.

26. And Abimelech said, I know not who hath done this word, neither didst thou tell me, neither heard I of it, but today.

27. And Abraham took flock and herd, and gave to Abimelech, and they two struck a covenant.

28. And Abraham set seven ewe lambs of the flock by themselves.

29. And Abimelech said unto Abraham, What are these seven ewe lambs which thou hast set by themselves?

30. And he said, Because these seven ewe lambs thou shalt take from my hand, that it may be a witness unto me that I have digged this well.

31. Therefore he called that place Beer-sheba, because there they sware both of them.

32. And they struck a covenant at Beer-sheba; and Abimelech rose up, and Phicol the captain of his army, and they returned into the land of the Philistines.

33. And he planted a grove in Beer-sheba, and called there on the name of the God of eternity.

34. And Abraham sojourned in the land of the Philistines many days.

AC 2610. In the internal sense of this chapter the Lord‘s Divine Rational is first treated of, which is represented by "Isaac" (verses 1-8).

AC 2611. Next the merely human rational, which was then separated, and which is the "son of Hagar the Egyptian" (verses 9-12).

AC 2612. After this had been separated, the spiritual church is represented by the same, namely, by Hagar’s son, as well as by his mother; which church and its state are treated of in (verses 13 to 21).

AC 2613. Concerning the human rational things that were adjoined to the doctrine of faith, which in itself is Divine (verses 22-34).

AC 2614. This doctrine together with those things adjoined is "Beer-sheba" (verses 14, 31, 33).

AC 2615. Verse 1. And Jehovah visited Sarah, as he had said; and Jehovah did unto Sarah as He had spoken. "Jehovah visited Sarah," signifies the presence of the Divine celestial in the Divine spiritual; "as He had said," signifies as He had perceived; "and Jehovah did unto Sarah," signifies the state of unition; "as He had spoken," signifies as He had thought.

AC 2616. Jehovah visited Sarah. That this signifies the presence of the Divine celestial in the Divine spiritual, is evident from the signification of "Jehovah," as being the Divine celestial, that is, the Divine Good, or Esse (Being) itself, which, because it is of love and mercy, is Good itself; from the signification of "visiting," as meaning to be present; and from the signification of " Sarah," as being the Divine spiritual, that is, Divine Truth (n. 1468, 1901, 2063, 2065, 2507).

AC 2617. As He had said. That this signifies as He had perceived, is evident from the signification in the historical parts of the Word of "saying," as meaning to perceive (n. 2238, 2260, 2552).

AC 2618. And Jehovah did unto Sarah. That this signifies the state of unition, namely, of the Lord‘s Divine spiritual in His Divine celestial, is evident from the signification of "doing," when predicated of the Lord’s Divine, as being the sum total of the effect, consequently the state; and from the signification of "Jehovah," and also of "Sarah" (n. 2616). As regards the state of unition of the Lord‘s Divine spiritual in His Divine celestial, this is the very marriage itself of good and truth, from which comes the heavenly marriage; and this marriage is the Lord’s kingdom in the heavens and on earth. For this reason the Lord‘s kingdom is so frequently in the Word called a "marriage," and is compared to a marriage. The reason (a secret one) is that all conjugial love (and through this all celestial and spiritual love) comes from the marriage of Divine good and truth, and of Divine truth and good, in the Lord. What further arcana are enfolded in these words: that "Jehovah visited Sarah as He had said," and that "Jehovah did unto Sarah as He had spoken," cannot be declared, because they are inexpressible; for they comprise the very state itself of the unition of the Lord’s Divine with His Human. Appearances of this are presented by the Lord before the angels by means of heavenly lights, and are illustrated by means of ineffable representations; but they cannot be presented before men, because it would have to be done by means of such things as belong to the light of the world, into which such arcana do not fall; nay, by a description based on such things they become more obscure.

AC 2619. As He had spoken. That this signifies as He had thought, is evident from the signification of "speaking," as being to think (n. 2271, 2287). The perception which is signified by "Jehovah said" was from the Divine celestial; but the thought which is signified by "Jehovah spake" was from the Divine celestial through the Divine spiritual; and there is therefore an apparent repetition in the sense of the letter, namely, "as He said," and "as He spake." But what it is to perceive from the Divine celestial and to think from the Divine celestial through the Divine spiritual, does not fall into even the most enlightened apprehension by means of things that belong to the light of the world. This shows how infinite the rest of the Word may be. That thought is from perception see (n. 1919, 2515). With man the case is this: it is good from which he perceives, but it is truth by means of which he thinks. Good is of love and its affections, consequently from it is perception; but truth is of faith, consequently this is of thought. The former is signified in the historic parts of the Word by "saying," but the latter by "speaking." But when "saying" is found alone, it then sometimes signifies perceiving, and sometimes thinking; because "saying" involves both.

AC 2620. Verse 2. And Sarah conceived and bare Abraham a son in his old age, at the appointed time, as God had spoken with him. She "conceived and bare," signifies that it was and came forth; "Sarah bare Abraham," signifies from the unition of the Lord‘s Divine spiritual with His Divine celestial; "a son" signifies the Divine rational; "in his old age," signifies when the days were fulfilled that He should put off the human; "at the appointed time," signifies when the rational was such as to receive; "as God had spoken with him," signifies as He had willed.

AC 2621. That "conceived and bare" signifies that it Was and Came forth, namely the Divine rational, from the unition of the Lord’s Divine spiritual with His Divine celestial, is evident from the signification of "conceiving and bearing." That in the internal sense of the Word no other conceptions and bearings are meant than those which are spiritual and celestial, may be seen above (n. 2584); but here those which were Divine, because the subject here treated of is the Lord‘s rational made Divine; and of Him, namely, the Lord, Being and Coming forth (Esse et Existere) are chiefly predicated; for He alone Is and Comes forth. As regards Being and Coming forth (Esse et Existere) we may add that they seem as if they were nearly the same, but are not the same. Every person and every thing, has its Being from conception, but its Coming forth from birth; and thus, as conception is prior to birth, so Being is prior to Coming forth.

[2] The soul is the Being itself of man, and the sensitive or corporeal faculty is its Coming forth, for the former comes forth in the latter. Celestial and spiritual love are the very Being of the man who is being regenerated; and the rational and sensitive faculties, when imbued with that love, are his Coming forth. And so it is with each and all things in the universe; for there is nothing whatever which has not its conception that it may be, and its birth that it may come forth; which may also be illustrated in the terms of philosophy by saying that every effect has its cause, and every cause has its end. The end is the Being of the cause, and the cause is the Coming forth of the end. In the same way, the cause is the Being of the effect, and the effect is the Coming forth of the cause.

AC 2622. Sarah to Abraham. That this signifies from the unition of the Divine spiritual with the Divine celestial, is evident from the representation of Sarah, as being the Divine spiritual, or Divine Truth (n. 1468, 1901, 2063, 2065, 2172, 2173, 2198, 2507); and from the representation of Abraham, as being the Divine celestial, or Divine Good (n. 1989, 2011, 2172, 2198, 2501). Concerning the unition of the Divine spiritual with the Divine celestial, see (n. 2618).

AC 2623. A son. That this signifies the Divine rational, is evil dent from the signification of a "son." In the internal sense of the Word a "son" signifies truth (n. 489, 491, 533); and as truth is the chief thing in the rational (n. 2072, 2189), the rational is also signified by a "son;" but here the Divine rational, in which principally there is good, which Isaac, who is the "son," also represents.

AC 2624. In his old age. That this signifies when the days were fulfilled that the human should be put off, is evident from the signification of "old age," as being the state when the human should be put off and the Divine put on (n. 2198); for Abraham was at that time a hundred years old; and by this number is signified a full state of unition, as will be seen in the explication at (verse 5).

AC 2625. At the appointed time. That this signifies when the rational was such as to receive, is evident from the signification of "time." There are two things which while man lives in the world appear to be essential, because they are proper to nature, namely, space and time. Hence to live in space and time is to live in the world or in nature. But in the other life these two things are of no consequence. In the world of spirits indeed they do appear to be of some consequence, for the reason that spirits fresh from the body still retain the idea of natural things; yet it is not long before they perceive that there is no space and time there, but state instead; and that in the other life states correspond to spaces and times in nature; to spaces states as to Being (esse), and to times states as to Coming forth (existere). In regard to space or place see (n. 1274, 1379, 1380, 1382).

[2] From this anyone can see what kind of an idea a man may have, while in the world or in nature, respecting the things of the other life and many arcana of faith; namely, that he is not willing to believe them until be apprehends them by means of the things in the world, nay, by sensuous things; for he must needs suppose that if he were to put off the idea of space and time, and still more space and time themselves, he would become absolutely nothing; and thus that he would have nothing left from which he could feel and think, except something confused and incomprehensible; when yet the case is exactly the reverse. Angelic life is of such a nature as to be the wisest and happiest of all.

[3] This is the reason why in the Word "ages" in the internal sense do not signify ages, but states; so that in this verse "old age" does not mean old age. And in the same way the numbers do not signify numbers, but some specific state, as for instance the number a hundred years, concerning which hereafter. From this we can now see that by the "appointed time" is signified the state when the rational was such as to receive.

