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

Arcana Coelestia

And Abraham ran to meet them. That this signifies that the Lord approached nearer to the things which were perceived, is evident from the series of things in the internal sense; for the preceding verse treats of the Lord's perception, in which He then was; this verse treats of His observing the perception to be from the Divine, and here now His approaching nearer to it is represented and thus signified by his running to meet them.

From the door of the tent. That this signifies from the holy which then appertained to the Lord, is evident from the signification of a "tent," as being what is holy, and from the signification of the "door," as being the entrance into what is holy (explained above, n. 2145).

And bowed himself toward the earth. That this signifies the effect of the humiliation from the consequent joy, is evident from the signification of "bowing himself," as being to humble. Just as all interior affections have gestures corresponding to them in outward or bodily motions, which gestures are the effects of the affections as their effecting causes, so the action of humbling oneself has humiliation and also prostration. That this prostration was from joy is evident, because He observed, as before said, the perception to be from the Divine. The state of the Lord's humiliation when He was in the Human, has already been treated of in various places, and of the Lord's Divine mercy shall be further treated of in this chapter.

Verse 3. And he said, My Lord, if I pray I have found grace in Thine eyes, pass not I pray from Thy servant. "And he said," signifies that the Lord so thought; "My Lord," signifies the Trine in a One; "if I pray I have found grace in Thine eyes," signifies the deference of the Lord's state when He noticed that perception; "pass not I pray from Thy servant," signifies that He intensely desired that what He began to perceive should not pass away. The "servant" is the human that appertained to the Lord before it was made Divine.

He said. That this signifies that the Lord so thought, is evident from the signification of "saying," when found in the historical sense, as being to perceive (see n. 1898, 1919, 2080).

My Lord. That this signifies the Trine in a One, namely, the Divine Itself, the Divine Human, and the Holy proceeding, which Trine is in a One, is evident from its being here said "Lord," in the singular number. So too in verses 27, 31, "Behold I pray I have taken upon me to speak unto my Lord," and in verses 30, 32, "Let not I pray my Lord be angry." The three men are also called "Jehovah," in verse 13, "Jehovah said unto Abraham;" in verse 14, "Shall anything be wonderful for Jehovah?" in verse 22, "Abraham was yet standing before Jehovah;" and in verse 33, "And Jehovah went when He left off speaking to Abraham." Hence it is evident that the three men (that is, the Divine Itself, the Divine Human, and the Holy proceeding), are the same as the Lord, and the Lord the same as Jehovah. In the Christian Faith, called the Creed, the same is acknowledged, where it is said in plain words, "There are not three Uncreate, nor three Infinite, nor three Eternal, nor three Almighty, nor three Lords, but One." There are none who separate this Trine which is in a One except those who say that they acknowledge one Supreme Existence [Ens], the Creator of the Universe; which is forgiven those who are outside of the church. But they who are within the church, and say this, although they say it and sometimes think it, do not in fact acknowledge any God; still less do they acknowledge the Lord.

If I pray I have found grace in Thine eyes. That this signifies the deference of the Lord's state when He observed that perception, may be seen from the affection of humiliation which there is in these very words; and also in those which directly follow-"Pass not I pray from over Thy servant"-in which likewise there is humiliation. In every particular in the Word there are both affection and subject matter. The celestial angels perceive the Word such as it is in the internal sense as to the affection; but the spiritual angels perceive it such as it is in the internal sense as to the matter. Those who perceive the Word in the internal sense as to the affection, pay no attention to the words which belong to the matter, but form for themselves ideas from the affection and its series, and this with endless variety. Here for example at the words, "If I pray I have found grace in Thine eyes, pass not I pray from over Thy servant," they perceive the Lord's state of humiliation in the Human, but only the affection of the humiliation. From this, in a manner, variety, and abundance inexpressible, they form for themselves celestial ideas, which can scarcely be called ideas, but rather so many lights of affections and perceptions, which follow in a continuous series, in accordance with the series of the affection of the things contained in the Word that is being read. [2] This shows that the perception, thought, and speech of the celestial angels are more ineffable and much richer than the perception, thought, and speech of the spiritual angels, the latter being simply determined to the subject matter [rem], in accordance with the series of the expressions. (That the speech of the celestial angels is of this nature, may be seen in volume 1, n. 1647.) Hence it is that these words, "If I pray I have found grace in Thine eyes," in the celestial sense signify the deference of the Lord's state when He observed that perception. Moreover to "find grace in thine eyes" was a customary mode of speech for every expression of deference; as may be seen from Laban's deference to Jacob: Laban said unto him, If I pray I have found grace in thine eyes (Gen. 30:27); also from Jacob's deference to Esau: Jacob said, Nay, I pray, if I pray I have found grace in thine eyes (Gen. 33:10); and in like manner elsewhere in the Word.

Pass not I pray from over Thy servant. That this signifies that He intensely desired, appears from what has just been said, the case being much the same, namely, that here also there is deference, which is expressed in this way, and at the same time the affection of desire that what He began to perceive should not pass away.

That the "servant" denotes the human that appertained to the Lord, before it was made Divine, may be seen from many passages in the Prophets. The reason is-as already shown several times-that until He had put it off and made it Divine the human that appertained to the Lord was merely a servant. The human that appertained to Him was from the mother, thus was infirm, having with it from the mother an hereditary which by means of the combats of temptations He overcame and utterly expelled, insomuch that nothing was left of that which was infirm and hereditary from the mother, nay, at last there remained not anything whatever from the mother. Thus He entirely put off all that was from the mother, and therefore was no longer her son, as also He himself says in Mark: They said unto Him, Behold Thy mother and Thy brethren without seek for Thee: and He answered them, saying, Who is My mother, or My brethren? And looking round on them that sat about Him, He said, Behold My mother and My brethren; for whosoever shall do the will of God, the same is My brother, and My sister, and My mother (Mark 3:32-35; Matt. 12:46-49; Luke 8:20, 21). [2] And when He had put off this human, He put on the Divine Human, from which He called Himself the "Son of man," as we find many times in the Word of the New Testament; and also the "Son of God;" and by the "Son of man" He meant the truth itself, and by the "Son of God" the good itself, which belonged to His Human Essence when this was made Divine. The former state was that of the Lord's humiliation, but the latter that of His glorification (treated of before, n. 1999). [3] In the former state, namely, that of humiliation, when as yet He had appertaining to Him an infirm human, He adored Jehovah as one other than Himself, and indeed like a servant; for relatively to the Divine the human is nothing else, on which account in the Word the term "servant" is predicated of that human, as in Isaiah: I will defend this city to save it, for Mine own sake, and for My servant David's sake (Isa. 37:35), where the Assyrians are treated of, in whose camp a hundred and eighty-five thousand were smitten by an angel. "David" denotes the Lord, who, as He was to come, in respect to the human is called a "servant." (That in the Word "David" denotes the Lord, may be seen above, n. 1888.) [4] In the same Prophet: Behold My servant upon whom I will lean; My chosen, My soul is well pleased. I have put My spirit upon him; he shall bring forth judgment unto the nations (Isa. 42:1), manifestly concerning the Lord, of whom, when He was in the human, the terms "servant" and "chosen" are predicated. Again: Who is blind but My servant? and deaf, as the angel I will send? who is blind as the perfect one, and blind as the servant of Jehovah? (Isa. 42:19), where also the Lord is spoken of; and of whom in like manner the terms "servant" and "angel" are predicated when He was in the human. [5] Again: Ye are My witnesses, saith Jehovah, and My servant whom I have chosen; that ye may know and believe Me, and understand that I am He (Isa. 43:10). Again: Said Jehovah, My Former from the womb to be His servant; to bring Jacob again unto Him, and that Israel be gathered unto Him; and He said, Thou art a slight thing that thou shouldest be My servant, to set up the tribes of Jacob I have given thee for a light of the nations to be My salvation unto the extremity of the earth (Isa. 49:5, 6), where also the Lord and His human are manifestly treated of before He was made the "light of the nations," and "salvation unto the extremity of the earth." Again: Who is among you that feareth Jehovah, that heareth the voice of His servant, who walketh in darkness, and hath no brightness? let him trust in the name of Jehovah, and lean upon His God (Isa. 50:10). "Servant" here also denotes the human that appertained to the Lord; and that He was in this human and taught the way of truth, is the "voice of the servant of Jehovah." [6] Again: Jehovah goeth before you, and the God of Israel gathereth you. Behold, My servant shall act prudently, he shall be lifted up, and shall be exalted, and shall be raised up exceedingly (Isa. 5212, 13). It is evident that "servant" is here predicated of the Lord when He was in the human; for it is said of Him that He "shall be lifted up, exalted, and raised up." Again: He hath no form and no honor; we saw him, but there was no appearance; He was despised, a man of sorrows, acquainted with disease. Jehovah willed to bruise him; He made him infirm; if he shall make his soul guilt, he shall see seed, he shall prolong days, and the will of Jehovah shall prosper by his hand; he shall see of the labor of his soul, he shall be satisfied; by his knowledge shall My righteous servant justify many; and he himself hath carried their iniquities (Isa;. 53:2, 3, 10, 11). Here, as in the whole of this chapter, the Lord's state of humiliation is openly treated of; and it is also said that He was then in an infirm human, namely, that He was a "man of sorrows, acquainted with disease, infirm, was in the labor of His soul," besides a number of other statements, in which state He is called "servant."

