3102. 'And so it was, when the camels finished drinking' means acknowledgement resulting from enlightenment in general facts. This is clear from the fact that the two expressions 'it was' and 'they finished' mean a subsequent stage and imply the end of the activity which precedes, and the beginning of the activity which follows, dealt with above in 3093, and so mean acknowledgement, as shown above; from the meaning of 'the camels' as general facts, dealt with in 3048, 3071; and from the meaning of 'drinking' here as the same as that meant by 'drawing water', as above in 3058, 3097, and also by 'being given a drink', as above in 3071, that is to say, being enlightened. From this it is evident that the words 'and so it was, when the camels finished drinking' means acknowledgement - that is to say, of Divine truth - resulting from the enlightenment in general facts.

[2] The real situation is as follows: Every truth that is raised up from the natural man - that is, out of facts, or cognitions and matters of doctrine since these belong in the natural man - into the rational man, and is received there, must first be acknowledged as to what sort it is, whether it accords with the good that is there or not. If it does accord it is received, but if it does not it is rejected. The apparent truths in an attendant group of them are many, but only those are joined which acknowledge the good that is there, and so which love good and are loved by good. But in order that they may be acknowledged as such there has to be the enlightenment in the natural man by means of which every single thing in the natural man can be seen simultaneously, and so a choice be made. Enlightenment such as this in the natural man comes from good, yet does so by way of truth, see 3094. This enlightenment is what is meant by Rebekah's drawing for the camels, causing them to drink, or giving them a drink.

117. The land of Cush, which is Ethiopia, also abounded in gold, precious stones, and spices. These, as has been stated, mean good, truth, and pleasing things produced from these, such as those that belong to cognitions of love and faith. This becomes clear from the places quoted already in 113 - Isaiah 60:6; Matthew 2:1, 11; Psalms 72:15. That Cush or Ethiopia, and Sheba too, when used in the Word, have a similar meaning is clear in the Prophets, as in Zephaniah, where also the rivers of Cush are mentioned.

In the morning He will bring His judgement to light. For at that time I will turn to the peoples with a clear language that they may all call on the name of Jehovah, that they may serve Him with one accord. ¹ From the crossing-point of the rivers of Cush My worshippers will bring My offering. Zephaniah 3:5, 9-10.

And in Daniel, when the king of the north and the king of the south are the subject,

He will have dominion over the secret hoards of gold and silver, and over all the precious things of Egypt. And the Libyans and the Ethiopians will follow at his feet. Daniel 11:43.

Here 'Egypt' stands for facts and 'the Ethiopians' for cognitions.

[2] In Ezekiel,

The traders of Sheba and Raamah, they were your and in every precious stone, and gold. Ezekiel 27:22.

These [traders] in the same way mean cognitions of faith. In David, when the Lord is the subject, and so the celestial man also,

In his days the righteous man will flourish, and much peace, until the moon will be no more. The kings of Tarshish and the isles will render their tribute; the kings of Sheba and Seba will bring their gift. Psalms 72:7, 10.

The whole context of this Psalm shows plainly that these words mean things on the celestial side of faith. Similar things were meant by the Queen of Sheba who came to Solomon and posed hard questions, and who brought him spices, gold, and precious stones, 1 Kings 10:1-3. For everything that appears in the historical sections of the Word, no less than in the Prophets, means, represents, and embodies arcana.

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