8645. 'Heard all that God had done for Moses and for Israel His people' means a perception of the things which had been done for those who belonged to the Lord's spiritual kingdom. This is clear from the meaning of 'hearing', hearing all that God had done, as perception, dealt with in 5017, 8361; from the meaning of 'all that God had done' as the things which had been done by the Divine; and from the representation of Israel, to whom 'Moses' and 'the people' for whom those things had been done refer here, as those who belong to the Lord's spiritual kingdom, dealt with in 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223. 'Moses' together with 'the people' represents that kingdom, 'Moses' as the head and 'the people' as the things subordinate to the head. Thus also 'Moses' represents the Lord in respect of Divine Truth, for the spiritual kingdom arises from this.

5017. 'And it happened as he was hearing [me]' means when it was discerned. This is clear from the meaning of 'hearing' as obeying and also discerning. As regards obeying being meant, see 2542, 3869; but the fact that discerning is meant as well is evident from the actual function performed by the ear and consequently from the nature of hearing. The function of the ear is to receive what is spoken by another and to convey this to the general seat of sensation, so that this may discern from what has been conveyed to it the other person's thought. This is the reason why 'hearing' means discerning. The nature of hearing therefore is to carry one person's utterances expressing his thought to another's thought, and from there into his will, and from there into actions. This is the reason why 'hearing' means obeying. Such are the two functions proper to hearing, and in spoken languages they are distinguished from each other by the expressions 'to hear someone', meaning to discern what he says, and 'to listen to someone or hearken to him, meaning to obey him. The reason hearing has these two functions is that the human being is unable to communicate the contents of his thought and also of his will in any other way; nor can he do other than use reasons to persuade and lead others to do and obey what he wills. From this one may see the circle through which desires and ideas are communicated - from will into thought and thus into speech, then from speech by way of his ear into another's thought and will. From this one may also see why spirits and angels who correspond to the ear or sense of hearing in the Grand Man are not only 'discernments' but also 'obediences'. As regards their being 'obediences', see 4652-4660; and being these they are also 'discernments', for the one entails the other.