Verse 4. Let I pray a little water be taken, and wash ye your feet, and lie down under the tree. "Let I pray a little water be taken," signifies that they should draw near, and let themselves down from things Divine nearer to His intellectual things; "and wash ye your feet," signifies that they should put on something natural, in order that in the state in which He then was, He might the better perceive; "and lie down under the tree," signifies near to the perception of His state in which He was; "tree" is perception.

Let I pray a little water be taken. That this signifies that they should draw near, and let themselves down from things Divine nearer to His intellectual things, cannot be so evident from these words alone-that they should take a little water-but it is evident from the series of things in this verse, and from their connection with those which go before and those which follow. From what is said in this verse no one would ever know that the words "Let I pray a little water be taken, and wash ye your feet, and lie down under the tree" signify that the Divine should let itself down nearer to the state of perception in which the Lord then was, and should put on something natural in order that He might the better perceive; for not a trace of this arcanum is manifest in the words as understood historically; but that nevertheless such in the internal sense is their signification, and that the angels so perceive them, I know for certain. [2] This shows what great and deep arcana lie hidden in the Word. Moreover that such is the signification, may be seen from the signification in the internal sense of the several words, namely, from the signification of "water" as being intellectual things, from the signification of "feet" as being natural things, and from the signification of a "tree" as being perception. When these things are understood, the signification in the internal sense (to wit, that which has been stated) can be seen from the series of things, and from their connection with those which precede and those which follow. (That "waters" signify memory-knowledges and rational things, consequently the things of the understanding, has been shown in volume 1, n. 28, 680, and may be seen from very many other passages in the Word that it would be too tedious to bring forward.)

Wash ye your feet. That this signifies that [the Divine] should put on something natural, in order that, in the state in which the Lord then was, He might the better perceive, may be seen from the signification of "feet," as being natural things, and also likewise from the series of things. That arcana here lie hidden may to some extent be seen from the fact that Abraham prayed the three men to take a little water and wash their feet, and to recline under a tree; when yet he knew that it was the Lord or Jehovah; and also from the fact that otherwise such things would not have been mentioned. [2] That "feet" signify natural things, is evident from the representatives in the other life, and from the derivative representatives among the most ancient people, and thus in the Word. Celestial and spiritual things are represented by the head and its belongings; rational things and their belongings, by the breast and its belongings; natural things and their belongings, by the feet and their belongings. Hence it is that the "sole" and the "heel" of the foot signify the lowest natural things (concerning which see n. 259); and a "shoe" the lowest things of all, which are unclean (concerning which see n. 1748). [3] Similar things are signified by the representations in the dreams and visions in the Prophets-as by the statue seen by Nebuchadnezzar, The head of which was good gold, the breast and arms of silver, the belly and thighs of brass, the legs of iron, the feet part of iron and part of clay (Dan. 2:32-33), where the "head" signifies celestial things, which are inmost, and are "gold" (as shown, n. 113, 1551, 1552); the "breast and arms" spiritual or rational things, which are "silver" (as shown, n. 1551); but the "feet" are the lower things, which are natural, the truths of which are signified by "iron," and the goods by "clay" [argillum seu lutum]. That "iron" denotes truth, may be seen above (n. 425, 426); also that "clay" denotes good (n. 1300); in the present case both being natural. Such is the order of succession in the Lord's kingdom in the heavens, and in the church which is the Lord's kingdom on earth, and also in everyone who is a kingdom of the Lord. [4] The case is similar with the vision that Daniel saw, of which it is said: I lifted up mine eyes, and saw, and behold a man clothed in linen, and his loins were girded with gold of Uphaz; his body also was like the beryl [tarshish], and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like the brightness of burnished brass (Dan. 10:5-6). Specifically, by these words are signified the interiors of the Word as to goods and truths; the "arms" and "feet" are its exteriors, which are the sense of the letter, because natural things are therein, for the exterior things of the Word are taken from natural things. What each part signifies besides, namely, the loins, body, face, eyes, and the many other things of man, is evident from the representatives in the other life, concerning which, of the Lord's Divine mercy more will be said when we come to treat of the Grand Man, which is the Lord's heaven, and of the derivative representatives in the world of spirits. [5] That which we read concerning Moses, Aaron, Nadab, Abihu, and the seventy elders-that "they saw the God of Israel, under whose feet there was as it were a work of sapphire stone, and as it were the substance of heaven as to purity" (Exod. 24:9, 10)-signifies that they saw only the externals of the church represented in natural things; and also the literal sense of the Word, in which likewise external things are represented by natural things-as before said-which are the "feet under which was as it were a work of sapphire stone, and as it were the substance of heaven." That it was the Lord who was seen by them, but only in those lower or natural things, is evident, for He is called "the God of Israel," whom all things of the church represented, and all things of the Word in the internal sense signified. For the Lord is presented to view in accordance with the things which are at the time signified-in John, as a Man upon a white horse, when He signified the Word, as is plainly said (Rev. 19:11, 13). [6] The animals seen by Ezekiel, which were cherubs, are described as to celestial and spiritual things-among other representatives-by their faces and wings, but as to natural things, as follows: Their feet, a straight foot; and the sole of their feet as the sole of a calf's foot; and they glittered like the brightness of burnished brass (Ezek. 1:7). The feet (that is, the natural things) are said to have "glittered like burnished brass," for the reason that "brass" signifies natural good (n. 425, 1551). It was much the same with the Lord's appearance to John as the "Son of man:" Whose eyes were as a flame of fire, and His feet like unto burnished brass (Rev. 1:14-15; 2:18). [7] That the "feet" signify natural things, may be further evident from the passages that now follow. In John: I saw a strong angel coming down out of heaven, encompassed with a cloud, and a rainbow about his head, and his face as the sun, and his feet as pillars of fire; and he had in his hand a little book open; and he set his right foot upon the sea, and his left upon the earth (Rev. 10:1-2). By this angel there is in like manner signified the Word; the quality of which in the internal sense is signified by the "rainbow about his head," and by "his face being as the sun;" but the external sense, or that of the letter, by the "feet." The "sea" denotes natural truths, the "earth" natural goods, which shows what is signified by his putting "his right foot upon the sea, and his left upon the earth." [8] A "footstool" is mentioned in various passages of the Word; but it is not known what it signifies in the internal sense. As in Isaiah: Jehovah said, The heavens are My throne, and the earth is My footstool. Where is that house which ye will build unto Me? and where is that place of My rest? (Isa. 66:1). The "heavens" are the celestial and spiritual things (thus the inmost things) of both the Lord's kingdom in the heavens, and of the Lord's kingdom on the earth, that is, in the church, and also in every man who is a kingdom of the Lord or a church; thus they also denote celestial and spiritual things as regarded in themselves, which are those of love and charity and of the derivative faith; and thus are all things which are of internal worship, and in like manner all things which are of the internal sense of the Word: these are the "heavens," and are called the Lord's "throne." But the "earth" is all lower things that correspond to these-as the lower rational and natural things, whereof also things celestial and spiritual are predicated from correspondence; such as are the things which are in the lower heavens, also those in the church and in external worship, and in the literal sense of the Word; in short, all such things as proceed from things internal and are presented in things external-these, being natural things, are called the "earth" and the Lord's "footstool." (What "heaven and earth" denote in the internal sense, may be seen above, n. 82, 1733; also what the "new heaven and the new earth" denote, n. 2117, 2118 end; and that man is a little heaven, n. 911, 978, 1900.) [9] In like manner in Jeremiah: The Lord covereth the daughter of Zion with a cloud in His anger; He hath cast down from the heavens unto the earth the beauty of Israel, and hath not remembered His footstool in the day of His anger (Lam. 2:1). Also in David: Exalt ye Jehovah our God, and bow yourselves down at His footstool, Holy is He (Ps. 99:5). And again: We will enter into His tabernacles, we will bow down at His footstool (Ps. 132:7). In the Representative Church-thus among the Jews-it was supposed that the house of God and the temple were His footstool, for they knew not that external representative worship was signified by the house of God and the temple; and what the internals of the church were (which were signified by "heaven," or God's "throne"), they were utterly ignorant of. [10] Again: The saying of Jehovah unto my Lord: Sit Thou at My right hand, until I make Thine enemies Thy footstool (Ps. 110:1; Matt. 22:42-45; Mark 12:36; Luke 20:42, 43). Here in like manner a "footstool" signifies natural things, both those which are sensuous, and those of memory-knowledge, and the derivative rational things of man, which are called "enemies" when they pervert worship, and do this from the literal sense of the Word, so that there is worship solely in externals, and either no internal worship, or else that which is filthy (see n. 1094, 1175, 1182). When things natural and rational are thus perverted and defiled, they are called "enemies;" but because, regarded in themselves, they have reference to internal worship-when this is restored, they become as before said a "footstool," whether they are things of external worship, or of the literal sense of the Word. [11] In Isaiah: The glory of Lebanon shall come unto thee, the fir-tree, the pine, and the box together, to beautify the place of My sanctuary, and I will make the place of My feet honorable (Isa. 60:13), where the subject is the Lord's kingdom and church, the celestial-spiritual things of which are the "glory of Lebanon" (that is, the cedars), and its celestial natural things are the "fir-tree, the pine, and the box" (as also in the Word elsewhere), and thus the things which are of external worship; of which it is said, "I will make the place of My feet honorable;" and this cannot be made honorable by the fir, the pine, and the box, but by the things which they signify. [12] That the "feet" signify these things, is evident also from the representatives in the Jewish Church-as from Aaron and his sons washing their hands and their feet before entering into the tabernacle (Exod. 30:19-20; 40:31, 32). No one can fail to see that arcana were thus represented, for what is the washing of the hands and feet but an external affair which is of no avail unless the internal is clean and pure? Nor can the internal be cleaned and purified by such a washing. But as all the rites of that church were significative of internal things, which are celestial and spiritual, such is the case here also: it is cleanness of external worship that is here signified, and external worship is clean when there is internal worship within it. Hence their lavers were of brass, and also that great laver that was called the brazen sea, and the ten smaller lavers of brass around the temple of Solomon (1 Kings 7:23, 38); because "brass" represented the good of external worship, which is the same as natural good (concerning which signification of "brass," see n. 425, 1551). [13] In like manner it was a representative that, A man of the seed of Aaron in whom there was a fracture of the foot or a fracture of the hand, should not approach to offer the offering made by fire to Jehovah (Lev. 21:19, 21). By those who had a "fracture" in the feet or hands were represented such as are in perverted external worship. [14] That "feet" signify natural things, is further evident in other passages that occur in the Prophets, as in these propheticals in Moses: Blessed be Asher above sons; let him be accepted of his brethren, and let him dip his foot in oil; the iron and brass of thy shoe (Deut. 33:24, 25). No one can understand these words unless it is known what "oil," the "foot," "iron," "brass," and a "shoe" signify in the internal sense. That "foot" is the natural, and "shoe" the still lower natural, such as is the corporeal sensual, may be seen above (n. 1748); also that "oil" is the celestial (n. 886), "iron" natural truth (n. 425, 426), and "brass" natural good (n. 425, 1551), which shows what these words involve. [15] In Nahum: The way of Jehovah is in the storm and tempest, and the clouds are the dust of His feet (Nahum 1:3), where the "dust of the feet" signifies the natural and corporeal things with man, whence come the "clouds." The same also is signified by these words in David: Jehovah bowed the heavens, and came down, and thick darkness was under His feet (Ps. 18:9). [16] When the goods and truths of faith are perverted by means of natural light, as it is called, this is described in the Word by the "feet" and "hoofs" of a beast, whereby waters are disturbed, and food is trampled upon. As in Ezekiel: Thou hast come forth into the rivers, and hast troubled the waters with thy feet; and trampled the streams thereof. I will destroy every beast thereof from off many waters; and the foot of man shall not trouble them any more, nor the hoof of beast (Ezek. 32:2, 13). Egypt is here treated of, by which are signified memory-knowledges [scientiae] (as has been shown, n. 1164, 1165, 1462); so that by the "feet" and "hoofs" by which the streams and waters are troubled are signified memory-knowledges [scientifica] derived from sensuous and natural things, from which they reason about the arcana of faith; nor do they believe until these arcana are comprehended by means of such knowledges; and this is not to believe at all, for the more such persons reason, the less do they believe (see n. 128-130, 215, 232, 233, 1072, 1385). From all this it is now evident that by "feet" in the Word are signified natural things; but what more is signified, is evident from the series of things.

