1672. And the kings that were with him. That this signifies the apparent truth which is of that good, is evident from the signification of “kings” in the Word. “Kings,” “kingdoms,” and “peoples,” in the historical and the prophetical parts of the Word, signify truths and the things which are of truths, as may be abundantly confirmed. In the Word an accurate distinction is made between a “people” and a “nation;” by a “people” are signified truths, and by a “nation” goods, as before shown (n. 1259, 1260). “Kings” are predicated of peoples, but not so much of nations. Before the sons of Israel sought for kings, they were a nation, and represented good, or the celestial; but after they desired a king, and received one, they became a people, and did not represent good or the celestial, but truth or the spiritual; which was the reason why this was imputed to them as a fault (see 1 Samuel 8:7-22, concerning which subject, of the Lord’s Divine mercy elsewhere). As Chedorlaomer is named here, and it is added, “the kings that were with him,” both good and truth are signified; by “Chedorlaomer,” good, and by “the kings,” truth. But what was the quality of the good and truth at the beginning of the Lord’s temptations has already been stated.

3114. We have both straw and much provender. That “straw” signifies truths in the form of memory-knowledge, and that “much provender” signifies their goods, is evident from the signification of “straw” and of “provender.” That “straw” signifies these truths, is because it is spoken of as being the food of camels; for when by “camels” is signified the natural man as to the general memory-knowledges therein, then by their food, namely, by straw, nothing else than these can be signified; for the natural man has no other food which is the food of its life, seeing that its nourishment is from such truths; for if such food should fail it, that is, knowing, it would not continue to exist. That this is the case, is evident from the life after death; for then such things are to spirits in place of food (see n. 56-58, 680, 681, 1480, 1695, 1973, 1974). In the natural man, as in the rational, there are two classes of things in general which constitute its essence, namely, those of the understanding and those of the will. To the things of the understanding pertain truths; to those of the will pertain goods. The truths of the natural man are truths in the form of memory-knowledge, that is, whatever things are in his external memory; these are what are signified by “straw,” when camels, and also when horses, mules, and asses are treated of. But the goods of the natural man are delights, chiefly those of the affection of such truths.