Ce invata in realitate Biblia ?

adi_m, on Mar 5 2009, 19:37, said:

nu se declara? ... il declari tu facand acele comparatii prin extensie ...
dar te rog explicami cum se numeste o carte in care evenimentele descrise (care al dracului mai are si raportari  cronologice pe parcursul sau) se pretind de x si y a fi conforme cu intamplari reale

AC 6737. And she had compassion on him.  That this signifies admonition from the Divine, is evident from the signification of �having compassion,� as being an influx of charity from the Lord; for when anyone from charity sees another in misery (as here Pharaoh�s daughter saw the child in the ark of rush and weeping), compassion arises; and as this is from the Lord, it is an admonition.  Moreover when they who are in perception feel compassion, they know that they are admonished by the Lord to give aid.

AC 6738. And she said, This is one of the Hebrews� children. That this signifies that it was of the church itself, is evident from the signification of �the Hebrews,� as being the things of the church (n. 6675, 6684); thus the �children of the Hebrews� denote those who are of the church itself. That the �Hebrews� signify the things of the church, is because when the Ancient Church ceased, the Hebrew Church, which was the second Ancient Church, began. This church retained many of the representatives and significatives of the Ancient Church, and also acknowledged Jehovah; hence it is that by the �Hebrews� is signified the church. Concerning the Hebrew Church, (n. 1238, 1241, 1343, 4516, 4517, 4874, 5136).

AC 6739. And his sister said to Pharaoh�s daughter. That this signifies the truth of the church near the religiosity there, is evident from the signification of �sister,� as being the truth of the church (n. 6727); and from the signification of �Pharaoh�s daughter,� as being the religiosity there (n. 6729). Near is signified by her being at hand when Pharaoh�s daughter opened the ark.

AC 6740. Shall I go and call thee a woman a nurse from the Hebrew women? That this signifies perception that there was to be insinuated therein good from the church itself, is evident from the signification of �a woman, a nurse,� as being the insinuation of good (n. 4563), for by the milk which the nurse gently introduces is signified the good of truth, or what is the same, the celestial spiritual (n. 2184); and from the signification of �the Hebrew women,� as being the things of the church (n. 6675, 6684). Its being a perception that good thence derived was to be insinuated, is signified by her saying, �Shall I go and call?� because in the internal sense the truth of good which has perception is meant; but in the sense of the letter is meant a girl who had no perception. That a �nurse� denotes the insinuation of good, is plain also in Isaiah:

They shall bring thy sons in their bosom, and thy daughters shall be carried upon the shoulder.  And kings shall be thy nursing fathers, and their queens thy nursing mothers (Isa. 49:22, 23);

�kings shall be thy nursing fathers� denotes the insinuation of truth, which is of intelligence; �queens, nursing mothers,� denotes the insinuation of good, which is of wisdom.

Lift up thine eyes round about, and see: all are gathered together, they come to thee; thy sons come from far, and thy daughters are carried by nurses at the side (Isa. 60:4);

�sons who come from far� denote truths with the Gentiles, which being far off from the truth of the church, are said to �come from far;� �daughters that are carried by nurses at the side� denote the goods which are continually being insinuated; for �daughters� are goods, and �nurses� they who insinuate.

AC 6741. And Pharaoh�s daughter said to her, Go.  That this signifies consent from that religiosity, is evident from the representation of Pharaoh�s daughter, as being a religiosity (n. 6729); that consent is meant is plain without explication.

AC 6742. And the girl went, and called the mother of the child. That this signifies the truth of good of the church, that it adjoined the things of the church, is evident from the signification of �girl,� as being the truth of good of the church; from the signification of �calling,� as being to adjoin, for the girl called in order to adjoin; and from the signification of �mother,� as being the church (n. 289, 2691, 2717, 5581); thus also the things of the church.  Mention is made in the Word of a �virgin,� and also of a �girl,� but the latter in the original rarely by the name used here.  A �virgin� signifies the good of the celestial church, but a �girl,� the truth of good, which is of the spiritual church; as in David:--

They have seen Thy goings, O God, the goings of my God, of my King, in the sanctuary.  The singers went before, the players after, in the midst of the girls playing on timbrels (Ps. 68:24, 25).

The words in these verses are all said of the truths of good, which are of the spiritual church. The term �God� is used where truth is treated of, (n. 2769, 2807, 2822, 4402); also �king� denotes truth, (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148); �singers� are predicated of the truths which are of the spiritual church, (n. 418-420); and �they who play on timbrels,� of spiritual good, (n. 4138). Hence it can be known that �girls� denote the truths of good, which are of the spiritual church.

AC 6743. And Pharaoh�s daughter said to her. That this signifies consent from the religiosity there, is evident; for she gave the child to the mother to suckle him. Consent from that religiosity is here signified, as above (n. 6741), where like words occur.

AC 6744. Take this child to thee. That this signifies that it should adjoin it to itself, is evident from the signification of �taking to,� as being to adjoin; from the signification of �mother,� who is here meant by �to thee,� as being the church (n. 6742); and from the representation of Moses, who is here the �child,� as being the law Divine in its origin; in the supreme sense in the Lord, when He made His Human to be the law Divine; and in the relative sense in the man who is being regenerated, when he is being initiated into truth Divine (n. 6716).

AC 6745. And suckle him for me.  That this signifies that it should insinuate into it good suited to the religiosity, is evident from the signification of �suckling,� as being to insinuate good and from the representation of Pharaoh�s daughter, as being a religiosity (n. 6729); and as she said, �Suckle him for me,� it signifies that it should insinuate good suited to the religiosity.

[2] That �to suckle� denotes to insinuate good is plain from the signification of a �nurse,� or of one that gives suck, as being the insinuation of good (n. 6740); and also from the passages there quoted from the Word, and likewise from the following:--

They shall call the peoples into the mountains; there shall they sacrifice sacrifices of righteousness; for they shall suck the affluence of the sea; and the hidden things of the secrets of the sand (Deut. 33:19);

a prophetic utterance of Moses about Zebulun and Issachar; �to call the peoples into the mountain, there to sacrifice sacrifices of righteousness� signifies worship from love; �to suck the affluence of the sea� signifies that they will then learn true memory-knowledge in abundance, or that it will be insinuated.

[3] �To suck,� in this passage, is the same expression as �to suckle,� as also in the following passages:

I will set thee for a magnificence of eternity, a joy of generation and generation; and thou shalt suck the milk of the nations, yea, thou shalt suck the breasts of kings (Isa. 60:15, 16);

speaking of �Zion and Jerusalem,� which denote the celestial church, �Zion� its internal, and �Jerusalem� its external; �to suck the milk of nations� denotes the insinuation of celestial good; �to suck the breasts of kings� denotes the insinuation of celestial truth.  Everyone can see that in these words there lies hid a sense which does not appear in the letter, and that what lies hid in that sense is holy, because the Word is Divine; otherwise what could it mean to suck the milk of the nations, and to suck the breasts of kings?  The sense which lies hid and which is holy, is not at all manifest unless it is known what is signified by �sucking,� what by �milk,� by �nations,� by �breast,� and by �kings.� �Milk� denotes the spiritual of the celestial, or the truth of good, (n. 2184); also �nations� denote goods in worship, (n. 1259, 1260, 1416, 1849, 6005); �breasts� denote the affections of good and truth, (n. 6432); �kings� denote truths, (n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148); and �to suck� denotes the insinuation of good.

[4] From all this it can now be known what is the meaning of the above words when applied to the celestial church, which is �Zion and Jerusalem.� When �Zion and Jerusalem� are mentioned together, the celestial church is signified by them, by �Zion� its internal, and by �Jerusalem� its external, as before said; but when �Jerusalem� is mentioned without �Zion,� then for the most part the spiritual church is signified.

[5] In the same:--

Ye shall suck and be sated with the breast of the consolations of Jerusalem; ye shall press out and be dedicated with the splendor of her glory. Behold I will expand peace over her like a river, and the glory of the nations like an overflowing stream; that ye may suck, be taken up to the side, and be dandled upon the knees (Isa. 66:11, 12);

here also �to suck� denotes the insinuation of good.

[6] In Jeremiah:--

Even the whales offer the teat, they give suck to their young; the daughter of my people is cruel, the tongue of the sucking child hath cleaved to the roof of his mouth with thirst (Lam. 4:3, 4);

�the daughter of my people� denotes the spiritual church, here this church vastated; that she is said not to suckle her young, when yet the whales suckle theirs, denotes that there is then no insinuation of truth; that �the tongue of the sucking child hath cleaved to the roof of his mouth with thirst� denotes such a lack of truth that all innocence perishes.  The �sucking child� denotes innocence, and �thirst� the lack of truth.

AC 6746. And I will give thee thy wages. That this signifies recompense, is evident without explication.

AC 6747. And the woman took the child, and suckled him. That this signifies that good was insinuated into it by the church, is evident from the signification of �woman,� as being the church (n. 252, 253); and from the signification of �to suckle,� as being the insinuation of good, (n. 6745).  It is the second state which is here described; the first state was a state of immission among evils and falsities (n. 6724), and this second one is a state of insinuation of the good of the church.

AC 6748. Verse 10.  And the child grew, and she brought him to Pharaoh�s daughter, and he was to her as a son.  And she called his name Moses, and said, Because I drew him out of the waters. �And the child grew,� signifies that there was increase from good; �and she brought him to Pharaoh�s daughter,� signifies the affection of memory-knowledges; �and he was to her as a son,� signifies that from this it had the first truths; �and she called his name Moses,� signifies the quality of the state then; �and said, Because I drew him out of the waters,� signifies deliverance from falsities.

AC 6749. And the child grew.  That this signifies that there was increase from good, is evident from the signification of �growing,� as being increase; that it is from good is because he grew by suckling, and suckling by a Hebrew woman denotes the insinuation of the good of the church (n. 6745).

AC 6750. And she brought him to Pharaoh�s daughter.  That this signifies the affection of memory-knowledges, is evident from the representation of Pharaoh�s daughter, as being a religiosity (n. 6729); but here the affection of memory-knowledges. For it is the third state which is described in this verse, and in this case by �daughter� is signified affection (n. 2362, 3963), and by �Pharaoh,� memory-knowledge in general (n. 6015), thus by Pharaoh�s daughter,� the affection of memory-knowledges.  This is evident also from the series of things in the internal sense; for as Moses represents the Lord as to the law Divine, he could not be brought to Pharaoh�s daughter and be to her as a son, if by her was signified a religiosity, as before; and moreover memory-knowledges are what they who are being regenerated must first learn, because they are a plane for the things of the understanding, and the understanding is the recipient of the truth of faith (n. 6125), and the truth of faith is the recipient of the good of charity.  Hence it can be seen that memory-knowledge is the first plane when man is being regenerated.

[2] That memory-knowledge was also the first plane with the Lord when He made His Human Divine truth, or the Divine law, is signified by the Lord, when an infant, being brought into Egypt (Matt. 2:13, 14), as follows in the prophetic utterance in Hosea: �Out of Egypt have I called My Son� (Hosea 11:1; Matt. 2:15).  That by �Egypt� are signified memory-knowledges, has been often shown; but by memory-knowledges are not meant those of philosophy, but those of the church (n. 4749, 4964-4966, 6004). These are the memory-knowledges which also, in the genuine sense, are signified by �Egypt.� The first plane is formed by means of these, (n. 5901).

AC 6751. 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 (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. Memory-knowledge is a plane for truths which are of understanding and of faith, (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.

AC 6752. 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 (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; 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 (Matthew 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. 28:24-26);

�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 (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). A �cloud� denotes the literal sense of the Word, (n. 2135a, 4060, 4391, 5922, 6343).

[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 spake; and he put a veil upon his faces (Exod. 34:28);

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 spake with the people was because with then� the internal was covered; and was so obscured to that people that they could not endure any of the light from it. The �face� denotes the internal, (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. Elias represented the Lord as to the Word, (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.

AC 6753. 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 (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.

AC 6754. 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.

AC 6755. 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 (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 (n. 6749).  That the increase was in true memory-knowledges is plain from what has been unfolded above (n. 6751).

AC 6756. 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 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 (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. 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, (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).

In so far 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.

AC 6757. 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 (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.

AC 6758. 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 (n. 3134), and by a �Hebrew,� the church (n. 6675, 6684).

AC 6759. 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 (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.

AC 6760. 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.

AC 6761. 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 (n. 6758); and from the signification of the �Egyptian,� as being memory-knowledge alienated from truth (n. 6692).

AC 6762. 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 (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.

AC 6763. 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.

AC 6764. 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 (n. 6758); and from the signification of �quarreling,� as being to fight.

AC 6765. 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 (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 pre-eminently who are in genuine truths.

AC 6766. 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; 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. A �prince� is one in primary truths, (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.

AC 6767. Sayest thou to kill me? That this signifies, wouldest thou destroy my faith? is evident from the signification of �killing,� as being to destroy; 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 gave, 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, (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 behead it by a running stream; besides other particulars (Deut. 21:1-10)

AC 6768. As thou killedst the Egyptian.  That this signifies as thou hast destroyed falsity, is evident from the signification of �killing,� as being to destroy (n. 6767); and from the signification of �the Egyptian,� as being memory-knowledge alienated from truth, thus falsity (n. 6692, 6758, 6761).

AC 6769. 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.�

AC 6770. 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.

AC 6771. 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 (n. 5017); from the representation of Pharaoh, as being memory-knowledge that is opposed to the truths of the church, thus falsity (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.

AC 6772. 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 (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.

AC 6773. 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 (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, there these persons are. �Land� is the church, (n. 6767).

AC 6774. 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 (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 (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.

AC 6775. 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. �Daughter� is the church, (n. 2362, 3963, 6729); and �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 (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.

AC 6776. 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 (n. 3058, 3071). That this was from the Word, is signified by the �well� from which they drew. A �well� is the Word, (n. 6774).

AC 6777. 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.

AC 6778. 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 (n. 6773, 6775).

AC 6779. 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 (n. 343, 3795, 6044), here those who teach, but as they are in evils do not lead to the good of charity; 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 (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.

AC 6780. 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 (n. 6771); and from the signification of �helping,� as being to, bring aid.

AC 6781. 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 (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.

AC 6782. 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. A �priest� is the good of love, (n. 1728, 3670, 6148). The conjunction which is here signified, is that of the truths of the church with its good.

AC 6783. 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; and from the signification of �hasting to come,� as being sure conjunction. �To hasten� denotes what is sure, (n. 5284); and �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.

AC 6784. 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.

AC 6785. 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 (n. 3058, 3071).  That it was from the Word, is signified by the �well� from which they drew. A �well� is the Word, (n. 6774).

AC 6786. 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 (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.

