Spiritual Meaning of EXODUS 2:11-14
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AC 6754. Verses 11-14. And it came to pass in those days, and Moses grew, and he went out unto his brethren, and saw their burdens; and he saw an Egyptian man smiting a Hebrew man, one of his brethren. And he looked forth hither and thither, and saw that there was no man, and he smote the Egyptian, and hid him in the sand. And he went out the second day, and behold two Hebrew men quarreling; and he said to the wicked one, Wherefore smitest thou thy companion? And he said, Who set thee for a man a prince and a judge over us? sayest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely the word is known. "And it came to pass in those days, and Moses grew," signifies when those states lasted, and there was increase in true memory-knowledges; "and he went out unto his brethren," signifies conjunction with the truths of the church; "and saw their burdens," signifies a noticing that they were infested by falsities; "and he saw an Egyptian man smiting a Hebrew man," signifies alienated memory-knowledge endeavoring to destroy the truth of the church; "one of his brethren," signifies with which he was conjoined; "and he looked forth hither and thither, and saw that there was no man," signifies foresight as to whether he was in safety; "and he smote the Egyptian," signifies that he destroyed the alienated memory-knowledge; "and hid him in the sand," signifies that he removed it to where falsities are; "and he went out the second day," signifies conjunction again with the church; "and behold two Hebrew men quarreling," signifies a noticing that within the church they were fighting among themselves; "and he said to the wicked one, Wherefore smitest thou thy companion?" signifies rebuke because one desired to destroy the faith of another; "and he said, Who set thee for a man a prince and a judge over us?" signifies perception that he was not yet so far advanced in the truths of the church as to settle differences within the church; sayest thou to kill me," signifies wouldest thou destroy my faith; "as thou killedst the Egyptian," signifies as thou hast destroyed falsity; "and Moses feared, and said, Surely the word is known," signifies that he was among alienated memory-knowledges, and not yet in truths so as to be safe.

AC 6755. And it came to pass in those days, and Moses grew. That this signifies when those states lasted, and there was increase in true memory-knowledges, is evident from the signification of "days," as being states (n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850); hence by "it came to pass in those days," denotes when those states lasted; and from the signification of "to grow," as being increase (n. 6749). That the increase was in true memory-knowledges is plain from what has been unfolded above (n. 6751).

AC 6756. And he went out unto his brethren. That this signifies conjunction with the truths of the church, is evident from the signification of "brethren," as being the truths of the church and from the signification of "going out unto them," as being to be conjoined with them. As regards "brethren," they sometimes signify the goods, and sometimes the truths of the church; when the celestial church is treated of, they signify goods, and when the spiritual church is treated of, they signify truths, because the celestial church is in good, but the spiritual church in truth. And in ancient times all who were of the church called themselves "brethren." They too who were of the spiritual church called themselves "brethren," from good (n. 3803); but the men of the internal church did this with a difference according to the quality of the good, thus according to truths, for good has its quality from truths. Afterward, when the church turned aside from good, and hence also from truth, they then no longer called one another "brethren" from spiritual consanguinity and affinity, which are of charity and of faith, but only from natural consanguinity and affinity, and also from friendship. Moreover they began to be indignant that one of meaner condition should call himself a "brother." The reason was that they made little or nothing of relationship from a spiritual origin, but very much, and indeed everything, of relationships from a natural and civil origin. The truths of the church are called "brethren," is evident from the fact that the sons of Jacob represented the truths of the church in the complex, (n. 5403, 5419, 5427, 5458, 5512).

[2] The reason why in ancient times they were called "brethren" from spiritual affinity, was that the new birth, or regeneration, made consanguinities and affinities in a higher degree than natural birth; and because the former derive their origin from one father, that is, from the Lord. Hence it is that men after death, who come into heaven, no longer acknowledge any brother, nor even a mother or father, except from good and truth, in accordance with which they find there new brotherhoods. From this then it is that they who were of the church called one another "brethren."

[3] That the sons of Israel called all those "brethren" who were from Jacob, but others "companions," is plain from these passages:--

[4] That all who were from Jacob called themselves "brethren":--

They also called the sons of Esau "brethren," because they were from Jacob, as in Moses:--

[5] That in ancient times they who were of the church called themselves "brethren," was as before said because they acknowledged the Lord as the one only Father, and because from Him they had a new soul and new life. Therefore the Lord says:--

As spiritual brotherhood is from love, namely, that one may be another‘s, and they who are in good are "in the Lord, and the Lord in them" (John 14:20), therefore they are called "brethren" by the Lord:--

and He also calls the disciples "brethren" (Matt. 28:10; John 20:17). By "disciples" in the representative sense are meant all who are in the truths of faith and the good of charity.

