6827. 'And Moses was feeding the flock of Jethro his father-in-law, the priest of Midian' means that the law from God instructed those who were guided by the truth that went with simple good, 'the priest of Midian' being the good of the Church where those people were. This is clear from the representation of 'Moses' as the Lord in respect of the law of God, dealt with in 6752 (initially 'Moses' represented the Lord in respect of the truth that the law from God possessed, 6771, but here he represents Him in respect of that law itself - one is allowed to speak in this way of stages of development that took place in the Lord before He became the law of God itself in respect of His Human. The whole of the Word deals in its inmost or highest sense solely with the Lord and the glorification of His Human; but since that inmost or highest sense goes far beyond human understanding, let it be the internal sense of the Word that is explained here, the sense in which the subject is the Lord's kingdom, the Church and the establishment of it, and also the regeneration by the Lord of members of the Church. These are the subject in the internal sense because human regeneration is an image representative of the Lord's glorification, see 3138, 3212, 3245, 3246, 3296, 3490, 4402, 5688);

[2] from the meaning of 'feeding' as instructing, dealt with in 3795, 5201; from the meaning of 'the flock' as one who learns and is led by means of truth to the good of charity, dealt with in 343, so that in a general sense 'the flock' is the Church, 3767, 3768, here the Church where those people are who are guided by the truth that goes with simple good, who are meant by 'Midian', 3242, 4756; from the meaning of 'father-in-law' as the good from which, as from a father, sprang the good that was joined to truth, here the truth that the law from God possessed, which 'Moses' represents, see 6793 ('Jethro' being the essential nature of that good); and from the meaning of' the priest of Midian' as the good of the Church where those who were guided by the truth that went with simple good were, dealt with in 6775. From all this it is evident that 'Moses was feeding the flock of Jethro his father-in-law, the priest of Midian' means that the law from God instructed those who were guided by the truth that went with simple good, and that 'the priest of Midian' is the good of the Church where those people were.

3245. 'Abraham gave all that he had to Isaac' in the highest sense means all the Divine things within the Divine Rational, and in the relative sense the celestial things of love imparted to the Lord's celestial kingdom. This is clear from the representation of 'Abraham' as the Lord as regards the Divine itself, dealt with already, and from the representation of 'Isaac' as the Lord as regards the Divine Rational, also dealt with already. Now because in the internal sense the Lord is represented by both Abraham and Isaac, and the Lord made His Rational Divine from His own Divine, 'Abraham gave all that he had to Isaac' therefore means all the Divine things within the Divine Rational. All that precedes and follows has regard to this, that is to say, to the consideration that everything in the Lord's Rational was made Divine. Indeed in the places where Abraham, Isaac, and Jacob are the subject, the Lord's Human, how it was made Divine, is dealt with in the internal sense.

[2] There are two components which strictly speaking make up the human - the rational and the natural. The Lord's Rational is represented by 'Isaac', but His Natural by 'Jacob'. The Lord made both of these Divine. How He made the Rational Divine is contained in what is stated regarding Isaac, but how He made the Natural so in what is stated later on regarding Jacob. But the latter - the Natural - could not be made Divine before the Rational was made Divine, for it was by means of the Rational that the Natural became Divine. This explains why the words that are being explained here mean all the Divine things within the Divine Rational.

[3] Furthermore every single detail which in the internal sense has reference to the Lord also has reference to His kingdom and Church, the reason being that the Lord's Divine constitutes His kingdom. Consequently when the Lord is the subject so also is His kingdom the subject; see 1965. However when the internal sense has reference to the Lord it is the highest sense, but when it has reference to His kingdom it is the relative sense. The relative sense of these words - 'Abraham gave all to Isaac' - is that the celestial things of love were imparted to the Lord's celestial kingdom. Indeed in the relative sense 'Isaac' means the celestial kingdom, for the rest of Abraham's sons, that is to say, those he had by Keturah, mean the Lord's spiritual kingdom, as shown above, as also does Ishmael, who is dealt with below.