And he was to her as a son. That this signifies that from this it had the first truths, is evident from the representation of Pharaoh's daughter, who is here meant by "her," as being the affection of memory-knowledges (see n. 6750); and from the signification of "son," as being truth (n. 489, 491, 533, 2623, 3373); here the first truth, for "to be to her as a son" denotes to be in the first truths by means of memory-knowledges; for the first truths are born from memory-knowledges, and thus are as sons from a mother, which is the affection of memory-knowledges. (That memory-knowledge is a plane for truths which are of understanding and of faith, see above, n. 6750.) When he is being regenerated, a man advances in the things of faith almost as he advances in the truths not of faith when he is growing to maturity; in this growth, sensuous things are the first plane; then memory-knowledges; and upon these planes judgment afterward grows, with one person more, with another less. During man's regeneration, the generals of faith, or the rudiments of the doctrine of the church, are the first plane; then the particulars of doctrine and of faith; afterward successively things more interior. These planes are what are enlightened by the light of heaven; hence comes the intellectual, and the power of perceiving faith and the good of charity.
And she called his name Moses. That this signifies the quality of state then, is evident from the signification of a "name," and "calling a name as being the quality (n. 144, 145, 1754, 1896, 2009, 2724, 3006, 3421, 6674); here the quality of the state, because when anyone is named, the name itself then signifies the state (see n. 1946, 2643, 3422, 4298). The quality of state which is signified, is that of the law Divine in the beginning with the Lord, and that of truth Divine in the beginning with the man who is being regenerated. Two men especially represent the Lord as to the Word, namely, Moses and Elias; Moses as to the historic books, Elias as to the prophetic. There are besides, Elisha, and lastly John the Baptist, wherefore this is he who is meant by "Elias who was to come" (Matt. 17:10-13; Luke 1:17). But before it can be shown that Moses represents the law Divine, what this is must be told. The law Divine in a wide sense signifies the whole Word; in a sense less extended the historic Word; in a close sense, what was written through Moses; and in the closest sense, the ten commandments written on the tables of stone upon Mount Sinai. Moses represents the law in the less wide sense, also in the close, and likewise in the closest sense. [2] That "the law," in a wide sense, is the whole Word, both historic and prophetic, is evident in John: We have heard out of the law that the Christ [Messiah] abideth forever (John 12:34); that by "the law" here is meant also the prophetic Word, is plain, for this is written in Isa. 9:6, 7; Ps. 110:4; and in Dan. 7:13, 14. Again in John: That the word might be fulfilled that is written in their law, They hated Me without a cause (John 15:25); where the sense is the same, for this is written in Ps. 35:19. In Matthew: Verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall not pass away from the law, till all things be done (Matt. 5:18); where "law" in the wide sense denotes the whole Word. [3] That "the law" in a sense less wide is the historic Word, is evident in these passages: All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets (Matt. 7:12); here the Word is distinguished into the law and the prophets, and because the Word is distinguished into the historic and prophetic, it follows that by "the law" is meant the historic Word, and by "the prophets" the prophetic Word. On these two commandments hang the law and the prophets (Matt. 22:40). The law and the prophets were until John: from that time the kingdom of God is evangelized (Luke 16:16; Matt. 11:13). [4] That "the law" in a close sense is the Word that was written through Moses, is evident in these passages: When Moses had made an end of writing the words of this law upon a book, even until he had completed them, Moses commanded the Levites who bare the ark of Jehovah, saying, Take the book of this law, and put it by the side of the ark of the covenant of Jehovah your God (Deut. 31:24-26); "the book of the law" denotes the books of Moses. If thou wilt not watch to do all the words of this law that are written in this book, every disease and every plague which are not written in the book of this law, Jehovah will send secretly upon thee, even until thou be destroyed (Deut. 28:58, 61); where the meaning is the same. His good pleasure is in the law of Jehovah, and in His law doth he meditate day and night (Ps. 1:2); "the law of Jehovah" denotes the books of Moses, for the prophetic books were not yet written, nor the historic except those of Joshua and of Judges. Besides passages in which the "law of Moses" is mentioned, to be seen below. [5] That "the law" in the closest sense is the ten commandments written on tables of stone upon Mount Sinai, is known (see Josh. 8:32); but this law is also called "the testimony" (Exod. 25:16, 21). [6] That Moses represents the law in a less wide sense, or the historic Word, and also the law in a close sense, and likewise in the closest sense, is evident from those passages where instead of "the law" mention is made of "Moses;" and where the law is called "the law of Moses," as in Luke: Abraham said to him, They have Moses and the prophets, let them hear them. If they hear not Moses and the prophets, neither will they be persuaded though one rise from the dead (Luke 16:29, 31); here by "Moses and the prophets" the like is signified as by "the law and the prophets," namely, the historic and the prophetic Word; from which it is evident that "Moses" denotes the law, or the historic Word. Again: Jesus beginning from Moses and from all the prophets, interpreted in all the scriptures the things concerning Himself (Luke 24:27). All things must be fulfilled which are written in the law of Moses, and the prophets, and the psalms, concerning Me (Luke 24:44). Philip said, We have found Jesus of whom Moses in the law did write (John 1:45). Moses in the law commanded us (John 8:5). There hath flowed down over us the curse and the oath, which was written in the law of Moses the servant of God; for we have sinned against Him. As it is written in the law of Moses, all evil is come upon us (Dan. 9:11, 13). Joshua wrote upon the stone of the altar a copy of the law of Moses (Josh. 8:32). [7] It is said "the law of Moses" because by Moses is represented the Lord as to the law, that is, as to the Word; and in a sense less wide, as to the historic Word. Hence it is that to Moses is attributed what is of the Lord, as in these passages: Moses gave you the law; Moses gave you circumcision; if a man receive circumcision on the sabbath, that the law of Moses may not be broken (John 7:19, 22-23). Moses said, Honor thy father and thy mother (Mark 7:10). Jesus answering said to them, What did Moses command you? They said, Moses permitted to write a bill of divorcement and to put her away (Mark 10:3-4). And because on account of the representation there is attributed to Moses what is of the Lord, it is said both "the law of Moses," and "the law of the Lord," in Luke: When the days of her purification were fulfilled, according to the law of Moses, they brought Him into Jerusalem, to present Him to the Lord (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord), and to offer a sacrifice, according to that which is said in the law of the Lord, A pair of turtle doves, and two young pigeons (Luke 2:22-24, 39). [8] As Moses represented the law, he was allowed to enter in unto the Lord on Mount Sinai, and not only to receive the tables of the law there, but also to hear the statutes and judgments of the law, and to deliver them to the people; and it is also said that "from this, they should believe in Moses forever." Jehovah said unto Moses, Lo I come unto thee in the thickness of the cloud, that the people may hear when I shall speak with thee, and may also believe in thee forever (Exod. 19:9); it is said "in the thickness of the cloud" because by a "cloud" is meant the Word in the letter, and from this when Moses entered in unto the Lord on Mount Sinai, it is said that he "entered into the cloud" (Exod. 20:18; 24:2, 18; 34:2-5). (That a "cloud" denotes the literal sense of the Word, see the preface to Gen. 18; also n. 4060, 4391, 5922, 6343e.) [9] And as Moses represented the law or the Word, therefore also when he came down from Mount Sinai, The skin of his face shone when he spoke; and he put a veil upon his faces (Exod. 34:28 seq.); the "shining of the faces" signified the internal of the law, for this is in the light of heaven, and is therefore called "glory" (n. 5922); and the "veil" signified the external of the law. That he veiled his face when he spoke with the people was because with them the internal was covered; and was so obscured to that people that they could not endure any of the light from it. (That the "face" denotes the internal, see n. 1999, 2434, 3527, 3573, 4066, 4796-4805, 5102, 5695.) As by Moses was represented the Lord as to the historic Word, and by Elias the Lord as to the prophetic Word, therefore when the Lord was transfigured, Moses and Elias were seen talking with Him (Matt. 17:3); nor could any others talk with the Lord when His Divine appeared in the world than they who represented the Word, for talking with the Lord is done through the Word. (That Elias represented the Lord as to the Word, see n. 2762, 5247.) [10] And as both Moses and Elias together represented the whole Word, therefore where it is said of Elias that he should be "sent before the Lord," mention is made of both: Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and judgments. Behold I will send you Elijah the prophet, before the great and terrible day of Jehovah come (Mal. 4:4-5); these words involve that one would go before to announce the advent according to the Word.
And she said, Because I drew him out of the waters. That this signifies deliverance from falsities, is evident from the signification of "waters," here the waters of the river of Egypt, as being falsities (see n. 6693); and from the signification of "drawing out," as being deliverance. In these words is contained the quality of the state signified by the name "Moses;" which quality in the supreme sense involves that the Lord, in order that He might become the law Divine as to the Human, delivered it from every falsity which cleaved to His Human from the mother, and this until He became the Divine law, that is, the Divine truth itself, and afterward when glorified became the Divine good, which is the Esse of Divine truth, that is, is Jehovah.
Verses 11-14. And it came to pass in those days, and Moses grew, and he went out unto his brethren, and saw their burdens; and he saw an Egyptian man smiting a Hebrew man, one of his brethren. And he looked forth hither and thither, and saw that there was no man, and he smote the Egyptian, and hid him in the sand. And he went out the second day, and behold two Hebrew men quarreling; and he said to the wicked one, Wherefore smitest thou thy companion? And he said, Who set thee for a man, a prince, and a judge over us? Sayest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely the word is known. "And it came to pass in those days, and Moses grew," signifies when those states lasted, and there was increase in true memory-knowledges; "and he went out unto his brethren," signifies conjunction with the truths of the church; "and saw their burdens," signifies a noticing that they were infested by falsities; "and he saw an Egyptian man smiting a Hebrew man," signifies alienated memory-knowledge endeavoring to destroy the truth of the church; "one of his brethren," signifies with which he was conjoined; "and he looked forth hither and thither, and saw that there was no man," signifies foresight as to whether he was in safety; "and he smote the Egyptian," signifies that he destroyed the alienated memory-knowledge; "and hid him in the sand," signifies that he removed it to where falsities are; "and he went out the second day," signifies conjunction again with the church; "and behold two Hebrew men quarreling," signifies a noticing that within the church they were fighting among themselves; "and he said to the wicked one, Wherefore smitest thou thy companion?" signifies rebuke because one desired to destroy the faith of another; "and he said, Who set thee for a man a prince and a judge over us?" signifies perception that he was not yet so far advanced in the truths of the church as to settle differences within the church; "sayest thou to kill me," signifies wouldest thou destroy my faith; "as thou killedst the Egyptian," signifies as thou hast destroyed falsity; "and Moses feared, and said, Surely the word is known," signifies that he was among alienated memory-knowledges, and not yet in truths so as to be safe.
And it came to pass in those days, and Moses grew. That this signifies when those states lasted, and there was increase in true memory-knowledges, is evident from the signification of "days," as being states (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); hence by "it came to pass in those days," denotes when those states lasted; and from the signification of "to grow," as being increase (as above, n. 6749). That the increase was in true memory-knowledges is plain from what has been unfolded above (n. 6751).