[4] In regard to the specific matter here treated of, namely, that the Divine rational was and came forth from the unition of the Divine spiritual with the Divine celestial of the Lord, when the days were fulfilled for the human to be put off, and when the rational was such as to receive (all of which is signified in the internal sense by Sarah’s conceiving and bearing to Abraham a son to his old age at the appointed time), be it known that the human begins in the inmost of the rational (n. 2106, 2194); and that the Lord advanced successively to the union of the Human Essence with the Divine Essence, and of the Divine Essence with the Human Essence (n. 1864, 2033, 2523); and this by His own power (n. 1921, 2025, 2026, 2083), by continual temptations and victories (n. 1737, 1813, 1690), and by continual revelations from His Divine (n. 1616, 2500); and this until at length He had expelled all the maternal human (n. 1414, 1444, 2574); and thus had made His Human Divine in respect to the rational, according to the things contained in this verse. Hence it is manifest what is to be understood by the days being fulfilled for the human to be put off, and by the rational being such as to receive.

[5] Some idea of this may be formed from what takes place in those who are being regenerated. The celestial things of love and the spiritual things of faith are not at once implanted in them by the Lord, but successively; and when by means of them the man‘s rational has become such that it can receive, then for the first time is he becoming regenerate, for the most part by means of temptations in which he conquers. When these things take place, the days are fulfilled for him to put off the old man, and to put on the new. Concerning man’s regeneration, see (n. 677, 679, 711, 848, 986, 1555, 2475).

AC 2626. As God had spoken with him. That this signifies as He had willed, is evident from the signification of "speaking," as being to think (n. 2271, 2287, 2619); but that here it means to will is because it is said, "as God had spoken;" since for the Divine to think is to will.

AC 2627. Verse 3. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. "Abraham called the name of his son that was born unto him," signifies the quality of the rational as being Divine; "whom Sarah bare to him," signifies that it was and came forth from the Divine spiritual united to the Divine celestial; "Isaac‘s signifies the Divine rational.

AC 2628. Abraham called the name of his son that was born unto him. That this signifies the quality of the rational as being Divine, is evident from the representation of Abraham, as being the Lord as to the Divine celestial, or the Divine Good, treated of many times before; and from the signification of "calling a name," as being the quality (n. 144, 145, 1754, 1896, 2009); and from the signification of his "son," as being the rational (n. 2623); and also from the signification of his being "born unto him," as being to come forth from the Divine. Hence it is evident that "Abraham called the name of his son that was born unto him," signifies the quality of the rational as being Divine. From these few words three arcana shine forth for those who are in the internal sense:--First, that the Lord’s Divine Human came forth (exstiterit) from the Divine Itself; which is further treated of in this verse. Second, that the Lord‘s Divine Human was not only conceived, but also born, of Jehovah, and hence the Lord as to His Divine Human is called the "Son of God," and the "Only-begotten" (John 1:14, 18, 50; 3:16, 18, 35, 36; 5:19-27; 6:69; 9:35; 10:36; 11:27; 14:13, 14; 17:1; 20:31); and in like manner in the other Evangelists. Third, that the Lord’s Divine Human is the "name" of Jehovah, that is, His quality (John 12:28).

AC 2629. Whom Sarah bare to him. That this signifies being and coming forth from the Divine spiritual united to the Divine celestial is evident from the signification of "bearing," as being to come forth (existere) (n. 2621); and as birth involves conception, and the birth or coming forth is from the Divine spiritual, and the conception, or being, from the Divine celestial, which two have now been united, hence "bearing" here signifies both being and coming forth; and also from the representation of Sarah, as being the Divine spiritual united to the Divine celestial (n. 1468, 1901, 2063, 2065, 2172, 2173, 2198, 2507). These things are arcana too deep to be described, or indeed to be illustrated by anything in this world. They are for angelic minds, to whom they are presented in the light of heaven by means of things ineffable.

AC 2630. Isaac. That this signifies the Divine Rational, is evident from what has been said before concerning Abraham, Isaac, and Jacob (n. 1893, 2066, 2083), namely, that Abraham represents the supreme Divine, Isaac the Divine rational, and Jacob His Divine natural; as will also be seen hereafter, where Isaac is treated of.

AC 2631. Verse 4. And Abraham circumcised Isaac his son, a son of eight days, as God commanded him. "Abraham circumcised Isaac his son," signifies the purification of the rational; "a son of eight days," signifies a beginning and continuance; "as God had commanded him," signifies according to Divine order.

AC 2632. Abraham circumcised Isaac his son. That this signifies the purification of the rational, is evident from the signification of "being circumcised," which is to be purified (n. 2039); and from the representation of "Isaac," as being the Divine rational (n. 2630).

[2] That the Lord‘s first rational was born as with others, namely, by means of knowledges (scientifica et cognitiones), has been stated before, where Ishmael was treated of, by whom that rational is represented. As this was born by means of knowledges, thus by the external way, which is that of the senses, and as with others, it could not but have in itself many things from the outward world, for from them are the ideas of the rational procured; and this the more because it had its hereditary from the mother. It was these worldly things and this hereditary which the Lord successively expelled from His rational, and this until it was such as to be able to receive the Divine (n. 2624, 2625). The Lord’s Divine rational was then born, which is represented by Isaac (n. 2630); not however by the external way, which is that of the senses, as the former rational was; but by the internal way from the Divine Itself (n. 2628, 2629). As this was not done at once, but successively (n. 1690, 2033), it was purified, and this continually; which is signified by "Abraham‘s circumcising his son, a son of eight days." That the Lord made His rational Divine by successive steps, and continually purified it, is evident also in John:--

That to "glorify" is to make Divine, may be seen above (n. 1603, 1999).

[3] In the Ancient Church nothing else was represented and signified by circumcision than that a man should be purified from the loves of self and of the world, and this also by successive steps and continually (n. 2039, 2046, 2049, 2056); especially when he has been born a new man, that is, when he has been regenerated; for the Lord then flows in by the internal way, that is, by the good of conscience, and successively and continually separates the things which adhere both from hereditary and from actual evil.

AC 2633. A son of eight days. That this signifies a beginning and continuance, is evident from the signification of the "eighth day," on which they were circumcised, as being any beginning, and thus continuance (n. 2044).

AC 2634. As God had commanded him. That this signifies according to Divine order, is evident from the signification of "God commanding," or of His precepts. God’s precepts, or the things which God has commanded, are all things that are of Divine order both in general and in particular; so that Divine order is nothing but the perpetual precept of God; and therefore to live according to the precepts of God, and to live in the precepts of God, is to live according to Divine order and in Divine order. Hence it is that by "as God commanded," is signified according to Divine order. It was according to Divine order that every male should be circumcised on the eighth day from his birth; not that circumcision was of any avail, or that they who were circumcised would enter into the kingdom of God before the uncircumcised; but because in the representative church such a rite corresponded to the purification of the heart; which correspondence will of the Lord‘s Divine mercy be spoken of elsewhere. It is of Divine order that the heart, that is, man’s interiors, should be purified gradually and continually from the evils of cupidities, and from the falsities of the phantasies thence derived. The precepts relating to the purification of the heart are all things of Divine order both in general and in particular. In so far therefore as a man lives in those precepts, so far he lives in Divine order; and in so far as he lives in this, so far all things in him, both of reason and memory, are disposed by the Lord according to the order which is from Him in the heavens. Hence the man becomes a little heaven corresponding to the greatest.

AC 2635. Verse 5. And Abraham was a son of a hundred years when Isaac his son was born unto him. "Abraham was a son of a hundred years," signifies a full state of unition; "when Isaac his son was born unto him," signifies when the Lord‘s rational was made Divine.

AC 2636. Abraham was a son of a hundred years. That this signifies a full state of unition, is evident from the signification of a "hundred," as being what is full; and from the signification of "years," as being state (n. 482, 487, 488, 493, 893); here, a state of unition. What a full state of unition of the Lord’s Divine with His Human is, or what is the same, with His rational, for the human begins in the inmost of the rational (n. 2106, 2194), cannot so well be told to the apprehension, but still can be illustrated by what is called with man a full state when he is being reformed and regenerated.

[2] It is known that a man cannot be regenerated until adult age, because he then for the first time has the full exercise of reason and judgment, and thus can receive good and truth from the Lord. Before he comes into this state he is being prepared by the Lord by such things being insinuated into him as may serve him as ground for receiving the seeds of good and truth; which are the many states of innocence and charity, and also the knowledges of good and truth, and the thoughts derived from them. This preparation is going on for some years before his regeneration commences. When the man has been imbued with these things, and is thus prepared, his state is then said to be full; for his interiors are then disposed for receiving. All those things with which a man is endowed by the Lord before regeneration, and by means of which he is regenerated, are called remains, which are signified in the Word by the number "ten" (n. 576, 1738, 2284); and also by a "hundred," when the state for regeneration is full (n. 1988).

[3] These things may serve for illustration as to what is signified by a full state of unition of the Human with the Divine in the Lord, namely, when from His own power, by means of the combats of temptations and by victories, and by the powers of the Divine Wisdom and intelligence, He had procured to Himself so much of the Divine in His Human, that is, in His rational, as to be able to unite the Divine Itself to the Divine acquired in the rational. That this state might be represented, it was brought to pass that, although Abraham had dwelt for many years in the land of Canaan, Isaac was not born to him until he was a hundred years old. These are the arcana contained in the number a "hundred years," which was Abraham‘s age.

[4] That the number a "hundred" signifies what is full, is evident from other passages in the Word, as in Isaiah:--

where a "hundred" manifestly denotes what is full; for it is said, there shall be no more an infant of days, nor an old man that hath not filled his days, and a child and a sinner of a hundred years; that is, when his state is full.

[5] In Matthew:--

where a "hundredfold" denotes what is full; or "good measure, pressed down, shaken together, running over" (Luke 6:38).