AC 6787. 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.

AC 6788. 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 (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 he 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 1, 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.�

AC 6789. And where is he? why is this that ye have left the man?  That this signifies how without that truth could they he 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 (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 thing 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.

AC 6790. Call him.  That this signifies that it should be conjoined, is evident from the signification of �calling,� as being to be conjoined (n. 6047).

AC 6791. That he may eat bread.  That this signifies confirmation in good, is evident from the signification of �bread,� as being the good of love (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 (n. 3596, 3832, 5161).

AC 6792. 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 (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. A �man� is truth, (n. 3134).

AC 6793. 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 (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).

AC 6794. 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 (n. 489, 491, 533, 2623, 3373).

AC 6795. 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 (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.

AC 6796. 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 (n. 662, 1067, 1262, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577); hence �a strange land� is a church not one�s own.

AC 6797. 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.

AC 6798. 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 (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.

AC 6799. 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 (n. 494, 6587, 6593), thus the end; and from the representation of Pharaoh, or the king of Egypt, as being false memory-knowledge (n. 6651, 6679, 6683, 6692).

AC 6800. 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 (n. 5414, 5879, 5951) and from the signification of �bondage,� as being an attempt to subjugate (n. 6666, 6670, 6671)

AC 6801. And they cried.  That this signifies entreaty, is evident without explication.

AC 6802. And their cry came up unto God by reason of their bondage.  That this signifies that they were heard, is also evident without explication, for the statement follows that �God heard their groaning, and remembered His covenant with Abraham, with Isaac, and with Jacob.�

AC 6803. And God heard their groaning.  That this signifies aid, is evident from the signification of �to hear,� as being to obey (n. 2542, 3869, 4652-4660, 5017), but when said of the Lord it denotes to provide and bring aid, for the Lord hears him to whom He brings aid; and from the signification of �groaning,� as being sorrow by reason of the attempt to subjugate by falsities.

AC 6804. And God remembered His covenant with Abraham, with Isaac, and with Jacob.  That this signifies by reason of conjunction with the church through the Lord�s Divine Human, is evident from the signification of �covenant,� as being conjunction; and from the representation of Abraham, Isaac, and Jacob, with whom a covenant was made, as being the Lord�s Divine Human. That Abraham represents the Lord as to the Divine Itself, Isaac as to the Divine rational, and Jacob as to the Divine natural, see (n. 1893, 2011, 2066, 2072, 2083, 2630, 3194, 3210, 3245, 3251, 3305, 3439, 3576, 3599, 3704, 4180, 4286, 4538, 4570, 4615, 6098, 6185, 6276, 6425). That where mention is made of �Abraham, Isaac, and Jacob� in the Word, in the spiritual sense these men are not meant, can be seen from the fact that names never penetrate into heaven, but only what is signified by those who are named, thus the things themselves, their quality and their states, which are of the church and of the Lord�s kingdom, and which are of the Lord Himself.

[2] And moreover the angels in heaven never determine their thoughts to the individual persons, for this would be to limit the thoughts, and to withdraw them from the universal perception of the things, from which is angelic speech. Hence what the angels speak in heaven is unutterable to man, and far above his thought, which is not extended to universals, but confined to particulars. When therefore we read this:--

Many shall come from the east and the west, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of the heavens (Matt. 8:11);

the angels perceive the Lord�s presence and the appropriation of the truth and good which proceed from His Divine Human. Also when we read that  Lazarus was taken up into Abraham�s bosom (Luke 16:22);  the angels perceive that he was taken up into heaven where the Lord is present.  Hence also it can be seen that by the �covenant with Abraham, Isaac, and Jacob,� in the internal sense is meant conjunction through the Lord�s Divine Human.

[3] That the Divine Human is a �covenant,� that is, conjunction itself, can be seen from many passages in the Word, as:--

I will give Thee for a covenant to the people, for a light of the nations (Isa. 42:6).

I gave Thee for a covenant of the people, to restore the land, to divide the wasted heritages (Isa. 49:8).

Incline your ear, and come unto Me; hear and your soul shall live; so will I make a covenant of eternity with you, even the sure mercies of David. Behold I have given Him for a witness to the peoples, a prince and a lawgiver to the nations (Isa. 55:3, 4).


The Lord whom ye seek shall suddenly come to His temple; and the Angel of the covenant whom ye desire, behold He cometh (Mal. 3:1).

He hath put for Me a covenant of eternity, to be disposed for all and to be kept (2 Sam. 23:5).

[4] In these passages the Lord is plainly treated of, and the conjunction of the human race with the Divine Itself of the Lord through His Divine Human.  It is known in the church that the Lord as to the Divine Human is the Mediator, and that no one can come to the Divine Itself, which is in the Lord and is called the Father, except through the Son, that is, through the Divine Human.  Thus the Lord as to the Divine Human is the conjunction.  who can comprehend the Divine Itself by any thought? and if he cannot comprehend It in thought, who can be conjoined with It in love? but everyone can comprehend the Divine Human in thought, and be conjoined with It in love.

[5] That a � covenant� denotes conjunction can be seen from the covenants made between kingdoms, n that by these they are joined together; and that there are stipulations on each side, which are to be kept, in order that the conjunction may be inviolate.  These stipulations or compacts are also called a �covenant.� The stipulations or compacts which in the Word are called a covenant,� are on the part of man, in a close sense, the ten commandments, or Decalogue; in a wider sense they are all the statutes, commandments, laws, testimonies, precepts, which the Lord enjoined from Mount Sinai through Moses; and in a sense still more wide they are the books of Moses, the contents of which were to be observed on the part of the sons of Israel. On the part of the Lord the �covenant� is mercy and election.

[6] That the ten commandments of Decalogue are a �covenant,� is evident from the following passages:--

Jehovah hath told you His covenant, which He commanded you to do, the ten words which He wrote on two tables of stone (Deut. 4:13, 23).

And because the two tables of stone, on which the ten commandments were written, were stored up in the ark (Exod. 25:16, 21, 22; 31:18; 32:15, 16, 19; 40:20), therefore the ark was called the �ark of the covenant� (Deut. 31:9, 24-26; Josh. 3:3, 6, 14; 4:7; Judg. 20:27; 2 Sam. 15:24; 1 Kings 8:21). In the last passage cited, Solomon thus speaks:--There I have set a place for the ark, wherein is the covenant of Jehovah which He made with our fathers.  And in John:--

The temple of God was opened in heaven; and there was seen in His temple the ark of His covenant (Rev. 11:19).

[7] That all the judgments and statutes which the Lord commanded through Moses to the people of Israel, were called the �covenant,� as were also the books of Moses themselves, is evident from the following passages:--

After the mouth of these words I have made a covenant with you and with Israel (Exod. 34:27);

the things which are here called a �covenant� were the many in regard to sacrifices, feasts, and unleavened bread.

Moses took the book of the covenant, and read in the ears of the people, who said, All that Jehovah hath spoken we will do and hear (Exod. 24:7, 8).

Josiah king of Judah in the house of Jehovah in the presence of them all read the words of the book of the covenant that was found in the house of Jehovah. And he made a covenant before Jehovah, to establish the words of the covenant written in that hook; and all the people stood to the covenant. The King commanded all the people that they should perform the passover to Jehovah God, as it is written in this book of the covenant (2 Kings 23:2, 3, 21).

If thy sons will keep My covenant and My testimony that I have taught them, their sons also shall sit on thy throne forevermore (Ps. 132:12).

[8] That a �covenant� denotes conjunction through love and faith, is evident from these passages:--

Behold the days come, said Jehovah, when I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, because they rendered My covenant vain; but this is the covenant that I will make with the house of Israel after those days: I will put My law in the midst of them, and I will write it on their heart; and I will be their God, and they shall be My people (Jer. 31:31-33);

�to put a law in the midst of them, and to write it on their heart,� is to endow with faith and charity; through faith and charity the conjunction is made which is described by the words, �I will be their God, and they shall be My people.�  I will make an everlasting covenant with them, that I will no more turn away from them; and I will do well to them; and I will put My fear in their heart, that they shall not depart from Me (Jer. 32:40); conjunction through love, which is the �covenant,� is signified by, �I will put My fear in their heart, that they shall not depart from Me.�

[9] In Ezekiel:--

I will make a covenant of peace with them, a covenant of eternity it shall be with them; and I will give them, and multiply them, and will set My sanctuary in the midst of them; and My habitation shall be with them, and I will be their God, and thy shall be My people (Ezek. 37:26, 27);

here conjunction through love and faith, which are a �covenant,� is described by �a sanctuary in the midst of them,� and by �a habitation with them,� and by the words, �I will be their God, and they shall be My people.�

When I passed by thee, and saw thee, that behold it was thy time, the time of loves, and I entered into a covenant with thee, that thou shouldest be Mine (Ezek. 16:8);

speaking of Jerusalem, whereby is signified the Ancient Church; that �to enter into a covenant that thou shouldest be Mine,� is marriage, or spiritual conjunction, is plain.  As a �covenant� signifies conjunction, a wife is also called �a wife of the covenant� (Mal. 2:14); and conjunction among brethren is called �the covenant of brethren� (Amos 1:9).  By �covenant� is also signified conjunction in David:

I have made a covenant with My chosen, I have sworn to David My servant (Ps. 89:3).

[10] That the compact of a covenant on the part of the Lord is mercy and election, is evident in these passages:

All the ways of Jehovah are mercy and truth to such as keep His covenant and His testimonies (Ps. 25:10)

The mountains shall depart, and the hills be removed; but My mercy shall not depart, and the covenant of My peace shall not be removed, saith thy compassionate One, Jehovah (Isa. 54:10)

Jehovah thy God, He is God, the faithful God, keeping covenant and mercy with them that love Him, and that keep His commandments, to the thousandth generation (Deut. 7:9, 12).

If ye will keep My covenant, ye shall be unto Me for a peculiar treasure from all peoples (Exod. 19:5),

I will have respect unto you, and make you fruitful, and multiply you, and will establish My covenant with you (Lev. 26:9),

�to have respect unto them� is of mercy; �to make them fruitful and multiply them� is to endow them with charity and faith; they who are endowed with these gifts are called the �elect;� so that these are words of election; and also the words �they shall be for a peculiar treasure.�

[11] Signs of a covenant existed also in the representative church, and were such as reminded of conjunction, Circumcision was such a sign (Gen. 17:11); for �circumcision� signified purification from filthy loves, on the removal of which, heavenly love is insinuated, through which is conjunction, The Sabbath is also called �an eternal covenant� (Exod. 31:16).  It is said also that �the show-bread should be to the sons of Israel for an eternal covenant� (Lev. 24:8 ) and especially the �blood�, as is evident from these passages:--

Moses took the book of the covenant, and read in the ears of the people, who said, All that Jehovah hath spoken we will do and hear; then Moses took the blood of the peace sacrifice, and sprinkled it on the people, and said, Behold the blood of the covenant which Jehovah hath made with you over all these words (Exod. 24:7, 8),

By the blood of Thy covenant I will send forth the bound out of the pit wherein is no water (Zech. 9:11 )

Blood was a covenant, or the token of a covenant, because it signified conjunction through spiritual love, that is, through charity toward the neighbor; therefore when the Lord instituted the Holy Supper, He called His blood the �blood of the new covenant� (Matt. 26:28).  From all this it can now be seen what is meant by a �covenant� in the Word in the internal sense.

AC 6805. And God saw the sons of Israel.  That this signifies that He endowed the church with faith, is evident from the signification of �seeing,� as being to have faith (n. 897, 2325, 280, 3863, 3869, 4403-4421, 5400); hence �God saw� denotes to endow with faith, for faith is from God; and from the signification of the �sons of Israel,� as being the church (n. 6637).

AC 6806. And God took knowledge.  That this signifies that He endowed with charity, is evident from the signification of �knowing,� when predicated of God, that is, of the Lord, as being to endow with charity; for it is charity which conjoins the Lord with man, and causes the Lord to be present with him, consequently to know hint.  The Lord indeed knows all in the universe, but not as a father his sons except those who are in the good of love and charity.

[2] Therefore the Lord says of those who are in good, whom He calls His �sheep�:--

I am the good shepherd, and I know Mine own, and I am known of Mine. My sheep hear My voice, and I know them, and they follow Me (John 10:14, 27).

But of those who are in evil, the Lord says that He �does not know them,� in these passages:--

Many will say to Me in that day, Lord, Lord, have we not prophesied through Thy name, and through Thy name have cast out demons, and in Thy name done many mighty deeds?  But then will I confess to them, I know you not: depart from Me, ye workers of iniquity (Matt. 7:22, 23).

At last came also the other virgins saying. Lord, Lord, open to us.  But He answering said, Verily I say unto you, I know you not (Matt. 25:11, 12).

When once the master of the house hath risen up, and hath shut to the door, then will ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; but He shall answer and say to you, I know you not whence ye are; then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets; but He shall say, I say to you, I know you not whence ye are; depart from Me, all ye workers of iniquity (Luke 13:25-27).

Hence it is plain that �to be known,� when said of the Lord, is to be in the good of charity, that is, to be endowed with that good, because all the good of charity comes from the Lord; and that �not to be known� is to be in evil.

[3] �To know� involves conjunction, and man is said to be �known� by the Lord in so far as he is conjoined with Him.  The Lord also knows those who are not conjoined, nay, the very smallest particulars in every such man (John 2:24, 25); but these men being in evil, are in a different kind of presence, which is as it were absence; although the Lord is not absent, but the man and the spirit who is in evil is he who is absent; and then it is said that the Lord �does not know� them.  An image of this condition appears among angels and spirits: they who are alike as to states of life appear near each other, and thus mutually know each other; but they who are unlike as to states of life, appear to each other to be far away, nor do they know each other in the same way.  In a word, in the other life likeness of state causes people to appear present, and to be known; and unlikeness of state causes them to appear absent, and not to be known.

EXODUS - CHAPTER 3

THE DOCTRINE OF CHARITY

AC 6818. With respect to the Neighbor, more must be said, because without knowing who the neighbor is, no one can know in what way charity must be practised.  In the preface to the preceding chapter it was said that every man is the neighbor, but not one in like manner as another; and that he who is in good is more the neighbor than others, thus that it is the good in a man which is to be loved; for when good is loved, the Lord is loved, because it is the Lord from whom is good, who is in good, and who is good itself.

AC 6819. But not only is man in the singular the neighbor, but also man in the plural. For a society, smaller or greater, is the neighbor; our country is the neighbor; the church is the neighbor; the Lord�s kingdom is the neighbor; and so above all is the Lord.  All these are the neighbor who is to be benefited from charity.  These also are ascending degrees of the neighbor; for a society of many is the neighbor in a higher degree than is an individual man; our country in a higher degree than a society; in a still higher degree the church; and in a still higher degree the Lord�s kingdom; but in the highest degree the Lord is the neighbor.  These ascending degrees are like the steps of a ladder, at the top of which is the Lord.