And lie down under the tree. That this signifies near to the perception of His state in which He then was, is evident from the signification of a "tree," as being perception (see n. 103); bearing which in mind the series of things shows that the above is the real sense of the words. That "trees" signified perceptions, originated in the fact that the celestial man was compared and likened to Paradise, or the garden in Eden; from which the perceptions of celestial things with him were likened to the trees therein.

Verse 5. And I will take a piece of bread, and support ye your heart; afterwards ye may pass on; for therefore have ye passed over unto your servant. And they said, So do as thou hast spoken. "I will take a piece of bread," signifies something celestial adjoined; "support ye your heart," signifies as much as is meet; "afterwards ye may pass on," signifies that when He had left off perceiving He would be content therewith; "for therefore have ye passed over unto your servant," signifies that they came for this purpose; "and they said, So do as thou hast spoken," signifies that it should be so done.

I will take a piece of bread. That this signifies something celestial adjoined, is evident from the signification of "bread," as being what is celestial (explained before, n. 276, 680-681, 1798). That "bread" signifies what is celestial, is because "bread" means all food in general, and thus in the internal sense all celestial food. What celestial food is, has been stated in volume 1 (n. 56-58, 680-681, 1480, 1695). That "bread" means all food in general, is evident from the following passages of the Word. We read of Joseph that: He said to him who was over his house, that he should bring the men-his brethren-home, and should slay what was to be slain, and should make ready; and afterwards, when they had made ready, and were to eat, he said, Set on bread (Gen. 43:16, 31); meaning that they should make ready the table; "bread" thus denoting all kinds of food. We read concerning Jethro that, Aaron came, and all the elders of Israel to eat bread with Moses' father-in-law before God (Exod. 18:12), where also "bread" denotes all kinds of food. Concerning Manoah, in the Book of Judges: Manoah said unto the Angel of Jehovah, Let us I pray detain thee, and let us make ready before thee a kid of the goats. And the Angel of Jehovah said unto Manoah, Though thou detain me, I will not eat of thy bread (Judg. 13:15-16), where "bread" denotes a kid of the goats. When Jonathan ate of the honeycomb, they told him that Saul had adjured the people, saying: Cursed be the man that shall eat bread this day (1 Sam. 14:27-28), where "bread" denotes all food. Again, concerning Saul: When Saul sat down to eat bread, he said unto Jonathan, Wherefore cometh not the son of Jesse to bread either yesterday or today? (1 Sam. 20:24, 27), meaning to the table, where were all kinds of food. We read concerning David that he said to Mephibosheth the son of Jonathan: Thou shalt eat bread on my table continually (2 Sam. 9:7, 10). So too concerning Evil-merodach, who said that, Jehoiachin king of Judah should eat bread before him continually, all the days of his life (2 Kings 25:29). Concerning Solomon also: Solomon's bread for each day was thirty cors of fine flour, and sixty cors of meal, ten fat oxen, and twenty oxen of the pastures, and a hundred sheep, besides the hart and the wild she-goat, and the antelope, and fatted fowl (1 Kings 4:22-23), where "bread" plainly denotes all of these things. [2] Now as "bread" means all kinds of food in general, it therefore signifies in the internal sense all those things which are called celestial foods, as may be still more evident from the burnt-offerings and sacrifices that were made of lambs, sheep, she-goats, kids, he-goats, heifers, and oxen, which were called in one word the "bread of the offering made by fire unto Jehovah," as is clearly evident from the following passages in Moses, where the various sacrifices are treated of, of which it is said that, The priest should burn them upon the altar, the bread of the offering made by fire unto Jehovah, for an odor of rest (Lev. 3:11, 16), all those sacrifices and burnt-offerings being so called. Again: The sons of Aaron shall be holy unto their God, neither shall they profane the name of their God; because the offerings to Jehovah made by fire, the bread of their God, they do offer. Thou shalt sanctify him, because he offereth the bread of thy God. A man of the seed of Aaron in whom there shall be a blemish, shall not come nigh to offer the bread of his God (Lev. 21:6, 8, 17, 21), where also sacrifices and burnt-offerings are the "bread." The same is true of Leviticus 22:25. Again: Command the sons of Israel, and say unto them, My oblation, My bread for offerings made by fire, of an odor of rest, shall ye observe, to offer unto Me at their appointed time (Num. 28:2). Here also "bread" denotes all the sacrifices which are there enumerated. In Malachi: Offering polluted bread upon Mine altar (Mal. 1:7), where also the sacrifices are spoken of. The hallowed things of the sacrifices, which they ate, were also called "bread," as is evident from these words in Moses: He that toucheth an unclean thing shall not eat of the hallowed things, but he shall wash his flesh in water, and when the sun is down, he shall be clean; and afterwards he shall eat of the hallowed things, because this is his bread (Lev. 22:6-7). [3] The burnt-offerings and sacrifices in the Jewish Church represented nothing else than the celestial things of the Lord's kingdom in the heavens, and of the Lord's kingdom on earth (that is, in the church), also of the Lord's kingdom or church with each person, and in general all those things which are of love and charity, for these are things celestial; and each kind of sacrifice represented something special and peculiar. All these were at that time called BREAD, and therefore when sacrifices were abolished, and other things succeeded in their place for external worship, it was commanded that bread and wine should be made use of. [4] From all this we may now see what the "bread" [in the Holy Supper] signifies, namely, all the things represented by the sacrifices, thus in the internal sense the Lord Himself. And because the "bread" signifies the Lord Himself, it signifies love itself toward the universal human race, and what belongs to love; as also man's reciprocal love to the Lord and toward the neighbor. The "bread" thus signifies all celestial things, and in the same way the "wine" signifies all spiritual things, as the Lord also teaches in plain words in John. They said, Our fathers did eat the manna in the wilderness; as it is written, He gave them bread from heaven to eat. Jesus said unto them, Verily, verily I say unto you, Moses gave you not that bread from heaven, but My Father giveth you the true bread from heaven; for the bread of God is He that cometh down from heaven, and giveth life unto the world. They said unto Him, Lord, evermore give us this bread. Jesus said unto them, I am the bread of life; he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst (John 6:31-35). Verily I say unto you, he that believeth on Me hath eternal life. I am the bread of life. Your fathers did eat the manna in the wilderness, and are dead; this is the bread that cometh down from heaven, that one may eat thereof and not die. I am the living bread that came down from heaven; if anyone eat of this bread, he shall live to eternity (John 6:47-51). [5] Now because the "bread" is the Lord, it belongs to the celestial things which are of love, which are the Lord's; for the Lord is the celestial itself, because He is love itself, that is, mercy itself; and because this is so, "bread" means all the celestial, that is, all the love and charity with man, for these are from the Lord; and therefore they who are not in love and charity have not the Lord with them, and thus are not gifted with the good and happy things that in the internal sense are signified by "bread." This outward symbol was commanded because the greatest part of the human race are in external worship, and therefore without some outward symbol there would be scarcely anything holy with them. And therefore when they live in love to the Lord and in charity toward the neighbor, they nevertheless have appertaining to them what is internal, although they do not know that this love and charity is the veriest internal of worship. Thus in their external worship they are confirmed in the goods which are signified by the "bread." [6] In the Prophets also the celestial things of love are signified by "bread" (as in Isa. 3:1, 7; 30:23; 33:15-16; 55:2; 58:7-8; Lam. 5:9; Ezek. 4:16-17; 5:16; 14:13; Amos 4:6; 8:11; Ps. 105:16), in like manner by the "bread of faces" upon the table (mentioned Lev. 24:5-9; Exod. 25:30; 40:23; Num. 4:7; 1 Kings 7:48).