[6] And in Luke:--

where also a "hundred" denotes what is full, which number would not have been mentioned unless it had signified that. The same is true where the Lord speaks by parable concerning the debtors, that one owed "a hundred baths of oil," and the other "a hundred cors of wheat" (Luke 16:5-7). So also in other places where a "hundred" is mentioned. The case is similar with a "thousand," respecting which number, see above (n. 2575).

AC 2637. When Isaac his son was born unto him. That this signifies when the Lord‘s rational was made Divine, is evident from the signification of "being born," which is to come forth (existere) (n. 2584, 2621, 2629) and from the representation of "Isaac," as being the Divine rational (n. 2630). This is said to be "born to Abraham," when made Divine; as also above, (verse 3): "Abraham called the name of his son that was born unto him" (n. 2628).

AC 2638. Verses 6, 7. And Sarah said, God hath made laughter for me; every one that heareth will laugh with me. And she said, Who would have said unto Abraham, Sarah shall suckle sons? for I have borne a son to his old age. " Sarah said," signifies perception from the Divine spiritual; "God hath made laughter for me," signifies the affection of celestial truth; "every one that heareth will laugh with me," signifies that all things in it will have this affection; "and she said," signifies thought; "who would have said unto Abraham, Sarah shall suckle sons?" signifies that the Lord implanted the Human in the Divine by His own power; "for I have borne a son to his old age," signifies that this was done when the days were fulfilled.

AC 2639. Sarah said. That this signifies perception from the Divine spiritual, is evident from the signification of "saying," as being to perceive; and from the representation of Sarah, as being the Divine spiritual, or Divine truth (n. 2622).

AC 2640. God hath made laughter for me. That this signifies the affection of celestial truth, is evident from the signification of "laughter," as being the affection of truth (n. 2072, 2216); and from the expression "God making," as denoting the celestial from which it is.

AC 2641. Everyone that heareth will laugh with me. That this signifies that all things in it will have this affection, is evident from the signification of "hearing" and "laughing." In the Word to "hear" is predicated of what is of affection, but to "see" of what is of thought; which is evident from a great many passages in the Word, as also from the correspondences (n. 2542). As the affection of celestial truth is here treated of, it is said, "Every one that heareth," by which are signified all things that are of affection. To "laugh" denotes to be affected by truth, that is, to have the affection of truth (n. 2072, 2216, 2640).

AC 2642. And she said. That this signifies thought, is evident from the signification of "saying," as being to perceive, and also to think (n. 2619).

AC 2643. Who would have said unto Abraham, Sarah shall suckle sons? That this signifies that the Lord implanted the Human in the Divine by His own power, is evident from the representation of Abraham, and also of Sarah, and from the signification of "suckling’ and of "sons." That Abraham represents Divine good, and Sarah Divine truth, has been shown before. That "milk" denotes what is spiritual from a celestial origin, or truth from good, may be seen above (n. 2184); and thus to "suckle" is to implant it. That "sons" are truths, here those that are in the rational, is evident from the signification of "sons" (n. 489, 490, 491, 533). That these things signify in the internal sense that the Lord implanted the Human in the Divine by His own power, is because the Divine truth is the same as the Divine Human; and when it is said of this that it "suckles sons to Abraham," the signification is that it has implanted the Human in the Divine; and as it was the Human, He did it from His own power. But these things can with difficulty be explained more clearly to the understanding. If many words be used, the sense will become still more obscure; for these are Divine things, which can only be presented before angels by thing celestial and spiritual; and if they were presented before man in any more elevated style, they would fall into the material and corporeal ideas which man has.

[2] It is further to be known that the Lord‘s Divine rational is described as to its quality when it was first born in the words, "God hath made laughter for me; every one that heareth will laugh with me; and she said, Who would have said unto Abraham, Sarah shall suckle sons?" For it was according to ancient custom, that when a child was born, a name was given significative of the state; and that the state also was then described; as when Cain was born to Eve and Adam (Gen. 4:1); when Sheth was born to them (Gen. 4:25); when Noah was born to Lamech (Gen. 5:29); when Esau and Jacob were born to Isaac (Gen. 25:25, 26); when the twelve sons were born to Jacob (Gen. 29:32-35; 30:6, 8, 11, 13, 18, 20, 24; 35:18); when Perez and Zerah were born to Tamar (Gen. 38:29, 30); when Manasseh and Ephraim were born to Joseph (Gen. 41:51, 52); when Gershom and Eliezer were born to Moses (Exod. 2:22; 18:4). What all these represent, and what they signify in the internal sense, was involved in the descriptions added to the names which were given; thus here what Isaac represents. What is involved is manifest in some degree from this brief explication, but deeper arcana yet are hidden within; for they are Divine things, which can be expressed by no forms or formulas of expression.

AC 2644. For I have borne a son to his old age. That this signifies that this was done when the days were fulfilled, is evident from the explication of nearly the same words in the second verse (n. 2621-2624).

AC 2645. Verse 8. And the child grew, and was weaned; and Abraham made a great feast on the day when he weaned Isaac. "The child grew," signifies the further perfecting of the Lord’s rational; "and was weaned," signifies the separation of the merely human rational; "Abraham made a great feast," signifies dwelling together and union; "on the day when he weaned Isaac," signifies the state of separation.

AC 2646. The child grew. That this signifies the further perfecting of the Lord‘s rational, is evident from the signification of "growing," as being to be perfected; and from the signification of the "child" or "son," as being the Lord’s Divine rational (n. 2623)

AC 2647. And was weaned. That this signifies the separation of the merely human rational, is evident from the signification of "being weaned," as being to be separated, like infants from their mothers‘ breasts. That the merely human rational was separated, is further described in this chapter, and is represented by Hagar’s son, in his being cast out of the house.

AC 2648. Abraham made a great feast. That this signifies dwelling together and union, is evident from the signification of a "feast," as being a dwelling together (n. 2341); here union also, because the Lord is treated of, whose Human was united to His Divine, and the Divine to the Human; and because this union is treated of, it is said a "great feast."

AC 2649. On the day when he weaned Isaac. That this signifies the state of separation, is evident from the signification of "day," as being state (n. 23, 487, 488, 493, 893); and from the signification of "being weaned," as being to be separated (n. 2647). From the first verse of this chapter the uniting of the Lord‘s Divine Essence with His Human Essence has been treated of, in this order: The presence of the Divine in the Human for the sake of unition (verse 1). The presence of the Human in the Divine, and thus a reciprocal unition (n. 2004) (verse 2). From this unition the Human was made Divine (verse 3). And this successively and continually while the Lord lived in the world (verse 4). And this commenced when the rational was in a state to receive (verse 5). The state of the unition is described as to its quality, with its arcana (verses 6, 7). Now follows the separation of the maternal human, and this is continued down to (verse 12); which separation is signified in this verse by the weaning of Isaac, and is represented in the following verses by Hagar’s son being sent away out of the house. And as the union of the Lord‘s Divine with His Human and of His Human with His Divine is the very marriage of good and truth, and from it is the heavenly marriage, which is the same as the Lord’s kingdom, therefore a great feast is mentioned which Abraham made when he weaned Isaac, by which the beginning of marriage or the first union is signified; which feast and weaning, but for the signification, would never have been mentioned.

[2] As the separation of the first human, which the Lord had from the mother, now follows, and at length the full removal of it, it is to be known that the Lord gradually and continually, even to the last of His life when He was glorified, separated from Himself and put off that which was merely human, namely, that which He derived from the mother, until at length He was no longer her son, but the Son of God, not only as to conception but also as to birth, and thus was one with the Father, and was Jehovah Himself. That He separated from Himself and put off all the human from the mother, so that He was no longer her son, is manifest from His words in John:--

In Matthew:--

In Luke:--

[3] Here, when the woman spoke of His mother, the Lord spoke of those described above, namely, "Whoever shall do the will of My Father, the same is My brother, and sister, and mother;" which is the same as this, "Blessed are they that hear the Word of God, and keep it." In John:--

From these words it is manifest that the Lord spoke to her according to her thought when she saw Him on the cross, and even then not calling her mother, but "woman;" and that He transferred the name of mother to those who are signified by the disciple; on which account He said to the disciple, "Behold thy mother." Still more manifest is this from the Lord‘s own words, in Matthew:--

Thus He was no longer the Son of David as to the flesh.

[4] And further, in regard to the separation and putting off of the maternal human those do not comprehend this who have merely corporeal ideas respecting the Lord‘s Human, and think of it as of the human of any other man; hence to such these things are stumbling blocks. They do not know that such as the life is such is the man, and that the Divine Esse (Being) of life, or Jehovah, was in the Lord from conception, and that a similar Esse of life came forth in His Human by means of the union.

AC 2650. Verse 9. And Sarah sad the son of Hagar the Egyptian, whom she had borne unto Abraham, mocking. "Sarah saw," signifies the Lord’s insight from the Divine spiritual; "the son of Hagar the Egyptian," signifies into the merely human rational; "Hagar the Egyptian" is the affection of memory-knowledges, of which as a mother that rational was born; "whom she had borne unto Abraham," signifies that it came forth from the Divine celestial as a father; "mocking" signifies not in agreement with or favoring the Divine rational.

AC 2651. And Sarah saw. That this signifies the Lord‘s insight from the Divine spiritual, is evident from the signification of "seeing," as being to understand (n. 897, 2150, 2325), which is the same as to look into, from the mind’s sight; also from the representation of Sarah, as being the Divine spiritual, or Divine truth (n. 2622). " Sarah saw," means that the Divine spiritual had insight, which is the same as to say that the Lord had it from the Divine spiritual.