AC 6820. A society is more a neighbor than an individual man, because it consists of many. Charity is to be practised toward it in like manner as toward an individual man, namely, according to the quality of good in it; thus quite differently toward a society of the upright, from the way in which it is to be practised toward a society of those who are not upright.

AC 6821. Our country is more the neighbor than a society, because it is like a parent; for there the man has been born; it nourishes him, and protects him from harm.  Our country is to be benefited from love, according to its necessities, which chiefly regard its sustenance, its civil life, and its spiritual life. He who loves his country, and from good will benefits it, in the other life loves the Lord�s kingdom; for there the Lord�s kingdom is his country.  And he who loves the Lord�s kingdom, loves the Lord, because the Lord is the all in all of His kingdom; for what is properly called �the Lord�s kingdom� is the good and truth from the Lord in those who are in it.

AC 6822. The church is more the neighbor than our country, because he who has regard for the church, has regard also for the souls and eternal life of the men who are in the country. And the church is cared for when man is led to good, and he who does this from charity, loves the neighbor, for he desires and wills for another, heaven and happiness of life to eternity. Good can be insinuated into another by anyone in his country, but not truth, except by those who are teaching ministers; if others do this, heresies arise, and the church is disturbed and rent asunder. Charity is practised, if through the truth which is of the church, the neighbor is led to good. If in the church anything is called truth which leads away from good, this is not worthy of mention, for it is not truth. Everyone must first obtain for himself truth from the doctrine of the church, and afterward from the Word of the Lord; this must be the truth of his faith.

AC 6823. The Lord�s kingdom is the neighbor in a higher degree than the church in which one is born; for the Lord�s kingdom consists of all who are in good, both on earth and in the heavens; thus the Lord�s kingdom is good with every quality of it in the complex; and when this good is loved, everyone who is in good is loved.  Thus the whole, which is all good in the complex, is the neighbor in the first degree, and is that Grand Man which has been treated of at the end of many chapters, which Man is a representative image of the Lord Himself.  This Man, that is, the Lord�s kingdom, is loved, when from inmost affection those are benefited who are men through that Man from the Lord, thus with whom is the Lord�s kingdom.

AC 6824. These are the degrees of the neighbor, and according to these degrees charity ascends; but these are degrees in successive order, in which a prior or higher degree is always preferred to a posterior or lower one; and as the Lord is in the highest, and He is to be regarded in every degree as the end to which each tends, therefore He is above all, and is to be loved above all things.

EXODUS 3:1-22
1. And Moses was feeding the flock of Jethro his father-in-law, the priest of Midian; and he led the flock behind the wilderness, and came unto the mountain of God, to Horeb.
2. And the angel of Jehovah was seen by him in a flame of fire out of the midst of the bramble; and he saw, and behold the bramble burned with fire, and the bramble was in no wise consumed.
3. And Moses said, I will therefore go aside, and see this great vision, why the bramble is not burnt.
4. And Jehovah saw that he went aside to see, and God called unto him out of the midst of the bramble, and said, Moses, Moses.  And he said, Behold me!
5. And He said, Draw not nigh hither; pull off thy shoes from upon thy feet, for the place whereon thou standest a ground of holiness is this.
6. And He said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses covered his faces, because he was afraid to look upon God.
7. And Jehovah said, Seeing I have seen the affliction of My people, which is in Egypt, and I have heard their cry from before their taskmasters; for I have known their sorrows;
8. And I am come down to liberate them out of the hand of the Egyptians, and to make them come up out of that land unto a land good and broad, unto a land flowing with milk and honey; unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
9. And now behold the cry of the sons of Israel is come unto Me, and I have also seen the oppression wherewith the Egyptians oppress them.
10. And now go, and I will send thee unto Pharaoh, and do thou bring forth My people the sons of Israel out of Egypt.
11. And Moses said unto God, Who am I that I should go unto Pharaoh, and that I should bring forth the sons of Israel out of Egypt?
12. And He said, Because I will be with thee; and this shall be the sign to thee that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall worship God near this mountain.
13. And Moses said unto God, Behold I come unto the sons of Israel, and say to them, The God of your fathers hath sent me unto you; and they shall say to me, What is His name? what shall I say unto them?
14. And God said unto Moses, I AM WHO I AM; and He said, Thus shalt thou say to the sons of Israel, I AM hath sent me into you.
15. And God said further unto Moses, Thus shalt thou say unto the sons of Israel, Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name forever, and this is My memorial unto generation and generation.
16. Go and gather the elders of Israel together, and say unto them, Jehovah the God of your fathers hath been seen of me, the God of Abraham, of Isaac, and of Jacob, saying, Visiting I have visited you, and that which is done to you in Egypt
17. And I say, I will make you come up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, unto a land Bowing with milk and honey.
18. And they shall hear thy voice, and thou shalt go in, thou and the elders of Israel, unto the king of Egypt; and ye shall say unto him, Jehovah God of the Hebrews hath met us; and now let us go we pray a way of three days into the wilderness, that we may sacrifice to Jehovah our God.
19. And I know that the king of Egypt will not allow you to go, and not by a strong hand.
20. And I will put forth My hand, and smite Egypt with all My wonders which I will do in the midst thereof, and afterward he will send you away.
21. And I will give this people favor in the eyes of the Egyptians: and it shall be that when ye go, ye shall not go empty:
22. And every woman shall ask of her neighbor, and of her that sojourneth in her house, vessels of silver, and vessels of gold, and garments; and ye shall put them upon your sons, and upon your daughters, and ye shall spoil the Egyptians

THE CONTENTS
AC 6825. In the first chapter, in the internal sense, the subject treated of was the infestation by falsities and evils of those who are of the church; in the second chapter it was the beginnings and successive states of truth Divine with them; in this chapter in the internal sense the subject treated of is their liberation; and then for the first time they are instructed who the God is who has liberated them, that it is the Lord; and that He introduces them into heaven after they have been endowed with manifold truth and good.

konami, on Mar 5 2009, 19:01, said:

CUM COMENTATI ?!

ps.shape, schimba-ti clona, ca asta-i defecta rau

THE INTERNAL SENSE

AC 6826. Verses 1-3.  And Moses was feeding the flock of Jethro his father-in-law, the priest of Midian; and he led the flock behind the wilderness, and came into the mountain of God, to Horeb.  And the angel of Jehovah was seen by him in a flame of fire out of the midst of the bramble; and he saw, and behold the bramble burned with fire, and the bramble was in no wise consumed.  And Moses said, I will therefore go aside, and see this great vision, why the bramble is not burnt.  �And Moses was feeding the flock of Jethro his father-in-law, the priest of Midian,� signifies that the law from the Divine was instructing those who were in the truth of simple good; �priest,� is the good of the church where such are; �and he led the flock behind the wilderness,� signifies after they had undergone temptations; �and came unto the mountain of God,� signifies that the good of love Divine appeared to him; �to Horeb,� signifies its quality; �and the angel of Jehovah was seen by him,� signifies the Lord as to the Divine Human; �in a flame of fire out of the midst of the bramble,� signifies love Divine in the truth of memory-knowledge; �and he saw, and behold the bramble burned with fire,� signifies a noticing that the truth of memory-knowledge was full of the good of love Divine; �and the bramble was in no wise consumed,� signifies Divine truth united to Divine good in the natural; �and Moses said,� signifies perception from the law from the Divine; �I will therefore go aside, and see this great vision,� signifies reflection upon this revelation; �why the bramble is not burnt,� signifies that such is the union.

AC 6827. And Moses was feeding the flock of Jethro his father-in-law, the priest of Midian.  That this signifies that the law from the Divine was instructing those who were in the truth of simple good; and that �the priest of Midian� is the good of the church where such are, is evident from the representation of Moses, as being the Lord as to the law Divine (n. 6752); and in the beginning as to the truth which is of the law from the Divine (n. 6771); but here as to the law from the Divine.  So may we name the degrees of progression in the Lord, before, as to the Human, He was made the very law Divine.  In the whole Word, in its inmost or supreme sense, the Lord alone and the glorification of His Human are treated of; but as the inmost or supreme sense transcends human understanding, it is allowable to unfold the Word as to its internal sense, in which are treated of the Lord�s kingdom and the church, and the setting up of the latter, and also the regeneration of the man of the church by the Lord.  That these subjects are treated of in the internal sense, is because the regeneration of man is a representative image of the glorification of the Lord (n. 3138, 3212, 3245, 3246, 3296, 3490, 4402, 5688).

[2] From the signification of �to feed,� as being to instruct (n. 3795, 5201); from the signification of a �flock,� as being one who learns and is led by means of truth to the good of charity (n. 343), thus the �flock� in the general sense is the church (n. 3767, 3768), here the church where are those who are in the truth of simple good, who are signified by �Midian� (n. 3242, 4756); from the signification of �father-in-law,� as being the good from which, as from a father, comes forth that good which has been conjoined with truth, here with the truth which is of the law from the Divine, which is represented by Moses (n. 6793), the quality of this good is �Jethro;� and from the signification of the �priest of Midian,� as being the good of the church where are they who are in the truth of simple good (n. 6775). From all this it is evident that by �Moses was feeding the flock of his father-in-law, the priest of Midian,� is signified that the law from the Divine was instructing those who were in the truth of simple good; and that the �priest of Midian� is the good of the church where such are.

AC 6828. And he led the flock behind the wilderness.  That this signifies after they had undergone temptations, namely, they who were in the truth of simple good, is evident from the signification of a �flock,� as being the church where they are who are in the truth of simple good (n. 6827); and from the signification of �wilderness,� as being a state of temptation.  For a �wilderness� signifies what is but little inhabited and cultivated, and also what is not inhabited and cultivated at all, thus in the spiritual sense a man vastated as to good and desolated as to truth, consequently a man who Is in temptation; for he who is in temptation is in vastation and in desolation, because the falsity and evil in him come out and darken and almost take away the influx of truth and good from the Lord; and the truth which flows in does not appear to him to have sufficient life to disperse the falsities and evils. Moreover evil spirits are then present, who inject grief, and despair of salvation.  That a �wilderness� signifies such a state, is evident from very many passages in the Word (n. 2708); and as a �wilderness� signified a state of temptation, and the number �forty� its duration, however long or short (n. 730, 862, 2272, 2273), therefore the sons of Israel were in the wilderness forty years; and therefore the Lord was in the wilderness forty days when He was tempted (Matt. 4:2; Mark 1:13).

AC 6829. And came to the mountain of God.  That this signifies that the good of love Divine then appeared, is evident from the signification of the �mountain of God,� as being the good of love Divine. A �mountain� is the good of love, see (n. 795, 796, 2722, 4210, 6435). That this good appeared after they had undergone temptations, is signified by his coming to that mountain behind the wilderness. The case herein is this.  When a man is in temptation, he is beset round by falsities and evils which impede the influx of light from the Divine, that is, the influx of truth and good, and then the man is as it were in darkness.  Darkness in the other life is nothing else than this besetment by falsities, for these take away the light from the man who is in temptation, and thus the perception of consolation by truths. But when the man emerges from temptation, then the light appears with its spiritual heat, that is, truth with its good, and from this he has gladness after anxiety. This is the morning which in the other life follows the night. The reason why good is then perceived, and truth appears, is that after temptation truth and good penetrate toward the interiors, and there take root. For when a man is in temptation, he is as it were in hunger for good, and in thirst for truth; and therefore when he emerges he draws in good as a hungry man devours food, and receives truth as a thirsty man imbibes drink. Moreover when light from the Divine appears, falsities and evils are removed, and when these are removed, the way is opened for truth and good to penetrate more interiorly. These are the reasons why after temptations the good of love appears with its light from the Lord.  That after the obscurity and anxiety of temptations, brightness and gladness appear, is known to all in the other life, because it is there a common occurrence.

AC 6830. Unto Horeb.  That this signifies the quality, namely, of the good of love Divine which appeared, is evident from the fact that when names are added they involve the quality of the thing treated of.  The quality involved by �Horeb� is plain from the things there seen, namely, from the flame of fire out of the midst of the bramble; thus it is the Divine good of love shining forth through the truth which is of the law Divine.

AC 6831. And the angel of Jehovah was seen of him.  That this signifies the Lord as to the Divine Human, is evident from the signification of �the angel of Jehovah,� as being the Divine Human of the Lord (n. 6280). The reason why the Divine Human is called the �angel of Jehovah,� is that before the coming of the Lord, when Jehovah passed through heaven, He appeared in a human form as an angel.  For the whole angelic heaven bears relation to a man, which is called the Grand Man, and which has been treated of at the end of many chapters. Therefore when the Divine Itself passed through the angelic heaven, it appeared in human form as an angel before those with whom He spake: this was the Divine Human of Jehovah before the coming of the Lord. The Lord�s Human when made Divine is the same, for the Lord is Jehovah Himself in the Divine Human. That the Lord as to the Divine Human is called an �angel,� may be seen above (n. 6280); and it is also evident from many passages in the New Testament where the Lord says that He was �sent by the Father;� to be �sent� signifies to proceed, the word �sent� in the Hebrew tongue being the same as �angel.� The Lord speaks of Himself as �sent,� (Matt. 10:40; 15:24; Mark 9:37; Luke 4:43; 9:48; 10:16; John 3:17, 34; 4:34; 5:23, 24, 36-38; 6:29, 39, 40, 44, 57; 7:16, 18, 28, 29; 8:16, 18, 29, 42; 9:4; 10:36; 11:41, 42; 12:44, 45, 49; 13:20; 14:24; 16:5, 7; 17:3, 8, 18, 21, 23, 25).

AC 6832. In a flame of fire out of the midst of the bramble.  That this signifies love Divine in the truth of memory-knowledge, is evident from the signification of a �flame of fire,� as being love Divine; and from the signification of a �bramble,� as being the truth of memory-knowledge, That a �bramble� denotes the truth of memory-knowledge, is because all small shrubs of every kind signify memory-knowledges, but the greater shrubs signify real knowledges and perceptions. As a �bramble� produces flowers and berries, it signifies the truth of memory-knowledge.  The truth of memory-knowledge of the church is nothing else than the Word in the sense of the letter, and also every representative and significative of the church which existed among the descendants of Jacob. In their external form these truths are called truths of memory-knowledge, but in the internal form they are spiritual truths. But as truths in the internal form, that is, in their spiritual form, could not appear to the posterity of Jacob, because they were in mere externals, and were quite unwilling to learn anything internal, therefore the Lord appeared in the bramble; for when the Lord appears, He appears according to the quality of the man, because a man receives the Divine no otherwise than according to his own quality.  Therefore when the Lord appeared on Mount Sinai, He appeared to the people as fire burning even to the heart of heaven, and as darkness, clouds, and thick darkness (Deut. 4:11; 5:22-25; Exod. 19:18). He would have appeared altogether otherwise if the people who were looking on beneath the mountain had not been of such a quality; and because that people was in mere externals, therefore when Moses entered unto the Lord on Mount Sinai, it is said that he �entered into a cloud� (Exod. 24:2, 18; 34:5). That a �cloud� denotes the external of the Word, (n. 2135a, 4060, 4391, 5922, 6343); consequently also it was representative of the church as looked at in its outward form.

