2190. 'And he said, Behold, in the tent' means that it existed within holiness. This is clear from the meaning of 'a tent' as holiness, dealt with in 414, 1102, 1566, 2145. Rational truth is said to have existed within holiness because it existed within good. All good is called holy because it is an attribute of love and charity, which are derived wholly from the Lord. But as are forms of good, so are forms of holiness. Goods are formed, that is, they are born and develop, through the truths of faith. The nature of them therefore depends on the nature and the amount of the truth of faith that has been implanted in charity, as stated immediately above in 2189. From this it becomes clear that forms of good or holiness differ with each individual. Although they seem to be alike in the outward form they take they are not alike in their inward forms. And this applies both to people who are outside the Church and to those inside it. Within the good of charity residing with a person more is present than man can possibly believe. Present within it are all things that constitute his faith, and consequently they are present in the holiness of his worship. The nature of the holiness of his worship is visible to the angels as if seen in broad daylight, even though that person knows nothing further than that some degree of holiness exists with him. Myriads upon myriads of his thoughts concerning the goods and truths of faith and of the affections deriving from these are present within the holiness existing within him. But the general character of the holiness of worship will in the Lord's Divine mercy be spoken of elsewhere.

2173. That 'Sarah' here is the Lord as regards truth is clear from the representation of 'Sarah' as intellectual truth allied to good, and here as rational truth, for the same reason as has just been stated in reference to 'Abraham'; for 'Sarah' represents truth, see what has been stated already in 1468, 1901, 2063, 2065. In the historical sections of the Word good and truth cannot be represented by anything other than a marriage, for they go together as two that are married. Indeed a Divine Marriage exists between celestial and spiritual things, or what amounts to the same, between the things of love and those of faith; or what still amounts to the same, between things of the will and those of the understanding. Those of the will are forms of good, those of the understanding forms of truth. Such a marriage exists in the Lord's kingdom in heaven, and such also exists in the Lord's kingdom on earth, which is the Church. Such a marriage exists in every individual, and in each part of him, indeed in the most individual parts of all. That which does not have its existence within such a marriage has no life. Indeed from this Divine Marriage such a marriage exists in the entire natural order and in each individual part of it - though it does so under a different shape and form - otherwise nothing would ever continue to exist there. Because such a marriage exists in each individual part, everything is described in the Prophets, especially in Isaiah, by a pair of expressions. The one expression has to do with that which is celestial or with good, the other with that which is spiritual or with truth, dealt with in 683, 793, 801. As regards the likeness of a marriage being present in every individual part, see 718, 747, 917, 1432. This explains why 'Abraham' represents the Lord's good, and 'Sarah' His truth.