9154. The lord of the house shall be brought unto God. That this signifies a search from good, is evident from the signification of “being brought unto God,” as being that a search be made (see n. 9160); and from the signification of “the lord of the house,” as being the good from which this is to be done. The reason why “the lord of the house” denotes good, is that the subject treated of is truths and memory-knowledges that have been taken away from the memory, which are signified by “the silver and vessels given to be taken care of, and which have been stolen” (n. 9149, 9150); and as these belong to good, and are in good, therefore “the lord of the house” denotes the good to which they belong, and with which they are. Good is called “a lord,” because truths and memory-knowledges belong to good as their lord; and good is also called “a house,” because truths and memory-knowledges are in good as in their house, see n. 3652, where are unfolded the words of the Lord in Matthew:

Let he that is upon the roof of the house not go down to take anything out of his house (Matthew 24:17).

[2] As to the search about the truths and knowledges taken away from the memory having to be made from good, the case is this. The good with a man is that which receives in itself all truths, for good has its quality from truths; and so far as truths have good in them and also around them, so far they are living. The case is the same as with a fiber or a blood-vessel in a living animal. So far as a fiber has spirit in it, and so far as a vessel has blood in it, so far they live; in like manner does a blood-vessel live insofar as it has around it fibers in which is spirit. It is similar with truth and good, truth without good being like a fiber without spirit, and a vein or an artery without blood, the quality of which everyone can comprehend, namely, that they would be devoid of life, and therefore without any use in a living animal. It is similar in respect to faith without charity. Because, as before said, good has its quality from truths, it has its form also from them; for where there is form there is quality, and where there is no form there is no quality. The case is also like that of spirit and blood in a living animal; spirit receiving its determinations and thus its form through fibers; in like manner the blood through its vessels. From this it is evident that truth without good has no life; and that good without truth has no quality, consequently that faith without charity is not living faith. By faith is here meant the faith of truth, and by charity the life of good.

[3] From all this it can be seen how it is to be understood that a search is to be made from good for the truths and memory-knowledges that have been taken away; namely, that when a man is in good, that is, in the affection of doing good, he then comes into the remembrance of all the truths which have entered into the good; but that when he turns away from good, the truths disappear, for it is the falsity of evil which takes them away as if by theft. But the truths which have disappeared come again into remembrance when the man by his life returns into the affection of good or of truth. That it is so everyone who reflects may know by experience in himself and with others. From this it is evident what is meant by searching from good for the truths and knowledges that have been taken away from the memory or from the mind of a man.

7673. Stretch out thy hand. That this signifies the rule of power is evident from the signification of “stretching out” as being predicated of rule (of which presently); and from the signification of “hand” as being power (see n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7011, 7188, 7189, 7518). That “to stretch out the hand” denotes the rule of power is because the hand or arm has power when it is stretched out; and therefore when it is said of Jehovah that “He stretches out the hand” or “arm,” there is signified power unlimited or infinite in act. This is the reason why Jehovah so often said to Moses when miracles were to be done, that he should “stretch out his hand” or “rod,” as in Isaiah:

Stretch out thy hand over the waters of Egypt, and they shall be blood (Exodus 7:19).

Stretch out thy hand over the streams, and cause frogs to come up (Exodus 8:5).

Stretch out thy rod and smite the dust of the land, and it shall be lice (Exodus 8:16).

Stretch out thy hand toward heaven, and there shall be hail (Exodus 9:22).

It would never have been so said unless by the stretching out of the hand, in the supreme sense, there was signified the omnipotence of Jehovah.

[2] So with what was said to Joshua, that he should “stretch out his spear,” as we read in that book:

Jehovah said unto Joshua, Stretch out the spear that is in thy hand against Ai; and when Joshua stretched out the spear that was in his hand against Ai, those in ambush arose quickly out of their place, and they ran as soon as he stretched out his hand, and came unto the city, and took it; Joshua drew not back his hand which he stretched out with the spear until he had given all the inhabitants of Ai to the curse (Josh. 8:18-19, 26);

as this was a representative of Divine omnipotence, it therefore had force, as had all representatives at that time, when commanded.

[3] In many passages also omnipotence is described by “Jehovah stretching out His hand,” as also by “His outstretched hand,” and by “His outstretched arm”—by “Jehovah stretching out the hand,” in Isaiah:

The anger of Jehovah is kindled against His people, and He hath stretched out His hand over them, and hath smitten them, and the mountains quaked (Isaiah 5:25).

I will stretch out My hand against him, and will destroy him (Ezekiel 14:9, 13).

I will stretch out My hand against thee, and will give thee for a spoil to the nations (Ezekiel 25:7).

I will stretch out My hand upon Edom, and will cut off man and beast from it, I will stretch out My hand upon the Philistines, and I will cut off (Ezekiel 25:13, 16 Ezekiel 35:3; Isaiah 31:3; Zeph. 1:4; 2:13).

Omnipotence is described by “an outstretched hand” in Isaiah:

The hand of Jehovah is stretched out upon all nations, and who shall press it back? (Isaiah 14:27-28).

I will fight with you with an outstretched hand and with a strong arm, even in anger, and in fury (Jeremiah 21:5).

His hand is stretched out still (Isaiah 9:12, 1 9:17; 10:4).

Also by “an outstretched arm” in Jeremiah:

I have made the earth, the man, and the beast, by My great power, and by My stretched out arm (Jeremiah 27:5).

Thou hast made the heaven and the earth by Thy great power, and by Thy stretched out arm, no word is impossible before Thee (Jeremiah 32:17).

That in Jeremiah by “an outstretched arm” is signified omnipotence is manifest; and so in many other passages, where it is said “by a strong hand and a stretched-out arm” (asDeuteronomy 4:34; 5:15; 7:19; 9:29; 11:2; 26:8; 1 Kings 8:42; 2 Kings 17:36; Jeremiah 32:21; Ezekiel 20:33-34).

[4] It is also said of Jehovah that “He stretches out the heaven,” and here also by “stretching out” is signified omnipotence; that is, that He enlarges the boundaries of heaven, and fills its inhabitants with life and wisdom, as in Isaiah:

Jehovah who stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in (Isaiah 40:22).

Jehovah that stretcheth out the heavens, that spreadeth out the earth, that giveth soul to the people upon it, and spirit to them that walk therein (Isaiah 42:5).

Who maketh the earth by His power, He prepareth the world by His wisdom, and by His understanding He stretcheth out the heavens (Jeremiah 51:15).

Jehovah stretching out the heavens, and laying the foundation of the earth, and forming the spirit of man in the midst of him (Zech. 12:1).

Besides elsewhere, as in Isaiah 44:24; 45:12; Psalms 104:2.

From all this it can now be seen why Moses was commanded to stretch out his hand and rod, and that then miracles were done; and that thus by “stretching out the hand” is signified the rule of power, and in the supreme sense omnipotence.