Support ye your heart. That this signifies as much as is meet, cannot be so evident from the proximate signification of the words in the internal sense, but yet it is evident from the series of things, for the subject treated of is the Divine perception-that this might draw nearer to the perception of the human which then appertained to the Lord, and that it might let itself down to His intellectual things, by putting on something natural and also something celestial adjoined to it, as much as was meet-which is to "support the heart." In the proximate sense, to "support the heart by bread" is to be refreshed, and thus to enjoy what little of the celestial is meet.

Afterwards ye may pass on. That this signifies that when He had left off perceiving He would be content therewith, is in like manner evident from the series.

For therefore have ye passed over unto your servant. That this signifies that they came for this purpose, is also evident without explication.

And they said, So do as thou hast spoken. That this signifies that it would be so done, likewise needs no explication.

Verse 6. And Abraham hastened toward the tent unto Sarah, and said, Make ready quickly three measures of meal of fine flour, knead, and make cakes. "Abraham hastened toward the tent unto Sarah," signifies the Lord's rational good conjoined with His truth; "Abraham" is here the Lord in that state as to good; "Sarah," as to truth; the "tent," as to the holy of love: "and said," signifies the state of perception relatively at that time; "make ready quickly three measures of meal of fine flour, knead, and make cakes," signifies the celestial of His love in that state; "three" denotes what is holy; "meal of fine flour," is the spiritual and the celestial of the rational which were then with the Lord; "cakes" denote the same when both are conjoined.

Abraham hastened toward the tent unto Sarah. That this signifies the Lord's rational good conjoined with His truth, is evident from the representation of "Abraham," and also of "Sarah," and from the signification of a "tent," concerning which presently. As each and all things bear relation to the subject treated of in the internal sense, so do these words bear relation to the Divine perception into which the Lord came when He was in the perception of the human. But those who do not know what perception is, cannot know either how the case is with it, still less that there exists a perception that is more and more interior, namely, natural perception, then rational perception, and finally internal perception, which is Divine, and which the Lord alone had. They who are in perception, as are the angels, know very well in which perception they are; whether in natural, in rational, or in a still more interior perception which to them is Divine. What then must have been the case with the Lord, who had a perception from the Supreme and Infinite Divine (concerning which see n. 1616 at the end, 1791), in which no angels ever are, for perception flows into them from the Lord's Supreme or Infinite Divine through His Human Essence. [2] The reason why the Lord's perception is described, is that when He was in the human, it was thus made known to Him how the Divine Itself, the Divine Human, and the Holy proceeding were to be united in Him; then, how His rational was to be made Divine; and finally what was the quality of the human race-that it was to be saved by Him, that is, by the union of the Human Essence with the Divine Essence in Him; which are the subjects treated of in this chapter. On these accounts the Lord's perception is first described, as also on account of the union itself which was to be effected.

That "Abraham" is here the Lord in that state as to good, is evident from the representation of Abraham. When he is speaking with Jehovah, as here, Abraham represents the Lord in the Human (as also before, n. 1989, where he represented the Lord in the state and at the age there described, because then also he spoke with Jehovah). In other cases Abraham represents the Lord's Divine good, and Sarah His Divine truth; hence Abraham now represents the Lord's rational good.

That "Sarah" is here the Lord as to truth, is evident from the representation of Sarah, as being intellectual truth adjoined to good; here, as being rational truth, for the same reason as just now stated in regard to Abraham. (That Sarah represents truth may be seen above, n. 1468, 1901, 2063, 2065). In the historicals of the Word good and truth cannot be represented otherwise than by a marriage, for this is really the case with them, for there is a Divine marriage between things celestial and spiritual, or what is the same, between those which are of love and those which are of faith, or again what is the same, between those of the will and those of the understanding. The former are of good, the latter are of truth. There is such a marriage in the Lord's kingdom in the heavens; such also in the Lord's kingdom on the earth (that is, in the church); such a marriage in every man, in every single thing of him, nay, in the veriest singulars of all. That which is not in such a marriage does not live. Nay, from that Divine marriage there is such a marriage in universal nature, and in every particular of it, but under other form and appearance, otherwise nothing whatever would there subsist. Because there is such marriage in everything, therefore with the Prophets every matter is expressed in a twofold manner, especially in Isaiah-one expression referring to what is celestial, or to good, and the other to what is spiritual, or to truth (see n. 683, 793, 801). That in everything there is a resemblance of a marriage, may be seen above (n. 718, 747, 917, 1432). Hence it is that the Lord's good is represented by Abraham, and His truth by Sarah.

That a "tent" is the Lord as to the holy of love, is evident from the signification of a "tent," as being what is holy (explained before, n. 414, 1102, 1566, 2145).

And he said. That this signifies the state of the perception relatively at that time, is evident from the signification in the historical sense of "saying" as being to perceive (explained before, n. 1898, 1919, 2080).

Make ready quickly three measures of meal of fine flour, knead, and make cakes. That this signifies the celestial of His love in that state, is evident from the signification of "meal," "fine flour," and "cakes," which will be treated of in what next follows. That such things are involved, no one can believe who keeps his mind intent on the literal sense, or that of the words, still less if on the historical things described by them; for he is thinking not only about this preparation, but also about the men who came to Abraham, and not about these matters involving more secret things. This is the reason why he can still less believe that the historicals of the Word in every detail store up within them such arcana equally as do the propheticals; for the historicals draw the mind strongly to themselves, and darken the interiors. Nevertheless that there really are arcana deeply hidden in these historicals is evident from the mere fact that it is the Word of the Lord, written not only for man, but at the same time also for heaven; and this in such a manner, that when a man is reading it, the angels have heavenly ideas therefrom; so that in this way heaven is conjoined with the human race by means of the Word. What is meant in the internal sense by "meal," "fine flour," and "cakes," will now be shown.

