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Genesis 24

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1 At si Abraham ay matanda na, at lipas na sa panahon: at pinagpala ng Panginoon si Abraham sa lahat ng mga bagay.

2 At sinabi ni Abraham sa kaniyang alilang katiwala, sa pinakamatanda sa kaniyang bahay na namamahala ng lahat niyang tinatangkilik: Ipinamamanhik ko sa iyo na ilagay mo ang iyong kamay sa ilalim ng aking hita:

3 At ikaw ay aking pasusumpain, alangalang sa Panginoon sa Dios ng langit at Dios ng lupa, na hindi mo papag-aasawahin ang aking anak sa mga anak ng mga Cananeo na siyang aking pinakikitahanan:

4 Kundi ikaw ay paroroon sa aking lupain, at sa aking kamaganakan, at papag-aasawahin mo roon ang aking anak na si Isaac.

5 At sinabi sa kaniya ng lingkod, Sakaling hindi iibigin ng babae na sumama sa akin sa lupaing ito: dapat ko bang ibalik ang anak mo sa lupaing pinanggalingan mo?

6 At sinabi sa kaniya ni Abraham, Ingatan mong huwag ibalik doon ang aking anak.

7 Ang Panginoon, ang Dios ng langit, na kumuha sa akin sa bahay ng aking ama, at sa lupaing aking tinubuan, at sa akin ay nagsalita, at sa akin ay sumumpa, na nagsasabi, Sa iyong binhi, ibibigay ko ang lupaing ito: ay magsusugo siya ng kaniyang anghel sa unahan mo, at papag-aasawahin mo roon ang aking anak.

8 At kung ang babae ay ayaw sumama sa iyo, ay maliligtas ka rito sa aking sumpa; huwag mo lamang pabalikin ang aking anak doon.

9 At inilagay ng alilang katiwala ang kaniyang kamay sa ilalim ng hita ni Abraham na kaniyang panginoon, at sumumpa sa kaniya tungkol sa bagay na ito.

10 At kumuha ang alilang katiwala ng sangpung kamelyo sa mga kamelyo ng kaniyang panginoon, at yumaon; na dala ang pinakamabuti sa lahat ng pag-aari ng kaniyang panginoon: at tumindig at napasa Mesopotamia, sa bayan ni Nachor.

11 At kaniyang pinaluhod ang mga kamelyo sa labas ng bayan, sa tabi ng balon ng tubig, ng dakong palubog na ang araw, na kapanahunan nang paglabas ng mga babae upang umigib ng tubig.

12 At sinabi, Oh Panginoon, Dios ng aking panginoong si Abraham, ipinamamanhik ko sa iyong pagkalooban mo ako ng mabuting kapalaran ngayon, at ikaw ay magmagandang loob sa aking panginoong kay Abraham.

13 Narito, ako'y nakatayo sa tabi ng bukal ng tubig: at ang mga anak na babae ng mga tao sa bayan, ay nagsilabas upang umigib ng tubig:

14 At mangyari nga na ang dalagang aking pagsabihan, Ibaba mo, isinasamo ko sa iyo, ang iyong banga upang ako'y uminom; at siya'y magsabi, Uminom ka, at paiinumin ko pati ng iyong mga kamelyo: maging siyang iyong itinalaga sa iyong lingkod na kay Isaac: at sa ganito ay malalaman kong nagmagandang loob ka sa aking panginoon.

15 At nangyari, na bago natapos ang pananalita niya, ay narito si Rebeca na ipinanganak kay Bethuel, na anak ni Milca, na asawa ni Nachor na kapatid ni Abraham na lumalabas na pasan ang kaniyang banga sa kaniyang balikat.

16 At ang babae ay may magandang anyo, dalaga, na hindi pa nasisipingan ng lalake: at lumusong sa bukal, at pinuno ang kaniyang banga, at umahon.

17 At tumakbong sinalubong siya ng alilang katiwala na sinabi, Makikiinom ako ng kaunting tubig sa iyong banga.

18 At sinabi niya, Uminom ka, panginoon ko: at nagmadaling ibinaba ang banga sa kaniyang kamay, at pinainom siya.

19 At pagkatapos na kaniyang mapainom, ay sinabi, Iyiigib ko naman ang iyong mga kamelyo, hanggang sa makainom na lahat.

20 At ibinuhos na dalidali ang kaniyang banga sa inuman, at tumakbong muli sa balon upang umigib at iniigib ang lahat niyang kamelyo.

