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6728. Verses 5-9. And Pharaoh’s daughter came down to wash at the river; and her girls were going at the side of the river; and she saw the ark in the midst of the sedge, and sent her handmaid, and took it. And she opened it and saw him, the child; and behold the boy wept. And she had compassion on him, and said, This is one of the Hebrews’ children. And his sister said to Pharaoh’s daughter, Shall I go and call thee a woman, a nurse, from the Hebrew women, that she may suckle the child for thee? And Pharaoh’s daughter said to her, Go. And the girl went, and called the mother of the child. And Pharaoh’s daughter said to her, Take this child to thee, and suckle him for me, and I will give thee thy wages. And the woman took the child and suckled him. “And Pharaoh’s daughter came down,” signifies the religiosity there; “to wash at the river,” signifies worship from falsity; “and her girls were going at the side of the river,” signifies the ministries of that religiosity that was from falsity; “and she saw the ark in the midst of the sedge,” signifies a perception of truth that it was of low value among false memory-knowledge; “and she sent her handmaid,” signifies service; “and took it,” signifies curiosity; “and she opened it, and saw him, the child,” signifies investigation of its quality, and a perception that it was truth from the Divine; “and behold the boy wept,” signifies sadness; “and she had compassion on him,” signifies admonition from the Divine; “and she said, This is one of the Hebrews’ children,” signifies that it was of the church itself; “and his sister said to Pharaoh’s daughter,” signifies the truth of the church near the religiosity there; “Shall I go and call thee a woman a nurse from the Hebrew women?” signifies perception that good was to be instilled therein by the church itself; “and Pharaoh’s daughter said to her, Go,” signifies consent from the religiosity there; “and the girl went and called the mother of the child,” signifies the truth of good of the church, that it adjoined the things of the church; “and Pharaoh’s daughter said to her,” signifies consent from the religiosity there; “take this child to thee,” signifies that it should adjoin it to itself; “and suckle him for me,” signifies that it should insinuate into it good suited to the religiosity; “and I will give thee thy wages,” signifies recompense; “and the woman took the child, and suckled him,” signifies that good was instilled into it by the church.
6729. And Pharaoh’s daughter came down. That this signifies the religiosity there, is evident from the signification of “daughter,” as being the affection of truth and good, and hence the church (see n. 2362, 3963); and in the opposite sense the affection of falsity and evil, and hence the religiosity that is from these (n. 3024); here a religiosity from false memory-knowledges, because it was the daughter of Pharaoh, for by Pharaoh is here represented false memory-knowledge (see n. 6651, 6679, 6683, 6692). That by “daughters” in the Word are signified churches, can be seen from the numerous passages in which the church is called the “daughter of Zion,” and the “daughter of Jerusalem;” and that by “daughters” are also signified the false religiosities of many nations, is plain also from the passages in which these are called “daughters;” as the “daughter of Tyre” (Ps. 45:12); the “daughter of Edom” (Lam. 4:22); the “daughter of the Chaldeans” and “of Babylon” (Isa. 47:1, 5; Jer. 50:41, 42; 51:33; Zech. 2:7; Ps. 137:8); the “daughter of the Philistines” (Ezek. 16:27, 57); the “daughter of Tarshish” (Isa. 23:10); the “daughter of Egypt,” in Jeremiah:
Go up into Gilead, and take balm, O virgin daughter of Egypt. Make thee vessels of migration, O thou inhabitress daughter of Egypt. The daughter of Egypt is put to shame; she is given into the hand of the people of the north (Jer. 46:11, 19, 24);
the “daughter of Egypt” denotes the affection of reasoning about the truths of faith, whether a thing be so, from memory-knowledges, when what is negative reigns; thus it denotes the religiosity which thence arises, which is of such nature that nothing but falsity is believed.
6730. To wash at the river. That this signifies worship from falsity, is evident from the signification of “washing,” as being purification from filth spiritually understood (see n. 3147), hence it denotes worship, because worship is for the sake of purification; and from the signification of “river,” in this case the river of Egypt, as being falsity (see n. 6693).
