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.

5603. 'And Judah said to Israel his father' means a perception received from the good of the Church regarding these matters. This is clear from the meaning of 'saying' in the historical narratives of the Word as perceiving, often dealt with already; from the representation of 'Judah' as the good of the Church, dealt with above in 5583; and from the representation of 'Israel' as the internal spiritual Church, dealt with in 3305, 4286. From this it is evident that 'Judah said to Israel his father' means a perception the Church had which it received from its own good.