That the "meal of fine flour" denotes the spiritual and the celestial which were then with the Lord, and that "cakes" denote the same when both are conjoined, is very evident from the sacrifices of the Representative Church, and from the meat-offering then made use of, which consisted of fine flour mingled with oil and made into cakes. The chief part of representative worship consisted in burnt-offerings and sacrifices. What these represented has already been stated, where bread is treated of (n. 2165), namely, the celestial things of the Lord's kingdom in the heavens and of the Lord's kingdom on the earth (that is, in the church), and also those of the Lord's kingdom or church with each person; and in general all the things of love and charity, because these are celestial. All these offerings and sacrifices were at that time called "bread," and to them was adjoined the meat-offering also, which, as already said, consisted of fine flour mingled with oil, to which frankincense was likewise added, as well as a libation of wine. [2] What these represented is also evident, namely, similar things as the sacrifices, but in a less degree, thus the things which are of the spiritual church, and likewise those of the external church. Everyone can see that such things would never have been commanded unless they had represented Divine things, and also that each one represents something special and peculiar, for unless they had represented Divine things, they would not have differed from similar things in use among the Gentiles, among whom also there were sacrifices - meat-offerings, libations, frankincense, perpetual fires, and many other things, derived to them from the Ancient Church, and especially from the Hebrew Church. But as internal things (that is, the Divine things that were represented) were separated from these Gentile rites, they were merely idolatrous, as also they became with the Jews, who for this reason fell into all kinds of idolatry. From what has been said everyone can see that there were heavenly arcana in every rite, especially in the sacrifices and all their particulars. [3] As regards the meat-offering, the nature of it and how it was to be prepared into cakes, is described in a whole chapter in Moses (Lev. 2; also in Num. 15, and elsewhere). The law of the meat-offering is described in Leviticus in these words: Fire shall be kept burning upon the altar continually, it shall not go out. And this is the law of the meat-offering: the sons of Aaron shall bring it before Jehovah to the faces of the altar; and he shall take therefrom his handful of the fine flour of the meat-offering, and of the oil thereof, and all the frankincense which is upon the meat-offering, and shall burn it upon the altar, an odor of rest, for a memorial unto Jehovah; and the residue thereof Aaron and his sons shall eat; unleavened shall they be eaten in a holy place; in the court of the tent of meeting shall they eat it. It shall not be baked leavened; I have given it as their portion of My offerings made by fire; it is a holy of holies (Lev. 6:13-17). [4] The fire which must be kept burning upon the altar continually, represented the love, that is, the mercy of the Lord, perpetual and eternal. That in the Word "fire" signifies love, see n. 934; hence "offerings made by fire for an odor of rest" signify the Lord's pleasure in the things which are of love and charity. (That "odor" denotes what is well-pleasing, that is, what is grateful, see n. 925, 1519.) Their "taking a handful" represented that they should love with all the strength, or with all the soul; for the hand, or the palm of the hand, signifies power (as shown n. 878), from which "handful" also signifies power. The fine flour, with the oil and the frankincense, represented all things of charity-the fine flour the spiritual, and the oil the celestial of charity, the frankincense what was in this manner grateful. (That fine flour represents what is spiritual, is evident from what has just been said, and from what follows; that oil represents what is celestial, or the good of charity, may be seen above, n. 886; and also that frankincense, from its odor, represents what is grateful and acceptable, n. 925.) [5] Its being "unleavened," or not fermented, signifies that it should be sincere, and thus from a sincere heart, and free from uncleanness. That Aaron and his sons should eat the residue, represented man's reciprocality and his appropriation, thus conjunction through love and charity; on which account it was commanded that they should eat it in a holy place. Hence it is called a "holy of holies." These were the things that were represented by the meat-offering; and the representatives themselves were so perceived in heaven; and when the man of the church so apprehended them, he was then in an idea similar to the perception of the angels, thus he was in the Lord's kingdom itself in the heavens although he was on earth. [6] The meat-offering is further treated of, as regards what it ought to be in connection with each kind of sacrifice, and how it should be baked into cakes, also what kind should be offered by those who were being cleansed, and what on other occasions; to mention and explain all of which would be too tedious; but concerning all these matters see Exod. 29:39-41; Lev. 5:11-13; 6:14-23; 10:12-13; 23:10-13, 16-17; Num. 5:15, etc.; 6:15-17, 19-20, chapter 7, in several places; 28:5, 7, 9, 12-13, 20-21, 28-29; 29:3-4, 9-10, 14-15, 18, 21, 24, 27, 30, 33, 37. [7] Fine flour made into cakes in general represented the same as bread, namely, the celestial of love, and meal the spiritual of it, as is evident from the passages cited above. The "breads" [or loaves] that were called the "bread of faces," or the "show bread" [panis propositionis], were made of fine flour, which was prepared in cakes and placed upon the table, for a perpetual representation of the love, that is, the mercy, of the Lord toward the universal human race, and the reciprocality of man. Concerning these loaves we read as follows in Moses: Thou shalt take fine flour and shalt bake it into twelve cakes; of two tenths shall one cake be; and thou shalt set them in two rows, six in a row, upon the clean table, before Jehovah; and thou shalt put pure frankincense upon each row, and it shall be to the breads for a memorial, an offering made by fire unto Jehovah. On every Sabbath day he shall set it in order before Jehovah continually, from the sons of Israel in a covenant of eternity. And it shall be for Aaron and his sons, and they shall eat it in a holy place, for it is a holy of holies unto him, of the offerings made by fire unto Jehovah by a statute of eternity (Lev. 24:5-9). Every particular in this description and all the smallest details represented the holy of love and of charity, the "fine flour" the same as the "meal of fine flour," namely, the celestial and its spiritual, and the "cake" the two conjoined. [8] Hence it is evident what is the holiness of the Word to those who are in heavenly ideas, nay, what holiness there was in this very representative rite, on account of which it is called a holiness of holinesses; and on the contrary, how void of holiness it is to those who suppose that there is nothing heavenly in these things, and who abide solely in the externals; as do they who perceive the meal here merely as meal, the fine flour as fine flour, and the cake as a cake, and who suppose these things to have been stated without each particular involving something of the Divine. These do in like manner as do those who think the bread and wine of the Holy Supper to be nothing but a certain rite, containing nothing holy within; whereas there is such holiness that human minds are by that Supper conjoined with heavenly minds, when from internal affection they are thinking that the bread and wine signify the Lord's love and the reciprocality of man, and are thus in holiness from interior thought and feeling. [9] The like was involved in that the sons of Israel on their coming into the land of Canaan were to offer a cake of the first of their dough, as a heave-offering unto Jehovah (Num. 15:20). That such things are signified is also evident in the Prophets, from which we may at present adduce only this from Ezekiel: Thou wast decked with gold and silver; and thy raiment was fine linen and silk, and broidered work; thou didst eat fine flour, honey, and oil, and thou wast become beautiful very exceedingly, and thou wast prospered unto a kingdom (Ezek. 16:13); where the subject treated of is Jerusalem, by which is signified the church, that was so decked in its earliest time-that is, the Ancient Church-and which is described by the garments and other ornaments; as also its affections of truth and good by the fine flour, honey, and oil. Everyone can see that all these things have a very different meaning in the internal sense from that in the sense of the letter. And so have these words which Abraham said to Sarah: "Make ready quickly three measures of the meal of fine flour, knead, and make cakes." (That "three" signifies holy things has been shown before, n. 720, 901.)

Verse 7. And Abraham ran unto the herd, and took a son of an ox tender and good, and gave it to the lad, and he hasted to make it. "Abraham ran unto the herd," signifies natural good; "and took a son of an ox tender and good" signifies the celestial natural which is conformable, and which the rational associated to itself in order that it might conjoin itself with the perception from the Divine; "and gave it to the lad, and he hasted to make it," signifies the conjunction of this good with rational good; "the lad" is here the natural man.

Abraham ran unto the herd. That this signifies natural good, is evident from the signification of the oxen and bullocks of the herd-to be explained presently. That the beasts of the herd and of the flock signify such things as are in man, is evident from what has been shown in volume 1 (n. 45-46, 142-143, 246, 714-715, 719, 776), and also from what was said concerning the beasts used in the sacrifices (n. 1823). It may seem surprising that the animals named in the Word, and also those offered in the sacrifices, should signify goods and truths, or what is the same, things celestial and spiritual, but the reason of this may be briefly stated. [2] In the world of spirits various representatives are presented to view, and withal animals are often presented before the eyes of the spirits there, such as horses variously caparisoned, oxen, sheep, lambs, with other animals of various kinds, sometimes such as are never seen on the earth, but are only representative. Such animals were also seen by the prophets, as described in the Word, and were from the same source. The animals that appear in the world of spirits are representative of affections of good and truth, and also of evil and falsity. Good spirits know perfectly well what they signify, and thus also gather from them what the angels are conversing about; for the speech of angels, passing down into the world of spirits, is sometimes presented in this way. For example, when horses appear, they know that the speech of the angels is about the things of the understanding; when oxen and bullocks, that it is about natural goods; when sheep, that it is about rational goods, and probity; when lambs, that it is about goods still more internal and about innocence; and so on. [3] As the men of the Most Ancient Church had communication with spirits and angels, and constantly had visions and also dreams such as the prophets had, the consequence was that whenever they saw any beast, there occurred to them the idea of what it signified. Representatives and significatives originated in this way, and remained long after their times; and at length became so venerated from their antiquity that men wrote by mere representatives; books not so written being held in no esteem; and those written within the church being of no sanctity. From this and other hidden causes, concerning which of the Lord's Divine mercy elsewhere, the books of the Word also were so written.