[2] That the Lord appears to everyone according to his quality, is evident from the fact that the Lord appears to those who are in the inmost or third heaven as a sun, from which proceeds ineffable light, because those who are there are in the good of love to the Lord; and that He appears to those who are in the middle or second heaven as a moon, because those who are there are more remotely and obscurely in love to the Lord, being in love toward the neighbor; but in the lowest or first heaven, the Lord does not appear as a sun nor yet as a moon, but only as a light which far surpasses the light of the world.  And as the Lord appears to everyone according to his quality, therefore also He cannot appear to those who are in hell except as a dusky cloud and thick darkness; for as soon as the light of heaven which is from the Lord sinks down into any bell, shades and darkness are produced there. From all this it can now be seen that the Lord appears to everyone according to his quality, because according to his reception; and as the descendants of Jacob were in externals only, therefore the Lord appeared unto Moses in the bramble, and also in a cloud, when he entered in unto the Lord upon Mount Sinai.

[3] That �flame� denotes love Divine is because love in its first origin is nothing else than fire and flame from the Lord as a sun. It is the fire or flame of this sun which gives the being of life to every man; and it is the vital fire itself which fills the interiors of man with heat, as can be seen from love, for in proportion as love increases with man, he grows warm, and in proportion as love decreases, he grows cold.

[4] Hence it is that when the Lord appeared in vision, He appeared as fire and Same, as in Ezekiel:--

The appearance of the four animals (which were cherubs) was like burning coals of fire, like the appearance of torches; it was going along among the animals, as the brightness of fire, and out of the fire went forth lightning. Above the expanse that was over their head was as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne was the likeness as the appearance of a man upon it above.  And I saw the appearance of a burning coal as the appearance of fire within it round about, from the appearance of his loins and upward; but from the appearance of his loins and downward I saw as it were the appearance of fire, which had a brightness round about (Ezek. 1:13, 26, 27).

That the details of this vision are significative and representative of something Divine, no one can deny; but unless it is known what is signified by �cherubs,� by �burning coals of fire like the appearance of torches,� by a �throne,� by the �appearance of a man upon it,� by the �loins from which was the appearance of fire upward and downward, and brightness from the fire,� it is impossible to know the holy secret contained within it.  That �cherubs� denote the providence of the Lord, see (n. 308); that a �throne� denotes heaven, properly the Divine truth proceeding from the Lord, which forms heaven, (n. 5313).  That �the appearance of a man upon the throne above� denotes the Lord as to the Divine Human, is plain; that �loins� denote conjugial love and from this all heavenly love, (n. 3021, 4277, 4280, 4575, 5050-5062); which love was represented by the appearance of burning coal as the appearance of fire, which had a brightness round about.

[5] In Daniel:--

I beheld even until the thrones were cast forth, and the Ancient of days did sit; His garment was like white snow, and the hair of His head was like clean wool; His throne was a flame of fire; His wheels were burning fire, a stream of fire issued and went forth from before Him (Daniel 7:9, 10);

the Divine good of the Lord�s Divine love was here also seen as a flame of fire.  In John:--

He that sat upon the white horse had eyes as a flame of fire (Rev. 19:12);

that �He that sat upon the white horse� is the Lord as to the Word, is there openly said (Rev. 19:13, 16); thus the �Same of fire� is the Divine truth which is in the Word, which is from the Lord�s Divine good.  Again:--

In the midst of the seven candlesticks was one like unto the Son of man, clothed with a garment down to the foot. His head and hairs were white as white wool, as snow; and His eyes were as a flame of fire (Rev. 1:13, 14);

here also �eyes as a flame of fire� denotes the Divine truth proceeding from the Lord�s Divine good.

[6] That a �flame of fire� denotes the Divine truth proceeding from the Lord, is evident also in David:

The voice of Jehovah falleth down like a flame of fire (Ps. 29:7);

�the voice of Jehovah� denotes the Divine truth. That the Divine truth might be represented as proceeding from the Lord�s Divine good, the command was given that they should make a lampstand of pure gold with seven lamps, and that it should be set in the tent of the congregation by the table on which were the loaves of setting forth, and that the lamps should burn continually before Jehovah (Exod. 25:31-40; 37:17-24; 40:24, 25; Lev. 24:4; Num. 8:2; Zech. 4:2). By the lampstand with the seven lamps was represented the Divine truth proceeding from the Lord�s Divine good.

[7] That the Divine good itself might also be represented, it was commanded that there should be a perpetual fire on the altar:--

The fire shall burn upon the altar, and shall not go out; the priest shall kindle pieces of wood upon it every morning. The fire shall burn continually upon the altar, and shall not go out (Lev. 6:12, 13).

That fire was very well known to the ancients to be representative of the Divine love, is very evident from the fact that this representative spread from the Ancient Church even to remote nations which were in idolatrous worship, and who are known to have instituted a sacred perpetual fire, and to have appointed to it virgins, called the Vestals.

[8] That in the opposite sense �fire and flame� signify filthy loves, such as the loves of revenge, of cruelty, of hatred, of adultery, and in general the concupiscences which are from the loves of self and of the world, is evident also from many passages in the Word, of which it is enough to cite only the following:

Behold they are become as stubble, the fire hath burned them; they rescue not their soul from the hand of the Same; no coal to warm at, or a fire to sit before (Isa. 47:14).

Behold I will kindle a fire in thee, which shall devour in thee every green tree, and every dry tree; the flame of a grievous Same shall not be quenched, whence all faces shall be burned up from the south to the north (Ezek. 20:47);

by �fire� and �flame� are signified the cupidities of evil and falsity, which extinguish all the good and truth of the church, whence comes its vastation.

[9] In Luke:--

The rich man said to Abraham, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this Same (Luke 16:24);

they who do not know that the fire of life in man is from a different origin than is elementary fire, cannot possibly know otherwise than that by the �fire of hell� is meant such fire as is in the world; when yet in the Word no such fire is meant, but the fire which is of love, thus which is of man�s life, proceeding from the Lord as a sun; which fire, when it enters into those who are in things contrary, is turned into the fire of cupidities, which, as before said, are those of revenge, hatred, and cruelty, springing forth from the love of self and of the world.  This is the fire which torments those who are in the hells, for when the rein is given to their cupidities, they rush one upon another, and torture one another in direful and unspeakable ways, because everyone desires to be pre-eminent, and by secret or open artifices to take from another what belongs to him. This being the case on both sides, deadly hatreds come forth from it, and from these the perpetration of savage deeds, especially by means of magical arts and also by means of phantasies, which arts are innumerable and are quite unknown in the world.

[10] They who do not believe in spiritual things, especially the worshipers of nature, can never he brought to believe that the heat in living beings, which makes the internal life itself, is from any other origin than the heat of this world; for they cannot know, still less acknowledge, that there is a heavenly fire proceeding from the Lord as a sun, and that this fire is pure love. Consequently they cannot know innumerable things that exist in the Word, where no other fire is meant; neither can they know innumerable things in man, who is an organ receptive of this fire.

AC 6833. And he saw, and behold the bramble burned with fire.  That this signifies a noticing that the truth of memory-knowledges was full of the good of love Divine, is evident from the signification of �seeing,� as being to notice (n. 2150, 3764, 4567, 4723, 5400); from the signification of a �bramble,� as being the truth of memory-knowledge (n. 6832); and from the signification of �fire,� as being love Divine (n. 934, 4906, 5071, 5215, 6314, 6832).  Hence �to burn with fire� denotes to be full of the good of love Divine.

AC 6834. And the bramble was in no wise consumed.  That this signifies Divine truth united to Divine good in the natural, is evident from the signification of a �bramble,� as being the truth of memory-knowledge (n. 6832, 6833), here being said of the Lord, it denotes Divine truth in the natural, and the natural is signified because the truth of memory-knowledge is there; and from the signification of �not being consumed by fire,� as being not to be dissipated by the good of Divine love. �Fire� is the good of Divine love, (n. 6832), thus it is united, namely, Divine truth with Divine good in the natural.  This is the signification of these words in the supreme sense, in which the Lord is treated of.  The case herein is this.  The Divine good of the Divine love is the very solar fire in the other life, which fire is so ardent that if it were to light on anyone without an intermediate tempering, even on an angel of the inmost heaven, he would be deprived of all sense, and would perish.  Such is the ardor of the Lord�s Divine love.  But when the Lord was in the world, and united the human essence to the Divine essence, He received the fire of this love in His Human, and united it to the truth there when He made Himself the law Divine. This then is what is meant by the Divine truth being united to the Divine good in the natural.

AC 6835. And Moses said.  That this signifies perception from the law from the Divine, is evident from the signification of �saying,� in the historicals of the Word, as being perception; and from the representation of Moses, as being the law from the Divine (n. 6827).

AC 6836. I will therefore go aside, and see this great vision.  That this signifies reflection on this revelation, is evident from the signification of �going aside and seeing,� as being to reflect, for in the spiritual sense �to go aside� denotes to turn aside from the present thought; and �to see� denotes to perceive, thus both expressions together denote to reflect; and from the signification of a �vision,� as being revelation (n. 6000). It is called a �great vision,� because in the supreme sense by the �flame in the bramble� is signified the Divine truth united to the Divine good in the Lord�s Human (n. 6834).

AC 6837. Why the bramble is not burnt.  That this signifies that such is the union, is evident from what was said above (n. 6834).

AC 6838. Verses 4-6. And Jehovah saw that he went aside to see, and God called unto him out of the midst of the bramble, and said, Moses, Moses.  And he said, Behold me!  And He said, Draw not nigh hither; pull off thy shoes from the feet, for the place whereon thou standest a ground of holiness is this.  And He said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.  And Moses covered his faces, because he was afraid to look upon God.  �And Jehovah saw that he went aside to see,� signifies reflection from the Lord; �and God called unto him,� signifies influx from the Divine; �out of the midst of the bramble,� signifies from the truths of memory-knowledge �and said, Moses, Moses; and he said, behold me!�  signifies internal exhortation, and hearing; �and He said, Draw not nigh hither,� signifies that he must not still think of the Divine from sensuous things; �pull of� thy shoes from upon thy feet,� signifies that sensuous things, which are the externals of the natural, must be removed; �for the place whereon thou standest a ground of holiness is this,� signifies that otherwise the Divine cannot enter; �and He said, I am the God of thy father,� signifies the Divine which was of the Ancient Church; �the God of Abraham, the God of Isaac, and the God of Jacob,� signifies the Divine Itself, and the Divine Human, thus the Lord; �and Moses covered his faces,� signifies that the interiors were guarded; �because he was afraid to look upon God,� signifies lest they should be injured by the presence of the Divine Itself.

0b11, on Mar 5 2009, 21:51, said:

Scurt pe doi... pe trei,pe patru pe cinci...

AC 6839. And Jehovah saw that he went aside to see.  That this signifies reflection from the Lord, is evident from the signification of �going aside to see,� as being reflection (n. 6836); as also that �Jehovah� denotes the Lord, (n. 1343, 1736, 2921, 3023, 3035, 5663, 6303).  The nature of the sense of the letter of the Word is evident here also.  It is said that Jehovah saw that he went aside to see, as if He had not known before, and as if He had not enabled him and moved him to go aside to see.  Nevertheless it is so said because this is according to the appearance.  But the internal sense teaches how this is to be understood, namely, that the Lord flowed into his thought, in order that he might reflect upon it. This shows how the case is with the sense of the letter of the Word relatively to the internal sense; and that the contents of the sense of the letter are of such a nature as to accommodate themselves to the apprehension of the simple, who believe only as it appears; what does not appear they do not believe, because they cannot enter into the interiors of things; and therefore unless the Word had been of this nature in the letter, it would not have been received.  He who is in sensuous things, and is engrossed by worldly ones, in no wise apprehends interior things. He desires to see the things he must believe; those which he does not see are as it were foreign, and when he is thinking from himself about them, he rejects them as matters worthy of denial, or at any rate as worthy of doubt.

AC 6840. And God called unto him.  That this signifies influx from the Divine, is evident from the signification of �calling,� as being influx; for in the internal sense there is not meant a calling by means of speech, as in the external historic sense, but a calling by influx into the will; and this calling is internal, for Jehovah, or the Lord, flows into the will and moves it to do what pleases Him.  When this internal thing falls into what is historic, in which there are nothing but external things, it falls either into a command, or a call, or an address, or into other like terms.

AC 6841. Out of the midst of the bramble.  That this signifies from the truths of memory-knowledge, is evident from the signification of a �bramble,� as being the truth of memory-knowledge (n. 6832, 6833).

AC 6842. And said, Moses, Moses; and he said, Behold me! That this signifies internal exhortation, and hearing, is evident from the signification of being �called by God,� in the historicals of the Word, as being influx from the Divine (n. 6840). The call itself is in these words: �and Jehovah said, Moses, Moses;� and because these words involve all things that follow, and first that he should not draw nigh hither, but that he should pull off his shoes from upon his feet, they signify exhortation; and the reply of Moses, �behold me,� signifies hearing.

AC 6843. And He said, Draw not nigh hither.  That this signifies that he must not still think of the Divine from sensuous things, is evident from the signification of �drawing nigh to Jehovah,� as being to think of the Divine. That �to draw nigh,� when said of a man�s approach to the Lord, denotes thought about the Divine, is because man cannot approach the Divine with the body, as a man approaches a man, but with the mind, thus with the thought and the will.  There is no other access to the Divine, because the Divine is above the things of place and time, being in those things with man which are called �states,� namely, states of love and states of faith, thus states of both faculties of the mind, that is, of the will and of the thought; by these man can approach the Divine.  Hence it is that here, by �Draw not nigh hither,� is signified that he must not think of the Divine, that is, from the external sensuous things which are signified by the �shoes that he was first to pull of,.� It is said still, because the external sensuous things of the natural are the last to be regenerated, and thus let receive influx from the Divine; and the state here treated of was not yet such that sensuous things could receive the influx. As regards sensuous things, see what now follows.

