4715. 'And he sent him out of the Valley of Hebron' means going forth from the Divine Natural and Sensory degrees. This is clear from the meaning of 'being sent' as going forth and teaching, dealt with above in 4710; from the meaning of 'a valley' as things that are low, dealt with in 1723, 3417; and from the meaning of 'Hebron' as the Lord's Church as regards good, dealt with in 2909. The words used at this point accordingly mean that it was to teach the lower things of the Church, for the reason that people would not grasp the higher ones. Indeed one who teaches faith and not charity cannot possibly discern the higher and more internal things of the Church since he does not possess the wherewithal that leads him to see and lays down for him whether a particular idea is part of faith or is the truth. But if he teaches charity he is in that case in possession of good. Good lays down the truth for him and leads him, for all truth stems from good and has to do with good; or what amounts to the same, every aspect of faith stems from charity and has to do with charity. The fact that everything taught by doctrine has regard to life anybody can recognize from natural enlightenment alone.
 The meaning 'going forth from the Divine Natural and Sensory degrees' carried by the words used here is their higher meaning. For the expression 'lower things of the Church' is used to describe those which have their origin in the Lord's Divine Natural and Sensory degrees. Not that within the Lord these things are lower ones - for within the Lord and within His Divine Human everything is Infinite, indeed He is Jehovah as regards both Essences, 2156, 2329, 2921, 3023. Those things are lower because of what the situation is with man. People who are sensory-minded rely on ideas as grasped by the senses to think of things which exist within the Lord and which go forth from the Lord, and those who are natural-minded rely on natural ideas. The nature of the recipients is the reason for the way any matter is stated. People however who are heavenly-minded and are as a consequence truly rational do perceive interior things. These are the ones of whom it is said that they teach from the Lord's Divine Rational. This, as has been stated, is the higher meaning which these words carry.
 The meaning of 'a valley' as the lower things of the Church may be seen from other places in the Word, as in Isaiah,
The prophecy of the valley of vision. What is this, that you have gone up, every one onto the housetops? The Lord Jehovih Zebaoth has a day of tumult and of trampling and of confusion in the valley of vision. Isaiah 22:1, 5.
'The valley of vision' stands for false notions about spiritual things - notions formed from sensory impressions, and so from lower things. In the same prophet,
The choicest of your valleys were filled with chariots, and the horsemen positioned themselves at the gate. Isaiah 22:7.
'The choicest of the valleys' stands for goods and truths within the natural or external man. In the same prophet,
The voice of one crying in the wilderness, Prepare the way of Jehovah; make plain in the lonely place a highway for our God; every valley will be lifted up. Isaiah 40:3-4.
'Valley' stands for things that are lowly.
(Odkazy: Isaiah 22:3)
 In Jeremiah,
How will you say, I have not been defiled, I have not gone after the baalim. Look at your way in the valley; acknowledge what you have done. Jeremiah 2:23.
'The valley' stands for factual knowledge and sensory impressions, which are lower things, by means of which they would pervert truths. In the same prophet,
I am against you, O inhabitant of the valley, O rock of the plain, said Jehovah, you who say, Who will come down against us? Jeremiah 21:13.
'Inhabitant of the valley' and 'rock of the plain' stand for faith which has no charity in it. In the same prophet,
He who lays waste will come upon every city, and no city will escape; but the valley will perish, and the plain will be destroyed. Jeremiah 48:8.
Here the meaning is similar. In the same prophet,
You will not boast of valleys; your valley has flowed away, O perverse daughter. Jeremiah 49:4.
'Valley' stands for the external things within worship which are also the lowest.
 In Ezekiel,
I will give to Gog a place for burial in Israel, the valley of those that pass over. There they will bury Gog and all his multitude, from which they will call it the valley of the multitude of Gog. Ezekiel 39:11, 15.
'Gog' stands for those whose worship is external devoid of internal, 1151, which is why the expressions 'his grave', 'the valley of those that pass over', and 'the valley of his multitude' are used. In David,
Even when I walk in the valley of the shadow I will fear no evil. Psalms 23:4.
'The valley of the shadow' stands for lower things which, compared with others, are in shadow.
 Because valleys lay between mountains and hills and beneath them, 'valleys' therefore means the lower or more external things of the Church; for 'hills' and 'mountains' mean the higher or more internal things of it, 'hills' things of charity and 'mountains' those of love to the Lord, 795, 1430, 2722, 4210. And because 'the land of Canaan' means the Lord's kingdom and His Church, that Church is therefore called,
A land of mountain's and valleys, on the arrival of the rain of heaven it drinks water. Deuteronomy 11:11.