21 At siya'y tinitigan ng lalake; na hindi umiimik, upang maalaman kung pinagpala ng Panginoon ang kaniyang paglalakbay o hindi.

22 At nangyari, nang makainom ang mga kamelyo, na kumuha ang lalake ng isang singsing na ginto, na may kalahating siklo sa timbang, at dalawang pulsera upang ilagay sa kaniyang mga kamay, na may timbang na sangpung siklong ginto;

23 At sinabi, Kaninong anak ka? sabihin mo sa akin, ipinamamanhik ko sa iyo. May lugar ba sa bahay ng iyong ama na aming matutuluyan?

24 At sinabi niya sa kaniya, Anak ako ni Bethuel, na anak ni Milca, na ipinanganak niya kay Nahor.

25 Sinabi rin niya sa kaniya, Mayroon din naman kaming saganang dayami at pagkain sa hayop, at dakong matutuluyan.

26 At lumuhod ang lalake at sumamba sa Panginoon.

27 At siya'y nagsabi, Purihin ang Panginoon, ang Dios ng aking panginoong si Abraham, na hindi inilayo ang kaniyang habag at ang kaniyang pagtatapat, sa aking panginoon: tungkol sa akin, ay pinatnugutan ako ng Panginoon sa daan hanggang sa bahay ng mga kapatid ng aking panginoon.

28 At tumakbo ang dalaga at isinaysay sa sangbahayan ng kaniyang ina ang ayon sa mga salitang ito.

29 At mayroon si Rebeca na isang kapatid na nagngangalang Laban: at tinakbo ni Laban ang lalake sa labas, sa bukal.

30 At nangyari, pagkakita ng singsing, at ng mga pulsera sa mga kamay ng kaniyang kapatid, at pagkarinig ng mga salita ni Rebeca na kaniyang kapatid, na sinasabi, Gayon sinalita sa akin ng lalake; na naparoon siya sa lalake; at narito, ito'y nakatayo sa siping ng mga kamelyo, sa bukal.

31 At sinabi niya, Pumasok ka, pinagpala ng Panginoon; bakit ka nakatayo sa labas? sapagka't inihanda ko ang bahay, at ang dako ng mga kamelyo.

32 At pumasok ang lalake sa bahay, at kinalagan ang mga kamelyo; at binigyan ni Laban ng dayami at pagkain ang mga kamelyo, at ng tubig upang ipaghugas ng kaniyang mga paa, at ng mga paa ng mga taong kasama niya.

33 At siya'y hinainan nila ng pagkain: datapuwa't kaniyang sinabi, Hindi ako kakain hanggang hindi ko nasasabi ang aking sadya. At sinabi ni Laban, Magsalita ka.

34 At kaniyang sinabi, Alilang katiwala ako ni Abraham.

35 At pinagpalang mainam ng Panginoon ang aking panginoon; at siya'y naging dakila: at siya'y binigyan ng kawan at bakahan, at ng pilak at ng ginto, at ng mga aliping lalake, at babae, at ng mga kamelyo, at ng mga asno.

36 At si Sara na asawa ng aking panginoon, ay nagkaanak ng lalake sa aking panginoon, nang siya'y matanda na: at siyang pinagbigyan ni Abraham ng kaniyang lahat na inaari.

37 At pinapanumpa ako ng aking panginoon, na sinasabi, Huwag mong papag-aasawahin ang aking anak sa mga anak na babae ng mga Cananeo na siyang lupaing aking tinatahanan:

38 Kundi paroroon ka sa bahay ng aking ama at sa aking kamaganakan, at papag-aasawahin mo roon ang aking anak.

39 At sinabi ko sa aking panginoon, Sakaling hindi iibigin ng babaing sumama sa akin.

40 At kaniyang sinabi sa akin, Ang Panginoon na sa harap niya'y lumalakad ako, ay susuguin niyang kasama mo ang kaniyang anghel, at kaniyang pagpapalain ang iyong lakad, at papag-aasawahin mo ang aking anak sa aking kamaganakan, at sa angkan ng aking ama:

41 Kung magkagayo'y makakakawala ka sa aking sumpa, pagka ikaw ay dumating sa aking kamaganakan; at kung hindi nila ibigay sa iyo, ay makakakawala ka sa aking sumpa.

