7022.“摩西就带着妻子”表与从神来的律法联结的良善。这从“摩西”的代表和“妻子”的含义清楚可知：“摩西”是指从神来的律法或真理方面的主，如前所述；“妻子”是指与它联结的良善（参看4510，4823节）。就内义，以及论述主的至高意义而言，摩西的妻子代表与真理联结的良善，因为灵界和自然界中的每一个事物都有一个婚姻的样式在里面。凡有主动物和被动物的地方，都有一个婚姻的婚姻；凡有事物生成的地方，必有这二者同时存在；因为没有这二者的结合，无物能得以产生。一个婚姻的样式之所以存在于一切事物中，是因为一切事物都与良善和真理有关，因而与天上的婚姻，也就是良善与真理的婚姻有关；而天上的婚姻与神性婚姻，也就是神性良善与神性真理的婚姻有关。还因为如前所述，无物能生成或得以产生，除非有主动物和被动物，因而除非有一个婚姻的样式存在。由此明显可知，没有仁之良善的信之真理无法产生任何事物，没有信之真理的仁之良善也无法产生任何事物。这二者必须结合起来才能结出果实，在人里面建立天堂的生命。一个婚姻的样式存在于每一个事物里面（参看1432，2173，2176，5194节）；圣言的每个细节都有良善与真理的婚姻在里面（参看683，793，801，2516，2712，4138e，5138，6343节）；因此，圣言的每个细节都有天堂在里面，因为天堂构成这个婚姻本身；圣言的每个细节既然有天堂在里面，那么就有主在里面，因为主是天堂全部中的全部。由此可见为何“摩西的妻子”代表与真理联结的良善，甚至在论述主的至高意义上也是；亚伯拉罕的妻子撒拉（2063，2065，2172，2173，2198节），以及以撒的妻子利百加（3012，3013，3077节）以同样的方式代表这种良善。
Potts(1905-1910) 7022
7022. And Moses took his wife. That this signifies good adjoined, is evident from the representation of Moses, as being the Lord as to the law, or truth, from the Divine (of which above); and from the signification of "wife," as being good adjoined (see n. 4510, 4823). In the internal sense, and also in the supreme sense in which the Lord is treated of, by the wife of Moses is represented good conjoined with truth, because in each and all things in the spiritual world and in the natural, there is a likeness of a marriage. There is a likeness of a marriage where there is what is active and what is passive; and there must be the active and at the same time the passive where anything has to come into existence; for without the conjunction of these two nothing can possibly be produced. That there is in all things a likeness of a marriage, is because all things bear relation to good and truth, thus to the heavenly marriage, which is that of good and truth; and the heavenly marriage bears relation to the Divine marriage, which is that of Divine good and Divine truth. And because as before said nothing can come into existence and be produced unless there is an active and a passive, thus unless there is a likeness of a marriage, it is very evident that the truth which is of faith without the good which is of charity cannot produce anything, nor the good which is of charity without the truth which is of faith; but that there must be a conjunction of both to produce fruits, and to make the life of heaven in man. That in all things there is a likeness of a marriage, see n. 1432, 2173, 2176, 5194; and that in every detail of the Word there is the marriage of good and truth, see n. 683, 793, 801, 2516, 2712, 4138, 5138, 6343; consequently in every detail of the Word there is heaven, for heaven is this marriage itself; and as in every detail of the Word there is heaven, in every detail of the Word there is the Lord, because the Lord is the all in all things of heaven. From all this it can be seen why the wife of Moses represents good conjoined with truth, even in the supreme sense, in which the Lord is treated of; in like manner as does Sarah the wife of Abraham (n. 2063, 2065, 2172, 2173, 2198); and also Rebecca the wife of Isaac (n. 3012, 3013, 3077).