6731. And her girls were going at the side of the river. That this signifies the ministries of that religiosity that was from falsity, is evident from the signification of “girls,” as being ministries, for when the “daughter of Pharaoh” signifies a religiosity, her “girls” signify its ministries; and from the signification of the “river,” as being falsity (see n. 6730). Thus the ministries of a religiosity from falsity are signified by “the girls going at the side of the river.”
6732. And she saw the ark in the midst of the sedge. That this signifies a perception of truth that it was of low value among false memory-knowledge, is evident from the signification of “seeing,” as being a perception (n. 2150, 3764, 4567, 4723, 5400); from the signification of an “ark of rush,” as being what is of low value but nevertheless derived from truth (n. 6723), thus truth which is of low value; and from the signification of “sedge,” as being false memory-knowledge (n. 6726); thus “in the midst of the sedge” denotes among such memory-knowledge. How the case herein is has been unfolded above.
6733. And she sent her handmaid. That this signifies service is evident without explication.
6734. And took it. That this signifies curiosity, is evident from the signification of “taking it,” namely, the ark, when it was perceived that there was some truth that was of low value among the memory-knowledge (n. 6732), as being curiosity, namely, to know the quality of that truth.
6735. And she opened it, and saw him, the child. That this signifies investigation of its quality, and a perception that it was truth from the Divine, is evident from the signification of “to open,” as being to investigate of what quality it was, for he who opens in order to see what and of what quality a thing is, investigates; and from the signification of “seeing” as being perception (see n. 6732); and from the representation of Moses, who is here “the child,” as being the law Divine or truth Divine (of which in what follows), thus truth from the Divine.
6736. And behold the boy wept. That this signifies sadness, is evident without explication.
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.
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 (see 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, see n. 1238, 1241, 1343, 4516, 4517, 4874, 5136.)
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 (see 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.
6740. Shall I go and call thee a woman a nurse from the Hebrew women? That this signifies perception that there was to be instilled therein good from the church itself, is evident from the signification of “a woman, a nurse,” as being the instilling of good (see 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 instilled 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 instilling 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 instilling of truth, which is of intelligence; “queens, nursing mothers,” denotes the instilling 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 instilled; for “daughters” are goods, and “nurses” they who insinuate.
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 (of which above n. 6729); that consent is meant is plain without explication.
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 (of which in what follows); 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 (see 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. (That the term “God” is used where truth is treated of, may be seen above, n. 2769, 2807, 2822, 4402; also that “king” denotes truth, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; that “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.
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.
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 (see 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 (see above, n. 6716).
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 (of which in what follows); and from the representation of Pharaoh’s daughter, as being a religiosity (see 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 instilling 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 instilled.
[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 instilling of celestial good; “to suck the breasts of kings” denotes the instilling 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.” (That “milk” denotes the spiritual of the celestial, or the truth of good, may be seen above, n. 2184; also that “nations” denote goods in worship, n. 1259, 1260, 1416, 1849, 6005; that “breasts” denote the affections of good and truth, n. 6432; that “kings” denote truths, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; and that “to suck” denotes the instilling 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 satisfied with the breast of the consolations of Jerusalem; ye shall press out and be delighted 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 instilling 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 instilling 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.
6746. And I will give thee thy wages. That this signifies recompense, is evident without explication.
6747. And the woman took the child, and suckled him. That this signifies that good was instilled into it by the church, is evident from the signification of “woman,” as being the church (see n. 252, 253); and from the signification of “to suckle,” as being the instilling of good (of which just above, 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 instilling of the good of the church.
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.
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 instilling of the good of the church (see n. 6745).
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 (see 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” (Hos. 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 (concerning which see n. 4749, 4964-4966, 6004). These are the memory-knowledges which also, in the genuine sense, are signified by “Egypt.” (That the first plane is formed by means of these, see n. 5901.)
