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ARCANA CCELESTIA 
 
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ARCANA CCELESTIA 
 
 THE 
 
 HEAVENLY AECANA 
 
 CONTAINED IN 
 
 THE HOLY SCRIPTURES OR WORD OF THE LORD 
 
 UNFOLDED, 
 
 BEGINNING WITH THE BOOK OF GENESIS : 
 
 TOGETHER WITH 
 
 WONDERFUL THINGS SEEN IN THE WORLD OF SPIRITS 
 AND IN THE HEAVEN OF ANGELS. 
 
 Translated from the Latin of 
 
 EMANUEL SWEDENBORG, 
 
 Servant of the Lord Jesus Christ. 
 
 YOL. VII. 
 
 NEW YORK : 
 
 AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY, 
 
 1871. 
 
Published by The American Swedenborg Printing and Publishing 
 Society, organized for the purpose of Stereotyping, Printing , and 
 Publishing Uniform Editions of the Theological Writings o/* Emanuel 
 Swedenborg, and incorporated in the State of New York a. d. 1850. 
 
REMOTE STORAGE 
 
 «5S7.f 
 
 ft vU/VS TACKS OFFICE 
 
 GENESIS. 
 
 CHAPTER THE FIFTIETH. 
 
 1. AND Joseph fell upon his father’s face, and wept upon 
 him, and kissed him. 
 
 2. And Joseph commanded his servants the physicians to 
 embalm his father; and the physicians embalmed Israel. 
 
 3. And forty days were fulfilled to him, because thus the 
 days of the embalmed are fulfilled ; and the Egyptians be- 
 moaned him seventy days. 
 
 4. And the days of his bemoaning passed away: and Joseph 
 spake unto the house of Pharaoh, saying, If now I have found 
 grace in your eyes, speak, I pray you, in the ears of Pharaoh, 
 saying, 
 
 2. My father adjured me, saying, Behold, I die ; in my 
 sepulchre, which I have digged for myself in the land of Ca- 
 naan, there shalt thou bury me. Now therefore let me go up, 
 I pray thee, and bury my father, and I will return. 
 
 6. And Pharaoh said, Go up, and bury thy father, as he 
 hath adjured thee. 
 
 7. And Joseph went up to bury his father, and with him 
 went up all the servants of Pharaoh, the elders of his house, 
 and all the elders of the land of Egypt ; 
 
 8. And all the house of Joseph, and his brethren, and his 
 father’s house ; only their infants, and their flocks, and their 
 herds, they left in the land of Goshen. 
 
 9. And there went up with him also chariots, and horsemen ; 
 and it was a very great army. 
 
 10. And they came to the threshing-floor of Atad, which is 
 in the passage of Jordan, and they mourned there a great and 
 very sore lamentation, and he made a mourning for his father 
 seven days. 
 
 11. And the inhabitant of the land, the Canaanite, saw the 
 mourning in the threshing-floor of Atad, and they said, This is a 
 grievous mourning to the Egyptians ; therefore they called the 
 name thereof Abel-Mizraim, which is in the passage of Jordan. 
 
 12. And his sons did according as he had commanded 
 them. 
 
 13. And his sons carried him into the land of Canaan, and 
 buried him in the cave of the field of Machpelah, which Abra- 
 
GENESIS. 
 
 6 
 
 [Chap. 1. 
 
 ham had bought /vith the field for the possession of a sepulchre 
 from Ephron the Hittite, upon the faces of Mamre. 
 
 14. And Joseph returned into Egypt, he and his brethren, 
 and all that went up with him to bury his father, after he had 
 buried his father. 
 
 15. And Joseph’s brethren saw that their father was dead, 
 and they said, Peradventure Joseph will hold us in hatred, and 
 in requiting, will requite us all the evil which we have done 
 unto him. 
 
 16. And they charged Joseph, saying, Thy father com- 
 manded before he died, saying, 
 
 17. Thus shall ye say unto Joseph, Forgive, I pray thee, 
 the transgression of thy brethren, and their sin, for they have 
 recompensed evil unto thee ; and now forgive, we pray thee, 
 the transgression of the servants of the God of thy father. And 
 Joseph wept as they spake unto him. 
 
 18. And his brethren also went, and fell down before him, 
 and said, Behold, we are to thee for servants 
 
 19. And Joseph said unto them, Fear not, for am I instead 
 of God ? 
 
 20. And ye thought evil upon me, God thought it for good, 
 to the intent to do according to this day, to make alive a great 
 people. 
 
 21. And now fear ye not ; I will sustain you, and your in- 
 fants. And he comforted them, and spake to their hearts. 
 
 22. And Joseph dwelt in Egypt, he and his father’s house : 
 and Joseph lived an hundred and ten years. 
 
 23. And Joseph saw Ephraim’s sons of the third generation ; 
 the sons of Machir, also the son of Manasseh were born upon 
 Joseph’s knees. 
 
 24. And Joseph said unto his brethren, I die, and God in 
 visiting will visit you, and will cause you to come up out of 
 this land, unto the land which he sware to Abraham, to Isaac, 
 and to Jacob. 
 
 25. And Joseph adjured the sons of Israel, saying, In visit- 
 ing, God w'ill visit you, and ye shall cause my bones to come 
 up from hence. 
 
 26. And Joseph died, a son of an hundred and ten years ; 
 and they embalmed him, and he was placed in an ark in Egypt. 
 
 THE CONTENTS. 
 
 6497. AFTER having treated of Abraham, Isaac, and Ja- 
 cob, by whom in the supreme sense the Lord is represented, 
 the subject now treated of in this last chapter in the internal 
 
6497—6499.] 
 
 GENESIS. 
 
 I 
 
 sense is concerning the church ; that after the celestial church 
 perished, a spiritual church was established by the Lord ; its 
 beginning and progress are described in the internal sense ; 
 and at the end of the chapter, the end of that church ; and that 
 in its place only the representative of a church was established 
 amongst the posterity of Jacob. 
 
 THE INTERNAL SENSE. 
 
 6498. Verses 1, 2, 3. AND Joseph fell upon his father's 
 face, and wept upon him, and kissed him. And Joseph com- 
 manded his servants the physicians to embalm his father • and 
 the physicians embalmed Israel. And forty days were fulfilled 
 to him, because thus the days of the embalmed are fulfilled, and 
 the Egyptians bemoaned him seventy days. And Joseph fell 
 upon his father’s face, signifies the influx of the internal prin- 
 ciple into the affection of good. And wept upon him, signifies 
 sorrow. And kissed him, signifies first conjunction. And 
 Joseph commanded his servants the physicians, signifies pre- 
 servation from the evils which obstructed. To embalm his 
 father, signifies lest he should be infected with any contagion. 
 And the physicians embalmed Israel, signifies the effect to pre- 
 serve the good which is from truth. And forty days were ful- 
 filled to him, signifies states of preparation by temptations. 
 Because thus the days of the embalmed are fulfilled, signi- 
 fies that those states are of preservation. And the Eg}^ptians 
 bemoaned him, signifies the sadness of the scientifics of the 
 church. Seventy days, signifies a full state. 
 
 6499. Ver. 1. “And Joseph fell upon his father’s face.” 
 — That hereby is signified the influx of the internal principle 
 into the affection of good, appears (1.) from the signification 
 of falling upon the face of any one, as denoting influx ; (2.) from 
 the representation of Joseph, as denoting the internal principle, 
 see n. 5805, 5826, 5827, 5869, 5877, 6177, 6224; (3.) from the 
 signification of face, as denoting affection, see n. 4796, 4797, 
 5102 ; and (4.) from the representation of Israel, who is here 
 the father, as denoting spiritual good, or the good of truth, 
 see n. 3654, 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 
 5833. Hence it is evident, that by Joseph falling upon the 
 face of his father, is signified influx of the internal principle 
 into the affection of spiritual good. Influx of the internal 
 principle into the affection of spiritual good is signified, because 
 the subject here treated of in the internal sense is, that a spirit- 
 ual church was established by the Lord ; for by Israel is signi- 
 fied the good of truth or spiritual good, and this good consti- 
 
8 
 
 GENESIS. 
 
 [Chap. 1. 
 
 tutes the spiritual church, therefore also by Israel that church 
 is signified, see n. 4286, 6426. To the intent that this good 
 may exist, there must be influx from the internal celestial prin- 
 ciple, which is represented by Joseph; for without influx from 
 that principle, spiritual good is not good, because it is of no 
 affection. In what follows, in the internal sense, the subject 
 is also continued concerning the establishment of that church, 
 n. 6497. The reason why that church is described by Israel 
 now dead and presently to be buried, is, because in the internal 
 sense by death is not signified death, nor by burial, burial ; but 
 by death is signified new life, n. 3498, 3505, 4618, 4621, 6036, 
 and by burial, regeneration, n. 2916, 2917, 5551. 
 
 6500. “ And wept upon him.” — That hereby is signified 
 sorrow, appears without explanation. By the sorrow here sig- 
 nified by weeping, is not meant, in the internal sense, sorrow 
 on account of death, (as it is in the external,) but on account of 
 the good of the spiritual church, that it cannot be elevated 
 above the natural principle. For the Lord flowing-in through 
 the internal principle continually wills to perfect that good, and 
 to draw it towards Himself, but still it cannot be elevated to 
 the first degree of good, which is of the celestial church ; as 
 the man of the spiritual church is respectively in an obscure 
 principle, and reasons concerning truths whether they are 
 truths, or confirms those things which are called doctrine ; and 
 this without the perception whether what he confirms be true 
 or not true, and when he has confirmed it in himself, he believes 
 that it is altogether true, although it may be false. For there 
 is nothing which cannot be confirmed, this being the work of 
 ingenuity, not of intelligence, still less of wisdom ; and the 
 false may be confirmed more easily than the truth, because it 
 favours the lusts, and is in accordance with the fallacies of the 
 senses. Inasmuch as the man of the spiritual church is of 
 such a quality, he cannot by any means be elevated above the 
 natural principle ; hence then comes the sorrow signified by 
 the expression, “ Joseph wept upon him.” 
 
 6501. “ And kissed him.” — That hereby is signified first 
 conjunction, appears from the signification of kissing , as de- 
 noting conjunction from affection, see n. 3573, 3574,4215, 4533, 
 5929, 6260. In the present case, it denotes first conjunction, 
 because a closer conjunction is treated of in what follows. 
 
 6502. “ Ver. 2. “ And Joseph commanded his servants the 
 physicians.” — That hereby is signified preservation from the 
 evils which obstructed conjunction, appears (1.) from the sig- 
 nification of commanding , as denoting to flow-in, see n. 5732 ; 
 (2.) from the representation of Joseph, as denoting the internal 
 principle, see just above, n. 6499 ; and (3.) from the significa- 
 tion of physicians, as denoting preservation from evils ; that it 
 is from the evils which obstructed conjunction, (concerning 
 
6500— 6502.] 
 
 GENESIS. 
 
 9 
 
 whicli conjunction, see just above n. 6501,) appears from the 
 series. Hence it is evident, that by Joseph commanding his 
 servants the physicians, is signified the influx from the internal 
 principle concerning preservation from the evils which ob- 
 structed conjunction. Physicians signify preservation from 
 evils, because in the spiritual world diseases are evils and 
 falses, spiritual diseases being nothing else ; for evils and falses 
 take away health from the internal man, and induce sicknesses 
 in the mind, and at length pains ; nor is any thing else signified 
 in the Word by diseases. That in the Word physicians, the 
 art of physic, and medicines, signify preservations from evils 
 and falses, is manifest from the passages where they are named, 
 as in Moses, “ If hearing thou wilt hear the voice of thy God, 
 and wilt do that which is good in his eyes, and wilt give ear 
 to his commandments, and wilt keep all his statutes, I will not 
 put upon thee any disease which I have put upon the Egyp- 
 tians, because I Jehovah am thy physician” Exod. xv. 26 ; Je- 
 hovah the physician denotes the preserver from evils, for these 
 are signified by the diseases upon the Egyptians. That the 
 diseases upon the Egyptians signify evils and falses originating 
 in reasonings from scientifics and fallacies concerning the 
 arcana of faith, will be shown, by the divine mercy of the 
 Lord, when those diseases come to be treated of : that spiritual 
 things are signified, is evident from this consideration, that it is 
 said, if they would hear the voice of God, would do good, 
 would give ear to the commandments, and would keep the 
 statutes, that in this case those diseases should not be upon 
 them. In the same sense also the Lord calls Himself a 
 physician in Luke, where He says, “ They that are whole need 
 not a physician, but they that are sick : I came not to call the 
 righteous, but sinners to repentance,” v. 31, 32 ; in this 
 passage also physician denotes a preserver from evils, for by 
 the whole, or healthy, are meant the righteous, and by the 
 sick, sinners. And in Jeremiah, “Is there no halm in Gilead, 
 is there no physician there t why then has not health gone up to 
 the daughter of my people?” viii. 22; where physician denotes 
 preservation from falses in the church, for the health of the 
 daughter of my people is the truth of doctrine there. That 
 healings, cures, remedies, and medicines are not spoken of in the 
 Word in a na f ural but in a spiritual sense, is evident from Jere- 
 miah, “ Wherefore hast thou smitten us, that we have no remedy t 
 we wait for peace, but there is no good, a time of healing , but 
 behold terror,” xiv. 19; viii. 15. Again, “I will cause to 
 come up to him health and cure , and I will heal them , and I 
 will reveal to them the crown of peace and truth,” xxxiii. 6. 
 Again, “There is none thatjudgeth thv judgment for health, 
 thou hast no medicines of restoration,” xxx. 13. Again, “ Go 
 up into Gilead, and take halm , O virgin daughter of Egypt : in 
 
10 
 
 GENESIS. 
 
 [Chap 1 
 
 vain hast thou multiplied medicines , there is nt> healing for 
 thee,” xlvi. 11. And in Ezekiel, “ Near the river upon the 
 bank thereof, on this side and on that, there came up every 
 tree of food, whose leaf falleth not off, neither is the fruit 
 thereof consumed ; it is brought forth again in its months, 
 because the waters thereof issue out of the sanctuary ; whence 
 its fruit is for food, and its leaf for medicine ,” xlvii. 12. The 
 subject here treated of by the prophet is the new house of God, 
 or the new temple, by which is signified a new church, and in 
 the interior sense the Lord’s spiritual kingdom ; wherefore the 
 river , upon whose bank came up every tree of food, signifies 
 those things which are of intelligence and wisdom, see n. 108, 
 109, 2702, 3051 ; trees the perceptions and conjunctions of good 
 and truth, n. 103, 2163, 2682, 2722, 2972, 4552 ; food , the goods 
 and truths themselves, n. 680, 4459,5147, 5293,5576,5915; 
 waters issuing out of the sanctuary, the truths which constitute 
 intelligence, n. 2702, 3058, 3424, 4976, 5668 ; the sanctuary, 
 celestial love, in the supreme sense the Divine Human [princi- 
 ple] of the Lord, from Whom is that love; the fruits , which 
 are for food, signify the goods of love, n. 913, 983, 2846, 2847, 
 3146 ; the leaf \ which was for medicine, signifies the truth of 
 faith, n. 885 ; hence it is evident what medicine signifies, viz., 
 that which preserves from falses and evils ; for when the truth 
 of faith leads to the good of love, it preserves, because it with- 
 draws from evils. 
 
 6503. “ To embalm his father.” — That hereby is signified 
 lest he should be infected with any contagion, appears (1.) 
 from the signification of embalming , as denoting the means of 
 preservation from contagion ; and (2.) from the representation 
 of Israel , who is here the father , as denoting the good of the 
 spiritual church, see above, n. 6499 : hence it is evident, that 
 by embalming his father, is signified the means of preservation, 
 lest the good of the spiritual church should be infected with 
 any contagion. The reason why embalming signifies the means 
 of preservation from contagion, is, because the purpose of em- 
 balming bodies was to preserve them from decay. The means 
 of the preservation of spiritual good from contagion is also 
 treated of in what presently follows. 
 
 6504. “ And the physicians embalmed Israel.” — That here- 
 by is signified the effect to preserve the good which is from 
 truth, appears (1.) from the signification of embalming , as de- 
 noting the means of preservation from contagion, see just above, 
 n. 6503, in the present case the effect of preservation, because 
 it is said, “ they embalmed ;” (2.) from the signification of 
 physicians , as denoting preservation from evils, see above, n. 
 6502 ; and (3.) from the representation of Israel , as denoting 
 spiritual good, which is the same as the good derived from 
 truth, see also above, n. 6499. 
 
GENESIS. 
 
 11 
 
 6503— 6508.] 
 
 6505. Ye r. 3. “ And forty days were fulfilled to him.” — 
 That hereby is signified a state of preparation by temptations, 
 appears (1.) from the signification of the number forty, as 
 denoting temptations, see n. 730, 862, 2272, 2273 ; and (2.) 
 from the signification of days , as denoting states, see n. 23, 
 487, 488, 493, 893, 2788, 3462, 3785, 4850. That they are 
 states of preparation, is signified by those days being fulfilled 
 to him ; for by the fulfilling of those days, preparation was 
 made that the bodies might be preserved from decay ; in the 
 spiritual sense, that souls might be preserved from the conta- 
 gion of evil. That evils and falses are removed by means of 
 temptations, and that man is thereby prepared to receive truths 
 and goods, see n. 868, 1692, 1717, 1740, 2272, 3318, 4341, 4572, 
 5036J 5356, 6144. 
 
 6506. “Because thus the days of the embalmed are fulfilled.” 
 • — That hereby is signified that those states are of preservation, 
 appears (1.) from the signification of days , as denoting states, 
 see just above, n. 6505 ; and (2.) from the signification of 
 being embalmed, as denoting the means of preservation, see 
 also above, n. 6503. 
 
 6507. “ And tihe Egyptians bemoaned him.” — That hereby 
 is signified the sadness of the scientifics of the church, appears 
 (1.) from the signification of bemoaning, as denoting the height 
 of sadness, and the representative of internal mourning, see n. 
 3801, 4786 ; and (2.) from the representation of the Egyptians, 
 as denoting the scientifics of the church, see n. 4749, 4964, 
 4966. The sadness of the scientifics of the church, signified 
 by the Egyptians bemoaning Israel, does not mean sadness on 
 account of his death, for this sense is the sense of the letter ; 
 but it here signifies sadness because the good of the church,, 
 represented by Israel, left the scientifics, which are the exter- 
 nal things of the church, when it ascended from them to the 
 internal of the church, which is the good of truth ; for in this 
 case it no longer views scientifics attaching to itself, ( apud se,\ 
 as heretofore, but below itself. For when the truth of the 
 spiritual church becomes good, a turning is effected, and then 
 it no longer looks at truths from truths, but from good; this 
 turning has been occasionally treated of before. Hence comes 
 sadness : and also on this account, that in this case another 
 order takes place amongst scientifics, which is not effected with- 
 out pain. 
 
 6508. “ Seventy days.” — That hereby is signified a full 
 state, appears from the signification of seventy, for this number 
 involves the same as seven, which signifies an entire period 
 from beginning to end, thus a full state, see n. 728, 2044,. 
 3845; that in the Word numbers signify things, see n. 1963, 
 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175 ; and 
 that numbers multiplied signify the same as the simple nuia 
 
12 
 
 GENESIS. 
 
 [Chap. 1. 
 
 bers from which they are compounded, see n. 5291, 5335, 5708 ; 
 thus seventy the same with seven. That seventy denote an 
 entire period, thus a full state, is evident also from the follow- 
 ing passages: “It shall come to pass in that day, Tyre shall be 
 given up to oblivion seventy years , according to fhe days of one 
 king. At the end of seventy years it shall be unto Tyre as the 
 song of a harlot; for it shall come to pass, at the end of seventy 
 years , Jehovah shall visit Tyre,” Isaiah xxiii. 15, 17; Tyre 
 •denotes the knowledges of good and truth which are of the 
 church, n. 1201, which should be given to oblivion ; seventy 
 years denote an entire period from beginning to end ; accord- 
 ing to the days of one king, denotes the state of truth within 
 the church, for days are states, n. 65Q5, and king is truth, n. 
 1672, 2015, 2069, 3009, 5044, 5068, 6148. Every one, who 
 weighs the matter, may see that by Tyre in the above passage 
 is not meant the city of Tyre; and that without the internal 
 sense it cannot be comprehended what is meant by Tyre being 
 given up to oblivion seventy years, and that this should be ac- 
 cording to the days of one king ; and so of the rest. And in 
 Jeremiah, “ The whole earth shall be for a desolation, for a de* 
 vastation ; and these nations shall serve the king of Babel 
 seventy years ; and it shall come to pass, when the seventy 
 years shall be fulfilled, I will visit their iniquity upon the king 
 of Babel, and upon this nation,” xxv. 11, 12; xxix. 10: seventy 
 years denote a full state of desolation and devastation ; this was 
 signified by the captivity of seventy years which the Jewish 
 people endured. And in Daniel, “ Seventy weeks are deter- 
 mined upon thy people, and upon thy city of holiness, to finish 
 the transgression, and to seal up sins, and to expiate iniquity; 
 and to bring the justice of ages, and to seal up the vision and 
 the prophet, and to anoint the Holy of holies,” ix. 24, where 
 seventy manifestly denotes a full state, thus an entire period, 
 before the Lord was to come, whence it is said of Him, that 
 He came in the fulness of time. That seventy weeks denote a 
 full state, is evident from all the particulars contained in that 
 verse, viz., that so many were determined to finish the trans- 
 gression, also to expiate iniquity, and to bring the justice of 
 ages, to seal up the vision and the prophet, to anoint the Holy 
 of holies ; each of these things involves fulness. The like is 
 involved in what follows immediately afterwards in the same 
 chapter, “Know therefore and understand, from the going 
 forth of the wmrd even to restore and build up Jerusalem, even 
 to Messiah the prince, are seven weeks,” verse 25, where seven 
 denote a full state ; that seven as well as seventy signify a full 
 state, may be seen just above ; Jerusalem in this passage mani- 
 festly denotes a new church, for Jerusalem on this occasion was 
 not built, but destroyed. 
 
 6509. Verses 4, 5, 6. And the days of his bemoaning passed 
 
6509— 6513.] 
 
 GENESIS. 
 
 13 
 
 away / and Joseph spake unto the house of Pharaoh , saying , 
 If now 1 have found grace in your eyes , speak, I pray you, in 
 the ears of Pharaoh, saying, My father adjured me, saying. 
 Behold, I die £ in my sepulchre, which I have digged for my- 
 self in the land of Canaan, there shalt thou hury me. Mow 
 ' therefore let me go up, I pray thee, and hury my father, and I 
 will return. And Pharaoh said. Go up, and hury thy father, 
 as he hath adjured thee. And the days of his bemoaning passed 
 away, signifies that the states of sorrow were accomplished. 
 And Joseph spake unto the house of Pharaoh, signifies influx 
 of the internal principle into the natural mind. Saying, If now 
 I have found grace in your eyes, signifies that he may be well 
 received. Speak, I pray you, in the ears of Pharaoh, saying, 
 signifies solicitation to consent. My father adjured me, signi- 
 fies that he has the church at heart. Saying, Behold, I die, sig- 
 nifies that it ceased to be. In my sepulchre, which I have 
 digged for myself in the land of Canaan, there shalt thou bury 
 me, signifies that it was to be raised up again where the former 
 church had been. Now therefore let me go up, I pray thee, 
 and bury my father, signifies resuscitation of the church there 
 by the internal principle. And I will return, signifies presence 
 in the natural mind. And Pharaoh said, Go up, and bury thy 
 father, signifies affirmation that the church be raised up again. 
 As he hath adjured thee, signifies because he has it at heart. 
 
 6510. Yer. 4. “And the days of his bemoaning passed 
 away.” — That hereby is signified that the states of sorrow were 
 accomplished, appears (1.) from the signification of passing 
 away, as denoting what is accomplished ; and (2.) from the sig- 
 nification of days of bemoaning, as denot^ig states of sorrow, 
 see above, n. 6500 ; that days denote states, see n, 6505. 
 
 6511. “And Joseph spake unto the house of Pharaoh.” — 
 That hereby is signified influx of the internal principle into the 
 natural mind, appears (1.) from the signification of speaking, as 
 denoting influx, see n. 2951, 5481, 5743, 5797 ; (2.) from the 
 representation of Joseph, as denoting the internal principle, see 
 above, n. 6499; (3.) from the representation of house, as denot- 
 ing the mind, see n. 4973, 5023 ; and (4.) from the representa- 
 tion of Pharaoh, as denoting the natural principle, see n. 5160, 
 5799, 6015. Hence it is evident that by Joseph speaking to the 
 house of Pharaoh, is signified influx of the internal principle 
 into the natural mind. 
 
 6512. “ Saying, If now I have found grace in your eyes.” 
 • — That hereby is signified that he may be well received, appears 
 from the signification of finding grace in the eyes , as being a 
 form of insinuation, thus that he may be well received, see n. 
 4975, 6178. 
 
 6513. “ Speak, I pray you, in the ears of Pharaoh, saying.” 
 — That fiereby is signified solicitation to consent, appears (1.) 
 
14 
 
 GENESIS. 
 
 [Chap. 1. 
 
 from the signification of speak, I pray you, as denoting solicita- 
 tion ; and (2.) from the signification of ears, as denoting obedi- 
 ence, see n. 2542, 3869, 4551, 4652 to 4660 ; in the present case 
 consent, because it is to the king. Obedience also is consent, 
 but it is called obedience when applied to those of inferior 
 rank, and consent when applied to those of higher rank. 
 
 6514. Yer. 5. “My father hath adjured me.” — That hereby 
 is signified that he has the church at heart, appears (1.) from 
 the representation of Israel , who is here th % father, as denoting 
 the spiritual church, see n. 4286, 6426 ; and (2.) from the sig- 
 nification of adjuring, as denoting to bind inwardly, in the 
 present case to have at heart, for he who binds inwardly, and 
 thus by conscience, does it because he has it at heart ; hence 
 this is here signified by adjuring. 
 
 6515. “Saying, Behold, I die.” — That hereby is signified 
 that the church ceased to be, appears from the signification of 
 dying, as denoting no longer to be, see n. 494, and as denoting 
 the last time of the church, when it expires, n. 2908, 2917, 
 2923. 
 
 6516. “ In my sepulchre, which I have digged for myself in 
 the land of Canaan, there shalt thou bury me.” — That hereby 
 is signified that the church was to be raised up again, where a 
 former church had been, appears (1.) from the signification of a 
 sepulchre, and of burying, as denoting resuscitation, see n. 5551 ; 
 and (2.) from the signification of the land of Canqan, as denot- 
 ing the Lord’s kingdom and church, see n. 1413, 1437, 1607, 
 1866, 3038, 3481, 3705, 4240, 4447. The reason why Jacob 
 was willing to be buried in the land of Canaan, where Abraham 
 and Isaac were buried, and not elsewhere, was, because his 
 posterity were to possess it, and thus he would lie amongst his 
 own people; but in the internal sense this was not signified, 
 but something else, viz., regeneration and resurrection, because 
 the church was there ; for by burial, in the internal sense, is 
 signified regeneration and resurrection, see n. 2916, 2917, 4621, 
 5551; by the land of Canaan, the church, as is evident from 
 v the passages here above cited ; and by Abraham, Isaac, and 
 Jacob, the Lord as to the Divine [principle] itself, and the Di- 
 vine Human, and in the respective sense the Lord’s kingdom as 
 to its internal and external, see n. 1965, 1989,2011, 3245, 3305, 
 4615, 6098, 6185, 6276 ; this now in the internal sense is sig- 
 nified by their burial there ; hence amongst the Jews who 
 believe in a resurrection, there still remains an opinion, that 
 although they are buried elsewhere, they shall nevertheless rise 
 again there. The reason why it is said that the church will be 
 raised again where a former church had been, is, because the 
 Lord’s church from the most ancient times had been there, see 
 n. 3686, 4447, 4454, 4516, 4517, 5136 : hence also it was that 
 Abraham was ordered to go thither, and that the posterity of 
 
GENESIS. 
 
 15 
 
 6514— 6517.] 
 
 Jacob were introduced thither; not because that land was more 
 holy than other lands, but because from the most ancient times 
 all the places therein, provinces and cities, as well as mountains 
 and rivers, were representative of such things as are of the 
 Lord’s kingdom, and the names themselves, which were given 
 them, involved such things ; for every name which is given 
 from heaven to any place or person, involves what is celestial 
 and spiritual ; and when it is given from heaven it is then per- 
 ceived there ; and the most ancient church, which was celestial, 
 and had communication with heaven, gave the names. The 
 reason therefore why the church was again to be established 
 there, was, because the Word was to be given, in which all 
 things, collectively and individually, might be representative 
 and significative of spiritual and celestial things, and thus the 
 Word might be understood in heaven as well as on earth ; 
 which could not possibly have been the case, unless the names 
 of places and of persons were also significative. Hence it is, 
 that the posterity of Jacob were introduced thither, and hence 
 prophets were there raised up by whom the Word was written ; 
 and also on this account, the representative of a church was 
 instituted amongst the posterity of Jacob. Hence it is evident 
 why it is said that a church was to be raised up again where a 
 former church had been. That the names contained in the 
 Word signify things, see n. 1224, 1264, 1876, 1888, 4442, 5225, 
 besides several other places, where the significations of the 
 names have been explained : but that those names are perceived 
 in heaven as to their signification, and this without instruction, 
 is an arcanum which no one has heretofore known ; wherefore 
 it may be expedient to declare it. Whilst the Word is reading, 
 the Lord flows-in and teaches ; there are also (what is wonder- 
 ful) scriptures in the spiritual world, which I have occasionally 
 seen, and which I was able to read, but not to understand ; 
 nevertheless, they are clearly understood by good spirits and 
 angels, because they are in agreement with their universal lan- 
 guage ; and it has been given me to know, that every single 
 expression therein, even to each syllable, involves such things 
 as are of that world, thus spiritual things ; and that they are 
 there perceived by their aspiration, and from the affection re- 
 sulting from the pronunciation of them, thus from a milder or 
 harsher modification ; but this possibly scarcely any one will 
 believe. This discovery is made, to the intent it may be known, 
 that names in the Word, inasmuch as they are inscribed in 
 heaven, are instantly perceived there as to their signification. 
 
 6517. “ Now, therefore, let me go up, I pray thee, and bury 
 my father.”- — That hereby is signified the resuscitation of the 
 church there by the internal principle, appears (1.) from the 
 signification of being buried , as denoting resuscitation, see just 
 above, n. 6516 ; (2.) from the representation of Israel , who is 
 
16 
 
 GENESIS. 
 
 [Chap. 1. 
 
 here \hs father, as denoting the church, see also above, n. 6514 ; 
 and (3.) from the representation of Joseph, (who says this of him- 
 self,) as denoting the internal principle, see n. 6499. 
 
 6518. “ And I will return.” — That hereby is signified pres- 
 ence in the natural mind, appears from the signification of 
 returning, as denoting presence ; for in the internal sense, to 
 depart and to go, signify to live, see n. 3335, 4882, 5493, 5605 ; 
 hence to return or to come again denotes the presence of life 
 there from whence departure was made, for the mind is still 
 present there. The reason why it denotes presence in the 
 natural mind, is, because by the land of Egypt, to which he 
 was to return, is signified the natural mind, see n. 5276, 5278, 
 5280, 5288, 5301. 
 
 6519. Ver. 6. “ And Pharaoh said, Go up, and bury thy 
 father.” — That hereby is signified affirmation that the church 
 may be raised up again, appears from what was said just above, 
 where the like words occur ; that it denotes affirmation, is evi- 
 dent. 
 
 6520. “ As he hath adjured thee.” — That hereby is signified 
 that he has it at heart, appears from the signification of adjur- 
 ing, as denoting to have at heart, see above, n. 6514. 
 
 6521. Verses 7 — 9. And Joseph went up to bury his father ; 
 and with him went up all the servants of Pharaoh, the elders 
 of his house, and all the elders of the land of Egypt, and all 
 the house of Joseph, and his brethren, and his father’s house ; 
 only their infants, and their flocks, and their herds, they left in 
 the land of Goshen. And there went up with him also chariots, 
 arid horsemen ; and it was a very great army. And Joseph 
 went up to bury his father, signifies- the internal principle for 
 the re-establishment of the church. And with him went up all 
 the servants of Pharaoh, signifies that it adjoined to itself the 
 scientifics of the natural principle. The elders of his house, 
 signifies which were in agreement with good. And all the 
 elders of the land of Egypt, signifies that they were in agree- 
 ment with truth. And all the house of Joseph, signifies the 
 celestial things of the spiritual principle. And his brethren, 
 signifies the truths thence derived. And his father’s house, sig- 
 nifies spiritual good. Only their infants, signifies innocence. 
 And their flocks, signifies charity. And their herds, signifies 
 exercises of charity. They left in the land of Goshen, signifies 
 that they were in the inmost of the scientifics of the church. 
 And there went up with him also chariots, signifies doctrinals. 
 And horsemen, signifies intellectual things. And it was a very 
 great army, signifies truths and goods conjoined. 
 
 6522. Yer. 7. “And Joseph went up to bury his father.” — 
 That hereby is signified the internal principle for the re-estab* 
 lishment of the church, appears (1.) from the representation of 
 Joseph, as denoting the internal principle, see above, n. 6499 ; 
 
6518— 6524.] 
 
 GENESIS. 
 
 17 
 
 (2.) from the signification of being bulled, as denoting resus- 
 citation, see n. 6516, thus re-establishment, because it is pre- 
 dicated of the church ; and (3.) from the representation of Israel , 
 who is here the father , as denoting the church, see n. 4286, 
 6426. 
 
