AC 1987. Verse 1. And Abram was a son of ninety years and nine years; and Jehovah appeared unto Abram, and said unto him, I am God Shaddai; walk thou before Me and be thou perfect (integer). "Abram was a son of ninety years and nine years," signifies the time before the Lord had fully conjoined the internal man with the rational; "Abram" signifies the Lord in that state and in that age; "and Jehovah appeared to Abram," signifies manifestation; "and said unto him," signifies perception; "I am God Shaddai," in the sense of the letter signifies the name of Abram‘s God, by which name the Lord was first represented before them; "walk thou before Me," signifies the truth of faith; "and be thou perfect," signifies good.
AC 1988. Abram was a son of ninety years and nine years. That this signifies the time before the Lord had fully conjoined the internal man with the rational, is evident from the signification of "nine" when regarded as coming before ten; or what is the same, of "ninety-nine" before a hundred, for Abram was a hundred years old when Isaac was born to him. The nature of the internal sense of the Word may be seen in an especial manner from the numbers, as well as from the names, that occur in the Word; for the numbers therein, whatever they may be, signify actual things, as do the names also; for there is absolutely nothing in the Word that has not what is Divine within it, or that does not possess an internal sense; and how remote this is from the sense of the letter is especially manifest from the numbers and the names for in heaven no attention is given to these, but to the things that are signified by them. For example, whenever the number "seven" occurs, instead of seven there at once comes to the angels what is holy, for "seven" signifies what is holy, and this from the fact that the celestial man is the "seventh day," or " Sabbath," and thus the Lord’s "rest" (n. 84-87, 395, 433, 716, 881). The case is similar with the other numbers, as for example with twelve. Whenever "twelve" occurs, there comes to the angels the idea of all things that belong to faith, for the reason that these were signified by the "twelve tribes" (n. 577). That in the Word numbers signify actual things, see (n. 482, 487, 488, 493, 575, 647, 648, 755, 813, 893).
 The case is the same with the number "ninety-nine;" and that this number signifies the time before the Lord had fully conjoined the internal man with the rational, is evident from the signification of a "hundred years," which was Abram‘s age when Isaac was born to him; for by Isaac is represented and signified the Lord’s rational man that is conjoined with His internal man, that is, with the Divine. In the Word, a "hundred" signifies the same as "ten," for it is formed by the multiplication of ten into ten and "ten" signifies remains (n. 576). What the remains in man are, may be seen above (n. 468, 530, 561, 660, 1050) also what the remains in the Lord were (n. 1906). These arcana cannot be set forth further, but every one may form a conclusion on the subject after he has first made himself acquainted with what remains are (for what they are is at this day unknown), provided it be known that in the Lord‘s case remains mean the Divine goods that He procured for Himself by His own power, and by means of which He united the Human Essence to the Divine Essence.
 From all this we may see what is signified by "ninety-nine," for this number, because it precedes a hundred, signifies the time before the Lord had fully conjoined the internal man with the rational. In the Lord’s case, the first rational was represented by Ishmael; and the nature of this rational has been sufficiently shown above (in the preceding chapter 16). But by Isaac is represented the Lord‘s Divine rational, as will appear in what follows. From Abram’s staying so long in the land of Canaan (now twenty-four years, that is, ten years before Ishmael was born, and thirteen years after that) without his as yet having a son by his wife Sarai, and from the promise of a son being first given when he was ninety-nine years old, every one can see that some arcanum is involved. The arcanum was, that he might thereby represent the union of the Lord‘s Divine Essence with His Human Essence; and in fact the union of His internal man, which is Jehovah, with His rational.
