7026. And Moses took the rod of God in his hand. That this signifies that these things were from Divine power, is evident from the signification of “rod,” as being power (n. 4013, 4015, 4876, 4936) thus “the rod of God” denotes Divine power. (That “rod” denotes the power of the natural, and “hand” the power of the spiritual, and that the natural has power from the spiritual, thus that by “rod” is signified power when it is in the hand, see n. 7011.) That a “rod” denotes power, originates from the representatives in the other life, for in that life they who practice magical arts appear with rods, which also serve them for powers. Hence also the Egyptian magicians had rods, whereby they performed what appeared like miracles; and from this the ancients in their writings everywhere assign rods to magicians. From all this it can be seen that a rod is a representative of power, and that it is also a real correspondence, for power is actually exercised by means of rods; but with magicians this is an abuse of correspondence, neither is it of avail except within the hells where they are, and it avails there because illusions and phantasies reign there. And because there is a real correspondence of a rod with power, Moses was commanded to take a rod in his hand, and by it to do signs; and for the same reason also kings have a scepter, which is a short rod, and by it is signified royal power. The correspondence of a rod and of power, is from the fact that a rod or staff supports the hand and arm, thus at the same time the body, and in the Grand Man the hand and arm correspond to power (n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6947, 7011).

5328. Or his foot. That this signifies that thence too is everything of power in the natural, is evident from the signification of the “foot,” as being the natural (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952); here power in the natural, because by “lifting up the foot,” as by “lifting up the hand,” is signified power; but by “lifting up the hand” power in the spiritual, and by “lifting up the foot” power in the natural; for the parts of the body above the feet bear relation to spiritual things. This is very evident from the Grand Man, or three heavens. When the whole heaven is presented before the sight as one man, the inmost or third heaven answers to the head, the middle or second heaven to the body, and the lowest or first to the feet. The inmost or third heaven answers to the head because it is celestial, and the middle or second answers to the body because it is spiritual, and the lowest or first answers to the feet because it is natural. Therefore by the “neck,” because it is intermediate, is signified the influx and communication of what is celestial with what is spiritual; and by the “knees,” because they also are intermediate, is signified the influx and communication of what is spiritual with what is natural. From this it is plain that by “lifting up the hand” is signified power in the spiritual, by “lifting up the foot” power in the natural; and therefore the power signified by the “hand” is predicated of the spiritual, namely, of truth from good (see n. 3091, 3563, 4931). By “the spiritual” is meant that in the natural which is of the light of heaven, and by “the natural” that in the natural which is of the light of the world; for all the former is called “spiritual,” and all the latter “natural.”