. Jehovah visited Sarah. That this signifies the presence of the Divine celestial in the Divine spiritual, is evident from the signification of "Jehovah," as being the Divine celestial, that is, the Divine Good, or Esse (Being) itself, which, because it is of love and mercy, is Good itself; from the signification of "visiting," as meaning to be present; and from the signification of " Sarah," as being the Divine spiritual, that is, Divine Truth (n. 1468, 1901, 2063, 2065, 2507).
. As He had said. That this signifies as He had perceived, is evident from the signification in the historical parts of the Word of "saying," as meaning to perceive (n. 2238, 2260, 2552).
. And Jehovah did unto Sarah. That this signifies the state of unition, namely, of the Lord‘s Divine spiritual in His Divine celestial, is evident from the signification of "doing," when predicated of the Lord’s Divine, as being the sum total of the effect, consequently the state; and from the signification of "Jehovah," and also of "Sarah" (n. 2616). As regards the state of unition of the Lord‘s Divine spiritual in His Divine celestial, this is the very marriage itself of good and truth, from which comes the heavenly marriage; and this marriage is the Lord’s kingdom in the heavens and on earth. For this reason the Lord‘s kingdom is so frequently in the Word called a "marriage," and is compared to a marriage. The reason (a secret one) is that all conjugial love (and through this all celestial and spiritual love) comes from the marriage of Divine good and truth, and of Divine truth and good, in the Lord. What further arcana are enfolded in these words: that "Jehovah visited Sarah as He had said," and that "Jehovah did unto Sarah as He had spoken," cannot be declared, because they are inexpressible; for they comprise the very state itself of the unition of the Lord’s Divine with His Human. Appearances of this are presented by the Lord before the angels by means of heavenly lights, and are illustrated by means of ineffable representations; but they cannot be presented before men, because it would have to be done by means of such things as belong to the light of the world, into which such arcana do not fall; nay, by a description based on such things they become more obscure.
. As He had spoken. That this signifies as He had thought, is evident from the signification of "speaking," as being to think (n. 2271, 2287). The perception which is signified by "Jehovah said" was from the Divine celestial; but the thought which is signified by "Jehovah spake" was from the Divine celestial through the Divine spiritual; and there is therefore an apparent repetition in the sense of the letter, namely, "as He said," and "as He spake." But what it is to perceive from the Divine celestial and to think from the Divine celestial through the Divine spiritual, does not fall into even the most enlightened apprehension by means of things that belong to the light of the world. This shows how infinite the rest of the Word may be. That thought is from perception see (n. 1919, 2515). With man the case is this: it is good from which he perceives, but it is truth by means of which he thinks. Good is of love and its affections, consequently from it is perception; but truth is of faith, consequently this is of thought. The former is signified in the historic parts of the Word by "saying," but the latter by "speaking." But when "saying" is found alone, it then sometimes signifies perceiving, and sometimes thinking; because "saying" involves both.
GENESIS 21:1
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