And he went out unto his brethren. That this signifies conjunction with the truths of the church, is evident from the signification of "brethren," as being the truths of the church (of which in what follows) and from the signification of "going out unto them," as being to be conjoined with them. As regards "brethren," they sometimes signify the goods, and sometimes the truths of the church; when the celestial church is treated of, they signify goods, and when the spiritual church is treated of, they signify truths, because the celestial church is in good, but the spiritual church in truth. And in ancient times all who were of the church called themselves "brethren." They too who were of the spiritual church called themselves "brethren," from good (see n. 3803); but the men of the internal church did this with a difference according to the quality of the good, thus according to truths, for good has its quality from truths. Afterward, when the church turned aside from good, and hence also from truth, they then no longer called one another "brethren" from spiritual consanguinity and affinity, which are of charity and of faith, but only from natural consanguinity and affinity, and also from friendship. Moreover, they began to be indignant that one of meaner condition should call himself a "brother." The reason was that they made little or nothing of relationship from a spiritual origin, but very much, and indeed everything, of relationships from a natural and civil origin. (That the truths of the church are called "brethren," is evident from the fact that the sons of Jacob represented the truths of the church in the complex, see n. 5403, 5419, 5427, 5458, 5512.) [2] The reason why in ancient times they were called "brethren" from spiritual affinity, was that the new birth, or regeneration, made consanguinities and affinities in a higher degree than natural birth; and because the former derive their origin from one father, that is, from the Lord. Hence it is that men after death, who come into heaven, no longer acknowledge any brother, nor even a mother or father, except from good and truth, in accordance with which they find there new brotherhoods. From this then it is that they who were of the church called one another "brethren." [3] That the sons of Israel called all those "brethren" who were from Jacob, but others "companions," is plain from these passages: I will commingle Egypt with Egypt, that a man shall fight against his brother, and a man against his companion (Isa. 19:2). A man helpeth his companion, and he saith to his brother, Be courageous (Isa. 41:6). Beware ye a man of his companion, and confide ye not upon any brother; for every brother supplanting will supplant, and every companion will slander (Jer. 9:4). [4] That all who were from Jacob called themselves "brethren:"- Then shall they bring all your brethren out of all nations, an offering to Jehovah, upon horses, upon chariot, and upon litters (Isa. 66:20). Thou shalt surely set over them a king, whom Jehovah thy God shall choose; from the midst of thy brethren thou shalt set a king over them; thou mayest not put over them a man a foreigner, who is not their brother (Deut. 17:15). They also called the sons of Esau "brethren," because they were from Jacob, as in Moses: We passed over with our brethren the sons of Esau, who dwell in Seir (Deut. 2:8). [5] That in ancient times they who were of the church called themselves "brethren," was as before said because they acknowledged the Lord as the one only Father, and because from Him they had a new soul and new life. Therefore the Lord says: Be not ye called Rabbi, for one is your Master, even Christ, and all ye are brethren (Matt. 23:8). As spiritual brotherhood is from love, namely, that one may be another's, and they who are in good are "in the Lord, and the Lord in them" (John 14:20), therefore they are called "brethren" by the Lord: Jesus stretching forth His hand toward His disciples said, Behold My mother and My brethren! For whosoever shall do the will of My Father who is in the heavens, the same is My brother, and sister, and mother (Matt. 12:49-50). Insofar as ye have done it to one of the least of these My brethren, ye have done it to Me (Matt. 25:40); and He also calls the disciples "brethren" (Matt. 28:10; John 20:17). By "disciples" in the representative sense are meant all who are in the truths of faith and the good of charity.
And saw their burdens. That this signifies a noticing that they were infested by falsities, is evident from the signification of "seeing," as being to notice (of which above, n. 6732); and from the signification of "burdens," as being infestations by falsities; for the burdens which were laid upon the sons of Israel by Pharaoh are in the spiritual sense nothing else. "Pharaoh" denotes false memory-knowledge (n. 6651, 6679, 6683); and infestation by falsities are nothing else than burdens to those who are in truths. How the case is with infestations by falsities, which are burdens to those who are in truths, cannot be known by man during his life in the world; for he is not then so infested, because his mind then either cleaves to falsities or shakes them off, and this without infestation being felt. But in the other life, when those who are in truths are infested by falsities, they are then held by evil spirits as it were bound in them; but the interiors of the mind are held in truths by the Lord, by which truths the falsities are shaken off. The state of infestations by falsities, such as exists in the other life, is here meant in the internal sense, as are many other things; for the Word has been written not for man only, but also for spirits and angels.
And he saw an Egyptian man smiting a Hebrew man. That this signifies alienated memory-knowledge endeavoring to destroy the truth of the church, is evident from the signification of an "Egyptian" as being memory-knowledge alienated from truth (n. 6692); from the signification of "smiting," as being to destroy, here to attempt to destroy, because falsities cannot destroy truths; and from the signification of a "Hebrew man," as being the truth of the church, for by a "man" is signified truth (see n. 3134), and by a "Hebrew," the church (n. 6675, 6684).
One of his brethren. That this signifies with which he was conjoined, is evident from the signification of "brethren," as being the truths of the church (see n. 6756); and as he himself was in these, and it was the truths which are signified by his "brethren" with whom he was conjoined, therefore here, by reason of the connection of things in the internal sense, there is meant conjunction.
And he looked forth hither and thither, and saw that there was no man. That this signifies foresight as to whether he was in safety, can be seen without explication.
And he smote the Egyptian. That this signifies that he destroyed the alienated memory-knowledge, is evident from the signification of "smiting," as being to destroy (as above n. 6758); and from the signification of the "Egyptian," as being memory-knowledge alienated from truth (see n. 6692).