 6523. “ And with him went up all the servants of Pharaoh.” 
 — That hereby is signified that it adjoined to itself the scien- 
 tifics of the natural principle, appears (1.) from the signification 
 of going up with him , a3 denoting to adjoin to himself; for as it 
 was by his command that they went up, he adjoined them to 
 himself. (2.) From the signification of the servants of Pharaoh, 
 as denoting the scientifics of the natural principle ; for by Pha- 
 raoh is represented the natural principle in general, see n. 3160, 
 5799, 6015; and whereas in the natural principle there are 
 scientifics, these are signified by his servants, as also by the 
 Egyptians, see n. 1164, 1165, il86, 1462, 4749, 4964, 4966, 
 6004, 4700, 5702. 
 
 6524. “The elders of his house.” — That hereby is signified 
 which were in agreement with good, appears (1.) from the sig- 
 nification of elders , as denoting the chief things of wisdom, thus 
 agreeing with good, of which we shall speak presently ; and (2.) 
 from the signification of house , as denoting good, see n. 2559, 
 3652, 3720, 4982. Elders denote the chief things of wisdom, 
 because in the Word, old men signify such as are wise, and in 
 the sense abstracted from person, wisdom. Inasmuch as the 
 twelve tribes of Israel signified all truths and goods in the com- 
 plex, there were set over them princes, and also elders ; by 
 princes, were signified primary truths, which are of intelli- 
 gence ; and by elders, the chief things of wisdom, thus which 
 are of good. That princes signify primary truths which are of 
 intelligence, may be seen, n. 1482, 2089, 5044 ; but that elders 
 signify the chief things of wisdom, and old men wisdom, is 
 evident from the following passages : “ They shall extol Jehovah 
 in the congregation of the people, and praise him in the assem- 
 bly of the old menf Psalm cvii. 22 ; where the congregation of 
 the people denotes those who are in the truths of intelligence, 
 for congregation is predicated of truths, n. 6355, and also peo- 
 ple, n. 1259, 1260, 2928, 3295, 3581 ; the assembly of the old 
 men denotes those who are in the good of wisdom ; for wisdom 
 is of life, thus of good, but intelligence is of knowledges, thus 
 o.f truth, n. 1555. Again, “/ am wiser than the old , because 1 
 have kept thy commandments,” Psalm cxix. 100, where the 
 old manifestly denote the wise. In like manner in Job, “ In 
 the old there is wisdom , in length of days intelligence ,” xii. 12. 
 And in Moses, “ Thou shalt rise up before the hoary head , and 
 s halt honour the faces of the old ,” Levit. xix. 32 ; this command 
 was given, because the old represented wisdom. And in the 
 Revelation, “ On the thrones I saw four and twenty elders 
 
 VOL. VII. 2 
 
18 
 
 GENESIS. 
 
 [Chap. 1. 
 
 sitting, clothed in white garments, and they had on their heads 
 golden crowns,” iv. 4; elders denote those things which are of 
 wisdom, and thus of good ; that elders denote those things, is 
 evident from the description, that they sat on thrones, were 
 clothed in white garments, and had golden crowns on their 
 heads ; for thrones denote the truths of intelligence derived from 
 the good of wisdom, n. 5313, in like manner white garments; 
 that garments denote truths, see n. 1073, 4545, 4763, 5248, 
 5954, and that white is predicated of truth, n. 3301, 5319 ; the 
 golden crowns on their heads denote the goods of wisdom, for 
 gold is the good of love, n. 113, 1551, 1552, 5658 ; and the head 
 denotes the celestial principle, where wisdom is, n. 4938, 4939, 
 5328, 6436. They who are in the third or inmost heaven, thus 
 nearest the Lord, are called wise ; but they who are in the 
 middle or second heaven, thus not so near Him, are called 
 intelligent. Again, “ All the angels stood about the throne, 
 and the elders , and the four beasts,” Rev. vii. 11, where also 
 elders denote those things which are of wisdom. So likewise 
 in the following passages : “ The boy shall lift up himself against 
 the old man , and the despised against the honourable,” Isaiah 
 iii. 5. Again, “ Jehovah Zebaoth shall reign in Mount Zion, 
 and in Jerusalem, and before his elders in glory,” xxiv. 23. 
 And in Jeremiah, “My priests and my elders have expired in 
 the city, because they have sought food for themselves where- 
 with to refresh their soul,” Lam. i. 19. Again, “ Her king 
 and her princes are among the Gentiles, there is no law ; the 
 elders of the daughter of Zion sit upon the earth, and are 
 silent,” Lam. ii. 9, 10. Again, “ They have ravished the women 
 in Zion, the virgins in the cities of Judah ; princes are hanged 
 up by their hands, the faces of the old men were not honoured , 
 the elders have ceased from the gate,” Lam. v. 11, 12, 14. And 
 in Ezekiel, “ Misery shall come upon misery, and rumour shall 
 be upon rumour ; therefore they shall seek a vision from the 
 prophet, but the law hath perished from the priest, and counsel 
 from the elders / the king shall mourn, and the prince shall be 
 clothed with astonishment,” vii. 26, 27. And in Zechariah, 
 “ There shall yet dwell old men and women in the streets of 
 Jerusalem, and a man in whose hand is his staff on account 
 of the multitude of days,” viii. 4. That elders might represent 
 those things which are of wisdom, there was taken from the 
 spirit of Moses, and given to them, whence they prophesied, 
 Numb. vi. 16, and the following verses. In the opposite sense, 
 elders denote those things which are contrary to wisdom, Ezek. 
 viii. 11, 12. 
 
 6525. “And all the elders of the land of Egypt.” — That 
 hereby is signified which were in agreement with truth, appears 
 (1.) from the signification of elders , as denoting the chief things 
 of wisdom, thus the things in agreement with good, see just 
 
6525—6533.] 
 
 GENESIS. 
 
 19 
 
 above, n. 6524, in the present case they are in agreement with 
 truth, for the things which are in agreement with good, are in 
 agreement also with truth ; (2.) from the signification of the 
 land of Egypt , as denoting the natural mind where scientifics 
 are, see n. 5276, 5278, 5280, 5288, 5301, thus also where 
 truths are, for scientifics are the truths of the natural mind, 
 and when they are truths, they are called scientific truths. 
 
 6526. Ver. 8. “And all the house of Joseph.” — That here- 
 by are signified the celestial things of the spiritual principle, 
 appears from the representation of Joseph , as denoting the ce- 
 lestial of the spiritual principle, see n. 4286, 4592, 4963, 5307, 
 5331, 5332 : hence the house of Joseph denotes the celestial 
 things of the spiritual principle. 
 
 6527. “And his brethren.” — That hereby are signified the 
 truths thence derived, appears from the representation of the 
 sons of Israel, who are here the brethren of Joseph, as denot- 
 ing spiritual truths, see n. 5414, 5879, 5951 ; these truths are 
 also from the internal celestial principle, which is Joseph, but 
 through spiritual good, which is Israel. 
 
 6528. “And his father’s house.” — That hereby is signified 
 spiritual good, appears from the representation of Israel , who 
 is here the father , as denoting spiritual good, see n. 3654, 
 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833 : hence 
 his house denotes in the complex all the things of that good. 
 
 6529. “ Only their infants.” — That hereby is signified in- 
 nocence* appears from the signification of infants , as denoting 
 innocence, see n. 430, 3183, 5608. 
 
 6530. “And their flocks.”— That hereby is signified charity, 
 appears from the signification of flocks , as denoting the interior 
 good of charity, see n. 5913, 6048. 
 
 6531. “ And their herds.” — That hereby are signified the 
 exercises of charity, appears from the signification of herds , as 
 denoting the exterior goods of charity, see n. 2566, 5913, 6048, 
 thus the exercises thereof, for these are the exterior goods of 
 charity. 
 
 6532. “They left in the land of Goshen.” — That hereby is 
 signified that they were in the inmost of scientifics, appears 
 from the signification of the land of Goshen , as denoting the 
 midst or inmost in the natural principle, where the scientifics 
 of the church are, see n. 5910, 6028, 6031, 6068. That the 
 interior and exterior goods of innocence and charity (n. 6529 
 to 6531) were in that inmost, is signified by leaving the infants, 
 the flocks, and herds in the land of Goshen ; for the things 
 which are left any where, are there ; thus by their leaving in 
 the internal sense is not signified to leave, but to be there, viz., 
 in the inmost of the scientifics of the church, which is the 
 land of Goshen. 
 
 6533. Ver. 9. “And there went up with him also chariots.” 
 
20 
 
 GENESIS. 
 
 [Chap. 1. 
 
 — That hereby are signified doctrinals, appears from the sig- 
 nification of chariots, as denoting doctrinals, see n. 5321, 5945. 
 
 6534. “And horsemen.” — That hereby are signified intel- 
 lectual things, appears from the signification of horsemen, as 
 denoting those things which are of the intellect, for by horse 
 is signified the intellectual principle, see n. 2760 to 2762, 3217, 
 5321, 6125. That horsemen denote those things which are of 
 the intellect, maybe manifest from the following passages: 
 “ Jehovah alone did lead him, he caused him to ride upon the 
 high places of the earth,” Deut. xxxii. 12, 13, speaking of the 
 ancient church ; to cause to ride on the high places of the earth, 
 denotes to gift with superior intellect. And in David, “ Mount 
 in thine honour, and ride upon the word, of truth, and of meek- 
 ness, and of justice; and thy right hand shall teach thee won- 
 derful things,” Psalm xlv. 4, speaking of the Lord ; to ride 
 upon the word of truth, denotes to be in the very intellect itself 
 of truth. Again, “ Sing unto God, praise his name, extol him 
 that rideth upon the clouds, by his name Jah,” lxviii. 4, speak- 
 ing also of the Lord ; clouds denote the literal sense of the Word, 
 see preface to Gen. xviii., n. 4060, 4391, 5922, 6343 ; to ride 
 upon them denotes to be in the internal sense, where truth is 
 in its intelligence and wisdom. And in Zechariah, “ In that 
 day I will smite every horse with astonishment, and his rider 
 with madness , and I will open mine eyes upon the house of 
 Judah ; but every horse of the people I will smite wilh blind- 
 ness ,” xii. 4 ; where horse denotes the intellectual principle, and 
 his rider the intellect. Who does not see that horse in this pas- 
 sage does not mean a horse, nor rider, a rider? but that such a 
 principle is signified as can be smitten with astonishment and 
 madness, and also with blindness ; that this has relation to the 
 intellect, is evident. That by horses and horsemen are signi- 
 fied intellectual things, and in the opposite sense reasonings and 
 the falses thence derived, may be manifest from the Revelation, 
 “ I saw, when behold a white horse, and he that sat upon him 
 had a bow, and a crown was given to him, and he went forth 
 conquering. Then there went forth another bay horse, and to 
 him that sat upon him it was given to take away peace from the 
 earth, and that they should slay each other, whence there was 
 given to him a great dagger. I saw, when behold a black horse, 
 and he that sat upon him had a pair of balances in his hand : 
 then I saw, when behold & pale horse, and his name that sat upon 
 him was Death,” vi. 2, 4 to 6, 8. That in this passage, horses 
 and they that sat upon them signify such things as are of the 
 understanding of truth, and in the opposite sense such as are 
 of the false principle, is evident from every particular contained 
 in it; the white horse and he that sat upon him, denote the 
 understanding of truth from the Word ; that he who sat upon 
 the white horse is the Lord as to the Word, is expressly said, 
 
6534: — 6536.] 
 
 GENESIS. 
 
 21 
 
 Eev. xix. It, 13, 16 ; the bay horse and he that sat upon him. 
 denote reasonings grounded in the lusts of evil, whereby vio- 
 lence is done to the truths derived from the Word; the black 
 horse and he that sat upon him, denote the intellectual princi- 
 ple of truth extinguished; and the pale horse and he that sat 
 upon him, denote damnation thence derived. In the opposite 
 sense, horses and horsemen denote the intellect perverted, and 
 the falses thence derived, as in Ezekiel, “Aholah committed 
 whoredom under me, and she doated upon her lovers, captains 
 and leaders, all young men of desire, horsemen riding on horses . 
 Her sister Aholibah loved her neighbours the sons of Asher, 
 captains and leaders, clothed with perfect ornament, horsemen 
 riding on horses , all young men of desire,” xxiii. 5, 6, 12 ; 
 where Aholah denotes the perverted spiritual church, which is 
 Samaria, and Aholibah denotes the perverted celestial church, 
 which is Jerusalem : for the Israelites, who were of Samaria, 
 represented the spiritual church, but the Jews, who were of Je- 
 rusalem, represented the celestial church ; the Assyrians and 
 sons of Asher denote reasoning against the truths of faith, n. 
 1186; horsemen riding on horses denote perverted intellect, 
 whence come falses. And in Habakkuk, “ Behold I raise up 
 the Chaldeans, a bitter and hasty nation, marching into the 
 breadth of the earth, to inherit habitations not their own ; 
 whose horses are swifter than leopards, fiercer than the wolves 
 of the evening, that their horsemen map spread themselves , 
 whence their horsemen come from far,” i. 6, 8 ; where the Chal- 
 deans denote those who are in falses, but in externals appear to 
 be in truths, thus they denote the profanation of truth, as Babel 
 denotes the profanation of good, see n. 1182, 1368 ; to march 
 into the breadth of the earth, denotes to destroy truths ; that 
 the breadth of the earth denotes truth, see n. 34:33, 34:34, 4482 : 
 hence it is evident that the horsemen, who spread themselves, 
 and come from far, denote those things which are of perverted 
 intellect, thus falses. 
 
 6535. “And it was a very great army.” — That hereby are 
 signified truths and goods conjoined, appears from the signifi- 
 cation of army , as denoting truths and goods, see n. 3448 ; and 
 whereas in this case the truths and goods, which are signified 
 by the elders of the house of Pharaoh, by the elders of the 
 land of Egypt, by the house and brethren of Joseph, and by 
 the house of their father, were together, therefore by a very 
 great army are here signified truths and goods conjoined. 
 
 6536. Yerses 10, 11. And they came to the threshing-floor 
 of Atad , which is in the passage of Jordan , and there they 
 mourned a great and very sore lamentation 1 and he made a 
 •mourning for his father seven days. And the inhabitant of the 
 land , the Canaanite , saw the mourning in the thresing-floor of 
 Atad , and they said , This is a grievous mourning to the Egyp - 
 
22 
 
 GENESIS. 
 
 [C/HA.P. 1. 
 
 tians : wherefore they called the name thereof Ahel-Mizraim , 
 which is in the passage of Jordan. And they came to the thresh- 
 ing-floor of Atad, signifies the first state. Which is in the pas- 
 sage of Jordan, signifies, of initiation into the knowledges of 
 good and truth. And there they mourned a great and very sore 
 lamentation, signifies grief. And he made a mourning for his 
 father seven days, signifies the end of grief. And the inhabi- 
 tant of the land, the Canaanite, saw the mourning in the thresh- 
 ing-floor of Atad, signifies perception of grief by the good of 
 the church. And they said, This is a grievous mourning to the 
 Egyptians, signifies that scientifics have grief before they are 
 initiated into the truths of the church. Wherefore they called 
 the name thereof Abel-Mizraim, signifies the quality of grief. 
 
 6537. Ver. 10. “And they came to the threshing-floor of 
 Atad.” — That hereby is signified the first state, appears (1.) 
 from the signification of a threshing-floor , as denoting where 
 the good of truth is ; for in a threshing-floor there is corn, and 
 by corn is signified the good derived from truth, n. 5295, 5110, 
 and also the truth of good, n. 5959 ; and (2.) from the signifi- 
 cation of Atad , as denoting the quality of tnat state, as is the 
 case with names of places elsewhere. By the threshing-floor 
 of Atad is signified a state towards the good and truth of the 
 church, because it was in the passage of Jordan ; and by that 
 passage is signified initiation into the knowledges of good and 
 truth, of which we shall speak presently ; for Jordan was the 
 first boundary to the land of Canaan, and whereas by the land 
 of Canaan is signified the church, therefore by Jordan are sig- 
 nified those things which are the first of the church, or by 
 which entrance to the church is opened. Hence it is, that by 
 the threshing-floor of Atad is signified the first state ; and 
 whereas the first state was signified, mourning was made near 
 the threshing-floor, inasmuch as it was on this side Jordan, 
 and the land of Canaan was there in sight, whereby is signified 
 the church. That a threshing-floor signifies where the good of 
 truth and the truth of good are, thus w T here the things of the 
 church are, is manifest from Joel, “Be glad, ye sons of Zion, 
 and rejoice in Jehovah your God ; the threshing-floors are full 
 of corn , and the presses overflow with new' wine and oil,” ii. 
 23, 24, where the sons of Zion denote truths derived from 
 good ; the threshing-floors full of corn denote that truths and 
 goods abound. And in Hosea, “Be not glad, Israel, because 
 thou hast committed whoredom from under thy God, thou hast 
 loved a harlot’s hire upon all floors of corn • the floor and the 
 wine-press shall not feed them, and the new wine shall lie to 
 them,” ix. 1, 2 ; where to commit whoredom and to love the 
 hire of a harlot, denotes to falsify truths, and to love what is 
 falsified ; floors of corn denote the truths of good falsified. In- 
 asmuch as a threshing-floor signified good and also truth, there- 
 
6537—6541.] 
 
 GENESIS. 
 
 23 
 
 fore at the time when they gathered from the floor, they cele- 
 brated the feast of tabernacles, of which it is thus written in 
 Moses, “Thou shalt observe the feast of tabernacles seven days, 
 when thou hast gathered from thy threshing-floor , and from 
 thy wine-press,” Dent. xvi. 13; the feast of tabernacles signi- 
 fied holy worship, thus worship grounded in good and truth, 
 n. 3312, 4391. 
 
 6538. “Which is in the passage of Jordan.” — That hereby 
 is signified, of initiation into the knowledges of good and truth, 
 appears from the signification of Jordan , as denoting initiation 
 into the knowledges of good and truth, thus denoting the first 
 of the Lord’s kingdom and church as to entrance, and the last 
 as to exit, see n. 4255 ; that the rivers where the land of Canaan 
 terminated were representative of the ultimates in the Lord’s 
 kingdom, see n. 1585, 4116, 4240. Hence it is, that by the 
 passage of Jordan is signified initiation into the knowledges 
 of good and truth, for these knowledges are the first things 
 whereby man is initiated into the things of the church. 
 
 6539. “And there they mourned a great and very sore 
 lamentation.” — That hereby is signified grief, appears from the 
 signification of lamentation , as denoting grief ; the grief which 
 is here signified is the grief of initiation, see just above, n. 6537, 
 for before the knowledges of good and truth, which are initia- 
 ments, can be implanted into good, and thereby become the good 
 of the church, there is grief, for another state must be induced 
 in the natural principle, and the scientifics in that principle 
 must be otherwise arranged ; thus the things which man had 
 previously loved must be destroyed, therefore also he must 
 undergo temptations : hence the grief which is represented by 
 the great and sore lamentation which they mourned. 
 
 6540. “And he made a mourning for his father seven days.” 
 — -That hereby is signified the end of grief, appears (1.) from 
 the signification of mourning , as denoting grief before the know'- 
 ledges of good and truth are implanted, see just above, n. 6539 ; 
 and (2.) from the signification of seven days, as denoting an 
 entire period from beginning to end, see n. 728, 2044, 3845, 
 6508, in the present case therefore denoting the end, because 
 when those days were finished, they passed over Jordan. 
 
 6541. Yerse 11. “And the inhabitant of the land, the 
 Canaanite, saw the grievous mourning in the threshing-floor of 
 Atad.” — That hereby is signified the perception of grief by 
 the good of the church, appears (1.) from the signification of 
 seeing, as denoting perception, see n. 2150, 3764, 4723, 5400 , 
 (2.) from the signification of inhabitant, as denoting good, see 
 n. 2268, 2451, 2712, 3613 ; (3.) from the signification of the 
 land, in the present case of Canaan, where the inhabitant the 
 Canaanite dwelt, as denoting the church, see n. 1413, 1437, 
 1607, 1866, 3038, 3481, 3705 ; (4.) from the signification ol 
 
24 
 
 GENESIS. 
 
 [Chap. 1. 
 
 mourning , as denoting grief, see just above, n. 6539, 6540 ; 
 and (5.) from the signification of the threshing-floor of Atad, as 
 denoting the first state of initiation, see n. 6537, 6538. Hence 
 it is evident,, that by the inhabitant of the land, the Canaanite, 
 seeing the grievous mourning in the threshing-floor of Atad, is 
 signified perception of grief by the good ot the church. 
 
 6542. “ And they said, This is a grievous mourning to the 
 Egyptians.” — That hereby is signified that scientifics have grief 
 before they are initiated into the truths of the church, appears 
 from what has been said above, n. 6539, where these words 
 w^ere explained. 
 
 6543. “ Wherefore they called the name thereof Abel-Miz- 
 raim.” — That hereby is signified the quality of grief, appears 
 from the signification of a name , and of calling a name , as de- 
 noting quality, see n. 144, 145, 1754, 1896, 2009, 2724, 3006, 
 3421, and that in old time names were given which signified 
 things and states, thus quality, see n. 1946, 3422, 4298 ; there- 
 fore the quality itself is signified by Abel-Mizraim, by which 
 name in the original tongue is signified the m,ourning of the 
 Egyptians. 
 
 6544. Yerses 12, 13. And his sons did according as he had 
 commanded them. And his sons carried him into the land of 
 Canaan , and Juried him in the cave of the field of Machpelah , 
 which Abraham had bought with the field for the possession of a 
 sepulchre from Ephron the Hittite , upon the faces of Mamre. 
 And his sons did according as he had commanded them, sig- 
 nifies effect according to influx. And his sons carried him into 
 the land of Canaan, signifies that the church was translated 
 thither. And buried him, signifies resuscitation there. In the 
 cave of the field of Machpelah, signifies the beginning of regene- 
 ration. Which Abraham had bought with the field, signifies those 
 whom the Lord had redeemed. For the possession of a sepulchre 
 from Ephron the Hittite, signifies those who receive the truth 
 and good of faith, and suffer themselves to be regenerated. 
 Upon the faces of Mamre, signifies quality and quantity. 
 
 6545. Yer. 12. “ And his sons did according as he had 
 commanded them.” — That hereby is signified effect according 
 to influx, appears from the signification of doing , as denoting 
 effect; and from the signification of commanding , as denoting 
 influx, see n. 5486, 5732. 
 
 6546. Yer. 13. “ And his sons carried him into the land of 
 Canaan.” — That hereby is signified that the church was trails 
 lated thither, appears from the signification of carrying , as 
 denoting to translate, viz., the church, for this is signified by 
 the land of Canaan, see n. 1413, 1437, 1607, 1866, 3038, 348i, 
 3705. Why the church was translated thither, may be seen 
 above, n. 6516. 
 
 6547. “ And buried him.” — -That hereby is signified resus- 
 
6542 — 6551.] 
 
 GENESIS. 
 
 25 
 
 citation there, appears from the signification of being buried , 
 as denoting resuscitation, see n. 5551, 6516. 
 
 6548. u In the cave of the field of Machpelah.” — That hereby 
 is signified the beginning of regeneration, appears from the sig- 
 nification of the cave of the field of Machpelah, as denoting faith 
 in obscurity, see n. 2935 ; and that Machpelah denotes regene- 
 ration, see n. 2970, thus the beginning of regeneration, for at 
 that time faith is in obscurity. 
 
 6549. “ Which Abraham had bought with the field.” — That 
 hereby is signified those whom the Lord had redeemed, appears 
 (1.) from the signification of buying , as denoting redemption, see 
 n. 6458, 6461 ; (2.) from the representation of Abraham , as 
 denoting the Lord, see n. 1965, 1989, 2011, 2172, 2.1.98, 3245, 
 3305, 3439, 3703, 4615, 6098, 6185, 6276 ; and (3.) from the sig- 
 nification of field , as denoting the church, see n. 29 71, 3766. 
 Hence it is evident, that by “ which Abraham had bought with 
 the field,” are signified they who are of the church, whom the 
 Lord had redeemed. 
 
 6550. “ For a possession of a sepulchre from Ephron the 
 Hittite.” — That hereby are signified those who receive the truth 
 and good of faith, and suffer themselves to be regenerated, 
 appears (1.) from the signification of sepulchre , as denoting 
 regeneration, see n. 2916, 2917, 5551, 6459 ; and (2.) from the 
 representation of Ephron the Hittite , as denoting those in whom 
 good and truth can be received, see n. 6458. 
 
 6551. “ On the faces of Mamre.” — That hereby is signified 
 
 quality and quantity, appears from the signification of Mamre , 
 as denoting the quality and quantity of the thing to which it is 
 adjoined, see n. 2970, 2980, 4613, 6456. That something pecu- 
 liar is signified by Abraham’s having bought the cave of the 
 field of Machpelah, which is before Mamre, from Ephron the 
 Hittite, may be manifest from this consideration, that it is so 
 often repeated ; as in Genesis, “ The field of Ephron , which is 
 inMachpelah , which is before Mamre, was made sure,” xxiii. 17. 
 Again, u After this, Abraham buried his wife in the cave of the 
 field of Machpelah , upon the faces of Mamre f and again, u The 
 field and the cave which was in it were made sure unto Abraham 
 for the possession of a sepulchre from the sons of Hethfi verses 
 19, 20. “ They buried Abraham in the cave of Machpelah , in 
 
 the field of Ephron , the son of Zohar, the Hittite, which is on 
 the faces cf Mamre • the field which Abraham bought from the 
 sons of Hethfi xxv. 9, 10. Also, “ Bury me in the cave that 
 is in the field of Machpelah, which is on the faces of Mamre, in 
 the land of Canaan, which Abraham bought with the field from 
 Ephron the Hittite, for the possession of a sepulchre. The pur- 
 chase of the field, and of the cave that is therein, was from the 
 sons of Heth,” xlix. 30, 32 ; and in this chapter, “ They buried 
 him in the cave of the field of Machpelah, which Abraham had 
 
26 
 
 GENESIS. 
 
 [Chap. 1. 
 
 bought with the field for the possession of a sepulchre from 
 Ephron the Hittite, upon the faces of Mamre The peculiar 
 thing, signified by this frequent repetition in nearly the same 
 words, is grounded in this consideration, that by Abraham, 
 Isaac, and Jacob is represented the Lord ; by their burial is 
 represented resurrection and resuscitation ; by the cave of the 
 field of Machpelah, the beginning of regeneration ; by Ephron 
 the Hittite, they who receive the good of faith, and suffer 
 themselves to be regenerated ; and by the sons of Heth, the 
 spiritual church. Thus, since those things collectively signify the 
 establishment of a spiritual church, they are so often repeated. 
 
 6552. Terse 14. And Joseph returned into Egypt , he and 
 his brethren , and all that went up with him to bury his father, 
 after he had buried his father. And Joseph returned into 
 Egypt, he and his brethren, signifies the life of the internal 
 celestial principle and of the truths of faith in scientifics. And 
 all that went up with him to bury his father, signifies all things 
 which conduce to regeneration. After he had buried his father, 
 signifies to resuscitate the church. 
 
 6553. Terse 14. “ And Joseph returned into Egypt, he and 
 his brethren.” — That hereby is signified the life of the internal 
 celestial principle and of the truths of the church in scientifics, 
 appears (1.) from the signification of returning , as denoting to 
 live, see n. 5614, 6518 ; (2.) from the representation of Joseph , 
 as denoting the internal celestial principle, see n. 5869, 5877, 
 6177 ; (3.) from the representation of the sons of Israel , who 
 are here his brethren , as denoting the truths of faith in the 
 complex, see 5414, 5879, 5951 ; and (4.) from the signification 
 of Egypt, as denoting scientifics, see n. 1164, 1*165, 1186, 1462, 
 4749, 4964, 4966. The life of the internal celestial principle, 
 and, of the truths of faith in scientifics, has been treated of in 
 the chapters which treat of Joseph, in that he was made lord of 
 the land of Egypt, and governor of the house of Pharaoh ; and 
 which afterwards treat of the journeying of the sons of Jacob 
 to Joseph, and of their coming with their father Jacob into 
 Egypt, see n. 6004, 6023, 6051, 6052, 6077. 
 
 6554. “ And all that went up with him to bury his father.” 
 — That hereby are signified all things which conduce to regene- 
 ration, appears from the signification of burying , as denoting 
 regeneration and resurrection, see n. 2916, 2917, 4621, 6516 ; 
 and as denoting the raising up and establishment of the church, 
 see n. 5551, 6516. All things which conduce thereto, are sig- 
 nified by all that went up with him , for they were the whole 
 house of Joseph, the house of his father, the elders of the house 
 of Pharaoh, and the elders of the land of Egypyt : bj r the house 
 of Joseph are signified the celestial things of the spiritual prin- 
 ciple, n. 6526; by the house of his father, all those things 
 which are of spiritual good, n. 6528 ; by the elders of the house 
 
6552— 6556.] 
 
 GENESIS.. 
 
 27 
 
 of Pharaoh, those things which were in agreement with good, 
 n. 6524 ; and by the elders of the land of Egypt, those things 
 which were in agreement with truth : hence it is evident, that 
 by all who went up witn him to the burial, are signified all 
 things which conduce to regeneration. Tile reason why to 
 bury signifies both regeneration and resurrection, and likewise 
 the raising up and establishment of the church, is, because 
 those significations involve similar meanings ; for regeneration 
 is resurrection, inasmuch as when man is regenerated, from 
 dead he becomes alive, and thus rises again ; in like manner, 
 when the church is raised up and established in man, for 
 this is effected by regeneration, thus by resurrection from death 
 to life. 
 
 6555. “ After he had buried his father.” — That hereby is 
 signified to resuscitate the church, appears (1 .) from the signi- 
 fication of burying , as denoting the resuscitation of the church, 
 see just above, n. 6554 ; and (2.) from the representation of 
 Israel , as denoting the spiritual church, see n. 4286, 6426, 6514, 
 6517, 6522. 
 
 6556. Yerses 15 to 21. And Joseph's brethren saw that their 
 father was dead , and they said , Peradventure Joseph will hold 
 us in hatred , and in requiting will requite us all the evil which 
 we have done unto him. And they charged Joseph , saying , 
 Tliy father commanded before he died , saying , Thus shall ye 
 say unto Joseph . Forgive , I pray thee , the transgression of thy 
 brethren , and their sin , for they have recompensed evil unto 
 thee y and now forgive , we pray thee , the transgression of the 
 servants of the God of thy father. And Joseph wept as they 
 spake unto him. And his brethren also went , and fell down 
 before him , and said , Behold , we are to thee for servants. And 
 Joseph said unto them , Fear not , for am I instead of God f 
 A nd ye thought evil upon me , God thought it for good , to the 
 intent to do according to this day , to make alive a great people. 
 And now fear ye not , I will sustain you and your infants. 
 And he comforted them, and spake to their hearts. And 
 Joseph’s brethren saw that their father was dead, signifies prin- 
 ciples alienated from truth and good, and perception that the 
 church was raised up. And they said, Peradventure Joseph 
 will hold us in hatred, signifies that they rejected the internal 
 principle. And in requiting will requite us all the evil which 
 we have done unto him, signifies that punishment therefore is 
 imminent according to desert. And they charged Joseph, 
 saying, signifies influx from the internal principle, and thence 
 perception. Thy father commanded before he died, saying, 
 signifies that it was from the command of the church. Thus 
 shall ye say unto Joseph, signifies perception from the internal 
 principle what ought to be done. Forgive, I pray thee, the 
 transgression of thy brethren, and their sin, signifies supplica- 
 
28 
 
 GENESIS. 
 
 [Chap. 1. 
 
 tion and penitence. For they have recompensed evil unto thee, 
 signifies that they were averse from the good and truth which 
 fiow-in. And now forgive, we pray thee, the transgression of 
 the servants of the God of thy father, signifies penitence and 
 the acknowledgment of the divine things of the church. And 
 Joseph wept while they spake unto him, signifies reception from 
 love. And his brethren also went, and fell down before him, 
 signifies the submission of those things which are in the natural 
 principle beneath the internal. And they said, Behold, we are 
 to thee for servants, signifies that they would not be at their 
 own disposal. And Joseph said unto them, Fear not, signifies 
 recreation from the internal principle. For am I instead of God ? 
 signifies that God will provide. And ye thought evil upon me, 
 signifies that the alienated principles intend nothing but evil. 
 God thought it for good, signifies that the Divine [principle] 
 turns it into good. To the intent to do according to this day, 
 signifies that it is according to order from eternity. To make 
 alive a great people, signifies that hence is life to those who are 
 in the- truths of good. And now fear ye not, signifies that they 
 should not be solicitous. I will sustain you and your infants, 
 signifies that they should live by the internal principle from the 
 Divine by truth which is of the understanding and good which 
 is of the will. And he comforted them, signifies hope. And 
 spake to their hearts, signifies confidence. 
 