AC 2652. The son of Hagar the Egyptian. That this signifies into the merely human rational, and that "Hagar the Egyptian" is the affection of memory-knowledges, of which that rational was born as a mother, is evident from the signification of the "son," namely Ishmael, as being the first rational which the Lord had - treated of in the sixteenth chapter of Genesis, where Hagar and Ishmael are the subject also from his representation, and that of Hagar the Egyptian, his mother, explained under that chapter. That the first or merely human rational in the Lord was conceived from the Divine celestial as a father, and born of the affection of memory-knowledges as a mother, see (n. 1895, 1896, 1902, 1910).

AC 2653. Whom she had borne unto Abraham. That this signifies that it came forth from the Divine celestial as a father, is evident from the signification of "bearing," as being to come forth (existere) (n. 2621, 2629); and from the representation of Abraham, as being the Divine celestial (n. 1989, 2011, 2172, 2198, 2501). That the first rational came forth from the Divine celestial as a father, see (n. 1895, 1896, 1902, 1910).

AC 2654. Mocking. That this signifies not in agreement with or favoring the Divine rational, is evident from the signification of "mocking," as being that which comes of an affection contrary to what does not agree with and favor one‘s self. In the preceding verse it was said that the child grew, and was weaned, and that Abraham made a great feast when he weaned Isaac; by which is signified that when the Lord’s rational was made Divine, the former rational was separated. Therefore there now immediately follows that which concerns the son of Hagar the Egyptian, by whom this rational is meant, as was shown in the explication at the sixteenth chapter, where Ishmael and Hagar are treated of. From this it is likewise manifest that the things which are in the internal sense follow together in a continuous series.

[2] But in regard to the Lord‘s first rational, seeing that it was born as with another’ man, namely, by means of knowledges (per scientias et cognitiones), it could not but be in appearances of truth which are not truths in themselves, as is evident from what has been shown before (n. 1911, 1936, 2196, 2203, 2209, 2519); and as it was in appearances of truth, truths without appearances, such as Divine truths are, could not agree with it or favor it, both because this rational does not comprehend them, and because they oppose it. But take examples for illustration.

[3] The human rational-that namely which has its birth from worldly things through impressions of sense, and afterwards from analogies of worldly things by means of knowledges (per scientifica et cognitiones) - is ready to laugh and mock if told that it does not live of itself, but only appears to live so; and that one lives the more, that is, the more wisely and intelligently, and the more blissfully and happily, the less he believes that he lives of himself; and that this is the life of angels, especially of those who are celestial, and inmost, or nearest to the Lord; for they know that no one lives of himself except Jehovah alone, that is, the Lord.

[4] This rational would mock also if it were told that it has nothing of its own, and that its having anything of its own is a fallacy or an appearance; and still more would it mock if told that the more it is in the fallacy that it has anything of its own, the less it has; and the converse. So too would it mock if told that whatever it thinks and does from what is its own is evil, although it were good; and that it is not wise until it believes and perceives that all evil is from hell, and all good from the Lord. In this belief, and even in this perception, are all the angels; who nevertheless have what is their own more abundantly than all others; but they know and perceive that this is from the Lord, although it altogether appears as theirs.

[5] Again: this rational would mock if it were said that in heaven the greatest are they who are least, the wisest they who believe and perceive themselves to be the least wise, and the happiest they who desire others to be the most happy, and themselves the least so; that it is heaven to wish to be below all, but hell to wish to be above all; consequently that in the glory of heaven there is absolutely nothing the same as in the glory of the world.

[6] In the same way would that rational mock, if it were said that in the other life there is nothing of space and time, but that there are states, according to which there are appearances of space and time; and that life is the more heavenly the further it is from what is of space and time, and the nearer it is to what is eternal; in which, namely, in what is eternal, there is nothing at all from the idea of time, nor from anything analogous to it: and so with numberless other things.

[7] That there were such things in the merely human rational, and that therefore this rational mocked at Divine things, the Lord saw, and indeed from the Divine spiritual, which is signified by Sarah‘s seeing the son of Hagar the Egyptian, (n. 2651, 2652). That man is able to look from within into the things in himself which are below, is known by experience to those who are in perception, and even to those who are in conscience; for they see so far as to reprove their very thoughts. Hence the regenerate can see what is the quality of the rational which they had before regeneration. With man such perception is from the Lord; but the Lord’s was from Himself.

AC 2655. Verse 10. And she said unto Abraham, Cast out this handmaid and her son; for the son of this handmaid shall not inherit with my son, with Isaac. " She said unto Abraham," signifies perception from the Divine; "cast out this handmaid and her soil," signifies that the things of the merely human rational should be banished; "for the son of this handmaid shall not inherit with my son, with Isaac," signifies that the merely human rational could not have a common life with the Divine rational itself, either as to truth or as to good.

AC 2656. She said unto Abraham. That this signifies perception from the Divine, is evident from the signification of "saying" in the historic parts of the Word, which is to perceive (as stated often before); and from the representation of Abraham, as being the Divine celestial, or the Divine good (n. 2622).

AC 2657. Cast out this handmaid and her son. That this signifies that the things of the merely human rational should be banished, is evident from the signification of "casting out," as being to banish; from the signification of a "handmaid," as being the affection of rational things and memory-knowledges, thus as being the good of them (n. 2567); and from the signification of her "son," as being the truth of that rational (n. 264, 489, 533, 1147). But it is apparent good and truth which are predicated of this first or merely human rational. Hence it is that "cast out this handmaid and her son," signifies that the things of the merely human rational were to be banished. How this is, namely, that the first rational was banished when the Divine rational took its place, has been stated and shown several times before; but as it is here treated of specifically, it must be still further explained in a few words.

[2] With every man who is being regenerated there are two rationals, one before regeneration, the other after regeneration. The first, which is before regeneration, is procured through the experience of the senses, by reflections upon things of civic life and of moral life, and by means of the sciences and the reasonings derived from them and by means of them, also by means of the knowledges of spiritual things from the doctrine of faith or from the Word. But these go no further at that time than a little above the ideas of the corporeal memory, which comparatively are quite material. Whatever therefore it then thinks is from such things; or, in order that what it thinks may be comprehended at the same time by interior or intellectual sight, the semblances of such things are presented by comparison, or analogically. Of this kind is the first rational, or that which is before regeneration.

[3] But the rational after regeneration is formed by the Lord through the affections of spiritual truth and good, which affections are implanted by the Lord in a wonderful manner in the truths of the former rational; and those things in it which are in agreement and which favor, and thus vivified; but the rest are separated from it as of no use; until at length spiritual goods and truths are collected together as it were into bundles, the incongruous things which cannot be vivified being rejected to the circumference, and this by successive steps, as spiritual goods and truths grow, together with the life of the affections of them. From this it appears what the second rational is.

[4] How the case is with these things may be illustrated by comparison with the fruit of trees. The first rational, in the beginning, is like unripe fruit, which gradually matures till it forms seeds within itself, and when it is of such age as to begin to separate itself from the tree, its state is then full (n. 2636). But the second rational, with which one is gifted by the Lord when he is being regenerated, is like the same fruit in good ground, in which those things which are round about the seeds decay, and the seeds push forth from their inmost parts, and send out a root, and then a shoot above the ground, which grows into a new tree, and unfolds itself at length even into new fruits, and then into gardens and paradises, according to the affections of good and truth which it receives (Matt. 13:31, 32; John 12:24).

[5] But as examples aid conviction, take as an example that which is man‘s own before regeneration, and that which is his own after it. From the first rational, which he has procured to himself by the means described above, the man believes that he thinks truth and does good from himself, and thus from what is his own. This first rational cannot apprehend otherwise, even if it has been instructed that all the good of love and all the truth of faith are from the Lord. But when man is being regenerated, which takes place in adult age, then from the other rational with which he is gifted by the Lord he begins to think that the good and truth are not from himself, or from what is his own, but from the Lord, but that nevertheless he does good and thinks truth as from himself, see (n. 1937, 1947). The more he is then confirmed in this, the more is he led into the light of truth respecting these things, till at last he believes that all good and all truth are from the Lord. The Own that belongs to the former rational is then successively separated, and the man is gifted by the Lord with a heavenly Own, which becomes that of his new rational.

[6] Take another example. The first rational, in the beginning, knows no other love than that of self and the world; and although it hears that heavenly love is altogether of another character, it nevertheless does not comprehend it. But then, when the man does any good, he perceives no other delight from it than that he may seem to himself to merit the favor of another, or may hear himself called a Christian, or may obtain from it the joy of eternal life. The second rational however, with which he is gifted by the Lord through regeneration, begins to feel some delight in good and truth itself, and to be affected by this, not for the sake of anything of his own, but for the sake of the good and truth; and when he is led by this delight, he disclaims merit, till at length he rejects it as an enormity. This delight grows with him step by step, and becomes blessed; and in the other life it becomes happiness, and is itself his heaven. Hence it is now evident how it is with each rational in the man who is being regenerated.

[7] But be it known that although a man is being regenerated, still each and all things of the first rational remain with him, and are merely separated from the second rational, and this in a most wonderful manner by the Lord. But the Lord wholly banished His first rational, so that nothing of it remained; for what is merely human cannot be together with the Divine. Hence He was no longer the son of Mary, but was Jehovah as to each Essence.

