3199. Dat de woorden ‘en ziet, de kamelen kwamen’ betekenen, gericht op de algemene wetenschappelijke dingen in de natuurlijke mens, blijkt uit de betekenis van de kamelen, namelijk de algemene wetenschappelijke dingen in de natuurlijke mens, waarover de nrs. 3048, 3071;

de aandacht was daarop gericht, omdat het ware daar vandaan verwacht werd, zoals blijkt uit wat eerder in dit hoofdstuk herhaaldelijk gezegd is en aangetoond.

25. All good and truth is from the Lord. The Lord is good itself and truth itself (n. 2011, 4151, 10336, 10619).

The Lord, as to both the Divine and the Human, is the Divine good of the Divine love; and from Him proceeds Divine truth (n. 3704, 3712, 4180, 4577). The Divine truth proceeds from the Divine good of the Lord, comparatively as light from the sun (n. 3704, 3712, 4180, 4577). The Divine truth proceeding from the Lord appears in the heavens as light, and forms all the light of heaven (n. 3195, 3223, 5400, 8694, 9399,9548, 9684). The light of heaven, which is the Divine truth united to the Divine good, enlightens both the sight and the understanding of angels and spirits (n. 2776, 3138). Heaven is in light and heat, because it is in truth and good, for the Divine truth is light there, and the Divine good is heat there (n. 3643, 9399-9400); and in the work on Heaven and Hell (n. 126-140). The Divine truth proceeding from the Divine good of the Lord, forms the angelic heaven and arranges it in order (n. 3038, 9408, 9613, 10716-10717). The Divine good united to the Divine truth, which is in the heavens, is called the Divine truth (n. 10196).

The Divine truth proceeding from the Lord is the only reality (n. 6880, 7004, 8200). By Divine truth all things were made and created (n. 2803, 2894, 5272, 7678). All power belongs to the Divine truth (n. 8200[1-2]).

Man from himself can do nothing of good, and think nothing of truth (n. 874-876). The rational of man cannot perceive Divine truth from itself (n. 2196, 2203, 2209). Truths which are not from the Lord, are from the proprium of man, and they are not truths, but only appear as truths (n. 8868).

All good and truth is from the Lord, and nothing from man (n. 1614, 2016, 2904, 4151, 9981). Goods and truths are so far goods and truths, as they have the Lord in them (n. 2904, 3061, 8480). Of the Divine truth proceeding immediately from the Lord, and of the Divine truth proceeding mediately through the angels, and of their influx with man (n. 7055-7056, 7058). The Lord flows into good with man, and by good into truths (n. 10153). He flows in by good into truths of every kind, and particularly into genuine truths (n. 2531, 2554). The Lord does not flow into truths separate from good, and no parallelism exists between the Lord and man, with respect to them, but with respect to good (n. 1831-1832, 3514, 3564).

To do good and truth for the sake of good and truth is to love the Lord, and to love the neighbor (n. 10336). They who are in the internal of the Word, of the church, and of worship, love to do good and truth for the sake of good and truth; but they who are in the external of these, without the internal, love to do good and truth for the sake of themselves and the world (n. 10683). What it is to do good and truth for the sake of good and truth, illustrated by examples (n. 10683).

3314. 'And Rebekah loved Jacob' means that the Divine Truth of the Divine Rational loved the doctrine of truth This is clear from the representation of 'Rebekah' as the Divine Truth of the Divine Rational, dealt with in 3012, 3013, 3077, and in the whole of the previous chapter where Rebekah is the subject, and from the representation of 'Jacob' as the doctrine of natural truth, and in the highest sense the Lord's Divine Natural as regards truth, dealt with in 3305. With regard to the Divine Good of the Rational loving the Good belonging to the Natural, and the Divine Truth of the Divine Rational loving the Truth belonging to the Natural, the position is that there are good and truth that constitute the rational, and there are also good and truth that constitute the natural. The good of the rational flows into the good of the natural both independently of truth, thus into it directly, and also by way of truth, thus into it indirectly. But the good of the rational flows into the truth of the natural both by way of the truth of the rational, thus indirectly, and also by way of the good of the natural, thus again indirectly. Consequently rational good is joined more closely to natural good than to natural truth, a conjunction meant by 'Isaac loved Esau'; and rational truth is joined more closely to natural truth than to natural good, a conjunction meant by 'Rebekah loved Jacob'.

[2] These considerations are such indeed as can be grasped only with great difficulty, in particular because the most general features of all regarding this matter are unknown in the world, even among the learned. The world does not know, for example, that the rational is quite distinct and separate from the natural, or that good and truth are what constitute the rational and what constitute the natural, let alone that the rational flows into the natural enabling a person to think and to will what he thinks. As long as these very general features remain unknown, one can understand only with great difficulty what the influx described above is. Yet these are things in which angels have light, things in which they perceive countless details. And they do this with the delight which is theirs when they are permitted at the same time to think about the Lord's Divine in relation to His Human. Anyone who is governed by good, and who, though still in the body, has what is angelic within him, is also given some light by the Lord in these matters and others like them. But anyone who is not governed by good finds it irksome when he thinks about such matters, the more so when he thinks about those things as they apply to the Divine which belongs to the Lord's Human. It is better therefore if such people turn their minds away from those matters, for they have no grasp of them at all - indeed they reject them, saying at heart, What value is any of this to me? It doesn't bring me any honour, or any material gain.