And hid him in the sand. That this signifies that he banished it to where falsities are, is evident from the signification of "hiding," as being to banish; and from the signification of "sand," as being true memory-knowledge, and in the opposite sense false memory-knowledge. That "sand" has this signification, is because "stone," from which is sand, signifies both (see n. 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426). Truth is also signified by "sand" in Moses: Zebulun and Issachar shall call the peoples into the mountain, and shall sacrifice sacrifices of righteousness; for they shall suck the affluence of the sea, and the hidden things of the secrets of the sand (Deut. 33:18-19); "to call the peoples into the mountain" denotes to cause truths to become goods, or faith charity; for "peoples" denote the truths of faith, and "mountain" the good of charity; "to sacrifice the sacrifices of righteousness" denotes worship from charity; "to suck the affluence of the sea" denotes to abound in true memory-knowledges; "the hidden things of the secrets of the sand" denote the arcana of true memory-knowledges. And as the "sand" signifies true memory-knowledge, it also signifies in the opposite sense false memory-knowledge; for most things in the Word have also an opposite sense, and what the opposite sense is, is known from the genuine sense. As regards this removal among falsities, which is signified by "he hid him in the sand," the case is this. When infernal spirits who are in falsities have been in the world of spirits, and have there attempted to destroy truths with those who are in temptation, they are afterward banished into the hells, whence they can no longer go out. This it has been given me to know by many experiences. Such is the signification of banishment among falsities.
And he went out the second day. That this signifies conjunction again with the church, is evident from what was said above (n. 6756), where similar words occur.
And behold two Hebrew men quarreling. That this signifies a noticing that within the church they were fighting among themselves, is evident from the signification of "behold," or "to see" as being to notice (n. 2150, 3764, 4567, 4723, 5400); from the signification of "Hebrew men," as being those who are of the church (see n. 6758); and from the signification of "quarreling," as being to fight.
And he said to the wicked one, Wherefore smitest thou thy companion? That this signifies rebuke because one desired to destroy the faith of another, is evident from the signification of "the wicked one," as being those who are not in the truth of faith, but are nevertheless within the church, for there are within the church those who are in the truth of faith, and there are those who are not in truth, as can be seen from various heresies, and those who are in heresy, or not in the truth of faith, are here meant by "the wicked one;" from the signification of "smiting," as being to destroy (see n. 6758); and from the signification of "companion," as being one who is in the truth of faith. For when by "the wicked one" is signified one who is not in the truth of faith, by "companion" is signified one who is in the truth of faith. He is called "companion," not "brother," although both were Hebrews, because they were foes. That rebuke is meant is evident. The case herein is this. When a man is being regenerated, he is let into combats against falsities, and is then kept by the Lord in truth, but in that truth which he had persuaded himself to be truth, and from this truth he fights against falsity. He can fight also from truth not genuine, provided the truth is such that in some way it can be conjoined with good; and it is conjoined with good by means of innocence, for innocence is the means of conjunction. Hence it is that men can be regenerated within the church from any doctrine, but those preeminently who are in genuine truths.
And he said, Who set thee for a man, a prince, and a judge over us? That this signifies perception that he was not as yet so far advanced in the truths of faith as to settle differences within the church, is evident from the signification of "he said," as being perception (of which often above); and from the signification of "a man a prince," as being one who is in primary truths, thus who has been preeminently enlightened in the doctrine of truth. Such a one was meant in the representative church by "a prince," and hence by the words "Who set thee for a man, a prince?" is signified that he was not yet so far advanced in the truths of the church (that a "prince" is one in primary truths, see n. 5044). And from the significance of a "judge," as being one who settles disputes or differences, here differences within the church, because between two Hebrew men, by whom are signified those who are of the church. [2] In the supreme sense the subject treated of has been the beginnings of the law Divine in the Lord's Human, and now the subject treated of is the progress of this law; but in the internal sense the subject treated of now is the progress of Divine truth with the man who is being regenerated. This progress is such that the man is for the first time enabled to discriminate between falsity and truth; for from the truth in which he is he can see falsity, because it is opposite; but he cannot at this first time settle differences between the truths of faith within the church; in order to be able to do this he must make further progress, for man is enlightened successively. This is very evident from youths and young men, who believe the doctrinal things of their church to be truth itself, and from these judge of falsities, but as yet are not able to settle differences between matters of faith within the church. This ability comes by degrees; and therefore a man to whom this is possible must be of a more advanced age, and must have the interiors of his understanding enlightened.
Sayest thou to kill me? That this signifies "wouldest thou destroy my faith?" is evident from the signification of "killing," as being to destroy (of which below); and from the signification of a "Hebrew man," here meant by "me," as being one who is of the church, thus also faith, for faith is of the church, and these two things are so united that he who destroys faith with anyone, destroys the church with him. This also is "killing" him, for he who takes away faith, takes away spiritual life, the life which remains being that which is called "death." Hence it is evident that by, "Sayest thou to kill me?" is signified "wouldest thou destroy my faith?" [2] That "to kill" denotes to take away spiritual life, is clear from many passages in the Word, as in Jeremiah: Drag them away as a sheep for the slaughter, and devote them for the day of killing. How long shall the land mourn and the herb of every field wither, for the wickedness of them that dwell therein? The beasts and the bird will be consumed (Jer. 12:3-4); "the day of killing" denotes the time of the vastation of the church, when there is no longer any faith, because no charity; "the land which shall mourn" denotes the church; "the herb of every field" denotes every true memory-knowledge of the church; "the beasts and the bird will be consumed" denotes that goods and truths will be so. (That the "land" is the church, see n. 566, 662, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4335, 4447, 5577; that "herb" is true memory-knowledge is evident from the passages in the Word where "herb" is mentioned; that "field" is that which is of the church, n. 2971, 