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).

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.

136. And didst not deny My faith, signifies constancy in truths. This is evident from the signification of "not denying," as being, in reference to faith, to be constant (for he who is constant does not deny); and from the signification of "faith," as being truths, since truth is of faith and faith is of truth. There are two things that constitute man's spiritual life, love and faith. Every good has reference to love, and every truth to faith; but truth with man is of faith only so far as it is derived from the good of love; since every truth is from good, for it is the form of good, and all good is the esse of truth. For good, when it is so formed as to appear to the mind, and through the mind in speech, is called truth; therefore it is said that good is the esse of truth. (But more may be seen on this subject in The Doctrine of the New Jerusalem 11-27, likewise 28-35, 54-64, 108-122.)