4563. And Deborah, Rebekah’s nurse, died. That this signifies that hereditary evil was expelled, is evident from the signification of “dying,” as being the end, or that a thing ceases to be such (see n. 494, 3253, 3259, 3276), here therefore expelled, because the subject treated of is hereditary evil; and from the representation of Deborah, Rebekah’s nurse, as being hereditary evil. In nourishing and suckling an infant a nurse properly signifies the insinuation of innocence by means of what is celestial spiritual, for milk denotes the celestial spiritual (n. 2184), and the infant she suckles denotes innocence (n. 430, 1616, 2126, 2305, 2306) But here by “Deborah, Rebekah’s nurse,” is signified that which was received from the mother and nourished from infancy. That this was the hereditary evil from the mother against which the Lord fought, may be seen from what has been shown regarding this hereditary (n. 1414, 1444, 1573), and from His expelling it, so that at last He was not the son of Mary (see n. 2159, 2574, 2649, 3036).

[2] It is known that man derives evil from both his parents, and that this evil is called hereditary evil. He is therefore born into it, but still it does not manifest itself until the man becomes an adult and acts from his understanding and the derivative will, and meanwhile it lies hidden, especially during infancy. And as of the Lord’s mercy no one is blamed for what is hereditary, but for what is actual (n. 966, 2308), and what is hereditary cannot become actual until the man acts from his own understanding and his own will, therefore infants are led by the Lord by means of infants and angels from Him, and hence they appear in a state of innocence while hereditary evil still lurks in everything they do (n. 2300, 2307, 2308). This hereditary evil yields them nourishment, or is as a nurse, until the time when they judge for themselves (n. 4063); and then if they are being regenerated they are brought by the Lord into a state of new infancy, and at last into heavenly wisdom; thus into genuine infancy, that is, into innocence; for genuine infancy or innocence dwells in wisdom (n. 2305, 3183). The difference is, that the innocence of infancy is without, and hereditary evil within; whereas the innocence of wisdom is within, and evil both actual and hereditary is without. From these and other things that have been already stated, it is evident that hereditary evil acts as a nurse from the earliest infancy to the age of new infancy; and hence it is that by a “nurse” is signified hereditary evil, and also that by a “nurse” is signified the insinuation of innocence by means of the celestial spiritual.

[3] As in the internal sense of this chapter the disposition and arrangement of truths by good in the Lord’s natural is treated of (n. 4536), and the consequent progression to interior things, therefore hereditary evil is also treated of, in that it was expelled. This is the reason why mention is made in this verse of Deborah, Rebekah’s nurse, that she died and was buried under an oak, which is not a thing of sufficient moment to interrupt the series unless it involved such things.

[4] The very mystery that is specifically signified by “Rebekah’s nurse” cannot as yet be disclosed, for before this is done it is necessary to know the nature of the influx of the rational into the natural, namely, that it is from the good of the rational immediately into the good of the natural, and from the good of the rational mediately, through the truth there into the good of natural truth. “Rebekah” is the truth of the rational (n. 3012, 3013, 3077); and “Isaac” is the good of the rational (n. 3012, 3194, 3210); “Esau” is the good of the natural by immediate influx from the good of the rational, or “Isaac;” and “Jacob” is the good or good of truth of the natural by mediate influx through the truth of the rational, or “Rebekah.” (In regard to this influx, mediate and immediate, see above, n. 3314, 3573.) This must be known before it is possible to have any specific knowledge of the mystery why by “Rebekah’s nurse” is here signified and described hereditary evil; for it is from this that the nature of this evil can be seen.

2574. And unto Sarah he said. That this signifies perception from spiritual truth, is evident from the representation of “Sarah a wife,” as being Divine spiritual truth (see n. 2507), and of the same as a “sister,” as being rational truth (see n. 2508); and from the signification of “saying,” as being to perceive (see n. 2506). Sarah is here addressed as a wife, and also as a sister; as a wife, inasmuch as she had been restored (n. 2569), and as a sister, inasmuch as it is said, “I have given thy brother a thousand of silver;” and that which was said by Abimelech was perceived by Sarah in the former relation; therefore by “saying to Sarah” is signified to perceive from spiritual truth.

[2] It is evident that these things involve deeper arcana than can be set forth to the apprehension; and even if they were set forth merely to some extent, it would be necessary to explain many things first that are as yet unknown; such as what spiritual truth is, and what perception from spiritual truth is; that the Lord alone had perception from spiritual truth; that as the Lord had implanted rational truth in rational good, so had He implanted spiritual truth in celestial good, thus continually the Human in the Divine, so that there might be in everything a marriage of the Human with the Divine, and of the Divine with the Human. These and many more things must come first, before the things in this verse can be unfolded to the apprehension. These things are chiefly adapted to the minds of angels who are in the understanding of such things, and for whom is the internal sense of the Word. To them these things are represented in a heavenly manner, and thereby, and by the things contained in this chapter, it is insinuated how the Lord by degrees cast out the human from the mother, until at last He was no longer her son (that He did not acknowledge her as His mother, is manifest in Matthew 12:46-49; Mark 3:31-35; Luke 8:20-21; John 2:4); also how He made the Human Divine by His own power, even until He was one with the Father, as He Himself teaches in John 14:6, 8-11, and elsewhere .

[3] These things are presented by the Lord to the angels in clear light by means of myriads of ideas and representations, all ineffable. The reason as before said is that such things are adapted to their minds, and when in them they are in the blessedness of their intelligence and the happiness of their wisdom. Moreover as there are angels who when they were men had conceived an idea of the Lord’s Human as of the human with another man, in order that in the other life these may be able to be with the celestial angels (for there ideas inspired by the affection of good conjoin), such things are dispersed by means of the spiritual sense of the Word, and in this way they are perfected. This shows how precious to the angels is that which is contained in the internal sense of the Word, although perchance it may appear as but of little consequence to man, who has so obscure an idea about such things that it is scarcely any idea at all.