3310, 3766; that "beasts" are affections of good, thus goods, n. 45, 46, 142, 143, 246, 714, 715, 719, 1823, 2179, 2180, 3218, 3519, 5198; and "birds" affections of truth, n. 5149.) Hence it can be seen what is the meaning of the above words, and also that there is a spiritual sense in every detail. Everyone can see that without an interior sense it could not be understood what is meant by "a day of killing," by "the earth mourning," by "every herb of the field withering for the wickedness of those who dwell therein," and by "the beasts and the bird being consumed." [3] In Zechariah: Thus said Jehovah my God, Feed the sheep of killing, which their possessors kill (Zech. 11:4-5); where "the sheep of killing" plainly denotes those whose faith the possessors destroy. In Ezekiel: Thou hast profaned Me with My people, for handfuls of barley, and for pieces of bread, to kill the souls which ought not to die, and to keep the souls alive which ought not to live (Ezek. 13:19); here also "to kill" plainly denotes to destroy spiritual life, that is, faith and charity. In Isaiah: What will ye do in the day of visitation and of vastation? Beneath the bound, and beneath the killed shall they fall (Isa. 10:3-4); where the "killed" denote those who are in hell, thus who are in evils and falsities. [4] Again: Thou art cast out of thy sepulchre like an abominable shoot, the raiment of the killed, of one pierced with the sword. Thou shalt not be united with them in the grave, because thou hast destroyed thy land, thou hast killed thy people (Isa. 14:19-20); "the killed" denote those who are deprived of spiritual life; "thou hast killed thy people" denotes that he has destroyed the truths and goods of faith. In John: The thief cometh not but for to steal, and to kill, and to destroy: I am come that they may have life (John 10:10); "to kill" denotes to destroy the life of faith, and therefore it is said, "I am come that they may have life." In Mark: The brother shall deliver the brother to death, and the father the children, and children shall rise up against their parents and shall kill them (Mark 13:12); speaking of the last times of the church, when there is no longer any charity, and therefore not any faith; "brother," "children," and "parents," in the internal sense, are the goods and truths of the church, and "to kill" is to destroy them. [5] As by "one killed" was signified one deprived of spiritual life, and by "field" the church, therefore it was a statute in the representative church, that If anyone touched on the surface of a field anyone pierced with a sword, or killed, he should be unclean seven days (Num. 19:16); that "one pierced with a sword" is truth extinguished by falsity, see above, n. 4503, for "sword" denotes falsity which extinguishes truth, n. 2799, 4499, 6353. In like manner this was a statute: If anyone was found killed in the land of inheritance, upon a field, and it should not be known who had killed him, the elders and judges were to measure between the cities round about, and having thus found the nearest city, they were to take a calf and were to head it by a running stream; besides other particulars (Deut. 21:1-10).
As thou killedst the Egyptian. That this signifies as thou hast destroyed falsity, is evident from the signification of "killing," as being to destroy (see n. 6767); and from the signification of "the Egyptian," as being memory-knowledge alienated from truth, thus falsity (n. 6692, 6758, 6761).
And Moses feared, and said, Surely the word is known. That this signifies that he was among alienated memory-knowledges, and not yet in truths so as to be safe, is evident from the signification of "fearing," as being not to be in safety, for then there is fear. That he is not in safety is because he is not in truths; for they who are in truths are in safety wherever they go, even in the midst of the hells. That they who are not yet in truths are not in safety is because things not true communicate with evil spirits. These things are signified by the words, "Moses feared, and said, Surely the word is known," that is, to the Egyptians among whom he was, as is also evident from what presently follows-that "Pharaoh heard this word and sought to kill Moses."
Verses 15-19. And Pharaoh heard this word, and he sought to kill Moses. And Moses fled from before Pharaoh, and dwelt in the land of Midian; and he dwelt by a well. And the priest of Midian had seven daughters, and they came, and drew, and filled the troughs, to give drink to their father's flock. And the shepherds came, and drove them away; and Moses arose, and helped them; and he gave drink to their flock. And they came unto Reuel their father, and he said, Wherefore hasted ye to come today? And they said, An Egyptian man delivered us out of the hand of the shepherds; and also drawing he drew for us, and gave drink to the flock. "And Pharaoh heard this word, and he sought to kill Moses," signifies that false memory-knowledge, noticing this, willed to destroy the truth which is of the law from the Divine; "and Moses fled from before Pharaoh," signifies that it was being separated from falsities; "and dwelt in the land of Midian," signifies life in the church with those who are in simple good; "and he dwelt by a well," signifies study there in the Word; "and the priest of Midian had seven daughters," signifies the holy things of that church; "and they came, and drew," signifies that they were instructed in truths from the Word; "and filled the troughs," signifies that from this they enriched the doctrine of charity; "to give drink to their father's flock," signifies that thereby they who were in good were instructed; "and the shepherds came, and drove them away," signifies that the teachers who were in evils set themselves in opposition; "and Moses arose and helped them," signifies aid from the truths which are of the law from the Divine; "and he gave drink to their flock," signifies that from this they who are in good were instructed; "and they came unto Reuel their father," signifies conjunction with the good itself of that church; "and he said, Wherefore hasted ye to come today?" signifies perception that now conjunction was sure; "and they said, An Egyptian man delivered us out of the hand of the shepherds," signifies because true memory-knowledge, which is of the church, prevailed over the power of the doctrine of falsity from evil; "and also drawing he drew for us," signifies that he instructed from the Word; "and gave drink to the flock," signifies those who were of the church there.
And Pharaoh heard this word, and he sought to kill Moses. That this signifies that false memory-knowledge, noticing this, willed to destroy the truth of the law from the Divine, is evident from the signification of "to hear," as being to notice (see n. 5017); from the representation of Pharaoh, as being memory-knowledge that is opposed to the truths of the church, thus falsity (see n. 6651, 6679, 6683); from the signification of "to kill," as being to destroy (n. 6767), thus "to seek to kill" is to will to destroy; and from the representation of Moses, as being the law Divine and truth Divine (n. 6752), thus truth which is of the law Divine. It is said "truth of the law Divine," not "the law Divine," because the subject treated of is still the progress of the law Divine in the Lord's Human. From all this it is evident that by "Pharaoh heard this word and sought to kill Moses" is signified that false memory-knowledge, noticing this, willed to destroy the truth which is of the law Divine.