AC 2658. For the son of this handmaid shall not inherit with my son, with Isaac. That this signifies that the merely human rational could not have a life in common with the Divine rational itself, either as to good or as to truth, is evident from the signification of "inheriting," as being to have another’s life (to be explained presently); from the signification of the "son of the handmaid," as being the merely human rational as to truth and as to good (n. 2657); from the signification of "my son Isaac," as being the Divine rational as to truth, which is "my son", and as to good, which is "Isaac", see (n. 2623, 2630). That " Isaac" is the Divine rational as to good, is evident from the signification of "laughter," from which he was named, as being the affection of truth, or the good of truth, in the sixth and seventh verses (n. 2640, 2641, 2643). Hence it is manifest that "the son of this handmaid shall not inherit with my son, with Isaac," denotes that the merely human rational cannot have a life in common with the Divine rational, either as to truth or as to good. That it cannot have a life in common, is evident from the mere fact that the Divine is Life itself, and thus has life in Itself; whereas the merely human is an organ of life, and thus has not life in itself.

[2] When the Lord‘s Human was made Divine it was no longer an organ of life, or a recipient of life, but was Life itself, such as is that of Jehovah Himself. It had this at first from its very conception from Jehovah, as is clearly manifest from the Lord’s own words in John:--

the Divine Human is what is here called the "Son" (n. 1729, 2159, 2628). In the same:--

In the same:--

In the same:--

In the same:--

But that man is not life, but an organ or recipient of life, may be seen above (n. 2021). From all this it is evident that when the Lord was made Jehovah even as to His Human, that which was not life in itself, that is, that which was merely human, was banished. This is signified by its being said that the son of the handmaid could not inherit with the son Isaac.

[3] That to "inherit," in the internal sense, when predicated of the Lord, is to have the Father‘s life, thus to have life in Himself; and when predicated of men, it is to have the Lord’s life, that is, to receive life from the Lord, is evident from many passages in the Word. To have life in Himself is the Esse itself of life, that is, Jehovah; whereas to have the Lord‘s life, or to receive life from the Lord, is to receive the Lord in love and faith; and as those who so receive Him are in the Lord, and are the Lord’s, they are called His "heirs," and His "sons."

[4] In the Word of the Old Testament "inheriting" is predicated not only of what is celestial, or of good, but also of what is spiritual, or of truth, but still the one is expressed by a different word from the other: the word that is predicated of good may be rendered "to possess by inheritance;" and the word that is predicated of truth, "to inherit." The former word also in the original language involves possession, but the latter, derivation from something else, as is the case with the spiritual in relation to the celestial, or with truth in relation to good. In this verse, where the Lord‘s Divine rational, or His Divine Human, is represented by Isaac, the word denoting possession by hereditary right is used, because the Lord’s Divine Human is the sole heir-possessor, as He also teaches in the parable (Matt. 21:33, 37, 38; Mark 12:7; Luke 20:14); and He declares in several places that all things of the Father are His.

[5] That to "possess by inheritance" and to "inherit," in the Word, when predicated of men, signify to receive life from the Lord, consequently eternal life or heaven, for they alone receive heaven who receive the Lord‘s life), is evident in John:--

In Matthew:--

Here heaven is called "eternal life," elsewhere simply "life" (Matt. 18:8, 9; 19:17; John 3:36; 5:24, 29), for the reason that the Lord is Life itself, and he who receives His life is in heaven.

[6] In David:--

where to "possess by inheritance" is predicated of those who are in celestial love, and to "inherit" of those who are in spiritual love. In Isaiah:--

[7] In like manner in Moses:--

In the sense of the letter these words signify that the land of Canaan should be given to them for an hereditary possession, which also was done; but in the internal sense they signify that heaven should be given to those who are in love to the Lord and faith in Him; for as the Lord is represented by Abraham, Isaac, and Jacob, so love itself and faith itself are signified, consequently those who are in love and faith, and thus those who are in the Lord. The same are also signified by Abraham, Isaac, and Jacob, with whom many shall sit down in the kingdom of the heavens, as we read in (Matthew 8:11); for in heaven Abraham, Isaac, and Jacob are not known at all; but it is only known what is represented and signified by them, as also what is signified by sitting down or eating with them. For that all names in the Word signify actual things may be seen above (n. 1224, 1264, 1876, 1888); also that the "land of Canaan" is the heavenly Canaan or heaven (n. 1585, 1607, 1866), which is called simply the "land" (n. 1413, 1607, 1733, 2571). So too in Matthew:--

AC 2659. Verse 11. And the word was evil exceedingly in the eyes of Abraham, on account of his son. "The word was evil exceedingly in the eyes of Abraham," signifies the Lord‘s state when He first thought of that rational being separated from Himself; "on account of his son," signifies on this account, that He loved it.

AC 2660. The word was evil exceedingly in the eyes of Abraham. That this signifies the Lord’s state at first when He thought of that rational being separated from Himself, namely, that it was a state of grief from love, is evident without explication.

AC 2661. On account of his son. That this signifies on this account, that He loved it, namely, the first rational, is evident from the signification of the "son," namely, that of the handmaid, as being the merely human or first rational, described before. Although the cause of this grief is not told, it is evident from what follows. That the cause is the love is plain enough, for it is said "on account of his son;" and the same son is treated of in what follows, from (verse 13 to 21). Nevertheless in order that it may be known why there was this grief, or on what account it is said that the word was very evil in Abraham‘s eyes on account of his son; take these few things by way of illustration.

[2] The Lord did not come into the world to save the celestial, but the spiritual. The Most Ancient Church, called "Man," was celestial; and if this church had remained in its integrity, the Lord would have had no need to be born a man. But as soon as this church began to decline, the Lord foresaw that the celestial church would wholly perish from the world; and on that account the prediction was then made concerning the Lord’s coming into the world (Gen. 3:15). After the time of that church there was no longer a celestial church, but a spiritual church; for the Ancient Church which was after the flood, was a spiritual church; and this church, that is, those who were of the spiritual church, could not have been saved unless the Lord had come into the world. This is meant by the Lord‘s words in Matthew:--

Also by these words in John:--

Also by the parable of the hundred sheep, in (Matthew 18:11-13).

[3] Now as by Isaac is represented the Lord’s Divine rational, and as by him are also signified the celestial who are called "heirs;" and as by Ishmael is represented the Lord‘s merely human rational, and as by him are also signified the spiritual who are called "sons" (n. 2658), this was the reason why the Lord felt grief from Divine love, as shown in the words of this verse; and also in those which follow from (verse 13 to 21), where by Hagar’s son and the mother of that son is represented the spiritual church; and the state of this church, that is, the state of those who were of this church, is treated of (n. 2612). These arcana cannot as yet be set forth more fully; it may simply be said that with the Lord when in the world all the states of the church were represented, and also in what manner those who belonged to the church were to be saved by Him; and for this reason the same states of the church are likewise signified by these same names.

AC 2662. Verse 12. And God said unto Abraham, Let it not be evil in thine eyes because of the child, and because of thine handmaid; all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall thy seed be called. "God said unto Abraham," signifies the Lord‘s perception from the Divine; "let it not be evil in thine eyes because of the child, and because of thine handmaid," signifies a change of state toward that rational; "all that Sarah saith unto thee, hearken unto her voice," signifies that He should act according to spiritual truth; "for in Isaac shall thy seed be called," signifies that from the Lord’s Divine Human is all salvation for those who are in good.

AC 2663. God said unto Abraham. That this signifies the Lord‘s perception from the Divine, is evident from the signification of "saying" in the historic parts of the Word, as being to perceive (explained very often before); and because it was from the Divine it is said that "God said to Abraham." By both names "God" and "Abraham," is meant the Lord; which shows that the historic statements which are the sense of the letter, divide the ideas; but that the internal sense unites them; for in the historic sense of the letter there are two (namely, God and Abraham) who speak to each other; but in the internal sense there is one, namely, the Lord in respect to the Divine. This also shows that they who are three in the sense of the letter are one in the internal sense; as the Father, the Son, and the Holy Spirit, who are not three gods, but one; and that all the Trinity is complete in the Lord; namely, that in Him is the Father, as He says; and that from Him is the Holy Spirit, as He also says.

AC 2664. Let it not be evil in thine eyes because of the child, and because of thine handmaid. That this signifies a change of state toward that rational, is evident. In the internal sense nearest the words, the meaning is that He should not grieve at having to separate the merely human rational from Himself; and also that He did not grieve; for it belonged to His perception from the Divine that it was necessary that it should be separated; because in no other manner could the human race be saved. This is the change of state that is signified.

AC 2665. All that Sarah saith unto thee, hearken unto her voice. That this signifies that He should act according to spiritual truth, is evident from the representation of Sarah, as being the Divine spiritual, or Divine truth (n. 2622); and from the signification of "hearkening to the voice," as being to act according to it (n. 2542). What it is to act according to spiritual truth cannot be unfolded to the apprehension in the fullness in which it can be perceived by those who are in the internal sense; and therefore if we were to state what it is according to their perception, it would scarcely be acknowledged; and there is the further reason that more arcana are first to be unfolded, nay, believed, before the matter when unfolded can enter into the ideas of men’s belief. What it signifies in a general way can be told in some small degree, namely, that the Lord formed a conclusion from the Human Divine, and acted according to it, and thus from His own power: for Divine truth was that by means of which He united the Human to the Divine; and Divine good that by means of which He united the Divine to the Human; which unition was reciprocal (n. 2004).