AC 6757. And saw their burdens. That this signifies a noticing that they were infested by falsities, is evident from the signification of "seeing," as being to notice (n. 6732); and from the signification of "burdens," as being infestations by falsities; for the burdens which were laid upon the sons of Israel by Pharaoh are in the spiritual sense nothing else. "Pharaoh" denotes false memory-knowledge (n. 6651, 6679, 6683); and infestation by falsities are nothing else than burdens to those who are in truths. How the case is with infestations by falsities, which are burdens to those who are in truths, cannot be known by man during his life in the world; for he is not then so infested, because his mind then either cleaves to falsities or shakes them off, and this without infestation being felt. But in the other life, when those who are in truths are infested by falsities, they are then held by evil spirits as it were bound in them; but the interiors of the mind are held in truths by the Lord, by which truths the falsities are shaken off. The state of infestations by falsities, such as exists in the other life, is here meant in the internal sense, as are many other things; for the Word has been written not for man only, but also for spirits and angels.

AC 6758. And he saw an Egyptian man smiting a Hebrew man. That this signifies alienated memory-knowledge endeavoring to destroy the truth of the church, is evident from the signification of an "Egyptian," as being memory-knowledge alienated from truth (n. 6692); from the signification of "smiting," as being to destroy, here to attempt to destroy, because falsities cannot destroy truths; and from the signification of a "Hebrew man," as being the truth of the church, for by a "man" is signified truth (n. 3134), and by a "Hebrew," the church (n. 6675, 6684).

AC 6759. One of his brethren. That this signifies with which he was conjoined, is evident from the signification of "brethren," as being the truths of the church (n. 6756); and as he himself was in these, and it was the truths which are signified by his "brethren" with whom he was conjoined, therefore here, by reason of the connection of things in the internal sense, there is meant conjunction.

AC 6760. And he looked forth hither and thither, and saw that there was no man. That this signifies foresight as to whether he was in safety, can be seen without explication.

AC 6761. And he smote the Egyptian. That this signifies that he destroyed the alienated memory-knowledge, is evident from the signification of "smiting," as being to destroy (n. 6758); and from the signification of the "Egyptian," as being memory-knowledge alienated from truth (n. 6692).

AC 6762. And hid him in the sand. That this signifies that he banished it to where falsities are, is evident from the signification of "hiding," as being to banish; and from the signification of "sand," as being true memory-knowledge, and in the opposite sense false memory-knowledge. That "sand" has this signification, is because "stone," from which is sand, signifies both (n. 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6426). Truth is also signified by "sand" in Moses:--

"to call the peoples into the mountain" denotes to cause truths to become goods, or faith charity; for "peoples" denote the truths of faith, and "mountain" the good of charity; "to sacrifice the sacrifices of righteousness" denotes worship from charity; "to suck the affluence of the sea" denotes to abound in true memory-knowledges; "the hidden things of the secrets of the sand" denote the arcana of true memory-knowledges. And as the "sand" signifies true memory-knowledge, it also signifies in the opposite sense false memory-knowledge; for most things in the Word have also an opposite sense, and what the opposite sense is, is known from the genuine sense. As regards this removal among falsities, which is signified by "he hid him in the sand," the case is this. When infernal spirits who are in falsities have been in the world of spirits, and have there attempted to destroy truths with those who are in temptation, they are afterward banished into the hells, whence they can no longer go out. This it has been given me to know by many experiences. Such is the signification of banishment among falsities.

AC 6763. And he went out the second day. That this signifies conjunction again with the church, is evident from what was said above (n. 6756), where similar words occur.

AC 6764. And behold two Hebrew men quarreling. That this signifies a noticing that within the church they were fighting among themselves, is evident from the signification of" behold," or "to see," as being to notice (n. 2150, 3764, 4567, 4723, 5400); from the signification of "Hebrew men," as being those who are of the church (n. 6758); and from the signification of "quarreling," as being to fight.

AC 6765. And he said to the wicked one, Wherefore smitest thou thy companion? That this signifies rebuke because one desired to destroy the faith of another, is evident from the signification of "the wicked one," as being those who are not in the truth of faith, but are nevertheless within the church, for there are within the church those who are in the truth of faith, and there are those who are not in truth, as can be seen from various heresies, and those who are in heresy, or not in the truth of faith, are here meant by "the wicked one;" from the signification of "smiting," as being to destroy (n. 6758); and from the signification of "companion," as being one who is in the truth of faith. For when by "the wicked one" is signified one who is not in the truth of faith, by "companion" is signified one who is in the truth of faith. He is called "companion," not "brother," although both were Hebrews, because they were foes. That rebuke is meant is evident. The case herein is this. When a man is being regenerated, he is let into combats against falsities, and is then kept by the Lord in truth, but in that truth which he had persuaded himself to be truth, and from this truth he fights against falsity. He can fight also from truth not genuine, provided the truth is such that in some way it can be conjoined with good; and it is conjoined with good by means of innocence, for innocence is the means of conjunction. Hence it is that men can be regenerated within the church from any doctrine, but those pre-eminently who are in genuine truths.