42 At dumating ako ng araw na ito, sa bukal, at aking sinabi, Oh Panginoon, na Dios ng aking panginoong si Abraham, kung ngayo'y pinagpapala mo ang aking lakad na nilalakad ko:

43 Narito, nakatayo ako sa tabi ng bukal ng tubig; at mangyari, na ang dalagang lumabas na umigib na aking pagsasabihan, Makikiinom ako sa iyo ng kaunting tubig sa iyong banga;

44 At siya'y magsasabi sa akin, Uminom ka, at iyigib ko pati ng iyong mga kamelyo: ay siyang maging babaing itinalaga ng Panginoon sa anak ng aking panginoon.

45 At bago ko nasalita sa sarili, narito si Rebeca, na lumalabas na pasan ang kaniyang banga sa kaniyang balikat; at lumusong sa bukal at umigib: at aking sinabi sa kaniya, Makikiinom ako sa iyo.

46 At dalidali niyang ibinaba ang kaniyang banga sa kaniyang balikat, at nagsabi, Uminom ka, at paiinumin ko pati ng iyong mga kamelyo: sa gayo'y uminom ako, at pinainom niya pati ng mga kamelyo,

47 At siya'y aking tinanong, at aking sinabi, Kaninong anak ka? at kaniyang sinabi, Anak ako ni Bethuel, na anak ni Nachor, na ipinanganak sa kaniya ni Milca: at inilagay ko ang hikaw sa kaniyang ilong, at ang mga pulsera sa kaniyang mga kamay.

48 At aking iniyukod ang aking ulo, at sumamba ako sa Panginoon at pumuri sa Panginoon, na Dios ng aking panginoong si Abraham, na pumatnubay sa akin sa daang matuwid upang kunin ang anak ng kapatid ng aking panginoon, para sa kaniyang anak.

49 At ngayon, kung inyong mamagandahing loob at mamatapatin sa aking panginoon ay sabihin ninyo sa akin: at kung hindi, ay sabihin din ninyo sa akin; upang pumihit ako sa kanan o sa kaliwa.

50 Nang magkagayo'y sumagot si Laban at si Bethuel, at sinabi, Sa Panginoon nagmumula ito: kami ay hindi makapagsasabi sa iyo ng masama o ng mabuti.

51 Narito, si Rebeca ay nasa harap mo, dalhin mo, at yumaon ka, at siya'y maging asawa ng anak ng iyong panginoon, na gaya ng sinalita ng Panginoon.

52 At nangyari, na pagkarinig ng alilang katiwala ni Abraham ng kaniyang mga salita, ay nagpatirapa sa lupa sa harap ng Panginoon.

53 At naglabas ang alilang katiwala ng mga hiyas na pilak at mga hiyas na ginto, at mga damit, at mga ibinigay kay Rebeca: nagbigay rin siya ng mga mahalagang bagay sa kaniyang kapatid na lalake at sa kaniyang ina.

54 At nangagsikain at nangagsiinom siya at ang mga taong kasama niya, at doon nagparaan ng magdamag, at sila'y nagsibangon ng umaga at kaniyang sinabi, Suguin ninyo ako sa aking panginoon.

55 At sinabi ng kaniyang kapatid na lalake, at ng kaniyang ina, Matira ang dalaga sa aming ilang araw, sangpung araw man lamang; pagkatapos ay paroroon siya.

56 At sinabi niya sa kanila, Huwag ninyo akong pigilin, yamang pinagpala ng Panginoon ang aking lakad; papagpaalamin na ninyo ako, upang ako'y umuwi sa aking panginoon.

57 At kanilang sinabi, Tatawagin namin ang dalaga at uusisain namin sa kaniyang bibig.

58 At kanila ngang tinawag si Rebeca, at kanilang sinabi sa kaniya, Sasama ka ba sa lalaking ito? At sinabi niya, Sasama ako.

59 At kanilang pinapagpaalam si Rebeca na kanilang kapatid, at ang kaniyang yaya, at ang alilang katiwala ni Abraham, at ang kaniyang mga tao.

