Father in the Word means what is most interior, and in those things that are following the Lord's order, it means what is good. In the highest sense Father means the Lord Himself, the creator. In the generation of natural children it is the father who provides the soul or the most interior receptacle of life, and an internal heredity, and the mother who provides all of the substance that the soul uses to form its body, plus an external heredity. In this process the soul comes from the Lord through the father, and not from the father, since all life is from the Lord. The wise person calls the Lord his father and the church his mother because his interior loves come from the Lord, but are given form and actuality through the truths taught by the church. Those things thus brought forth are a person's spiritual "children". In the New Testament, when speaking of Jesus and the Father, what is meant is the outward manifestation with the divine itself as the soul inside. Because Jesus was born from a natural mother, He had a natural body and a natural Jewish heredity. Throughout his life as He was tempted by the hells, He slowly put off all he had from His mother and replaced it with what He had from Himself inside, the Father. In doing this he made himself one with the Father that was His inmost so He could truly say, "I and my Father are one".

1482. “法老的臣宰看见了她” 表首要诫命, 也就是 “法老的臣宰”. 在圣言中, 无论历史部分还是预言部分, “臣宰” 都表首要事物. “法老” 和 “埃及” 的含义是一样的, 埃及或法老在此取最好的意义, 因为他们涉及主在孩童时所吸收的首要诫命. 从这些臣宰的内义清楚可知, 他们是圣言的首要诫命. 一般来说, 在圣言中, “法老” 和 “埃及” 的含义是一样的, 这可通过很多经文得以证实, 如所提到的其他有名有姓的国王具有和他们王国名字一样的含义. 不过, “臣宰” 表他们的首要事物, 如以赛亚书:

琐安的臣宰, 法老大有智慧的谋士极其愚昧; 你们怎敢对法老说, 我是智慧人的子孙, 我是古王的后裔? 琐安的臣宰都变为愚昧, 挪弗的臣宰都受了迷惑. (以赛亚书 19:11, 13)

此处 “琐安的臣宰” 和 “法老大有智慧的谋士” 都表首要知识; 由于智慧首先在埃及繁荣发展, 如前所述, 故它被称为 “智慧人的子孙” 和 “古王的后裔”. 所以, 在圣言中, “臣宰” 通常表首要事物.