3017. And Jehovah blessed Abraham in all things. That this signifies when all things were disposed by the Lord into Divine order, or what is the same, when the Lord had disposed all things into Divine order, is evident from the fact that “Jehovah” is the Lord as to the Divine Itself (see n. 1343, 1736, 1815, 2004, 2005, 2018, 2025, 2921); and that in this case Abraham represents the Lord as to the Divine Human (n. 2833, 2836); and therefore when it is said that “Jehovah blessed Abraham in all things,” in the internal sense is meant that the Lord from the Divine Itself in His Human disposed all things into Divine order; for to “bless,” when said of the Lord’s Human, signifies these things. For to “be blessed,” when predicated of man, means to be enriched with spiritual and celestial good (see n. 981, 1096, 1420, 1422); and he is enriched with it when the things in him are disposed by the Lord into spiritual and celestial order, thus into the image and likeness of Divine order (n. 1475); the regeneration of man being nothing else. But what is meant when it is said that all things were disposed by the Lord into Divine order in His Human, is evident from what follows in this chapter, namely, that His Divine rational, represented by Isaac, which was conceived from the Divine Good represented by Abraham, and was born of the Divine Truth represented by Sarah, was now disposed into such Divine order that Divine truths from the Human itself could be conjoined with it. These are the arcana contained in this chapter in the internal sense, concerning which the angels have clear light from the Lord. For in the light of heaven these things are open as in clear day; whereas in the light of the world in which man is, scarcely anything is so, except something in an obscure manner with one who is regenerate, for he also is in some light of heaven.

1475. Say, I pray, thou art my sister. That this signifies intellectual truth, which is a “sister,” is evident from the signification of a “sister,” as being intellectual truth when celestial truth is a “wife,” concerning which hereafter. These things stand thus: it is the nature of memory-knowledge to desire nothing more than to introduce itself into celestial things and explore them; but this is contrary to order, for it thus does violence to celestial things. Order itself is that the celestial by means of the spiritual introduces itself into the rational, and thus into the memory-knowledge [in scientificum], and adapts this to itself; and unless this order is observed, there cannot possibly be any wisdom. In the passage before us are also contained the arcana as to how the Lord was instructed by His Father according to all order; and thus how His external man was conjoined with His internal, that is, how His external man was made Divine, like the internal; thus how He became Jehovah as to each essence; which was done by means of knowledges, which are the means. Without knowledges as means, the external man cannot even become man.