AC 6766. And he said, Who set thee for a man a prince and a judge over us? That this signifies perception that he was not as yet so far advanced in the truths of faith as to settle differences within the church, is evident from the signification of "he said," as being perception; and from the signification of "a man a prince," as being one who is in primary truths, thus who has been preeminently enlightened in the doctrine of truth. Such a one was meant in the representative church by "a prince," and hence by the words "Who set thee for a man a prince?" is signified that he was not yet so far advanced in the truths of the church. A "prince" is one in primary truths, (n. 5044). And from the significance of a "judge," as being one who settles disputes or differences, here differences within the church, because between two Hebrew men, by whom are signified those who are of the church.

[2] In the supreme sense the subject treated of has been the beginnings of the law Divine in the Lord’s Human, and now the subject treated of is the progress of this law; but in the internal sense the subject treated of now is the progress of Divine truth with the man who is being regenerated. This progress is such that the man is for the first time enabled to discriminate between falsity and truth; for from the truth in which he is he can see falsity, because it is opposite; but he cannot at this first time settle differences between the truths of faith within the church; in order to be able to do this he must make further progress, for man is enlightened successively. This is very evident from youths and young men, who believe the doctrinal things of their church to be truth itself, and from these judge of falsities, but as yet are not able to settle differences between matters of faith within the church. This ability comes by degrees; and therefore a man to whom this is possible must be of a more advanced age, and must have the interiors of his understanding enlightened.

AC 6767. Sayest thou to kill me? That this signifies, wouldest thou destroy my faith? is evident from the signification of "killing," as being to destroy; and from the signification of a "Hebrew man," here meant by "me," as being one who is of the church, thus also faith, for faith is of the church, and these two things are so united that he who destroys faith with anyone, destroys the church with him. This also is "killing" him, for he who takes away faith, takes away spiritual life, the life which remains being that which is called "death." Hence it is evident that by, "Sayest thou to kill me?" is signified, wouldest thou destroy my faith?

"the day of killing" denotes the time of the vastation of the church, when there is no longer any faith, because no charity; "the land which shall mourn" denotes the church; "the herb of every field" denotes every true memory-knowledge of the church; "the beasts and the bird will be consumed" denotes that goods and truths will be so. That the "land" is the church, see (n. 566, 662, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4335, 4447, 5577); that "herb" is true memory. knowledge is evident from the passages in the Word where "herb" is mentioned; that "field" is that which is of the church (n. 2971, 3310, 3766); that "beasts" are affections of good, thus goods, (n. 45, 46, 142, 143, 246, 714, 715, 719, 1823, 2179, 2180, 3218, 3519, 5198); and "birds" affections of truth, (n. 5149). Hence it can be seen what is the meaning of the above words, and also that there is a spiritual sense in every detail. Everyone can see that without an interior sense it could not be understood what is meant by "a day of killing," by "the earth mourning," by "every herb of the field withering for the wickedness of those who dwell therein," and by "the beasts and the bird being consumed."

[3] In Zechariah:--

where "the sheep of killing" plainly denotes those whose faith the possessors destroy. In Ezekiel:--

here also "to kill" plainly denotes to destroy spiritual life, that is, faith and charity. In Isaiah:--

where the "killed" denote those who are in hell, thus who are in evils and falsities.

[4] Again:--

"the killed" denote those who are deprived of spiritual life; "thou hast killed thy people" denotes that he has destroyed the truths and goods of faith. In John:--

"to kill" denotes to destroy the life of faith, and therefore it is said, "I am come that they may have life." In Mark:--

speaking of the last times of the church, when there is no longer any charity, and therefore not any faith; "brother," "children," and "parents," in the internal sense, are the goods and truths of the church, and "to kill" is to destroy them.

[5] As by "one killed" was signified one deprived of spiritual life, and by "field" the church, therefore it was a statute in the representative church, that If anyone touched on the surface of a field anyone pierced with a sword, or killed, he should be unclean seven days (Num. 19:16); that "one pierced with a sword" is truth extinguished by falsity, (n. 4503), for "sword" denotes falsity which extinguishes truth, (n. 2799, 4499, 6353). In like manner this was a statute: If anyone was found killed in the land of inheritance, upon a field, and it should not be known who had killed him, the elders and judges were to measure between the cities round about, and having thus found the nearest city, they were to take a calf and were to behead it by a running stream; besides other particulars (Deut. 21:1-10)

AC 6768. As thou killedst the Egyptian. That this signifies as thou hast destroyed falsity, is evident from the signification of "killing," as being to destroy (n. 6767); and from the signification of "the Egyptian," as being memory-knowledge alienated from truth, thus falsity (n. 6692, 6758, 6761).

AC 6769. And Moses feared, and said, Surely the word is known. That this signifies that he was among alienated memory-knowledges, and not yet in truths so as to be safe, is evident from the signification of "fearing," as being not to be in safety, for then there is fear. That he is not in safety is because he is not in truths; for they who are in truths are in safety wherever they go, even in the midst of the hells. That they who are not yet in truths are not in safety is because things not true communicate with evil spirits. These things are signified by the words, "Moses feared, and said, Surely the word is known," that is, to the Egyptians among whom he was, as is also evident from what presently follows-that "Pharaoh heard this word and sought to kill Moses."

Author:  E. Swedenborg (1688-1772).

Design:  I.J. Thompson, Feb 2002.

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