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 (see n. 6750); and from the signification of “son,” as being truth (n. 489, 491, 533, 2623, 3373); here the first truth, for “to be to her as a son” denotes to be in the first truths by means of memory-knowledges; for the first truths are born from memory-knowledges, and thus are as sons from a mother, which is the affection of memory-knowledges. (That memory-knowledge is a plane for truths which are of understanding and of faith, see above, n. 6750.) When he is being regenerated, a man advances in the things of faith almost as he advances in the truths not of faith when he is growing to maturity; in this growth, sensuous things are the first plane; then memory-knowledges; and upon these planes judgment afterward grows, with one person more, with another less. During man’s regeneration, the generals of faith, or the rudiments of the doctrine of the church, are the first plane; then the particulars of doctrine and of faith; afterward successively things more interior. These planes are what are enlightened by the light of heaven; hence comes the intellectual, and the power of perceiving faith and the good of charity.
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 (see n. 1946, 2643, 3422, 4298). The quality of state which is signified, is that of the law Divine in the beginning with the Lord, and that of truth Divine in the beginning with the man who is being regenerated. Two men especially represent the Lord as to the Word, namely, Moses and Elias; Moses as to the historic books, Elias as to the prophetic. There are besides, Elisha, and lastly John the Baptist, wherefore this is he who is meant by “Elias who was to come” (Matt. 17:10-13; Luke 1:17). But before it can be shown that Moses represents the law Divine, what this is must be told. The law Divine in a wide sense signifies the whole Word; in a sense less extended the historic Word; in a close sense, what was written through Moses; and in the closest sense, the ten commandments written on the tables of stone upon Mount Sinai. Moses represents the law in the less wide sense, also in the close, and likewise in the closest sense.
[2] That “the law,” in a wide sense, is the whole Word, both historic and prophetic, is evident in John:
We have heard out of the law that the Christ [Messiah] abideth forever (John 12:34);
that by “the law” here is meant also the prophetic Word, is plain, for this is written in Isa. 9:6, 7; Ps. 110:4; and in Dan. 7:13, 14. Again in John:
That the word might be fulfilled that is written in their law, They hated Me without a cause (John 15:25);
where the sense is the same, for this is written in Ps. 35:19. In Matthew:
Verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall not pass away from the law, till all things be done (Matt. 5:18);
where “law” in the wide sense denotes the whole Word.
[3] That “the law” in a sense less wide is the historic Word, is evident in these passages:
All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets (Matt. 7:12);
here the Word is distinguished into the law and the prophets, and because the Word is distinguished into the historic and prophetic, it follows that by “the law” is meant the historic Word, and by “the prophets” the prophetic Word.
On these two commandments hang the law and the prophets (Matt. 22:40).
The law and the prophets were until John: from that time the kingdom of God is evangelized (Luke 16:16; Matt. 11:13).
[4] That “the law” in a close sense is the Word that was written through Moses, is evident in these passages:
When Moses had made an end of writing the words of this law upon a book, even until he had completed them, Moses commanded the Levites who bare the ark of Jehovah, saying, Take the book of this law, and put it by the side of the ark of the covenant of Jehovah your God (Deut. 31:24-26);
“the book of the law” denotes the books of Moses.
If thou wilt not watch to do all the words of this law that are written in this book, every disease and every plague which are not written in the book of this law, Jehovah will send secretly upon thee, even until thou be destroyed (Deut. 28:58, 61);
where the meaning is the same.
His good pleasure is in the law of Jehovah, and in His law doth he meditate day and night (Ps. 1:2);
“the law of Jehovah” denotes the books of Moses, for the prophetic books were not yet written, nor the historic except those of Joshua and of Judges. Besides passages in which the “law of Moses” is mentioned, to be seen below.
[5] That “the law” in the closest sense is the ten commandments written on tables of stone upon Mount Sinai, is known (see Josh. 8:32); but this law is also called “the testimony” (Exod. 25:16, 21).
[6] That Moses represents the law in a less wide sense, or the historic Word, and also the law in a close sense, and likewise in the closest sense, is evident from those passages where instead of “the law” mention is made of “Moses;” and where the law is called “the law of Moses,” as in Luke:
Abraham said to him, They have Moses and the prophets, let them hear them. If they hear not Moses and the prophets, neither will they be persuaded though one rise from the dead (Luke 16:29, 31);
here by “Moses and the prophets” the like is signified as by “the law and the prophets,” namely, the historic and the prophetic Word; from which it is evident that “Moses” denotes the law, or the historic Word. Again:
Jesus beginning from Moses and from all the prophets, interpreted in all the scriptures the things concerning Himself (Luke 24:27).
