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).

2619. As He had spoken. That this signifies as He had thought, is evident from the signification of “speaking,” as being to think (see n. 2271, 2287). The perception which is signified by “Jehovah said” was from the Divine celestial; but the thought which is signified by “Jehovah spoke” was from the Divine celestial through the Divine spiritual; and there is therefore an apparent repetition in the sense of the letter, namely, “as He said,” and “as He spake.” But what it is to perceive from the Divine celestial and to think from the Divine celestial through the Divine spiritual, does not fall into even the most enlightened apprehension by means of things that belong to the light of the world. This shows how infinite the rest of the Word may be. (That thought is from perception may be seen above, n. 1919, 2515.) With man the case is this: it is good from which he perceives, but it is truth by means of which he thinks. Good is of love and its affections, consequently from it is perception; but truth is of faith, consequently this is of thought. The former is signified in the historic parts of the Word by “saying,” but the latter by “speaking.” But when “saying” is found alone, it then sometimes signifies perceiving, and sometimes thinking; because “saying” involves both.