60 At kanilang binasbasan si Rebeca, at sinabi nila sa kaniya, Kapatid namin, maging ina ka nawa ng yutayuta, at kamtin ng iyong binhi ang pintuang-bayan niyaong mga napopoot sa kanila.

61 At tumindig si Rebeca, at ang kaniyang mga abay, at nangagsisakay sa mga kamelyo, at nangagsisunod sa lalake; at dinala ng alilang katiwala si Rebeca at yumaon.

62 At si Isaac ay nanggaling sa daang Beer-lahai-roi; sapagka't siya'y natira sa lupaing Timugan.

63 At lumabas si Isaac sa parang upang magmunimuni ng dakong hapon: at kaniyang itiningin ang kaniyang mga mata, at kaniyang nakita, at, narito, may dumarating na mga kamelyo.

64 Itiningin naman ni Rebeca ang kaniyang mga mata at nang makita niya si Isaac, ay bumaba sa kamelyo.

65 At sinabi ni Rebeca sa alilang katiwala, Sino yaong taong naglalakad sa parang na sumasalubong sa atin? At sinabi ng alilang katiwala, Yaon ang aking panginoon: at kinuha niya ang kaniyang lambong, at siya'y nagtakip.

66 At isinaysay ng alilang katiwala kay Isaac ang lahat ng kaniyang ginawa.

67 At dinala siya ni Isaac sa tolda ni Sara na kaniyang ina, at ipinagsama si Rebeca, at naging kaniyang asawa: at kaniya namang sininta: at naaliw si Isaac, pagkamatay ng kaniyang ina.

   

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Apocalypse Explained #364

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364. (Verse 4) And there went out another horse that was red. That this signifies the understanding of the Word destroyed as to good, is clear from the signification of a horse as denoting the Intellectual (concerning which see above, n. 355); in the present case, because the states of those who belong to the church where the Word is, are treated of. By a horse is signified the Intellectual of the men of the church as to the Word. And from the signification of red or reddish, as denoting the quality of a thing as to good, therefore, in the present case, the quality of the understanding of the Word as to good. That reddish here signifies this destroyed as to good, is evident from what immediately follows in this verse, for it is said, it was given to him that sat thereon to take peace from the earth, that they should kill one another, and there was given unto him a great sword, by which is signified, that there was thence the extinction of all truth. Because the horses seen by John, were distinguished by colours (for the first appeared white, the second red, the third black, and the fourth pale), and colours signify the qualities of things, therefore something shall first be said here concerning colours. In the heavens there appear colours of every kind, and they derive their origin from the light there, which light, as it immensely excels in brightness and splendour the light of the world, so also do the colours there; and because the light there is from the Sun of heaven, which is the Lord, and is the proceeding Divine, and hence that light is spiritual, therefore also all colours signify things spiritual. And since the proceeding Divine is the Divine good united to the Divine truth, and the Divine good in heaven is manifested by a flaming light, and the Divine truth by a white light, therefore, there are two fundamental colours there, namely, red and white; the red colour derives its origin from the flaming light which proceeds from the Divine good, and the white from the white light which proceeds from the Divine truth; therefore in proportion as colours are derived from red they signify good, and so far as they are derived from white, they signify truth.

(But these things will be more evident from what is said from experience concerning colours in the Arcana Coelestia, namely, that the most beautiful colours appear in the heavens (n. 1053, 1624); that colours in the heavens are from the light there, and that they are the modifications and variations thereof (n. 1042, 1043, 1053, 1624, 3993, 4530, 4922, 4742); that thus they are appearances of truth and good, and signify such things as pertain to intelligence and wisdom (n. 4530, 4922, 1677, 9466); that therefore the precious stones, which were of various colours, in the breast-plate of the ephod, or in the urim and thummim, signified all things of truth from good in heaven and in the church, and that hence the breast-plate in general signified the Divine truth shining forth from the Divine good (n. 9823, 9865, 9868, 9905); and that hence responses were given by variegations and resplendences of light, and at the same time by silent perception, or by a living voice out of heaven (n. 3862); that colours signify good in proportion as they are derived from red, and truth in proportion as they are from white (n. 9467). Concerning the light of heaven, whence and what it is, see the work concerning Heaven and Hell 126-140, 275.)

