Spiritual Meaning of GENESIS 20:5
AC 2521. Verse 5. Said he not himself unto me, She is my sister? and she herself also said, He is my brother: in the uprightness of my heart and in the blamelessness of my hands have I done this. "Said he not himself unto me," signifies exculpation for having so thought; "she is my sister," signifies that it was the rational which should be consulted; "and she herself also said, He is my brother," signifies that the rational itself so dictated that celestial good should be adjoined to it; "in the uprightness of my heart," signifies that it was so thought from innocence and simple good; "and in the blamelessness of my hands have I done this," signifies from the affection of truth, and so with all ability.
AC 2522. Said he not himself unto me. That this signifies exculpation for having so thought, is evident from the particulars in this verse, as also from the signification of "saying," as being to think (n. 2506).
AC 2523. She is my sister. That this signifies that it was the rational which should be consulted (that is, that he so thought), is evident from the signification of "sister" in this chapter as being rational truth (n. 1495, 2508). In the internal sense of the Word the Lord‘s whole life is described, such as it was to be in the world, even as to the perceptions and thoughts, for these were foreseen and provided because from the Divine; this being done for the additional reason that all these things might be set forth at that time as present to the angels, who perceive the Word according to the internal sense; and that so the Lord might be before them, and at the same time how by successive steps He put off the human, and put on the Divine. Unless these things had been as if present to the angels, through the Word, and also through all the rites in the Jewish Church, the Lord would have been obliged to come into the world immediately after the fall of the Most Ancient Church, which is called Man or Adam; for there was an immediate prophecy of the Lord’s advent (Gen. 3:15); and what is more, the human race of that time could not otherwise have been saved.
 As regards the Lord‘s life itself, it was a continual progression of the Human to the Divine, even to absolute union (as already frequently stated), for in order that He might combat with the hells and over come them, He must needs do it from the Human; for there is no combat with the hells from the Divine. It therefore pleased Him to put on the human like another man, to be an infant like another, to grow up into knowledges (in scientias et in cognitiones), which things are represented by Abraham’s sojourning in Egypt (chapter 12), and now in Gerar; thus it pleased Him to cultivate the rational as another man, and in this way to disperse its shade, and bring it into light, and this from His own power. That the Lord‘s progression from the Human to the Divine was of this nature, can be denied by no one if he only considers that He was a little child, and learned to talk like one; and so on. But there was this difference: that the Divine Itself was in Him, seeing that He was conceived of Jehovah.
AC 2524. And she herself also said, He is my brother. That this signifies that the rational itself dictated that celestial good should be adjoined to it, is evident from the signification of a "sister" (here meant by "she herself") as being the rational (n. 1495, 2508), and from the signification of a "brother," as being the good of truth (n. 367, 2508). For the case herein is as follows: Divine good and Divine truth are united to each other as if by marriage; for thence comes the heavenly marriage, and thence comes marriage love also, even down to lower nature. But the good and truth of the rational are not conjoined with each other as by marriage, but by consanguinity, like brother and sister; since the rational as to truth is conceived from the influx of Divine good into the affection of knowledges (scientiarum et cognitionum) (n. 1895, 1902, 1910); and the good of the rational, through the influx of Divine good into that truth, which then becomes the good itself of charity, which is the "brother" of faith, or what is the same, of truth (n. 367).
 But in regard to the good and truth of the rational, the procuring of this takes place in such a way that its good is from Divine good, whereas its truth is not from Divine truth; for the truth of the rational is procured by means of knowledges (scientias et cognitiones), which are insinuated through the external and internal senses, thus by an external way. Hence it is that there adhere to its truths many fallacies from the senses, which cause the truths not to be truths; nevertheless when Divine good flows into them, and conceives them, they then appear as truths, and are acknowledged as truths, although they are nothing but appearances of truth. The good itself is then modified in these truths according to the shades there, and becomes in quality like the truth. This is one arcanum which lies hidden in these words, that the rational thus dictated that celestial good should be adjoined to it.
AC 2525. In the uprightness of my heart. That this signifies that it was so thought from innocence and simple good, is evident from the signification of "uprightness," and of "heart." In the original tongue "uprightness" is expressed by a word which signifies also integrity and perfection, and also simplicity; moreover "heart" signifies love and charity, which are of good, as is well known. Hence it is that "from the uprightness of the heart" means from innocence and simple good.
AC 2526. And in the blamelessness of my hands have I done this. That this signifies from the affection of truth, and so from all ability, is evident from the signification of "blamelessness," and also of "hands." In the original language "blamelessness" is expressed by a word which also means cleanness and purity. "Hands" are predicated of truth, and signify power, thus ability (n. 878). That "I have done this from the uprightness of my heart and the blamelessness of my hands" signifies that it was so thought from innocence and simple good, and from the affection of truth, and thus from all ability, is because good is good from innocence; and truth is truth from good; and when these are in their order, there is then all ability. That these things are involved in the words is plain; for there is not an upright, sound, or perfect heart (by which good is signified) unless innocence be in the good, as just said; from this it becomes simple good. And there are not blameless, clean, or pure hands which are predicated of truths) unless good be in the truths, as also just said; that is, unless there be the affection of truth. When the thought is from these, it is also from all ability or power; which is likewise signified by "hands" (n. 878). GENESIS 20:5 previous - next - text - summary - Genesis - Full Page
|Author: E. Swedenborg (1688-1772).||Design: I.J. Thompson, Feb 2002.||www.BibleMeanings.info|