1958. Behold it is between Kadesh and Bared. That this signifies the quality-that is that He saw of what quality this truth was, and thus what the quality of the rational was-is evident from the signification of “Kadesh” and of “Bared.” That “Kadesh” signifies truth, and also contentions about truths, has been shown before (n. 1678); but “Bared” signifies what is below, and thus truth in the form of memory-knowledge, ¹ from which also comes the rational. (That names in the Word signify actual things, may be seen above, n. 1876, 1888, 1889; also n. 1224, 1264.)

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1889. In this chapter it is the same with the names Abram, Sarai, Hagar, and Ishmael; and what they involve may be seen from the CONTENTS, and further on from the explication of each name in its place. But these matters are of a nature that does not admit of easy explication, for the subject treated of in connection with these names is the Lord’s rational, and how it was conceived and born, and what its quality was before it was united to the Lord’s Internal, which was Jehovah. The reason why this subject is not of easy explication, is that at this day it is not known what the internal man is, what the interior, and what the exterior. When the rational is spoken of, or the rational man, some idea can be formed of it; but when it is said that the rational is the intermediate between the internal and the external, few if any comprehend it. Yet as the subject here treated of in the internal sense is the Lord’s Rational Man, and how it was conceived and born by the influx of the internal man into the external, and as it is these very matters that are involved in the historical facts stated concerning Abram, Hagar, and Ishmael, therefore in order to prevent what we have to say in the following explication from being utterly unintelligible, be it known that in every man there is an internal man, a rational man which is intermediate, and an external man, and that these are most distinct from one another. (Concerning this subject see what was said above, n. 978.)