[2] Moreover it should be known, that red not only signifies the quality of a thing as to good, but also the quality of a thing as to evil; for that colour exists from the flaming light which is the light from the Sun of heaven, as said above, and it also exists from the flaming [quality] in hell, which is from the fire there, this fire being like a coal fire. Hence the red in heaven is altogether different from the red in hell; the red in heaven is shining and living, whereas the red in hell is hideously obscure and dead; the red of heaven also imparts life, but the red of hell death; the reason is, that the fire from which red is produced is in its origin love, celestial fire, being from celestial love, and infernal fire from infernal love; hence it is that fire in the Word signifies love in both senses (as may be seen, n. 4906, 5071, 5215, 6314, 6832, 7575, 10747; and in the work concerning, Heaven and Hell 134, 566-575); therefore the red existing therefrom signifies the quality of the love in both senses. This red also, or the red colour of this horse, in the original Greek, is expressed [by a word derived] from fire. From these considerations, and at the same time from the description of this horse in this verse, it is evident why it is that a red horse signifies the understanding of the Word destroyed as to good. That a horse signifies something of this sort, is quite evident from the fact, that the horses were seen when the seals were opened, and it is said that they went out, for horses could not go forth out of the book, but that those things were to be manifested that are signified by horses. That a horse signifies the Intellectual, and colour its quality, has been made well known to me from experience; for spirits who were meditating from the understanding upon some subject have appeared to me at different times riding upon horses, and when I asked them whether they were riding, they said they were not, but that they stood meditating upon the subject; hence it was evident, that riding upon a horse was an appearance representative of the operation of their understanding.

[3] There is also a place, which is called the assembly of the intelligent and wise, whither many resort for meditation, and when any one enters it, there appear to him horses of various colours, and variously caparisoned, and also chariots, and some riding, and others sitting in the chariots; when asked whether they ride upon horses, and are carried in chariots, they say that they are not, but that they go along meditating; hence also it was evident what is signified by horses, and by chariots. (But upon this subject more may be seen in the small work concerning the White Horse.) From these considerations, it is now evident, why it is that horses were seen by John when the seals of the book were opened, and also what they signify. The reason why those horses were seen, is, because all the spiritual things of the Word are set forth in the sense of its letter by such things as correspond or represent, and thence signify them, and this in order that the Divine may be there in ultimates, and, consequently, in fulness, as has been frequently said above.

[4] That reddish or red signifies the quality of a thing as to good is also evident from the following passages in the Word: In Moses:

Who washes his clothing in wine, and his garment in the blood of grapes. His eyes are redder than wine, and his teeth whiter than milk (Genesis 49:11, 12).

These words are in the prophecy of the father Israel concerning Judah, and by Judah is there meant the Lord as to the good of love, and in a relative sense the Lord's celestial kingdom. What is signified by each particular there, in the spiritual sense, may be seen in the Arcana Coelestia, where they are explained. The Divine wisdom which is from the Divine good, is signified by his eyes being redder than wine; and the Divine intelligence, which is from the Divine truth, by his teeth being whiter than milk.

[5] In Lamentations:

"The Nazarites were whiter than snow, they were whiter than milk, their bones were more ruddy than pearls" (4:7).

By the Nazarites the Lord was represented as to the Divine Human (see above, n. 66, 196, at the end), wherefore also, in a relative sense, the good of celestial love was signified by them, because this good proceeds immediately from the Lord's Divine Human; its representative in the church is thus described. The truth of that good is signified by their being whiter than snow, and whiter than milk; and the good of truth, by their bones being more ruddy than pearls. For bones signify truths in their ultimate, thus truths in their whole extent, for in ultimates all things are together, and in fulness.

[6] That they are from good, and also are goods, is signified by their being ruddy. In Zechariah:

"I beheld four chariots going out from between mountains of brass. In the first chariot were red horses; in the second chariot black horses; in the third chariot white horses; and in the fourth chariot grisled horses, strong" (6:1-3).

