10627. 'Let [my] Lord, I beg You, go in our midst' means in order that what is Divine may be inwardly present in it. This is clear from the meaning of 'going' as living, dealt with in 3335, 4882, 5493, 5605, 8417, 8420, and, when it refers to the Lord's doing so, as His imparting life and being present; and from the meaning of 'in the midst' as inwardly present in it, dealt with in 1074, 5897, 6068, 6084, 6103, 9164. The reason why 'let Jehovah go in our midst' means in order that what is Divine may be inwardly present in the outward form is that Moses represents the outward form taken by the Word, the Church, and worship, which is receptive of what is inward. That outward form must have what is inward, namely that which is Divine, within it; and the outward form has what is Divine within it when in every single part it contains the internal sense, which is for the angels of every heaven. For this to be so the outward or literal sense must consist of pure correspondences; and it consists of these when every word and every group of words serve in the internal sense to mean spiritual and celestial realities. These are the Divine things inwardly present in the outward form.

6084. 'In the best of the land cause your father and your brothers to dwell' means that they may live in the inmost part of it, that is to say, of factual knowledge. This is clear from the meaning of 'the best of the land' as the inmost part of the natural mind where factual knowledge resides, dealt with below, for 'the land of Egypt' is the natural mind, as immediately above in 6083; from the meaning of 'dwelling' as living, dealt with in 1293, 3384, 3613, 4451, 6051; and from the representation of Israel and his sons, to whom 'father' and 'brothers' who are to live there refer here, as spiritual good from the natural and the truths of the Church there, dealt with above in 6082.

[2] 'The best' means the inmost part since the best is that which is kept immediately beneath one's gaze. The eye is always directed towards that for which it feels the greatest affection and delight; and that which is kept immediately beneath its gaze is also the inmost part because it is in the centre and as a consequence exists before the eyes in greatest light. All else lies round about in peripheral positions and as a consequence is less clear, till at the edges it is obscure because it arouses less delight and affection. This is the situation with factual knowledge beheld by inward sight. The objects of that sight are nothing else than known facts and truths. The delight and goodness present in those objects are what direct that sight towards them. It should be recognized however that truths and factual knowledge agreeing with those truths come directly under its gaze, that is, they reside in the inmost part, if people take a delight in and feel an affection for spiritual and celestial truths since they are for those people 'the best'. But falsities and factual knowledge agreeing with those falsities come directly under the gaze of inner sight, that is, they reside in the inmost part, if people feel an affection for and take delight in the evils that belong to self-love and love of the world. See also what has been stated in 6068.