And Moses fled from before Pharaoh. That this signifies that it was separated from falsities, is evident from the signification of "fleeing," as being to be separated; and from the representation of Moses, as being truth which is of the law from the Divine (of which just above, n. 6771). Here now begins the fifth state of the progression of the law Divine in the Lord's Human, and in the relative sense of the progression of truth Divine with the man who is being regenerated, which is a state of separation from falsities, and of adjunction with the truths of simple good. Afterward follows the sixth state, which is that of adjunction with good.
And he dwelt in the land of Midian. That this signifies life among those who are in simple good, is evident from the signification of "to dwell," as being life (see n. 1293, 3384, 3613, 4451, 6051); and from the signification of "Midian," as being those who are in the truths of simple good (n. 3242, 4756, 4788). It is said "the land," because the church is signified where these persons are. (That "land" is the church, see n. 6767.)
And he dwelt by a well. That this signifies study there in the Word, is evident from the signification of "to dwell," as being life (of which just above, n. 6773), here, the study of the life; and from the signification of a "well," as being the Word (n. 2702, 3424). The Word is sometimes called a "well," sometimes a "fountain;" when called a "well," the Word is signified as to the literal sense, and when a "fountain," the Word is signified as to the internal sense (see n. 3765). He is here said "to dwell by a well," because the Word is signified as to the literal sense; for this is the first sense with those who are being regenerated and are advancing to truth Divine, who are here treated of in the internal sense. They also who are in the truths of simple good, who are here meant by "Midian," care for no other sense than the literal.
And the priest of Midian had seven daughters. That this signifies the holy things of that church, is evident from the signification of the "daughters of a priest, "as being the things of the church (that "daughter" is the church, see n. 2362, 3963, 6729; and that "priest" is the good of love, n. 1728, 3670, 6148; thus by the "daughters of a priest," is signified the church as to good); from the signification of "Midian," as being those who are in the truths of simple good (of which just above, n. 6773); and from the signification of "seven," as being what is holy (n. 395, 433, 716, 881, 5265, 5268). Thus by "the priest of Midian had seven daughters" are signified the holy things of the church with those who are in the truths of simple good. Those are said to be in simple good who are in the externals of the church, and in simplicity believe the Word as to its literal sense, each according to his apprehension, and who also live according to what they believe, thus in good such as are their truths. The internal of the church flows in with them through good, but as they are not in interior truths, the good that flows in becomes general, thus obscure; for spiritual light cannot there flow into the singulars, and thus clearly enlighten things. They who are of this character in the other life have heaven bestowed on them according to the quality of the good from the truths. Such are they who are here meant by "Midian;" but in the proper sense they are people out of the church, who live in good according to their religiosity.
And they came, and drew. That this signifies that they were being instructed in truths from the Word, is evident from the signification of "drawing," as being to be instructed in the truths of faith, and to be enlightened (see n. 3058, 3071). That this was from the Word, is signified by the "well" from which they drew (that a "well" is the Word, see above, n. 6774).
And they filled the troughs. That this signifies that from this they enriched the doctrine of charity, is evident from the signification of "filling from a well," as being to enrich from this, or from the Word; and from the signification of a "trough," as being the doctrine of charity. That a "trough" or "basin" is the doctrine of charity, is because it is a trough of wood into which water is drawn from a well to give drink to flocks; for what is of "wood" in the internal sense signifies the good of charity (n. 3720); "to draw" signifies to be instructed (n. 3058, 3071); the "water" which is drawn, signifies the truth of faith (n. 2702, 3058, 4976, 5668); the "well" from which it is drawn signifies the Word (n. 2702, 3424, 6774); and "to give drink to the flocks" signifies to instruct in good from the Word (n. 3772). From all this it is evident that a "trough" is the doctrine of charity.
To give drink to their father's flock. That this signifies that thereby they who were in good were instructed, is evident from the signification of "to give to drink," as being to instruct (n. 3772); from the signification of "flock," as being those who learn and are led to the good of charity (n. 343, 3772, 5913, 6048); and from the representation of Reuel, who is here the "father," and who was a "priest," as being the good of that church where are they who are in the truth of simple good (of which above, n. 6773, 6775).
And the shepherds came, and drove them away. That this signifies that the teachers who were in evils set themselves in opposition, is evident from the signification of "shepherds," as being those who teach and lead to the good of charity (see n. 343, 3795, 6044), here those who teach, but as they are in evils do not lead to the good of charity (of which hereafter); from the signification of "driving away," as being to set themselves against; and from the signification of "daughters," who are those whom they drove away, as being the things of the church (of which above, n. 6775). By "shepherds" are here indeed signified those who teach, but who do not lead to the good of charity, because they are in evils. For those who are in evils never acknowledge that charity and its works contribute to salvation, because they cannot acknowledge what is contrary to their life, as this would be contrary to themselves. And because they are in evils, they do not even know what charity is, nor therefore what the works of charity are. They teach faith; by this they justify; and by it they promise heaven. These are they who set themselves against the doctrine of charity which is from the Word, consequently against those who are in the truth of simple good, who are signified by the "daughters of the priest of Midian," whom the shepherds drove away from the well, after they had drawn and filled the troughs to give drink to the flock.
And Moses stood up and helped them. That this signifies aid from the truths which are of the law from the Divine, is evident from the representation of Moses, as being truth which is of the law from the Divine (of which above n. 6771); and from the signification of "helping," as being to bring aid.
And he gave drink to their flock. That this signifies that from this they who were in good were instructed, is evident from the signification of "to give to drink," as being to instruct (see n. 3069, 3092, 3772); and from the signification of a "flock," as being those who learn and are led to the good of charity (n. 343, 3772, 5913, 6048); thus those who are in good.