 6557. Terse 15. “And Joseph’s brethren saw that their 
 father was dead.” — That hereby are signified principles alien- 
 ated from truth and good, and perception that the church was 
 raised up, appears (1.) from the signification of seeing , as de- 
 noting to understand and perceive, see n. 2150, 2325, 2807, 
 3764, 3863, 4403 to 4421, 4567, 4723, 5400; (2.) from the 
 representation of the sons of Jacob, who are here the brethren, 
 as denoting principles alienated from truth and good ; for when 
 they willed to kill, and sold Joseph, they represented these 
 alienated principles. That this state is here signified, is evident 
 from their words, “They said, Peradventure Joseph will hold 
 us in hatred, and in requiting will requite us all the evil which 
 we have done unto him hence it is that at this time they 
 represented the opposite. (3.) From the signification of being 
 dead , as denoting to be resuscitated, viz., the church, see n. 
 3326, 3498, 3505, 4618, 4621, 6036, 6221 ; and (4.) from the 
 representation of Israel, who is here the father, as denoting 
 the church, see n. 4286, 6426. Hence it is evident, that bv 
 the brethren of Joseph seeing that their father was dead, is 
 signified perception by the principles alienated from truth and 
 good that the church was raised up. 
 
 6558. “ And they said, Peradventure Joseph will hold us 
 in hatred.” — That hereby is signified that they rejected the 
 internal principle, appears (1.) from the signification of holding 
 
6557 — 6560. J 
 
 GENESIS. 
 
 29 
 
 in hatred , as denoting to be averse from and to reject ; and (2.) 
 from, the representation of Joseph , as denoting the internal prin- 
 ciple, see n. 6177, 6224. Not that Joseph rejected them, but 
 that they rejected Joseph ; it is according to appearance, to at- 
 tribute to the internal principle, which is Joseph, what is of the 
 external principle, which is his brethren ; in like manner as hatred 
 and revenge are attributed to Jehovah, which yet belong to man. 
 
 6559. “And in requiting, he will requite us all the evil 
 which we have done unto him.” — That hereby is signified that 
 punishment is therefore imminent according to desert, appears 
 from the signification of requiting the evil which we have done 
 unto him , as denoting punishment according to desert ; for requit- 
 ing the evil which is done to any one, is punishment grounded 
 in desert. It may be expedient to say how the case is with 
 requiting evil, or with punishments, in the spiritual world, be- 
 cause hence the internal sense of these words is evident. If evil 
 spirits do any evil in the world of spirits above what they have 
 imbued by life in the world, punishers are instantly at hand, 
 and chastise them exactly according to the degree of their 
 excess ; for the law in the other life is, that no one ought to 
 become worse than he had been in the world. They who are 
 punished are altogether ignorant whence those chastisers know 
 that the evil is above what they have imbued ; but they are in- 
 formed, that such is the order in the other life, that evil itself 
 brings its own punishment with it, so that the evil of a deed is 
 intimately conjoined with the evil of punishment, that is, in 
 the evil itself is its punishment ; and consequently, it is accord- 
 ing to order, that recompensers be instantly at hand. It is done 
 in this manner when evil spirits in the world of spirits do evil ; 
 but in their particular hells one chastises another, according to 
 the evil which they had actually imbued in the world, for this 
 evil they bring with them into the other life. From these 
 considerations it may be manifest how it is to be understood, 
 that punishment is therefore imminent according to desert, 
 which is signified by the w r ords, “ in requiting, he will requite 
 us all the evil which w r e have done unto him.” But if per- 
 chance good spirits speak or do evil, they are not punished, 
 but pardoned, and also excused. For their end is not to speak 
 evil, nor to do it, and they know that such things are excited 
 in them from hell, so as to come forth wfithout any blame of 
 theirs ; this is also perceived from their struggling against such 
 evils, and afterwards from their grief. 
 
 6560. Ver. 16. “And they charged Joseph, saying.” — That 
 hereby is signified influx from the internal principle, and thence 
 perception, appears (1.) from the signification of charging , or 
 commanding, as denoting influx, see n. 5486, 5732 ; (2.) from 
 the representation of Joseph , as denoting the internal principle, 
 see n. 6177, 6224 ; and (3.) from the signification of saying , as 
 
50 
 
 GENESIS. 
 
 [Chap. h 
 
 (1 punting perception, see frequently above. Hence, by they 
 charged Joseph, saying, is signified influx from the internal 
 principle, and thence perception. The reason why their charg- 
 ing Joseph denotes influx from the internal principle into the 
 external, but not from the external into the internal, is, because 
 all influx comes from an interior principle, and in no case from 
 an exterior, see n. 6322. 
 
 6561. “Thy father commanded before he died, saying.” — 
 That hereby is signified that it was from the command of the 
 church, appears (1.) from the representation of Israel, who is 
 here th q father, as denoting the church, see n. 4286, 6426 ; (2.) 
 from the signification of commanding , as denoting influx, see 
 just above, n. 6560, in the present case denoting commandment, 
 because of the church, thus from the Divine [Being]; and (3.) 
 from the signification of before he died , as denoting when as 
 yet the church was. That it is from the command of the church, 
 that every one ought to forgive his brother or neighbour, is 
 manifest from the Lord’s words in Matthew, “Peter said to 
 Jesus, Lord, how often shall my brother sin against me, and 1 
 ought to forgive him? until seven times? Jesus said unto him, 
 I say not until seven times, but until seventy times seven,” 
 xviii. 21, 22. But with the Jewish nation it was a rooted per- 
 suasion, that they should not in any case forgive, but should 
 account as an enemy every one who in any way had injured 
 them, and in this case they thought it allowable to hold him in 
 hatred, to treat him wantonly, and to kill him. The reason 
 was, because that nation was in external things alone without 
 an internal principle, thus they were not in any commandment 
 of the internal church. Hence it was that the brethren of 
 Joseph were so much afraid that Joseph would hold them in 
 hatred, and would recompense evil to them. 
 
 6562. Yer. 17. “Thus shall ye say unto Joseph.” — That 
 hereby is signified perception from the internal principle what 
 ought to be done, appears (1.) from the signification of saying , 
 in the historical of the Word, as denoting perception, see n. 
 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509, 
 5687, 5743; and (2.) from the representation of Joseph, as 
 denoting the internal principle, see n. 6177, 6224, 6560 ; that 
 it is perception what ought to be done, is signified by thus ye 
 shall say. 
 
 6563. “Forgive, I pray thee, the transgression of thy 
 brethren and their sin.” — That hereby is signified supplication 
 and penitence, appears from the signification o f forgive, I p "ay 
 thee , as denoting supplication ; and that it also denotes peni- 
 tence, is evident from the confession that they had transgressed 
 and sinned, and likewise from what follows, that they offered 
 themselves to Joseph for servants. Mention i*s made of trans- 
 gression and also of sin, on account of the marriage of truth 
 
6561— 6565.] 
 
 GENESIS. 
 
 31 
 
 and good in every paricnlar of the Word; for transgi ession 
 signifies evil against truth, which is the lesser evil ; and sin, 
 evil against good,* which is the greater: hence it is that mention 
 is made of both ; as also in other passages, as in Genesis, “ Jacob 
 said to Laban, What is my transgression ? what is my sin, that 
 thou hast pursued after me?” xxxi. 36. And in Isaiah, “I 
 will blot out as a cloud thy transgressions, and as a cloud thy 
 sins” xliv. 22. And in Ezekiel, “In his transgression which 
 he hath transgressed, and in his sin which he hath sinned, in 
 them shall he die,” xviii. 24. Again, “ Whilst your transgres- 
 sions are revealed, that your sins may appear in all your works,” 
 xxi. 24. And in David, “Blessed is he whose transgression is 
 forgiven, whose sin is covered,” Psalm xxxii. 1, 
 
 6564. “For they have recompensed evil unto thee.” — That 
 hereby is signified that they were averse from the good and 
 truth which flow-in, appears from the signification of evil, as 
 denoting aversion, see n. 5T46 ; that it denotes aversion from 
 the good and truth which flow-in, is signified by they have re- 
 compensed to thee, for. Joseph is the celestial principle and in- 
 ternal good, see n. 5805, 5826, 5827, 5869, 5877, through which 
 good and truth flow-in from the Lord. In regard to influx 
 through the internal principle, the case is this : the Lord con- 
 tinually flows-in through man’s internal principle with good 
 and truth ; good gives life and its heat, which is love, and truth 
 gives illustration and its light, which is faith : but with the evil 
 when this influx proceeds further, viz., into exterior principles, 
 it is resisted and rejected, or perverted, or suffocated ; and ac- 
 cording to the rejection, perversion, or suffocation, the interiors 
 are closed, the only entrance remaining open here and there 
 being like clefts round about; hence there remains to man the 
 faculty of thinking and willing, but against truth and good. 
 This closing penetrates towards the exterior principle more and 
 more according to the life of evil, and the persuasion of the 
 false thence derived ; and at last, even to the sensual principle, 
 in which the thought is afterwards grounded ; in this case, plea- 
 sures and appetites swallow up every thing. In such a state 
 are they who are in the hells; for the evil, who come into the 
 other life, are deprived of all regard to what is honest and good 
 for the sake of gain, honour, and reputation ; and then they are 
 in the sensual principle. 
 
 6565. “And now, we pray thee, forgive the transgression 
 of the servants of the God of thy father.” — That hereby is sig- 
 nified penitence and acknowledgment of the divine things of 
 the church, appears (1.) from the signification of “ we pray 
 thee forgive the transgression ,” as denoting confession that they 
 had transgressed, and penitence; and (2.) from the signification 
 of the servants of the God of thy father, as denoting the ac- 
 knowledgment of the divine things of the church. For by 
 
32 
 
 GENESIS. 
 
 [Chap. 1. 
 
 calling themselves the servants of the God of his father, they 
 acknowledge that they serve the God of the church, conse- 
 quently they acknowledge the divine things therein, for by Is- 
 rael, who is here the father, is signified the church, see n. 4286, 
 6426. 
 
 6566. “ And Joseph wept whilst they spake unto him.” — 
 That hereby is signified reception from love, appears (1.) from 
 the signification of weeping , as being significative both of sor- 
 row and love, see n. 3801, 5480, 5873, 5927, 5930; (2.) from the 
 representation of Joseph , as denoting the internal celestial prin- 
 ciple, see n. 5805,5826, 5827, 5869, 5877, 6177, 6224; and 
 (3.) from the signification of speaking , as denoting influx, and 
 thence reception, see n. 5797 ; for influx is from the internal 
 celestial principle, which is Joseph, and reception is by the 
 truths in the natural principle, which are his brethren. Hence 
 it is evident that by Joseph weeping whilst they spake unto 
 him, is signified reception from love. 
 
 6567. Yer. 18. “And his brethren also went, and fell down 
 before him.” — That hereby is signified the submission of those 
 things which are in the natural principle beneath the internal, 
 appears (1.) from the representation of the sons of Israel, who 
 are the brethren , as denoting spiritual truths in the natural prin- 
 ciple, see n. 5414, 5879, 5951 ; (2.) from the signification of 
 falling down before him, as denoting submission ; and (3.) from 
 the representation of Joseph, as denoting the internal prin- 
 ciple, see n. 6499. Hence it is evident, that by his brethren 
 going and falling down before him, is signified submis:don of 
 those things which are in the natural principle beneath the 
 internal. The subject treated of in this chapter is the estab- 
 lishment of a spiritual church, and in the present passage the 
 submission of those things which are in the natural principle 
 beneath the internal ; respecting which submission it is to be 
 noted, that the spiritual church cannot possibly be established 
 with any one, unless those things which are of the natural or 
 external man, be submitted to the spiritual or internal man. 
 8o long as the truth alone, which is of faith, predominates with 
 man, and not the good which is of charity, so long the natural 
 or external man is not submitted to the spiritual or internal ; 
 but as soon as good has the dominion, the natural or external 
 man submits himself, and then the man becomes a spiritual 
 church. That this is the case, is known from this circumstance, 
 that he does from affection what the truth teaches, and he does 
 not act contrary to that affection, howsoever desirous the natural 
 principle is to do so ; the affection itself and the reason thence 
 derived have the dominion, and subdue in the natural principle 
 the delights of self-love and of the love of the world, as well 
 as the fallacies which had filled the scientifics in that principle 
 and at length to such a degree, that this subjugation is one of 
 
6566— 6571.] 
 
 GENESIS. 
 
 33 
 
 the things which give it satisfaction, and in this case the natu- 
 ral principle is at rest, and afterwards in agreement ; and when 
 it is in agreement, it partakes of the pleasantness of the internal 
 principle. From these considerations it may be known what 
 is meant by the submission of those things which are in the 
 natural principle beneath the internal ; which things are signi- 
 fied by his brethren going, and falling down before him, and 
 saying, “ Behold, we are to thee for servants.” 
 
 6568. “ And they said, Behold, we are to thee for servants.” 
 — That hereby is signified that they would not be at .their own 
 disposal, appears from the signification of servants , as denoting 
 to be without freedom grounded in the proprium, thus not at 
 their own disposal and government, see n. 5760, 5763. 
 
 6569. Yer. 19. “And Joseph said unto them, Fear not.” 
 That hereby is signified recreation from the internal principle, 
 appears (1.) from the representation of Joseph, as denoting the 
 internal principle, see above, n. 6499; and (2.) from the signi- 
 fication of fear not , as denoting that they should not be solici- 
 tous ; and whereas in what now follows, Joseph withdraws 
 them from that solicitude, by comforting them, and speaking 
 cordially to them, therefore in the present case by “ fear not ” 
 is signified recreation. 
 
 6570. “ For am I instead of God ?”■ — That hereby is signi- 
 fied that God will provide, appears from the signification of the 
 expression, “ Am I instead of God,” as denoting that he was 
 not God, but that God will provide. 
 
 6571. Yer. 20. “And ye thought evil upon me.” — That 
 hereby is signified that the alienated principles intend nothing 
 but evil, appears (1.) from the representation of the sons of 
 Jacob , who in this case are ye , as denoting principles alienated 
 from truth and good, see above, n. 6557 ; for when they 
 thought evil against Joseph, they then represented alienated 
 principles ; and (2.) from the signification of thinking evil upon 
 me, as denoting to intend evil ; for the evil, which is thought 
 against any one, is intended : and whereas alienated principles 
 cannot intend good, therefore it is said, that they intend nothing 
 but evil. With respect to this circumstance, that principles 
 alienated from truth and good intend nothing but evil, the case 
 is this: man, who is alienated from truth and good, intends 
 nothing but evil, for he cannot intend good ; and that which he 
 intends reigns within him, and therefore is in all his thoughts, 
 and also in the smallest things appertaining to him ; for inten- 
 tion or end is the veriest life of man, the end being his love,, 
 and love being the life ; and what is more, man is altogether 
 such as is the end which rules him, and his effigy is also such 
 in the light of heaven ; and (what possibly may be considered 
 surprising) such as his effigy is in general, such is the effigy 
 of the smallest things of his will ; thus man is wholly such as 
 
 VOL. VII. 3 
 
34 
 
 GENESIS. 
 
 [Chap. .. 
 
 his end is. Hence it may be manifest that man, who is an evil 
 end, cannot possibly be amongst those wjio are good ends, thus 
 he who is in hell cannot be in heaven ; for the ends are in con- 
 flict together, and the good ends conquer because they are from 
 the Divine [Being]. Hence also it may be manifest, that they 
 do not think truly, who believe that every one can be let into 
 heaven, from mere mercy alone ; for if any one, who is an evil 
 end, comes into heaven, his life is in painful agitation like one 
 who lies in the agony of death, and is direfully tortured ; be- 
 sides that in the light of heaven he appears as a devil. Hence 
 it is evident, that they who are alienated from truth and good, 
 must needs think nothing but evil ; this evil is in the smallest 
 things of their thoughts and will, as is very manifest from the 
 sphere which exhales from them at a distance, for from that 
 sphere their quality is perceived. This sphere is like a spirit- 
 ual evaporation from every thing of the life. 
 
 6572. “ God thought it for good.” — That hereby is signified 
 that the Divine [Being] turns it into good, appears from the 
 signification of thinking for good , as denoting to intend, see 
 just above, n. 6571 ; but as it is said of God, it denotes to turn 
 into good, for what God intends, He performs.. 
 
 6573. “To the intent to do according to this day.” — That 
 hereby is signified that it is according to order from eternity, 
 appears (1.) from the signification of doing , when said of the 
 Divine [Being], as denoting order; for whatsoever the Divine 
 [Being] does, is order ; and (2.) from the signification oi accord- 
 ing to this day , as denoting from eternity, see n. 2838, 3998, 
 4304, 6165, 6298. 
 
 6574. “ To make alive a great people.” — That hereby is sig 
 nified that hence is life to those who are in the truths of good, 
 appears (1.) from the signification of making alive, as denoting 
 spiritual life, see n. 5890, 6032 ; and (2.) from the signification 
 of people, as denoting truth, see n. 1259, 1260, 3295, 3581, 
 4619, in the present case the truth of good, because it is said a 
 great people ; for truth which is from good is greater than the 
 truth from which good is derived, for the former truth, viz., 
 which is from good, is in itself good, because formed from good, 
 and thus it is good in its form. The words, which Joseph here 
 spake to his brethren, “ T'e thought evil upon me, God thought 
 it for good, to the intent to do according to this day, to make 
 alive a great people ,” contain an arcanum of heaven ; the arca- 
 num is this : the Lord permits internals in the other life to lead 
 the good into temptation, consequently to infuse evils and 
 falses ; which they do with every effort, for when they do so, 
 they are in their life and the delight of life ; but on such occa- 
 sions the Lord Himself immediately, and mediately through the 
 angels, is present with those who are in temptation, and resists, 
 by refuting the falses of the infernal spirits, and by dissipating 
 
GENESIS. 
 
 6572 — 6577.] 
 
 35 
 
 their evil ; whence come refreshment, hope, and victory. Thus 
 the truths of faith and the goods of charity, in those who are 
 in the truths of good, are more inwardly implanted, and more 
 strongly confirmed ; these are the means whereby spiritual life 
 is bestowed. From these considerations it may be manifest 
 what is signified in the internal sense by the words in this verse, 
 viz., that they who are alienated from truth and good, as are 
 the spirits who induce temptations, intend nothing but evil, but 
 that the Divine [Being] turns it into good, and this according 
 to order from eternity, whence there is life to those who are in 
 the truths of good. For it is to be noted, that infernal spirits, 
 to whom it is permitted thus to teaze the good, intend nothing 
 but evil ; for they will with all their power to withdraw them 
 from heaven, and to plunge them into hell, since it is the very 
 delight of their life to destroy any one as to the soul, thus to 
 eternity ; but not the smallest permission is given them by the 
 Lord, except for the end that good may thence come forth, viz., 
 that truth and good may be formed and strengthened in those 
 who are in temptation. In the universal spiritual world, the 
 end which proceeds from the Lord reigns, which is, that nothing 
 at all, not even the smallest circumstance, shall exist, but that 
 good may come forth from it ; hence the Lord’s kingdom is 
 called a kingdom of ends and uses. 
 
 6575. Yer. 21. “And now fear ye not.” — That hereby is 
 signified that they should not be solicitous, appears without ex- 
 planation. 
 
 6576. “ I will sustain you and your infants.” — That hereby 
 is signified that they should live by the internal principle from 
 the Divine by truth which is of the understanding and good 
 which is of the will, appears (1.) from the signification of sus- 
 taining , as denoting the influx of good and truth, see n. 6106, 
 thus life by truth and good ; and (2.) from the representation of 
 Joseph , as denoting the internal principle, see n. 6499 ; but 
 whereas spiritual life is not from the internal principle, but 
 through the internal principle from the Lord, it is said by the 
 internal principle from the Divine. By you and your infants , 
 are signified spiritual truths in the internal principle, and the 
 innocence in them, which were to live a life of truth and good 
 through the internal principle from the Divine. To sustain 
 denotes life by truth and good, because spiritual food is science, 
 intelligence and wisdom, thus truth and good, see n. 56 to 58, 
 681, 4792, 5293, 5340, 5342, 5576, 5579. The reason why it is 
 said truth which is of the understanding , and good which is of 
 the will , is, because all truth belongs to the understanding, and 
 good to the will, for the understanding is the recipient of truth, 
 and the will is the recipient of good. 
 
 6577. “And he comforted them.” — That hereby is signified 
 hope, appears from the signification of comforting , as denot 
 
GENESIS. 
 
 86 
 
 [Chap. 1. 
 
 ing to appease the restlessness of the mind with hope, see n. 
 3610. 
 
 6578. “ And spake to their hearts.” — That hereby is signi- 
 fied confidence, appears from the signification of speaking to 
 the heart , as denoting to give confidence, that nothing of evil 
 should befall them ; for to speak denotes influx, see n. 2951, 
 5181, 5797, and the heart denotes the will, see n. 2930, 3888, 
 tints to speak to the heart denotes influx into the will, and 
 thence confidence. From these considerations it is also evident 
 that there is a marriage of the truth of the understanding, and 
 of the good of the will, in every single thing of the Word, for 
 to comfort is predicated of the understanding, and to speak to 
 the heart is predicated of the will ; therefore also “ he comforted 
 them” signifies hope, for this is of the understanding by truth, 
 and “ he spake to the heart” signifies confidence, for this is of 
 the will by good ; for genuine confidence cannot be given to 
 any except to those who are in the good of charity, nor genuine 
 hope, except to those who are in the good of faith. 
 
 6579. Verses 22, 23. And Joseph dwelt in Egypt , he and 
 his father's house j and Joseph lived an hundred and ten years. 
 And Joseph saw Ephraim's sons of the third generation / the 
 sons also of Machir the son of Manasseh were horn upon 
 Joseph's knees. And Joseph dwelt in Egypt, signifies the life 
 of the scientifics of the church from the internal principle. 
 He and his fathers house, signifies from the internal principle 
 and its good. And Joseph lived an hundred and ten years, sig- 
 nifies state and quality. And Joseph saw Ephraim’s sons of 
 the third generation, signifies the establishment of the chnrch as 
 to the intellectual principle, and its derivatives. The sons also 
 of Machir the son of Manasseh, signifies, and as to the will- 
 principle and its derivatives. Were born upon Joseph’s knees, 
 signifies by good conjoined with truth from the internal prin- 
 ciple. 
 
 6580. Ver. 22. “ And Joseph dwelt in Egypt.” — That here- 
 by is signified the life of the scientifics of the church from the 
 internal principle, appears (1.) from the signification of dwell- 
 ing , as denoting life, see n. 1293, 3384, 3613, 4451, 6051 ; (2.) 
 from the representation of Joseph , as denoting the internal prin- 
 ciple, see above, n. 6499 ; and (3.) from the signification of 
 Egypt , as denoting the scientifics of the church, see n. 4749, 
 4964, 4966, 6004. The subject treated of in the preceding 
 verses of this chapter is concerning the spiritual church about 
 to be established ; and afterwards that the external or natural 
 principle was altogether submitted to the internal or spiritual, 
 which is signified by Joseph’s brethren falling down before him, 
 and offering themselves to him for servants ; the subject now 
 treated of is concerning that church established, which is de- 
 scribed in these verses by Joseph dwelling in Egypt, and by 
 
6578— 6584.] 
 
 GENESIS. 
 
 37 
 
 sons being born of Ephraim, and of Machir the son of Manasseh 
 In the man, who is a spiritual church, there is life from the in 
 ternal principle in the scientifics of the church ; for scientifics 
 with him are made subordinate, and are reduced to such an 
 order, as to receive the influx of good and of truth, so that they 
 are recipients of influx from the internal principle. It is other- 
 wise with those who are not a church, scientifics with them 
 being so arranged, that the things confirming truth and good 
 are rejected to the sides, thus far removed from the light of 
 heaven; hence the things which remain are receptive of false 
 and evil. 
 
 6581. “He and his father’s house.” — That hereby is signi- 
 fied from the internal principle and its goods, appears (1.) from 
 the representation of Joseph , who in this case is he , as denoting 
 the internal principle, see n. 6499 ; and (2.) from the significa- 
 tion of house , as denoting good, see n. 2048, 3720, 4982. 
 
 6582. “ And Joseph lived an hundred and ten years.” — 
 That hereby is signified state and quality, appears from the sig- 
 nification of numbers in the Word, as denoting things, see n. 
 575, 1963, 1988, 2075, 2252, 3252, 4264, 5265, 6174, 6175 ; and 
 indeed the state and quality of the thing, n. 4670. This is 
 also the case with the number an hundred and ten, which con- 
 tains the state and quality of the life of scientifics from the in- 
 ternal principle. 
 
 6583. Yer. 23. “ And Joseph saw Ephraim’s sons of the 
 third generation.” — That hereby is signified the establishment 
 of the church as to the intellectual principle and its derivatives, 
 appears (1.) from the representation of Ephraim , as denoting 
 the intellectual principle of the church, see n. 3969, 5354, 6222, 
 6234, 6238, 6267 ; and (2.) from the signification of sons of 
 the third generation , as denoting derivatives ; for sons and the 
 sons of sons, inasmuch as they descend from the parent, are 
 derivatives of that thing which is represented by the parent ; 
 the establishment of the church from the internal principle, 
 that is, through the internal principle from the Lord, is signified 
 by Joseph saw. What the intellectual principle of the church 
 is, which is represented by Ephraim, may be seen, n. 6222. 
 
 6584. “The sons also of Machir the son of Manasseh.” — 
 That hereby is signified, and as to the will-principle and i+s 
 derivatives, appears (1.) from the representation of Manasseh , 
 as denoting the will-principle of the church, see n. 5351, 5353, 
 5354, 6222, 6238, 6267, 6296 ; and (2.) from the signification 
 of his sons and son's sons , who are here the sons of Machir , as 
 denoting derivatives, as above, n. 6583. The derivatives of the 
 will-principle of the church, which are signified by the sons of 
 Machir, are goods conjoined with truths; so also truths derive l 
 from good, for they are the forms of good. That the sons of 
 Machir denote goods conjoined with truths, is signified by their 
 
38 
 
 GENESIS. 
 
 [Chap. 1. 
 
 being born on Joseph’s knees, as follows immediately ; and that 
 they denote truths derived from good, is plain from the Book 
 of Judges, “ From Machir shall descend lawgivers,” v. 15, 
 where lawgivers denote truths derived from good, n. 6372. 
 
 6855. “ Were born upon Joseph’s knees.” — That hereby is 
 signified by good conjoined with truth from the internal prin 
 ciple, appears (1.) from the signification of bringing forth on the 
 knees , as denoting the conjunction of good and truth, see n 
 3915 ; and (2.) from the representation of Joseph, as denoting 
 the internal principle, see n. 6499. The sons of Machir being 
 said to be born on Joseph’s knees, involves that Joseph ackow- 
 ledged them for his own, for when it is so said, it is signified 
 that they are adopted as his own ; as may be manifest from the 
 sons born of Billiah the servant of Bachel, concerning whom 
 Rachel says, “Behold my servant Bilhah, come thou to her, 
 and let her bring forth on my knees, and I also shall be built up 
 by her,” Gen. xxx. 3. The reason why those sons were acknow- 
 ledged by Joseph for his own, is, because by Manasseh is rep- 
 resented the will -principle of the church, thus the good thereof, 
 and the internal principle (represented by Joseph) flows-in 
 with good, but not with truth except through good ; hence it is, 
 that they are said to be born on Joseph’s knees. 
 
 6586. Yerses 24 — 26. And Joseph said unto his brethren, 1 
 die , and God in visiting will visit you , and will cause you to 
 come up out of this land, unto the land which he sware to Abra- 
 ham, to Isaac, and to Jacob. And Joseph adjured the sons of 
 Israel, saying, In visiting God will visit you, and ye shall cause 
 my bones to come up from hence. And Joseph died, a son of a 
 hundred and, ten years ; and they embalmed him, and he was 
 placed in an ark in Egypt. And Joseph said unto his brethren, 
 1 die, signifies prediction that the internal principle of the 
 church would cease. And God in visiting will visit you, sig- 
 nifies that the last time was about to come. And will cause 
 you to come up out of this land unto the land which he sware to 
 Abraham, to Isaac, and to Jacob, signifies that they would come 
 to the state of the church in which the ancients were. And 
 Joseph adjured the sons of Israel, saying, signifies a binding. 
 In visiting God will visit you, signifies when that last time of 
 the church should come. And ye shall canse my bones to 
 come up from hence, signifies that there would be the repre- 
 sentative of a church, but not a representative church, which 
 also is in an internal principle. And Joseph died, signifies that 
 the internal principle of the church ceased to be. A son of a 
 hundred and ten years, signifies state on this occasion. And 
 they embalmed him, signifies preservation still. And he was 
 placed in an ark in Egypt, signifies concealment in the scien- 
 tifics of the church. 
 
 8587. Ver. 24. “ And Joseph said unto his brethren, I die.* 
 
6585— 6588.] 
 
 GENESIS. 
 
 39 
 
 — That hereby is signified prediction that the internal principle 
 of the church would cease, appears (1.) from the representation 
 of Joseph, as denoting the internal principle, see n. 6499 ; in 
 the present case the internal principle of the church, because 
 the subject treated of in the preceding verses is concerning the 
 church established by the internal principle, that is, through 
 the internal principle from the Lord; and (2.) from the significa- 
 tion of dying, as denoting to cease to be such, see n. 494, thus 
 to cease; and that to die denotes the last time of the church, 
 see n. 2908, 2912, 2917, 2923; the prediction concerning this 
 time is signified by “ Joseph said unto his brethren,” for the 
 subject treated of in the following verses to the end of the 
 chapter, is concerning the further state of the church. Hence 
 it is evident, that by Joseph said unto his brethren, I die, is 
 signified that the internal principle of the church would cease. 
 The case herein is this : a church, in order to be a church, must 
 be internal and external ; for there are some who are in the in- 
 ternal of the church, and there are others who are in its external ; 
 the former are few, but the latter are numerous ; nevertheless 
 where the internal church is, the external must be also, for the 
 internal of the church cannot be separated from its external ; 
 and also where the external church is, the internal church must 
 be also, but the internal in this case is in obscurity. The inter- 
 nal of the church consists in willing what is good from the 
 heart, and in being affected therewith; and its external consists 
 in putting it into practice, according to the truth of faith which 
 is known from good : but the external of the church consists in 
 the holy performance of rituals, and in doing works of charity, 
 according to the precepts of the church. From these considera- 
 tions it is manifest that the internal of the church is the good 
 of charity in the will ; when therefore this ceases, the church 
 itself also ceases, for the good of charity is its essential ; exter- 
 nal worship indeed remains afterwards, as before, but in this 
 case it is not worship, but ceremony, which is preserved be- 
 cause it was so appointed. But this ceremony, which appears 
 as worship, is as a shell without a kernel, for it is the external 
 which remains wherein there is not any internal ; when the 
 church is of this description, it is at its end. 
 
 6588. “ And God in visiting will visit you.” — That hereby 
 is signified that the last time would come, appears from the 
 signification of being visited, as denoting the last time, in the 
 present case the last time of the oppression of the sons of Israel 
 in Egypt ; in the internal sense, the last time of the old church, 
 and the first of the new ; this last time in the Word is called 
 visitation, and is predicated both of the church in general, and 
 also of those who are within the church in particular ; and of 
 the new church which is born, and of the old church which ex- 
 pires ; in particular, of the man of the church who is saved, and 
 
GENESIS. 
 
 10 
 
 [Chap. 1. 
 
 of him also who is damned. That these things are signified in 
 the Word by visitation, and the day of visitation, is manifest 
 from the following passages : “ Blessed be the Lord God of 
 Israel, because he hath visited , and wrought deliverance for Ins 
 people. By the bowels of the mercy of our God, in which the 
 day-spring from on high hath visited us , that it might appear to 
 them who sit in darkness and in the shadow* of death,” Luke i. 
 68, 78, 79 ; these words are part of the prophecy of Zechariah 
 concerning the Lord who was born ; to be visited, here denotes 
 the raising up of a new church, and the consequent illustration of 
 those who are in ignorance of the truth and good of faith, thus 
 it denotes their deliverance ; wherefore it is said, he hath visited 
 and wrought deliverance for his people, he hath visited that he 
 may appear to those who sit in darkness and in the shadow of 
 death. And in Moses, “Jehovah said unto Moses, Gather the 
 elders of Israel together, and say unto them, Jehovah the God 
 of your fathers hath appeared unto me, the God of Abraham, 
 of Isaac, and of Jacob, saying, In visiting I will visit you , and 
 that which is done to you in Egypt,” Exod. iii. 16. And again, 
 “ The people believed and heard, that Jehovah had visited the 
 sons of Israel” iv. 31. In these passages, to be visited denotes 
 the last time when the church ceases, and the first when it com- 
 mences ; the last with the Egyptians, and the first with the sons 
 of Israel, thus also the deliverance of the latter. And in Jere- 
 miah, “They shall be carried away to Babel ; and there shall 
 they be even until the day in which I will visit them / then will 
 I cause the vessels of the house of God to come up, and will 
 bring them back to this place,” xxvii. 22. Again, “ When 
 seventy years shall be fulfilled to Babylon, I will visit you / 
 and will establish upon you my good word, and will bring you 
 back to this place,” xxix. 10, where to visit denotes to deliver; 
 in general it denotes the last time of captivity and of desolation. 
 Visitation and the day of visitation denote the last time of the 
 church in Isaiah, “ What will ye do in the day of visitation 
 and desolation, which shall come from afar? to whom will ye 
 flee for help?” x. 3. Again, “ Behold, the day of Jehovah 
 cometh, both with cruel indignation, and wrath, and anger, to 
 lay the earth desolate. I will visit evil on the world , and their 
 iniquity on the wicked,” xiii. 9, 11. And in Jeremiah, “They 
 shall fall amongst those that fall, and in the time of their visita- 
 tion they shall stumble,” viii. 12. And in Hosea, “ The days of 
 visitation are come, the days of recompense are come,” ix. 7. 
 Amd in Moses, “Jehovah said unto Moses, Therefore now go, 
 lead this people in, as I spake unto thee ; behold, my Angel 
 shall go before thee ; nevertheless, in the day that I visit , 1 
 will visit upon their sin,” Exod. xxxii. 34. And in Luke, Jesus 
 said concerning J erusalem, “ They shall not leave in thee one 
 stone upon another, because thou knowest not the time of thy 
 
6581/.] 
 
