8049. 'Remember this day on which you came out of Egypt, out of the house of slaves' means that especially should they call to mind that state which was theirs when they were delivered from spiritual captivity by the Lord. This is clear from the meaning of 'remember' as that they should call to mind; from the meaning of 'day' as state, dealt with in 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 5672, 5962, 7680; from the meaning of 'coming out' as being delivered, for the exodus of the children of Israel means the deliverance by the Lord of those belonging to the spiritual Church, regarding which deliverance see 6854, 6914, 7091 (end), 7828, 7932, 8018; and from the meaning of 'Egypt' and 'the house of slaves' as spiritual captivity. For 'Pharaoh' and 'the Egyptians' mean those in the next life who molested spiritual people by means of falsities, 7097, 7107, 7110, 7126, 7142, 7220, 7228, 7317, and therefore 'the land of Egypt' means molestation, 7278. Molestation by means of falsities is nothing else than spiritual captivity, for when people suffer molestation they are held captive so to speak in falsities from which they constantly strive to be delivered. This also explains why they are called in the Word 'the bound in the pit', 6854. That spiritual captivity is what is also meant by 'the house of slaves (or servants)'. 'Slavery' (or service) means being under attack from falsities, which is molestation, see 7120, 7129.

3241. 'And the sons of Dedan were Asshurim, and Letushim, and Leummim' means the derivatives from the second division. This becomes clear from the representation of 'Dedan' as those governed by the good of faith, or to be precise, those governed by the truth of faith derived from good, 3240 (end). The fact that they are derivatives from the second division is self-evident. These three sons mean in particular the truths of faith derived from good, though just what each one means can indeed be stated but not confirmed from elsewhere in the Word since they are not mentioned again.

[2] In the Lord's kingdom there are countless variations to goods and truths, yet all those countless variations make up one heaven. Indeed there are so many that one community is in no sense exactly like another, that is, governed by the same good and truth, see 684, 685, 690. One heaven there is made up of many varying parts arranged by the Lord in such a way that they all accord. This accordance or harmony of the many is effected by the Lord through the relationship which each of them has to Him, 551. It is like the organs, members, and viscera of the body. None is exactly like another. Yet although they are all different from one another they nevertheless make one, through the relatedness of them all to one soul, and through this soul to heaven and so to the Lord. For anything that has no connection with the Lord is in reality nothing. From this it may be seen that specific differences in truth and good are countless. But the kinds of these, indeed the most general kinds, which belong to the spiritual Church, are meant by these sons and grandsons of Abraham by Keturah.

[3] Because members of the spiritual Church do not have perception, as those of the celestial Church do, of what good and truth are, but instead acknowledge as truths things which they have had to learn, they are therefore constantly engaged in discussion about them and in reasoning whether they are true. Everybody adheres to the teaching which his own Church upholds and calls it the truth. This is what gives rise to so many differences. Furthermore the majority make their minds up about goods and truths from appearances and illusions - each one in a different way from another. But no one does so from any perception; indeed they do not know what perception is. Since their understanding is so darkened as regards goods and truths of faith, it is no wonder that disagreements exist about the most essential truth of all, that is to say, about the Lord's Divine, His Human, and His Holy proceeding from these. Those who are celestial perceive that these are not three but one, but in the case of those who are spiritual a mental image of three remains, though they are willing to think of them as one. Since therefore disagreements exist regarding this most essential truth, it may be seen that the variations and differences in matters of doctrine are countless. From this one may know the origin of the derivatives meant by the names of those mentioned at this point. But although there are so many variations and differences in matters of doctrine, or so many derivatives, nevertheless they all together form one Church when everyone acknowledges charity to be the essential thing of the Church, or what amounts to the same, when everyone regards life as the end in view of doctrine - that is, when everyone asks, How does a member of the Church live? rather than, What does he think? For in the next life everyone is allotted a place by the Lord that accords with the good constituting his life, not with the truth he knows from doctrine separated from that good.