2979. Abraham buried Sarah his wife. That this signifies that they received from the Lord truth conjoined with good, is evident from the signification of “burying,” as being to regenerate (see n. 2916, 2917; that man is regenerate when he has received from the Lord truth conjoined with good will be shown presently); from the representation of “Abraham,” as being the Lord (of which often before); and from the representation of “Sarah as a wife,” as being truth conjoined with good (see n. 2063, 2065, 2507).

[2] With the regeneration of the spiritual man the case is this. He is first instructed in the truths of faith, and then he is held by the Lord in the affection of truth. The good of faith, which is charity toward the neighbor, is at the same time insinuated into him, but in such a way that he is scarcely aware of it; for it lies hidden in the affection of truth, and this to the end that the truth which is of faith may be conjoined with the good which is of charity. As time goes on, the affection of truth which is of faith increases, and truth is regarded for the sake of its end, that is, for the sake of good, or what is the same, for the sake of the life, and this more and more. Thus is truth insinuated into good, and when this takes place the man imbues himself with the good of life according to the truth that has been insinuated; and so he acts or seems to himself to act from good. Previous to this time, the truth of faith was principal, but afterwards the good of life becomes so.

[3] When this is the case the man is regenerate; but he is regenerate according to the quality and the amount of the truth that has been insinuated in good; and when truth and good act as one, he is regenerate according to the quality and the amount of the good: such is the case with all regeneration. Regeneration is effected to the end that man may be received into heaven. Heaven is nothing else than the marriage of truth and good, and of good and truth (see n. 2508, 2618, 2728, 2729); and if the marriage of truth and good be not formed with a man, he cannot be in the heavenly marriage, that is, in heaven.

1422. I will bless them that bless thee. That this signifies all happiness to those who acknowledge the Lord from the heart, is evident from the signification of a “blessing,” as involving all and each of the things that are from the Lord, as well those that are good as those that are true; thus celestial, spiritual, natural, worldly, and corporeal things; and because in the universal sense “blessing” embraces all these, it may be seen in each passage, from the connection, what is signified by “to bless;” for this adapts itself to the things of which it is predicated. From this it is evident that “I will bless them that bless thee,” signifies all happiness to those who acknowledge the Lord from the heart; for in the internal sense, as already said, the Lord is here treated of.

[2] Among the ancients, “to bless Jehovah,” or “the Lord,” was a customary form of speech, as is evident from the Word. Thus in David:

Bless ye God in the congregations, the Lord from the fountain of Israel (Psalms 68:26).

Again:

Sing to Jehovah, bless His name, proclaim His salvation from day to day (Psalms 96:2).

In Daniel:

Then was the secret revealed in a vision of the night; therefore Daniel blessed the God of the heavens; he said, Blessed be the name of God Himself for ever and ever, for wisdom and power are His (Daniel 2:19-20).

Of Zacharias and Simeon we also read that they “blessed God” (Luke 1:64; 2:28). Here it is evident that “to bless the Lord” is to sing to Him, to proclaim the good tidings of His salvation, to preach His wisdom and power, and thus to confess and acknowledge the Lord from the heart. They who do this cannot but be blessed by the Lord, that is, be gifted with those things which belong to blessing, namely, with celestial, spiritual, natural, worldly, and corporeal good; these, when they follow each other in this order, are the goods in which there is happiness.

[3] As “to bless Jehovah,” or “the Lord,” and “to be blessed by Jehovah,” or “the Lord,” was a common form of speech, it was therefore common also to say “Blessed be Jehovah.” As in David:

Blessed be Jehovah, because He hath heard the voice of my supplications (Psalms 28:6).

Again:

Blessed be Jehovah, for He hath made His mercy wonderful to me (Psalms 31:21).

Again:

Blessed be God, who hath not turned away my prayers, nor His mercy from me (Psalms 66:20).

Again:

Blessed be Jehovah God, the God of Israel, who only doeth wondrous things; and blessed be His glorious name for ever, and let the whole earth be filled with His glory (Psalms 72:18-19).

Again:

Blessed art Thou, O Jehovah teach me Thy statutes (Psalms 119:12).

Again:

Blessed be Jehovah, my Rock, that teacheth my hands (Psalms 144:1).

In Luke:

Zacharias, filled with the Holy Spirit, prophesied, saying, Blessed be the God of Israel, for He hath visited and wrought deliverance for His people (Luke 1:67-68).