AC 1989. That "Abram" signifies the Lord in that state and at that age, is evident from what has already been said concerning Abram. In the internal sense Abram represents the Lord, for when he is mentioned in the Word no other Abram is understood in heaven. Those who have been born within the church, and have heard about Abram from the Word, on their entrance into the other life do indeed have some knowledge of him; but as he is like any other man, and cannot render them any aid, they no longer care about him; and they are informed that by "Abram" in the Word there is meant no other than the Lord. But the angels, who are in heavenly ideas and do not fix them on any man, know nothing about Abram; and therefore when the Word is being read by man and Abram is mentioned they perceive no other than the Lord and when the words now before us are read, they perceive the Lord in that state and at that age; for Jehovah here speaks with Abram, that is, with the Lord.
AC 1990. Jehovah appeared unto Abram. That this signifies manifestation, is evident without explication, for as before said the Lord is represented by Abram. No man in the whole world has seen Jehovah, the Father of the Lord; but the Lord alone saw Him, as He Himself has said in John:--
No one hath seen God at any time; the Only-Begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).
Ye have neither heard His voice at any time, nor seen His shape (John 5:37).
Not that any one hath seen the Father save He that is with the Father; He hath seen the Father (John 6:46).
 The Infinite Itself, which is above all the heavens, and is over the inmost things that appertain to man, cannot be made manifest, except through the Divine Human which appertains to the Lord alone. No communication of the Infinite with those who are finite is possible from any other source, and this is also the reason that when Jehovah appeared to the men of the Most Ancient Church, and afterwards to the Ancient Church that was after the flood, and then again to Abraham and the prophets, He was manifested to them as a man. That this was the Lord, He teaches openly in John:--
Your father Abraham rejoiced to see My day, and he saw it, and was glad verily, verily, I say unto you, Before Abraham was, I am (John 8:56, 58).
Also in the Prophets--as in Daniel, by whom He was seen as the Son of man (Daniel 7:13).
 From these passages it may be seen that the Infinite Esse, which is Jehovah, could not possibly be manifested to man except through the Human Essence, thus except through the Lord; and therefore that it has been manifested to no one save the Lord alone. That He might also be present and be conjoined with man, after man had completely removed himself from the Divine, and had immersed himself in foul cupidities, and thereby in mere bodily and earthly things, He assumed in actuality the Human Essence itself by birth, that so He might still adjoin the Infinite Divine to man now so far removed; otherwise men would have perished to eternity with the death of the damned. The other arcana concerning the manifestation of Jehovah in the Lord’s Human, when He was in a state of humiliation, before He had fully united the Human Essence to the Divine Essence, and had glorified it, will of the Lord‘s Divine mercy be set forth in what follows, so far as they can be comprehended.
AC 1991. And said unto him. That this signifies perception, is evident from the Lord’s perception, which was from Jehovah, spoken of before (n. 1919) also because in the internal sense "Jehovah‘s saying," or "God’s saying," signifies to perceive (n. 1602, 1791, 1815, 1819, 1822).
AC 1992. I am God Shaddai. That in the sense of the letter this signifies the name of Abram‘s God, by which name the Lord was first represented before them, is evident from the things contained in the Word concerning Abram, and concerning the house of his father, in that they adored other gods. In Syria, whence Abram came, there still existed remains of the Ancient Church, and many families there retained its worship--as is evident from Eber who was of that country, from whom came the Hebrew nation-- and they in like manner retained the name "Jehovah," (n. 1343), and also from the case of Balaam, who was from Syria and offered sacrifices and called Jehovah his God. That Balaam was from Syria may be seen in (Numbers 23:7); that he offered sacrifices (Num. 22:39, 40; 23:1-3, 14, 29); that he called Jehovah his God (Num. 22:8, 13, 18, 31; 23:8, 12, 16).
 But this was not the case with the house of Terah, the father of Abram and Nahor, for this was one of the families of the nations there that had not only lost the name "Jehovah" but had also served other gods, and instead of Jehovah had worshiped Shaddai, whom they called their god. That they had lost the name "Jehovah," is evident from (n. 1343). And that they served other gods is openly stated in Joshua:--
Joshua said unto all the people, Thus hath said Jehovah, the God of Israel, Your fathers dwelt of old time beyond the River, Terah the father of Abraham and the father of Nahor, and they served other gods; now fear Jehovah, and serve Him in entirety and in truth and put away the gods that your fathers served beyond the River, and in Egypt, and serve ye Jehovah. And if it be evil in your eyes to serve Jehovah, choose ye this day whom ye will serve, whether the gods that your fathers served that were beyond the River, or the gods of the Amorites (Joshua 24:2, 14, 15).