 GENESIS. 
 
 41 
 
 visitation ,” xix. 14 ; the day of visitation denotes the Lord’s 
 coming, and illustration on the occasion ; but as respects the 
 Jewish nation, since they did not acknowledge it, it denotes the 
 last time of the representatives of the church amongst them ; 
 for when Jerusalem was destroyed, the sacrifices ceased, and 
 that nation was dispersed. And in Ezekiel, “ A great voice 
 cried in mine ears, that the visitations of the city draw nigli, 
 and a man hath the instrument of destruction in his hand,” 
 ix. 1, where the sense is the same. And in Isaiah, u Rephaim 
 shall not rise again, because thou hast visited , thou hast extin- 
 guished them,” xxvi. 14 ; Rephaim denote the posterity of the 
 most ancient church, which was before the flood, who were also 
 called Nephilim, and Enakim, concerning whom seen. 567, 581, 
 1673 ; thou hast visited and extinguished Rephaim, denotes the 
 last time of that church, and also the casting them into hell, on 
 which subject see n. 1265 to 1272. Visitation denotes recom- 
 pense, thus damnation, in Jeremiah, “ Shall not I visit for 
 this ? shall not my soul be avenged on such a nation as this ?” 
 v. 9. Again, u I will bring upon him the calamity of Esau, in 
 the time that I visit himf xlix. 8. And in Hosea, “ I will visit 
 his ways upon him , and will recompense his works,” iv. 9. 
 
 6589. u And shall cause you to come up out of this land 
 unto the land which he sware to Abraham, to Isaac, and to 
 Jacob.” — That hereby is signified that they would come to the 
 state of the church in which the ancients were, appears (1.) 
 from the signification of the land of Egypt, from Avhich they 
 were to come up, as denoting the vastated church, which the 
 Egyptians represented by their oppressing the sons of Israel, 
 and its destruction was represented by their being overwhelmed 
 in the Rea Sea ; and (2.) from the signification of the land of 
 Canaan , to which the sons of Israel were to go up, as denoting 
 the Lord’s kingdom and church, see n. 1607, 3038, 3481, 3705, 
 4447, 4517. That it denotes the ancient church, or the state of 
 the church in which the ancients were, is signified by God 
 swearing to give this land to Abraham, to Isaac, and to Jacob, 
 for by these in the supreme sense is meant the Lord, in the 
 representative sense His kingdom in the heavens and His king- 
 dom in the earths, which is the church, see n. 1965, 1989, 2011, 
 3245, 3305, 6098, 6185, 6276; wherefore to swear to give the 
 land to them, is to confirm that they should come to the state 
 of the church in which the ancients were. Not that the pos- 
 terity of Jacob were to come thereto, for they could not come 
 to the state of that church, but only to its external, viz., to 
 representatives ; and scarcely to them ; but that they should 
 come thereto who are signified by the sons of Israel, as are all 
 they who are of the spiritual church, both who lived at that 
 time, and who are to come. That to swear denotes to confirm 
 from the Divine TBeing or principle], see n. 2842, 3375. The 
 
GENESIS. 
 
 42 
 
 [Chap. 1. 
 
 reason why the land of Canaan was promised and given to the 
 posterity of Jacob, was, that they might represent the church ; 
 and this because the church from ancient times had been in 
 that land, and in those times all those places were named and 
 made representative ; see n. 3686, 4447, 4516, 4517, 5136, 6516. 
 
 6590. Yer. 25. “And Joseph adjured the sons of Israel, 
 saying.” — That hereby is signified a binding, appears without 
 explanation. 
 
 6591. “ In visiting God will visit you.” — That hereby is 
 signified when the last time of the church should come, ap- 
 pears from the signification of visiting , as denoting the last 
 time of the church, see just above, n. 6588. 
 
 6592. “And ye shall cause my bones to come up from 
 hence.” — That hereby is signified that there should be the 
 representative of a church, but not a representative church, 
 which also is in the internal principle, appears from the rep- 
 resentation of Joseph, as denoting the internal principle of 
 the church, see above, n. 6587 ; and whereas by him is repre- 
 sented the internal principle of the church, by his bones is 
 signified that which is most external, or the ultimate of the 
 church, thus the representative thereof. For the representa- 
 tives, which were in the ancient church, and which were also 
 instituted amongst the posterity of Jacob, were the ultimates 
 of the church; whereas the things which they signified and 
 represented were the internal things of the church : these lat- 
 ter were signified by flesh in which is spirit, but the former by 
 bones. Hence it may be manifest what the quality of th« 
 church is, when it is only in external things without the inter- 
 nal, viz., it is like the bony skeleton of a man without flesh. 
 That amongst the Israelitish and Jewish people there was not 
 a church, but only the representative of a church, see n. 4281, 
 
 4288, 4307, 4500,4680, 4844, 4847, 4903, 6304. And that the 
 representative of a church was not instituted amongst them, 
 until they were entirely vastated as to an internal principle, 
 for otherwise they would have profaned holy things, see n. 
 
 4289. 
 
 6593. Yer. 26. “And Joseph died.” — That hereby is signi- 
 fied that the internal principle ceased to be, appears (1.) from 
 the signification of dying , as denoting to cease to be such, see 
 n. 494, 6587 ; and (2.) from the representation of Joseph , as 
 denoting the internal principle, see n. 6499. Concerning the 
 quality of the church, when the internal principle has ceased, 
 see above, n. 6587, 6592. 
 
 6594. “A son of a hundred and ten years.” — That hereby 
 is signified the state on this occasion, appears from the signifi- 
 cation of a hundred and ten years, as denoting the state and 
 quality of the life of scientifics from the internal principle, se« 
 n. 6582 : that years denote states, see n. 487, 488, 493. 
 
6590— 6596.J 
 
 GENESIS. 
 
 43 
 
 6595. “And they embalmed him.” — That hereby is signi- 
 fied preservation still, appears from the signification of embalm- 
 ing* as denoting preservation from the contagion of evil, see n. 
 6503, 6504. Inasmuch as the end of the church is the subject 
 here treated of, it may be expedient to say what is meant bv 
 preservation still, when the church ceases to be, as is the case 
 when its internal principle ceases with man, see n. 6587, 6592. 
 In this case, the external remains still, but it is such, that it has in 
 it an internal principle; nevertheless this internal principle does 
 not then appertain to man, because he does not think about it, 
 or if he thinks about it he is not affected with it, but it apper- 
 tains to the angels who are attendant on man ; and whereas 
 the man of the vastated church thinks nothing concerning an 
 internal principle, neither is affected with it, and the generality 
 are ignorant that such a principle exists, therefore it cannot be 
 injured by man ; for a man can injure what he knows, and 
 especially what he has once believed, but not what he is either 
 ignorant of, or does not believe to be ; thus the internal prin- 
 ciple of the church is preserved , 'lest it should be affected by 
 any evil. In this manner the internal things of the church 
 were preserved amongst the posterity of Jacob ; for they were 
 in externals without an internal principle, insomuch that they 
 were not even willing to know of any internal principle ; on 
 which account the internal things of the church w T ere not re- 
 vealed to them. That internal things were not discovered to 
 the posterity of Jacob, lest they should injure them by profan- 
 ing, see n. 3398, 3480. And that they who do not believe 
 the internal things of the church, cannot profane them, and 
 still less they who are ignorant of them, see n. 593, 1008, 1059, 
 2051, 3398, 3402, 3898, 4289, 4601. Also that the interior 
 things of the church are not revealed, until the church is vas- 
 tated, because then they are no longer believed, and thus can- 
 not be profaned, see n. 3398, 3399. These are the things 
 which are meant by preservation. 
 
 6596. “And he was placed in an ark in Egypt.” — That 
 hereby is signified concealment in the scientifics of the church, 
 appears (1.) from the signification of an ark (or chest), as de- 
 noting that in which something is stored up or concealed ; and 
 (2.) from the signification of Egypt, as denoting the scientifics 
 of the church, see n. 4749, 4964, 4966. At that time, the 
 scientifics of the church consisted of the knowledges of the 
 representatives and significatives in the ancient church ; the 
 concealment of the internal principle in these is signified by the 
 above words ; concerning the concealment of the internal prin- 
 ciple of the church, and consequent preservation lest it should 
 suffer injury, see just above, n. 6595. That an ark (or chest) 
 denotes that in which something is stored up or concealed, may 
 be manifest from the Ark of the Testimony, which was called 
 
GENESIS. 
 
 44 
 
 [Chap. 1. 
 
 an ark on this account, because in it the Testimony or Law 
 was stored up. 
 
 6597. We have now concluded the subject concerning the 
 internal sense of the contents of the Book of Genesis ; but as 
 all the things in this book are historical, except in chap, xlviii. 
 and xlix., which are also prophetical, therefore it can scarcely 
 appear, that what lias been expounded is the internal sensed; 
 for historical things hold the mind down in the literal sense, 
 and thus remove it from the internal sense ; and the more so, 
 because the internal sense differs altogether from the literal, 
 inasmuch as the former treats of spiritual and celestial things, 
 but the latter of worldly and terrestrial. But that the internal 
 sense is such as has been expounded, is evident from every 
 thing which has been explained ; and especially from this con- 
 sideration, that it has been dictated to me from heaven. 
 
 CONTINUATION OF THE SUBJECT CONCERNING INFLUX, AND CON- 
 CERNING THE COMMERCE OF THE SOUL AND BODY. 
 
 6598. IT is well known , that one man excels another in the 
 faculty of understanding and perceiving that which is honest 
 in moral life , just in civil life , and good in spiritual life ; the 
 cause consists in the elevation of the thought to the things of 
 heaven , whereby it is withdrawn from the external things of 
 sense. For they who think only from the things of sense, cannot 
 at all see what is honest , just , and good • wherefore they trust 
 to others , and speak much from the memory , and hereby appear 
 to themselves wiser than others. But they u)ho are able to think 
 above the things of sense , {if the things in their memory be in 
 orderly arrangement ,) are in a superior faculty of understand- 
 ing and perceiving / and this according to the degree in which 
 they view things from an interior principle. 
 
 6599. How the case is with those who think in the sensual 
 principle , and with those who think above the sensual principle, 
 and what is the quality of the influx into these latter and into 
 the former, it is allowed to declare from experience. But it is 
 first to be noted, that the thought of man is distinguished into 
 ideas, and that one idea follows another, as one expression fol- 
 lows another in speech / but the ideas of thought take one another 
 up with such quickness, that whilst man is in the body, the 
 thought appears to him as though it were continuous, and there- 
 fore there is no distinction ; but in the other life it is manifestly 
 perceived, that the thought is distinguished into ideas, for then 
 the speech is affected by ideas , see n. 2470, 2478, 2479. How the 
 case is with the thought and its ideas, may now be declared , viz.. 
 
6597— 6601.] 
 
 GENESIS. 
 
 45 
 
 the thought diffuses itself into the surrounding societies of 
 spirits and of angels, and the faculty of understanding and per- 
 ceiving is according to the extension into those societies , that is , 
 according to the influx thence / and, next , in one idea of the 
 thought there are things innumerable, and more so in one 
 thought composed of ideas. 
 
 6600. It has been manifestly shown to me, that the thought 
 of m om , as well as of spirits and of angels , spreads itself around 
 into several societies in the spiritual world ; but the thought of 
 one in a different manner from, that of another . That 1 might 
 know this for certain , it was given me to discourse with some 
 societies, to whom my thought reached, and it was thence given 
 me to know what flowed-in to the thought, from what society it 
 was, also where and of what quality the society was, so that I 
 could not be deceived. According to the extension of the thought 
 and affections into societies, the faculty of understanding and 
 perceiving is produced in man, spirit, and angel. He who is 
 in the good of charity and of faith, has extension into the so- 
 cieties of heaven, ample according to the degree in which he is 
 in those principles, and in genuine good / for those principles 
 are in agreement with heaven, wherefore they flow-in thither of 
 their own accord, and to a great extent. There are some societies 
 into which the affection of truth reaches, and others into which 
 the affection of good. The affection of truth pervades the socie- 
 ties of the spiritual angels, but the affection of good the societies 
 of the celestial angels. But on the other hand, the thought and 
 affection of those who are principled in evil and false, extend 
 into infernal societies, and this according to the degree of evil 
 and false belonging to them . It is said that the thought and 
 affection of man, of spirit, and of angel, diffuse themselves 
 around into societies, and that hence is understanding and per- 
 ception : but it is to be noted, that it is so said according to 
 appearance, for there is not an influx of thoughts and affections 
 into societies, but from societies, and this through the angels and 
 spirits attendant on man / for, as was shown at the close of the 
 preceding chapters, all influx is from, an interior principle, 
 thus with the good it is from heaven, that is, through heaven 
 from, the Lord , and with the evil it is from hell. 
 
 6601. One morning it was manifestly shown me, that in 
 every idea and minute affection innumerable things were con- 
 tained, also that such idea andl affection penetrated into societies. 
 I was kept for some time in a certain affection and consequent 
 thought, and on this occasion it was shown how many societies 
 concurred y there were five societies , which manifested themselves 
 by living discourse • they said what they thought, and also that 
 they perceived that those thoughts appertained to me : moreover 
 that they knew also , to what I did not attend, the causes of the 
 things which were thought, and also the ends / the rest of the 
 
16 
 
 GENESIS. 
 
 [Chap 1 
 
 societies , which were several , to which the thought was extended , 
 manifested , remote. The case 
 
 is the same with the extension of thought from the objects which 
 are thought of as with the objects of sight ; a sphere of rays 
 diffuses itself from the latter to a considerable distance , and falls 
 into the sight of man ; this distance is greater or less , according 
 to the sparkling and flaming property in the object / for if it 
 be flaming , it appears at a much greater distance than when 
 clouded and dusky. The case is similar with the internal sight , 
 which is that of the thought , in regard to its objects / the objects 
 of this sight are not material , like the objects in the world, but 
 they are spiritual, and therefore they diffuse themselves to such 
 things as are in the spiritual world, thus to truths and, goods 
 there, consequently to the societies which are principled therein / 
 and as in the world a flaming object spreads itself to the 
 greatest extent, so does good and the affection thereof in the 
 spiritual world / for flame corresponds to the affection of good . 
 From these considerations it may be manifest, that the quality 
 of mams life is altogether according to the societies into which 
 his thought and affection extend themselves, and according to 
 the quality and quantity of their extension . 
 
 6602. That the spheres of the thoughts and affections extend 
 themselves around into the spheres of societies which are afar 
 off, was rendered manifest to me also from this consideration , 
 that whilst I was thinking from affection concerning such things 
 as particularly moved a society at a distance, they instantly 
 discoursed with me on the same subject, saying what their senti- 
 ments were / this has occasionally been done / one society was 
 to the right, at a very considerable distance, in the plane of the 
 lower part of the thorax ; and the other also to the right, but 
 nearer, in the plane of the knees. The reason why distance is 
 perceived, is owing to the state of the affection of truth and 
 good / so far as the state of one society differs from the state of 
 another , so far societies appear to be removed to a distance. 
 
 6603. But it is to be noted, that the thoughts and affections, 
 which reach into societies, do not specifically move the societies 
 to think and will like the man, spirit, or angel, from whom, the 
 thoughts and affections come forth, but they enter into the uni- 
 versal sphere of the affection and consequent thought of those 
 societies / hence the societies know nothing about it. For the 
 spiritual sphere, in which all societies are, is various with each, 
 and when the thoughts and affections enter into this sphere, the 
 societies are not affected. All thoughts and affections enter into 
 the spheres of the societies with which they agree. Hence there 
 are extensions in every direction in freedom, like the extensions 
 of rays from objects in the world, which freely spread around, 
 and reach the sight of every one who stands in the circuit, with 
 a variety according to the clearness or dulness of the sight, and 
 
6602 — 6606.] 
 
 GENESIS. 
 
 47 
 
 the serenity or obscurity of the atmosphere ; in the spiritual 
 world the affection of knowing truth and good corresponds to 
 the serenity of the atmosphere. 
 
 6604. There has appeared to me occasionally an angel , and 
 liis face conspicuously , which was continually varied according 
 to his affections , as they mutually succeeded' each other in him 
 in order , thus from one limit to the other , whilst the universally 
 ruling affection still remained , whereby it might be known that 
 he was the same angel / and I was instructed . that the changes 
 of his face came from the societies with which he had commu- 
 nication, and that they existed according to the variations of 
 the communication as it was nearer with one society than with 
 another, and thus successively. For the extension of the affec- 
 tions and thoughts has its limits, and in the last societies it 
 vanishes, and goes off as the sight into the universe / within the 
 limits of that common sphere the thoughts and affections are 
 capable of being varied, and may be Sometimes nearer to one 
 society , sometimes to another ; when they are in the midst of one 
 society, the rest are to that one in the circumferences / and so on 
 with every variation within those limits. 
 
 6605. It is worthy of observation, that as the universal 
 heaven resembles one man, which is thence called the Grand 
 Man, {treated of at the close of several chapters ,) so every society 
 in like manner resembles a man, for the image of the universal 
 heaven flows-in to the societies , and causes them to be like y and 
 not only into the societies, but also into the individuals in the 
 society, whence each individual has a human form, for every 
 one in an angelic society is a heaven in its least form y the 
 varieties of their human form are according to the quality of 
 good and of truth appertaining to them. Hence it is, that every 
 spirit and angel appears in a form altogether according to the 
 communication of his thoughts and affections with societies y 
 hence, in proportion as they are principled in good and truth, 
 they are in a more beautiful human form, y but if the com mu * 
 nication of the thoughts and affections be diffused into societies 
 which are not according to heavenly order, the form is propor- 
 tionately without beauty. But if the communication be with 
 infernal societies, the form is deformed and diabolical y and as 
 they who are in total opposition to good and truth, are in oppo- 
 sition to the form of heaven, which is human, they appear in 
 the light of heaven not as men, but as monsters. This is the 
 ease with the whole hell, with the societies therein, and with the 
 individuals in the societies y and this also with a variety accord- 
 ing to the degree of opposition of evil against good, and of the 
 consequent false against truth. 
 
 6606. I have observed, whilst discoursing with angelic 
 spirits, that the affections and thoughts appeared like a stream 
 round about, and that the object of the thought was in the midsi 
 
48 
 
 GENESIS. 
 
 [Chap. 1. 
 
 encompassed with that stream , which extended thence in all di- 
 rections. From this circumstance also it has been made mani- 
 fest , that the thoughts and affections extended themselves on all 
 sides to societies. 
 
 6607. It has been shown , that whtn the thoughts with the 
 
 affections diffuse themselves , they make a circuit almost accord- 
 ing to the form of the circumvolutions of the cineritious sub- 
 stances in the human brain / the cir cum flexions were seen by me 
 for a long time / they were circuitions , inflections , insinuations , 
 and emersions , swA are proper to the said substance in the 
 
 brains . But the forms of heaven are still more wonderful , 
 such as can never be comprehended , ^ angels / m 
 
 swe'A « form are the angelic societies in the heavens , and into 
 such a form the thoughts of the angels flow , almost in an 
 
 instant to a considerable distance , because they are according to 
 a form infinitely perfect. 
 
 6608. Intellectual light has b^cn given me , taken away , 
 
 diminished , moderated , ws- Hanking, speaking, and writing, 
 
 and this frequently / arwZ ^ been given me to perceive the 
 varieties and discriminations. The light itself was perceived as 
 an illumination, which illustrated the substances of the interior 
 sight, as the light of the sun enlightens the organs of corporeal 
 sight ; general illumination caused the object of things to 
 appear, as the objects of the earth appear to an enlightened eye / 
 and I have been instructed, that those variations existed accord- 
 ing to communications with heavenly societies. 
 
 6609. The thoughts and discourses of the societies, within 
 which was my thought, have been occasionally represented to me 
 by clouds which ascended and descended in azure blue / from 
 the forms of the clouds, their colours, thinness, and density, it 
 was given me to know what flowed- in ‘ truths were represented 
 by the azure colour mixed with a beautiful and indescribably 
 bright white j the appearances of truth were represented by an 
 obscure whiteness, and falsities by black clouds / hence also the 
 influx of the thoughts and affections might be known. 
 
 6610. During the course of man's life, the ideas of his 
 thought vary • that is, they are multiplied and divided, and are 
 thus extended, to various and new societies / with those who are 
 in evil, to infernal societies, and in like manner with those who 
 are in the persuasions of the false / but with those who are in the 
 persuasions of truth, that is, who are in persuasive faith, the 
 ideas of the thought are exceedingly confined. But vnth those 
 who are regenerated, the thoughts and affections are continually 
 insinuated into new heavenly societies, and the extension 
 creases ; the former thoughts and affections are also divided, 
 being divided, they are associated with ideas, which are ag 
 communicated to new societies. At first, general things 
 
6607— 6614.] 
 
 GENESIS. 
 
 49 
 
 filled with particulars, and these with singulars , thus with new 
 truths , whereby illumination increases. 
 
 6611. I ham discoursed with spirits concerning the changes 
 of state of the life of man , that it is inconstant , and, carried up- 
 wards and downwards , towards heaven and towards hell. But 
 they who suffer themselves to be regenerated , are carried con- 
 tinually upwards , and thus at all times into more interior 
 heavenly societies. The extension of the sphere into those so- 
 cieties is given by the Lord to those who are regenerated princi- 
 pally by temptations , in which resistance is made to evils and 
 falses , for in such case the Lord fights by the angels against 
 evils and falses, and thus man is introduced into the societies 
 of those angels which are more interior ; and into whatsoever 
 societies he has once been introduced, he there remains • and 
 hence also he receives a more extended and elevated faculty of 
 perception. 
 
 6612. From these considerations it is also evident, that the 
 more exteriorly man thinks, the less extension he has • and the 
 more interiorly, so much the greater extension. For they who 
 think exteriorly, that is, who are in the sensual principle, com. 
 municate only with grosser spirits / but they who think interiorly, 
 from the rational principle, have communication with the angels 
 The nature of the difference may be manifest from the density 
 of the sphere in which sensual spirits are, and from the purity 
 of the sphere in which the angels of heaven are / this difference 
 is as the difference between the extension of sound and the ex- 
 tension of light, and how great this is, is well known to those 
 who are skilled in the philosophy of nature. 
 
 6613. That in one idea of thought there are things innu- 
 merable, and especially in one thought composed of ideas, has 
 been given me to know from much experience, some part of 
 which it is here allowed to adduce. 
 
 6614. Lt has been shown me by living experience, how an- 
 gelic ideas flow-in to the ideas of the spirits who are beneath, 
 and who on that account are in grosser ideas / a store of ideas 
 from the angelic heaven was presented visible as a bright cloud 
 distinguished into little masses, each little mass, which consisted, 
 of things innumerable, produced one simple idea with a spirit , 
 and it was afterwards shown, that a thousand and a thousand 
 things were in it, which were also represented by a cloud to the 
 eye of the spirits. L afterwards discoursed on these things with 
 the spirits, showing that they may be illustrated by the objects 
 of sight, for when an object, which appears simple, is viewed 
 through an optic glass, a thousand things which were not before 
 visible, are immediately presented to the sight y as in the case 
 of the lesser worms, which appear as one obscure object / but 
 when viewed in a microscope, not only are several, but each is 
 
 VOL. VII. 4 
 
60 
 
 GENESIS. 
 
 [Chap. 1. 
 
 seen in its form * and if they be subjected to still moremim, te 
 examination , there is presented a view of organs , members , 
 viscera , also of vessels and fibres. Such likewise is the case 
 
 with the ideas of thought / & thousand and a thousand things 
 being contained in each of them , although the several ideas 
 together , whereof thought is composed , appear only as a simple 
 object. Nevertheless , m the ideas of the thought of one person 
 there are more things contained , m tfAe ^<25 0 / thought 
 of another • the store of ideas contained is according to exten- 
 sion into societies. 
 
 6615. When the thought of the angels descends to lower 
 
 things , it appears , <25 was said just above , <2 bright cloud ; 
 
 but when the thought of the angels who are in the superior 
 heavens descends , it appears like flaming light , from which 
 issues a vibration of brilliancy / this bright cloud and flaming 
 light are nothing else but the innumerable things which are in 
 their thought. When these flow-in to the thought of the spirits 
 who are beneath, they are there presented merely as one thing • 
 the light and brilliancy flow-in to their thought, and the flaming 
 principle into the affection of love, which leads the ideas and 
 conjoins them / but the lucid flaming principle and the vibrat- 
 ing brilliancy do not appear to them : they were seen by me, to 
 the intent that I might know that superior things flow-in to in- 
 ferior / and that there are innumerable things, which are seen 
 as one. 
 
 6616. That so many things are contained in one idea, was 
 also manifest to me from this consideration : when I heard 
 spirits discoursing with me, I could perceive from the mere tone 
 of the expression of their discourse whether what they said was 
 grounded in pretence , in sincerity, in friendliness, or in the 
 good of love. This may be seen by man from the countenance 
 of another, and also in some measure be heard from, the speech 
 of another * for when man sees the countenance of another 
 cheerful towards him, and hears discourse which favours him, 
 he can perceive whether any principle of pretence be in it, or of 
 deceit, or of natural or accidental cheerfulness, or of modesty, 
 friendliness, insanity, and so forth • which is a further proof 
 that innumerable things a/re in every idea. When I have dis- 
 coursed with spirits on this subject, some of them, were incredu- 
 lous, wherefore they were taken up into a higher region, and 
 speaking with me from thence, they said that they saw innu- 
 merable things in every idea of my thmight / and thus they 
 believed. 
 
 6617. That innumerable things are in one idea, might also 
 be manifest to me from this consideration, that the angels per- 
 ceive in a moment the life appertaining to a spirit and to a 
 man, on merely hearing him speak, or on looking into his 
 thought : the angels of an inferior heaven can see this, and still 
 
6615— 6619.1 . 
 
 GENESIS. 
 
 51 
 
 more the angels of a superior hea/ven. A certain good spirit 
 was taken up into the fast heaven , and discoursing with me 
 f rom thence he said , that he saw infinite things in what I was 
 then reading in the Word , when yet I myself had only a simple 
 thought on the subject ; afterwards he was taken up into an in- 
 terior heaven , and he thence said , that he now saw still more 
 things , and so many , that the things which he had seen before 
 were comparatively gross to him / he was next taken up into a 
 still interior heaven , where the celestial angels are , and he 
 thence said , that the things which he had before seen were 
 scarcely any thing in respect to those which he now saw. Whilst 
 this was transacting , various things fiowed in, and I was af- 
 fected with various things which were thence derived. 
 
 6618. Certain spirits boasted that they knew every thing, 
 ( those spirits in the Grand Man have reference to the memory ;) 
 but they were told that there are indefinite things which they 
 do not know , yea, that one idea may be filled with indefinite 
 things , and still it would appear as a simple idea ; also that if 
 the ideas were to be filled to eternity with several things every 
 day , they could not even know all general things , and that lienee 
 they might conclude how much there is which they do not know. 
 This was also shown to them , so that they acknowledged it j an 
 angel discoursed with them by changes of state , but they could 
 not understand what he discoursed about , and then they were 
 told , that every change contained things indefinite , which never- 
 theless were not even perceived by them , for besides that they 
 did not understand , they were not even affected with those 
 changes. 
 
 6619. That innumerable things are contained in the ideas 
 of thought , and that those things which are contained in order 
 are from interiors , was also evident to me whilst I was reading 
 the Lord's Prayer morning and evening ; on these occasions , 
 the ideas of my thought were constantly open towards heaven , 
 and innumerable things flowed-in , so that 1 observed clearly that 
 the ideas of thought conceived from the contents of the prayer 
 were filled from heaven. And such things were also infused 
 as it is impossible to utter , and also impossible for me to com- 
 prehend , only I was sensible of the general affection thence re- 
 sulting. And what is wonderful , the things which flowed-in 
 were varied every day. Hence it was given me to know , that 
 in the contents of this prayer there are more things than the 
 universal heaven is capable of comprehending / and that with 
 man more things are in it, in proportion as his thought is open 
 towards heaven / and on the other hand, that fewer things are 
 in it, in proportion as his thought is closed j for with those who 
 have the thought closed, nothing more appears within than the 
 sense of the letter, or that sense which is nearest to the expres 
 vions. 
 
52 
 
 GENESIS. 
 
 [Chap. 1. 
 
 6620. From these considerations it may be known how infi- 
 nite things are also in every part of the Word j for the Word 
 descends from the Lord through heaven , although to those whose 
 ideas are closed, it appears as a thing most simple . On this 
 subject I once discoursed with spirits, who denied that any thing 
 lay hid within the Word, and I said that there were infinite and 
 ineffable things within , which cannot be perceived by those who 
 have the ideas closed : wherefore they admit nothing else but the 
 literal sense, which they interpret in favour of their own princi- 
 ples and lusts, and thereby preclude to themselves admittance to 
 the things which are stored up within, and thus either render 
 their ideas themselves empty, or too tight. On the same occasion 
 it was also shown, of what quality an idea of thought appears 
 when it is closed, and of what quality when it is open, for this 
 can easily be shown in the light of heaven ; the closed idea ap- 
 peared like a black point, in which there is not any thing 
 visible ; but the open idea appeared as a bright point, in which 
 there was as it were a flaming principle, to which every single 
 thing therein had respect : the flaming principle represented the 
 Lord, and the things which had respect to Him represented 
 heaven • and it was said, that in every idea which is from the 
 Lord, there is an image of the whole heaven, because it is from 
 Him who is heaven . 
 
 6621. The thoughts of those who in the life of the body have 
 studied only the art of criticism when they read the Word, and 
 cared but little about the sense, have been represented as closed 
 lines, which could not be opened , and as a texture thence derived. 
 Some spirits of this description have been attendant on me, and 
 in this case all the things which were thought and written be- 
 came confused, the thought being kept as it were in prison ; for 
 it was determined only to expressions by withdrawing the mind 
 from the sense, insomuch that they greatly fatigued me. Never- 
 theless they believed themselves wiser than others. 
 
 6622. L hare discoursed with spirits concerning influx into 
 the ideas of thought, in that man cannot at all believe that such 
 innumerable things are contained therein, for they conceive 
 thought to be merely some simple and single thing ; thus they 
 judge from the exterior sensual principle. The spirits with 
 whom L discoursed on this occasion, were in the opinion, that 
 there was not any thing within ideas, having given way to this 
 impression in the life of the body / but that they might compre- 
 hend that they perceived innumerable things as one thing, it 
 was given me to say, that the motions of myriads of moving 
 fibres concur to one action, and at the same time all things in 
 the body likewise, both in general and in particular, move and 
 adapt themselves for that action, and yet the little action ap- 
 
 J iears simple, and single, as if nothing of the sort were in it. 
 n like manner, innumerable things occur to form one expresion 
 
6620— 6625.] 
 
 GENESIS. 
 
 53 
 
 of the voice, as the folding of the lips and of all the muscles and 
 fibres ; as well as of the tongue, throat, larynx, windpipe, lungs, 
 diaphragm, with all their muscles in general and in particular ; 
 when man perceives one expression thence derived, merely as a 
 simple sound having nothing in it, it may be manifest how gross 
 is the perception derived from the sensual principle. What then 
 must be the perception derived from the sensual principle con- 
 cerning the ideas of thought which are in a purer world, and 
 thereby more remote from that principle ! 
 
 6623. Inasmuch as things so innumerable are in the ideas 
 of thought, the angels can know, merely from a single expression 
 proceeding from the thought, what is the guality of the spirit, 
 or of the man. This al-so has been confirmed by experience : 
 when the term truth was only named, as was done by several 
 spirits successively, it was instantly heard whether a principle 
 of hardness, harshness, or softness, of infantility, tenderness, 
 or innocence, of fulness or emptiness, or of falsity, was therein, 
 also whether it was pretended, or closed, or open, and. in what 
 degree it was so ; in a word, the very guality of the idea was 
 heard, and this only in what was general ; what then must be 
 the case in the particulars which the angels perceive ! 
 
 6624. Since man thinks from the sensual principle, such 
 things a, re obscure to him, yea, so obscure, that he does not know 
 what an idea is, and especially that thought is distinguished 
 into ideas, as speech is into expressions j for thought appears 
 to him to be continuous, and not discrete, when yet the ideas of 
 thought are the expressions of spirits, and ideas of more interior 
 thought are the expressions of angels. As ideas are the expres- 
 sions of speech, they are also sonorous amongst spirits and an- 
 gels j hence the tacit thought of ma/n is audible to spirits and 
 angels, when it so pleases the Lord. How perfect the ideas of 
 thought are in comparison with the expressions of speech, may 
 be manifest from this consideration, that a man can think more 
 things within a minute, than he can utter or write in an hour. 
 It might also be manifest from discourse with spirits and angels, 
 for on such occasions in a moment 1 have filled a general sub- 
 ject with singulars, affection being adjoined, whence the angels 
 and spirits distinctly comprehended all things, and many more, 
 which appeared about that subject as a mist. 
 