AC 6844. Pull off thy shoes from upon thy feet.  That this signifies that sensuous things, which are the externals of the natural, must be removed, is evident from the signification of �shoes,� as being the sensuous things which are the externals of the natural (n. 1748); and from the signification of �feet,� as being the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952).  That �to pull off� denotes to remove is evident, because it is said of sensuous things; for terms must be applied to their subject that is being treated of; thus �to pull off,� to the shoes; and �to be removed,� to sensuous things. How the case herein is, must be told.  Everyone can see that shoes here represent something that was not in agreement with the holy Divine, and thus that to pull of, the shoes was representative of the removal of such things; otherwise what would it matter to the Divine whether man approached in shoes or with the soles of his feet bare, provided that he was interiorly of such a character as to be able to approach the Divine in faith and love? Therefore by �shoes� are signified sensuous things, and these being the externals of the natural are of such a nature that they cannot be present when the Divine is the object of holy thought; therefore, as at that time representatives were to be observed, Moses was not allowed to approach with shoes on his feet.

[2] That sensuous things, which are the externals of the natural, are of such a nature that they cannot receive the Divine, is because they are in things worldly, bodily, and even earthly, for they proximately receive these things; hence the things that are in the memory from sensuous things derive from the light and heat of the world all that belongs to them, and but little from the light and heat of heaven, and therefore they are the last things that can be regenerated, that is, receive anything of the light of heaven.  Hence it is that when a man is in these sensuous things, and is thinking from them, he thinks no otherwise of the Divine than as he thinks about earthly things, and if he is in evil he thinks from these sensuous things quite against the Divine.  Therefore if when a man is thinking about such things as are of faith and love to God he is in good, he is elevated from the sensuous things which are the externals of the natural, toward interior things, consequently from earthly and worldly things nearer to heavenly and spiritual things.

[3] This a man knows not, because he does not know that the interiors in him are distinct from the exteriors, and that thought is more and more interior and also more and more exterior; and as he does not know these things, he cannot reflect upon them.  But see what has been before said about thought from sensuous things, namely, that they who think from them, have very little wisdom (n. 5089, 5094, 6201, 6310, 6312, 6314, 6316, 6318, 6598, 6612, 6614, 6622, 6694); that man is elevated from sensuous things, and that when thus elevated he comes into a milder light; and that this is especially the case with those who are being regenerated (n. 6183, 6313, 6315). From all this is now plain what is meant by �putting off the shoes from upon the feet.� That the natural with man is external, middle, and internal, see (n. 4570, 5118, 5126, 5497, 5649).  The internal natural is signified by the �feet,� the middle natural by the �soles of the feet,� and the external by the �shoes.�

AC 6845. For the place whereon thou standest a ground of holiness is this.  That this signifies that otherwise the Divine cannot enter, is evident from the signification of �place,� as being state (n. 2625, 2837, 3356, 3387, 4321, 4882, 5605), whence �the place whereon thou standest� denotes the state in which he as yet is; and from the signification of �ground of holiness,� as being the holy which proceeds from the Lord.  Thus it is a state of the holy proceeding from the Lord�s Divine Human which is meant by these words.  That it signifies that otherwise the Divine cannot enter, follows from what goes before, namely, that if man were not removed from sensuous things, which are the externals of the natural, that is, if he were not elevated from these to things interior, the Divine could not flow in. The reason why the Divine cannot flow in with man so long as he is in these sensuous things, is that the influx from the Divine passes on even to those things which are last in order, thus down to the sensuous things which are the externals of the natural with man; and if the things therein be merely bodily and earthly, the Divine things which flow in are there dissipated, because they are not in agreement.  Therefore when man is about to receive the Divine, that is, the things which are of faith and love, he is elevated from sensuous things; and when he has been elevated from them, the Divine no longer flows in thither, namely, into the external sensuous, but into the interior plane into which the man has been elevated. That this is the case it has been given me to know from much experience.

AC 6846. And He said, I am the God of thy father.  That this signifies the Divine which was of the Ancient Church, is evident from the signification of �father,� as being the Ancient Church (n. 6075).  The Ancient Church is called �father� because from it were born the churches which came after it, namely, the Hebrew Church, and afterward the church that was among the posterity of Jacob.  For the rites and statutes which were commanded to the posterity of Jacob through Moses, were not new, but had previously existed in the ancient churches, and were only restored among the sons of Jacob. They were restored because with other nations they had become idolatrous, and in Egypt and in Babel had been turned into magic.  That these rites and statutes existed in the ancient churches, can be seen from many passages in the Word. Hence then it is that the Ancient Church is meant by �father,� and is also called �father� in the Word where the church is treated of.  The God who was worshiped in the Ancient Church was the Lord as to the Divine Human, and it was known to them that it was the Lord who was represented in every rite of their church; and many of them also knew that the Lord was to come into the world, and was to make the Human in Himself Divine.  Nor in that church was any other meant by Jehovah, for He had appeared to them as a Divine Man, and was called �Jehovah� (n. 1343, 5663), as also afterward to Abraham (Gen. 18:2), to Joshua (Josh. 5:13-15), to Gideon (Judges 6:11), and to Manoah and his wife (Judges 13:3).  And He was acknowledged as the God of the universe, and the Only One whom they should adore.  Hence then it is that by �the God of thy father,� is meant in the internal sense the Divine which was of the Ancient Church, that is, the Lord; but in the external historic sense there is meant Abraham, and also Isaac and Jacob.

AC 6847. The God of Abraham, the God of Isaac, and the God of Jacob.  That this signifies the Divine Itself, and the Divine Human, thus the Lord, is evident from the representation of Abraham, of Isaac, and of Jacob, as being the Divine Itself, and the Divine Human of the Lord. Abraham represents the Lord as to the Divine Itself, Isaac as to the Divine rational, and Jacob as to the Divine natural, (n. 1893, 2011, 2066, 2072, 2083, 2630, 3194, 3210, 3245, 3251, 3305, 3439, 3704, 4180, 4286, 4538, 4570, 4615, 6098, 6185, 6276, 6425, 6804). By �God� is signified the Divine, and by these names the representative; hence these things in the Lord are what are meant by �the God of Abraham, the God of Isaac, and the God of Jacob.�

AC 6848. And Moses covered his faces.  That this signifies that the interiors were guarded, is evident from the signification of the �faces,� as being the interiors (n. 1999, 2434, 3527, 4066, 4796, 4797, 5102).  That �to cover� denotes to guard, follows from the connection in the internal sense, for it is said that �he covered his faces because he was afraid to look upon God,� and by this is signified lest the interiors should be injured by the presence of the Divine Itself. How this is will be told in what follows.

AC 6849. Because he was afraid to look upon God.  That this signifies lest they should be injured by the presence of the Divine Itself, is evident from the signification of �being afraid,� as being fear lest they should be injured, namely, the interiors, for this was the cause of the fear; and from the signification of �looking upon God,� as being the presence of the Divine Itself; for the Lord is presented before man in no other way than by an internal looking, which is effected through the faith that is from charity.  If the Lord appears to anyone in an outward form, still it is the interiors which are affected, for the Divine penetrates to the inmosts.  In regard to the interiors not being injured by the presence of the Divine Itself, and that on this account they were protected, the case is this. The Divine Itself is pure love, and pure love is like a fire which is more ardent than the fire of the sun of this world; and therefore if the Divine love in its purity were to flow into any angel, spirit, or man, he would utterly perish.  Hence it is that Jehovah or the Lord is in the Word so often called a �consuming fire.� Lest therefore the angels in heaven should be injured by the influx of heat from the Lord as a sun, they are each of them veiled over by a certain thin and suitable cloud, whereby the heat flowing in from that sun is tempered.

[2] That without this preservation everyone would perish at the presence of the Divine, was known to the ancients; and therefore they were afraid to see God, as is evident in the book of Judges:--

Gideon saw that he was an angel of Jehovah; and therefore Gideon said, Ah Lord Jehovih! forasmuch as I have seen an angel of Jehovah face to face. And Jehovah said to him, Peace be to thee; fear not, for thou shalt not die (Judges 6:22, 23).

In the same book:--

Manoah said unto his wife, Dying we shall die, because we have seen God (Judges 13:22).

And in the book of Exodus:--

Jehovah said unto Moses, Thou canst not see My faces, for no man shall see Me and live (Exod. 33:20).

When therefore it was given Moses to see God, he was put into a hole of the rock (Exod. 33:22);

by which was represented the obscurity of faith, and also the cloudiness which covered him over, and by which he was protected.

[3] How dangerous it would be for the angels if they were looked upon by the Divine, without being veiled with a cloud, can be plainly seen from the fact that when the angels look at any spirit who is in evil, he appears to be turned into something inanimate, as has been frequently given me to see.  The reason is, that through the angelic sight the light and heat of heaven fall there, and with these the truth of faith and the good of love, and when these penetrate, the wicked are almost deprived of life by them.

[4] This being the effect of a look from the angels, how much more would be the effect of a look from the Lord!  This is the reason why the hells are quite removed from heaven, and why they who are there desire to be removed, for unless this is done they are direfully tormented.  From this it is plain what is meant by these words:--

They shall say to the mountains and to the rocks, Fall on us and hide us from the face of Him that sitteth on the throne (Rev. 6:16; Luke 23:30; Hosea 10:8).

[5] From the fact that the presence of the Divine Itself is of such a nature that no angel can endure it unless he is protected by a cloud, which tempers and moderates the rays and heat from that sun, it is very evident that the Lords Human is Divine; for unless it were Divine, it could never he so united to the Divine Itself which is called the �Father,� that they may be one, according to the Lord�s words in (John 14:10), and elsewhere.  For what so receives the Divine must needs be altogether Divine; what is not Divine would be utterly dissipated by such a union.  To speak by comparison, what can be put into the solar fire, and not perish, unless it is of a solar nature? and in the same way, who can be introduced into the ardor of infinite love except him who is in the ardor of the like love? consequently, who but the Lord alone? That the Father is in Him, and that the Father does not appear except in His Divine Human, is evident from the Lord�s words in John:--

No one hath ever seen God; the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).

Ye have neither ever heard His voice, nor seen His shape (John 5:37).

AC 6850. Verses 7, 8.  And Jehovah said, Seeing I have seen the affliction of My people, which is in Egypt, and I have heard their cry from before their taskmasters; for I have known their sorrows; and I am come down to liberate them out of the hand of the Egyptians, and to make them come up out of that land unto a land good and broad, unto a land flowing with milk honey, unto the place of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite. �And Jehovah said, Seeing I have seen the affliction of My people,� signifies mercy toward those who are of the spiritual church after infestations by falsities �and I have heard their cry from before their taskmasters,� signifies the aid of mercy against those who desired to compel them to serve; �for I have known their sorrows,� signifies foresight in regard to how much they would be immersed in falsities; �and I am come down to deliver them out of the hand of the Egyptians,� signifies that He would let Himself down to them to set them free from the power of false memory-knowledges, which endeavor to destroy the truths of the church; �and to make them come up out of that land,� signifies that they should be elevated; �unto a land good and broad,� signifies to heaven, where are the good of charity and the truth of faith; �flowing with milk and honey,� signifies the pleasantness and delight thence; �unto the place of the Canaanite, and the Hittite,� signifies the region occupied by evils from falsities; �and the Amorite, and the Perizzite,� signifies by evils and the derivative falsities; �and the Hivite, and the Jebusite,� signifies by idolatry in which there is somewhat of good and truth.

AC 6851. And Jehovah said, Seeing I have seen the affliction of My people.  That this signifies mercy toward those who are of the spiritual church after infestations by falsities, is evident from the signification of �saying,� in the historicals of the Word, as being perception; but when it is said of Jehovah, or the Lord, it does not denote perception, but omniscience, because the Lord perceives and knows each and all things from eternity; and from the signification of �Seeing I have seen,� when said of Jehovah or the Lord, as being mercy, for when the Lord sees anyone in misery, or in affliction, He is merciful to him. The Lord indeed sees all, and thus is merciful to all, but it is not said that He is merciful with respect to any but those who receive His mercy, that is, who are in good; and from the signification of �affliction,� as being infestation (n. 6663), here by falsities, because by the Egyptians, by whom are signified false memory-knowledges (n. 6651, 6679, 6683) and from the signification of �a people,� as being those who are of the spiritual church (n. 2928).  They who are of the celestial church are in the Word called �a nation.�

AC 6852. And I have heard their cry from before their taskmasters.  That this signifies the aid of mercy against those who desired to compel them to serve, is evident from the signification of a �cry,� as being entreaty (n. 6801) and from the signification of �to hear,� as being to obey and notice (n. 5017); but when it is said of Jehovah or the Lord, it denotes to bring the aid of mercy to him who implores it. It is with hearing as it is above (n. 6851) with seeing, namely, that the Lord hears all, and thus brings aid to all, but according to the necessities. They who cry, and implore Him for themselves alone, and thus against others, as the wicked are wont to do: these also the Lord hears, but He does not bring them aid, and when He does not bring aid, it is said that He �does not hear �and from the signification of �taskmasters,� as being those who desire to compel to serve.  That a �taskmaster� or �exactor� denotes one who compels to serve, is evident from these passages:--

The peoples shall take them, and bring them to their place, and they shall rule over their exactors. It shall come to pass in the day that Jehovah shall give thee rest from thy sorrow, and from thy trouble, and from the hard service wherein thou wast made to serve, that thou shalt utter this parable concerning the king of Babylon, How hath the exactor ceased! (Isa. 14:2-4).

I will encamp about My house because of the army, because of him that goeth and of him that returneth, that the exactor may not pass through upon them any more (Zech. 9:8).

They were called �exactors� who exacted tribute (2 Kings 23:35; Deut. 15:3), and also they who compelled them to work according to the imposition of the tributes. They are also called �princes of tributes� (Exod. 1:11); that these are they who compelled them to serve may be seen above (n. 6659).

AC 6853. For I have known their sorrows.  That this signifies foresight in regard to how much they would be immersed in falsities, is evident from the signification of �knowing,� when said of the Lord, as being foresight (that �to know� denotes foresight is because the Lord knows each and all things from eternity); and from the signification of �sorrows,� as being immersion in falsities; for when they who are in good are immersed in falsities, they come into anguish and anxieties, and are tormented; for they love truths and abhor falsities, and constantly think about salvation, and about their unhappiness if falsities should rule with them. But they who are not in good, care not whether they are in falsities or in truths, for they do not think at all about salvation, or about unhappiness, because they do not believe in these things. The delights of the loves of self and of the world take away all belief about the life after death.  These persons are perpetually immersed in falsities.  Immersion in falsities appears in the other life like one who is immersed in waves, which according to the abundance of falsities rise higher and higher, until at last they rise over his head; the waves appearing thinner or denser according to the quality of the falsities.  With the wicked the immersion appears as a mistiness and as a cloudiness more or less dusky, which compasses them about, and quite separates them from the serenity of the light of heaven.