That Nahor also, the brother of Abram, and the nation descended from him, served other gods, is evident from Laban the Syrian, who was in the city of Nahor and worshiped images or teraphim, which Rachel carried away (Gen. 24:10; 31:19, 26, 32, 34), (n. 1356). That instead of Jehovah they worshiped Shaddai, whom they called their god, is distinctly stated in Moses:--
I (Jehovah) appeared unto Abraham, unto Isaac, and unto Jacob, as God Shaddai and by My name Jehovah was I not known to them (Exod. 6:3).
 From all this we may see that in his early manhood, Abram, like other Gentiles, was an idolater, and that up to this time, while living in the land of Canaan, he had not rejected from his mind the god Shaddai by which is meant in the sense of the letter the name of Abram’s god and that by this name the Lord was first represented before them (that is, before Abram, Isaac, and Jacob), as is evident from the passage just quoted.
 The reason why the Lord was willing to be first represented before them by the name " Shaddai" is that the Lord by no means desires to destroy suddenly (still less in a single moment) the worship that has been inseminated in any one from his infancy; for this would be to tear up the root, and thereby destroy the holy state of adoration and of worship that has been deeply implanted, and which the Lord never breaks, but bends. The holy state of worship, that has been rooted in from infancy is of such a nature that it cannot endure violence, but only a gentle and kindly bending. The case is the same with those Gentiles who in their bodily life had worshiped idols, and yet had lived in mutual charity. As the holy state of their worship has been inrooted from their infancy, in the other life it is not taken away in a moment, but successively; for in those who have lived in mutual charity, the goods and truths of faith can be easily implanted, and they receive them afterwards with joy; for charity is the very soil. And such also was the case with Abraham, Isaac, and Jacob, in that the Lord suffered them to retain the name "God Shaddai," insomuch that He said He was God Shaddai; and this from the meaning of the name.
 Some translators render Shaddai "the Almighty;" others, "the Thunderer;" but it properly signifies "the Tempter" or "Tester," and "the Benefactor after the temptations" or "trials," as is evident from the book of Job, which mentions "Shaddai" so frequently because Job was in trials or temptations; as may be seen from the following passages:--
Behold, happy is the man whom God chastiseth; and reject not thou the chastening of Shaddai (Job 5:17).
The arrows of Shaddai are with me, the terrors of God do set themselves in array against me (Job 6:14).
He shall forsake the fear of Shaddai (Job 6:14).
I will speak to Shaddai, and I desire to contend with God (Job 13:3).
He hath stretched out his hand against God, and strengtheneth himself against Shaddai (Job 15:25).
His eyes shall see his destruction, and he shall drink of the fury of Shaddai (Job 21:20).
Shaddai, thou shalt not find Him out He is great in power, and in judgment, and in the greatness of righteousness. He will not afflict (Job 37:23).
Also in Joel:--
Alas for the day for the day of Jehovah is near, and as devastation from Shaddai shall it come (Joel 1:15).
The same may also be seen from the word shaddai itself, which signifies vastation, and thus temptation, for temptation is a kind of vastation. But as this name took its rise from nations in Syria, He is not called "Elohim Shaddai," but "El Shaddai;" and in Job simply "Shaddai," and "El" or "God" is named separately.