AC 2666. In Isaac shall thy seed be called. That this signifies that from the Lord‘s Divine Human is all salvation for those who are in good, is evident from the representation of Isaac, as being the Divine rational, thus the Divine Human, for the human commences in the inmost of the rational, (n. 2106); and from the signification of "seed," which is predicated of Isaac, as being the celestial rational, or what is the same, those who are celestial (n. 2085, 2661). Thus that "thy seed shall be called" signifies that they will be heirs, consequently that they will have salvation. The spiritual also are "seed," but from the son of the handmaid, as is said in the following verse:--" and also the son of the handmaid, I will make him a nation, because he is thy seed;" and therefore the spiritual also have salvation if they are in good, as will appear from the internal sense of these words. The Lord also teaches the same in many places, and plainly in John:--

AC 2667. From the first verse of this chapter to the seventh, the unition of the Lord’s Human with His Divine, and of His Divine with His Human, has been treated of; and it has been shown that from that unition the Lord‘s Human was made Divine. The contents of the several verses may be seen above (n. 2649). From that point the merely human rational has been treated of, as being separated (verse 8); because it was not in agreement with the Divine Rational (verse 9); nor could it have a life in common with it, either as to truth or as to good (verse 10) that the separation was at first a grief to the Lord (verse 11); but that He perceived from the Divine that the human race could be saved in no other manner (verse 12). There now follows the subject of those who were of the spiritual church, who are signified by Hagar’s son after he was sent away.

AC 2668. Verse 13. And also the son of the handmaid I will make a nation, because he is thy seed. "The son of the handmaid I will make a nation," signifies the spiritual church which was to receive the good of faith; "because he is thy seed," signifies that they also shall have salvation from the Lord‘s Divine Human.

AC 2669. Also the son of the handmaid I will make a nation. That this signifies the spiritual church which was to receive the good of faith, is evident from the signification of the "son of the handmaid," and also of a "nation." The son of the handmaid, or Ishmael, when he was in Abraham’s house, or with Abraham, represented the Lord‘s first rational, as shown above (n. 2652, 2653, 2657, 2658); but now, when separated, he puts on another representation, namely, that of the spiritual church (n. 2666); in the same manner as did Lot before, who while with Abraham represented the Lord’s external man (n. 1428, 1429, 1434, 1547, 1597, 1598, 1698); but when separated from Abraham represented the external church, and the many states of that church (n. 2324, 2371, 2399, 2422, 2459); and in the whole of the nineteenth chapter of Genesis. That a "nation" signifies good may be seen above (n. 1159, 1258-1260, 1416, 1849); here the good of faith, because it is predicated of the spiritual church. Hence now "also the son of the handmaid I will make a nation" signifies the spiritual church which was to receive the good of faith, that is, charity.

[2] The Lord‘s kingdom in the heavens and on earth is celestial and spiritual; and the angels are therefore distinguished into celestial and spiritual (n. 202, 337). To the celestial angels the Lord appears as a Sun, and to the spiritual as a Moon (n. 1053, 1521, 1529-1531). In the same manner are men distinguished into celestial and spiritual. They who were of the Most Ancient Church, which was before the flood, were celestial (n. 607, 608, 780, 895, 920, 1114-1125); but they who were of the Ancient Church, which was after the flood, were spiritual (n. 609, 640, 641, 765). What the difference between these churches was, may be seen above (n. 597, 607); also what the difference is between what is celestial and what is spiritual (n. 81, 1155, 1577, 1824, 2048, 2069, 2088, 2227, 2507).

[3] The celestial are they of whom the Lord says:--He calleth His own sheep by name, and leadeth them out; and when He hath led out His own sheep, He goeth before them, and the sheep follow Him, for they know His voice. But the spiritual are they of whom He says:--

The good of love is what makes the celestial church, but the good of faith is what makes the spiritual church. The truth of faith does not make, but introduces.

AC 2670. Because he is thy seed. That this signifies that they also have salvation from the Lord’s Divine Human, is evident from what was said above (n. 2666). That "seed" is faith, but the faith of charity, may be seen above (n. 255, 880, 1025, 1447, 1610, 1940).

AC 2671. From (verse 13 to 21), the Lord‘s spiritual kingdom is treated of in general, and specifically those who become spiritual; and this in order from the first state of their reformation to the last. Their state before reformation, as being one of wandering in the doctrinal things of faith (verse 14). That they are reduced even to ignorance, so as to know nothing of truth (verse 15). That they have grief from it (verse 16). And then comfort and help from the Lord (verse 17). And enlightenment (verse 18). And instruction from the Word (verse 19). That still their state after reformation, in comparison with the celestial, is obscure (verse 20). But that they have light from the Lord’s Divine Human in their affection of memory-knowledges and of appearances of truths (verse 21).

AC 2672. Verse 14. And Abraham rose early in the morning, and took bread and a bottle of water, and gave to Hagar, and put them on her shoulder, and the child, and sent her away, and she went and wandered in the wilderness of Beer-sheba. "Abraham rose early in the morning," signifies the Lord‘s clear perception from the Divine; "and took bread and a bottle of water," signifies good and truth; "and gave to Hagar," signifies implantation in its life; "and put them on her shoulder," signifies as much as it could receive; "and the child," signifies spiritual truth; "and sent her away," signifies that he left it in what is their own; "and she went and wandered in the wilderness of Beer-sheba," signifies a state of wandering in the doctrinal things of faith.

AC 2673. Abraham rose early in the morning. That this signifies the Lord’s clear perception from the Divine, is evident from the signification of "morning," and of "rising early," as being to perceive clearly (n. 2540), where the same words occur); and from the representation of Abraham, as being the Lord‘s Divine. The Lord had a clear perception from the Divine concerning the state of His spiritual kingdom; namely, what they who are of that kingdom or of that church are in the beginning, what they are successively, and what they at length become for all their state is accurately and fully described in the internal sense, from (verse 13 to 21) of this chapter.

AC 2674. And he took bread and a bottle of water. That this signifies good and truth, is evident from the signification of "bread," as being what is celestial, or good (n. 276, 680, 2165); and from the signification of " water," as being what is spiritual, or truth (n. 28, 680, 739). It is said a "bottle of water," because it is very little truth with which they are gifted in the beginning; as much that is to say as they are able to receive, which is signified by his "putting it on her shoulder" (n. 2676). Every one can see that these historic statements involve arcana, from the fact that Abraham, who was rich in flock and herd, and also in gold and silver, sent away in this manner his handmaid by whom he had a son, and the boy Ishmael whom he much loved, giving them only bread [and water]. He could also foresee that when these were consumed they would die; and this would have come to pass if they had not received help from the angel. And besides, these things respecting the bread and the bottle of water, and their being put on her shoulder, are not of so much importance as to be narrated. But still it was so done, and was related because these things involve and signify the first state of those who are becoming spiritual--to whom in the beginning something of good and something of truth, and indeed but little, is imparted--and afterwards that the water fails them, and they then receive help from the Lord.

AC 2675. And gave to Hagar. That this signifies implantation in its life, is evident from the signification of "Hagar," as being the life of the exterior man (n. 1896, 1909). The life of the exterior man is the affection of memory-knowledges, which is specifically signified by "Hagar the Egyptian." With those who are becoming spiritual, good and truth are implanted by the Lord in the affection of memory-knowledges; and this so that they desire to know and to learn what is good and true for the purpose and use of becoming rational and of becoming spiritual; for the affection of memory-knowledges is the mother through whom is born the rational in which is the spiritual (n. 1895, 1896, 1902, 1910). The like does indeed flow in from the Lord with all, but no others receive it for that end and that use except those who can be reformed; the rest do it for other ends and other uses, which are innumerable, and have regard to themselves and the world.

AC 2676. Put it on her shoulder. That this signifies as much as it could receive, is evident from the signification of the "shoulder," as being all power (n. 1085); thus as much of good and truth as one can receive.

AC 2677. And the child. That this signifies the spiritual, is evident from the signification of a "child," here as being that which is called the spiritual; for Ishmael or the son of the handmaid here represents the man of the spiritual church; and because he here represents the beginning of it, he is called a "child."

AC 2678. And sent her away. That this signifies that He left it in what is their own, is evident from the signification of "sending away," when done by Abraham, who represents the Lord; and also from the first state of those who are being reformed and are becoming spiritual. Their first state is that they suppose they do good and think truth from themselves, thus from what is their own, nor do they then know otherwise; and when told that all good and truth are from the Lord they do not indeed reject it, but do not acknowledge it at heart, because they do not feel it, nor interiorly perceive that anything flows in from any other source than themselves. As all who are being reformed are in such a state at first, they are therefore left by the Lord in what is their own; nevertheless they are led by means of this without knowing it.

AC 2679. And she went and wandered in the wilderness of Beer-sheba. That this signifies a state of wandering at that time in the doctrinal things of faith, is evident from the signification of "going and wandering in the wilderness," as being a wandering state and from the signification of "Beer-sheba," as being the doctrine of faith (treated of at the end of this chapter, where it is said that Abraham and Abimelech made a covenant in Beer-sheba, (verse 32); and that Abraham planted a grove in Beer-sheba, (verse 33). In this verse is described what the quality of the state of those who are reformed is in the beginning, namely, that they are carried away into various wanderings; for it is given them by the Lord to think much about eternal life, and thus much about the truths of faith; but because from what is their own they cannot do otherwise than wander hither and thither, both in doctrine and in life, seizing as truth that which has been inseminated from their infancy, or is impressed upon them by others, or is thought out by themselves--besides their being led away by various affections of which they are not conscious--they are like fruits as yet unripe, on which shape, beauty, and savor cannot be induced in a moment; or like tender blades which cannot in a moment grow up into bloom and ear. But the things which enter in at that time, though for the most part erroneous, are still such as are serviceable for promoting growth; and afterwards, when the men are being reformed, these are partly separated, and are partly conducive to introducing nourishment and as it were juices into the subsequent life--which again can afterwards be partly adapted to the implanting of goods and truths by the Lord, and partly to being serviceable to spiritual things as ultimate planes; and thus as continual means to reformation, which means follow on in perpetual connection and order; for all things even the least with man are foreseen by the Lord, and are provided for his future state to eternity; and this for his good in so far as is in any wise possible, and as he suffers himself to be led by the Lord.