And they came to Reuel their father. That this signifies conjunction with the good itself of that church, is evident from the signification of "coming to" anyone as being to be conjoined; and from the representation of Reuel, as being good, because he was a priest. (That a "priest" is the good of love, see n. 1728, 3670, 6148.) The conjunction which is here signified, is that of the truths of the church with its good.
And he said, Wherefore hasted ye to come today? That this signifies perception that now conjunction was sure, is evident from the signification of "saying," in the historicals of the Word, as being perception (of which often above); and from the signification of "hasting to come," as being sure conjunction. (That "to hasten" denotes what is sure, see n. 5284; and that "to come" is conjunction, n. 6782.) Here sure conjunction is not meant by the daughters hasting to come to their father, but by the truth which is of the law from the Divine, which is represented by Moses: this is what was perceived.
And they said, An Egyptian man delivered us out of the hand of the shepherds. That this signifies because true memory-knowledge, which was adjoined to the church, prevailed over the power of the doctrine of falsity from evil, is evident from the signification of "an Egyptian man," as being true memory-knowledge; for by a "man" is signified truth (n. 3134), and by an "Egyptian" memory-knowledge (n. 1164, 1165, 1186, 1462, 4749, 4964, 4966, 4967, 5700, 6004, 6692). That Moses is here called "an Egyptian man," is because by Moses is here represented truth such as they have who are in truth of simple good, which is signified by the "daughters of the priest of Midian." They are in such truth because they are men of the external church (n. 6775); therefore also it is said, "true memory-knowledge which was adjoined to the church." And from the signification of "delivering from the hand of the shepherds," as being that true memory-knowledge prevailed over the power of falsity from evil; for "to deliver" is to prevail, because he who delivers out of the hand of others, prevails over them. (The "hand" is power, n. 878, 3387, 4931-4937, 5327, 5328, 5544; and "shepherds" are teachers, here teachers of falsity from evil, n. 6779; and because they are teachers, they are also such doctrine.) [2] That true memory-knowledge prevails over the power of the doctrine of falsity from evil, is because the Divine is in all truth from good, whereas in falsity from evil there is the contrary, and what is contrary to the Divine does not prevail at all. Therefore in the other life a thousand who are in falsity from evil prevail not at all against one who is in truth from good; but at the presence of this one the thousand flee, and if they do not flee they are tortured and tormented. It is said falsity from evil, because this is truly falsity, whereas falsity not from evil, but from ignorance of the truth, is not so. Evil is that which is opposite to heaven, but not falsity from ignorance; nay, if in the ignorance there is anything of innocence, then this falsity is accepted by the Lord as truth; for they who are in such falsity receive truth.
And also drawing he drew for us. That this signifies that he instructed from the Word, is evident from the signification of "drawing," as being to instruct in the truths of faith, and to be enlightened (see n. 3058, 3071). That it was from the Word, is signified by the "well" from which they drew (that a "well" is the Word, see n. 6774).
And gave drink to the flock. That this signifies those who are of the church there, is evident from the signification of "flock," as being those who are in good, and who suffer themselves to be instructed (see n. 343, 3772, 5913, 6048); here those who are of the church there, who, as was shown above, are they who are in the truth of simple good, and are signified by "Midian." "Flock" signifies both good, and the church, that is, those who are in good and are of the church, because the two are so conjoined that one cannot be separated from the other; for he who is in the good of faith is a church, and he who is a church is in the good of faith.
Verses 20-22. And he said unto his daughters, And where is he? Why is this that ye have left the man? Call him, that he may eat bread. And Moses was willing to dwell with the man; and he gave Moses Zipporah his daughter. And she bare a son, and he called his name Gershom; for he said, I have been a sojourner in a strange land. "And he said unto his daughters," signifies thought concerning the holy things of the church; "and where is he? Why is this that ye have left the man?" signifies how without that truth could they be conjoined with the good of the church; "call him," signifies that it must be conjoined; "that he may eat bread," signifies confirmation in good; "and Moses was willing to dwell with the man," signifies that they were in agreement; "and he gave Moses Zipporah his daughter," signifies that he adjoined to it the good of his church; "and she bare a son," signifies truths thence; "and he called his name Gershom," signifies their quality; "for he said, I have been a sojourner in a strange land," signifies that he was instructed in truths in a church not his own.
And he said unto his daughters. That this signifies thought concerning the holy things of the church, is evident from the signification of "saying," as being thought (see n. 3395); and from the signification of "daughters," as being the holy things of the church (n. 6775). The holy things which are here signified by "daughters" are truths. In the Word these are called "holy," by reason that the truths which with man become truths of faith, are from good; and because that which proceeds from the Lord's Divine Human is Divine truth from Divine good. Hence it is that the "Holy Spirit" is the holy which proceeds from the Lord; for the Spirit itself does not proceed, but the holy which the Spirit speaks, as everyone can understand who considers the matter. That the Holy Spirit, which is also called the "Paraclete," is the Divine truth proceeding from the Lord's Divine Human, and that the holy is predicated of the Divine truth, is evident from the Lord's words in John: I will ask the Father that He shall give you another Paraclete, that He may abide with you forever; even the Spirit of truth, whom the world cannot receive, because it seeth Him not, neither knoweth Him. The Paraclete, the Holy Spirit, whom the Father will send in My name, He shall teach you all things, and shall remind you of all things which I have said unto you (John 14:16-17, 26). When the Paraclete is come, whom I will send unto you from the Father, even the Spirit of truth, who goeth out from the Father, He shall testify of Me (John 15:26). When He, the Spirit of truth, is come, He shall lead you into all truth; He shall not speak from Himself, but what things soever He shall hear, He shall speak. He shall glorify Me; for He shall take of Mine, and shall declare it unto you. All things whatsoever the Father hath are Mine; therefore said I, that He shall take of Mine, and shall declare it unto you (John 16:13-15). If these passages are collated with many others, it can be understood that the Holy Spirit is the holy which proceeds from the Lord's Divine Human; for the Lord says, "Whom the Father shall send in My name;" also, "Whom I will send unto you from the Father;" and further, "He shall take of Mine and declare it unto you; all things that the Father hath are Mine, therefore said I, that He shall take of Mine, and shall declare it unto you." It is also evident that the holy is predicated of truth, for the Paraclete is called the "Spirit of truth."