And took a son of an ox tender and good. That this signifies the celestial natural which the rational associated to itself, in order that it might conjoin itself with the perception from the Divine, is evident from the signification in the Word of a "bullock" or "son of an ox," as being natural good. And as the Lord's rational is treated of, it is called "tender" from the celestial-spiritual, or the truth of good; and "good" from the celestial itself, or good itself. In the genuine rational there is the affection of truth and the affection of good; but its chief thing [primarium] is the affection of truth (as before shown, n. 2072). Hence it is first called "tender," and yet is called both "tender and good," according to the usual practice in the Word, to indicate the marriage of good and truth (spoken of above, n. 2173). [2] That a "bullock," or "son of an ox," signifies the celestial natural, or what is the same, natural good, is especially evident from the sacrifices, which were the principal representatives of worship in the Hebrew Church, and afterwards in the Jewish. Their sacrifices were made either from the herd or from the flock, thus from animals of various kinds that were clean, such as oxen, bullocks, he-goats, sheep, rams, she-goats, kids, and lambs; besides turtledoves and young pigeons, all of which animals signified internal things of worship, that is, things celestial and spiritual (n. 2165, 2177); the animals taken from the herd signifying celestial natural things, and those from the flock celestial rational things; and as both the natural and the rational things are more and more interior, and are various, therefore so many kinds and species of those animals were made use of in the sacrifices; as is also evident from its being prescribed what animals should be offered-in the burnt-offerings; in the sacrifices of various kinds, as in those that were daily, those of the Sabbaths and festivals, those that were voluntary, those for thanksgiving and vows, those expiatory of guilt and sin, those of purifying and cleansing, and those of inauguration-and also from their being expressly named, and how many of them should be used in each kind of sacrifice; which would never have been done unless each had signified some special thing. This is very evident from those passages where the sacrifices are treated of (as Exod. 29; Lev. 1, 3-4, 9, 16, 23; Num. 7-8, 15, 29). But this is not the place to set forth what each one signified. The case is similar in the Prophets where these animals are named, and from them it is evident that "bullocks" signified celestial natural things. [3] That no other than heavenly things were signified, is also evident from the cherubs seen by Ezekiel, and from the animals before the throne seen by John. Concerning the cherubs the Prophet says: The likeness of their faces was the face of a man, and they four had the face of a lion on the right side, and they four had the face of an ox on the left side, and they four had the face of an eagle (Ezek. 1:10). Concerning the four animals before the throne John says: Around the throne were four animals; the first animal was like a lion, the second animal like a young bullock, the third animal had a face like a man, the fourth animal was like a flying eagle; saying, Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come (Rev. 4:6-8). Everyone can see that holy things were represented by the cherubs and by these animals, and also by the oxen and young bullocks in the sacrifices. In like manner in the prophecy of Moses concerning Joseph: Let it come upon the head of Joseph, and upon the crown of the head of him that was a Nazirite from his brethren. The firstling of his ox, honor is his; and his horns are the horns of the unicorn, with them he shall push the peoples together, to the ends of the earth (Deut. 33:16-17). None can understand these things unless it is known what an ox, a unicorn, horns, and other things signify in the internal sense. [4] As regards sacrifices in general, they were indeed enjoined through Moses on the people of Israel, but the Most Ancient Church, that existed before the flood, knew nothing whatever about sacrifices; nor did it even come into their minds to worship the Lord by slaughtering animals. The Ancient Church, that existed after the flood, was likewise unacquainted with sacrifices. This church was indeed in representatives, but not in sacrifices. In fact sacrifices were first instituted in the following church, which was called the Hebrew Church, and from this spread to the nations, and from the same source they came to Abraham, Isaac, and Jacob, and thus to the descendants of Jacob. That the nations were in a worship of sacrifices, was shown above (n. 1343); and that so were Jacob's posterity before they went out of Egypt, thus before sacrifices were commanded by Moses upon Mount Sinai, is evident from what is said in Exodus 5:3; 10:25, 27; 18:12; 24:4-5; and especially from their idolatrous worship before the golden calf. [5] Thus described in Moses: Aaron built an altar before the calf, and Aaron made proclamation and said, Tomorrow is the feast of Jehovah. And they rose up early on the morrow, and offered burnt-offerings and brought peace-offerings; and the people sat down to eat, and to drink, and rose up to play (Exod. 32:5-6). This was done while Moses was upon Mount Sinai, and thus before the command concerning the altar and the sacrifices came to them. The command came on this account-that the worship of sacrifices had become idolatrous with them, as it had with the gentiles, and from this worship they could not be withdrawn, because they regarded it as the chief holy thing. For what has once been implanted from infancy as holy, especially if by fathers, and thus inrooted, the Lord never breaks, but bends, unless it is contrary to order itself. This is the reason why it was directed that sacrifices should be instituted in the way described in the books of Moses. [6] That sacrifices were by no means acceptable to Jehovah, thus were merely permitted and tolerated for the reason just stated, is very evident in the Prophets, as we read in Jeremiah: Thus saith Jehovah Zebaoth the God of Israel, Add your burnt-offerings to your sacrifices, and eat flesh. I spoke not unto your fathers, and I commanded them not in the day that I brought them out of the land of Egypt, concerning burnt-offering and sacrifice; but this word I commanded them, saying, Obey My voice, and I will be your God (Jer. 7:21-23). In David: O Jehovah, sacrifice and offering Thou hast not willed, burnt-offering and sin-offering Thou hast not required. I have desired to do Thy will, O my God (Ps. 40:6, 8). In the same: Thou delightest not in sacrifice, that I should give it; burnt-offering Thou dost not accept. The sacrifices of God are a broken 2180-1 spirit (Ps. 51:16-17). In the same: I will take no bullock out of thy house, nor he-goats out of thy folds; sacrifice to God confession (Ps. 50:9, 13-14; 107:21-22; 116:17; Deut. 23:19). In Hosea: I will have mercy, and not sacrifice, and the knowledge of God more than burnt-offerings (Hos. 6:6). Samuel said to Saul: Hath Jehovah pleasure in burnt-offerings and sacrifices? Behold, to obey is better than sacrifice, to hearken than the fat of rams (1 Sam. 15:22). In Micah: Wherewith shall I come before Jehovah, and bow myself to the high God? Shall I come before Him with burnt-offerings, with calves of a year old? Will Jehovah be pleased with thousands of rams, with ten thousands of rivers of oil? He hath showed thee, O man, what is good; and what doth Jehovah require of thee, but to do judgment, and to love mercy, and to humble thyself in walking with thy God (Micah 6:6-8). [7] From all this it is now evident that sacrifices were not commanded, but permitted; also that nothing else was regarded in the sacrifices than what is internal; and that it was the internal, not the external, that was acceptable. On this account also, the Lord abrogated them, as was likewise foretold by Daniel in these words: In the midst of the week shall He cause the sacrifice and the oblation to cease (Dan. 9:27), where the Lord's advent is treated of. (See what is said concerning sacrifices in volume 1, n. 922-923, 1128, 1823.) As regards the "son of an ox" which Abraham "made" or prepared for the three men, the case is the same as with that animal in the sacrifices. That it had a like signification is evident also from his telling Sarah to take three measures of fine flour. Concerning the fine flour to a bullock, we read in Moses: When ye be come into the land; when thou shalt make a son of an ox a burnt-offering or a sacrifice, in pronouncing publicly a vow, or peace-offerings unto Jehovah, thou shalt offer upon the son of an ox a meat offering of three tenths of fine flour, mingled with oil (Num. 15:8-9), where it is in like manner "three," here "three tenths," and above, "three measures;" but to a ram there were to be only two tenths, and to a lamb one tenth (Num. 15:4-6).

And gave it to the lad, and he hasted to make it. That this signifies the conjunction of this good with rational good, and that the "lad" is the natural man, is evident from the signification of a "lad" as being one who ministers and administers; and that which is ministered or done is to make-to wit, the son of an ox, by which is signified natural good, as already shown. That it may be better perceived how this is, be it known that there exist with every man an internal, a rational which is intermediate, and a natural; also that these are distinct from each other (see n. 1889, 1940), and are to be made to conform, in order that they may make a one-thus rational good with natural good-and that without conformation and thereby conjunction there can be no Divine perception. As in these words the Lord's Divine perception is treated of, they signify in the internal sense the conformation and conjunction of these two kinds of good.

Verse 8. And he took butter and milk, and the son of an ox that he had made, and set before them; and he stood before them under the tree, and they did eat. "He took butter and milk, and the son of an ox that he had made," signifies all those things thus conjoined together; "butter" is the celestial of the rational, "milk" is the derivative spiritual, a "son of an ox" is the corresponding natural; "and set before them," signifies that He so prepared Himself to receive; "and he stood before them under the tree," signifies derivative perception (the "tree," as before, is perception); "and they did eat," signifies communication in this manner.

He took butter and milk, and the son of an ox that he had made. That this signifies all those things thus conjoined together, is evident from the signification of "butter," of "milk," and of a "son of an ox," to be explained presently. In the verses which precede, the subject was the Lord's rational in that it was instructed in the celestial and the derivative spiritual, which are signified by the "meal of fine flour made into a cake" (n. 2176, 2177); and it also was the celestial natural, which is signified by the "son of an ox" (n. 2180). The same things are now expressed by other words, namely, by "butter," "milk," and also a "son of an ox," by which are signified all those things conjoined together. [2] But these things can with difficulty be described to the ordinary understanding, because to most people it is unknown that every man has an internal, a rational, and a natural, and that these are most distinct from each other, nay, so distinct, that one of them may be dissident from another; to wit, that the rational, which is called the rational man, may be dissident from the natural, which is the natural man; nay, that the rational man can even see and perceive the evil which is in the natural man and, if it is a genuine rational, may chastise it (see n. 1904). Before these two have been conjoined together, the man cannot be an entire (or perfect) man, nor can he be in the tranquillity of peace, for the one fights with the other. For the angels who are with the man rule his rational, but the evil spirits who are with him, his natural, and hence comes combat. [3] If the rational then conquers, the natural is subjugated, and the man is thus gifted with conscience; but if the natural conquers, he can then receive nothing of conscience. If the rational conquers, his natural then becomes as if it also was rational; but if the natural conquers, the rational becomes as if it also was natural. And further, if the rational conquers, the angels then draw nearer into the man, and insinuate to him charity (which is the celestial that comes from the Lord through the angels), and the evil spirits remove themselves to a distance; but if the natural conquers, the angels then remove themselves further away (that is, more toward the man's interiors), while the evil spirits draw nearer toward the rational, and continually attack it, and fill the lower parts of his mind with hatreds, revenges, deceits, and the like. If the rational conquers, the man then comes into the tranquillity of peace, and in the other life into the peace of heaven; but if the natural conquers, then, while the man lives he appears as if he were in tranquillity, but in the other life he comes into the unrest and torment of hell. [4] In this way may be known what is the quality of a man's state as to his rational, and as to his natural; so that there is nothing else that can make a man blessed and happy but that his natural be conformed to his rational, and both be conjoined together. This is effected solely by means of charity, and charity is solely from the Lord.

