3201. Vers 64, 65. En Rebekka hief haar ogen op en zij zag Izaäk en zij viel van de kameel af. En zij zei tot de knecht: Wie is die man, die daar in het veld ons tegemoet wandelt; en de knecht zei: Dat is mijn heer; en zij nam de sluier en bedekte zich. Rebekka hief haar ogen op en zij zag Izaäk, betekent de wederkerige aandacht van de aandoening van het ware; en zij viel van de kameel af, betekent haar scheiding van de wetenschappelijke dingen in de natuurlijke mens, tot de innerlijke gewaarwording van het redelijk goede; en zij zei tot de knecht, betekent het onderzoek door het Goddelijk Natuurlijke; wie is die man die daar in het veld ons tegemoet wandelt, betekent, ten aanzien van het redelijke, dat alleen in het goede was; en de knecht zei: Dat is mijn heer, betekent de erkenning; en zij nam de sluier en bedekte zich, betekent de schijnbaarheden van het ware.

24. [4]. Of those who are in truths from good, consequently of truths from good.

Of the difference between truth that leads to good, and truth which proceeds from good (n. 2063). Truth is not essentially truth, any further than as it proceeds from good (n. 4736, 10619); because truth has its esse from good (n. 3049, 3180, 4574, 5002, 9144); and its life (n. 2434, 3111, 6077); and because truth is the form or quality of good (n. 3049, 4574, 5951, 9154). Truth is altogether as good with man, in the same ratio and degree (n. 2429). In order that truth may be truth, it must derive its essence from the good of charity and innocence (n. 3111, 6013). The truths which are from good are spiritual truths (n. 5951).

Truth makes one with good when it proceeds from good, even so that both together are one good (n. 4301, 4337, 7835, 10252, 10266). The understanding and will make one mind and one life, when the understanding proceeds from the will, because the understanding is the recipient of truth, and the will, of good, but not when man thinks and speaks otherwise than he wills (n. 3623). Truth from good is truth in will and act (n. 4337, 4353, 4385, 4390). When truth proceeds from good, good has its image in truth (n. 3180).

In the whole heaven and world, and in the single things thereof, there is an image of marriage (n. 54, 718, 747, 917, 1432, 2173, 2516, 5194). Particularly between truth and good (n. 1904, 2173, 2508). Because all things in the universe have relation to truth and good, in order that they may be anything, and to their conjunction, in order that anything may be produced (n. 2452, 3166, 4390, 4409, 5232, 7256, 10122, 10555). The ancients also instituted a marriage between truth and good (n. 1904). The law of marriage is, that two be one, according to the words of the Lord (n. 10130, 10168-10169). Love truly conjugial descends and exists from heaven, from the marriage of truth and good (n. 2728-2729).

Man is so far wise, as he is in good and thence in truths, but not so far as he knows truths and is not in good (n. 3182, 3190, 4884). The man who is in truths from good, is actually elevated from the light of the world into the light of heaven, consequently from what is obscure into what is clear; but on the other hand, he is in the light of the world, and what is obscure, so long as he knows truths and is not in good (n. 3190, 3192). Man does not know what good is, before he is in it, and knows from it (n. 3325, 3330, 3336). Truths increase immensely when they proceed from good (n. 2846-2847, 5345). Of which increase (n. 5355). This increase is as fructification from a tree, and multiplication from seeds from which whole gardens are produced (n. 1873, 2846-2847). Wisdom increases in a like degree, and this to eternity (n. 3200, 3314, 4220-4221, 5527, 5859, 10303). The man also who is in truths from good is in a like degree enlightened, and he is so far in enlightenment when he reads the Word (n. 9382, 10548-10550, 10691, 10694). The good of love is as fire, and truth thence as light from that fire (n. 3195, 3222, 5400, 8644, 9399,9548, 9684). In heaven truths from good shine (n. 5219). Truths from good, by which is wisdom, increase according to the quality and quantity of the love of good; and on the other hand, falsities from evil, according to the quality and quantity of the love of evil (n. 4099). The man who is in truths from good comes into angelic intelligence and wisdom, and they lie hid in his interiors so long as he lives in the world, but they are opened in the other life (n. 2494). The man, who is in truths from good, becomes an angel after death (n. 8747).

Truths from good are like generations (n. 9079). They are disposed in series (n. 5339, 5343, 5530, 7408, 10303, 10308). The arrangement of truths from good compared with the fibers and blood-vessels in the body; and thence with their textures and forms, according to the uses of life (n. 3470, 3570, 3579, 9154). Truths from good form as it were a city, and this from the influx of heaven (n. 3584). The truths which are of the principal love are in the midst; and the rest are more or less remote from thence according to their degrees of disagreement (n. 3993, 4551-4552, 5530, 6028). Conversely with the evil (n. 4551-4552).

