2569. And gave unto Abraham; and restored to him Sarah his wife. That he “gave unto Abraham” signifies to the Lord, is evident from the representation of Abraham, as being the Lord (concerning which frequently before). That he “restored unto him Sarah his wife” signifies when the Divine spiritual had been adjoined to the Divine celestial, is evident from the signification of “Sarah a wife,” as being spiritual truth adjoined to celestial good (see n. 2507). The internal sense of the words in this verse is manifest from what has been said, namely, that when the Human in the Lord had been united to the Divine, and the Divine to the Human, He then possessed omniscience not only of Divine celestial and spiritual things, but also of infra-celestial and infra-spiritual things, that is, of rational and natural things; for from the Divine, as from the Sun of all light, everything is seen as present.

2519. Abimelech had not come near her. That this signifies that in the doctrine of faith rational truth had not been consulted in any manner, is evident from the signification of “Abimelech,” as being the doctrine of faith (see n. 2504, 2509, 2510); and from the signification of “coming near her,” namely to Sarah as a sister, as being to touch, or in any manner to consult rational truth, which is a “sister” (n. 1495, 2508). The reason why the rational had not been consulted in any manner, is that which has been stated before, namely, that the doctrinal things of faith are in their entirety from the Divine, which is infinitely above the human rational. It is from the Divine that the rational receives its good and its truth. The Divine can enter into the rational, but not the rational into the Divine; as the soul can enter into the body, and form it, but not the body into the soul; or as light can enter into shade, and modify it variously into colors; but not shade into light. But as it appears at first as if the rational ought to be present, because the rational is the very thing that receives the doctrine, it is here shown that the first subject of thought was, whether it also should not be consulted at the same time. But the Lord revealed and answered to Himself that doctrine would thus become null and void; and therefore the rational was not consulted; which is here signified by “Abimelech not coming near her.”