Elliott(1983-1999) 7022
7022. 'And Moses took his wife' means the good linked to [the law from God]. This is clear from the representation of 'Moses' as the Lord in respect of the law or truth from God, dealt with already; and from the meaning of 'wife' as the good linked to it, dealt with in 4510, 4823. In the internal sense, and also in the highest sense in which the Lord is the subject, 'the wife' who was married to Moses represents the good that had been joined to truth, the reason for this being that every single thing in the spiritual world and in the natural world has the likeness of a marriage within it. The likeness of a marriage exists wherever there is that which is active and that which is passive; and both must be present with each other wherever anything comes into being. Unless they are joined together nothing can possibly be produced. One reason why the likeness of a marriage is present in all things is that all things have a connection with goodness and truth and so with the heavenly marriage, which is a marriage of goodness and truth; and the heavenly marriage has a connection with the Divine marriage, which is a marriage of Divine Good and Divine Truth. And another reason is, as has been stated, that nothing can be produced or brought into being unless there is that which is active and that which is passive, and so unless the likeness of a marriage exists. From all this it is plainly evident that the truth of faith devoid of the good of charity cannot produce anything, and neither can the good of charity devoid of the truth of faith. The two must be joined together to bear fruit and to establish the life of heaven in a person. Regarding the likeness of a marriage present in every single thing, see 1432, 2177, 2516, 5194. And since each detail of the Word has the marriage of goodness and truth within it, 683, 793, 801, 2516, 2712, 4138 (end), 5138, 6343, each detail of the Word has heaven within it, for heaven constitutes that actual marriage. And since each detail of the Word has heaven within it, each detail has the Lord within it, because the Lord is the All in all of heaven. All this shows how it comes about that 'the wife of Moses' represents the good that had been joined to truth, even in the highest sense in which the Lord is the subject, in the same way as Sarah the wife of Abraham represents such good, dealt with in 2063, 2065, 2172, 2173, 2198, and also Rebekah the wife of Isaac, in 3012, 3013, 3077.
Latin(1748-1756) 7022
7022. `Et accepit Moscheh uxorem suam': quod significet bonum adjunctum, constat ex repraesentatione `Moschis' quod sit Dominus quoad legem seu verum a Divino, de qua prius; et a significatione `uxoris' quod sit bonum adjunctum, de qua n. 4510, 4823. Quod in sensu interno, et quoque in sensu supremo in quo agitur de Domino, per `uxorem quae Moschi' repraesentetur bonum conjunctum vero, est quia in omnibus et singulis quae in spirituali mundo, et quae in naturali sunt, instar conjugii est; instar {1} conjugii est ubi agens et patiens; ac agens et simul patiens erit ubi aliquid existet; absque illorum conjunctione nequicquam aliquid produci potest; quod instar conjugii sit in omnibus, est quia omnia se referunt ad bonum et verum, ita ad conjugium caeleste, quod est boni et veri; et conjugium caeleste ad conjugium Divinum, quod est Divini Boni (c)et Divini Veri; et quia, ut dictum {2}, nihil existere ac produci potest nisi sit agens et patiens, ita nisi sit instar conjugii; inde manifeste patet quod verum quod fidei absque bono quod charitatis nihil possit producere, nec {3} bonum quod charitatis absque vero quod fidei, sed erit utriusque conjunctio quae producet fructus, et efficiet vitam caeli apud hominem. Quod in omnibus et singulis sit instar conjugii, videatur n. 1432, 2173, (x)2516, 5194. Quod in singulis Verbi sit conjugium boni et veri, n. 683, 793, 801, (x)2516, 2712, 4138 fin., (x)5138, 6343, consequenter in singulis Verbi est caelum, nam caelum est ipsum illud conjugium; et quia in singulis Verbi est caelum, est in singulis Verbi Dominus, quoniam Dominus est Omne in omnibus caeli. Ex his constare potest unde est quod `uxor Moschis' repraesentet bonum conjunctum vero, etiam in supremo sensu in quo de Domino agitur, similiter ac Sarah uxor Abrahami, de qua n. 2063, 2065, 2172, 2173, 2198, tum Rebecca uxor Jischaki, n. 3012, 3013, 3077. @1 i enim$ @2 i est$ @3 i quod$