AC 6854. And I am come down to liberate them out of the hand of the Egyptians.  That this signifies that He would let Himself down to them, to set them free from the power of the false memory-knowledges which endeavor to destroy the truths of the church, is evident from the signification of �coming down,� as being to let Himself down; from the signification of �to liberate,� as being to set free, for he who sets free from falsities, liberates; from the signification of �hand,� as being power (n. 878, 3387, 3563, 4931-4937, 5544) and from the signification of the �Egyptians,� as being false memory-knowledges which are contrary to the truths of the church (n. 6651, 6679, 6683), thus which endeavor to destroy them. As regards the fact that the Lord comes down, the case is this. The Lord is said to �come down,� or to �let Himself down,� when He comes to Judgment (n. 1311); and also when He comes to lower regions, here to those who are of the spiritual church, who are signified by the �sons of Israel;� for these are treated of in the internal sense, how they are infested by falsities, and then endure temptations, and afterward are liberated, that they may be introduced into heaven.

[2] But in the contents of this and the following verses, in the internal sense, there is a still greater mystery, which is not yet known in the church, and therefore is to be made known.  They who are called �the spiritual� (who are such as can be regenerated only as to the intellectual part, but not as to the will part, and in whose intellectual part therefore a new will is implanted by the Lord, which will is according to the doctrinal things of faith pertaining to their church): these, namely such spiritual men, were saved only by the Lord�s coming into the world. The reason is that the Divine passing through heaven, which was the Divine Human before the Lord�s coming, could not reach them, because the doctrinal things of their church were for the most part not true, and consequently the good which is of the will was not good (n. 6427) As these could be saved only by the coming of the Lord, and thus could not before be raised into heaven, therefore they were meanwhile kept in the lower earth, in places there which in the Word are called �pits;� which earth was beset about by the hells where are falsities, by which they were then much infested, and yet were guarded by the Lord. But after the Lord came into the world, and made the Human in Himself Divine, then He delivered those who were there in �pits,� and raised then to heaven; and out of them He also formed the spiritual heaven, which is the second heaven.  This is meant by the descent of the Lord to the lower regions, and by the deliverance of those who were bound.

[3] This is the mystery which in the internal sense is also described in this and the following verses.  See what was shown above about these spiritual men, namely: That the spiritual are in obscurity as to the truth and good of faith (n. 2708, 2715, 2718, 2831, 2849, 2935, 2937, 3241, 3833, 6289): That their obscurity is illumined by the Lord�s Divine Human (n. 2716, 4402): That as they are in obscurity as to the truth and good of faith, they are very much assaulted by the hells, but that the Lord continually protects them (n. 6419): That the spiritual cannot be regenerated as to the will part, but only as to the intellectual part, and a new will is there formed by the Lord (n. 863, 875, 895, 927, 928, 1023, 1043, 1044, 2256, 4328, 4493, 5113): That the spiritual were saved by the coming of the Lord into the world (n. 2833, 2834, 3969).

[4] In the prophetic Word occasional mention is made of the �bound,� and of the �bound in the pit,� and that they were delivered by the Lord; by whom are specifically meant those who are here spoken of, as in these passages:--

I Jehovah have called Thee in righteousness, and will hold Thy hand, because I will keep Thee, and give Thee for a covenant to the people, for a light of the nations, to open the blind eyes, to bring out the bound from the prison, and them that sit in darkness out of the prison house (Isa. 42:6, 7).

I kept Thee, and gave Thee for a covenant of the people, to restore the land, to divide the wasted heritages; to say to the bound, Go forth, to them that are in darkness, Be ye revealed.  They shall feed upon the ways, and on all hillsides is their pasture (Isa. 49:8, 9);

this is manifestly said of the Lord.  Specifically �the bound� denote those who were detained in the lower earth until the Lord�s coming, and who were then raised into heaven; and in general all those who are in good, and are kept by falsities as it were bound, from which they nevertheless desire to work their way out.

[5] Again:--

By the blood of Thy covenant I will send forth Thy bound out of the pit (Zech. 9:11).

Gathering they shall be gathered together, the bound in the pit, and shall be shut up in the prison; after a multitude of days they shall be visited (Isa. 24:22);

�the bound in the pit� denote the same.

Jehovah hath anointed Me to preach good tidings to the poor; He hath sent Me to bind up the brokenhearted, to preach liberty to the captives, to the bound, to the blind,   to proclaim the year of Jehovah�s good pleasure (Isa. 61:1).

The people walking in darkness have seen a great light; they that dwelt the land of the shadow of death, upon them hath the light shined (Isa. 9:2).

AC 6855. And to make them come out of that land.  That this signifies that they should be raised, namely, from the place and state where they are being infested by falsities, is evident from the signification of �to make to come lip,� as being to be raised; and from the signification of �land,� here the land of Egypt, as being the place and state where they are infested by falsities. That �Egypt� is the false memory-knowledge which infests has been already shown; the like is also signified by the �land of Egypt.�

AC 6856. Unto a land good and broad.  That this signifies to heaven where are the good of charity and the truth of faith, is evident from the signification of �land,� here the land of Canaan, as being the Lord�s kingdom, thus heaven (n. 1607, 3038, 3481, 3705, 4447); from the signification of a �good land,� as being the good of charity there; and from the signification of a �broad land,� as being the truth of faith there. That �breadth� denotes the truth which is of faith, see (n. 3433, 3434, 4482).

AC 6857. Flowing with milk and honey. That this signifies the pleasantness and delight thence, is evident from the signification of �milk,� as being the celestial spiritual, or the truth of good (n. 2184); and as it denotes the truth of good, it denotes also the pleasantness thereof, for these are conjoined; and from the signification of �honey,� as being delight (n. 5620). From what was shown above (n. 6854) it can be seen what is meant by �making to come up out of that land to a land good and broad, flowing with milk and honey,� namely, that they who had been detained in the lower earth in pits there until the Lord�s coming, should then he raised to heaven where are the good of charity and the truth of faith and the derivative pleasantness and delight.  These things are specifically signified by these words; but in general are signified all of the spiritual church who are in temptation and are liberated from it.

AC 6858. Unto the place of the Canaanite, and the Hittite.  That this signifies the region occupied by evils from falsities, is evident from the representation of the Canaanites, as being evils from the falsities of evil (n. 4818); and from the representation of the Hittites, as being falsities from which are evils (n. 2913). By the nations in the land of Canaan (Gen. 15:18, 19; Exod. 23:23, 28; 33:2; 34:11; Deut.  7:1; 20:17; Josh. 3:10; 24:11; Judges 3:5), are signified all kinds of evil and falsity. What is meant by the region occupied by evils from falsities, and also by the other kinds of evil and falsity, must be told.  Before the coming of the Lord into the world, evil genii and spirits occupied all that region of heaven to which the spiritual were afterward taken up; for before the coming of the Lord many such roamed at large and infested the good, especially the spiritual who were in the lower earth; but after the coming of the Lord they were all thrust down into their hells, and that region was set free, and was given for an inheritance to those who were of the spiritual church.  It has been frequently observed that as soon as any place is left by good spirits it is occupied by evil ones; and that the evil are driven out of it and as soon as this is done it again passes to those who are in good.  The reason is that the infernals continually burn to destroy the things of heaven, especially those to which they are in opposition; and therefore when any place is left, being then without protection, it is immediately occupied by the evil.  As before said, this is especially meant by the region occupied by evils and falsities, which is signified by the place where the nations were that were to be driven out.  This, together with what was said above (n. 6854), is a great mystery, which cannot be known without being revealed.

AC 6859. And the Amorite, and the Perizzite. That this signifies by evils and the derivative falsities, is evident from the representation of the Amorite, as being evil (n. 1857, 6306); and from the representation of the Perizzite, as being falsity (n. 1573, 1574).  There are two origins of evil, and also two origins of falsity. One origin of evil is from falsity of doctrine or of religiosity the other is from the cupidities of the love of self and of the world.  As just said, the falsity of the first origin is from falsity of doctrine or of religiosity; and the falsity of the other origin is from the evil of the cupidities of the said loves.  These evils are what is signified by the �Canaanite� and the �Amorite,� and these falsities by the �Hittite� and the �Perizzite.�

AC 6860. And the Hivite, and the Jebusite.  That this signifies by idolatry in which there is somewhat of good and truth, is evident from the representation of the Hivite, as being idolatry in which there is somewhat of good; and from the representation of the Jebusite, as being idolatry in which there is somewhat of truth. That such things are signified by these nations, can be seen from the fact that it was permitted that a covenant should be made with the Gibeonites by Joshua and the elders (Josh. 9:3); and that they were made hewers of wood and drawers of water for the house of God (Josh. 9:23, 27); that these were Hivites see (verse 7), and (Josh. 11:19).  That by the Jebusites are represented those who were in idolatry, but in which there was somewhat of truth, can be seen from the fact that the Jebusites were long tolerated in Jerusalem, and were not driven out of it (Josh. 15:63; 18:28; 2 Sam. 5:6-10).

AC 6861. Verses 9-12.  And now behold the cry of the sons of Israel is come unto Me, and I have also seen the oppression wherewith the Egyptians oppress them. And now go, and I will send thee unto Pharaoh, and do thou bring forth My people the sons of Israel out of Egypt.  And Moses said unto God, Who am I that I should go unto Pharaoh, and that I should bring forth the sons of Israel out of Egypt?  And he said, Because I will be with thee; and this shall be the sign to thee that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall worship God near this mountain.  �And now behold the cry of the sons of Israel is come unto Me,� signifies pity for those who are of the spiritual church; �and I have also seen the oppression wherewith the Egyptians oppress them,� signifies by reason of the endeavor of subjugation by those who were in falsities; �and now go, and I will send thee unto Pharaoh,� signifies the holy preceding from the Lord�s Human, by which the infesting falsities would be dispersed; �and do thou bring forth My people the sons of Israel out of Egypt,� signifies the consequent liberation of those who were of the spiritual church from infesting falsities �and Moses said unto God,� signifies perception from the Divine and humiliation; �who am I that I should go unto Pharaoh:,� signifies not being yet in such a state as to seem to himself to be able to go to and remove the infesting falsities; �and that I should bring forth the sons of Israel?� signifies and thus to liberate those of the spiritual church; �and He said, Because I will be with thee,� signifies that the Divine will be in the Human; �and this shall be the sign to thee that I have sent thee,� signifies the knowledge that the Divine proceeded from Himself; �when thou has brought forth the people out of Egypt,� signifies when the spiritual are liberated from infestation by falsities �ye shall worship God near this mountain,� signifies then perception and acknowledgment of the Divine from love.

AC 6862. And now, behold the cry of the sons of Israel is come unto Me.  That this signifies pity for those who are of the spiritual church, is evident from the signification of a �cry,� as being entreaty for aid (n. 6801), and therefore when it is said that �a cry comes unto Jehovah,� or the Lord, it involves the same as �hearing,� and �hearing� denotes to bring the aid of mercy, or compassion (n. 6852); and from the signification of the �sons of Israel,� as being those who are of the spiritual church (n. 6637).

AC 6863. And I have also seen the oppression wherewith the Egyptians oppress them. That this signifies by reason of the endeavor to subjugate by those who are in falsities, is evident from the signification of �the oppression wherewith they oppress,� as being an endeavor to subjugate (that it denotes an endeavor to subjugate, and not subjugation itself, is because they who are of the Lord�s spiritual church cannot be subjugated by those who are in falsities, because the Lord protects them); and from the signification of �the Egyptians,� as being falsities (n. 6692).

AC 6864. And now go, and I will send thee unto Pharaoh.  That this signifies the holy proceeding from the Lord�s Human by which infesting falsities would be dispersed, is evident from the representation of Moses, who was to go, and who was sent, as being the Lord as to the law Divine (n. 6723, 6752, 6771, 6827), thus as to the Human; for when the Lord was in the world, He first made His Human Divine truth, which is the same as the law Divine; and afterward He completely glorified His Human, and made it Divine good (between Divine truth and Divine good there is a difference such as there is between the light from the sun and the fire in the sun); and from the signification of �to be sent,� as being to proceed (n. 2397, 4710, 6831), here holy truth (that holy is predicated of truth see (n. 6788); and from the representation of Pharaoh, as being falsity (n. 6651, 6679, 6683, 6692). It is added that infesting falsities would be dispersed, namely, by the holy proceeding from the Lord�s Human, because in what follows the subject treated of is the liberation of the sons of Israel, that is, of those who were of the Lord�s spiritual church, from falsities; from which they can in no wise be liberated except by the holy which proceeds from the Lord.  For the holy proceeding from the Lord not only disperses infesting falsities, but also reduces all things into Divine order, both those which are in the heavens, and those which are in the hells; and causes the heavens to be most distinct according to goods and the derivative truths, and the hells also to be most distinct according to evils and the derivative falsities; and likewise causes evils to be opposite to goods, and falsities to truths, in order that a spiritual equilibrium may exist, and everything be in a free state.

AC 6865. And do thou bring forth My people the sons of Israel out of Egypt. That this signifies the consequent liberation of those who are of the spiritual church from infesting falsities, evident from the signification of �bringing forth,� as being liberation; from the signification of the �sons of Israel,� as being those of the spiritual church (n. 6637); and from the signification of �Egypt,� as being the false memory-knowledge which is against the truths of the church; thus infesting falsity (n. 6692).

[2] It is false memory-knowledge which chiefly infests those of the spiritual church; because they have no perception of truth from good, but only the memory-knowledge of truth from doctrine; they who are such are very much infested by memory-knowledges For memory-knowledges are the most general vessels, which sometimes appear contrary to truths, until truths being let into them make them transparent, and thus not to be noticed. Moreover memory-knowledges are full of the fallacies of the senses, which cannot be dispelled by those who are in mere knowledges from doctrine, and not in the perception of truth from good; mainly because the light of the world predominates with them, which light appears clear so long as the light of heaven does not flow into it, but as soon as the light of heaven flows in, instead of light it becomes obscurity.  Hence it is that these persons are enlightened and clever in the things of the world, but obscured and dull in the things of heaven.

[3] These believe themselves enlightened when they have confirmed in themselves the doctrinal things of the church, but it is a sensuous light from the light of the world which then deceives them; for doctrinal things of every kind can be confirmed, as Jewish doctrinal things by the Jews, enthusiastic ones by enthusiasts, Socinian ones by the Socinians, and heresies by heretics of every sort; and when they have been confirmed, they appear to their in the sensuous light as very truths. But they who are in the light of heaven are in enlightenment from the Lord; and before confirmations, by looking into the memory-knowledges which are beneath and are there arranged in order, they discern whether it is a truth that may be confirmed or not.  Hence it is evident that these latter have an interior view, which is above the memory-knowledges, and thus is distinct; whereas the former have a lower view, which is within the memory-knowledges, and thus is an entangled one (n. 2831).

