10060. And shalt take of its blood. That this signifies the Divine truth that proceeds from the Lord’s Divine good in the heavens, is evident from the signification of “blood,” when said of the sacrifice and burnt-offering, as being Divine truth (see above, n. 10026, 10033); here the Divine truth that proceeds from the Divine good of the Lord’s Divine Human communicated and received in the heavens, for this is the subject treated of in what now follows. It was said above (see n. 10057), that there are two states in the man who is being regenerated, the first when truth is being implanted, and this is being conjoined with good, the second when the man is in good, and acts from good. When he is in this latter state, then the truths with him proceed from good, for he regards them, speaks them, and acts them from good. Then good is in every detail, just as the soul is in man, or as the heart is in the body, which is also perceived by a wise person from the words and acts of those who are in good. From this idea of the regeneration of man something can be thought about the glorification of the Lord’s Human, for the Lord regenerates man after the manner in which He glorified His Human (n. 3138, 3212, 3296, 3490, 4402, 5688). For the first state of the glorification of His Human was the implantation of Divine truth, and its unition with Divine good; consequently when the Lord was in the world He made His Human Divine truth, and also by unition with the Divine good which was in Him, He made it Divine good (see the places cited in n. 9199, 9315). The second state of His glorification is that from the Divine good proceeds the Divine truth, which is His Divine in the heavens. The first state of the glorification of the Lord’s Human is described in the internal sense by what is said of the sacrifice from the bullock, and the burnt-offering from the first ram, from the tenth to the eighteenth verse of this chapter; but the second state is described by what now follows about the second ram, which is called “the ram of fillings.” From this it is evident that by “blood” is here signified the Divine truth that proceeds from the Lord’s Divine good communicated and received in the heavens.

2069. Kings of peoples shall be from her. That this signifies truths from the conjoined truths and goods, which are the “kings of peoples,” is evident from the signification of “kings,” as being in general all truths (see above, n. 2015); and from the signification of “peoples,” as also being truths, and in general all things spiritual; for “kings” are predicated of peoples, and not of nations except when nations signify evils (see n. 1259, 1260). In the prophetic Word there is frequent mention of “kings” and “peoples;” but by these are never meant kings and peoples; for in the very Word itself, which is the internal sense, kings and peoples are not treated of at all, but the celestial and spiritual things which belong to the Lord’s kingdom, thus goods and truths. The sense of the letter simply furnishes objective forms (as is done by human words) for causing its meaning to be understood.

[2] As it is here said of Sarah that “kings of peoples shall be from her,” and as by “Sarah” is signified the Divine truth which the Lord had, it is evident that by “kings of peoples” are signified truths from the conjoined truths and goods, which are all truths of the internal church, or the interior truths of faith. These truths, being from the Lord, are called “kings” in various passages of the Word, and also “king’s sons,” as shown above (n. 2015).

[3] Everyone can see that some internal Divine thing lies hidden in the words that “kings of peoples shall be from her”— for in this verse Isaac is treated of, and in reference to him it is said, “I will bless her and she shall be for nations;” but of Sarah, that “kings and peoples shall be from her”—and also in nearly the same thing being said of Abraham (verse 6), in that “kings should come forth” from him; but it is not said of him as of Sarah, that “kings of peoples” should be from him. The arcanum that is herein lies too deeply hidden to be unfolded and described in a few words. From the representation and signification of Abraham as being the Divine Good, and from the representation and signification of Sarah as being the Divine Truth, the arcanum is in some measure evident to the effect that all celestial truth will go forth and will be from the Lord’s Divine Good, meant by “Abraham;” and that all spiritual truth will go forth and will be from the Lord’s Divine Truth, meant by “Sarah.” Celestial truth is that which is with the celestial angels, and spiritual truth is that which is with the spiritual angels; or what is the same thing, celestial truth is that which was with the men of the Most Ancient Church, which was before the flood, and which was a celestial church; and spiritual truth is that which was with the men of the Ancient Church, which was after the flood, and which was a spiritual church. For angels, as well as men of the church, are distinguished into the celestial and the spiritual. The celestial are distinguished from the spiritual by love to the Lord; and the spiritual are distinguished from the celestial by love toward the neighbor.

[4] But concerning celestial truth and spiritual truth no more can be said until it is known what the distinction is between the celestial and the spiritual, or what is the same, between the celestial church and the spiritual church (concerning which see Part First, n. 202, 337, 1577; also what was the quality of the Most Ancient Church, and what that of the Ancient Church, n. 597, 607, 640, 765, 1114-1125, and in many other places; and that to have love to the Lord is celestial, and to have love toward the neighbor is spiritual, n. 2023).

[5] These considerations will suffice to open the arcanum that by the “kings” who should go forth from Abraham, spoken of in the sixth verse, are signified the celestial truths that inflow from the Lord’s Divine Good; and that by the “kings of peoples” who should be from Sarah, spoken of in the present verse, are signified the spiritual truths that inflow from the Lord’s Divine Truth. For the Lord’s Divine good cannot inflow except with the celestial man, because it inflows into the will part, as it did in the case of the Most Ancient Church; but the Lord’s Divine truth inflows with the spiritual man, because it inflows solely into his intellectual part, which in him has been separated from his will part (see n. 2053, at the end); or what is the same, celestial good inflows with the celestial man, and spiritual good with the spiritual man; and on this account the Lord appears to the celestial angels as a Sun, but to the spiritual as a Moon (see n. 1529, 1530).