 6625. From these considerations it may now be manifest, 
 what is the guality of the ideas of those who live ill, and hence 
 think ill, viz., that therein are hatreds, revenges, envying s, de- 
 ceits, adulteries, haughtiness, external decorums, pretending 
 what is honourable, chastity for the sake of appearance, friend- 
 ship for the sake of honour and gain, and yet no friendship, 
 besides filthy and defiled things which are not to be uttered / 
 and moreover some doctrinals of faith which favour Lusts, and 
 where this is not the case, unbelief, and ridicule of the principles 
 
54 
 
 GENESIS. 
 
 [Chap. 1. 
 
 of faith / these and other such things are in the ideas of those 
 ■who live ill , and who thence think ill . This being the case , it 
 necessarily follows, that when such come into the other life , they 
 are separated and removed far from heaven , where the above 
 evils excite horror. 
 
 6626. I will relate a wonderful truth: the Lord , Who alone 
 is Man , ( from Whom angels , spirits , inhabitants of 
 
 earth are called men,) by His influx into heaven , causes the 
 universal heaven to represent and resemble one man / aw 6? 
 influx through heaven and from Himself immediately into the 
 individuals there , causes each to appear as a man , angels in 
 
 a more beautif ul and splendid form than it is possible to de- 
 scribe ; in like manner by influx into the spirit of man • yea , 
 with angel , spirit, and man, who lives in charity towards his 
 neighbour, and in love to the Lord, the smallest things of the 
 thought resemble a man, because that charity and love is from 
 the Lord, and whatsoever is from the Lord resembles a man • 
 those principles also are what constitute a man. But on the 
 other hand in hell, as its inhabitants are principled in things 
 contrary to charity and celestial love, in their own gross light 
 indeed they appear as men, but in the light of heaven as horrid 
 monsters, in some of whom scarcely any thing of the human 
 form is discernible : the reason is, because the Lord's influx 
 through heaven is not received, but is rejected, extinguished, or 
 perverted / whence they have such an appearance. Ln like 
 manner in the smallest things of their thought, or in their ideas, 
 there are such forms ; for such as any one is in the whole, such 
 is he hi part, since they are analogous and homogeneous. The 
 form in which they appear is also the form of the hell in which 
 they are / for every hell has its form, which in the light of 
 heaven is like a monster, and such of the inhabitants as appear 
 thence, are discoverable by their form from what hell they are. 
 They have appeared to me in the gates which opened into the 
 world of spirits, and they were seen as monsters, with much 
 variety. That the gates of hell open into the world of spirits, 
 see n. 5852. 
 
 THE END OF THE BOOK OF GENESIS 
 

 55 
 
 THE 
 
 FIRST PART OF THE 
 
 BOOK OF EXODUS. 
 
 CHAPTER THE FIRST. 
 
 6627. AT the beginnings of the chapters of the Book of 
 Exodus, it is intended to premise doctrinals, first the doctrinals 
 of charity, and afterwards the doctrinals of faith ; to the end, 
 that what is delivered throughout the explications in a scat- 
 tered or detached state, may be brought to view in a series, 
 and thereby may be manifested in its order, what is and what 
 ought to be the doctrine of the church, that it may agree with 
 good and truth in heaven. 
 
 6628. In the preceding explications it has been shown 
 throughout, that the doctrine of charity was the doctrine which 
 prevailed in the ancient churches, and that that doctrine con- 
 joined all churches, and thus of several made one church ; for 
 they acknowledged as men of the church all those who lived 
 in the good of charity, and they called them brethren, howso- 
 ever they might differ as to truths, which at this day are called 
 the truths of faith. In these truths one instructed another, 
 which instruction was reckoned amongst their works of charity ; 
 neither were they indignant if one did not accede to the opinion 
 of another, knowing that every one receives truth in the degree 
 that he is principled in good. 
 
 6629. Such being the quality of the ancient chnrches, the 
 members thereof were accordingly interior men, and in conse- 
 quence of being interior they were wiser ; for they who are 
 principled in the good of love and charity, are as to the inter- 
 nal man in heaven, and in an angelic society there which is in 
 similar good. Hence they have an elevation of mind to in- 
 terior things, and consequently they have wisdom ; for wisdom 
 cannot come from any other source than from heaven, that is, 
 through heaven from the Lord ; and in heaven there is wis- 
 dom, because the inhabitants thereof are principled in good. 
 
 6630. But this ancient wisdom in process of time decreased ; 
 for in proportion as the human race removed themselves from 
 
56 
 
 EXODUS. 
 
 [Chai\ i. 
 
 the good of love to the Lord, and of charity towards the neigh- 
 bour, in the same proportion they removed themselves also 
 from wisdom, because in the same proportion they removed 
 themselves from heaven ; hence it is, that man from an inter- 
 nal man became external, and this successively. 
 
 6631. And when man became external, he became also 
 worldly and corporeal ; and when this is the case he has no 
 longer any concern about the things of heaven ; for they are so 
 far removed that they are not believed to exist, inasmuch as in 
 this case the delights of earthly loves take entire possession, 
 and therewith all evils, which are delightful to him by reason 
 of those loves ; and in such case, whatsoever he hears concern- 
 ing the life after death, concerning heaven, and concerning 
 hell, is as chatf in the wind, which is blown away as soon as it 
 is seen. 
 
 6632. Hence also it is that the doctrine of charity, which 
 was so much esteemed amongst the ancients, is at this day 
 amongst things that are lost ; for who at this day knows what 
 charity is in the genuine sense, and what neighbour is in the 
 genuine sense ; when yet that doctrine abounds in so many 
 and so important arcana, that it cannot be described as to a 
 thousandth part ? The Sacred Scripture throughout is nothing 
 else but the doctrine of love and charity ; which also the Lord 
 teaches, when he says, “ Thou shalt love the Lord thy God 
 from thy whole heart , and in thy whole soul , and in thy 
 whole mind ; this is the first and great commandment : The 
 second is like unto it , Thou shalt love thy neighbour as thyself • 
 from these two commandments hang the law and the pro- 
 phetsfi Matt. xxii. 35, 36, 37, 38. The law and the prophets 
 are the Word in all and singular things. 
 
 6633. Inasmuch as the doctrine of charity at this day is 
 amongst things that are lost, and hence the doctrine of faith is 
 much alienated from the truth, it is allowed, by the divine 
 mercy of the Lord, at the beginning of each chapter of the 
 Book of Exodus, to deliver that doctrine, and thus to restore it 
 to the church. 
 
 CHAPTER I. 
 
 1. AND these are the names of the sons of Israel that 
 came to Egypt with Jacob, a man and his house came. 
 
 2. Reuben, Simeon, Levi, and Judah. 
 
 3. Issachar, Zebulon, and Benjamin. 
 
 4. Dan and Naphtali ; Gad and Asher. 
 
 5. And all the souls that came forth from the thigh of 
 Jacob, "were seventy souls : and Joseph was in Egypt. 
 
6631— 6633.] 
 
 EXODUS. 
 
 6. And Joseph died, and all his brethren, and all that 
 generation. 
 
 7. And the sons of Israel became fruitful, and were pro- 
 ductive, and multiplied, and became exceeding exceedingly 
 numerous, and the land was filled with them. 
 
 8. And a new king arose over Egypt, who knew not 
 Joseph. 
 
 9. And he said to his people, Behold, the people of the sons 
 of Israel are many and numerous in comparison with us. 
 
 10. Come, let us use prudence with them ; perad venture 
 they will multiply, and it shall come to pass that wars will 
 break out, and they will also adjoin themselves to our foes, and 
 will fight against us ; and will go up out of the land. 
 
 11. And they set over them princes of tributes, to the in- 
 tent that they might afflict them with burdens ; and they built 
 cities of store-houses for Pharaoh, Pithom and Kaamses. 
 
 12. And as they afflicted them, so they multiplied, and so 
 they increased ; and they were affected with loathing by rea- 
 son of the sons of Israel. 
 
 13. And the Egyptians caused the sons of Israel to serve in 
 rigour. 
 
 14. And they rendered their life bitter with grievous, servi- 
 tude, in clay and in bricks, and in all service in the field, with 
 all their service with which they caused them to serve in 
 rigour. 
 
 15. And the king of Egypt said to the midwives of the 
 Hebrews, of whom the name of the one was Shiprah, and the 
 name of the other Puah ; 
 
 16. And he said, When ye do the office of a midwife to the 
 Hebrew women, and shall see upon the stools, if it be a son, ye 
 shall kill him : and if it be a daughter, she shall live. 
 
 17. And the midwives feared God, and did not as the king 
 of Egypt spake to them, and they kept the boys alive. 
 
 18. And the king of Egypt called the midwives, and said 
 unto them, Wherefore do ye this word, and keep alive the boys? 
 
 19. And the midwives said to Pharaoh, Because the He- 
 brew women are not as the Egyptian women, for they are 
 living : before the midwife cometh to them they have brought 
 forth. 
 
 20. And God did well to the midwives, and the people 
 multiplied and became exceedingly numerous. 
 
 21. And it came to pass, because the midwives feared God, 
 he made them houses. 
 
 22. And Pharaoh commanded all his people, saying, Every 
 
 son who is born ye shall cast him into the river, and every 
 daughter ye shall keep alive. * 
 
58 
 
 EXODUS. 
 
 [Chap. i. 
 
 THE CONTENTS. 
 
 6634. THE subject treated of in this first chapter, in the 
 internal sense, is concerning the state of the church at its es- 
 tablishment, when good is the first agent, and is made fruitful 
 by the multiplication of the truths of faith. 
 
 6635. Afterwards concerning the infestation of those truths 
 by falses and evils in the natural principle ; and how by that 
 infestation good is rendered still more fruitful by truths : the 
 subject is continued to the end of the chapter concerning that 
 infestation and its increase in the series in which it is made, 
 and concerning the implantation and confirmation of truths 
 from good thence derived. 
 
 THE INTERNAL SENSE. 
 
 6636. VERSES 1, 2, 3, 4, 5. And these are the names of 
 the sons of Israel that came to Egypt with Jacob , a man and 
 his house came. Reuben , Simeon , Levi, and Judah / Issachar , 
 Zebulon , and Beniamin • Dan and Naphtali ; Gad and 
 Asher. And all the souls that came forth from Jacob's thigh 
 were seventy soids : and Joseph was in Egypt. These are the 
 names of the sons of Israel, signifies the quality of the church. 
 That came to Egypt with Jacob, signifies after the truths were 
 initiated in scientifics. A man and his house came, signifies as 
 to truth and as to good. Reuben, Simeon, Levi, and Judah ; 
 Issachar, Zebulon, and Benjamin ; Dan and NTaphtali ; Gad 
 and Asher, signify the process from beginning to end. And 
 all the souls that came forth from Jacob’s thigh, signifies all 
 things which were from general truth. Were seventy souls, 
 signifies what is full. And Joseph was in Egypt, signifies that 
 the internal celestial principle was in the natural. 
 
 6637. “These are the names of the sons of Israel.” — -That 
 hereby is signified the quality of the church, appears from the 
 signification of name, as denoting quality, see n. 144, 145, 
 1754, 1896, 2009, 2628, 2724, 3006, 3421 ; and from the repre- 
 sentation of the sons of Israel, as denoting spiritual truths, 
 see n. 5414, 5879, 5951 ; and from the representation of Israel, 
 as denoting the good of truth, or spiritual good, see n. 3654, 
 4598, 5803, 5806, 5812, 5817, 5819, 5826, 5833. Inasmuch as 
 Israel represents the good of truth or spiritual good, and his 
 sons spiritual truths in the natural principle, therefore the sons 
 of Israel represent the church, for the church is the church bv 
 
EXODUS. 
 
 59 
 
 6634 — 6639.] 
 
 virtue of spiritual good and of the truths thence derived : he 
 who is not in spiritual good, that is, in the good of charity, 
 and in spiritual truths, that is, in the truths of faith, is not of 
 the church, notwithstanding his being born within the church ; 
 for the whole heavenly kingdom of the Lord is in the good 
 of love and faith, and unless the church be in like good, it 
 cannot be a church, because not conjoined with heaven, for the 
 church is the Lord’s kingdom in the earths. It is called the 
 church not from the circumstance of having the Word, and 
 doctrinals thence derived, nor from the circumstance of the 
 Lord being known there, and of the sacraments being there ad- 
 ministered ; but it is the church from this circumstance, that 
 life is formed according to the Word, or according to doctrine 
 derived from the Word, and that doctrine is the rule of life; 
 they who are not of this description, are not of the church, but 
 are out of it, and they who live in evil, thus who live contrary 
 to doctrine, are further out of the church than the Gentiles, 
 who know nothing at all concerning the Word, concerning the 
 Lord, and concerning sacraments ; for the former, inasmuch as 
 they are acquainted with the goods and truths of the church, 
 extinguish the church in themselves, which the Gentiles cannot 
 do, because they are ignorant of those goods and truths. It is 
 further to be noted, that every one who lives in the good of 
 charity and of faith, is a church and kingdom of the Lord, 
 and hence also he is called the temple, and likewise the house 
 of God : the church in general is constituted of those who are 
 churches in particular, howsoever remote they are from each 
 other as to place of abode : this then is the church which is 
 meant by the sons of Israel in this verse, and in what follows. 
 
 6638. “That came to Egypt with Jacob.” — That hereby is 
 signified after that truths were initiated in scientifics, appears 
 from the signification of Egypt, as denoting scientifics, see n. 
 1164, 1165, 1186, 1462, 4749, 4964, 4966, 5004, 5700, 5702, 
 6015, 6125 ; and from the representation of Jacob, as denoting 
 truth, and also good, in the natural principle, or the natural 
 principle as to truth and good, see n. 3305, 3509, 3525, 3544, 
 3576, 3599, 3659, 3677, 3775, 3829, 4009, 4234, 4286, 4337, 
 4538, 5506, 5533, 5535, 6001, 6236. That to come into Egypt 
 denotes to be initiated in scientifics, may be manifest from the 
 explications of the things contained in those chapters which 
 treat of the journeying of the sons of Jacob to Egypt, to buy 
 corn, and afterwards of their coming thither with Jacob : how 
 the case is with the initiation of the truths of the church into 
 scientifics, see n, 6004, 6023, 6052, 6071, 6077 ; from these 
 considerations it is evident, that by the sons of Israel coming 
 to Egypt are signified truths initiated in scientifics. 
 
 6639. “ A man and his house came.” — That hereby is signi- 
 fied as to truth and as to good, appears from the signification 
 
60 
 
 EXODUS. 
 
 [Chap. 1. 
 
 of man (vir) as denoting truth, see n. 3134, 3459 ; and from the 
 signification of house, as denoting good, see n. 3720, 4982. Inas- 
 much as in those chapters in Genesis, which treat of the coming 
 of the sons of Jacob, and of Jacob himself, into Egypt to Joseph, 
 the initiation of the truths of the church into seientifics was 
 treated of, and the church was not established until that initia- 
 tion was effected, therefore, according to the series of things 
 in the internal sense, the establishment of the church is here 
 treated of, and how it is continually infested by seientifics and 
 falses ; for howsoever truths have been initiated, and the church 
 established with man, still seientifics and falses are continually 
 in a state of insurrection and of assault against those things 
 which are of the church in man. These seientifics and falses 
 are what are represented by Pharaoh and the Egyptians afflict- 
 ing the sons of Israel, and being desirous to kill their infant 
 boys. He who does not know how the case is with the assault 
 of the truth of the church by seientifics and falses, with those 
 who are of the church, in the other life, cannot at all believe that 
 it is so. The man of the church, who comes into the other life, 
 must be purified from such things as infest truths and goods, 
 otherwise he cannot be elevated into heaven, and there have 
 admission into the society which is purified from such things ; 
 if he were to be elevated thither sooner, he would be like a 
 dense earthly vapour in a serene aura, or as a black mote in a 
 bright light. To the intent therefore that the man of the 
 church on his arrival from the world may be purified, he is 
 kept in a state that he may be assaulted by the seientifics 
 which disagree with truths, and also by falses, and this until 
 those seientifics become things of no account to him, and are 
 removed. This seldom is effected with man during his life in 
 the body, but in the other life it is effected with those who are 
 to be elevated into heaven ; but this with much variety. That 
 this is the case has been given to know from much experience, 
 which would fill many pages if all was adduced. These are 
 the things which in the internal sense are described by the 
 sons of Israel, in that they were oppressed by the Egyptians, 
 and afterwards in that they were delivered, and, lastly, after 
 various states in the wilderness, in that they were introduced 
 into the land of Canaan. That the case is so cannot at all be 
 comprehended by those who believe that salvation is an intro- 
 duction into heaven merely out of mercy, which is granted to 
 every one, who, from apparent confidence, which is called 
 faith, thinks that he shall be saved because the Lord has 
 suffered for him, without any regard to his own life ; for if sal- 
 vation was only an introduction into heaven out of mercy, all 
 would be saved in the universal orb of earths ; for the Lord, 
 who is mercy itself, wills the salvation of all, and the death 
 or damnation of none 
 
EXODUS. 
 
 61 
 
 6640, 6641.] 
 
 6640. “ Iteuben, Simeon, Levi, and Judah; Issachar, Zeb- 
 ulon, and Benjamin ; Dan and Haphtali ; Gad and Asher.” 
 —That hereby is signified a process from beginning to end, 
 viz., of the establishment of the church, which is treated of in 
 what now follows, appears from the signification of the sons of 
 Jacob, and also of the tribes named from them, as denoting all 
 things of good and of truth, that is, all things of love and of 
 faith in the complex, see n. 3858, 3926, 3939, 4060, 6335 ; but 
 various things according to the order in which they are named, 
 n. 3862, 3926, 3939, 4603 ; thus denoting things innumerable, 
 and all and singular things, which are of the Lord’s church 
 and kingdom, n. 6337 ; but what they specifically signify when 
 they are named in such and such an order, no one knows but 
 the Lord alone, nor any one in heaven but from the Lord, 
 where the truths and goods which are signified are manifested 
 by lights with adjoined perception. Inasmuch as the twelve 
 tribes represented the Lord’s kingdom, and all things therein, 
 therefore to the intent that those lights also might be repre- 
 sented, and thereby all the truths and goods of the church, 
 twelve precious stones in their order were engraven on gold, 
 one stone for each tribe, and this was called the breast-plate, 
 and was placed on Aaron’s ephod, and thence by the various 
 glitterings of light they received answers, to which was ad- 
 joined either a living voice, or an internal perception. Hence 
 also it may be manifest, that the twelve tribes signify all the 
 truths and goods of the Lord’s kingdom and church in the 
 complex, and that they signify various things according to the 
 order in which they are named. That they are here named in 
 another order than when named according to their nativities, is 
 evident from this consideration, that Issachar and Zebulon are 
 named before Dan and Haphtali, although the latter were born 
 first; and also Benjamin before Dan, Haphtali, Gad, and 
 Asher, when yet Benjamin was born last ; also that Gad and 
 Asher are named after all : the case is similar in other parts 
 of the Word, where they are named in a still different order. 
 
 6641. “ And all the souls that came forth from Jacob’s 
 thigh.” — That hereby are signified all things which are from 
 common or general truth, appears from the signification of 
 soul, as denoting man (homo) in the general sense, in the 
 present case the man of the spiritual church ; but in the inter- 
 nal sense soul denotes truth and good, because hence man is 
 man, see n. 6605, 6626 ; and from the signification of thigh, as 
 denoting conjugial love, see n. 3021, 4277, 4280, 5050 to 5062 ; 
 and whereas thigh denotes conjugial love, it denotes both celes- 
 tial and spiritual love, see n. 3021, 4277, 4280, 4575; hence to 
 come forth from the thigh, signifies truth and good from the 
 heavenly marriage, consequently the truth and good of the 
 church, for these when they are genuine, are born from the 
 
EXODUS. 
 
 o2 
 
 [Chap. i. 
 
 heavenly marriage, which is that of good and truth; and from 
 the representation of Jacob as denoting truth and also good in 
 the natural principle ; but in the general, because his sons 
 denote the distinct truths and goods in that general principle, 
 see n. 6637 : that Jacob here represents truths in the general, 
 is because the subject treated of is concerning the spiritual 
 church, for this church commences from truths in the general, 
 and by them is introduced to its good ; for with the man of the 
 spiritual church it is not known what spiritual good is, thus 
 neither is it acknowledged, but by truth ; for he has no per- 
 ception of truth derived from good as the man of the celestial 
 church. 
 
 6642. “ Seventy souls.” — That hereby is signified what is 
 full, appears from the signification of seventy, as denoting 
 what is full, see n. 6508. 
 
 6643. “ And Joseph was in Egypt.” — That hereby is signi- 
 fied that the internal celestial principle was in the natural, 
 appears from the representation of Joseph, as denoting the in- 
 ternal celestial principle, see n. 5869, 5877, 6224 ; and from 
 the signification of Egypt, as denoting the natural principle, 
 see n. 6147, 6254. That the internal celestial principle was in 
 the natural where scientifics are, and there arranged all things, 
 was represented by Joseph being made ruler over the whole 
 land of Egypt, and by his being set over the house of Pha- 
 raoh ; this was represented, because the subject treated of in 
 the internal sense was concerning the establishment of a spirit- 
 ual church, and because the natural principle could not be made 
 a church, unless the internal celestial principle was therein and 
 the sole agent ; but on this subject see what was before said, n. 
 6275, 6284, 6299, 6451, 6587. 
 
 6644. Verses 6, 7. And Joseph died , and all his brethren , 
 and all that generation. And the sons of Israel became fruit- 
 ful and productive , and multiplied , and became exceeding ex- 
 ceedingly numerous i and the land was filled with them. And 
 Joseph died, signifies that the case was now otherwise with the 
 internal principle of the church. And all his brethren, and all 
 that generation, signifies also with the external principle in par- 
 ticular and in general. And the sons of Israel became fruitful 
 and productive, signifies that the truths of the church grew as 
 to good. And multiplied, and became exceeding exceedingly 
 numerous, signifies that they grew most as to truths from good. 
 And the land was filled with them, signifies even to a full state 
 of the church. 
 
 6645. “ Joseph died.” — That hereby is signified that the 
 case was now otherwise with the internal principle of the 
 church, appears from the signification of dying, as denoting 
 the end of a former state and the beginning of a new one, 
 thus that the case was now otherwise with the state of the 
 
0642— 6646.] 
 
 EXODUS. 
 
 63 
 
 rim rob; that to die denotes to cease to be sncli, see n. 404. 
 6587, 6593 ; and that it denotes the end of a former represen- 
 tation, see n. 3253, 3259, 3276, 6302 ; and from the repre- 
 sentation of Joseph, as denoting the internal principle, see n. 
 6177, 6224. The state of the church, such as it now is, is 
 described in what follows in the internal sense ; also the state 
 of its external principle, which is signified by his brethren 
 dying and all that generation. The case with the church 
 appertaining to man is this : it undergoes successively new 
 states ; for as man is strengthened in the truth of faith and the 
 good of charity, so he is introduced into other states ; the 
 former state in such case serves as a plane for a following state, 
 and so on continually ; thus a man who is a church, or who is 
 regenerating, is perpetually led towards interior things, or in- 
 teriorly into heaven. That this is the case, is in consequence 
 of this circumstance, that the Lord, by virtue of love, which is 
 infinite because it is divine, is willing to draw man even to 
 himself, and thereby to bless him with all glory and happi- 
 ness ; as also is manifest from the Lord’s words in John; * 1 / 
 pray that they all may be one , as thou, Father , in m,e, and I 
 in thee , that they also may be one in us : the glory which thou, 
 hast given me I have given them , that they may be one as we 
 are one , I in them and thou in me. Father, 1 will that they 
 also whom, thou hast given me may be with me where I am, • 
 that they may see my glory which thou hast given me / for 1 
 have made known to them thy name , and will make known that 
 the love wherewith tlwu hast loved, me may be in them , and I in 
 themf xvii. 20 to 26. That these words are of the divine love 
 towards all who receive, is very evident : the same may be 
 further manifest from this consideration, that the Lord appears 
 in the other life as a sun, and hence fills the universal heaven 
 with heat and light; the flame of that sun is nothing else but 
 divine love, and the light thence derived is the holy principle 
 of love, which is the divine truth, hence it may be manifest how 
 great the love of the Lord is. This then is the reason why they 
 who are of the church, are led successively into new states, and 
 thus continually more interiorly into heaven, consequently 
 nearer to the Lord. 
 
 6646. “ And all his brethren, and all that generation.” — 
 That hereby is signified with the external principle also in par- 
 ticular and in general, appears from the representation of the 
 Buns of Jacob, who are here the brethren, as denoting the 
 truths of the church in the natural principle, see n. 5403, 
 5419, 5427, 5458, 5512, thus its external principle; and from 
 the signification of that generation, as denoting the external 
 principle of the church in general, for generation here involves 
 the same as the brethren of Joseph, but in a general sense 
 respectively. 
 
64 
 
 EXODUS. 
 
 [Chap. i*. 
 
 6647. " And the sons of Israel became fruitful and pro- 
 ductive.” — That hereby is signified that the truths of the 
 church grew as to good, appears from the representation of the 
 sons of Israel, as denoting spiritual truths, see n. 5414, 5879, 
 and as denoting the church, n. 6687 ; and from the signification 
 of becoming fruitful, as denoting to grow as to good, see n. 43, 
 55, 913, 983, 2846, 2847, 3146 ; and from the signification of 
 being productive, as denoting further derivation ; for when the 
 church is established with man, in this case good continually 
 grows and is derived, as well in the internal principle as also 
 towards the external, and therein. That with those who are of 
 the spiritual church, good grows by truths, has been often shown 
 above; for the man of the spiritual church has not perception, 
 as the man of the celestial church, wherefore neither does he 
 know what the good of the church or spiritual good is, except 
 by truths ; wherefore when the man of the former church is 
 regenerating, truths are excited from the Lord by the attendant 
 angels, and hence he is led into good ; but when that man is 
 regenerated, then both truth and good together are excited, and 
 he is thereby led ; but with the man of the spiritual chilrch, 
 such as the truth is, such is the good, and hence such is the 
 conscience, which is to him as perception, according to which 
 he lives. 
 
 6648. “ And multiplied and became exceeding exceedingly 
 numerous.” — That hereby is signified that they grew most as 
 to truths from good, appears from the signification of being 
 multiplied, as denoting to grow as to truths, see n. 43, 55, 913, 
 983, 2846, 2847 ; and from the signification of becoming nu- 
 merous, as denoting further derivation, thus the increase of 
 truth continually. The reason why it denotes the increase of 
 truth from good is because the subject now treated of is con- 
 cerning the establishment of the church ; for with the church 
 appertaining to man the case is this : during its establishment 
 man is in truths, and by them good grows ; but when the church 
 is established with man, he is then in good, and from good in 
 truths, which in this case grow continually ; the growth is in- 
 deed small during his life in the world, because obstructed by 
 cares for food and raiment, and for other things, but in the 
 other life it is immense, and this perpetually to eternity ; for 
 the wisdom, which is from the Divine Being or Principle, has 
 not any end ; thus the angels are perfected continually, and thus 
 all are perfected who become angels when they come into the 
 other life ; for every thing which is of wisdom is of infinite ex- 
 tension, and the things of wisdom are in number infinite ; hence 
 it may be manifest, that wisdom is capable of growth to eter- 
 nity ; and yet no advancement may be made far beyond the 
 first degree ; the reason of this is, because the Divine Being or 
 Principle is infinite, and what is from the Infinite is of this 
 description. 
 
66J:T — 6650.] 
 
 EXODUS. 
 
 65 
 
 6649. “ And the land was filled with them.” — That hereby 
 is signified even to be a full state of the church, appeals 
 from the signification of being filled, as denoting what is fub ; 
 and from the signification of land, as denoting the church, see 
 n. 82, 662, 1066, 1067, 1262, 1411, 1413, 1607, 1733, 185o, 
 2117, 2118, 3355, 4447, 4535, 5577. By the land of Goshen, 
 where the sons of Israel now were, is signified the church ; 
 that the church was there, before that the sons of Israel came 
 into the land of Canaan, is manifest from what follows, vi 2 , 
 that none of the plagues were there which were in other parts 
 of Egypt, also that light was there; when in other places there 
 was darkness, Exod. x. 21, 22, 23 ; and that thus that land was 
 altogether separated from the rest of the lands in Egypt ; and 
 it is further manifest from this consideration, that by the land 
 of Goshen is signified the midst or inmost in the natural prin- 
 ciple, see n. 5910, 6028, 6031, 6068 ; thus the church, for the 
 spiritual church is in the inmost of the natural principle. 
 
 6650. Yerses 8 to 14. And a new king arose over Egypt , 
 who knew not Joseph. And he said to his people , Behold , the 
 people of the sons of Israel are many and numerous in com- 
 parison with us. Come , let us use prudence with them ; per ad- 
 venture they will multiply , and it shall come to pass that wars 
 will break out , they will also adjoin themselves to our foes, and 
 will fight against us , and will go up out of the land. And they 
 set over them princes of tributes , to the intent that they might 
 afflict them with burdens ‘ and they built cities of store-houses 
 for Pharaoh , Pithom and Paamses. And as they afflicted 
 them . , so they multiplied , and so they increased ; and they were 
 afflicted with loathing by reason of the sons of Israel. And the 
 Egyptians caused the sons of Israel to serve in rigour. And 
 they rendered, their life bitter by grievous servitude , in the clay , 
 and in the brick , and in all service in the field , with all their 
 service with which they caused them to serve in rigour. And 
 a , new king arose over Egypt, signifies scientifics separatedy 
 which are contrary to the truths of the church. Who knew 
 not Joseph, signifies which were altogether alienated from, the 
 internal principle. And he said to his people, signifies the sub- 
 ordinate scientifics. Behold, the people of the sons of Israel are 
 many and numerous in comparison with us, signifies that the 
 truths of the church prevail over the alienated scientifics.. 
 Come, let us use prudence with them, signifies cunning.. Per- 
 adventure they will multiply, and it shall come to pass that 
 wars will break out, signifies prevalence if they increase. They 
 will also adjoin themselves to our foes, and will fight against 
 us, signifies that thus their associates will be strengthened who 
 will bring evil. And will go up out of the land,. signifies that 
 thus the church shall be established. And they set over them 
 princes of tributes, signifies falses which might drive them to* 
 
 VOL. VII. 5 
 
66 
 
 EXODUS. 
 
 [Chap, i 
 
 serve. To the intent that they might afflict them with bur- 
 dens, signifies increased grievance by servitude. And they 
 built cities of store-houses for Pharaoh, signifies doctrines 
 derived from falsified truths in the natural principle, where 
 alienated scientifics are. Pithom and Raamses, signifies their 
 quality. And as they afflicted them so they multiplied, signi- 
 fies that according to infestation truths grew. And so they 
 increased, signifies that they were strengthened. And they 
 were afflicted with loathing by reason of the sons of Israel, 
 signifies greater aversion. And the Egyptians caused the sons 
 of Israel to serve, signifies an intention of subjugation. In 
 rigour, signifies unmercifulness. And they rendered their life 
 bitter by grievous servitude, signifies even that the intention 
 of subjugation became vexatious. In the clay and in the brick, 
 signifies by reason of the evils which they invented, and the 
 falses which they feigned. And in all service in the field, sig- 
 nifies the intention of subjugation against those things which 
 are of the church. With all their service with which they 
 caused them to serve in rigour, signifies the intention of subju- 
 gation by many methods grounded in unmercifulness. 
 
 6651. “ And a new king arose over Egypt.” — That hereby 
 are signified scientifics separated, which are contrary to the 
 truths of the church, appears from the representation of Pha- 
 raoh, who is here the king, as denoting the scientific principle 
 in general, see n. 6015 ; he is called king, because king in the 
 genuine sense signifies truth, see n. 1672, 2015, 2069, 3670, 
 1581, 4966, 5044, 6148 ; and in the opposite sense the false 
 principle ; and when by king is meant Pharaoh, the false scien- 
 tific principle is signified, that is, the scientific principle which 
 is contrary to the truths of the church ; hence also it is said a 
 new king, for he who was king in Joseph’s time represented 
 the scientific principle which was in agreement with the truths 
 of the church ; that Egypt denotes the scientific principle in 
 this case in particular, see above, n. 6638. 
 
 6652. “Who knew not Joseph.” — That hereby is signified 
 which were altogether alienated from the internal principle, 
 appears from the signification of not knowing, as denoting to 
 be alienated, for he who does not know truth, and is not will- 
 ing to know it, is alienated from the truth of the church ; that 
 alienation is here signified, is eA 7 ident from what follows, for he 
 hardly and cruelly afflicted the sons of Israel, by whom is rep- 
 resented the church, n. 6637 ; and from the representation of 
 Joseph, as denoting the internal principle, see n. 6177, 6224; 
 scientifics alienated from the internal principle are scientifics 
 opposite to the church, for good and truth, which constitute the 
 church, flow-in through the internal principle, and if these are 
 not received by the natural principle, the internal is closed, ar.d 
 thereby man is alienated from good and truth, and in this case 
 
EXODUS. 
 
 67 
 
 6651 — 6655.] 
 
 no other scientifics which are in the natural principle, are ac- 
 knowledged for scientific truths but what are falses ; these in 
 such case are multiplied, and truths themselves are extermi- 
 nated. 
 
