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.

1563. That 'Lot also who went with Abram' means the external man residing in the Lord is clear from the representation of 'Lot' as the sensory man, or what amounts to the same, the external man. It is well known to everyone in the Church that everybody has an internal and an external, or what amounts to the same, that man is internal and external. For these matters, see what has appeared already in 978, 994, 995, 1015. The external man receives his life principally from the internal, that is, from his spirit or soul. From there comes his life itself in general, which life cannot be received by the external man in a detailed and distinct manner unless his organic vessels are opened which are to serve as recipients of the particular and individual parts of the internal man. Those organic vessels that are to serve as recipients are not opened except by means of the senses, chiefly those of hearing and sight. And as they are so opened the internal man is able to flow in with the particular and individual parts. They are opened by means of the senses through facts and cognitions, as well as through pleasures and delights - the former being things of the understanding, the latter those of the will

[2] From these considerations it becomes clear that as an inevitable result facts and cognitions which cannot agree with spiritual truths will worm their way into the external man, and that pleasures and delights which cannot agree with celestial goods will worm their way in, even as all those things do which regard bodily, worldly, and earthly things as ends in themselves - which things when regarded as ends drag the external man outwards and downwards and so remove the external man from the internal man. For this reason unless such things have first been dispelled the internal man cannot in any way agree with the external, and therefore before the internal man is able to agree with the external such things have to be removed. The removal or separation of those things in the Lord is represented and meant by Lot's separation from Abram.