All things must be fulfilled which are written in the law of Moses, and the prophets, and the psalms, concerning Me (Luke 24:44).
Philip said, We have found Jesus of whom Moses in the law did write (John 1:45).
Moses in the law commanded us (John 8:5).
There hath flowed down over us the curse and the oath, which was written in the law of Moses the servant of God; for we have sinned against Him. As it is written in the law of Moses, all evil is come upon us (Dan. 9:11, 13).
Joshua wrote upon the stone of the altar a copy of the law of Moses (Josh. 8:32).
[7] It is said “the law of Moses” because by Moses is represented the Lord as to the law, that is, as to the Word; and in a sense less wide, as to the historic Word. Hence it is that to Moses is attributed what is of the Lord, as in these passages:
Moses gave you the law; Moses gave you circumcision; if a man receive circumcision on the sabbath, that the law of Moses may not be broken (John 7:19, 22-23).
Moses said, Honor thy father and thy mother (Mark 7:10).
Jesus answering said to them, What did Moses command you? They said, Moses permitted to write a bill of divorcement and to put her away (Mark 10:3-4).
And because on account of the representation there is attributed to Moses what is of the Lord, it is said both “the law of Moses,” and “the law of the Lord,” in Luke:
When the days of her purification were fulfilled, according to the law of Moses, they brought Him into Jerusalem, to present Him to the Lord (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord), and to offer a sacrifice, according to that which is said in the law of the Lord, A pair of turtle doves, and two young pigeons (Luke 2:22-24, 39).
[8] As Moses represented the law, he was allowed to enter in unto the Lord on Mount Sinai, and not only to receive the tables of the law there, but also to hear the statutes and judgments of the law, and to deliver them to the people; and it is also said that “from this, they should believe in Moses forever.”
Jehovah said unto Moses, Lo I come unto thee in the thickness of the cloud, that the people may hear when I shall speak with thee, and may also believe in thee forever (Exod. 19:9);
it is said “in the thickness of the cloud” because by a “cloud” is meant the Word in the letter, and from this when Moses entered in unto the Lord on Mount Sinai, it is said that he “entered into the cloud” (Exod. 20:18; 24:2, 18; 34:2-5). (That a “cloud” denotes the literal sense of the Word, see the preface to Gen. 18; also n. 4060, 4391, 5922, 6343e.)
[9] And as Moses represented the law or the Word, therefore also when he came down from Mount Sinai,
The skin of his face shone when he spoke; and he put a veil upon his faces (Exod. 34:28 seq.);
the “shining of the faces” signified the internal of the law, for this is in the light of heaven, and is therefore called “glory” (n. 5922); and the “veil” signified the external of the law. That he veiled his face when he spoke with the people was because with them the internal was covered; and was so obscured to that people that they could not endure any of the light from it. (That the “face” denotes the internal, see n. 1999, 2434, 3527, 3573, 4066, 4796-4805, 5102, 5695.) As by Moses was represented the Lord as to the historic Word, and by Elias the Lord as to the prophetic Word, therefore when the Lord was transfigured, Moses and Elias were seen talking with Him (Matt. 17:3); nor could any others talk with the Lord when His Divine appeared in the world than they who represented the Word, for talking with the Lord is done through the Word. (That Elias represented the Lord as to the Word, see n. 2762, 5247.)
[10] And as both Moses and Elias together represented the whole Word, therefore where it is said of Elias that he should be “sent before the Lord,” mention is made of both:
Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and judgments. Behold I will send you Elijah the prophet, before the great and terrible day of Jehovah come (Mal. 4:4-5);
these words involve that one would go before to announce the advent according to the Word.
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 (see n. 6693); and from the signification of “drawing out,” as being deliverance. In these words is contained the quality of the state signified by the name “Moses;” which quality in the supreme sense involves that the Lord, in order that He might become the law Divine as to the Human, delivered it from every falsity which cleaved to His Human from the mother, and this until He became the Divine law, that is, the Divine truth itself, and afterward when glorified became the Divine good, which is the Esse of Divine truth, that is, is Jehovah.
