years (Exod. vi. 18); and the period of the life of Amram, from whom came Aaron and Moses, was 137 years (ib. ver. 20); and Moses was a man of eighty years when he stood before Pharaoh (Exod. vii. 7). It is not mentioned in what year of the age of Kohath Amram was born, nor in what year of the age of Amram Moses was born; but that there were not 430 years is manifest, for the years of their ages do not amount to 430, but to 350. This will be seen, if the years of the age of Kohath, 133, be added to the years of the age of Amram, 137, and these to the 80 years of Moses when he stood before Pharaoh. It is less if the years are added from their nativities; it may be seen from the chronology that they were 215 years. But from the descent of Abraham into Egypt to the departure of the children of Israel were four hundred and thirty years; see also the chronology. It is plain therefore that by 430 years the entire period of time from Abraham is here meant, and not from Jacob. That these years were taken, and called the years of the sojourn of the children of Israel in Egypt, was on account of the internal sense, in which they signify the full state and duration of the vastation of those who were of the spiritual church; and who were detained in the lower earth until the Lord's coming, and then liberated. (A. C. n. 7985.)
Divine Truth pacific and tumultuous.
"And there was the voice of a trumpet, going and strengthening itself exceedingly" (Exod. xix. 19). This signifies the general [truth] of revelation through the angelic heaven. This appears from the signification of the voice of a trumpet, which is heavenly or angelic truth conjoined with Divine, thus the general truth of revelation. For truth Divine is revelation; and that which is manifested through the medium of heaven is general relatively to the very truth Divine in heaven; for it is without or around, and what is around and without is general relatively to that which is in the midst or which is within. It appears also from the signification of going and strengthening itself, which is its increase. For the case is like that of sound at a high elevation where the atmosphere is purer, which is tacit; but when it descends to lower altitudes where the atmosphere is denser it becomes louder and more sonorous. So is it with Divine truth and Divine good, which in their supremest heights are pacific and entirely without commotion; but as they pass down to lower heights, by degrees they become impacific, and at length tumultuous. These things were thus described by the Lord to Elijah when he was in Horeb, in the first book of the Kings: "Go forth
