3209. The servant told Isaac all the words that he had done. That this signifies perception from the Divine natural as to how the case was, appears from the signification of “telling” as being to perceive; for perception is a kind of internal telling; wherefore perceiving, in the historicals of the Word, is expressed by “telling,” and also by “saying” (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862); and also from the signification here of the “servant,” as being the Divine natural (concerning which presently); and from the signification of “words,” as being actual things (see n. 1785); from which considerations it is plain that “the servant told all the words that he had done,” signifies that Divine good rational perceived from the Divine natural how the case was. The case herein is this: The rational is in a degree above the natural, and rational good in the Lord was Divine; but the truth which was to be elevated out of the natural was not Divine until it was conjoined with the Divine good of the rational. In order therefore that the good of the rational might flow into the natural, there must be a medium; this medium could be nothing else than something natural which should partake of the Divine; and this is represented by the “elder servant in Abraham’s house, administering all things which he had” (n. 3019, 3020); and that this “servant” signifies the Divine natural, may be seen above (n. 3191, 3192, 3204, 3206).

3192. And the servant took Rebekah and went away. That this signifies that Divine good natural effected the initiation, is evident from the signification of the “servant,” as being Divine good natural (as above, n. 3184); and from the signification of “taking Rebekah and going away,” as being to initiate, that is, to introduce to Isaac; that is, to Divine good in the rational; as may appear without further explication. The case herein is this: Truth out of the natural could not be elevated to good in the rational, except through Divine truth and Divine good, both natural; Divine truth natural, which is called the “man,” must show the way and lead; Divine good natural, which is called the “servant,” must introduce and initiate. To speak comparatively, these are as two wings which uplift. But these things cannot as yet be more fully unfolded to the apprehension; for it must first be known what Divine truth natural is, and what Divine good natural, which subjects are treated of in the internal sense in the following chapters concerning Joseph.