That by the red horses is here also signified the quality of the understanding as to good in the beginning, by the black horses the quality of the understanding as to truth in the beginning, by the white horses the quality of the understanding as to truth afterwards, by the grisled horses the quality of the understanding as to truth and good afterwards, and by strong the quality thereof thence as to the power of resisting falsities and evils, may be seen above (n. 355), where the signification of the horse is treated of. In the same prophet almost the same is meant by the "red horse, upon which a man rode, standing among the myrtle trees" (1:8). Because by red or ruddy is signified the quality of a thing as to good, therefore, red rams' skins were used for the covering over the tabernacle (Exodus 25:5; 26:14; 35:7). And, therefore, also the water of separation, by which they were cleansed, was made from the ashes of a red heifer (Numbers 19:1-10). By the red heifer is signified the good of the natural man, and by the water of separation, made from those ashes, is signified the truth of the natural man; and this was commanded because all cleansing is effected by truths; the particulars also respecting the slaying of it, and respecting the preparation of the water of cleansing from it, involve spiritual things.

[7] Because red signifies the quality of a thing as to good, therefore, also names and things, which are named from the same expression in the original tongue, signify the good in which they originate. Red, in the original tongue, is called Adam, whence the name Adam, and also the name Edom, and hence also man is called Adam, the ground Adama, and the ruby Odam; thus, those names and those things are from red. By Adam is signified the Most Ancient Church, which was the church that was in the good of love; the same is signified by man, and also by ground in the spiritual sense, where celestial good is treated of. That Edom was named from red may be seen in Genesis 25:30; and hence the truth of the good of the natural man is signified by him. That the ruby is also named from red, may be seen in Exodus 28:17; 39:10; Ezekiel 28:13; hence it is that by the ruby is signified the truth of celestial good. (That Adam signifies the Most Ancient Church, which was the celestial church, or the church that was in the good of love to the Lord, may be seen, (n. 478, 479; that man signifies the church as to good, n. 4287, 7424, 7523; that ground also signifies the same, n. 566, 10570; that Edom, because he was named from red, signifies the truth of the good of the natural man, n. 3300, 3322; and that the ruby signifies the truth of celestial good, n. 9865.) Because red signifies the quality of a thing as to good, therefore, in the opposite sense, it signifies the quality of a thing as to evil, which is the opposite of good, consequently, good destroyed. In this sense red is mentioned in the following passages: In Isaiah:

"If your sins are as scarlet, they shall become white as snow; if they are red as crimson, they shall be as wool" (1:18).

And in Nahum:

"The shield of his mighty men is made red, the valiant men are in purple; in a fire of torches are his chariots, the chariots raged in the streets; they ran to and fro in the broad ways, the appearance of them as of torches" (2:3, 4).

In that sense also the dragon is called red (Apoc. 12:3); which will be explained in what follows.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Apocalypse Explained #479

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479. And he who sitteth on the throne shall dwell over them.- This signifies the influx of Divine Good into the truths which they possess, as is evident from the signification of "he who sitteth on the throne," as denoting the Lord as to Divine Good see above (n. 297, 343, 460); and from the signification of dwelling over them, as denoting to flow in with good into their truths. For in the Word, to dwell is said of good, therefore dwellers signify those who are in good; when, therefore, to dwell is said of the Lord, as in the present instance to dwell over them, it signifies the influx of Divine Good. The influx is into truths, because the subject just treated of is concerning the truths which they possess, also because all who are in the heavens are held in truths by the influx of Divine Good from the Lord into truths. For the Divine Good can flow only into truths, since truths are from good, being the forms of good; therefore it is necessary for man to be in good, because the Lord by means of that flows into the truths which correspond to the good. He who imagines that the Lord flows immediately into the truths which a man possesses, is much deceived. This influx is treated of in the Arcana Coelestia, as follows; the influx of the Lord is into the good with man, and through the good into truths with him, but not vice versa (n. 5482, 5649, 6027, 8685, 8701, 10153). Influx is through good into truths of every kind, but especially into genuine truths (n. 2531, 2554). In good there is a power of receiving truths (n. 8321). The influx of the Lord is not into truths separated from good (n. 1831, 1832, 3514, 3564). From these statements it is now evident how the details contained in this and the preceding verse are connected, teaching that those in whom truths from the Lord have been implanted by temptations, are continually held in those truths by the influx of Divine Good into these. That to dwell, in the Word, is said of good, may be seen in the Arcana Coelestia 2268, 2451, 2712, 3613, 8269, 8309, 10153). The dwelling-place of the Lord denotes heaven and the church as to good, consequently the good of those who are in heaven, and in regard to man, the good which is in him (n. 8269, 8309).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.