9374. Thou and Aaron. That this signifies the Word in the internal sense and the external sense, is evident from the representation of Moses, as being the Word (of which above, n. 9372). But when Aaron, who was his brother, is joined to him, then Moses represents the Word in the internal sense, and Aaron the Word in the external sense (as also above, n. 7089, 7382).

3049. And every good of his lord was in his hand. That this signifies the goods and truths of these knowledges with the natural man, is evident from the signification of “every good of his lord,” as being both good and truth; for in itself truth is good, because from good; and truth is the form of good, that is to say, when good is formed so as to be perceived intellectually, it is then called truth: and also from the signification of “hand,” as being power (see n. 878); “in his hand” therefore meaning that which he had. In themselves general memory-knowledges are not goods, nor are they alive; it is the affection of them that causes them to be goods, and to be alive; for when there is this affection they are for the sake of use; since no one is affected by any memory-knowledge or truth except for some use; use makes it a good; and such as the use is, such is the good.

1672. And the kings that were with him. That this signifies the apparent truth which is of that good, is evident from the signification of “kings” in the Word. “Kings,” “kingdoms,” and “peoples,” in the historical and the prophetical parts of the Word, signify truths and the things which are of truths, as may be abundantly confirmed. In the Word an accurate distinction is made between a “people” and a “nation;” by a “people” are signified truths, and by a “nation” goods, as before shown (n. 1259, 1260). “Kings” are predicated of peoples, but not so much of nations. Before the sons of Israel sought for kings, they were a nation, and represented good, or the celestial; but after they desired a king, and received one, they became a people, and did not represent good or the celestial, but truth or the spiritual; which was the reason why this was imputed to them as a fault (see 1 Samuel 8:7-22, concerning which subject, of the Lord’s Divine mercy elsewhere). As Chedorlaomer is named here, and it is added, “the kings that were with him,” both good and truth are signified; by “Chedorlaomer,” good, and by “the kings,” truth. But what was the quality of the good and truth at the beginning of the Lord’s temptations has already been stated.