And where is he? Why is this that ye have left the man? That this signifies how without that truth could they be conjoined with the good of the church, is evident from the signification of an "Egyptian," who is here "the man whom they had left," as being true memory-knowledge (see n. 6784); and from the signification of "why is this that ye have left the man?" as being how without that truth could they be conjoined with good, for "to leave the man" here denotes not to be able to be conjoined. [2] How the case herein is, shall be told. True memory-knowledge, which is here represented by Moses, is the truth of the external church; this truth arises from the truth which is of the law from the Divine, which truth also is "Moses" (n. 6771, 6780), and the truth which is of the law from the Divine is the truth of the internal church. Unless external truth is from internal truth, it cannot be conjoined with good. Take the Word as an illustration. Unless the internal of the Word flows in with those who read the Word and abide in the literal sense, no conjunction is effected of truth from the Word with good; and the internal of the Word flows in and is conjoined with good when the man esteems the Word holy; and he esteems it holy when he is in good. [3] Take as another illustration the Holy Supper. Scarcely any know that the "bread" therein signifies the Lord's love toward the universal human race, and the reciprocity of man; and that the "wine" signifies charity. Nevertheless, with those who receive the bread and wine holily, conjunction is effected with heaven and with the Lord through these; and the goods of love and charity flow in through the angels, who then do not think of bread and wine, but of love and charity (n. 3464, 3735, 5915). Hence it is evident that external truth is conjoined with internal truth when the man is in good, without his knowing it.
Call him. That this signifies that it should be conjoined, is evident from the signification of "calling," as being to be conjoined (see n. 6047).
That he may eat bread. That this signifies confirmation in good, is evident from the signification of "bread," as being the good of love (see n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735). That "to eat bread" denotes confirmation in good, is because by "eating" is here meant an eating together, which in the Word is called a "feast." Eating together or feasts took place among the ancients within the church for the sake of conjunction, and of confirmation in good (see n. 3596, 3832, 5161).
And Moses was willing to dwell with the man. That this signifies that they were in agreement, is evident from the representation of Moses, as here being true memory-knowledge (of which above, n. 6784); from the signification of "dwelling," as being to live (n. 1293, 3384, 3613), and of "dwelling with" anyone as being to live together (n. 4451), consequently to be in agreement; and from the signification of a "man," as being the truth of the good of that church. (That a "man" is truth, see n. 3134.)
And he gave Moses Zipporah his daughter. That this signifies that he adjoined to it the good of his church, is evident from the signification of "giving," namely, to wife, as being to adjoin; from the signification of "daughter," as being good (see n. 489-491), and also the church (n. 2362, 3963, 6729), "Zipporah" signifying the quality of the good of that church; and from the representation of Moses, as being true memory-knowledge (n. 6784).
And she bare a son. That this signifies truths thence derived, is evident from the signification of "bearing," as being said of the things of the church, which are faith and charity, these births springing from the heavenly marriage, which is that of good and truth, which marriage is represented by marriages on earth; and from the signification of a "son," as being truth (see n. 489, 491, 533, 2623, 3373).
And he called his name Gershom. That this signifies the quality thereof, namely, of truths, is evident from the signification of a "name," and of "calling by name," as being the quality (see n. 144, 145, 1754, 2009, 2724, 3006, 3421, 6674). The name "Gershom" involves the quality of these truths, namely, that they are those in which he was instructed in a church not his own, as now follows.
For he said, I have been a sojourner in a strange land. That this signifies that he was instructed in truths in a church not his own, is evident from the signification of "to be a sojourner," as being one who is instructed in the things of the church; and from the signification of "land," as being the church (see n. 662, 1067, 1262, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577); hence "a strange land" is a church not one's own.
Verses 23-25. And it came to pass in these many days that the king of Egypt died, and the sons of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob. And God saw the sons of Israel, and God took knowledge. "And it came to pass in these many days," signifies after many changes of state; "that the king of Egypt died," signifies the end of the former falsity; "and the sons of Israel sighed by reason of the bondage," signified sorrow on account of the attempt to subjugate the truth of the church; "and they cried," signifies entreaty; "and their cry came up unto God by reason of the bondage," signifies that they were heard; "and God heard their groaning," signifies aid; "and God remembered His covenant with Abraham, with Isaac, and with Jacob," signifies by reason of conjunction with the church through the Lord's Divine Human; "and God saw the sons of Israel," signifies that He endowed the church with faith; "and God took knowledge," signifies that He endowed with charity.
And it came to pass in these many days. That this signifies after many changes of state, is evident from the signification of "days," as being states (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); thus "came to pass in many days" denotes after many states, that is, after many changes of state.
That the king of Egypt died. That this signifies the end of the former falsity, is evident from the signification of "dying," as being to cease to be (see n. 494, 6587, 6593), thus the end; and from the representation of Pharaoh, or the king of Egypt, as being false memory-knowledge (see n. 6651, 6679, 6683, 6692).
And the sons of Israel sighed by reason of the bondage. That this signifies sorrow by reason of the attempt to subjugate the truth of the church, is evident from the signification of "sighing," as being sorrow; from the representation of the sons of Israel, as being the truths of the church (see n. 5414, 5879, 5951); and from the signification of "bondage," as being an attempt to subjugate (n. 6666, 6670, 6671).