AC 2680. Verse 15. And the water was spent out of the bottle, and she cast the child under one of the shrubs. "The water was spent out of the bottle," signifies the desolation of truth; "and she cast the child under one of the shrubs," signifies despair that nothing of truth and good was perceived.

AC 2681. The water was spent out of the bottle. That this signifies the desolation of truth, is evident from the signification of being "spent," as being desolated; and from the signification of "water," as being truth (n. 28, 680, 739).

AC 2682. And she cast the child under one of the shrubs. That this signifies despair that nothing of truth and good was perceived, is evident from the signification of the "child," as being spiritual truth (n. 2669, 2677); and from the signification of a "shrub" or "bush," as being perception, but so little as to be scarcely anything; on which account it is also said "under one of the shrubs"--having the same signification as trees, but in a less degree; and that "trees" signify perceptions may be seen above (n. 103, 2163): also from the feeling there was in the act, which was one of despair; all which shows that by her casting the child under one of the shrubs is signified despair that nothing of truth and good was perceived. That being "cast under one of the shrubs" denotes to be desolated as to truth and good even to despair, is manifest in Job:--

where the desolation of truth is treated of, which is described by forms of expression in common use in the Ancient Church (for the book of Job is a book of the Ancient Church), such as to be alone, in want and in famine, to flee to the drought, yesternight desolation and wasteness; to dwell in the clefts of the valleys and of the rocks; also to pluck mallows upon the shrub, and to groan among the shrubs. So too in Isaiah:--

where also desolation is treated of, which is described by similar forms of expression, that is to say, by resting in the rivers of desolations, in the clefts of the rocks, and in the shrubs.

[2] In this verse the second state of those who are being reformed is treated of, which is that they are reduced to ignorance till they know nothing of truth, and this even to despair. The cause of their being reduced to such ignorance is that persuasive light may be extinguished, which is of such a nature as to illuminate falsities equally as well as truths, and to induce a belief in falsity by means of truths, and a belief in truth by means of falsities, and at the same time trust in themselves also that they may be led by experience itself to a knowledge of the fact that nothing of good and nothing of truth is of self or of man’s own, but from the Lord. They who are being reformed are reduced into ignorance even to despair, and then they have comfort and enlightenment, as is evident from what follows; for the light of truth from the Lord cannot flow into the persuasive which is from man‘s own; for this is of such a nature as to extinguish that light. In the other life that which is persuasive appears like the light of winter; but at the approach of the light of heaven, instead of that light there comes darkness, in which there is ignorance of all truth. With those who are being reformed this state is called the state of desolation of truth, and this also is much treated of in the internal sense of the Word.

[3] But of this state few have any knowledge, because few at this day are being regenerated. To those who are not being regenerated it makes no difference whether they know the truth, or do not; nor whether what they do know be truth or not, provided they can palm a thing off for truth. But they who are being regenerated think much about doctrine and life, because they think much about eternal salvation; and therefore if truth be deficient with them, as it is the subject of their thought and affection, they grieve at heart. The state of the one and of the other may be seen from this: While a man is in the body he is living as to his spirit in heaven, and as to his body in the world; for he is born into both, and has been so created that as to his spirit he can be actually with the angels, and at the same time with men by means of what is of the body. But as there are few who believe that they have a spirit which is to live after death, there are few who are being regenerated. To those who believe it, the other life is the whole of their thought and affection, and the world is nothing in comparison; but to those who do not believe it, the world is the whole of their thought and affection, and the other life is in comparison nothing. The former are they who can be regenerated, but the latter are they who cannot.

AC 2683. Verse 16. And she went and sat by herself over against him, withdrawing about a bowshot; for she said, Let "me not see the death of the child; and she sat over against him; and she lifted up her voice and wept. "She went and sat by herself over against him," signifies a state of thought; "withdrawing about a bowshot," signifies how far that state was from the doctrine of truth (a "bow" is the doctrine of truth); "for she said, Let me not see the death of the child," signifies grief that it should thus perish; "and she sat over against him," signifies a state of thought; "and she lifted up her voice and wept," signifies a further degree of grief.

AC 2684. And she went and sat by herself over against him. That this signifies a state of thought, is evident from the signification of "going," and also of "sitting by herself," and this over against, as applied to the things that precede and that follow. To "go," here to go away from the child, signifies removal from spiritual truth; which is further expressed and determined by her withdrawing about a bowshot. To "sit by one’s self," signifies a solitary state, such as is that of thought in grief and despair; "over against," signifies that she might not look on, and yet might look on; that to "look on" means to think, see above (n. 2245); this is also further expressed and determined by her saying, "Let me not see the death of the child; and she sat over against." There is thus involved in these words the state of thought of those who are in desolation of truth, and in the consequent despair.

AC 2685. Withdrawing about a bowshot. That this signifies how distant the state was from the doctrine of truth, is evident from the signification of "withdrawing," as being to be distant; and from the signification of a "bow," as being the doctrine of truth; a "shot" signifies as far distant as possible, since it was as far as an arrow could be sent by a bow. It is here said a "bowshot," because a "bow" is predicated of the spiritual man, and he is a shooter of the bow--as is said of him in (verse 20):--"and he dwelt in the wilderness, and became a shooter of the bow."

AC 2686. That a "bow" here denotes the doctrine of truth, is evident from its signification. Wherever wars are treated of in the Word, and wherever they are mentioned, no other wars are signified than spiritual ones (n. 1664). There were books also in the Ancient Word that were entitled "The Wars of Jehovah;" as is evident in Moses (Num. 21:14-16); which, being written in the prophetic style, had an internal sense, and treated of the combats and temptations of the Lord, and also of those of the church, and of the men of the church. This is manifest from the fact that some things were taken from these books by Moses; and also from other books of that church called "The Books of the Prophetic Enunciators" (Num. 21:27-30), in which almost the same words are found as in Jeremiah. Compare (Num. 21:28), and (Jer. 48:45). From this it may also be concluded that the Ancient Church had writings both historic and prophetic that were Divine and inspired, and that in their internal sense treated of the Lord and His kingdom; and that these were the Word to them, as are to us those historic and prophetic books which in the sense of the letter treat of the Jews and Israelites, but in their internal sense of the Lord, and of the things which are His.

[2] As in the Word, and also in the books of the Ancient Church, "war" signified spiritual war, so all arms, such as sword, spear, buckler, shield, darts, bow, and arrows, signified special things belonging to war as understood in the spiritual sense. What the several kinds of arms specifically signify, will of the Lord‘s Divine mercy be told elsewhere. Here it will now be shown what a "bow" signifies, namely, the doctrine of truth; and this from the darts, arrows, or other missiles, which denote the doctrinal things from which and with which those in especial fight who are spiritual, and who were thence formerly called " shooters with the bow."

[3] That a "bow" signifies the doctrine of truth is evident from the following passages. In Isaiah:--

Here the truths of doctrine are treated of; "arrows" are spiritual truths; "bows" are doctrine; the "horses‘ hoofs" are natural truths; the "wheels" are their doctrine; and as these things have such a signification they are attributed to Jehovah, to whom they cannot be attributed except in a spiritual sense; for otherwise they would be empty words and unbecoming. In Jeremiah:--

Here "bow" denotes the doctrine of truth, which appears to those who are in falsities as an enemy and as hostile; no other how can be predicated of the Lord. In Habakkuk:--

Here also the "bow" is the doctrine of good and truth. In Moses:--

where Joseph is spoken of. His "bow" denotes the doctrine of good and truth.

[4] In John:--

The "white horse" denotes wisdom; "he that sat thereon," the Word, as is said plainly in (Rev. 19:13), where the white horse is again treated of; and as he that sat thereon was the Word, it is evident that the "bow" is the doctrine of truth. In Isaiah:--

where the Lord is treated of; the "sword" denotes truth; the "bow," doctrine from Him. In the same:--

They that "draw the bow" denote those who teach doctrine. The signification of "Tarshish" may be seen above (n. 1156); that of "Lud" (n. 1195, 1231), that of "Tubal" (n. 1151), and that of " Javan" (n. 1152, 1153, 1155).

[5] In Jeremiah:--

The "horseman" denotes those who declare truth the "bow," the doctrine of truth, which they who are in falsities flee from or fear. In the same:--

where "they that shoot, and bend the bow" denote those who declare and teach the doctrine of truth.

[6] In Zechariah:--

"Ephraim" denotes the understanding of truth in the church; the "bow," doctrine. In Samuel:--

where the "bow" is not the subject, but the doctrinal things of faith. In Ezekiel:--

The arms here named are all arms of spiritual war; the "bow with the arrows" denote doctrine and its truths. In the other life truths themselves when separated from good and represented to the sight, appear like arrows.