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6728. Verses 5-9. And Pharaoh’s daughter came down to wash at the river; and her girls were going at the side of the river; and she saw the ark in the midst of the sedge, and sent her handmaid, and took it. And she opened it and saw him, the child; and behold the boy wept. And she had compassion on him, and said, This is one of the Hebrews’ children. And his sister said to Pharaoh’s daughter, Shall I go and call thee a woman, a nurse, from the Hebrew women, that she may suckle the child for thee? And Pharaoh’s daughter said to her, Go. And the girl went, and called the mother of the child. And Pharaoh’s daughter said to her, Take this child to thee, and suckle him for me, and I will give thee thy wages. And the woman took the child and suckled him. “And Pharaoh’s daughter came down,” signifies the religiosity there; “to wash at the river,” signifies worship from falsity; “and her girls were going at the side of the river,” signifies the ministries of that religiosity that was from falsity; “and she saw the ark in the midst of the sedge,” signifies a perception of truth that it was of low value among false memory-knowledge; “and she sent her handmaid,” signifies service; “and took it,” signifies curiosity; “and she opened it, and saw him, the child,” signifies investigation of its quality, and a perception that it was truth from the Divine; “and behold the boy wept,” signifies sadness; “and she had compassion on him,” signifies admonition from the Divine; “and she said, This is one of the Hebrews’ children,” signifies that it was of the church itself; “and his sister said to Pharaoh’s daughter,” signifies the truth of the church near the religiosity there; “Shall I go and call thee a woman a nurse from the Hebrew women?” signifies perception that good was to be instilled therein by the church itself; “and Pharaoh’s daughter said to her, Go,” signifies consent from the religiosity there; “and the girl went and called the mother of the child,” signifies the truth of good of the church, that it adjoined the things of the church; “and Pharaoh’s daughter said to her,” signifies consent from the religiosity there; “take this child to thee,” signifies that it should adjoin it to itself; “and suckle him for me,” signifies that it should insinuate into it good suited to the religiosity; “and I will give thee thy wages,” signifies recompense; “and the woman took the child, and suckled him,” signifies that good was instilled into it by the church.
6729. And Pharaoh’s daughter came down. That this signifies the religiosity there, is evident from the signification of “daughter,” as being the affection of truth and good, and hence the church (see n. 2362, 3963); and in the opposite sense the affection of falsity and evil, and hence the religiosity that is from these (n. 3024); here a religiosity from false memory-knowledges, because it was the daughter of Pharaoh, for by Pharaoh is here represented false memory-knowledge (see n. 6651, 6679, 6683, 6692). That by “daughters” in the Word are signified churches, can be seen from the numerous passages in which the church is called the “daughter of Zion,” and the “daughter of Jerusalem;” and that by “daughters” are also signified the false religiosities of many nations, is plain also from the passages in which these are called “daughters;” as the “daughter of Tyre” (Ps. 45:12); the “daughter of Edom” (Lam. 4:22); the “daughter of the Chaldeans” and “of Babylon” (Isa. 47:1, 5; Jer. 50:41, 42; 51:33; Zech. 2:7; Ps. 137:8); the “daughter of the Philistines” (Ezek. 16:27, 57); the “daughter of Tarshish” (Isa. 23:10); the “daughter of Egypt,” in Jeremiah:
Go up into Gilead, and take balm, O virgin daughter of Egypt. Make thee vessels of migration, O thou inhabitress daughter of Egypt. The daughter of Egypt is put to shame; she is given into the hand of the people of the north (Jer. 46:11, 19, 24);
the “daughter of Egypt” denotes the affection of reasoning about the truths of faith, whether a thing be so, from memory-knowledges, when what is negative reigns; thus it denotes the religiosity which thence arises, which is of such nature that nothing but falsity is believed.
6730. To wash at the river. That this signifies worship from falsity, is evident from the signification of “washing,” as being purification from filth spiritually understood (see n. 3147), hence it denotes worship, because worship is for the sake of purification; and from the signification of “river,” in this case the river of Egypt, as being falsity (see n. 6693).