Truths when they proceed from good are arranged in the form of heaven (n. 4302, 4904, 5339, 5343, 5704, 6028, 10303). And this according to the order in which are the angelic societies (n. 10303). All truths when they proceed from good are conjoined to one another by a certain affinity, and they are as derivations of families from one father (n. 2863). All truth has a sphere of extension into heaven, according to the quality and quantity of the good from which it is (n. 8063).

The marriage of good and truth is the church and heaven with man (n. 2731, 7752-7753, 9224, 9995, 10122). Of the delight and happiness of those with whom good is in truths (n. 1470). Truths from good, in conjunction, present an image of man (n. 8370). Man is nothing but his own good, and truth thence derived; or evil, and falsity thence derived (n. 10298).

A summary: Faith is by truths (n. 4353, 4997, 7178, 10367). Charity towards the neighbor is by truths (n. 4368, 7623-7624, 8034). Love to the Lord is by truths (n. 10143, 10153, , 1031010578, 10645). Conscience is by truths (n. 1077, 2053, 9113). Innocence is by truths (n. 3183, 3494, 6013). Purification from evils is by truths (n. 2799, 5954, 7044, 7918, 9088, 10229, 10237). Regeneration is by truths (n. 1555, 1904, 2046, 2189, 9088, 9959, 10028). Intelligence and wisdom are by truths (n. 3182, 3190, 3387, 10064). The beauty of angels, and also of men, as to the interiors which are their spirits, is by truths (n. 553, 3080, 4985, 5199). Power against evils and falsities is by truths (n. 3091, 4015, 10488). Order, such as it is in heaven, is by truths (n. 3316, 3417, 3570, 4104, 5339, 5343, 6028, 10303). The church is by truths (n. 1798-1799, 3963, 4468, 4672). Heaven is with man by truths (n. 3690, 9832, 9931, 10303). Man becomes man by truths (n. 3175, 3387, 8370, 10298). Nevertheless all these things are by truths from good, and not by truths without good; and good is from the Lord (n. 2434, 4070, 4736, 5147). All good is from the Lord (n. 1614, 2016, 2904, 4151, 9981).

527. That the day should not shine for the third part of it, and the night likewise, signifies that the spiritual light of truth and the natural light of truth were completely extinguished. This is evident from the signification of "day," as being spiritual light, and from the signification of "night," as being natural light. This is the signification, since it was said above that "the third part of the sun, the third part of the moon, and the third part of the stars, were darkened;" and "day" means the light of the sun, and "night" the light of the moon and stars, since the sun gives light during the day, and the moon and the stars give light at night. In the first place, let something be said respecting light from the sun, which is called the light of the day, and respecting light from the moon and the stars, which is called "the light of the night."

[2] By light from the sun, which is called "the light of the day" and by "day," spiritual light is meant, such as the angels have who see the Lord as a sun; and by light from the moon and stars, which is called "the light of the night" and by "night," natural light is meant, such as the angels have who behold the Lord as a moon. (That the Lord appears to the angels both as a sun and as a moon, see in the work on Heaven and Hell, 116-125.) Those heavens behold the Lord as a sun that are in the spiritual affection of truth, that is, that love truth because it is truth. Because this is spiritual, therefore the light that is from the Lord as a sun is spiritual. But those heavens behold the Lord as a moon that are in the natural affection of truth, that is, that love truth that they may be learned and may instruct others. These love truth because of its usefulness to themselves, and not for the truth's own sake; therefore they are in a light that proceeds from the Lord as a moon. This light differs from the light that goes forth from the Lord as a sun, as the light of day from the sun differs from the light of night from the moon and stars in our world; and in like manner as the lights differ with them do truths differ, since Divine truth proceeding from the Lord produces all light in the heavens (See in the work on Heaven and Hell 126-140).

[3] Those, therefore, who are in spiritual light are in genuine truths, and also when they hear truths that they had not before known, they immediately acknowledge them and see that they are truths. It is otherwise with those who are in natural light. When such hear truths they receive them, not because they see or perceive them, but because they are told them by men of reputation in whom they have confidence; the faith, therefore, of most of such is from others, and yet they are in a life according to faith. Into these heavens all come who have lived well, although they have been in falsities of doctrine; nevertheless the falsities are there continually purified, until at length they appear as truths. This makes evident what is signified by "that the day should not shine for the third part of it, and the night likewise." (That "the third part" signifies all, fullness, and wholly, see above, n. 506.)

[4] "Day and night" here have a similar signification as "day and night" in the first chapter of Genesis, where it is said:

God said, Let there be light; and there was light. And God saw the light that it was good; and God divided between the light and the darkness. And God called the light day, and the darkness He called night. And there was evening and there was morning, the first day (Genesis 1:3-5).