 As after temptations there is consolation, those people also attributed the good resulting from them to the same Shaddai (Job 22:17, 23, 25, 26); as well as the understanding of truth, which also results from temptations (Job 32:8; 33:4). And as Shaddai was thus esteemed as the god of truth--for vastation, temptation, chastening, and rebuking, are not of good, but of truth--and because the Lord was represented by him before Abraham, Isaac, and Jacob, the name was retained even in the Prophets; but in them by "Shaddai" is meant truth. As in Ezekiel:--
I heard the voice of the wings of the cherubim, like the voice of many waters, like the voice of many waters, when they went; the voice of tumult, like the voice of a camp (Ezekiel 1:24).
The court was filled with the brightness of the glory of Jehovah and the voice of the wings of the cherubim was heard even to the outer court, as the voice of God Shaddai when He speaketh (Ezekiel 10:4, 5);
where "Jehovah" denotes good, and "Shaddai" truth. In the internal sense of the Word "wings" in like manner signify things that belong to truth.
 Moreover Isaac and Jacob also make mention of the God Shaddai in a similar sense, that is, as of one who tempts, and delivers from temptation, and afterwards confers benefits. When Jacob was fleeing because of Esau, Isaac said to him,
God Shaddai bless thee, and make thee fruitful and multiply thee (Gen. 28:3).
And when the sons of Jacob were about to go into Egypt to buy corn, and when they feared Joseph so greatly, Jacob said to them,
God Shaddai give you mercies before the man, that he may release unto you your other brother, and Benjamin (Gen. 43:14).
Jacob, then called Israel, blessing Joseph, who had been in the evils of temptations, or trials, more than his brethren, and had been delivered from them, said,
By the God of thy father, and He shall help thee, and with Shaddai, and he shall bless thee (Gen. 49:25).
All this shows why the Lord was at first willing to be represented by the god Shaddai whom Abram worshiped, and why He said "I am God Shaddai;" as in like manner He afterwards said to Jacob, "I am God Shaddai; be fruitful and multiply" (Gen. 35:11); and a further reason was that in what goes before, temptations were treated of in the internal sense.
 The worship of Shaddai among those people originated from the fact that, as was the case with a certain nation that of the Lord‘s Divine mercy will be spoken of in what follows, so with those who were of the Ancient Church, there were often heard spirits who reproved them and who also afterwards comforted them. The spirits who reproved them were perceived at the left side, beneath the arm. Angels were present at such times, at the head, who governed the spirits and moderated the reproof. And as there was nothing that was said to them by the spirits which they did not regard as Divine, they named the reproving spirit "Shaddai;" and because he afterwards administered consolation, they called him "the god Shaddai." The men at that time, as also the Jews, because they did not understand the internal sense of the Word, were in the religious belief that all evil and thus all temptation, like all good and thus all consolation, come from God; but that it is not so, may be seen in (n. 245, 592, 696, 1093, 1874, 1875).
AC 1993. Walk thou before Me. That this signifies the truth of faith, is evident from the signification of "walking," as being to live according to the truth of faith (n. 519); and also from the signification of a "way" in relation to which walking is predicated, as being truth (n. 627).
AC 1994. And be thou perfect. That this signifies the good of charity, is evident from the signification of "being perfect" (integer), which is from truth to do what is good, that is, to do what is good from a conscience of truth, and thus from charity, for charity makes conscience, concerning which signification (n. 612). But as the Lord is here treated of in the internal sense, by "perfect" is signified the good of charity, for good proceeds from charity, insomuch that the truth which is derived from charity is itself good.
AC 1995. Verse 2. And I will give My covenant between Me and thee, and will multiply thee very exceedingly. "I will give My covenant between Me and thee," signifies the union of the internal man, which was Jehovah, with the interior man; "and will multiply thee very exceedingly," signifies the fruitfulness to infinity of the affection of truth.
