2189. They said unto him, Where is Sarah thy wife? That this signifies rational truth, which did not then appear because it was in rational good, is evident from the representation here of Sarah, as being rational truth (spoken of above, n. 2173). How the case is with these things, as also with those which follow, where the state of the rational with the Lord is treated of, which is represented by Sarah, cannot be so well explained to the understanding unless it is known what in general is the state of the rational as to good and as to truth; and with the Lord, as to the Divine and as to the Human in which He then was.

[2] The primary thing of the rational with man is truth (as before said, n. 2072), consequently it is the affection of truth, to the end that man may be reformed, and so regenerated. This is effected by means of knowledges [cognitiones et scientifica] that are of truth, which are continually being implanted in good, that is, in charity, that so the man may receive the life of charity. It is on this account that the affection of truth in man is predominant in his rational. For it is the case with the life of charity (which is the heavenly life itself) that with those who are being reformed and regenerated it is continually being born and growing up and receiving increments, and this by means of truths; therefore the more of truth there is insinuated, the more is the life of charity perfected; wherefore according to the quality and quantity of truth, so is the charity with a man.

[3] From all this it may in some measure be evident how the case is with man’s rational. In truth, however, there is no life, but in good. Truth is only a recipient of life, that is, of good. Truth is as the clothing or garment of good; therefore also truths are called in the Word “clothing,” and also “garments.” But when good constitutes the rational, truth disappears and becomes as if it were good. Good then shines through the truth, in the same way as takes place with the angels, for when they appear clothed, it is a brightness inducing the appearance of raiment, as was the case also when angels appeared before the prophets.

[4] This then is what is meant by rational truth not then appearing because it was in rational good, and which is signified by their saying to him, “Where is Sarah thy wife?” But as the Lord’s rational good was then Divine, such as it can be with no angel, it cannot be described otherwise than by comparison, and thus by illustration from something similar, and which is not the same.

2072. And laughed. That this signifies the affection of truth, may be seen from the origin and essence of laughter, for its origin is nothing but the affection of truth, or else the affection of what is false, from which come the gladness and merriment that in laughter display themselves in the face, which shows that the essence of laughter is nothing else. Laughter is indeed an external thing that belongs to the body because to the face; but in the Word interior things are expressed and signified by exterior things; just as all the interior affections of the mind are expressed and signified by means of the face, interior hearing and obedience being signified by the ear, interior sight or understanding by the eye, power and strength by the hand and arm, and so on, and in the same way the affection of truth by laughter.

[2] In man’s rational there is truth, which is its chief characteristic, and there is also the affection of good, but this is in the very affection of truth as its soul. The affection of good which is in the rational does not display itself by means of laughter, but by means of a certain joy and consequent pleasurable delight which does not laugh; for in laughter there is usually something that is not so good. The reason why truth is the chief characteristic in man’s rational, is that the rational is formed by means of the knowledges of truth, for by no other means can anyone ever become rational. The knowledges of good are truths, equally as much as are the knowledges of truth.

[3] That “laughter” here signifies the affection of truth, may be seen from its being related that Abraham laughed; and in like manner Sarah, both before Isaac was born, and afterwards; and also from Isaac’s being named from “laughter,” for the word “Isaac” means “laughter.” That Abraham laughed when he heard about Isaac, is evident from this verse, for it is said that Abraham laughed when he heard about a son from Sarah. That Sarah also laughed before Isaac’s birth, when she heard from Jehovah that she should bear a son, is told in the words, “When Sarah heard at the door of the tent, Sarah laughed within herself, saying, After I am grown old shall I have pleasure? and my lord old? And Jehovah said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, and I am become old? Sarah denied, saying, I laughed not; for she was, afraid. And He said, Nay, but thou didst laugh” (Genesis 18:12-13, 15). And later, when Isaac had been born, “Abraham called the name of his son Isaac” (meaning “laughter”); and Sarah said, “God hath made laughter for me; everyone that heareth shall laugh with me” (Genesis 21:3, 6). Unless “laughing” and the name “Isaac,” meaning “laughter,” involved such things, these matters would never have been related.