 6653. “And he said to his people.” — That hereby is signified 
 subordinate scientifics, appears from the signification of people, 
 as denoting truths, and in the opposite sense falses, see n. 1259, 
 1260, 3295, 3581 ; in the present case scientifics separated from 
 truth, because it is the people of Egypt; that Egypt denotes 
 the scientific principle, see n. 6638 ; the reason why subordi- 
 nate scientifics are denoted, is, because it is said, that the king 
 said to his people. The ground and reason why truths are sig- 
 nified by people is, because in the Word they are called people 
 who are under a king, and by a king is signified truth, n. 6651 ; 
 by people are signified truths, but they are understood who are 
 principled in truths : the reason why truths are spoken of in 
 the abstract is, because spirits and angels so think and speak; 
 for thus they comprehend a thing universally, and, at the same 
 time, in such case they comprehend singularly whatsoever ap- 
 pertains to the thing, without reflecting to any people specifi- 
 cally, who are in truths, which reflection would withdraw the 
 mind from a universal idea, thus from the extension of the 
 view, consequently from wisdom ; for the determination of the 
 thought to any people specifically, as also to any person, limits 
 and bounds the ideas, and averts from the perception of a thing 
 such as it is from one boundary to another. The case is the 
 same with other denominations of things, viz., that in the inter- 
 nal sense they signify things unlimited, as with a nation as 
 denoting good, with a king as denoting truth, with a prime as 
 denoting primary truth, with a priest as denoting good, and with 
 a son, a daughter, a son-in-law, a daughter-in-law, a brother, a 
 sister, a father, a mother, and several others. 
 
 6654. “ Behold, the people of the sons of Israel are many 
 and numerous in comparison with us.” — That hereby is signi- 
 fied that the truths of the church prevail over alienated scien- 
 tifics, appears from the representation of the sons of Israel, as 
 denoting the truths and goods of the church, see above, n. 6647 ; 
 and from the signification of many and numerous, as denoting 
 to prevail ; that to be multiplied, or to become many and nu- 
 merous, is predicated of truth, see also above, n. 6648 ; and 
 from the representation of the king of Egypt and his people, 
 who are here meant by in comparison with us , as denoting 
 alienated scientifics, as above, n. 6652. Hence it is evident, 
 that by behold the people of Israel are many and numerous in 
 comparison with us, is signified that truths prevail over alien- 
 ated scientifics. 
 
 6655. “ Come, let us use prudence with them.” — That 
 hereby is signified cunning, appears from the signification of 
 
68 
 
 EXODUS. 
 
 [Chap. i. 
 
 prudence, when it is said by the evil, who are alienated from 
 truth and good, as denoting cunning; for that which the evil 
 act from cunning, and also from deceit, they call prudence. 
 Concerning the cunning which is signified by prudence, it is 
 here allowed to mention, that all they who are in evil, call cun- 
 ning prudence, neither do they place intelligence and wisdom 
 in any thing else. Men of this description in the world become 
 worse in the other life, and there act continually in opposition 
 to goods and truths ; and they are acknowledged for intelli 
 gent and wise by those who seem to themselves able to weaken 
 and destroy truths by falses, whatsoever art or malice they use 
 to effect it. Hence it may be manifest what is the quality of 
 the men within the church, when they make prudence to con- 
 sist in cunning, viz., that they have communication with the 
 hells. They who are the true men of the church are so far re- 
 moved from cunning, that they altogether abhor it, and they 
 amongst them, who are as the angels, are willing if possible 
 that their minds should be open, and that it may be manifest 
 to every one what they think, for'' they intend nothing but good 
 towards their neighbour, and if they see evil in any one they 
 excuse it : it is otherwise with those who are in evil ; they are 
 afraid lest any thing which they think and will should be dis- 
 covered, for they intend nothing but evil, and if good, it is foi 
 themselves ; and if they do good, it is only in an external form, 
 that they may appear good for the sake of gain and honour, for 
 they know that what is good and true, just and equitable, also 
 what is honourable, has a strong latent pow T er of attracting minds 
 even of the wicked. 
 
 6656. “ Peradventure they will multiply, and it shall come 
 to pass that wars will break out.” — That hereby is signified 
 prevalence if they increase, appears from the signification of 
 being multiplied, as denoting to increase as to truths, see n. 
 43, 55, 913, 983, 2846, 2847 ; and from the signification of 
 wars, as denoting combats concerning truths and falses, or 
 spiritual combats, see n. 1664, 2686 ; and inasmuch as it fol- 
 lows that they will adjoin themselves also to our foes, prevalence 
 in those combats is signified. 
 
 6657. “ And they shall also adjoin themselves to our foes, 
 and fight against us.” — That hereby is signified that thus their 
 associates will be strengthened who bring evil, appears from 
 the signification of adjoining themselves, as denoting to be 
 strengthened, for enemies, when a multitude is adjoined to 
 them, are strengthened ; and from the signification of foes, as 
 denoting associates who are fellow-soldiers ; and from the sig 
 nification of fighting against us, as denoting to bring evil, for 
 when any one is fought against, evil is brought upon him so 
 far as it cannot be resisted. The case herein is this : there is 
 around every man, and also around every good spirit, a general 
 
6656— 6659.] 
 
 EXODUS. 
 
 69 
 
 sphere of tendencies ( conatuum ) from hell, and a general 
 sphere of tendencies from heaven ; the sphere which is from 
 hell, is a sphere of tendencies to do evil and to destroy ; and 
 that which is from heaven is a sphere of tendencies to do good 
 and to save, see n. 6477 ; these are general spheres; in like 
 manner there are particular spheres encompassing every man, 
 for there are attendant upon him spirits from hell, and angels 
 from heaven, seen. 5846 to 5866 , 5976 to 5993 ; hence man 
 is in equilibrium, and has the liberty of thinking and willing 
 evil, and the liberty of thinking and willing good. When there- 
 fore the man of the church comes into temptation, which is the 
 case when he is let into^his own evil, there is then a combat 
 around him between spirits from hell and angels from heaven, 
 n. 3927 , 4249 , 5036 ; which combat endures so long as the man 
 fe kept in his own evil : in this combat it sometimes appears 
 to the spirits from hell that they conquer, and in this case they 
 are in insurrection ; sometimes they are conquered, and in this 
 case they draw themselves back, wherefore in this case they are 
 afraid lest more angels from heaven should adjoin themselves 
 against them, and thereby they should be cast down into hell, 
 from whence they should never again come forth, which also is 
 the case when they are conquered. These are the things which 
 are meant by prevalence if they increase, and by the associates 
 being strengthened who would bring evil. The spirits from hell, 
 when they fight against the angels, are in the world of spirits, 
 and there in a free state, n. 5852 . From these considerations 
 now it may be manifest what is meant in the internal sense by 
 the sons of Israel being so infested and oppressed by the Egyp- 
 tians, and by their being multiplied in the degree in which they 
 were infested ; and by Jehovah, that is, the Lord fighting for 
 them, and repressing the Egyptians by plagues, and at length 
 overwhelming them in the JRed Sea. 
 
 6658 . “ And shall go up out of the land.” — That hereby is 
 signified that thus the church shall be established, appears 
 from the signification of going up, as denoting to be elevated, 
 viz., towards the interior things which are of the church* see n. 
 3084 , 4539 , 4969 , 5406 , 5817 , 6007 ; and from the signification 
 of land, in this case the land of Goshen, as denoting the church, 
 see above, n. 6649 . To be elevated towards interior things, 
 which is signified by going up out of the land, and coming into 
 the land of Canaan, denotes that the church will be established. 
 The church indeed is established^ with man, when he does good 
 from affection, nevertheless it is not fully established until he 
 has fought against evils and falses, thus until he has endured 
 temptations ; after this he becomes truly a church, and in this 
 case is introduced into heaven, which is represented by the in- 
 troduction of the sons of Israel into the land of Canaan. 
 
 6659. “ And they set over them princes of tributes.” — That 
 
70 
 
 EXODUS. 
 
 [C/HA.P. i. 
 
 hereby are signified falses which should drive them to serve, 
 appears from the signification of princes, as denoting primary 
 truths, see n. 1482,2089,5044; in the present case, in the 
 opposite sense, primary falses ; and from the signification of 
 tributes, to which they were driven by those princes set over 
 them, as denoting servitude, see n. 6394. 
 
 6660. “ To the intent to afflict them with burdens.” — That 
 hereby is signified increased grievance by servitude, appears 
 from the signification of afflicting, as denoting increased griev- 
 ance; and from the signification of burdens, which were the 
 tributes, as denoting servitude. 
 
 6661. “ And they built cities of store-houses for Pharaoh.” — 
 That hereby are signified doctrines derived from falsified truths 
 in the natural principle where alienated scientifics are, appears 
 from the signification of cities, as denoting doctrines in each 
 sense, see n. 402, 2450, 2943, 3216, 4492, 4493 ; and from the 
 signification of store-houses, as denoting falsified truths, of 
 which we shall speak presently ; and from the representation 
 of Pharaoh, as denoting the natural principle, see n. 5460, 5799, 
 6015 ; that alienated scientifics are there, may be seen above, 
 ii. 6651, 6652. The reason why the cities of store-houses, which 
 the people of Israel built for Pharaoh, denote doctrines derived 
 from falsified truths, is, because they who are in scientifics 
 alienated from truth, who are here signified by Pharaoh and 
 the Egyptians, pervert and falsify all the truths of the church, 
 and make to themselves doctrines from truths so perverted and 
 falsified. The term by which, in the original tongue, store- 
 houses are expressed, signifies also arsenals, and likewise 
 treasuries, which, in the internal sense, are nearly of a similar 
 signification ; for store-houses are the places where provision is 
 'collected, and by provision is signified truth, see n. 1276, 5280, 
 5292, 5402, and, in the opposite sense, the false principle; but 
 arsenals are the places where arms of war are stored up, by 
 which are signified such things as relate to truth combating 
 against falses, and, in the opposite sense, such things as relate 
 to the false principle combating against truths, n. 1788, 2686 ; 
 treasuries are the places where wealth is stored up, and by 
 wealth and riches are signified the knowledges of good and 
 truth, n. 4508, in the opposite sense the knowledges of evil and 
 ,the false ; thus by cities of store-houses, or of arsenals, or of 
 treasuries, are signified in general doctrines derived from falsi- 
 ( fied truths. 
 
 6662. a Pithom and Paamses.” — That hereby is signified 
 their quality, viz., of doctrines derived from falsied truths, ap- 
 pears from names in the Word, as denoting the quality and 
 state of the thing treated of. 
 
 6663. “ And as they afflicted them, so they multiplied.” — 
 that hereby is signified that truths grew according to infesta- 
 
6660— 6663.] 
 
 EXODUS. 
 
 71 
 
 tions, appears from the signification of afflicting, as denoting 
 infestation; and from the signification of being multiplied, as 
 denoting to grow as to truths, see above, n. 6656. How the 
 case herein is, inasmuch as at this day it cannot be known 
 without experience of what is doing in the other life, it may be 
 expedient to declare. The generality of the spirits who come 
 from the world and have lived the life of the commandments 
 of the Lord, before they can be elevated into heaven, and there 
 adjoined to societies, are infested by the evils and falses apper- 
 taining to them, to the intent that such evils and falses may be 
 removed, see n. 6639, for there are impurities which they have 
 contracted in the life of the body, which in no wise agree with 
 heaven -; the infestations are effected by immersions into their 
 own evils and falses, during which immersion the spirits who 
 are in like evils and falses are present, and labour by every 
 method to withdraw them from truth and good ; nevertheless 
 they are not immersed deeper into their own evils and falses, 
 than that the influx through the angels from the Lord may pre- 
 vail ; this is done with the exactness of a balance ; the ground 
 and reason of this is, that he who is infested may appear to 
 himself to be in freedom, and thus of himself to fight against 
 evils and falses, with the acknowledgment, nevertheless, if not 
 at the time, yet afterwards, that all the power of resisting was 
 from the Lord, see n. 1937, 1947, 2881, 5660 ; when this is done, 
 not*only the truths and goods are confirmed, which had been 
 before implanted, but also many others are insinuated, this 
 being a consequence of every spiritual combat in which the 
 combatant is victorious. This consequence is also evident from 
 common experience, for lie who defends his opinion against 
 others who attack it, confirms himself the more in his opinion, 
 and also at the same time discovers several things that confirm 
 it, which he had not before attended to, and likewise several 
 things which invalidate the opposite opinion ; thus he secures 
 himself in his own opinion, and also illustrates it with several 
 particulars : this is still more perfectly the case with spiritual 
 combats, because this combat is effected in the spirit, and is 
 concerning goods and truths, and especially because the Lord 
 is present and leads by the angels, for the contest is concerning 
 eternal life and salvation; it is commoti in such combats for 
 the Lord to turn into good all the evils which the hells intend, 
 wherefore neither is it permitted to bring forth more and other 
 evils, than what can be turned into a good suitable to him who 
 is in the combat ; the ground and reason of this is, because the 
 Lord’s kingdom is the kingdom of uses, wherefore nothing can 
 be done there but what is productive of good. From these 
 considerations it may now be manifest how it is to be under 
 Itood, that truths grow according to infestations, which is sig* 
 
EXODUS. 
 
 72 
 
 [Chap. i. 
 
 nified by these words, “As they afflicted them, so they mul- 
 tiplied.” 
 
 6664. “ And so they increased.” — That hereby is signified 
 that they were strengthened, viz., truths, appears from the sig- 
 nification of being increased, when it is predicated of truths 
 multiplied by infestations from evils and falses, as denoting to 
 be strengthened ; for no other truths remain than what are 
 
 • strengthened, wherefore as many truths as are strengthened, 
 so many are increased ; that truths are strengthened by infes- 
 tations, see just above, n. 6663. 
 
 6665. “ And they were affected with loathing by reason of 
 the sons of Israel.” — That hereby is signified greater aversion, 
 appears from the signification of being affected with loathing, 
 as denoting aversion, in the present case greater aversion, be- 
 cause they were still more multiplied and increased by afflic- 
 tions. 
 
 6666. “And the Egyptians caused the sons of Israel to 
 serve.” — That hereby is signified an intention of subjugation, 
 appears from the signification *of causing to serve, as denoting 
 subjugation, in the present case an intention of subjugation, 
 because they are in the continual attempt to subdue, but in no 
 wise prevail against the good ; and from the signification of the 
 Egyptians, as denoting separated scientifics, which are contrary 
 to the truths of the church, see n. 6651 ; and from the signifi- 
 cation of the sons of Israel, as denoting the church, see n. 6637 : 
 hence it is evident, that by the Egyptians causing the sons of 
 Israel to serve, is signified an intention of subjugation by those 
 who are in separated scientifics which are contrary to the 
 truths of the church. As to what concerns the intention of 
 subjugation such as prevails amongst the wicked who are from 
 hell, it has been also given to know. Their attempt and inten- 
 tion to subdue those who are in good and truth, is such as can- 
 not be described ; for they use all malice, all cunning and 
 fraud, all deceit, and all cruelty, which are such and so great, 
 that if they were related only in part, scarce any one in the 
 world could believe ; they are so cunning and artful, and like- 
 wise so wicked, in a word they are such, that they cannot in 
 any wise be resisted by any man, nor even by any angel, but 
 by the Lord alone : the reason why they have such a tendency 
 and intention is, because all the delight of their life, thus their 
 life itself, consists in doing evil ; wherefore nothing else occu- 
 pies their thoughts, consequently they intend nothing else; 
 they are altogether unable to do good, because good is repug- 
 nant; in case they do good it is for the sake of themselves, 
 thus to themselves. From such the hells at this day are im- 
 mensely increased, and what is wonderful, especially from 
 those who are within the church, by reason of the cunning, 
 deceit, hatred, revenge, adultery,, which abound there more 
 
6664— 6669.J 
 
 EXODUS. 
 
 73 
 
 than in other places, for within the church cunning is now 
 called ingenuity, and adultery is reckoned honourable, and 
 they are ridiculed who think otherwise ; this being the case at 
 this day within the church, is a proof that its last time is at 
 hand, for “ Except those days should be shortened, no flesh 
 would be saved,” according to the Lord’s words in Matthew 
 xxiv. 22 ; inasmuch as all evil is contagious, and infects as a 
 fermenting body infects dough, it thus at length infects all. 
 
 6667. “ In rigour.” — That hereby is signified unmerciful- 
 ness, may be manifest without explication ; for they who are 
 just above treated of, have no mercy, because they have no 
 love of their neighbour, but only of themselves; the love of 
 their neighbour, which they appear to have, is nothing else but 
 self-love, for so far as another favours them, that is, so far as he 
 is their own, so far he is loved ; but so far as he does not favour, 
 or so far as he is not their own, so far he is rejected, and if he 
 had heretofore been a friend, he is so far held in hatred : such 
 are the things which lie concealed in self-love, nor do they 
 manifest themselves in the world, but in the other life, wdiere 
 they burst forth ; the reason why they there burst forth is, be- 
 cause external things are there taken away, and in this case it 
 is manifest what man’s interior quality had been. 
 
 6668. “ And they rendered their life bitter by grievous 
 servitude.” — That hereby is signified even that the intention of 
 subjugation became vexatious, appears from the signification 
 of the life being rendered bitter, as denoting to become vex- 
 atious; and from the signification of servitude, as denoting 
 subjugation, in the present case the intention of subjugation, 
 as above, n. 6666. 
 
 6669. “In the clay and in the brick.” — That hereby is sig- 
 nified on account of the evils which they invented, and the 
 falses which they feigned, appears from the signification of 
 clay, as denoting good, and in the opposite sense, evil, of 
 which we shall speak presently, and from the signification of 
 brick, as denoting the falses which they feigned, see n. 1296 ; 
 concerning the evils and falses which the infernals invent and 
 feign, see just above, n. 6666. That clay denotes evil from 
 which the false is derived, is evident from the following pas- 
 sages in the Word: “The wicked are like the troubled sea, 
 when it cannot rest, whose waters ccfist up mire and clay” 
 Isaiah lvii. 20 ; mire denotes the false from which evil is de 
 rived, and clay denotes the evil from which the false is derived. 
 And in Jeremiah, “ Thy feet are sunk into the clay , they have 
 gone backwards, ? ’ xxxviii. 22 ; the feet sunk into the clay 
 denotes the natural principle sunk into evil. And in Na- 
 hum, “ Draw for thyself the waters of the siege, strengthen 
 thy fortifications, enter into the mire , and tread the clay , repair 
 the brick-kiln, the fire shall devour thee there, and a sword 
 
n 
 
 EXODUS. 
 
 [Chap. i. 
 
 shall cut thee off,” iii. 14, 15 ; where to tread the clay denotes 
 to think what is false from a principle of evil. And in Habak- 
 kuk, “ He shall say, "Woe to him that multiplieth what is not 
 his own, how long? and to him that ladeth himself with clay ; 
 shall not they suddenly arise that bite thee ?” ii. 6, 7 ; to lade 
 himself with clay denotes evil. And in David, “Jehovah hath 
 caused me to ascend out of the pit of devastation, out of the 
 mire of the clay , and hath set my feet upon the rock,” Psalm 
 xl. 2; again, “ I am sunk in the deep clay , where there is no 
 standing, I am come- into depths of waters, and the waves over- 
 whelm me: deliver me out of the clay that I sink not , and out 
 of the depths of waters, and let not the deep swallow me 
 up,” Psalm lxix. 3, 14, 15 ; clay denotes the evil from which 
 the false is derived. And in Isaiah, “ Rulers shall come as clay , 
 and as the potter treadeth the mire,” xli. 25. But clay denotes 
 good in the following passages : “ How, Jehovah, thou art our 
 Father, we are the clay , and thou our potter, and we all are the 
 work of thy hand,” Isaiah lxiv. 7 ; clay denotes the man of the 
 church who is formed, thus it denotes the good of faith by 
 which man is formed, that is, reformed. In like manner in 
 Jeremiah, “ Jehovah said to Jeremiah, Arise and go down to 
 the house of the potter , and there I will cause thee to hear my 
 words ; therefore I went down into the house of the potter , 
 when lo, he made a work on the frame, but the vessel was 
 marred which he made, as clay in the hand of the potter, and 
 he returned and made it another vessel, as was right in the 
 hand of the potter to make. Then the word of Jehovah came 
 to me saying, Cannot I do to you, O house of Israel, as this 
 potter ? saith Jehovah ; lo, as clay in the hand of the potter, so 
 are ye in my hand, O house of Israel,” xviii. 1 to 6 ; where 
 the house of Israel denotes the church, which was about to be 
 formed; and whereas formation is effected by the good of 
 charity and the truth of faith, and those principles are signified 
 by clay and the vessel of the potter, therefore the prophet was 
 ordered to go into the house of the potter, which would not 
 have been done unless those things had been signified by clay 
 and the vessel of the potter. Jehovah, or the Lord, is also called 
 a potter, and a man who is reformed is called clay, in other 
 passages, viz., in Isaiah xxix. 16 ; xlv. 9 ; Job x. 9 ; xxxiii. 6. 
 When the Lord “made clay of spittle, and anointed the eyes 
 of the man born blind, and ordered him to wash in the pool of 
 Siloam, whereby he that was blind was made to see, John 
 ix. 6, 7, 11, it was done for this reason, because the reformation 
 of man was represented, who is born in ignorance of truth, and 
 reformation is effected by the good of faith, which is clay. 
 
 6670. “And in all service in the field.” — That hereby is 
 signified the intention of subjugation against those things 
 which are of the church, appears from the signification of 
 
6670 — 6672.] 
 
 EXODUS. 
 
 75 
 
 service, as denoting the intention of subjugation, see above, n. 
 6666 ; and from the signification of held, as denoting the church, 
 see n. 2971, 3766. 
 
 6671. “ With all their service with which they caused them 
 to serve in rigour.” — That hereby is signified the intention of 
 subjugation by many methods grounded in unmercifulness, 
 appears from the signification of service, as denoting the in- 
 tention of subjugation, as above, n. 6666, 6668, 6670 ; and 
 whereas it is said all service, it signifies by many methods ; and 
 from the signification of rigour, as denoting unmercifulness, see 
 n. 6667. 
 
 6672. Yerses 15 to 21. And the king of Egypt said to the 
 midwifes of the Hebrews , of whom the name of the one was 
 Shiphrah , and the name of the other Puali / and he said , 
 When ye do the office of a midwife to the Hebrew women , and 
 shall see upon the stools , if it be a son , ye shall kill him , and 
 if it be a daughter , she shall live. And the midwives feared 
 God , and did not as the king of Egypt spake to them , and they 
 kept the boys alive : and the king of Egypt called the midwives , 
 and said unto them , Wherefore do ye this word , and keep alive 
 the boys f And the midwives said to Pharaoh , Because the 
 Hebrew women are not as the Egyptian women , for they are 
 living ’ before the midwife cometh to them , they have brought 
 forth. And God did well to the midwives , and the people 
 multiplied , and became exceedingly numerous. And it came to 
 pass, because the midwives feared God , he m,ade them houses. 
 And the king of Egypt said to the midwives of the Hebrews, 
 signifies influx from scientifics into the natural principle, 
 where scientific truths of the church are. Of whom the name 
 of the one was Shiphrah, and the name of the other Puah, signi- 
 fies the quality and state of the natural principle where scienti- 
 fics are. And said, When ye do the office of a midwife to the 
 Hebrew women, and shall see upon the stoois, signifies apper- 
 ception of truth and good flowing-in from the internal into sci- 
 entifics. If it be a son, ye shall kill him, signifies, if truth, that 
 they should destroy it by every method in their power. And 
 if it be a daughter, she shall live, signifies that they should not 
 do so if it be good. And the midwives feared God, signifies 
 that scientific truths were guarded, because from the Divine 
 Being or Principle. And did not as the king of Egypt spake 
 to them, signifies that it was not so done, as they intended who 
 are in falses. And they kept alive the boys, signifies that 
 truths because of good were preserved. And the king of Egypt 
 called the midwives, signifies that they who are in falses con 
 suited together against those who are in scientific truths in the 
 natural principle. And said to them, Wherefore do ye this 
 word, and keep alive the boys? signifies anger that truths 
 were not destroyed. And the midwives said to Pharaoh, sig- 
 
76 
 
 EXODUS. 
 
 [Chap. 1. 
 
 nifies apperception concerning those scientific truths in the 
 natural principle. Because the Hebrew women are not as the 
 Egyptian women, signifies that the scientifics of the church are 
 not of a like quality with the scientifics contrary to them. For 
 they are living, signifies that spiritual life is in them. Before 
 the midwife cometh to them they have brought forth, signifies 
 that the natural principle does not know before they have life. 
 And God did well to the midwives, signifies that the natural 
 principle is blessed from the Divine Being or Principle. And 
 the people multiplied, and became exceedingly numerous, sig- 
 nifies that truths therein were produced continually, and there- 
 by grew. And it came to pass, because the midwives feared 
 God, signifies because scientific truths were guarded by the 
 Divine Being or Principle. He made them houses, signifies 
 that they were arranged into a heavenly form. 
 
 6673. “ And the king of Egypt said to the midwives of 
 the Hebrews.” — That hereby is signified influx from separated 
 scientifics into the natural principle, where the scientific truths 
 are which are of the church, appears from the signification of 
 saying, as denoting influx, see n. 5743, 6291 ; and from the 
 signification of the king of Egypt, as denoting separated scien- 
 tifics which are against the truths of the church, see n. 6651 ; 
 and from the signification of mid wives, as denoting the natural 
 principle, see n. 4587, 4921 ; and from the signification of the 
 Hebrews, as denoting those things which are of the church, see 
 n. 5136, 5236, thus also scientific truths, which are of the 
 church. The reason why midwives denote the natural princi- 
 ple is, because the natural principle receives that which flows- 
 in from the internal, and thus as it were performs the office of 
 a midwife. 
 
 6674. “ Of whom the name of the one was Shiphrah, and 
 the name of the other Puali.” — That hereby is signified the 
 quality and state of the natural principle where the scientifics 
 are, appears from the signification of name, as denoting quality, 
 see n. 144, 145, 1896, 2009 ; and also state, n. 1946, 2643, 3422, 
 4298 ; for all names in the Word signify things, and compre- 
 hend summarily whatsoever has relation to the thing treated of, 
 thus its quality and state, therefore in the present case the names 
 Shiphrah and Puah signify the quality and state of the natural 
 principle where scientific truths are, because this is the thing 
 treated of, as is evident from what just precedes, n. 6673 : he who 
 does not know that name denotes the quality and state of the 
 thing treated of, may be led to believe, that where mention is 
 made of name, it is merely a name whi:;h is meant ; thus where 
 the Lord speaks concerning his name, that it denotes merely a 
 name, when yet it denotes the quality of worship, viz., the all of 
 faith and charity by which he is to be worshipped, as in Matthew, 
 H Where two or three are gathered together in my name , there 
 
EXODUS. 
 
 77 
 
 6673, 6674.] 
 
 am 1 in the midst of them,” xviii. 20 : in this passage is not 
 meant name, but worship grounded in faith and charity. And 
 in John, “ As many as received him, to them gave he power to 
 become the sons of God, believing in his name” i. 12 ; where 
 also by name is meant faith and charity, whereby the Lord is 
 worshipped. Again, “ These things are written that ye may be- 
 lieve that Jesus is the Christ the Son of God, and that believing 
 ye may have life in his name,” xx. 31 ; where the sense is the 
 same. Again, “ If ye shall ash any thing in my name , I will 
 do it,” xiv. 13, 14 ; and in another place, “ Whatsoever ye shall 
 ash the Father in my name, he will give you,” xv. 16 ; xvi. 23, 
 24 : in this passage is not meant that they should ask the Father 
 in the Lord’s name, but that they should ask the Lord himself, 
 for there is no admission given to the divine good, which is the 
 Father, n. 3704, but by the Lord’s divine human principle, as 
 is also known in the churches ; wherefore to ask the Lord him- 
 self, is to ask according to the truths of faith, and whatsoever is 
 asked according to those truths is granted ; as he himself also 
 says in a foregoing passage in John, “ If ye shall ask any thing 
 in my name I will do it,” xiv. 14: this may be further manifest 
 from this consideration, that the Lord is the name of Jehovah, 
 concerning which it is thus written in Moses, “ I send an angel 
 before thee, to keep thee in the way ; beware thou of his faces, 
 and hear his voice, neither provoke him, because my name is in 
 the midst of him f Exod. xxiii. 20, 21. And in John, “ Father, 
 glorify thy name : a voice came forth from heaven, I have both 
 glorified it, and will glorify it again,” xii. 28. Again, “ I have 
 manifested thy name to the men whom thou hast given me out 
 of the world. I have made hnown unto them thy name, and 
 will make it known ; that the love wherewith thou hast loved 
 me may be in them, and I in them,” xvii. 6, 26 ; from which 
 passages it is evident that the Lord, as to the divine human 
 principle, is the name of Jehovah, or all its quality ; hence from 
 the divine human principle is all divine worship, and that prin- 
 ciple is what is to be worshipped, for thereby is worshipped the 
 divine principle itself, to which no thought otherwise reaches, 
 and if there be no thought, neither is there conjunction. That 
 the name of the Lord denotes the all of faith and love, by which 
 the Lord is to be worshipped, is further evident from the follow- 
 ing passages: “ Ye shall be hated of all men because of my 
 name,” Matt. x. 22. Again, “ He who receiveth one such little 
 child in my name, receiveth me,” xviii. 5. Again, “Every one 
 who hath left houses, or brethren, or sisters, or father, or mother, 
 or wife, or children, or lands, for my name’s sahe, shall receive 
 a hundred fold,” xix. 29. Again, “They cried, Hosannah to the 
 Son of David, blessed is he who cometh in the name of the Lord,” 
 xxi. 9. And in Luke, “ Verily I say unto you, ye shall not see 
 me henceforth until ye shall say, Blessed is he who cometh in 
 
78 
 
 EXODUS. 
 
 [Chap. i. 
 
 the name of the Lord ,” xiii. 35. Ancl in Mark, 44 Whosoever 
 shail give you to drink a cup of water in my name , because ye 
 are of Christ, verily I say unto you, he shall not lose a reward,” 
 
 ix. 41. And in Luke, 44 The seventy returned with joy, saying, 
 Lord, even the devils obey us in thy name: Jesus said unto 
 them, Rejoice not in this that the spirits obey you, but rather 
 rejoice that your names are written in heaven f x. 17, 20 ; 
 names written in heaven do not denote names, but the quality 
 of their faith and charity: the like is true of names written in 
 the book of life in the Apocalypse, 44 / have a few names also 
 in Sardis which have not polluted their garments: he that over- 
 cometh shall be clothed in white garments, and I will not blot 
 his name out of the book of life , but I will confess his name 
 before the Father, and before his angels,” iii. 4, 5. In like 
 manner in John, 44 He that entereth in by the door, is the shep- 
 herd of the sheep, and he calleth his own sheep by their namef 
 
 x. 2, 3. And in Exodus, 44 Jehovah said to Moses, I know thee 
 by narnef xxxiii. 12, 17. And in John, 44 Many believed in his 
 name , seeing the signs which he did,” ii. 23. Again, 44 He that 
 believeth in him is not judged, but he who doth not believe is 
 judged already, because he hath not believed in the name of the 
 only-begotten Son of Godf iii. 18. And in Isaiah, 44 They shall 
 fear the name of Jehovah from the west,” lix. 19. And in 
 Micah, “All people walk in the name of their God , and we will 
 walk in the name of Jehovah our Godf iv. 5. And in Moses, 
 44 They were to worship Jehovah God in the place which he 
 should choose, and should set his namef Dent. xii. 5, 11, 21. 
 In like manner in Isaiah xviii. 7 ; and in Jeremiah vii. 12 : 
 besides in several other passages: as Isaiah xxvi. 8, 13; xli. 
 25 ; xliii. 7 ; xlix. 1 ; 1. 10 ; Iii. 5 ; lxii. 2 ; Jeremiah xxiii. 27 ; 
 xxv. 29; Ezek. xx. 14, 44; xxxvi. 21, 22, 23; Micah v. 4; 
 Mai. i. 11; Deuteronomy x. 8; Revelation ii. 17; iii. 12; 
 xiii. 8 ; xiv. 11 ; xv. 2 ; xix. 12, 13, 16 ; xxii. 4. That the 
 name of Jehovah denotes all by which he is worshipped, thus, 
 in the supreme sense, all that proceeds from the Lord, is mani- 
 fest from the benediction, 44 Jehovah bless thee and guard thee, 
 Jehovah cause his face to shine upon thee, and be merciful' 
 unto thee; Jehovah lift up his faces upon thee, and give thee 
 peace : Thus shall they set my name upon the sons of Israel ,” 
 N umb. vi. 23 to 27. From these considerations it is now evident 
 what is meant by this commandment of the Decalogue, 44 Thou 
 shalt not take the name of thy God in vain , because Jehovah 
 will not hold him innocent who shalt take his name in vainf 
 Exod. xx. 7 ; also what in the Lord’s prayer by 44 Hallowed be 
 thy name” Matt. vi. 9. 
 
 6675. 44 And he said, When ye do the office of a midwife 
 to the Hebrew women, and shall see upon the stools.” — That 
 hereby is signified the apperception of truth and good flowing. 
 
6675— 6677.] 
 
 EXODUS. 
 
 79 
 
 in from the internal into the scientifics of the church, appears 
 from the signification of doing the office of a midwife, as denot- 
 ing the reception of good and truth flowing-in from the internal 
 into the natural principle, for the natural principle is the mid- 
 wife, so far as it receives the influx, see n. 4587, 6673 ; and 
 from the signification of Hebrew women, as denoting those 
 things which are of the church, see n. 5136, 5236 ; and from 
 the signification of seeing, as denoting apperception, see n. 2150, 
 3764, 4567, 4723, 5400; and from the signification of stools, as 
 denoting those things in the natural principle which receive the 
 goods and truths nowing-in from the internal, thus denoting 
 scientific truths, for these receive : hence it is evident that by 
 the words, “ When ye do the office of a midwife to the Hebrew 
 women, and shall see upon the stools,” is signified the appercep- 
 tion of truth and good flowing-in from the internal into the 
 scientifics of the church, which are in the natural principle. 
 