AC 1996. I will give My covenant between Me and thee. That this signifies the union of the internal man, which was Jehovah, with the interior man, is evident from the signification of a "covenant," as being conjunction; for whenever a covenant between Jehovah and man is mentioned in the Word, in the internal sense nothing else is signified by the "covenant" than the conjunction of the Lord with man. The covenants so often made between Jehovah and the descendants of Jacob represented nothing else; but as this was confirmed in (n. 665, 666, 1023, 1038, 1864), it would be superfluous to confirm it again here. The Lord’s internal man was Jehovah, because conceived of Him; but the interior man is here represented by Abram; and therefore the "covenant between Me and thee" signifies the union of the internal man, or Jehovah, with the interior man, and thus with the Lord‘s Human Essence.
AC 1997. I will multiply thee very exceedingly. That this signifies the fruitfulness to infinity of the affection of truth, may be seen from the signification of "to be multiplied," as being predicated of truth (n. 43, 55, 913, 983); and as the Lord is treated of, it signifies the fruitfulness to infinity of the truth that is from good (n. 1940). There are two affections, namely, the affection of good, and the affection of truth. The affection of good is to do what is good from the love of good, and the affection of truth is to do what is good from the love of truth. At the first view these two affections appear to be the same; but in reality they are distinct from each other both as to essence and as to origin. The affection of good, or doing what is good from the love of good, is properly of the will; but the affection of truth, or doing what is good from the love of truth, is properly of the understanding. Thus these two affections are distinct from each other in the same way as are the will and the understanding. The affection of good is from celestial love, but the affection of truth is from spiritual love.
 The affection of good can be predicated solely of the celestial man, but the affection of truth, of the spiritual man. What the celestial or the celestial man is, and what the spiritual or the spiritual man, has been sufficiently shown before. The Most Ancient Church, which existed before the flood, was in the affection of good; but the Ancient Church, which existed after the flood, was in the affection of truth; for the former was a celestial church, but the latter a spiritual church. All the angels in the heavens are distinguished into the celestial and the spiritual. The celestial are they who are in the affection of good, the spiritual are they who are in the affection of truth; to the former the Lord appears as a sun, but to the latter as a moon (n. 1529-1531, 1838). This latter affection, of truth, the Lord united to the affection of good, which is to do what is good from the love of good, when He united the Human Essence to the Divine Essence. Hence by "multiplying very exceedingly," is signified the fruitfulness to infinity of the truth that is from good.
AC 1998. Verse 3. And Abram fell upon his faces, and God spake with him, saying. "Abram fell upon his faces," signifies adoration; "and God spake with him, saying," signifies a degree of perception; the expression "God" is used for the reason that the Lord is represented by the God Shaddai whom Abram worshiped; also because truth is treated of, which was to be united to good.
AC 1999. Abram fell upon his faces. That this signifies adoration, is evident without explication. To fall upon the face was a rite of adoration in the Most Ancient Church, and thence in that of the Ancients, for the reason that the face signified the interiors, and the state of their humiliation was represented by falling upon the face; hence in the Jewish representative church it became a customary ceremonial. True adoration, or humiliation of heart, carries with it prostration to the earth upon the face before the Lord, as a gesture naturally flowing from it. For in humiliation of heart there is the acknowledgment of self as being nothing but filthiness, and at the same time the acknowledgment of the Lord’s infinite mercy toward that which is such; and when the mind is kept in these two acknowledgments, the very mind droops in lowliness toward hell, and prostrates the body; nor does it uplift itself until it is uplifted by the Lord. This takes place in all true humiliation, with a perception of being uplifted by the Lord‘s mercy. Such was the humiliation of the men of the Most Ancient Church; but very different is the case with that adoration which comes not from humiliation of the heart. (n. 1153).
 That the Lord adored and prayed to Jehovah His Father, is known from the Word of the Gospels; and also that He did so as if to one different from Himself, although Jehovah was in Him. But the state in which the Lord was at these times was His state of humiliation, that He was then in the infirm human that was from the mother; but in so far as He put this off, and put on the Divine, He was in another state, which is called His state of glorification. In the former state He adored Jehovah as one different from Himself, although in Himself; for, as has been said, His internal was Jehovah; but in the latter, that is, in His state of glorification, He spoke with Jehovah as with Himself, for He was Jehovah Himself.