AC 6866. And Moses said unto God.  That this signifies perception from the Divine and humiliation, is evident from the signification of �saying,� as being perception; and from the representation of Moses, as being the Lord as to the law Divine (n. 6723, 6752, 6771, 6827). The Divine is signified by �God.� That these words also involve humiliation is plain from what follows, for Moses says, �Who am I that I should go to Pharaoh, and bring forth the sons of Israel?�  As by Moses is represented the Lord, and mention is here made of humiliation, something must be said about the state of the Lord�s humiliation when He was in the world. So far as the Lord was in the human not yet made Divine, so far He was in humiliation; but so far as He was in the Human made Divine, so far He could not be in humiliation, for so far He was God and Jehovah. The reason why He was in humiliation when in the human not yet made Divine, was that the human which He took from the mother was by heredity evil, and this could not come near to the Divine without humiliation; for in genuine humiliation a man divests himself of all ability to think and do anything from himself, and wholly leaves himself to the Divine, and thus draws near to the Divine.  The Divine was indeed in the Lord, because He was conceived of Jehovah, but this appeared remote in so far as His human was in the heredity from the mother; for in spiritual and heavenly things it is unlikeness of state that causes removal and absence, and it is likeness of state that causes approach and presence; and it is love that makes likeness and unlikeness.  All this shows whence came the state of humiliation with the Lord when He was in the world; but afterward, when He put off all the human which He took from the mother, insomuch that He was no longer her son, and put on the Divine, then the state of humiliation ceased, for then He was one with Jehovah.

AC 6867. Who am I that I should go unto Pharaoh?  That this signifies not being yet in such a state as to seem to himself to be able to go and remove the infesting falsities, is evident from the signification of �Who am I?� as being that he was not yet in such a state; and from the signification of �going to Pharaoh,� as being to go to the infesting falsities, for by �Pharaoh� is signified falsity which infests (n. 6651, 6679, 6683). That it also denotes to remove, is because the holy proceeding from the Lord�s Human (n. 6864) removes falsities and evils, because these are quite unable to endure its presence. As these things were said from humiliation, it is said that he did not yet seem to himself able to do this.

AC 6868. And that I should bring forth the sons of Israel. That this signifies and thus to liberate those of the spiritual church, is evident from the signification of �bringing forth,� as being to liberate (n. 6865); and from the representation of the sons of Israel, as being those of the spiritual church (n. 6637, 6862, 6865).

AC 6869. And He said, Because I will be with thee.  That this signifies that the Divine will be in the Human, is evident from the representation of Moses, as being the Lord as to the law Divine (n. 6723, 6752, 6771, 6827), thus as to the Human, for as shown above, the Lord made His Human the law Divine, that is, Divine truth, when He was in the world; and from the signification of �I will be with thee,� as being the Divine, for it is Jehovah who speaks.

AC 6870. And this shall be the sign to thee that I have sent thee. That this signifies the knowledge that the Divine proceeded from Himself, is evident from the signification of a �sign,� as being the confirmation of truth, and hence the knowledge that it is so; and from the signification of �being sent,� as being to proceed (n. 2379, 4710, 6831); thus �to be sent of God� denotes to proceed from the Divine; and it also denotes that the Divine proceeds from Himself, for he who proceeds from the Divine, receives the Divine and advances it further.

AC 6871. When thou hast brought forth the people out of Egypt. That this signifies when the spiritual have been liberated from infestation by falsities, is evident from the signification of �bringing forth,� as being to liberate (n. 6865, 6868); from the signification of the �sons of Israel,� who in this case are �the people,� as being the spiritual, that is, those of the spiritual church (n. 6637, 6862, 6865); and from the signification of �Egypt,� as being false memory-knowledge infesting (n. 6692).

AC 6872. Ye shall worship God upon this mountain. That this signifies then perception and acknowledgment of the Divine from love, is evident from the signification of �worshiping God,� as being adoration of the Divine, but when said of the Lord, it denotes the perception and acknowledgment of the Divine in the Human; and from the signification of �mountain,� as being the good of the Divine love (n. 795, 796, 2722, 4210, 6435, 6829).  Hence it is evident that by �worshiping God upon this mountain,� when said of the Lord, is signified the perception and acknowledgment of the Divine from love.

[2] What the perception and acknowledgment of the Divine from love are, must be told.  Every man�s quality is known from his love; for love is the being of the life of everyone, from it springing the veriest life itself; such therefore as the love is with a man, such is the man.  If there is the love of self and of the world, consequently the love of revenge, of hatred, of cruelty, of adultery, and the like, the man is a devil as to his spirit, or as to the interior man which lives after death, however he may appear in the outward form.  But if there is with a man the love of God and the love of the neighbor, and consequently the love of good and truth, also of what is just and honorable, then however he may appear in the outward form, he is an angel as to his spirit which lives after death.  But He with whom there is Divine love, which was with the Lord alone, is God; thus His Human was made Divine when He received in the Human the love of His Father, which was the being of His life.  From all this it can be seen what is meant by the perception and acknowledgment of the Divine from love.

[3] That man is altogether as is his love, is a constant truth, as is plain from the angels in the other life, who when seen appear as forms of love, the love itself not only shining forth, but also exhaling from them, so that you would say that they are wholly nothing but loves.  The reason is, that all the interiors of an angel, as also of a man, are nothing but forms recipient of life, and because they are forms recipient of life, they are forms recipient of loves, for loves make the life of man.  When therefore the inflowing love and the recipient form are in agreement, it follows that the angel or man is such a. his love is; and this not only in his organic beginnings, which are in the brain, but also in the whole body, for the body is nothing but an organ derived from its beginnings.

[4] From all this it can be seen that man is made altogether new when he is being regenerated, for then each and all things with him are so disposed as to receive heavenly loves.  Nevertheless with man the prior forms are not destroyed, but only removed; but with the Lord the prior forms, which were from the maternal, were completely destroyed and extirpated, and Divine forms were received in their place.  For the Divine love does not agree with any but a Divine form; all other forms it absolutely casts out; hence it is that the Lord when glorified was no longer the son of Mary.

AC 6873. Verses 13-15.  And Moses said unto God, Behold I come unto the sons of Israel, and say to them, The God of your fathers hath sent me unto you; and they say to me, What is His name? what shall I say unto them? And God said unto Moses, I AM WHO I AM; and He said, Thus shalt thou say to the sons of Israel, I AM hath sent me unto you. And God said further unto Moses, Thus shalt thou say unto the sons of Israel, Jehovah the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name forever, and this is My memorial unto generation and generation. �And Moses said unto God,� signifies perception from the Divine; �Behold I come unto the sons of Israel,� signifies about those who are of the spiritual church; �and say unto them, The God of your fathers hath sent me unto you,� signifies that the Divine of the Ancient Church will be with those who are of the spiritual church; �and they say to me, What is His name?� signifies His quality; �what shall I say unto them?� signifies what answer; �and God said unto Moses,� signifies the first instruction; �I AM WHO I AM,� signifies the Being and Coming-forth of all things in the universe; �and He said, Thus shalt thou say unto the sons of Israel,� signifies the second instruction; �I AM hath sent me unto you,� signifies that the Divine Coming-forth shall be in that church; �and God said further unto Moses, Thus shalt thou say unto the sons of Israel,� signifies the third instruction; �Jehovah the God of your fathers,� signifies the Divine of the Ancient Church; �the God of Abraham, the God of Isaac, and the God of Jacob,� signifies the Divine Itself, and the Divine Human, thus the Lord; �hath sent me unto you,� signifies that He will be in their church; �this is My name forever,� signifies that the Divine Human is the quality of the Divine Itself; �and this is My memorial unto generation and generation,� signifies that He must be worshiped perpetually.

AC 6874. And Moses sad unto God.  That this signifies perception from the Divine, is evident from the signification of �saying,� in the historicals of the Word, as being perception.  That �God� denotes the Divine is plain. It is said perception from the Divine, because all perception is thence.

AC 6875. Behold I come unto the sons of Israel. That this signifies about those who are of the spiritual church, is evident from the representation of the sons of Israel, as being those of the spiritual church (n. 6637, 6862, 6865).

AC 6876. And say unto them, The God of your fathers hath sent me unto you.  That this signifies that the Divine of the Ancient Church will be with those of the spiritual church, is evident from the signification of the �God of their fathers,� as being the Divine of the Ancient Church. �Fathers� denote those who are of the Ancient Church, (n. 6050, 6075, 6846); from the representation of the sons of Israel, here meant by �you,� as being those of the spiritual church (n. 6875); and from the signification of �being sent,� as being to proceed (n. 2397, 4710, 6831); here that He will be with them, for it is said of the Divine of the Ancient Church that this shall be in the spiritual church, which is represented by the sons of Israel.

[2] The Divine which was of the Ancient Church was the Lord as to the Divine Human; the Ancient Church had this from the Most Ancient, and also from the fact that Jehovah was seen by them in a human form. When therefore they thought of Jehovah, they did not think of a Universal Entity, of which they could have had no idea, but of the human Divine, into which they could determine their thought; for in this way they could both think of Jehovah and be conjoined with Him by love. Those who were of the Ancient Church, and especially those of the Most Ancient, were much wiser than the men of our times, and yet they could not think otherwise of Jehovah than as of a Man, whose Human was Divine; nor did there then flow into their thought any unbecoming idea taken from the natural man, and his infirmity and evil, but that which flowed in concerning Him was all holy.  The angels themselves, who so far excel men in wisdom, cannot think otherwise of the Divine, for they see the Lord in the Divine Human; they know that an angel, with whom all things are finite, can have no idea whatever of the Infinite, except by what is like the finite.

[3] That in ancient times they adored Jehovah under a human Divine, is very evident from the angels seen by Abraham in human form, also afterward by Lot, and likewise by Joshua, by Gideon, and by Manoah, which angels were called �Jehovah,� and were adored as the God of the universe. At this day if Jehovah were to appear in the church as a man, men would take offence, and would think that He could not possibly be the Creator and Lord of the universe, because He was seen as a man; and moreover they would not have any other idea of Him than as of a common man.  In this they believe themselves wiser than the ancients, not knowing that in this they are altogether removed from wisdom; for when the idea of the thought is directed to a Universal Entity altogether incomprehensible, the idea falls into nothing, and is totally dissipated; and then in its place comes the idea of nature, to which each and all things are attributed.  Hence the worship of nature is at this day so common, especially in the Christian world.

AC 6877. And they say to me, What is His name?  That this signifies His quality, is evident from the signification of �name,� as being quality (n. 1754, 1896, 2009, 2628, 2724, 3006, 6674). From this question of Moses appears the quality of the posterity of Jacob, namely, that they had not only forgotten the name �Jehovah,� but also that they acknowledged a number of gods, one of which was greater than another; hence it was that they would desire to know His name; they believed also that it was sufficient to acknowledge God as to name. That the posterity of Jacob were such was because they were only in externals without internals; and they who are without internals cannot think otherwise about God, because they cannot receive anything of light from heaven to enlighten their interiors. In order therefore that they might acknowledge Jehovah, it was said to them that the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, had been seen, and that He sent; thus they were induced to acknowledge Jehovah from a blind veneration for their fathers, but not from any internal perception.  It was also sufficient for that people to worship Jehovah merely as to name, because they could not receive anything but the external of a church, thus that which only represented its internal; the external was instituted among them also in order that what was represented thereby might be presented in heaven in the internal form, and thus that there might still be some conjunction of heaven with man.

AC 6878. What shall I say unto them? That this signifies what answer, is evident without explication.

AC 6879. And God said unto Moses. That this signifies the first instruction, is evident from the signification of �God said� (here to Moses, by whom is represented the Lord as to the Divine truth, and from Moses to the people, thus from the Divine truth proceeding from the Lord�s Divine Human, to those of the spiritual church), as being instruction, here the first instruction, because it is in regard to God Himself who is to be worshiped. For the first of the church is the knowledge that there is a God, and that He is to be worshiped.  His first quality to be known is that He created the universe, and that the created universe subsists from Him.

AC 6880. I AM WHO I AM That this signifies the Being and Coming-forth of all things in the universe, is evident from the fact that �I AM� is Being, and because He alone is Being, it is said in the nominative case. That it is twice said �I AM,� that is, �I AM WHO I AM,� is because the one signifies Being and the other Coming-forth; thus the one signifies the Divine Itself, which is called the �Father,� and the other the Divine Human, which is called the �Son;� for the Divine Human comes-forth from the Divine Itself.  But when the Lord as to the Human also was made the Divine Being (Esse) or Jehovah, then the Divine truth, which proceeds from the Lord�s Divine Human, is the Divine Coming-forth from the Divine Being. From this it can be seen that the Divine Being cannot communicate Itself to anyone except through the Divine Coming-forth; that is, the Divine Itself cannot communicate Itself except through the Divine Human, and the Divine Human can not communicate itself except through the Divine truth, which is the Holy of the Spirit: this is meant by its being said that all things were made by the Word (John 1:3). It appears to man as if the Divine truth were not such that anything can come forth by means of it; for it is believed that it is like a voice, which being uttered with the lips, is dissipated But it is altogether otherwise: the Divine truth proceeding from the Lord is the veriest reality, and such a reality that all things have come forth from it, and all things subsist from it; for whatever proceeds from the Lord is the veriest reality in the universe; and such is the Divine truth, which is called the �Word,� through which all things were made.

AC 6881. And He said, Thus shalt thou say unto the sons of Israel.  That this signifies the second instruction, is evident from the signification of �God said,� when said a second time, as being something new of perception (n. 2061, 2238, 2260); here the something new of perception is the second instruction; and from the representation of the sons of Israel, as being those of the spiritual church, for whom that instruction was.

AC 6882. I AM hath sent me unto you. That this signifies that the Divine Coming-forth shall be in that church, is evident from the signification of �I AM,� as being the Divine Itself and the Divine Human (n. 6880); and from the representation of Moses, as being the Lord as to the Divine law, that is, as to the Divine truth (that the Divine truth is the Coming-forth from the Divine Human, because it is what proceeds from Him, (n. 6880); and from the signification of �being sent to them,� as being that it will be in the spiritual church (n. 6876).  This is the second instruction The first was that God, from whom all things are, must be acknowledged; the second is, that the Divine truth, which is from Him, must be received.