6731. And her girls were going at the side of the river. That this signifies the ministries of that religiosity that was from falsity, is evident from the signification of “girls,” as being ministries, for when the “daughter of Pharaoh” signifies a religiosity, her “girls” signify its ministries; and from the signification of the “river,” as being falsity (see n. 6730). Thus the ministries of a religiosity from falsity are signified by “the girls going at the side of the river.”
6732. And she saw the ark in the midst of the sedge. That this signifies a perception of truth that it was of low value among false memory-knowledge, is evident from the signification of “seeing,” as being a perception (n. 2150, 3764, 4567, 4723, 5400); from the signification of an “ark of rush,” as being what is of low value but nevertheless derived from truth (n. 6723), thus truth which is of low value; and from the signification of “sedge,” as being false memory-knowledge (n. 6726); thus “in the midst of the sedge” denotes among such memory-knowledge. How the case herein is has been unfolded above.
6733. And she sent her handmaid. That this signifies service is evident without explication.
6734. And took it. That this signifies curiosity, is evident from the signification of “taking it,” namely, the ark, when it was perceived that there was some truth that was of low value among the memory-knowledge (n. 6732), as being curiosity, namely, to know the quality of that truth.
6735. And she opened it, and saw him, the child. That this signifies investigation of its quality, and a perception that it was truth from the Divine, is evident from the signification of “to open,” as being to investigate of what quality it was, for he who opens in order to see what and of what quality a thing is, investigates; and from the signification of “seeing” as being perception (see n. 6732); and from the representation of Moses, who is here “the child,” as being the law Divine or truth Divine (of which in what follows), thus truth from the Divine.
6736. And behold the boy wept. That this signifies sadness, is evident without explication.
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.
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 (see 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, see n. 1238, 1241, 1343, 4516, 4517, 4874, 5136.)
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 (see 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.
6740. Shall I go and call thee a woman a nurse from the Hebrew women? That this signifies perception that there was to be instilled therein good from the church itself, is evident from the signification of “a woman, a nurse,” as being the instilling of good (see 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 instilled 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 instilling 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 instilling of truth, which is of intelligence; “queens, nursing mothers,” denotes the instilling 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 instilled; for “daughters” are goods, and “nurses” they who insinuate.
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 (of which above n. 6729); that consent is meant is plain without explication.
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 (of which in what follows); 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 (see 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. (That the term “God” is used where truth is treated of, may be seen above, n. 2769, 2807, 2822, 4402; also that “king” denotes truth, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; that “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.
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.
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 (see 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 (see above, n. 6716).
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 (of which in what follows); and from the representation of Pharaoh’s daughter, as being a religiosity (see 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 instilling 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 instilled.
[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 instilling of celestial good; “to suck the breasts of kings” denotes the instilling 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.” (That “milk” denotes the spiritual of the celestial, or the truth of good, may be seen above, n. 2184; also that “nations” denote goods in worship, n. 1259, 1260, 1416, 1849, 6005; that “breasts” denote the affections of good and truth, n. 6432; that “kings” denote truths, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; and that “to suck” denotes the instilling 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 satisfied with the breast of the consolations of Jerusalem; ye shall press out and be delighted 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 instilling 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 instilling 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.
6746. And I will give thee thy wages. That this signifies recompense, is evident without explication.
6747. And the woman took the child, and suckled him. That this signifies that good was instilled into it by the church, is evident from the signification of “woman,” as being the church (see n. 252, 253); and from the signification of “to suckle,” as being the instilling of good (of which just above, 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 instilling of the good of the church.
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.
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 instilling of the good of the church (see n. 6745).
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 (see 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” (Hos. 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 (concerning which see n. 4749, 4964-4966, 6004). These are the memory-knowledges which also, in the genuine sense, are signified by “Egypt.” (That the first plane is formed by means of these, see n. 5901.)
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 (see n. 6750); and from the signification of “son,” as being truth (n. 489, 491, 533, 2623, 3373); here the first truth, for “to be to her as a son” denotes to be in the first truths by means of memory-knowledges; for the first truths are born from memory-knowledges, and thus are as sons from a mother, which is the affection of memory-knowledges. (That memory-knowledge is a plane for truths which are of understanding and of faith, see above, n. 6750.) When he is being regenerated, a man advances in the things of faith almost as he advances in the truths not of faith when he is growing to maturity; in this growth, sensuous things are the first plane; then memory-knowledges; and upon these planes judgment afterward grows, with one person more, with another less. During man’s regeneration, the generals of faith, or the rudiments of the doctrine of the church, are the first plane; then the particulars of doctrine and of faith; afterward successively things more interior. These planes are what are enlightened by the light of heaven; hence comes the intellectual, and the power of perceiving faith and the good of charity.