 But how the case is with these matters cannot be apprehended unless it is known what the internal is, and how the internal acts into the external; and further, in what manner the internal and the external are distinct from each other, and yet are conjoined. This however may be illustrated by something that is similar, namely, by the internal in man, and by its influx and operation into the external. That man has an internal, an interior or rational, and an external, may be seen above (n. 1889, 1940). Man’s internal is that from which he is man, and by which he is distinguished from brute animals. By means of this internal he lives after death, and to eternity a man, and by means of it he can be uplifted by the Lord among the angels. This internal is the very first form from which a man becomes and is man, and by means of it the Lord is united to man. The very heaven that is nearest the Lord is composed of these human internals; but this is above even the inmost angelic heaven, and therefore these internals belong to the Lord Himself. By this means the whole human race is most present under the Lord‘s eyes, for there is no distance in heaven, such as appears in the sublunary world, and still less is there any distance above heaven. (n. 1275, 1277).
 These internals of men have no life in themselves, but are forms recipient of the Lord’s life. In so far therefore as a man is in evil, whether actual or hereditary, so far has he been as it were separated from this internal which is the Lord‘s and with the Lord, and thereby so far has he been separated from the Lord; for although this internal has been adjoined to man, and is inseparable from him, nevertheless in so far as he recedes from the Lord, so far he as it were separates himself from it. (n. 1594). But the separation is not an absolute sundering from it, for then the man could no longer live after death; but it is a dissent and disagreement on the part of those faculties of his which are below, that is, of his rational and of his external man. In so far as there is dissent and disagreement, there is disjunction from the Lord; but in so far as there is not dissent and disagreement, the man is conjoined with the Lord through the internal, which takes place in so far as the man is in love and charity, for love and charity conjoin. Such is the case with man.
 But the Lord’s internal was Jehovah Himself, because He was conceived from Jehovah, who cannot be divided and become another‘s, as is the case with a son who is conceived from a human father; for the Divine is not divisible, like the human, but is and remains one and the same. To this internal the Lord united the Human Essence; and because the Lord’s internal was Jehovah, it was not a form recipient of life, like the internal of man, but was life itself. His Human Essence also in like manner was made life by the unition, on which account the Lord so often said that He is Life, as in John:--
As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26);
besides other passages in the same gospel (John 1:4; 5:21; 6:33, 35, 48; 11:25). In so far therefore as the Lord was in the human which He received by inheritance from the mother, so far did He appear distinct from Jehovah and adore Jehovah as one different from Himself. But in so far as the Lord put off this human, He was not distinct from Jehovah, but was one with Him. The former state, as before said, was the Lord‘s state of humiliation; but the latter was His state of glorification.
AC 2000. And God spake with him, saying. That this signifies a degree of perception, is evident from the signification of Jehovah’s "saying," which is to perceive (n. 1898, 1899). Here it signifies a degree of perception, because He was in a state of humiliation or of adoration, in which He was conjoined and united to Jehovah in proportion to the degree of the humiliation for humiliation carries this with it. Perceptions are more and more interior (n. 1616).
AC 2001. That the expression "God" is used for the reason that the Lord is represented by the God Shaddai whom Abram worshiped and also because truth is treated of, which was to be united to good, is evident from what has been said before. In the Word the Lord is sometimes called "Jehovah," sometimes "Jehovah God," also the "Lord Jehovih," and sometimes God," and always for a secret reason in the internal sense. Where love or good; and the celestial church, are treated of, He is called "JEHOVAH;" but when faith or truth, and the spiritual church, are treated of, He is called "God," and this constantly; and the reason is, that the Lord‘s very Being itself is of love, and the Being thence derived is of faith (n. 709, 732). Here therefore the Lord is called "God," because the truth which is to be united to good is treated of. Another reason is that the Lord willed to be represented by the God Shaddai that Abram worshiped, on which account the name God is retained in what follows; for in this chapter He is called "Jehovah" only once, and "God" several times (verses 7, 8, 15, 18, 19, 22, 23).