That "butter" is the celestial of the rational; that "milk" is the derivative spiritual; and that a "son of an ox" is the corresponding natural, is evident from the signification of "butter," of "milk," and of a "son of an ox." As regards butter, it signifies in the Word what is celestial, and this from its fatness. (That fat denotes what is celestial was shown in volume 1, n. 353; and that "oil," because fat, is the celestial itself, n. 886.) That "butter" also is the celestial, is evident in Isaiah: Behold, a virgin beareth a son, and shall call His name Immanuel, Butter and honey shall He eat, that He may know to refuse what is evil, and choose what is good (Isa. 7:14-15), where the Lord (who is "Immanuel") is treated of; and anyone can see that butter is not signified by "butter," nor honey by "honey;" but that by "butter" is signified His celestial, and by "honey" that which is from the celestial. [2] In the same: And it shall come to pass, for the multitude of the making of milk He shall eat butter; for butter and honey shall everyone eat that is left in the midst of the land (Isa. 7:22), where the Lord's kingdom is treated of, and those on earth who are in the Lord's kingdom. "Milk" here denotes spiritual good, "butter" celestial good, and "honey" the derivative happiness. [3] In Moses: Jehovah alone leadeth him, and there is no strange god with him. He maketh him to ride upon the high places of the earth, and to eat the produce of the fields, and He maketh him to suck honey out of the rock, and oil out of the flint of the rock; butter of the herd, and milk of the flock, with the fat of lambs, and of rams the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat; and of the blood of the grape shalt thou drink unmixed wine [merum] (Deut. 32:12-14). No one can understand what these things denote unless he knows the internal sense of each one. It appears like a heap of expressions such as are used by the eloquent among the wise ones of the world, and yet every expression signifies the celestial and its spiritual, and also the derivative blessedness and happiness, and all these in a well-ordered series. "Butter of the herd" is the celestial natural, "milk of the flock" is the celestial-spiritual of the rational. [4] But as regards milk, as before said, this signifies the spiritual from the celestial, that is, the celestial-spiritual. (What the celestial-spiritual is may be seen in volume 1, n. 1577, 1824, and occasionally elsewhere.) That "milk" is the spiritual which is from the celestial, comes from the fact that "water" signifies what is spiritual (n. 680, 739); but "milk," as there is fat in it, signifies the celestial-spiritual, or what is the same, the truth of good; or what is the same, the faith of love or of charity; or what is also the same, the intellectual of the good of the will; and again the same, the affection of truth in which there is inwardly the affection of good; and yet again the same, the affection of knowledges [cognitiones et scientiae] from the affection of charity toward the neighbor, such as exists with those who love the neighbor, and confirm themselves in this love from the knowledges of faith, and also from memory-knowledges, which they love on this account. All these things are the same as the celestial-spiritual, and are predicated according to the subject treated of. [5] That this is signified, is evident also from the Word, as in Isaiah: Everyone that thirsteth, come ye to the waters, and he that hath no silver, come ye, buy, and eat; yea come, buy wine and milk without silver, and without price. Wherefore do ye weigh silver for that which is not bread? (Isa. 55:1-2), where "wine" denotes the spiritual which is of faith, and "milk" the spiritual which is of love. In Moses: He hath washed his garment in wine, and his clothing in the blood of grapes; his eyes are redder than wine, and his teeth are whiter than milk (Gen. 49:11-12), which is the prophecy of Jacob, then Israel, concerning Judah; and by Judah the Lord is here described, and by his "teeth being whiter than milk," is signified the celestial-spiritual that pertained to His natural. [6] In Joel: It shall be in that day that the mountains shall drop new wine, and the hills shall flow with milk; and all the brooks of Judah shall flow with waters (Joel 3:18), speaking of the Lord's kingdom; "milk" denotes the celestial-spiritual. In the Word the land of Canaan also (by which the Lord's kingdom is represented and signified) is called a "land flowing with milk and honey" (as in Num. 13:27; 14:8; Deut. 26:9, 15; 27:3; Jer. 11:5; 32:22; Ezek. 20:6, 15), and in these passages nothing else is meant by "milk" than an abundance of celestial-spiritual things, and by "honey" an abundance of the derivative happinesses; the "land" is the celestial itself of the kingdom, from which those things come. [7] As regards the "son of an ox," it was shown just above that thereby is signified the celestial natural (n. 2180), the celestial natural being the same as natural good, or good in the natural. The natural of man, like his rational, has its good and its truth; for there is everywhere the marriage of good and truth (as said above, n. 2173). The good of the natural is the delight which is perceived from charity, or from the friendship which is of charity; from which delight there comes forth a pleasure which is properly of the body. The truth of the natural is the memory-knowledge [scientificum] which favors that delight. Hence it is evident what the celestial natural is.

And set before them. That this signifies that He thus prepared Himself to receive, is evident from the signification in the internal sense of "setting before them," when the subject treated of is the preparation of the rational to receive perception from the Divine, thus without further explication.

And he stood before them under the tree. That this signifies the derivative perception, follows from the signification of a "tree," as being perception (see n. 103, 2163). It has been already stated (verse 4), that the three men who came to Abraham lay down under a tree, by which was signified that the Divine approached the perception of that state in which the Lord then was. But it is here said that Abraham stood under the tree, by which is signified that the Lord approached Divine perception, after He had prepared Himself; and this is the reciprocality. Everyone can see that it is not without a cause, that mention is made of the three men and of Abraham standing under a tree, consequently that it was said for the sake of the arcana which lie hidden in these things.

And they did eat. That this signifies communication in this manner, is evident from the signification of "eating," as being to be communicated and to be conjoined; as is also evident from the Word. The fact that Aaron, his sons, the Levites, and also the people, ate the hallowed things of the sacrifices in the holy place, signified nothing else than communication, conjunction, and appropriation, as above said at the explication of the passage from Leviticus 6:9, 10 (see n. 2177), for it was celestial and spiritual food that was signified by the hallowed things which they ate, consequently the appropriation of it. The hallowed things were the parts of the sacrifices which were not burned upon the altar, and were eaten either by the priests, or by the people that made the offering; as is evident from many passages where the sacrifices are treated of (what should be eaten by the priests, Exod. 29:32, 33; Lev. 6:9, 16, 18; 26; 7:6, 15-16, 18; 8:31; 10:12-13; Num. 18:9-11; what should be eaten by the people, Lev. 19:5-6; Deut. 12:27; 27:7; and elsewhere; and that the unclean should not eat of them, Lev. 7:19-21; 22:4-7). These feastings were made in a holy place near the altar, either at the door, or in the court of the tabernacle, and they signified nothing else than the communication, conjunction, and appropriation of celestial goods; for by them were represented celestial foods (concerning which food see n. 56-58, 680-681, 1480, 1695), and they were all called "bread," the signification of which may be seen above (n. 2165). The like was represented by Aaron and his sons eating the showbread or "bread of faces," in a holy place (Lev. 24:9). [2] The law given for the Nazirite-that in the days of his Naziriteship he should not eat of anything from the grape, whence wine is made, from the seeds even to the skin (Num. 6:4)-was because the Nazirite represented the celestial man, and the celestial man is such that he is not willing even to mention spiritual things (as may be seen in volume 1, n. 202, 337, 880 at the end, 1647); and as wine and the grape, and also whatever is from the grape, signified what is spiritual, it was therefore forbidden the Nazirite to eat of them; that is, to have communication with them, to conjoin himself with them, and to appropriate them to himself. [3] The like is meant by "eating" in Isaiah: Everyone that thirsteth, come ye to the waters, and he that hath no silver, come ye, buy, and eat; yea come, buy wine and milk without silver and without price. Wherefore do ye weigh silver for that which is not bread? and your labor for that which satisfieth not? Hearken diligently unto Me, and eat ye that which is good, and your soul shall be deliciated in fatness (Isa. 55:1-2). As also in John: To him that overcometh I will give to eat of the tree of life, which is in the midst of the paradise of God (Rev. 2:7). The "tree of life" is the celestial itself, and in the supreme sense is the Lord Himself, because from Him is all the celestial, that is, all love and charity. Thus to "eat of the tree of life" is the same as to eat the Lord, and to eat the Lord is to be gifted with love and charity, and thus with those things which are of heavenly life. This the Lord Himself says in John: I am the living bread that came down from heaven; if anyone eat of this bread, he shall live to eternity; he that eateth Me shall live by Me (John 6:51, 57). But they said, This is a hard saying. And Jesus said, The words that I speak unto you are spirit, and are life (John 6:60, 63). [4] Hence it is manifest what is meant by eating in the Holy Supper (Matt. 26:26-28; Mark 14:22, 23; Luke 22:19, 20); namely, to have communication, to be conjoined, and to appropriate to oneself. Hence also it is clear what is meant by the Lord's saying that: Many shall come from the east and the west, and shall recline with Abraham, Isaac, and Jacob (Matt. 8:11), not that they are to eat with them in the kingdom of God, but that they will enjoy the celestial goods which are signified by "Abraham, Isaac, and Jacob," namely, the celestial things of love; not only the inmost, which are "Abraham," but also the lower that are intermediate, as are those of the rational, which are "Isaac;" and the still lower, which are the celestial natural, such as are in the first heaven, and which are meant by "Jacob." Such is the internal sense of these words. (That these things are meant by "Abraham, Isaac, and Jacob," may be seen in n. 1893, and wherever else they are treated of.) For whether we speak of enjoying those celestial things, or of enjoying the Lord, who is represented by those men, it is the same thing; for all those things are from the Lord, and the Lord is the all in all of them.

Verse 9. And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent. "They said to him, Where is Sarah thy wife?" signifies rational truth, which did not then appear because it was in rational good; "and he said, Behold, in the tent," signifies that it was in what is holy.