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 (see n. 1946, 2643, 3422, 4298). The quality of state which is signified, is that of the law Divine in the beginning with the Lord, and that of truth Divine in the beginning with the man who is being regenerated. Two men especially represent the Lord as to the Word, namely, Moses and Elias; Moses as to the historic books, Elias as to the prophetic. There are besides, Elisha, and lastly John the Baptist, wherefore this is he who is meant by “Elias who was to come” (Matt. 17:10-13; Luke 1:17). But before it can be shown that Moses represents the law Divine, what this is must be told. The law Divine in a wide sense signifies the whole Word; in a sense less extended the historic Word; in a close sense, what was written through Moses; and in the closest sense, the ten commandments written on the tables of stone upon Mount Sinai. Moses represents the law in the less wide sense, also in the close, and likewise in the closest sense.
[2] That “the law,” in a wide sense, is the whole Word, both historic and prophetic, is evident in John:
We have heard out of the law that the Christ [Messiah] abideth forever (John 12:34);
that by “the law” here is meant also the prophetic Word, is plain, for this is written in Isa. 9:6, 7; Ps. 110:4; and in Dan. 7:13, 14. Again in John:
That the word might be fulfilled that is written in their law, They hated Me without a cause (John 15:25);
where the sense is the same, for this is written in Ps. 35:19. In Matthew:
Verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall not pass away from the law, till all things be done (Matt. 5:18);
where “law” in the wide sense denotes the whole Word.
[3] That “the law” in a sense less wide is the historic Word, is evident in these passages:
All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets (Matt. 7:12);
here the Word is distinguished into the law and the prophets, and because the Word is distinguished into the historic and prophetic, it follows that by “the law” is meant the historic Word, and by “the prophets” the prophetic Word.
On these two commandments hang the law and the prophets (Matt. 22:40).
The law and the prophets were until John: from that time the kingdom of God is evangelized (Luke 16:16; Matt. 11:13).
[4] That “the law” in a close sense is the Word that was written through Moses, is evident in these passages:
When Moses had made an end of writing the words of this law upon a book, even until he had completed them, Moses commanded the Levites who bare the ark of Jehovah, saying, Take the book of this law, and put it by the side of the ark of the covenant of Jehovah your God (Deut. 31:24-26);
“the book of the law” denotes the books of Moses.
If thou wilt not watch to do all the words of this law that are written in this book, every disease and every plague which are not written in the book of this law, Jehovah will send secretly upon thee, even until thou be destroyed (Deut. 28:58, 61);
where the meaning is the same.
His good pleasure is in the law of Jehovah, and in His law doth he meditate day and night (Ps. 1:2);
“the law of Jehovah” denotes the books of Moses, for the prophetic books were not yet written, nor the historic except those of Joshua and of Judges. Besides passages in which the “law of Moses” is mentioned, to be seen below.
[5] That “the law” in the closest sense is the ten commandments written on tables of stone upon Mount Sinai, is known (see Josh. 8:32); but this law is also called “the testimony” (Exod. 25:16, 21).
[6] That Moses represents the law in a less wide sense, or the historic Word, and also the law in a close sense, and likewise in the closest sense, is evident from those passages where instead of “the law” mention is made of “Moses;” and where the law is called “the law of Moses,” as in Luke:
Abraham said to him, They have Moses and the prophets, let them hear them. If they hear not Moses and the prophets, neither will they be persuaded though one rise from the dead (Luke 16:29, 31);
here by “Moses and the prophets” the like is signified as by “the law and the prophets,” namely, the historic and the prophetic Word; from which it is evident that “Moses” denotes the law, or the historic Word. Again:
Jesus beginning from Moses and from all the prophets, interpreted in all the scriptures the things concerning Himself (Luke 24:27).