AC 6883. And God said further unto Moses, Thus shalt thou say unto the sons of Israel. That this signifies the third instruction is evident from what has been unfolded just above (n. 6881).

AC 6884. Jehovah, the God of your fathers. That this signifies the Divine of the Ancient Church, is evident from what was said above (n. 6876), where are like words. In the external historic sense, by �the God of their fathers� is meant the God of Abraham, Isaac, and Jacob; but in the internal sense is meant the Divine of the Ancient Church.  That the latter, and not the former, is meant in the internal sense, can be seen from the fact that the historicals of the Word cannot enter into heaven; for the historical of the Word is natural and worldly, and those who are in heaven are in no ideas but what are spiritual, so that they understand the Word spiritually; and what is worldly, which is of the sense of the letter of the Word, is at the very threshold of heaven turned into the spiritual sense. That this is so, can in some measure be seen from the fact that man also frequently turns those things which are said into such as engage his whole thought; thus he who is in unclean things, into what is unclean; and he who is in clean things, into what is clean.  Hence then it is that they who are in heaven, by �the God of your fathers� do not perceive the God of Abraham, of Isaac, and of Jacob (for Abraham, Isaac, and Jacob are not known in heaven), but the Lord who is represented by them; and therefore it is the Divine of the Ancient Church which is signified by these words.

AC 6885. The God of Abraham, the God of Isaac, and the God of Jacob.  That this signifies the Divine Itself and the Divine Human, thus the Lord, is evident from what was shown above (n. 6847), where are the same words.

AC 6886. Hath sent me unto you.  That this signifies that He will be in their church, is evident from the signification of �being sent to you,� as being that He will be in the spiritual church (n. 6876, 6882).

AC 6887. This is My name forever. That this signifies that the Divine Human is the quality of the Divine Itself, is evident from the signification of the name �God,� as being all in one complex whereby God is worshiped, thus His quality (n. 2724, 3006, 6674); and as the Divine Itself cannot be worshiped, because it cannot be approached either by faith or by love, being above every idea, according to the Lord�s words in John:--

�No man 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),

and again,

�Ye have neither heard His voice at any time, nor seen His shape� (John 5:37),

therefore it is the Divine Human, because the quality of the Divine Itself, which can be approached and worshiped.

[2] That the Divine Human is the �name of Jehovah,� is plain in John:--

Jesus said, Father, glorify Thy came; then came there a voice from heaven, I have both glorified, and will glorify again (John 12:28);

here the Lord as to the Divine Human calls Himself the �name of the Father.� In Isaiah:--

I Jehovah have called Thee in righteousness, and I will take hold of Thy hand, because I will keep Thee, and give Thee for a covenant to the people, for a light of the Gentiles; to open the blind eyes, to bring out the bound from the prison, and them that sit in darkness out of the prison house. I am Jehovah; this is my Name; and My glory will I not give to another (Isa. 42:6-8);

here and in the preceding verses of the chapter, the Lord is openly treated of: that He it is who is meant by the �name of Jehovah,� is plain from the fact that it is said, �My glory will I not give to another;� which words when spoken of the Lord, mean giving glory to Himself, because they are one.

[3] And in Moses:--

Behold I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Take heed of His faces and hear His voice, for He will not endure your transgression; for my name is in the midst of Him (Exod. 23:20, 21);

that by the �angel of Jehovah� is here meant the Lord as to the Divine Human, see (n. 6831); and as the Divine Human is the quality of the Divine Itself, therefore it is said that �the name of Jehovah is in the midst of Him.� In the Lord�s Prayer also, by  Our Father in the heavens; hallowed be Thy Name, is meant the Lord as to the Divine Human; and also all in one complex whereby He is to be worshiped.

AC 6888. And this is My memorial unto generation and generation.  That this signifies that it must be worshiped perpetually, is evident from the signification of �memorial,� as being what must be remembered, and when said of the Divine, it denotes the quality in the worship; and from the signification of �generation and generation,� as being perpetually.  In the Word, �forever� and also �to generation of generations� is said, and this sometimes in one verse; and for the reason that �forever� is predicated of the Divine good, and �generation of generations,� of the Divine truth.  So it is with the signification of �memorial� and of name  �memorial� being predicated of the quality of the Divine in worship as to truth, but �name� of the quality of the Divine in worship as to both truth and good, and specifically as to good. That �memorial� denotes the quality of the Divine in the worship, is plain in Hosea:--

Jehovah, God Zebaoth, Jehovah is His memorial. Therefore turn thou to God; keep piety and judgement (Hosea 12:5, 6);

where the quality of worship as to truth is treated of, and therefore it is said, �Jehovah is His memorial.� In David:--

Sing ye to Jehovah, O ye saints of His, and confess ye to the memorial of His holiness (Psalms 30:4; 97:12);

that �holy� is said of truth may be seen above (n. 6788); the derivative worship is signified by �the memorial of His holiness.�

AC 6889. Verses 16-20.  Go and gather the elders of Israel together, and say unto them, Jehovah the God of your fathers hath been seen of me, the God of Abraham, of Isaac, and of Jacob, saying, Visiting I have visited you, and that which is done to you in Egypt; and I say, I will make you come up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, unto a land flowing with milk and honey. And they shall hear thy voice, and thou shalt go in, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, Jehovah God of the Hebrews hath met with us; and now let us go we pray a way of three days into the wilderness, that we may sacrifice to Jehovah our God. And I know that the king of Egypt will not allow you to go, and not by a strong hand. And I will put forth My hand, and smite Egypt with all My wonders which I will do in the midst thereof and afterward he will send you away.  �Go and gather the elders of Israel together,� signifies the intelligent in the spiritual church; �and say unto them,� signifies instruction; �Jehovah the God of your fathers,� signifies the Divine of the Ancient Church; �hath been seen of me,� signifies His presence; �the God of Abraham, of Isaac, and of Jacob,� signifies the Divine Itself, and the Divine Human of the Lord; �saying, Visiting I have visited you,� signifies His coming to those who are of the church; �and that which is done to you in Egypt,� signifies the endeavor to subjugate; �and I say, I will make you come up out of the affliction of Egypt,� signifies a raising and liberation from false memory-knowledges; �unto the land of the Canaanite, and the Hitite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite,� signifies the region of heaven occupied by those who are in evils and falsities; �unto a land flowing with milk and honey,� signifies where are pleasantness and delight; �and they shall hear thy voice,� signifies obedience; �and thou shalt go in, thou and the elders of Israel, unto the king of Egypt,� signifies communication with those who are in falsities and who have infested; �and ye shall sad unto him,� signifies influx; �Jehovah God of the Hebrews hath met with us,� signifies the Divine of the Lord in the church, and His command; �and now let us go we pray a way of three days into the wilderness,� signifies the life of truth in a state altogether removed from falsities, although in obscurity; �that we may sacrifice to Jehovah our God,� signifies thus the worship of the Lord; �and I know,� signifies foresight; �that the king of Egypt will not allow you to go,� signifies that falsity would oppose itself; �and not by a strong hand,� signifies that the power of those who are of the spiritual church will not prevail against them; �and I will put forth My hand,� signifies power from the Divine; �and smite Egypt with all My wonders,� signifies the means of Divine power against falsities; �which I will do in the midst thereof,� signifies which shall touch them directly; �and afterward he will send you away,� signifies their being driven away, and liberation.

AC 6890. Go and gather the elders of Israel together. That this signifies the intelligent in the spiritual church, is evident from the signification of �elders,� as being the chief things of wisdom and intelligence (n. 6524, 6525), thus the intelligent; and from the representation of Israel, as being the spiritual church (n. 4286, 6426).

AC 6891. And say unto them.  That this signifies instruction, is evident from the signification of �saying unto them,� when this is done by Moses, by whom is represented the law from the Divine, as being instruction (n. 6879, 6881, 6883).

AC 6892. Jehovah the God of your fathers.  That this signifies the Divine of the Ancient Church, is evident from what has been unfolded above (n. 6884), where are the same words.

AC 6893. Hath been seen of me.  That this signifies presence, is evident from the signification of �being seen of� anyone, as being presence; for by �being seen,� in the internal sense, is not signified being seen by the eyes, but by the thought. Thought itself also causes presence, for the person thought of appears as if present before the internal sight. In the other life this is actually the case, for when anyone is there thought of intently, he becomes present; hence it is that in the other life friends meet together, and also foes, and from the latter they suffer severely.

AC 6894. The God of Abraham, of Isaac, and of Jacob. That this signifies the Divine Itself, and the Divine Human of the Lord, is evident from what was shown above (n. 6847).

Faptul  de  a   te  inchina   lui  Dumnezeu  in modul  acceptat  de  El ,este  o  problema  de viata  si  moarte...Este  un  lucru  deosebit  de  serios  si  nu  doar o  chestiune  de  palavrageala sau  de  manifestare  a  unor  trasaturi prin  care  am  dori  sa  iesim  in  evidenta...Indiferent  de  ceea  ce  credeti dv.,lumea  se  indreapta  cu  o  viteza  amenitatoare   spre  dezastru...Chiar  daca uneori "fardul "  ei incearca  sa  arate  altceva, dv.  observati  realitatile  de  zi cu  zi  care  subliniaza dezastrul  in  care  se  afla  aceasta...De  fapt  Biblia  cu  privire  la  aceste  evenimente ,a  prezis :
"Dar să știi că în zilele din urmă vor fi timpuri critice, cărora cu greu li se va face față.  Căci oamenii vor fi iubitori de sine, iubitori de bani, aroganți, trufași, blasfematori, neascultători de părinți, nerecunoscători, neloiali,  fără afecțiune naturală, refractari la orice acord, calomniatori, fără stăpânire de sine, cruzi, neiubitori de bine,  trădători, încăpățânați, umflați de mândrie, mai degrabă iubitori de plăceri decât iubitori de Dumnezeu, având o formă de devoțiune sfântă, dar negându-i puterea; .."2Timotei  3:1-5
Da,  aceste  cuvinte scrise  cu  aproximativ 2000  de  ani  in  urma  subliniza  realitatile  de  azi...Asa  ca  faptul  de  a  ne  considera  grozavi  nu  foloseste  la  nimic,ci  dimpotriva scoate  in  evidenta   carente ce  trebuiesc  corectate...

adi_m, on Mar 5 2009, 19:37, said:

imi explici si mie cam in ce an sa nascut isus asta al tau daca e sustinut de arheologie (ma gandesc ca au gasit un schelet ceva) sau care sunt istoricii care au notat anul nasterii ipoteticului tau semizeu ?

arpisz, on Mar 7 2009, 04:34, said:

   Isus  Cristos  s-a  nascut  in  anul  2  i.e.n.Biblia  este  acest  document principal...

adi_m, on Mar 7 2009, 13:01, said:

deci pana la urma il folosesti ca document istoric ...
pamantul a fost creat acum 6000 de ani
isus sa nascut de 2 ori o data cum zici tu si inca o data cum zice luca 2:1-7
si toate cele .... dar in mod sigur tu il folosesti carpitura aia de carte pe post de manual de istorie

[ https://www.youtube-nocookie.com/embed/9zJ-N4ew714?feature=oembed - Pentru incarcare in pagina (embed) Click aici ]

Sigur,  exista  multe  pareri...Totusi  ar  fi  gresit  sa  ne  ghidam  viata  dupa  prejudecati  si  subiectivism...
    
     Fiecare  dintre   noi  suntem  indignati de   nedreptatile   pe  care  le  suferim .Ce  simte  Dumnezeu  fata  de  aceste  lucruri ?...
     "Căci Iehova iubește dreptateași nu-i va părăsi pe cei loiali lui"...Psalmul  37 :28.Da, Dumnezeu  uraste  orice  forma  de  nedreptate...Nu  suporta  sa-i  vada  e  oameni  suferind...De  fapt  El  ne  indeamna :"...aruncându-vă toate îngrijorările asupra lui, pentru că el se interesează de voi"...1  Petru  5 :7
Cu  siguranta  este  o  adevarata   incurajare  sa    ai un  astfel  de sprijin..
De  ce  spunca  Dumnezeu nu  va  tolera  la  nesfarsit  rautatea?...De  exemplu ce  simtim   atunci  cand  vedem  oameni  care  sufera ?Daca  am  avea  puterea  necesara  nu am  pune  capat  suferintei?...Noi  avem  aceste  calitati datorita  faptului  ca  Dumnezeu  ne-a  creat  in  acest  mod.Tot  El  are  si  puterea  dar  si  dorinta  de  a  pune  capat  nedreptatilor  si  acest  timp  este  foarte  aproape...

adi_m, on Mar 7 2009, 16:54, said:

care mulkte pareri ilustre ?
eu iti citam in favoarea mea din cartea mult venerata de tine ...
si nu ai dreptate punct
isusul tau sa nascut de doua ori
a murit oare de doua ori ?
da da da in secta aia de cacat la care esti afiliat sfarsitul era foarte aproape de cand cica exista ipoteticul tau isus si iata si citatele aferente din beletristica care o venerati
luca 9
26.   Căci de cel ce se va rușina de Mine și de cuvintele Mele, de acesta și Fiul Omului se va rușina, când va veni întru slava Sa și a Tatălui și a sfinților îngeri.
27. Cu adevărat însă spun vouă: Sunt unii, dintre cei ce stau aici, care nu vor gusta moartea, până ce nu vor vedea împărăția lui Dumnezeu.  

matei 16
27.   Căci Fiul Omului va să vină întru slava Tatălui Său, cu îngerii Săi; și atunci va răsplăti fiecăruia după faptele sale.
28. Adevărat grăiesc vouă: Sunt unii din cei ce stau aici care nu vor gusta moartea până ce nu vor vedea pe Fiul Omului, venind în împărăția Sa.  

cult apocaliptic

adi_m, on Mar 4 2009, 14:17, said:

ce face arheologia si istoria?    cred ca te-ai uitat prea mult pe NG. Freedman asta este un fanatic religios (cu origine romana by the way) te asigur ca marea majoritate a istoricilor nu iau in serios Biblia ca fiind o sursa credibila. foarte multe evenimente nu sunt sustinute de dovezi arheologice, ba chiar sunt contrazise. sigur Biblia are totusi valoarea ei si bazandu-ne pe textul biblic putem descoperi si lucruri noi asa cum Schliemann s-a folosit de Iliada ca sa descopere Troia (asta nu inseamna ca a existat un razboi intre zei sau insule populate de ciclopi    )

Edited by tetsuo, 07 March 2009 - 20:53.

tetsuo, on Mar 7 2009, 14:52, said:

  Faptul  de  a  nega  este  foarte  usor  de  facut...Cititi  topicul  si  veti  remarca  si  dovezi  de   natura  istorica  si  arheologica...Evident,  daca  nu  aveti prejudecati...