 6676. “ If it be a son, ye shall kill him.” — That hereby is 
 signified, if truth, that they should destroy it by every method 
 in their power, appears from the signification of son, as denot- 
 ing truth, see n. 489, 491, 533, 1147, 2623, 3373 ; and from the 
 signification of killing, as denoting to destroy, for it is said of 
 truth ; but they were to destroy only as they were able, for the 
 wicked are not able to destroy truths appertaining to the good. 
 
 6677. “ If it be a daughter, she shall live.” — That hereby is 
 signified that they should not do so if it be good, appears from 
 the signification of a daughter, as denoting good, see n. 489, 
 490, 491, 2362; and from the signification of living, as denoting 
 that it should not be destroyed. The reason why the king of 
 Egypt said that a son should be slain, but not a daughter, is 
 evident from the internal sense, which is that they should at- 
 tempt to destroy truth, but not good ; for when the internals 
 infest, it is allowed them on such occasions to assault truths, 
 but not goods ; the reason is, because truths are what may be 
 assaulted, but not goods, these latter being secured by the 
 Lord ; and when the internals attempt to assault goods, they are 
 cast down deep into hell, for they cannot stand at the presence 
 of good, inasmuch as in all good the Lord is present ; hence it 
 is that the angels, because they are in good, have such power 
 over infernal spirits, that one of them can subdue thousands of 
 infernals. It is to be noted, that in good there is life, for good 
 is of the love, and the love is the life of man ; if the evil which 
 is of self-love and the love of the world, and which is an ap- 
 parent good to those who are in those loves, assaults the good 
 which is of heavenly love, the life of the one fights against the 
 life of the other, and whereas the life derived from the good of 
 heavenly love is from the Divine Being or Principle, thereforo 
 the life derived from the love of self and of the world in such 
 case, if it enters into collision with the former, begins to be ex 
 
EXODUS. 
 
 80 
 
 [Chap. i. 
 
 tinguished, for it is suffocated, and thereby the infernal spirits 
 are tormented like those who are in the agonies of death; where- 
 fore they cast themselves down headlong into hell, where they 
 again recover their own life, see n. 3938, 4225, 4226, 5057, 5058 ; 
 this also is the reason why good cannot be assaulted by evil 
 genii and spirits, and thus why they dare not destroy good : 
 the case is otherwise with truth ; this has not life in itself, but 
 from good, that is, by good from the Lord. 
 
 6678. “And the midwives feared God.” — That hereby is 
 signified that scientific truths, because from the Divine Being 
 or Principle, were guarded, appears from the signification of 
 fearing God, as denoting to guard or keep what the Divine 
 Being or Principle has commanded, for they who fear God 
 guard or keep the commandments ; but whereas all holy fear, 
 and Jience obedience and guarding or keeping the command- 
 ments, are from the Divine Being or Principle, and nothing at 
 all from man, therefore by fearing God is signified that they 
 were guarded or kept by the Divine Being or Principle; and 
 from the signification of midwives, as denoting the natural prin- 
 ciple where scientific truths are, see n. 4587, 6673, 6675. 
 
 6679. “ And they did not as the king of Egypt spake to 
 them.” — That hereby is signified that it was not so done as 
 they intended who are in falses, appears from the signification 
 of their not doing as he spake, as denoting that it was not so 
 done as they intended, viz., that they could not destroy the 
 truths which are signified by sons, but that they intended to 
 destroy them by every method in their power, n. 6676 ; and 
 from the signification of the king of Egypt, as denoting the 
 scientific principle separated, which is against the truth of the 
 church, see n. 6651, thus the false principle, for such scientific 
 principle is the false. 
 
 6680. “And they kept the boys alive.” — That hereby is sig- 
 nified that truths, because of good, were preserved, appears 
 from the signification of keeping alive, as denoting to preserve ; 
 and from the signification of sons, who are here called boys, as 
 denoting truths, see above, n. 6676: sons are here called boys, 
 because by boys is signified the good of innocence, n. 430, 2782, 
 5236 ; wherefore boys here denote the truths which are of 
 good. 
 
 6681. “And the king of Egypt called the midwives.” — That 
 hereby is signified that they who are in falses entered into coun- 
 sel against those who are in scientific truths in the natural 
 principle, appears from the signification of calling, as here 
 denoting to enter into counsel, for the reason of the call was 
 to destroy truths, but the counsel was rendered fruitless, be- 
 cause the truths were guarded by the Divine Being or Prin- 
 ciple, which is signified by the midwives fearing God, n. 6678 : 
 the wicked also in the other life, who infest the good, reallv 
 
6078— 6685.] 
 
 EXODUS. 
 
 81 
 
 take counsel amongst themselves, which it has also been given 
 to know from experience ; and from the signification of the 
 king of Egypt, as denoting those who are in falses, see just 
 above, n. 6679; and from the signification of midwives, as 
 denoting the natural principle wherein are scientific truths, 
 see n. 4587, 6673, 6675, 6678 : hence it is evident that by the 
 king of Egypt calling the midwives is signified, that they who 
 are in falses entered into counsel against those who are in 
 scientific truths in the natural principle. 
 
 6682. “And said unto them, Wherefore do ye this word, 
 and keep alive the boys ?” — That hereby is signified anger be- 
 cause truths were not destroyed, appears from the signification 
 of the words, “ Wherefore do ye this word,” as being words of 
 chiding, thus of anger ; and from the signification of keeping 
 alive, as denoting not to destroy, as above, n. 6677, 6680 ; and 
 from the signification of boys, as denoting truths which are of 
 good, see n. 6680. 
 
 6683. “And the midwives said to Pharaoh.” — That hereby 
 is signified apperception concerning those scientific truths in 
 the natural principle, appears from the signification of saying 
 in the historical of the Word, as denoting apperception, of 
 which frequent mention has been made heretofore ; and from 
 the signification of midwives, as denoting scientific truths in the 
 natural principle, see just above, n. 6681 ; and from the repre- 
 sentation of' Pharaoh, as denoting false scientifics in general, 
 see also above, n. 6679, 6682. 
 
 6684. “Because the Hebrew women are not as the Egyptian 
 women.” — That hereby is signified that the scientifics of the 
 church are not of such a quality as are the scientifics contrary 
 to them, appears from the signification of the Hebrew women, 
 as denoting those things which are of the church, see n. 5136, 
 5236, 6673, 6675; and from the signification of the Egyptian 
 women, as denoting such things as are contrary to those which 
 are of the church : that these are scientifics, is evident from 
 what goes before ; also from the signification of Egypt, as denot- 
 ing scientifics, n. 6638, in this case scientifics contrary to the 
 scientific truths of the church ; that women denote those things 
 which are of the church, see n. 252, 253. 
 
 6685. “For they are living.” — That hereby is signified that 
 spiritual life is in them, appears from the signification of being 
 living, as denoting spiritual life, see n. 5890, in this case spirit- 
 ual life in those things which are of the church,, which are sig- 
 nified by Hebrew women. What spiritual life is has been 
 occasionally said above, but whereas at this day few know what 
 the spiritual principle is, it is allowed briefly to explain further 
 what it is: the spiritual principle, in its first origin, is the 
 divine truth proceeding from the Lord’s divine human principle, 
 which truth has in it divine good, because divine truth comes 
 
 VOL. VII. 6 
 
82 
 
 EXODUS. 
 
 [Chap. i. 
 
 forth from the Lord’s divine human principle, which is divine 
 good ; this divine truth, in which is divine good, is the very 
 spiritual principle itself in its origin, and is the very life itself 
 which fills heaven, yea, which fills the universe, and where 
 there is a subject, there it flows-in ; but in the subjects it is 
 varied according to the form : in the subjects which agree 
 with good, it there presents spiritual life; but in the subjects 
 which disagree with good, it there presents life contrary to 
 spiritual life, which in the Word is called death : hence now it 
 is evident what spiritual life is, viz., that it is to be in truths 
 from good, which proceed from the Lord. 
 
 6686. “ Before the widwife cometh to them they have brought 
 forth.”— That hereby is signified that the natural principle does 
 not know before they have life, viz., before the scientific truths 
 which are of the church have life, appears from the significa- 
 tion of mid wives, as denoting the natural principle where the 
 scientific truths are, which are of the church, see above, n. 
 6681 ; and from the signification of bringing forth, as denoting 
 the things which are of faith and charity, see n. 3860, 3868, 
 3905, 3915, thus the things which are of spiritual life ; that 
 the natural principle does not know, is signified by the words, 
 “ before the midwife comes to them.” In regard to this circum- 
 srance, that the natural principle does not know before scientific 
 truths have life, the case is this : scientific truths in the natural 
 principle have all their life from the good which flows-in through 
 the internal ; when good flows-in, the natural principle is alto- 
 gether ignorant, because the natural principle is respectively 
 in obscurity ; the reason why it is in obscurity is, because it is 
 in the light of the world and thence at the same time in worldly 
 things, and when the light of heaven flows-in into those things, 
 the apperception becomes obscure ; and also because in the 
 natural principle there are general things which are not percep- 
 tible of singular things, for the more general any thing is, the 
 less it perceives things singular, and hence it the less perceives 
 the contingencies which exist in itself ; and moreover in the 
 natural principle there are not goods and truths themselves, but 
 their representatives ; hence then it is that the natural principle 
 does not know when scientific truths have life, consequently 
 when it is regenerated ; nor how, according to the Lord’s words 
 in John, “The spirit bloweth where it listeth, and thou hearest 
 the voice thereof, but knowest not wdience it cometh nor whither 
 it goeth ; so is it with every one who is born of the spirit,” iii. 
 8. By the natural principle is meant the external man, which 
 is also called the natural man. 
 
 6687. “ And God did well to the midwives.” — That hereby 
 is signified that the natural principle is blessed from the Divine 
 Being or Principle, appears from the signification of doing 
 well, when it is said of God, as denoting to bless ; and from the 
 
EXODUS. 
 
 83 
 
 6686— 6690.] 
 
 signification of midwives, as denoting the natural principle, 
 where scientific truths are, see above, n. 4587, 6673, 6675, 6678. 
 
 6688. “ And the people multiplied and became exceedingly 
 numerous.” — That hereby is signified that truths were produced 
 therein continually, and thereby grew, appears from what was 
 said above, n. 6648, where like words occur ; that people is pre- 
 dicated of truths, see n. 1259, 1260, 3295, 3581. 
 
 6689. “And it came to pass, because the midwives feared 
 God.” — That hereby is signified, because scientific truths were 
 guarded by the Divine Being or Principle, appears from what 
 was said above, n. 6678, where like words occur. 
 
 6690. “ He made them houses.” — That hereby is signified 
 that they, viz., scientific truths in the natural principle, were 
 arranged into a heavenly form, appears from the signification 
 of house, as denoting the natural mind, see n. 4973, 5023; thus 
 those things which are of that mind, which in the present case, 
 because it is said of midwives, are scientific truths in the 
 natural principle, n. 6687 ; wherefore to make houses for them 
 is to arrange them into order, and they are arranged into order 
 when into a heavenly form. That these things are signified by 
 making them houses, cannot easily be known, unless it be known 
 how the case is with scientific truths which are of the natural 
 mind, wherefore it may be expedient briefly to explain it : 
 ecientifics in the natural principle are arranged into continual 
 serieses, whereof one series coheres with another, and thereby 
 all cohere together, according to various affinities and relation- 
 ships ; and in this respect they are not unlike families and their 
 generations, for one is born from another, and thus they are 
 produced ; hence those things which are of the mind, viz., 
 goods and truths, were by the ancients called houses, the good 
 ruling therein being named father, and the truth adjoined to 
 that good, mother, and the derivations sons, daughters, sons-in- 
 law, daughters-in-law, and so forth : but the arrangement of 
 scientific truths in the natural principle varies with each indi- 
 vidual man ; for the ruling love gives them their form, this 
 love being in the midst, and arranging every thing around it; 
 it places those things next to itself which most agree with it, 
 and every thing else in order according to agreement ; hence 
 scientifics derive their form : in case heavenly love has the rule, 
 then all things are arranged by the Lord into a heavenly form, 
 which form is like that of heaven, thus the form of the good of 
 love itself; into this form truths are arranged, and when they 
 are so arranged, they act in unity with good ; and in this case 
 when one is excited by the Lord, the other is excited, viz., when 
 the things which are of faith are excited, the things which are 
 of charity are excited, and vice versa: such is the arrange- 
 ment, which is signified by God’s making houses for the mid- 
 wives. 
 
EXODUS. 
 
 84 
 
 [Chap. i. 
 
 6691. Terse 22. And Pharaoh commanded all his people , 
 saying , : Every son who is born ye shall cast him into the river, 
 and every daughter ye shall lceep alive. And Pharaoli com- 
 manded all his people, signifies general influx into the seien- 
 tifics contrary to the truths of the church. Saying, Every son 
 who is born ye shall cast him into the river, signifies that all 
 truths which appear they should immerse in falses. And every 
 daughter ye shall keep alive, signifies that they should not as- 
 sault good. 
 
 6692. “ And Pharaoh commanded all his people. 5 ’ — That 
 hereby is signified general influx into the scientifics contrary 
 to the truths of the church, appears from the signification of 
 commanding, as denoting influx, see n. 5486, 5732 ; in the 
 present case general influx, because from Pharaoh, by whom is 
 represented the scientific principle in general, n. 6015; and 
 from the signification of his people, as denoting scientifics con- 
 trary to the truths of the church ; that the Egyptians, who are 
 in this case the people, are scientifics, has been often shown 
 above, see n. 6638. The reason why by the Egyptians are sig- 
 nified scientifics contrary to the truths of the church, is, because 
 the representatives and significatives of the ancient church, 
 which church had also been amongst them, were there turned 
 into magic, for by the representatives and significatives of the 
 church at that time there was communication with heaven, 
 which communication prevailed with those who lived in the 
 good of charity, and with several of them was open ; but with 
 those who did not live in the good of charity, but in things con- 
 trary to charity, open communication was sometimes given 
 with evil spirits, who perverted all the truths of the church, and 
 therewith destroyed goods, whence came magic ; this may also 
 be manifest from the hieroglyphics of the Egyptians, which 
 they even applied in things sacred, for by them they signified 
 spiritual things, and perverted divine order. Magic is nothing 
 else but the perversion of order, and especially is the abuse of 
 correspondence ; it is order that the goods and truths which 
 proceed from the Lord should be received by man ; when this 
 is the case, there is order in singular the things which man in- 
 tends and thinks ; but when man does not receive those prin- 
 ciples according to the order which is from the Lord, but 
 believes that they all proceed blindly or by chance, and, if 
 there be any thing of determination therein, that it is of his 
 own proper prudence, he perverts order, for those things which 
 are of order he applies to himself, that he may provide for him- 
 self alone, but not for his neigbour, only so far as his neighbour 
 favours him ; hence, what is wonderful, all who have firmly 
 persuaded themselves that all things are of their own proper 
 prudence, and nothing of the Divine Providence, in the other 
 life are most prone to magic, and so far as they are able, they 
 
0691— 6693.] 
 
 EXODUS. 
 
 85 
 
 also practise it ; especially they who, in consequence if trusting 
 to themselves, and ascribing all things to their own prudence, 
 have devised several arts and cunning contrivances to raise 
 themselves above others; such, when they are judged in the 
 other life, are cast towards the hells of magicians, which are in 
 the plane beneath the soles of the feet to the right a little in 
 front, extended to a considerable distance, in the deepest of 
 which are the Egyptians : hence then it is that by Pharaoh, 
 the Egyptians and Egypt, are signified scientifics contrary to 
 the truths of the church ; lest, therefore, the representatives 
 and significatives of the church should be any longer turned 
 into things magical, the Israelitish people were selected, that 
 the representatives and significatives of the church might be 
 restored amongst them ; which people were such, that they 
 could not thence fabricate any thing magical, inasmuch as they 
 were altogether in externals, and had no belief in the existence 
 of any internal principle, still less of any spiritual principle ; 
 with people of such a character magic cannot exist, as it 
 existed amongst the Egyptians. 
 
 6693. “ Saying, Every son who is born, ye shall cast forth 
 into the river.” — That hereby is signified that all truths which 
 appear they should immerse in falses, appears from the signi- 
 fication of a son, as denoting truth, see n. 489, 491, 533, 1147, 
 2623, 3373 ; and from the signification of river, as denoting 
 those things which are of intelligence, see n. 108, 109, 2702, 
 3051 ; in the present case, in the opposite sense, things con- 
 trary, thus falses ; that to cast forth denotes to immerse, is 
 evident. That the river of Egypt denotes what is contrary to 
 intelligence, thus what is false, is manifest also from Isaiah, 
 “ The rivers shall recede, the streams of Egyjit shall be dimin- 
 ished and dried up, the reeds [papyri] near the river , near 
 the mouth of the river , and all the seed of the river shall 
 wither , shall be driven away, and therefore the fishers shall 
 mourn, and all that cast a hook into the river shall be sad, 
 and they that spread a net upon the faces of the waters shall 
 languish,” xix. 6, 7, 8 : that in this passage by the river of 
 Egypt is not meant river, nor by fishers fishers, but that other 
 things are meant, which do not appear unless it be known 
 what is understood by Egypt, by the river there, and by fish- 
 ers, is evident; if those things be known, the sense is mani- 
 fest ; that by the river of Egypt is signified the false principle, 
 is evident from singular the things there described. And in 
 Jeremiah, “ Who is this that cometh up as a river , whose 
 waters o,re moved as the rivers ? Egypt cometh up as a river , 
 and as rivers his waters are moved , for he hath said, I will go 
 up, I will cover the earth, I will destroy the city and them 
 that dwell therein,” xlvi. 7, 8: in this passage also the river 
 of Egypt denotes falses ; to go up and cover the earth de~ 
 
86 
 
 EXODUS. 
 
 [Chap. i 
 
 notes the church ; to destroy the city denotes the doctrine ol 
 the church ; and them that dwell therein denote the goods 
 thence derived : that earth denotes the church, see n. 6649 ; 
 that city denotes the doctrine of the church, see- n. 402, 2450, 
 3216, 4492, 4493 ; and that inhabitants denote the goods 
 there, see n. 2268, 2461, 2712. And in Ezekiel, “ Behold, 
 I am against thee, Pharaoh king of Egypt, the great whale, 
 who lieth in the midst of his rivers ; who hath said, The river 
 is mine , and I made it ; therefore I will put hooks into thy 
 jaws, and I will cause the fish of thy rivers to stick to thy scales, 
 and I will cause thee to come up out of the midst of thy rivers, 
 and every fish of thy rivers shall stick in thy scales ; I will 
 leave thee in the wilderness, and every fish of thy rivers ,” xxix. 
 3, 4, 5, 9, 10: what these things signify, it is impossible also 
 for any one to know without the internal sense ; that Egypt is 
 not meant, is evident ; thus it is impossible for any one to know 
 what is signified, unless it be known what is meant by Pha- 
 raoh, what by a river, what by a whale, what by fish, and what 
 by scales : that Pharaoh denotes the natural principle, where 
 the scientific is, see n. 5469, 5799, 6015 ; that whales denote the 
 
 f enerals of scientifics in the natural principle, see n. 42 ; that 
 sh denote scientifics under a general principle, see n. 40, 991 ; 
 scales are those things which are manifestly external, thus sen- 
 sual things, to which false scientifics adhere : from these things 
 being known, it is evident what is meant in the above passage 
 by the river of Egypt, viz., the false principle. Again, “ In 
 that day, in which Pharaoh shall go down into hell, I will cause 
 him to mourn, I will cover the deep over him, and I will re- 
 strain his rivers, and the great waters shall be closed,” xxxi. 15. 
 And in Amos, “Shall not the earth be moved for this, and every 
 one that dwelleth in it mourn, so that it shall rise up as a whole 
 stream, and be driven out, and sink as in the river of Egypt : 
 in that day I will cause the snn to set at noon, and I will darken 
 the earth in the day of light,” viii. 8, 9 ; ix. 5 : the earth, which 
 shall be moved, denotes the church, see n. 6649 ; to sink as 
 in the river of Egypt, denotes to perish by falses ; and inas- 
 much as falses are signified, it is said that the sun should set 
 at noon, and the earth should be darkened in the day of light ; 
 by the snn setting at noon is signified that the good of celes- 
 tial love should recede, and by the earth being darkened in the 
 day of light, that falses should occupy the church : that sun 
 denotes the good of celestial love, see n. 1529, 1530, 2441, 
 2495, 3636, 3643, 4060, 4696 ; that darkness denotes falses, 
 see n. 1839, 1860, 4418, 4531 ; and that the earth denotes 
 the church, n. 82, 662, 1066, 1067, 1262, 1411, 1413, 1607, 
 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577: every 
 one may see that other things are here signified than what 
 appear in the letter, as that the earth should be moved, and 
 
6694 — 6697.] 
 
 EXODUS- 
 
 87 
 
 every one that dwelleth therein should mourn, that the sun 
 should set at noon, and the earth be darkened in the day of 
 light ; unless the church be meant by the earth, the false prim 
 ciple by river, and celestial love by the sun, it is not possible 
 to discover any explicable sense in the above passage. Inas- 
 much as the river of Egypt signifies the false principle, there- 
 fore Moses was commanded to strike with his staff upon the 
 waters of that river , and they were turned into blood, and every 
 fish died in the river , and the river stunk, Exod. vii. 17, 18, 20 
 21 ; and Aaron also was commanded to stretch his hand with 
 the staff over the streams , over the rivers , and over the pools , in 
 consequence whereof frogs came up over the land of Egypt, 
 Exod. viii. 1, 2 ; that waters, in the opposite sense, signify 
 falses, see n. 790 ; and inasmuch as waters are of a river, a 
 river denotes respectively the false principle in general. 
 
 6694. “ And eveiy daughter ye shall keep alive.” — That 
 hereby is signified that they should not assault good, appears 
 from what was said above, n. 6677, where like words occur. 
 
 OF THE INHABITANTS OF OTHER EARTHS. 
 
 6695. INASMUCH as by the divine mercy of the Lord 
 things interior are open to me, which appertain to my spirit, 
 and thus it has been given me to discourse with those who are 
 in the other life, not only with those who are from this earth, but 
 also with those who are from other earths, therefore, since it 
 was my desire to knov. i this, and the things which it was given 
 me to know are worthy to be related, it is allowed to give an ac- 
 count of them at the close of the following chapters. I have not 
 discoursed with the inhabitants themselves of the earths, but 
 with the spirits and angels who had been inhabitants thereof / 
 and this not during a day or a week, but during several months, 
 with open instruction from the heaven whence they were. That 
 there are several earths, and men upon them , and spirits and 
 angels from them, is a thing most notorious in the other life, 
 for it is granted to every one, if he desires it, to discourse with 
 them. . 
 
 6696. There are spirits who, in the Grand Man, have refer- 
 ence to the memory, they are from the planet Mercury ; it is 
 allowed them to wander about, and to acquire to themselves the 
 knowledges of things in the universe / and it is also allowed them 
 to pass out of the world of this sun into other worlds ; they have 
 said, that there are not only earths, with men upon them, in this 
 world, but also in the universe to an immense number. 
 
 6697. I have occasionally discoursed with spirits on this 
 
88 
 
 EXODUS. 
 
 [Chap. i. 
 
 subject , and it was said that a man of intellectual ability may 
 Imoiv , from many considerations , there are several earths 
 and inhabitants upon them ; for it may be concluded , from ra- 
 tional argument , masses of such a size as the planets are , 
 
 0 ^ which exceed this earth in magnitude , are not unin- 
 habited masses, and created only to roll about the sun, and give 
 light to one earth , that they must needs have more distin- 
 guished uses. He who believes, as every one ought to believe, 
 that the Divine Being or Principle created the universe for no 
 other end than the existence of the human race, and of heaven 
 from the human race, {for the human race is the seminary of 
 heaven,) cannot but believe that there are men wheresoever there 
 is any earth. That the planets, which are visible before our 
 eyes , as being within the boundaries of the world of this sun, 
 are earths, may be clearly known from this consideration, that 
 they are bodies of earthly matter, inasmuch as they reflect the 
 sun's light / also that they , in like manner as our earth, revolve 
 around the sun, and hence make years, and seasons of the year, 
 namely, spring, summer, autumn, and winter, with variations 
 according to climates', and likewise that they revolve around 
 their own axes, in like manner as our earth, and hence make 
 days and times of the day, viz., morning, noon, evening, ana 
 night / and moreover that some of them have moons, which art 
 called satellites, and revolve about their respective orbs at stated 
 times, as the moon about our orb ; and that the planet Saturn, 
 because the furthest distant from the sun, has also a large lunar 
 belt, which gives much light to that earth, although a reflected 
 light : how is it possible for any one, who is acquainted with 
 these particulars, and thinks from reason, to say that these are 
 bodies without inhabitants f 
 
 6698. Moreover I have observed in my discourse with spirits, 
 that man may lie led to believe that there are more earths in 
 the universe than one, from the consideration that the visible 
 universe, resplendent with so many numberless stars , is so im- 
 mense, and yet it is only a medium to the ultimate end of crea- 
 tion, which end is a heavenly kingdom, in which the Divine 
 Bemg or Principle may dwell / for the visible universe is a 
 medium for the existence of earths, and of men upon them, from 
 which men the heavenly kingdom is formed. How is it possible 
 to conceive that so immense a medium was made for so small 
 and limited an end, as would be the case if only one earth was 
 inhabited, and if heaven, existed from that one earth f What 
 woidd this be for the Divine Being or Principle, which is 
 infinite, to whom a thousand, yea myriads of earths, and all of 
 them full of inhabitants, are a small thing, and scarce any 
 thing f Moreover the angelic heaven is so immense, that it cor- 
 responds with singular the things appertaining to man, and 
 myriads to ea,ch member, organ, and viscus • and it has been 
 
EXODUS. 
 
 80 
 
 6898— 6702.] 
 
 given to know, that heaven, as to all its correspondences, could 
 not in any wise exist, except from the inhabitants of a great 
 number of earths . 
 
 6699. I have occasionally seen as it were a large continued 
 river, at a considerable distance to the right, in the plane of 
 the sole of the foot ; and it was said by the angels, that they 
 who come from the worlds come by that way, and that they 
 appear as a river by reason of their multitude ; from the siee 
 and rapidity of the river I was enabled to judge, that some 
 myriads of men depart daily out of the world ; hence it has 
 also been given to know that the number of earths is considerable. 
 
 6700. to what concerns the divine worship of the inhab- 
 itants of other earths, all who are not idolaters acknowledge 
 the Lord as the only God / they do not, indeed, know, except in 
 a very few instances, that the Lord assumed the human prin- 
 ciple in this earth, and made it divine: but they adore the 
 Divine Being or Principle not as altogether incomprehensible, 
 but as comprehensible by a human form / for when the Divine 
 Being appears to them, he appears in that form, as he also 
 formerly appeared to Abraham and to others on this earth / 
 and whereas they adore the Divine Being or Principle under 
 a human form, they adore the Lord ; they know also, that no 
 one can be conjoined to the Divine Being or Principle in faith 
 and love, unless the Divine be in a form , which they may com- 
 prehend by some idea ; if there be no form, the idea would be 
 dissipated, as the sight extended into the universe. When they 
 were told by the spirits of our earth, that the Lord in this earth 
 assumed the human principle, they mused awhile, and presently 
 said, that this was done for the salvation of the human race ; 
 and that they adore with most holy worship the Divine ^prin- 
 ciple, which shines as a sun in heaven, and when it appears, 
 presents itself to be seen in a human form : that the Lori ap- 
 pears as a sun in the other life, and that hence is all the light 
 of heaven, seen. 1053, 1521, 1529, 1530, 1531, 3636, 3643,4060, 
 4321, 5097 ; but on this subject several things will be specifi- 
 cally related in what follows. 
 
 6701. The spirits and angels who are from other earths, are 
 all separated from each other according to their earths, and do 
 not appear together in one place / the reason is, because the in- 
 habitants of one earth are altogether of a different genius from 
 the inhabitants of another earth / neither are they consecrated 
 in the heavens, only in the inmost or third heaven • they who 
 come thither are together from every earth, and constitute that 
 heaven in the closest conjunction. 
 
 6702. At the close of the following chapter the spirits of the 
 planet Mercury will be spoken of. 
 
90 
 
 EXODUS. 
 
 [Chap. ii. 
 
 EXODUS. 
 
 CHAPTEK THE SECOND. 
 
 THE DOCTRINE OF CHARITY. 
 
 6703. INASMUCH as it was proposed, before the chapters 
 of the Book of Exodus, to deliver the doctrine of charity, it 
 may be expedient first to say what is meant by neighbour, 
 since it is he towards whom charity is to be exercised ; for 
 unless it be known who are comprised under the character of 
 neighbour, charity may be exercised in a like manner without 
 distinction towards the evil as well as towards the good ; 
 whereby charity is not charity, for the evil, from the benefits 
 which they receive, do evil to the neighbour, but the good do 
 good. 
 
 6704. It is a common opinion at this day, that every man 
 is equally a neighbour, and that good is to be done to every 
 one who is in need of help : but it concerns Christian prudence 
 to scrutinize well the quality of a man’s life, and to exercise 
 charity accordingly. The man of the internal church acts 
 herein with discrimination, thus with intelligence ; but the 
 man of the external church, inasmuch as he is not capable of 
 exercising such discernment, does good indiscriminately. 
 
 6705. The ancients reduced the neighbour into classes, and 
 named each class according to the names of those who appear 
 in the world to be more especially in want of assistance ; they 
 taught also how charity was to be exercised towards those who 
 are in one class, and towards those who are in another ; and 
 thus they reduced the doctrine to order, and reduced the life 
 according to the doctrine ; hence the doctrine of their church 
 contained the laws of life ; and hence they saw what was the 
 quality of every man of the church, whom they called brother, 
 but with discrimination in the internal sense according to the 
 exercises of charity grounded in the genuine doctrine of the 
 church, or grounded in doctrine changed from the genuine ; 
 for every one, inasmuch as he is willing to appear blameless, 
 defends his own life, and therefore either explains or changes 
 the laws of doctrine in his own favour. 
 
 6706. The discriminations of neighbour, with which the 
 man of the church ought to be well acquainted, that he may 
 know the quality of charity, are according to the good apper- 
 taining to every one ; and whereas all good proceeds from the 
 Lord, the Lord, in the supreme sense and in the super-eminent 
 
6703 — 6710.] 
 
 EXODUS. 
 
 91 
 
 degree, is the neighbour in whom they originate ; hence it 
 follows, that so much of the Lord as any one has appertaining 
 to himself, so much he is a neighbour, and since no two people 
 receive the Lord in a like manner, that is, receive the good 
 which proceeds from him, therefore no two people are alike 
 neighbour; for all wdiosoever are in the heavens, and all 
 whosoever are in the earths, differ in good, one and the same 
 good being never given altogether alike to two, it being neces- 
 sary that the good should be various, in order that each may 
 subsist by itself. But all those various goods, thus all the 
 discriminations of neighbour, which are according to the 
 reception of the Lord, that is, according to the reception of 
 the good proceeding from him, cannot possibly be known to 
 any man, nor even to any angel, but only in general, thus as 
 to genera and some species thereof. Nor does the Lord 
 require more from the man of the church, than to live accord- 
 ing to what he knows. 
 
 6707. From these considerations now it is clear, that the 
 quality of Christian good determines in what degree every one 
 is a neighbour ; for the Lord is present in good, because it is 
 of him, and he is present according to the quality of good ; 
 and inasmuch as the origin of neighbour is to be derived from 
 the Lord, therefore the discriminations of neighbour are accord- 
 ing to the Lord’s presence in good, thus according to the quality 
 of good. 
 
 6708. That neighbour is according to the quality of good, is 
 evident from the Lord’s parable concerning the man who fell 
 amongst thieves, whom being half-dead, the priest passed by, 
 and also the Levite, but the Samaritan, when he had bound up 
 his wounds, and poured in oil and wine, set him on his own 
 beast, and brought him to an inn, and took care of him ; this 
 latter, inasmuch as he exercised the good of charity, is called 
 neighbour, Luke x. 29 to 37. Hence it may be known that 
 they are the neighbour who are in good ; whereas they who 
 are in evil, are indeed neighbour, but altogether in another re- 
 spect ; and this being the case, good is to be done to them in 
 another way. But on this subject, by the divine mercy of the 
 Lord, more will be said in what follows. 
 
 6709. Inasmuch as the quality of good is what determines 
 how every one is a neighbour, it is the love which determines ; 
 for there is not any good given which is not of the love : hence 
 all good, and hence the quality of good exists. 
 
 6710. That it is love which causes any one to be a neigh- 
 bour, and that every one is a neighbour according to its quality, 
 is very manifest from those who are in self-love : they acknow- 
 ledge for neighbour those who have the greatest love for them, 
 that is, so far as they are devoted to them, thus in them ; these 
 
92 
 
 EXODUS. 
 
 [Chap. ii. 
 
 they call brethren ; yea further, inasmuch as they are evil, they 
 say that these are their neighbour more than others ; the rest 
 they account for neighbour in the degree that they are loved 
 by them, thus according to the quality and quantity of love. 
 Such derive the origin of neighbour from themselves, by reason 
 that love determines it. 
 