AC 2002. Verse 4. I, behold, My covenant is with thee, and thou shalt be for a father of a multitude of nations. "I, behold, My covenant is with thee," signifies the union of the Divine Essence with the Human Essence; "and thou shalt be for a father of a multitude of nations," signifies the union of the Human Essence with the Divine Essence; "father" signifies that it would be from the Lord Himself; "a multitude" signifies truth; "of nations" signifies the good thence derived.
AC 2003. I, behold, My covenant is with thee. That this signifies the union of the Divine Essence with the Human Essence, is evident from the signification of a "covenant," as being conjunction (n. 665, 666, 1023, 1038). That here "covenant" signifies the union of the Divine Essence with the Human Essence, is evident from this signification, and also from the internal sense of what precedes, consequently from the very words, "My covenant is with thee."
AC 2004. And thou shalt be for a father of a multitude of nations. That this signifies the union of the Human Essence with the Divine Essence, cannot be seen so well from an unfolding of the several words in the internal sense, unless they are viewed in a kind of general idea, by which this sense is presented, for such is sometimes the nature of the internal sense, and when it is so, it may be called more universal, because more remote. From the explication of the several words there results this proximate sense: that all truth and all good come from the Lord, for, as we shall see presently, the expression "father" here signifies from Him, that is, from the Lord; "multitude" signifies truth; and "of nations" signifies the good thence derived. But because these--that is, truths and goods--are the means through which the Lord united the Human Essence to the Divine Essence, there arises from this that more universal and more remote sense. The angels perceive these words in this way, and have at the same time a perception of reciprocal union, namely, that of the Lord’s Divine Essence with the Human Essence and of the Human Essence with the Divine Essence; for, as before said, "I, My covenant is with thee" signifies the union of the Divine Essence with the Human Essence; and consequently the words now under consideration signify the union of the Human Essence with the Divine Essence.
 That the union was effected reciprocally, is an arcanum which has not yet been disclosed, and it is such an arcanum as can scarcely be explained to the apprehension; for as yet no one knows what influx is, and without a knowledge of influx no idea can possibly be formed in regard to what is reciprocal union. Yet this may in some measure be illustrated from the influx in the case of man, for with man too there is a reciprocal conjunction. From the Lord, through man‘s internal (n. 1999), life continually flows into man’s rational, and through this into his external, and in fact into his knowledges (scientifica et cognitiones), and this life not only adapts them to receive the life, but also disposes them into order, and so enables the man to think, and finally to be rational. Such is the conjunction of the Lord with man, without which man could not think at all, still less be rational, as every one can see from the fact that there are in man‘s thoughts numberless arcana of science and analytical art-- too numerous to render their exploration possible to all eternity--and which do by no means flow in through the senses or through the external man, but through the internal. Man however, on his part, by means of knowledges (scientifica et cognitiones), advances to meet this life which is from the Lord, and thereby reciprocally conjoins himself.
 But as regards the union of the Lord’s Divine Essence with His Human Essence, and of His Human Essence with His Divine Essence, this infinitely transcends the reciprocal conjunction between man and the Lord, for the Lord‘s internal was Jehovah Himself and therefore was life itself; whereas man’s internal is not the Lord, and therefore is not life but a recipient of life. Between the Lord and Jehovah there was union, but between man and the Lord there is not union, but conjunction. The Lord united Himself to Jehovah by His own power, and He therefore also became Righteousness; whereas man by no means conjoins himself by his own power, but by the power of the Lord; so that the Lord conjoins man with Himself. It is this reciprocal union that is meant by the Lord, where He attributes what is His own to the Father, and what is the Father‘s to Himself, as in John:--
Jesus said, He that believeth on Me, believeth not on Me, but on Him that sent Me: I am come a light into the world, that whosoever believeth in Me may not abide in the darkness (John 12:44-46),
in which words lie hidden the deepest arcana,--arcana concerning the union of good with truth, and of truth with good; or what is the same, concerning the union of the Divine Essence with the Human Essence, and of the Human Essence with the Divine Essence; and therefore the Lord says, "He that believeth on Me, believeth not on Me, but on Him that sent Me;" and then almost immediately adds, "He that believeth on Me;" with words between that refer to this union, namely, "he that seeth Me seeth Him that sent Me."