They said unto him, Where is Sarah thy wife? That this signifies rational truth, which did not then appear because it was in rational good, is evident from the representation here of Sarah, as being rational truth (spoken of above, n. 2173). How the case is with these things, as also with those which follow, where the state of the rational with the Lord is treated of, which is represented by Sarah, cannot be so well explained to the understanding unless it is known what in general is the state of the rational as to good and as to truth; and with the Lord, as to the Divine and as to the Human in which He then was. [2] The primary thing of the rational with man is truth (as before said, n. 2072), consequently it is the affection of truth, to the end that man may be reformed, and so regenerated. This is effected by means of knowledges [cognitiones et scientifica] that are of truth, which are continually being implanted in good, that is, in charity, that so the man may receive the life of charity. It is on this account that the affection of truth in man is predominant in his rational. For it is the case with the life of charity (which is the heavenly life itself) that with those who are being reformed and regenerated it is continually being born and growing up and receiving increments, and this by means of truths; therefore the more of truth there is insinuated, the more is the life of charity perfected; wherefore according to the quality and quantity of truth, so is the charity with a man. [3] From all this it may in some measure be evident how the case is with man's rational. In truth, however, there is no life, but in good. Truth is only a recipient of life, that is, of good. Truth is as the clothing or garment of good; therefore also truths are called in the Word "clothing," and also "garments." But when good constitutes the rational, truth disappears and becomes as if it were good. Good then shines through the truth, in the same way as takes place with the angels, for when they appear clothed, it is a brightness inducing the appearance of raiment, as was the case also when angels appeared before the prophets. [4] This then is what is meant by rational truth not then appearing because it was in rational good, and which is signified by their saying to him, "Where is Sarah thy wife?" But as the Lord's rational good was then Divine, such as it can be with no angel, it cannot be described otherwise than by comparison, and thus by illustration from something similar, and which is not the same.

And he said, Behold, in the tent. That this signifies that it was in what is holy, is evident from the signification of a "tent," as being what is holy (explained n. 414, 1102, 1566, 2145). It is said in what is holy, because it was in good. All good is called holy from the fact that it is of love and charity, which are solely from the Lord. But such as are the goods, such are the holinesses. Goods are formed, that is, are born and grow up, by means of the truths of faith, and their quality and quantity are therefore determined by those of the truth of faith implanted in charity (as just said, n. 2189), from which it follows that goods or the holinesses differ with everyone; and although in the external form they may appear to be alike, yet in the internal forms they are unlike; and this both with those who are out of the church and with those who are within the church. There are more things in the good of charity with a man than man can possibly believe. All the things of his faith are in it, and consequently they are in the holiness of his worship. The quality of the holiness of his worship appears to the angels as in clear day, although the man knows nothing beyond the fact that he is in a certain holy state. Myriads of myriads of his thoughts concerning the goods and truths of faith and of the derivative affections, are in the holiness of his state. But as to the holiness of worship, what it is in general, of the Lord's Divine mercy elsewhere.

Verse 10. And He said, Returning I will return unto thee about this time of life; and behold Sarah thy wife shall have a son. And Sarah heard at the door of the tent, and it was behind him. "And He said," signifies perception; "Returning I will return unto thee about this time of life," signifies the conjunction of the Divine with the Lord's Human; "and behold Sarah thy wife shall have a son," signifies the rational that was to be Divine; "and Sarah heard at the door of the tent," signifies rational truth then near what is holy; "and it was behind him," signifies near the good in which the rational then was, and thus separated from it insofar as anything of the human was in it.

And He said. That this signifies perception, is evident from the signification in the historical sense of "saying," as being perceiving (explained before, n. 1898, 1919, 2080).

Returning I will return unto thee, about this time of life. That this signifies the conjunction of the Divine with the Human, is evident from the fact that the coming of Jehovah to Abraham represented the Divine perception, for receiving which the Lord prepared Himself, consequently it represented conjunction, as shown above; thus by "returning He would return to him," there is signified the like, namely, the conjunction of the Divine with the Human. "At this time of life," means at the same time of the following year.

Behold, Sarah thy wife shall have a son. That this signifies the rational that was to be Divine, is evident from the signification of a "son" and of "Sarah," and also of "Isaac" who should be born to her. Both "son" and "Sarah," and also "Isaac," signify that which is of the Lord's rational. (That a "son" is truth may be seen above, n. 489, 491, 533, 1147; also that "Sarah" signifies rational truth, n. 2173; and that "Isaac" signifies the Divine rational, n. 1893, 2066, 2083.) The human with every man begins in the inmost of his rational (as before said, n. 2106); and so also the Lord's Human: that which was above it was Jehovah Himself, differently from any other man whatever. As the human begins in the inmost of the rational, and as the Lord made all the Human that was with Himself Divine, He first made the rational itself so from its inmost, which, when made Divine is represented and signified (as before said) by "Isaac."

And Sarah heard at the door of the tent. That this signifies that rational truth was then near what is holy, is evident from the representation of Sarah, as being rational truth (see n. 2173, 2194); and from the signification of a "tent," as being what is holy (see n. 414, 1102, 1566, 2145); and thus from the signification of the "door of the tent," as being the entrance to what is holy, thus near what is holy (see above, n. 2145). How the case is with these things now follows.

And it was behind him. That this signifies near the good in which the rational then was, and separated from it insofar as anything of the human was in it, is evident from the fact that it is said of the door where Sarah was that it was "behind him." To be "behind him" signifies not to be conjoined, but at his back. That which is separated from anyone is represented by a kind of rejection as it were to the back, as is evident from the representatives in the other life (concerning which from experience, n. 1393, 1875). This is here expressed by its being said that the door where Sarah was, was "behind him." [2] As regards the merely human rational truth which was then with the Lord being separated from Him when He conjoined Himself with the Divine, the case is this. Human rational truth does not apprehend Divine things, because these are above the sphere of its understanding, for this truth communicates with the memory-knowledges which are in the natural man, and in so far as it looks from these at the things which are above itself, so far it does not acknowledge them. For this truth is in appearances, which it is not able to put off; and appearances are born from sensuous things, which induce a belief as if Divine things themselves also were of a like nature, when yet these are exempt from all appearances, and when they are stated, this rational truth cannot possibly believe them, because it cannot apprehend them. [3] If for example it is stated that man has no life except what is from the Lord, the rational supposes from appearances that in that case man cannot live as of himself; whereas he for the first time truly lives when he perceives that he does so from the Lord. [4] The rational supposes from appearances that the good which man does is from himself, and yet there is nothing of good from self, but all is from the Lord. [5] From appearances the rational supposes that man merits salvation when he does what is good; whereas of himself man can merit nothing, but all merit is the Lord's. [6] From appearances man supposes that when he is withheld from evil and is kept in good by the Lord, there is nothing with him but what is good and just, nay, holy; whereas there is nothing in man but what is evil, unjust, and profane. [7] From appearances man supposes that when he does what is good from charity, he does it from his will; whereas it is not from his will part, but from his intellectual part, in which charity has been implanted. [8] From appearances man supposes that there can be no glory without the glory of the world; whereas in the glory of heaven there is not a particle of the world's glory. [9] From appearances man supposes that no one can love his neighbor more than himself, but that all love begins from self; when yet in heavenly love there is nothing of the love of self. [10] From appearances man supposes that there can be no light but that which is from the light of the world; whereas in the heavens there is not one whit of the light of the world, and yet the light is so great that it surpasses the world's noon day light a thousand times. [11] From appearances man supposes that the Lord cannot shine before the universal heaven as a sun; when yet all the light of heaven is from Him. [12] From appearances man cannot apprehend that in the other life there are motions forward; whereas those who are there appear to themselves to move forward just as do men on earth-in their dwellings, courts, and paradises; and still less can he apprehend if it is said that these movings forward are changes of state, which so appear. [13] Nor can man from appearances apprehend that spirits and angels, who are invisible before our eyes, can be seen; nor that they can speak with man; when yet they appear to the internal sight, or that of the spirit, more manifestly than man does to man on earth; and their voices are heard as distinctly; besides thousands of thousands of such things, which man's rational, from its own light, born from things of sense, and thereby darkened, cannot possibly believe. Nay, the rational is blinded in natural things themselves, not being able to apprehend, for instance, how those who dwell on the opposite side of the globe can stand on their feet and walk; and it is the same with very many other things. How blind then must the rational not be in spiritual and heavenly things, which are far above natural things? [14] As the human rational is of such a character, it is here said of it that it was separated when the Lord in Divine perception was united to the Divine, which is signified by the standing of Sarah (who is here such rational truth) at the door of the tent, and by this being behind him.

Verse 11. And Abraham and Sarah were old, entering into days; it had ceased to be with Sarah in the way as of women. "Abraham and Sarah were old," signifies the Human with the Lord, that it should be put off; "entering into days," signifies that the time was come; "it had ceased to be with Sarah in the way as of women," signifies the state of rational truth, that it could no longer remain so.

Abraham and Sarah were old. That this signifies the Human with the Lord, that it should be put off, is evident from the representation of Abraham and of Sarah; as also from the signification of the "old," or of "old age." Abraham here represents the Lord as to rational good, and Sarah represents the Lord as to rational truth, as has been said repeatedly in this chapter; thus each here represents the Human with the Lord, for the reason, as before said, that Jehovah was now present and spoke with Abraham; and Jehovah was the Lord's Divine itself, not separate from Him, although it is presented as separate in the historical representatives, for by means of historical things it cannot be represented otherwise. But as regards its being said that "Abraham and Sarah were old," signifying that that human should be put off-"old age" involves nothing else than the last time. "Old age" is mentioned in various places in the Word, as also that men "died;" but in the internal sense no old age, or death, such as those of the body, are ever perceived; but something else that is evident from the series of things; for in the other life old age and death are unknown. What is here meant is evident, as before said, from the series of things, namely, that the Lord was to put off the human.

Entering into days. That this signifies that the time was come, now follows from what has been said. A "day," in the Word, as also a "year," and indeed time in general, signifies state (as shown n. 23, 487, 488, 493, 893). Thus here, to "enter into days" signifies in the internal sense to enter into that state in which He should put off the Human; thus that the time was come.

It had ceased to be with Sarah in the way as of women. That this signifies that it could no longer so remain, is evident from what has been now said; thus without explication.

Footnotes

2180-1 Contritus; but infractus n. 9818.