And afterwards:

And God said, Let there be luminaries in the expanse of the heavens, to divide between the day and the night; and let them be for signs and for seasons, and for days and years. And God made two great luminaries; the great luminary to rule by day, and the lesser luminary to rule by night, and the stars. And God set them in the expanse of the heavens to give light upon the earth, and to rule by day and by night, and to divide between the light and the darkness. And there was evening and there was morning, the fourth day (Genesis 1:14-19).

The "light" that came the first day signifies the Divine light, that in itself and in its essence is Divine truth, thus spiritual light that enlightens the understanding. This chapter in the internal sense treats of the establishment of a church by the Lord with the most ancient people; and as the first thing is to have the understanding enlightened, for until that is enlightened by the Lord there is no reformation, thus no church with man, therefore first of all light is spoken of, or it is said that "light" was made on the first day. That "God saw the light that it was good" signifies that illustration and reception with them were good. But "darkness" signifies the lumen that is in the natural man, which is called natural lumen, because this lumen in comparison with spiritual light is like darkness, consequently this is meant by "darkness." For every man has a lower or exterior mind, and a higher or interior mind; the lower or exterior mind is the natural mind, which is called the natural man, while the higher or interior mind is the spiritual mind, and is called the spiritual man. The mind is called a man, for the reason that man is man because of his mind. These two minds, the higher and the lower, are altogether distinct; by the lower mind man is in the natural world, together with the men there, but by the higher mind he is in the spiritual world with the angels there.

These two minds are so distinct that while man is living in the world he does not know what is going on in himself in his higher mind; and when he becomes a spirit, as he does immediately after death, he does not know what is going on in his lower mind; therefore it is said "God divided between the light and the darkness, and He called the light day, and the darkness night." This makes evident that "day" signifies spiritual light, and "darkness" natural light. Because all the heavens are so divided that those who are in spiritual light are in light from the Lord as a sun, and those who are in spiritual-natural light are in light from the Lord as a moon (as was just said in this article), it is said, "Let there be two luminaries in the expanse of the heavens to divide between the day and the night, and to rule by day and by night, and to divide between the light and the darkness." From this, therefore, it is evident that "day" here means spiritual light, and "night" natural light, which in heaven is called spiritual-natural light.

[5] Day and night have a similar signification in the following passages. In David:

Jehovah who hath made the heavens by His intelligence, who hath spread out the earth above the waters; who hath made great luminaries, the sun for rule by day, the moon and stars for rule by night (Psalms 136:5-9).

In Jeremiah:

Jehovah giveth the sun for the light of the day, and the statutes of the moon and stars for the light of the night (Jeremiah 31:35).

In David:

Jehovah, the day is Thine, the night also is Thine; Thou hast prepared the light and the sun (Psalms 74:16).

In Jeremiah:

If ye have rendered void My covenant of the day and My covenant of the night, that there be no day and night in their time, My covenant also with David My servant shall become void, that he shall not have a son to reign upon his throne, and with the Levites the priests, My ministers. If I shall not have set ¹ My covenant of day and night, the statutes of heaven and earth, then I reject also the seed of Jacob and David (Jeremiah 33:20, 21, 25, 26).

"The covenants of the day and of the night" mean all the statutes of the church prescribed unto the sons of Israel in the Word, by which they had conjunction with heaven and through heaven with the Lord. These are called "the covenant of the day and of the night," because they are for heaven and also for the church, the spiritual things that are represented and signified are for heaven, and the natural things that represent and signify are for the church; therefore "the covenants of the day and of the night" are here called "the statutes of heaven and earth," and "the covenant of the night" is called "the statutes of the moon and stars;" "to render void" signifies not to keep. That unless these are kept there could be no conjunction with the Lord through Divine truth or through Divine good is signified by "My covenant with David shall become void, that he shall not have a son to reign upon his throne, and with the Levites the priests, My ministers," "the covenant with David" meaning conjunction with the Lord through Divine truth; "no son upon his throne" signifying no reception of Divine truth by anyone, and "the covenant with the Levites the priests, My ministers," meaning conjunction with the Lord through Divine good.

[6] In David:

If I shall say, Surely the darkness shall overwhelm me, even the night shall be light for me. Even the darkness shall not make darkness before Thee; but the night shall be light as the day; as the darkness so shall be the light (Psalms 139:11, 12).

This signifies that the natural man as well as the spiritual is enlightened by the Lord. Natural light is signified by "darkness" and "night," and spiritual light by "light" and "day." "The night shall be light as the day, and as the darkness so shall be the light," has the same signification as in Isaiah:

The light of the moon shall be as the light of the sun (Isaiah 30:26).

These things have been cited to make known that spiritual light is signified by "the day should not shine for the third part of it," and natural light by "the night likewise;" thus that these expressions have a similar signification as "light from the sun and light from the moon. "

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