 Again in the same gospel:--
The words that I speak unto you I speak not from Myself; the Father that abideth in Me, He doeth the works. Believe Me that I am in the Father, and the Father in Me. Verily I say unto you, He that believeth in Me, the works that I do shall he do also (John 14:10-12).
In these words are contained the same arcana, namely, those concerning the union of good with truth, and of truth with good; or what is the same, of the Lord’s Divine Essence with His Human Essence, and of His Human Essence with His Divine Essence; and He therefore says, "The words that I speak unto you I speak not from Myself; the Father who is in Me doeth the works;" and then He almost immediately adds, "the works that I do;" and here, as before, there are intervening words concerning the union, which declare, "I am in the Father, and the Father in Me." This is the mystical union of which many speak.
 From all this it is evident that the Lord was not another than the Father, although He spoke of the Father as of another, and this on account of the reciprocal unition that was to be effected and that was effected; for He so many times openly says that He is one with the Father, as in the passages just cited: "He that seeth Me seeth Him that sent Me" (John 12:45) also, "The Father that abideth in Me; believe Me that I am in the Father, and the Father in Me" (John 14:10, 11); and in the same, "If ye had known Me, ye would have known My Father also" (John 8:19); and again,
"If ye have known Me, ye have known My Father also; and from henceforth ye have known Him, and have seen Him; Philip saith unto Him, Lord, show us the Father; Jesus saith unto him, Am I so long time with you, and hast thou not known Me, Philip? He that hath seen Me hath seen the Father; how sayest thou then, Show us the Father? Believest thou not that I am in the Father and the Father in Me?" (John 14:7-10)
" I and the Father are one" (John 10:30).
Hence it is that in heaven they know no other Father than the Lord, because the Father is in Him, and He is one with the Father; and when they see Him, they see the Father, as He Himself says (n. 15).
AC 2005. That "father" signifies that it would be from the Lord Himself, is evident from the signification of "father," as just explained, namely, that whatever was from the Father was from Him, because they were one. Every man‘s internal is from his father, and his external from his mother; or what is the same thing, the soul itself is from the father, and the body with which the soul is clothed is from the mother. The soul together with the body, although two, make a one; for the soul is the body’s, and the body is the soul‘s; and therefore they are inseparable. The Lord’s internal was from the Father, and therefore was the Father Himself, and hence it is that the Lord says that "the Father is in Him;" also, "I am in the Father and the Father in Me;" also, "He that seeth Me seeth the Father; I and the Father are one;" as may be seen in the passages cited above. In the Word of the Old Testament also the Lord is called "the Father," as in Isaiah:--
Unto us a Child is born, unto us a Son is given and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, the Father of Eternity, the Prince of Peace (Isaiah 9:6).
It is evident to every one that the "Child" born to us and the "Son" given to us is the Lord, who is called the Father of Eternity." Again in Isaiah:--
Thou art our Father, for Abraham knoweth us not, and Israel doth not acknowledge us. Thou, O Jehovah, art our Father, our Redeemer, from eternity is Thy name (Isaiah 63:16);
where also it is the Lord who is called "Jehovah our Father," for there is no other "Redeemer." In Malachi:--
Have we not all one Father? Hath not one God created us? (Malachi 2:10).
To "create" denotes to regenerate (n. 16, 88, 472). Besides that everywhere in the Word of the Old Testament, by "Jehovah" is meant the Lord, because all the rites of the church represented Him; and in the internal sense all things in the Word regard Him.