The reason Joseph is said at this point of have been sent out of the Valley of Hebron is that he was sent to those who taught about faith, 4705.
Those who are governed by faith, not by charity, adhere to lower things, for with them faith exists merely in the memory and consequently on the lips, not in the heart and consequently in action.
2329. 'He said, Behold now, my Lords' means interior acknowledgement and confession of the Lord's Divine Human and His Holy proceeding. This is clear from the acknowledgement and humiliation already referred to just above. Confession follows immediately after them here, for confession is meant by his saying, 'Behold now, my Lords'. Interior confession belongs to the heart, and manifests itself in humiliation and at the same time in the affection for good, whereas exterior confession belongs to the lips, which may manifest itself in a spurious humiliation and a spurious affection for good which is none at all, as with people who confess the Lord for the sake of their own reputation or rather worship of self, and for the sake of their own material gain. What these people confess with the lips they deny in the heart.
 The plural 'my Lords' is used for the same reason that 'three men' are spoken of in the previous chapter. For just as the three there mean the Divine itself, the Divine Human, and the Holy proceeding, so the two mentioned here mean the Lord's Divine Human and His Holy proceeding, as stated above. That these make one is well known to anyone inside the Church, and because they make one they are also referred to in the singular further on,
So it was, when they had brought them outside, that he said, Escape for your life. Verse 17.
Behold now, your servant has found grace in your eyes, and you have magnified your mercy which you have shown to me. Verse 19.
And he said to him, Behold, I have accepted you as regards this matter also, that I will not overthrow the city. Verse 21.
For I cannot do anything until you come to it. Verse 22.
(Odkazy: Genesis 19:21-22)
 That the Divine itself, the Divine Human, and the Holy proceeding are Jehovah is clear from the previous chapter, where in various places the three men are called Jehovah, namely,
Jehovah said to Abraham. Verse 13. Will anything be too wonderful for Jehovah? Verse 14. Abraham still stood before Jehovah. Verse 22. Jehovah departed, when He had finished speaking to Abraham. Verse 33.
Consequently the Divine Human and the Holy proceeding are Jehovah, for this name is used for both in verse 24 of the present chapter.
And Jehovah rained on Sodom and Gomorrah brimstone and fire from Jehovah out of heaven. Verse 24.
The internal sense of these words will be seen later on. As regards the Lord being Jehovah Himself, who is mentioned so many times in the historical and prophetical sections of the Old Testament, see 1736.
 Those who are truly members of the Church, that is, who are governed by love to the Lord and by charity towards the neighbour, know about and acknowledge the Trinity; but nevertheless they humble themselves before the Lord and worship Him alone. They do so because they know that there is no other way of reaching the Divine itself, called the Father, except through the Son, and that all the Holiness which the Holy Spirit possesses proceeds from Him. When this idea exists with them they worship none except Him, through whom and from whom all things have their being, and so worship One Being. Nor do they disperse their ideas among three, as many others inside the Church are wont to do.
 This is evident from very many people in the next life, including some learned, who during their lifetime have presumed themselves to have a firmer grip on the arcana of faith than all others. When these people have been examined in the next life to see what idea they had had concerning the one God - whether there were three Uncreated, three Infinites, three Eternals, three Almighties, and three Lords - it was quite obvious that they had had the idea of three beings (for in that world the communication of ideas takes place). They have had that idea even though the creed states explicitly that there are not three Uncreated, or three Infinites, or three Eternals, or three Almighties, or three Lords, but one - which is also the truth. They accordingly confessed that with their lips they had indeed spoken of God being one; but in spite of this they had thought of - and some had believed in - three whom they could separate in idea but not join together.
 The reason is that for all arcana, even the deepest, some idea exists, for without the existence of an idea nothing is able to be thought about nor indeed anything retained in the memory. In the next life therefore the nature of the thought, and consequently of the faith, that anyone has formulated for himself concerning the One God is clear as daylight. Indeed when Jews in the next life hear that the Lord is Jehovah and that only one God exists they have nothing to say; but when they perceive that Christians' ideas are divided into three they say that they themselves worship one God whereas Christians worship three. What is more, nobody is able to join together three thus separated in idea except those who have the faith that comes with charity- for the Lord accommodates their minds to Himself.
(Odkazy: Genesis 19:2)