All things must be fulfilled which are written in the law of Moses, and the prophets, and the psalms, concerning Me (Luke 24:44).
Philip said, We have found Jesus of whom Moses in the law did write (John 1:45).
Moses in the law commanded us (John 8:5).
There hath flowed down over us the curse and the oath, which was written in the law of Moses the servant of God; for we have sinned against Him. As it is written in the law of Moses, all evil is come upon us (Dan. 9:11, 13).
Joshua wrote upon the stone of the altar a copy of the law of Moses (Josh. 8:32).
[7] It is said “the law of Moses” because by Moses is represented the Lord as to the law, that is, as to the Word; and in a sense less wide, as to the historic Word. Hence it is that to Moses is attributed what is of the Lord, as in these passages:
Moses gave you the law; Moses gave you circumcision; if a man receive circumcision on the sabbath, that the law of Moses may not be broken (John 7:19, 22-23).
Moses said, Honor thy father and thy mother (Mark 7:10).
Jesus answering said to them, What did Moses command you? They said, Moses permitted to write a bill of divorcement and to put her away (Mark 10:3-4).
And because on account of the representation there is attributed to Moses what is of the Lord, it is said both “the law of Moses,” and “the law of the Lord,” in Luke:
When the days of her purification were fulfilled, according to the law of Moses, they brought Him into Jerusalem, to present Him to the Lord (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord), and to offer a sacrifice, according to that which is said in the law of the Lord, A pair of turtle doves, and two young pigeons (Luke 2:22-24, 39).
[8] As Moses represented the law, he was allowed to enter in unto the Lord on Mount Sinai, and not only to receive the tables of the law there, but also to hear the statutes and judgments of the law, and to deliver them to the people; and it is also said that “from this, they should believe in Moses forever.”
Jehovah said unto Moses, Lo I come unto thee in the thickness of the cloud, that the people may hear when I shall speak with thee, and may also believe in thee forever (Exod. 19:9);
it is said “in the thickness of the cloud” because by a “cloud” is meant the Word in the letter, and from this when Moses entered in unto the Lord on Mount Sinai, it is said that he “entered into the cloud” (Exod. 20:18; 24:2, 18; 34:2-5). (That a “cloud” denotes the literal sense of the Word, see the preface to Gen. 18; also n. 4060, 4391, 5922, 6343e.)
[9] And as Moses represented the law or the Word, therefore also when he came down from Mount Sinai,
The skin of his face shone when he spoke; and he put a veil upon his faces (Exod. 34:28 seq.);
the “shining of the faces” signified the internal of the law, for this is in the light of heaven, and is therefore called “glory” (n. 5922); and the “veil” signified the external of the law. That he veiled his face when he spoke with the people was because with them the internal was covered; and was so obscured to that people that they could not endure any of the light from it. (That the “face” denotes the internal, see n. 1999, 2434, 3527, 3573, 4066, 4796-4805, 5102, 5695.) As by Moses was represented the Lord as to the historic Word, and by Elias the Lord as to the prophetic Word, therefore when the Lord was transfigured, Moses and Elias were seen talking with Him (Matt. 17:3); nor could any others talk with the Lord when His Divine appeared in the world than they who represented the Word, for talking with the Lord is done through the Word. (That Elias represented the Lord as to the Word, see n. 2762, 5247.)
[10] And as both Moses and Elias together represented the whole Word, therefore where it is said of Elias that he should be “sent before the Lord,” mention is made of both:
Remember ye the law of Moses My servant, which I commanded unto him in Horeb for all Israel, even statutes and judgments. Behold I will send you Elijah the prophet, before the great and terrible day of Jehovah come (Mal. 4:4-5);
these words involve that one would go before to announce the advent according to the Word.
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 (see n. 6693); and from the signification of “drawing out,” as being deliverance. In these words is contained the quality of the state signified by the name “Moses;” which quality in the supreme sense involves that the Lord, in order that He might become the law Divine as to the Human, delivered it from every falsity which cleaved to His Human from the mother, and this until He became the Divine law, that is, the Divine truth itself, and afterward when glorified became the Divine good, which is the Esse of Divine truth, that is, is Jehovah.
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