3538. 'Which were with her in the house' means which come from Divine Good by way of the Divine Truth of the Divine Rational. This is clear from the representation of Rebekah, to whom the pronoun 'her' refers here, as the Divine Truth of the Divine Rational, dealt with already, and from the meaning of 'the house' as Divine Good in this instance because it has reference to the Lord. As regards 'house' meaning good, see 710, 2233, 2234, 2559, 3128. The reason why these considerations are meant by the words 'which were with her in the house' is that 'the house' means the rational both as regards good and as regards truth, or what amounts to the same, as regards both the will part of the mind, the dwelling-place of good, and the understanding part, the dwelling-place of truth. When the rational functions from the will or from good, by way of the understanding or of truth, the rational mind in that case is called 'one house'. This also is why heaven itself is called 'the house of God', for heaven consists of nothing else than good and truth, with good functioning through truth united or joined to itself. This is also represented in marriages in which husband and wife constitute one house, the reason being that conjugial love originates in the Divine marriage of good and truth, 2728, 2729, 3132, and forms the will of the two of them by virtue of good. There is a difference however, which is like the relationship of good to its own truth. Consequently 'husband' also means good and 'wife' truth. For when the house is one, good is in that case the all in it, and truth, being wedded to good, is good as well. The reason why the phrase 'with her in the house' is used, and not with him or with them, is that the subject is the state of conjunction of truth and good, that is, the state prior to their being fully united or joined together. This state is dealt with next.

3132. 'And so it was, when he saw the nose-jewel and the bracelets on his sister's hands' means when it recognized Divine Good and Divine Truth within the power of the affection for truth, meant by 'a sister'. This is clear from the meaning of 'seeing' as recognizing, dealt with in 2150, from the meaning of 'a nose-jewel' as Divine Good, dealt with in 3103, 3104, from the meaning of 'bracelets' as Divine Truth, also dealt with in 3103, 3105, from the meaning of 'hands' as power, dealt with in 878, 3091, and from the meaning of 'a sister' as the affection for truth, dealt with in 2508, 2524, 2556. From these paragraphs it is evident that 'seeing the nose-jewel and the bracelets on his sister's hands' means recognizing Divine Good and Divine Truth within the power of the affection for truth.

[2] The truth of the matter is that Divine Good and Divine Truth joined together within the Lord constitute the Divine marriage itself, from which the heavenly marriage springs, which in a similar way is a marriage of good and truth. From this too conjugial love springs, see 2727-2759. Consequently when a marriage is the subject in the Word the heavenly marriage is meant in the internal sense, which is the marriage of good and truth, and in the highest sense the Divine marriage which exists within the Lord. For this reason nothing else is meant here by the marriage of Isaac and Rebekah. The marriage itself exists when good and truth have been joined together, but the betrothal of the two, or the state preceding the marriage, when one is being introduced into the other. But it is the state preceding the betrothal that is described here. In this state, as it is in the power of a [marriageable] girl to become betrothed, and subsequently as a wife to be joined to a husband, so it is in the power of the affection for truth to be introduced into Divine Truth and so to be joined to Divine Good. What is more, in the initial affection for truth and after that in every affection for it, with the Lord, Divine Good itself and Divine Truth itself were inmostly present because Jehovah Himself was present there. This was the source of the power which is the subject here.