9094. And the dead one also they shall divide. That this signifies that the injuring affection also shall be dissipated, is evident from the signification of what is “dead,” as being evil and falsity (of which above, n. 9008); consequently by “a dead ox” is signified the affection of evil and falsity in the natural man, thus an injuring affection, for evil injures by means of falsity; and from the signification of “to divide,” as being to dissipate (n. 9093). How the case is with the things contained in this verse in the internal sense can with difficulty be unfolded to the apprehension. They are such as can be comprehended by the angels, and only in some measure by men. For the angels see the arcana of the Word in the light which is from the Lord, in which light innumerable things are presented to view that do not fall into the words of speech, and not even into the ideas of thought, with men so long as they live in the body. The reason is that with men the light of heaven flows into the light of the world, and thus into such things there as either extinguish, or reject, or darken, and thus deaden it. The cares of the world and of the body are such things, especially those which flow from the loves of self and of the world. From this it is that the things which are of angelic wisdom are for the most part unutterable, and also incomprehensible.

[2] Nevertheless man comes into such wisdom after the laying aside of the body, that is, after death; but only the man who has received in the world the life of faith and charity from the Lord; for the capacity of receiving angelic wisdom is in the good of faith and of charity. That the things which the angels see and think in the light of heaven are unutterable, has been given me to know by much experience; for when I have been raised into that light, I have seemed to myself to understand all those things which the angels there spoke; but when I have been let down from thence into the light of the external or natural man, and in this light have desired to recollect the things which I had there heard, I could not express them by words, and not even comprehend them by ideas of thought, except a few, and these few obscurely; from which it is manifest that the things which are seen and heard in heaven are such as the eye hath not seen nor the ear heard.

[3] Such are the things which lie inmostly hidden in the internal sense of the Word; and it is the same with the things contained in the internal sense in this and the following verses. The things therein contained which can be explained to the apprehension are these. All truths in man have life from the affections which are of some love. Truth without life from love is like sound flowing forth from the mouth without an idea, or like the sound of an automaton. Hence it is plain that the life of man’s understanding is from the life of his will, consequently that the life of truth is from the life of good; for truth bears relation to the understanding, and good to the will. If therefore there are two truths which do not live from the same general affection, but from diverse affections, they must needs be dissipated, for they are in collision with each other. And when truths are dissipated, their affections also are dissipated; for there is a general affection under which all the truths with a man are associated together. This general affection is good. This is all that can be told about what is signified in the internal sense by the oxen of two men, one of which strikes the other so that he dies, the living ox then being sold, and the silver divided, and also the dead ox.

[4] Who that is of the church does not know that there are Divine things in each and all things of the Word? But who can see Divine things in these laws about oxen and asses falling into a pit, and about oxen striking with the horn, if they are regarded and explained merely according to the sense of the letter? Nevertheless they are Divine even in the sense of the letter, provided they are regarded and unfolded at the same time in respect to the internal sense; for in this sense each and all things of the Word treat of the Lord, of His Kingdom, and His church, thus of Divine things. For in order that anything may be Divine and holy, it must treat of Divine and holy things. The subject that is treated of effects this. The worldly and public affairs, such as are the judgments, statutes, and laws promulgated by the Lord from Mount Sinai, which are contained in this and in the following chapters of Exodus, are Divine and holy by inspiration; yet inspiration is not dictation, but is influx from the Divine. That which inflows from the Divine passes through heaven, and there is celestial and spiritual; but when it comes into the world it becomes worldly, within which is what is celestial and spiritual. From this it is plain whence and where is the Divine that is in the Word; and what is inspiration.

8760. And Moses went up unto God. That this signifies the truth from the Divine which is beneath heaven conjoining itself with the Divine truth which is in heaven, is evident from the representation of Moses, as being truth from the Divine (see n. 6771, 6827, 7014), here truth from the Divine which is beneath heaven, for the reason that now he represents the sons of Israel as their head, thus those who are of the spiritual church, who as yet are not in heaven because not yet in good formed by truths (see n. 8753, 8754); and from the signification of “going up,” as being to conjoin oneself, for he who goes up to the Divine conjoins himself with Him; as for instance when “going up into heaven” is mentioned, there is meant being conjoined with the Lord; and the reverse is meant by “coming down from heaven.” The Divine truth in heaven, with which there is conjunction, is meant by “God,” for in the Word the Lord is called “God” from Divine truth, and “Jehovah” from Divine good (n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873, 8301); and because the conjunction of Divine truth with Divine good is here treated of, therefore in this verse “God” is first mentioned, and then “Jehovah,” in these words, “Moses went up unto God, and Jehovah called unto him from the mountain.”

[2] It is said, the Divine truth in heaven, and afterward, the Divine good in heaven, for the reason that the Divine Itself is far above the heavens, not only the Divine good itself, but also the Divine truth itself which proceeds immediately from the Divine good. That these are far above heaven, is because in itself the Divine is infinite, and the infinite cannot be conjoined with finite things, thus not with the angels in the heavens, except by the putting on of something finite, and thus by accommodation to reception. The Divine good itself is also in itself an infinite flame of ardor, that is, of love, and this flame no angel in heaven can bear, for he would be consumed like a man if the flame of the sun were to touch him without intermediate tempering. Moreover if the light from the flame of the Divine love, which light is Divine truth, were to flow in without abatement from its own fiery splendor, it would blind all who are in heaven. From all this it can be seen what the difference is between the Divine good and Divine truth above the heavens, and the Divine good and Divine truth in the heavens, here treated of.