[7] As a "bow" signifies the doctrine of truth, in the opposite sense it signifies the doctrine of falsity. The same things in the Word have usually an opposite sense, as has been said and shown in several places; thus in Jeremiah:--

where "bow" denotes the doctrine of falsity. In the same:--

where the meaning is similar. In the same:--

[8] That the "bow" is the doctrine of falsity is plainly manifest, for it is said, "they bend their tongue; their bow is a lie, and not for truth." In the same:--

In David:--

In the same:--

In the same:--

Here the "bow and arrows" plainly denote doctrinal things of falsity.

AC 2687. For she said, Let me not see the death of the child. That this signifies grief that it should so perish, is evident from the signification of "seeing the death," as being to perish; and from the signification of the "child," as being spiritual truth--explained above. Hence, and from the feeling of despair on account of the desolation of truth, it is manifest that it is interior grief that is within these words.

AC 2688. And she sat over against him. That this signifies a state of thought, is evident from what was said above (n. 2684), where are the same words. The reason that this is said again in this verse is that the state of thought was increased and aggravated even to the last degree of grief, as is manifest from what just precedes: "let me not see the death of the child;" and from what next follows: "she lifted up her voice and wept."

AC 2689. And she lifted up her voice and wept. That this signifies a further degree of grief, is evident from the signification of "lifting up the voice and weeping," as being the last degree of grief; for weeping with a loud voice is nothing else. The state of desolation of truth, and also of removal from truths, with those who are becoming spiritual, is described in this verse. How these things are to be understood shall be briefly told. Those who cannot be reformed do not at all know what it is to grieve on account of being deprived of truths for they suppose that no one can feel in the least anxious about such a thing. The only anxiety they believe to be possible is on account of being deprived of the goods of the body and the world; such as health, honors, reputation, wealth, and life. But they who can be reformed believe altogether differently: these are kept by the Lord in the affection of good and in the thought of truth; and therefore they come into anxiety when deprived of this thought and affection.

[2] It is known that all anxiety and grief arise from being deprived of the things with which we are affected, or which we love. They who are affected only with corporeal and worldly things, or who love such things only, grieve when they are deprived of them; but they who are affected with spiritual goods and truths and love them, grieve when they are deprived of them. Every one’s life is nothing but affection or love. Hence it is evident what is the state of those who are desolated as to the goods and truths with which they are affected, or which they love, namely, that their state of grief is more severe, because more internal; and in the deprivation of good and truth they do not regard the death of the body, for which they do not care, but eternal death. It is their state which is here described.

[3] That it may be known who those are that can be kept by the Lord in the affection of good and truth, and thus be reformed and become spiritual, and who those are that cannot, we will briefly state that during childhood, while being for the first time imbued with goods and truths, every one is kept by the Lord in the affirmative idea that what he is told and taught by his parents and masters is true. With those who can become spiritual men this affirmative is confirmed by means of knowledges (scientifica et cognitiones); for whatever they afterwards learn that has an affinity with it, insinuates itself into this affirmative, and corroborates it; and this more and more, even to affection. These are they who become spiritual men in accordance with the essence of the truth in which they have faith, and who conquer in temptations. But it is otherwise with those who cannot become spiritual men. Although during their childhood these are in the affirmative, yet in the age that follows they admit doubts, and thus trench upon the affirmative of good and truth; and when they come to adult age, they admit negatives, even to the affection of falsity. If these should be brought into temptations, they would wholly yield; and on this account they are exempted from them.

[4] But the real cause of their admitting doubts, and afterwards negatives, is to be found in their life of evil. They who are in a life of evil cannot possibly do otherwise; for as before said the life of every one is his affection or love; and such as is the affection or love, such is the thought. The affection of evil and the thought of truth never conjoin themselves together. with those in whom there is an appearance of this conjunction, there is really no such conjunction, but only the thought of truth without the affection of it; and therefore with such persons truth is not truth, but only something of sound, or of the mouth, from which the heart is absent. Such truth even the worst can know, and sometimes better than others. With some also there is found a persuasion of truth, of such a nature that no one can know but that it is genuine; and yet it is not so if there is no life of good: it is an affection a the love of self or of the world, which induces such a persuasion that they defend it even with the vehemence of apparent zeal; nay, they will even go so far as to condemn those who do not receive it, or believe in the same way. But this truth is of such a quality as is the principle with each person from which it starts, being strong in proportion as the love of self or of the world is strong. It indeed attaches itself to evil, but does not conjoin itself with it, and is therefore extirpated in the other life. Very different is it with those who are in the life of good. With these truth itself has its own ground and heart, and has its life from the Lord.

AC 2690. Verse 17. And God heard the voice of the child; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not, for God hath heard the voice of the child where he is. "God heard the voice of the child," signifies help at that time "and the angel of God called to Hagar out of heaven," signifies consolation; "and said unto her, What aileth thee Hagar?" signifies perception concerning one‘s state; "fear not, for God hath heard the voice of the child where he is," signifies the hope of help.

AC 2691. God heard the voice of the child. That this signifies help at that time, is evident from the signification of "God hearing a voice," said in the historic sense, as being in the internal sense to bring help; and from the signification of the "child," as being spiritual truth-explained before; here it is the state in which the spiritual was as to truth; for it is said that He heard the voice of the child, and again in this verse, that He heard the voice of the child where he was, that is, in what state; and in what precedes it was shown that it was in a state of the greatest grief on account of the privation of truth. The voice of the child, and not Hagar’s, is said to have been heard, because the state of the spiritual man is treated of. By the child, or Ishmael, is represented the man of the spiritual church; by his mother Hagar, the affection of the knowledges of truth, which is that which had grief. Man‘s rational is born of the affection of memory-knowledges as a mother (n. 1895, 1896, 1902, 1910, 2094, 2524); but his spiritual is born of the affection of the knowledges of truth from doctrine, especially from the Word. The spiritual itself is here the "child;" and the affection of the knowledges of truth is "Hagar."

AC 2692. And the angel of God called to Hagar out of heaven. That this signifies consolation, is evident from the signification of "calling out of heaven," and also of the "angel of God," as well as of "Hagar." To "call out of heaven," signifies influx; the "angel of God," signifies the Lord (n. 1925, 2319); and "Hagar," the affection of the knowledges of truth (n. 2691). The influx of the Lord into the affection of truth, when this is in deepest grief on account of the deprivation, is consolation. That which flows in with man from the Lord is said to be "called out of heaven," because it is through heaven, and is there manifest; but in man’s perception and thought it is obscure, manifesting itself only by a change of the state of his affection; as here by its receiving consolation.

AC 2693. And said unto her, What aileth thee, Hagar? That this signifies perception concerning its state, is evident from the signification of "saying" in the historic parts of the Word, as being to perceive--explained before; and from the signification of "What aileth thee, Hagar?" as being the state in which it was: here it signifies that the Lord thoroughly knew its state, although she was questioned, and it is said, What aileth thee, Hagar? In the sense of the letter it is interrogation from the Lord, but in the internal sense it is infinite perception of all things. We read here and there in the Word that men are questioned as to their state; but the reason is that man believes that no one knows his thoughts, still less the state of his affection. A further reason is that men may have consolation from being able to express their feelings, which often proves a relief (n. 1701, 1931).

AC 2694. Fear not, for God hath heard the voice of the child where he is. That this signifies the hope of help, is evident from the signification of "fear not," as being not to despair; for when fear is taken away, hope is present; and from the signification of "hearing the voice of the child," as being help (n. 2691), where the words are similar). In the verses which precede, the state of desolation in which those are who are being reformed and are becoming spiritual, is treated of; now the subject is their being restored, and here their comfort and hope of help.

[2] That they who are being reformed are reduced into ignorance of truth, or desolation, even to grief and despair, and that they then for the first time have comfort and help from the Lord, is unknown at this day, for the reason that few are reformed. They who are such that they can be reformed are brought into this state, if not in the life of the body, nevertheless in the other life, where this state is well known, and is called vastation or desolation (n. 1109). They who are in such vastation or desolation are reduced even to despair; and when they are in this state they then receive comfort and help from the Lord, and are at length taken away into heaven, where they are instructed among the angels as it were anew in the goods and truths of faith. The reason of this vastation and desolation is chiefly that the persuasive which they have conceived from what is their own may be broken (n. 2682); and that they may also receive the perception of good and truth, which they cannot receive until the persuasive which is from their own has been as it were softened. This is effected by the state of anxiety and grief even to despair. What is good, nay, what is blessed and happy, no one can perceive with an exquisite sense unless he has been in a state of what is not good, not blessed, and not happy. From this he acquires a sphere of perception, and this in the degree in which he has been in the opposite state. The sphere of perception and the extension of its limits arise from the realizing of contrasts. These are causes of vastation or desolation, besides many others.

[3] But take examples for illustration. If to those who ascribe all things to their own prudence and little or nothing to Divine Providence, it be proved by thousands of reasons that the Divine Providence is universal, and this because it is in the most minute particulars; and that not even a hair falls from the head (that is, nothing happens however small) which is not foreseen and provided accordingly, nevertheless their state of thought about their own prudence is not changed by it, except at the very moment when they find themselves convinced by the reasons. Nay, if the same thing were attested to them by living experiences; just at the moment when they see the experiences, or are in them, they may confess that it is so; but after the lapse of a few moments they return to their former state of opinion. Such things have some momentary effect upon the thought, but not upon the affection; and unless the affection is broken, the thought remains in its own state; for the thought has its belief and its life from the affection. But when anxiety and grief are induced upon them by the fact of their own helplessness, and this even to despair, their persuasive is broken, and their state is changed; and then they can be led into the belief that they can do nothing of themselves, but that all power, prudence, intelligence, and wisdom are from the