 6711. But they who do not love themselves above others, 
 as is the case with all those who are of the Lord’s kingdom, will 
 derive the origin of neighbour from Him whom they ought to 
 love above all things, thus from the Lord ; and will account 
 every one for a neighbour according to the quality of love to 
 Him. They therefore who love others as themselves, and espe- 
 cially who, like the angels, love others more than themselves, 
 all derive the origin of neighbour from the Lord, for in good 
 there is the Lord himself, inasmuch as good proceeds from him. 
 Hence also it may be manifest, that the quality of love deter- 
 mines who is a neighbour. That the Lord is in good, he him- 
 self teaches in Matthew, for he saith to those who have been 
 in good, “That they gave him to eat, that they gave him to 
 drink, gathered him, clothed him, visited him, and in prison 
 came to him ; and afterwards, that so far as they did it to 
 one of the least of his brethren, they did it to him,” xxv. 34 
 to 40. 
 
 6712. From these considerations it is now manifest whence 
 the origin of neighbour is to be derived by the man of the 
 church ; and that every one is a neighbour in the degree in 
 which he is near to the Lord; and inasmuch as the Lord is in 
 the good of charity, that every one is a neighbour according to 
 the quality of good, thus according to the quality of charity. 
 
 CHAPTER II. 
 
 1. AND there went a man from the house of Levi, and 
 married a daughter of Levi. 
 
 2. And the woman conceived, and bare a son, and saw him 
 that he was good, and she hid him three months. 
 
 3. And she could not any longer hide him, and she took to 
 herself a coffer of bulrush, and pitched it with tar and pitch, 
 and put the child therein, and set it in the flags on the bank of 
 the river. 
 
 4. And his sister stood afar off to know what would be done 
 to him. 
 
 5. And the daughter of Pharaoh came down to wash at the 
 
6711, 6712.] 
 
 EXODUS. 
 
 93 
 
 river; and her young girls* went to the side of the river, and 
 she saw the coffer in the midst of the flags, and sent her maid, 
 and took it. 
 
 6. And she opened it, and saw the child, and behold the 
 boy wept, and she had compassion upon him, and said, He is 
 of the children of the Hebrews. 
 
 7. And his sister said to the daughter of Pharaoh, Shall I 
 go and call to thee a woman, a nurse of the Hebrews, and she 
 may suckle the child for thee? 
 
 8. And the daughter of Pharaoh said to her, Go ; and the 
 girl went, and called the mother of the child. 
 
 9. And the daughter of Pharaoh said to her, Take to thee 
 this child, and suckle him for me, and I will give thy hire ; and 
 the woman took the child, and suckled him. 
 
 10. And the child grew, and she brought him to the daugh- 
 ter of Pharaoh, and he was to her for a son, and she called his 
 name Moses, and said, Because I have brought him out of the 
 waters. 
 
 11. And it came to pass in those days that Moses grew, 
 and went forth to his brethren, and saw their burdens, and he 
 saw an Egyptian man smiting a Hebrew man of his brethren. 
 
 12. And he looked hither and thither, and saw that there 
 was no man, and he smote the Egyptian, and hid him in the 
 sand. 
 
 13. And he went out another day, and lo, two Hebrew men 
 disputing together, and he said to him that was in the wrong, 
 Wherefore smitest thou thy companion ? 
 
 14. And he said, Who set thee for a man prince and judge 
 over us ; dost thou say to kill me, as thou killedst the Egyptian? 
 and Moses was afraid, and said, Certainly the word is known. 
 
 15. And Pharaoh heard this word, and sought to kill Moses ; 
 and Moses fled from before Pharaoh, and dwelt in the land of 
 Midian, and dwelt near a well. 
 
 16. And the priest of Midian had seven daughters, and they 
 came, and drew, and filled little troughs, to give the flock of 
 their father to drink. 
 
 17. And the shepherds came, and drove them away, and 
 Moses arose, and helped them ; and he gave their flock to drink. 
 
 18. And they came to Reuel their father ; and he said, 
 Wherefore have ye hastened to come to-day ? 
 
 19. And they said, A man, an Egyptian, delivered us from 
 
 * In our English version of the Bible, what is here rendered young girls is ren- 
 dered maidens , and no distinction is made between those who went to the side of 
 the river , and her who took the child out.of the liver; whereas in the original 
 they are called by different names, the name of the first being rnpJ, and the 
 name of the latter HDK. This distinction is here preserved by rendering the for- 
 mer young girls, and the latter maid. 
 
EXODUS. 
 
 94 
 
 [Chap. ii. 
 
 the hand of the shepherds, and also drawing, hath drawn for ns, 
 and hath given the flock to drink. 
 
 20. And he said to his daughters, And where is he, why is 
 *t that ye have left the man ? call him, and let him eat bread. 
 
 21. And Moses was willing to dwell with the man, and he 
 ^ave Zipporah his daughter to Moses. 
 
 22. And she brought forth a son, and he called his name 
 Gershom, because he said, I am a sojourner in a strange land. 
 
 23. And it came to pass in these many days, that the king of 
 Egypt died ; and the sons of Israel sighed from the bondage, 
 and cried, and their cry went up to God from the bondage. 
 
 24.. And God heard their groaning, and God remembered 
 his covenant with Abraham, with Isaac, and with Jacob. 
 
 25. And God saw the sons of Israel, and God knew. 
 
 THE CONTENTS. 
 
 6713. THE subject treated of in this chapter is concerning 
 truth divine ; concerning its commencements and successive 
 states with the man of the church. 
 
 6714. In the supreme sense the Lord is treated of, how he, 
 as to the human principle, was made the divine law : Moses 
 represents the Lord as to the divine law, which is the Word ; 
 and in the respective sense represents truth divine with the man 
 of the church. 
 
 THE INTERNAL SENSE. 
 
 6715. VERSES 1, 2, 3, 4. And there went a man from the 
 house of Levi , and married a daughter of Levi. And the 
 wom an conceived , and hare a son , and she saw him that he was 
 good, and she Md him three months. And she could not any 
 longer hide him , and she took to herself a coffer of bulrush, and 
 pitched it with tar and pitch, and put the child therein, and- set 
 it in the flags on the hank of the river. And his sister stood 
 afar of, to know what would he done to him. There went a 
 man from the house of Levi, signifies the origin of truth from 
 good. And married a daughter of Levi, signifies conjunction 
 with good. And the woman conceived, signifies the first of 
 birth. And brought forth a son, signifies the divine law in its 
 origin. And saw him that he was good, signifies apperception 
 that it was through heaven. And hid him three months, signi- 
 
6713, 6716.] 
 
 GENESIS. 
 
 95 
 
 fies the fulness of time which he did not appear. And she 
 could not any longer hide him, signifies the time when he ought 
 to appear. And she took to herself a coffer of bulrush, signi- 
 fies the vile principle which was round about, but still derived 
 from truth. And she pitched it with tar and pitch, signifies 
 good mixed with evils and falses. And set the child therein, 
 signifies that in the inmost therein was the divine law in its 
 origin. And she set it in the flags on the bank of the river, 
 signifies that at first it was amongst false scientifics. And his 
 sister stood afar off to know what would be done to him, signi- 
 fies the truth of the church far from thence, and observation. 
 
 6716. “ There went a man from the house of Levi.” — That 
 hereby is signified the origin of truth from good, appears from 
 the signification of man (vir), as denoting truth, see n. 3134; 
 and from the signification of being of the house, as denoting 
 origin ; and from the representation of Levi, as denoting good, 
 for Levi, in the supreme sense, represents the divine love, see n. 
 3875, and in the internal sense spiritual love, n. 3875, 4497, 
 4502, 4503 ; and inasmuch as he represents love, he represents 
 good, for all good is of love. As to what concerns the origin 
 of truth from good, which is here signified by a man from the 
 house of Levi, it is to be noted that in what follows in the 
 supreme sense, the Lord is treated of, how he, as to his human 
 principle, was made the divine law, that is, truth itself. It is a 
 known thing that the Lord was born as another man, and that 
 when an infant, he learnt to speak as another infant, and that 
 he next grew in science, also in intelligence and wisdom ; hence 
 it is evident, that his human principle was not divine from na- 
 tivity, but that he made it divine by his own* proper ability. 
 That it was done by his own proper ability was because he was 
 conceived by Jehovah, and hence the inmost principle of his 
 life was Jehovah himself; for the inmost principle of the life 
 of every man, which principle is called soul, is from the father, 
 but what that inmost puts on, which is called body, is from the 
 mother. That the inmost principle of life, which is from the 
 father, is continually flowing-in and operating upon the exter- 
 nal, which is from the mother, and endeavouring to make this 
 like to itself, even in the womb, may be manifest from sons, in 
 that they are born to the natural inclinations of the father, and 
 in some cases grandsons and great-grandsons to the natural in- 
 clinations of the grandfather and great-grandfather ; the ground 
 and reason of this is, because the soul, which is from the father, 
 continually wills to make the external, which is from the mother, 
 like to itself, and an image of itself. Since this is the case with 
 man, it may be manifest that it was especially the case with 
 the Lord : his inmost principle was the divine principle itself, 
 because Jehovah himself, for he was his only- begotten Son ; 
 and inasmuch as the inmost principle was the divine itself 
 
96 
 
 EXODUS. 
 
 [Chap. ii. 
 
 could not this, more than in the case of any man, make the 
 external, which was from the mother, an image of itself, that 
 is, like to itself, thus make the human principle, which was ex- 
 ternal, and from the mother, divine ? and this by his own 
 ]) roper ability, because the divine principle, which was inmost, 
 from which he operated into the human, was his, as the soul 
 of man, which is the inmost principle, is his. And whereas the 
 Lord advanced according to divine order, he made his hu- 
 man principle, when he was in the world, to be divine truth; 
 but afterwards, when he was fully glorified, he made it to be 
 divine good, thus one with Jehovah. How this was effected, 
 is described in this chapter in the supreme sense ; but whereas 
 those things which are in the supreme sense, all which treat of 
 the Lord, exceed the human understanding, it is allowed in 
 what follows to explain the contents of this chapter, in the in- 
 ternal sense ; these treat of the commencements and successive 
 states of truth divine with the man of the church, that is, with 
 the man who is regenerated, see n. 6713, 6714; the reason why 
 these things are contained in the internal sense is, because the 
 regeneration of man is an image of the glorification of the 
 Lord’s human principle, see n. 3138, 3212, 3296, 3490, 4402, 
 5688, 3145, 3146. 
 
 6717. “ And married a daughter of Levi.” — That hereby is 
 signified conjunction with good, appears from the signification 
 of marrying a daughter, as denoting conjunction ; and from the 
 representation of Levi, as denoting good, see just above, n. 
 6716. It may be expedient to say in what manner it is to be 
 understood that truth, whose origin is from good, is conjoined 
 with good. The truth, which from the Lord is insinuated into 
 the man who is regenerating, derives its origin from good ; the 
 good at first does not manifest' itself because it is in the internal 
 man, but the truth manifests itself became it is in the external ; 
 and whereas the internal principle acts into the external, and 
 not vice versa, n. 6322, it is good which acts into truth, and 
 makes this its own, for nothing but good acknowledges and 
 receives truth ; this appears from the affection of truth apper- 
 taining to the man who is regenerating : the affection itself is 
 from good, it being impossible for affection, which is of love, 
 to come from any other source ; but this truth which is received 
 at this first season, that is, before regeneration, is not the genuine 
 truth of good, but it is the truth of doctrine ; for man at this 
 time does not consider whether it be truth, but acknowledges 
 it because it is of the doctrine of the church ; and so long 
 as he does not consider whether it be truth, and acknowledge 
 it from that ground, it is not his own, wherefore neither is it 
 appropriated to him : this is the first state with the man who 
 is regenerating. But when he is regenerated, then the good 
 manifests itself, especially by this, that he loves to live accord- 
 
6717 — 6720.] 
 
 EXODUS. 
 
 97 
 
 jng to the truth which from himself he acknowledges to be 
 truth ; in this case, inasmuch as he wills the truth which he ac- 
 knowledges, and acts according to it, it is appropriated to him, 
 because it is not, as heretofore, merely in the understanding, 
 but also in the will, and what is in the will, this is appropri- 
 ated ; and whereas in this case the understanding makes one 
 with the will, for the understanding acknowledges and the will 
 does, there is a conjunction of each, namely, of good and truth : 
 when this conjunction is effected, then, as from a marriage, are 
 continually born offsprings, which are truths and goods, with 
 their blessednesses and delights. These two states are what are 
 meant by the origin of truth from good, and by their conjunc- 
 tion. But the truth which is conjoined with good, which is 
 here signified by a man going from the house of Levi and marry- 
 ing a daughter of Levi, is not such truth as is received by man 
 in the first state, for this is the truth of the doctrine of that 
 church in which he is born, but it is the very truth itself; for 
 the subject treated of, in the supreme sense, is concerning the 
 Lord, how he was made the divine law as to the human princi- 
 ple, and the truth of this law is what is meant; the reason 
 why its origin is good is, because the divine principle, which 
 was the Lord’s inmost principle and the esse of his life, produced 
 it in his human principle. Thus conjunction of that truth was 
 effected with good, for the divine principle is nothing but good. 
 
 6718. “ And the woman conceived.” — That hereby is signi- 
 fied the first of birth, namely, of the divine law in the Lord’s 
 human principle, appears from the signification of conceiving, 
 as denoting the first of birth ; by woman is here signified the 
 same thing as just above by the daughter of Levi, whom the 
 man of the house of Levi married, namely, truth conjoined 
 with good. 
 
 6719. “ And brought forth a son.” — That hereby is signified 
 the divine law in its origin, appears from the signification of 
 bringing forth, as denoting existence, see n. 2621, 2629, thus 
 origin ; and from the signification of a son, as denoting truth, 
 see n. 489, 491, 533, 1147, 2623, 3373, in the present case the 
 divine law, because by a son is meant Moses, and that Moses- 
 represented the Lord as to the divine law, or the Word, will be 
 shown in what follows. 
 
 6720. “ And saw him that he was good.” — -That hereby is 
 signified apperception that it was through heaven, appears from 
 the signification of seeing, as denoting apperception, see n. 2150,. 
 3764, 4567, 4723, 5400 ; and from the signification of good, as 
 here denoting through heaven, because it is predicated of the 
 divine law in the Lord. But that good here signifies through 
 heaven, is an arcanum which cannot be known, unless it be 
 detected; the Lord, when he made his human principle divine, 
 did this from the divine principle by transfiux. through heaven ; 
 
 vol. vu. * 
 
98 
 
 EXODUS. 
 
 [Chap. ii. 
 
 not that heaven contributed any thing of itself, but that the 
 divine principle itself might be enabled to flow-in into the hu- 
 man, it flowed-in through heaven ; this transflux was the divine 
 human before the coming of the Lord, and was Jehovah him- 
 self in the heavens, or was the Lord ; the divine principle which 
 was transfluent through heaven, was divine truth, or the divine 
 law which Moses represented; and the divine principle which 
 is transfluent through heaven is good : hence it is evident how 
 it is, that by seeing him, viz., the son, that he was good, is sig- 
 nified apperception that it was through heaven. 
 
 6721. “ And hid him three months.” — That hereby is signi- 
 fied the fulness of time in which he did not appear, is mani- 
 fest from the signification of being hid, as denoting not to ap- 
 pear; and from the signification of three months, as denoting 
 the fulness of time and the fulness of state ; that three denote 
 what is full, or an entire period from beginning to end, see n. 
 2788, 4495 ; and that month, like day and year, thus time, denotes 
 state, see n. 2788 ; hence for three months denotes a new state. 
 
 6722. “ And she could not any longer hide him.” — That 
 hereby is signified the time when he ought to appear, is mani- 
 fest from the signification of being hid, as denoting not to 
 appear, see just above, n. 6721, hence no longer to be hid 
 denotes to appear ; the reason why it denotes the time when 
 he ought to appear, is, because by the three months in which 
 he was hid, was signified the fulness of time from beginning 
 to end, see just above, n. 6721. 
 
 6723. “ And she took a coffer of bulrush.” — That hereby is 
 signified the vile principle which was round about, but still 
 derived from truth, appears from the signification of coffer, or 
 little ark, as denoting that which encompasses about, or that in 
 which any thing is inclosed, of which we shall speak presently ; 
 and from the signification of bulrush, as denoting what is vile, 
 but still derived from truth : that bulrush denotes what is vile, 
 is evident ; that it denotes what is derived from truth, is be- 
 cause bulrush has this signification, as is plain from Isaiah, 
 “ Woe to the land shadowing with wings, which is beyond the 
 rivers of Cush, which sends ambassadors into the sea, and in 
 vessels of bulrush upon the faces of the waters,” xviii. 1 ; where 
 the land shadowing with wings denotes the church, which 
 darkens itself by reasonings grounded in scientifics ; beyond 
 the rivers of Cush, denotes to the knowledges whereby they 
 confirm false principles, see n. 1164 ; to send ambassadors into 
 the sea, denotes to consult scientifics, n. 28 ; in vessels of the 
 bulrush upon the faces of the waters, denotes the most vile 
 receptacles of truth. In the opposite sense, in the same pro- 
 phet, “ The dry place shall be for a pool, and the thirsty place 
 for springs of waters, grass shall be instead of the reed and bul - 
 rushf xxxv. 7 ; where grass instead of the reed and bulrush, 
 
6721— 6724.] 
 
 EXODUS. 
 
 99 
 
 denotes that there should be scientific truth instead of such 
 things in which there is not any truth given ; that grass denotes 
 scientific truth is evident from the passages in the Word where 
 it is named. Inasmuch as it was provided that Moses should 
 represent the Lord as to the divine law, or the Word, specifi- 
 cally as to the historical Word, therefore it came to pass that, 
 when an infant, he should be placed in a coffer, or little ark, 
 but in what is vile, because in the first birth, and because it 
 was only a representative that he was there ; but afterwards, 
 that the divine law itself, after that it had shone forth from 
 Mount Sinai, should be placed in an ark, which was called the 
 ark of the testimony : that the divine law w r as placed within 
 in the ark, see Exodus xl. 20 ; 1 Kings viii. 9 ; and also that the 
 books of Moses were there placed, Deut. xxxi. 24, 25, 26 ; 
 hence the ark was most holy, because it represented the Lord’s 
 divine human principle as to the divine law ; for from the 
 Lord’s divine human principle proceeds the divine law, or 
 divine truth, which is the same with the Word in John, “In 
 the beginning was the Word, and the Word was with God, and 
 God was the Word ; and the Word was made flesh, and dwelt 
 amongst us, and we saw his glory, the glory as of the only- 
 begotten of the Father,” i. 1, 14; and whereas the ark repre- 
 sented that most holy principle, the propitiatory with cherubs 
 was set over the ark ; and near the vail thereof the candlestick 
 with lights, and the golden table with loaves, both which signi- 
 fied the divine love. This now is the reason why Moses, when 
 an infant, inasmuch as he represented the divine law, was placed 
 in a little ark. 
 
 6724. “ And pitched it with tar and pitch.” — That hereby 
 is signified good mixed with evils and falses, appears from the 
 signification of tar, as denoting good mixed with evils and 
 from the signification of pitch, as denoting good mixed with 
 falses ; that tar and pitch have these significations is grounded 
 in this circumstance, because they are in themselves fiery, and 
 by what is fiery in the Word is signified good and, iu the oppo- 
 site sense, evil ; but whereas they are sulphureous, and also 
 black, they signify evil and the false; as in Isaiah, “The day 
 of the vengeance of Jehovah, the torrents thereof shall be turned 
 into pitch , and the dust thereof into sulphur , and the land 
 thereof shall become burning pitch f xxxiv. 8, 9, where pitch 
 and sulphur denote falses and evils : hence now it is that by 
 pitching it with tar and pitch, is signified good mixed with 
 evils and falses. As to what concerns the thing itself, viz., that 
 encompassing the divine truth there was good mixed with evils 
 and falses, it is impossible for any to understand how the case 
 is, unless he knows how it is with the reformation of man : 
 whilst man is reforming, he is kept by the Lord as to his inter- 
 nal in good and truth, but as to his external he is let into his 
 
too 
 
 EXODUS. 
 
 [Chap. ii. 
 
 own evils and falses, consequently amongst infernal spirits who 
 are in those evils and falses : these fly round about him, and 
 endeavour by every method to destroy him ; but the good and 
 truth, which flow-in through the internal, render him so safe 
 that the infernal spirits cannot do him the least harm ; for that 
 which acts interiorly, prevails immensely over that which acts 
 exteriorly, inasmuch as what is interior, in consequence of 
 being purer, acts upon singular and the very individual things 
 of what is exterior, and thereby regulates the external at its 
 discretion; but in this case good and truth must be in the 
 external, wherein the influx from the internal may be fixed, 
 thus good may be amongst evils and falses, and yet be in 
 safety : into this state every one is let who is reformed, thus the 
 evils and falses, hi which he is* are removed, and goods and 
 truths are implanted in their place. Unless this arcanum be 
 known, it cannot in any wise be known why around the divine 
 truth appertaining to man there are goods mixed with evils and 
 falses, which are signified by the tar and pitch wherewith the 
 little ark was pitched, in which the infant was laid. It is further 
 to be noted, that good may be mixed with evils and falses, but 
 wtill they are not on that account conjoined, for each shuns the 
 other, and by the law of order each separates itself from the 
 other ; for good is of heaven, and evil and the false are of hell, 
 therefore as heaven and hell are separate, so also all and singu- 
 lar the things which are thence derived separate themselves. 
 
 6725. “ And set the child therein.” — That hereby is signi- 
 fied that in the inmost therein was the law divine in its origin, 
 appears from the signification of setting therein, as denoting to 
 be in the inmost therein, because in the little ark ; and from the 
 representation of Moses, as denoting the law divine, treated of 
 in what follows, in the present case the law divine in its origin, 
 because he was an infant. 
 
 6726. “ And set it in the flags on the bank of the river.” — 
 That hereby is signified that at first it was amongst false sci- 
 entifics, appears from the signification of flags, as denoting 
 scientifics, of which we shall speak presently ; and from the sig- 
 nification of the river of Egypt, as denoting the false, see n. 
 6693. How the case herein is, that they who are initiated into 
 truth divine, are at first set amongst falses, may be seen just 
 above, n. 6724. That flags denote the scientific principle, is, 
 because every herb in the Word signifies some species of scien- 
 tific ; the flags which are at the bank of a river, vile scientifics, 
 as also in Isaiah, “The rivers shall recede, and the streams of 
 Egypt shall be dried up, the reed and the flags shall wither ,” 
 xix. 6 ; where rivers denote those things which are of intelli- 
 gence, see n. 2702, 3051 ; the streams of Egypt being dried up, 
 denote those things which are of science ; the reed and the flags 
 denote the lowest scientifics, which are sensuah Flags denote 
 
3725 — 6728.] 
 
 EXODUS. 
 
 101 
 
 false scientifics in Jonah, “ The waters encompassed me even to 
 the soul, the deep girded me about, the flags were bound to my 
 head” ii. 5 ; in this prophetic saying is described a state of 
 temptations : the waters which encompassed even to the soul are 
 falses ; that inundations of waters denote temptations and deso- 
 lations, see n. 795, 709, 790, 5725 ; the deep which girded about 
 is the evil of the false ; the flags bound to the head denote that 
 false scientifics beset truth and good ; this is the case in a state 
 of desolations. 
 
 6727. “And his sister stood afar off to know what would be 
 done to him.” — That hereby is signified the truth of the church 
 afar off* thence, and observation, appears from the signification 
 of sister, as denoting rational truth, see n. 1495, 2508, 2524, 
 2556, 3160, 3386, thus the truth of the church, for this truth 
 is rational truth ; and from the signification of the expression 
 “ to know what would be done to him,” as denoting observation. 
 
 6728. Verses 5, 6, 7, 8, 9. And the daughter of Pharaoh 
 came down to wash at the river , and her young girls were gomg 
 to the side of the river , and she saw the coffer in the ■ midst of 
 the flags , and she sent her maid , and took it. And she opened 
 it , and saw the child , and lo , the boy wept / and she had com- 
 passion upon him , and said , He is of the children of the He- 
 brews. And his sister said to the daughter of Pharaoh , Shall 
 I go and call to thee a woman , a nurse of the Hebrews , and she 
 shall suckle the child for thee f And the daughter of Pharaoh 
 said to her , Go ; and the girl went , and called the mother of 
 the child. And the daughter of Pharaoh said to her , Take this 
 child to thee , and suckle him for me, and I will give thy hire ; 
 and the woman took the child and suckled him. And the 
 daughter of Pharaoh came down, signifies a religious princi- 
 ple* ( religiosum ) there. To wash at the river, signifies wor- 
 ship from a false principle. And her young girls were going 
 to the side of the river, signifies the ministries of that religious 
 principle which is grounded in the false. And she saw the 
 coffer in the midst of the flags, signifies apperception of truth 
 which is vile, amongst false scientifics. And she sent her 
 maid, signifies a thing of service. And took it, signifies curios- 
 ity. And she opened and saw the child, signifies investigation 
 respecting quality, and apperception that it was truth from 
 the Divine Being or Principle. Andlo, the boy wept, signifies 
 sadness. And she had compassion upon him, signifies admoni- 
 tion from the Divine Being or Principle. And she said, He is 
 of the children of the Hebrews, signifies that it was of the 
 church itself. And his sister said to the daughter of Pharaoh, 
 
 * It may be proper to observe that the Latin religiosurn , here rendered reli- 
 gious principle, is generally understood in a bad sense, as denoting somewhat 
 superstitious , rather than what can be properly called a religious principle , and 
 in this sense it appears to be here applied by our author. 
 
102 
 
 EXODUS. 
 
 [Chap. ii. 
 
 signifies the truth of the church near to the religious principle 
 there. Shall I go and call to thee a woman, a nurse of the 
 Hebrews ? signifies perception that good was to be insinuated 
 therein by the church itself. And the daughter of Pharaoh 
 Said to her, Go, signifies consent from the religious principle 
 there. And the girl went and called the mother of the child, 
 signifies the truth of the good of the church, that it adjoined 
 those things which are of the church. And the daughter of 
 Pharaoh said to her, signifies consent from the religious prin- 
 ciple there. Take this child to thee, signifies that she should 
 adjoin it to herself. And suckle him for me, signifies that she 
 should insinuate therein good suitable to the religious princi- 
 ple. And I will give thy hire, signifies recompense. And the 
 woman took the child and suckled him, signifies that good was 
 insinuated therein by the church. 
 
 6729. “And the daughter of Pharaoh came down.” — That 
 hereby is signified a religious principle there, appears from the 
 signification of daughter, as denoting the affection of truth and 
 good, and thence the church, see n. 2362, 3963 ; and, in the 
 opposite sense, denoting the affection of the false and of evil, 
 and hence a religious principle which is derived from those 
 principles, n. 3024 ; in the present case a religious principle 
 derived from false scientifics, because the daughter of Pharaoh, 
 for by Pharaoh is here represented the false scientific, see n. 
 6651, 6679, 6683, 6692. That by daughters in the Word are 
 signified churches, may be manifest from those very many pas- 
 sages where the church is called the daughter of Zion, and the 
 daughter of Jerusalem j and likewise that by daughters are 
 signified the religious principles of several nations, which prin- 
 ciples are false, is evident also from those passages where they 
 are called daughters, as the daughter of Tyre, Psalm xlv. 12; 
 the daughter of Edom, Lam. iv. 22; the daughter of the Chal- 
 deans and of Babel, Isaiah xlvii. 1, 6 ; Jeremiah 1. 41, 42 ; li. 
 33 ; Zech. ii. 6 ; Psalm cxxxvi. 8 ; the daughter of the Philis- 
 tines, Ezekiel xvi. 27, 57 ; the daughter of Tarshish, Isaiah 
 xxiii. 10 ; the daughter of Egypt, in Jeremiah, “ Go up to Gilead, 
 and take balsam, 0 virgin daughter of Egypt : make to thy- 
 self vessels of migration, O inhabitant daughter of Egypt: the 
 daughter of Egypt is ashamed, given into the hand of the peo- 
 ple of the north,” xlvi. 11, 19, 24; -where the daughter of Egypt 
 denotes the affection of reasoning concerning the truths of faith, 
 whether a thing be so, grounded in scientifics, when a negative 
 principle prevails, thus it denotes the religious principle which 
 thence arises, which is such, that nothing is believed but what 
 is false. 
 
 6730. “To wash at the river.” — That hereby is signified 
 worship grounded in the false, appears from the signification 
 of washing, as denoting purification from filth spiritually under- 
 
6729 — 6737#] 
 
 EXODUS. 
 
 103 
 
 stood, see n. 3147 ; hence it denotes worship, because worship 
 is for the sake of purification ; and from the signification of 
 river, in this case the river of Egypt, as denoting the false, see 
 n. 6693. 
 
 6731. “ And her young girls were going to the side of the 
 river.” — That hereby are signified the ministries of that religious 
 principle which is grounded in the false, appears from the sig- 
 nification of girls, as denoting ministries, for when the daughter 
 of Pharaoh signifies a religious principle, her girls signify the 
 ministries thereof; and from the signification of the river, as 
 denoting the false, as just above, n. 6730; thus the ministries 
 of the religious principle which is grounded in the false, are 
 what are signified by the girls going to the side of the river. 
 
 6732. “ And she saw the coffer in the midst of the flags.” — 
 That hereby is signified the apperception of truth which is vile 
 amongst false scientifics, appears from the signification of see- 
 ing, as denoting apperception, see n. 2150, 3764, 4567, 4723, 
 5400 ; and from the signification of a coffer of bulrush, as de- 
 noting what is vile but still derived from truth, see n. 6723, 
 thus truth which is vile ; and from the signification of flags, as 
 denoting the false scientific, see n. 6726 ; thus in the midst of 
 the flags denotes amongst that scientific : how the case herein is, 
 has been explained above. 
 
 6733. “And sent her maid.” — That hereby is signified a 
 thing of service, appears without explication. 
 
 6734. “ And took it.” — That hereby is signified curiosity, 
 may be manifest from the signification of taking it, viz., the 
 coffer, when it was apperceived that there was any truth, which 
 is vile, amongst scientifics, n. 6732, as denoting curiosity, viz., 
 of knowing what was the quality of that truth. 
 
 6735. “And she opened and saw the child.” — That hereby 
 is signified investigation what was the quality, and apperception 
 that it was truth from the Divine Being or Principle, appears 
 from the signification of opening, as denoting to investigate 
 what was the quality, for he who opens in order to see what a 
 thing is, and what is its quality, investigates; and from the 
 signification of seeing, as denoting apperception, see just above, 
 n. 6732 ; and from the representation of Moses, who is here the 
 child, as denoting the law divine, or truth divine, treated of in 
 what follows, thus truth from the Divine Being or Principle. 
 
 6736. “ And lo, the boy wept.” — That hereby is signified 
 sadness, appears without explication. 
 
 6737. “And she had compassion upon him.” — That hereby 
 is signified admonition from the Divine Being or Principle, ap- 
 pears from the signification of having compassion, as denoting 
 an influx of charity from the Lord, for when any one from a 
 principle of charity sees another in misery, as in this case the 
 daughter of Pharaoh saw the child in the coffer of bulrush and 
 
104 
 
 EXODUS. 
 
 [Chap. ii. 
 
 weeping, there exists compassion, and inasmuch as this is from 
 the Lord, it is admonition : they also who are in perception, 
 when they feel compassion, know that they are admonished by 
 the Lord to give aid. 
 
 6738. “ And said, He is of the children of the Hebrews.” — - 
 That hereby is signified that it was from the church itself, ap- 
 pears from the signification of the Hebrews, as denoting those 
 things which are of the church, see n. 6675, 6684; thus the 
 children of the Hebrews denote those who are of the church 
 itself. That the Hebrews signify those things which are of the 
 church, is, because when the ancient church ceased, the Hebrew 
 church began, which was another ancient church ; this church 
 retained several of the representatives and significatives of the 
 ancient church, and also acknowledged Jehovah ; hence it is, 
 that by the Hebrews is signified the. church : concerning the 
 Hebrew church, see n. 1238, 1241, 1343, 4516, 4517, 4874, 
 5136. 
 
 6739. “ And his sister said to the daughter of Pharaoh.” — 
 That hereby is signified the truth of the church near to the 
 religious principle there, appears from the signification of sister, 
 as denoting the truth of the church, see above, n. 6727 ; and 
 from the signification of the daughter of Pharaoh, as denoting 
 the religious principle there, see also above, n. 6729 ; near to 
 is signified by being at hand when the daughter of Pharaoh 
 opened the coffer. 
 
 6740. “ Shall I go and call to the£ a woman, a nurse of the 
 Hebrews ?” — That hereby is signified perception that good from 
 the church itself was to be insinuated therein, appears from the 
 signification of a woman a nurse, as denoting the insinuation of 
 good, see n. 4563 : for by milk which the nurse insinuates, is 
 signified the good of truth, or what is the same thing, the celes- 
 tial spiritual principle, n. 2184 ; and from the signification of 
 Hebrews, as denoting those things which are of the church, see 
 n. 6675, 6684 ; that it denotes perception that good was to be 
 thence insinuated, is signified by saying, Shall I go and call, 
 for in the internal sense is meant the truth of good and percep- 
 tion, but in the sense of the letter is meant a young girl, who 
 has not perception. That nurse denotes the insinuation of good, 
 is evident also in Isaiah, “They shall bring thy sons in the 
 bosom, and thy daughters shall be carried on the shoulder; and 
 kings shall be thy noui'ishers, and their queens thy nurses” xlix. 
 22, 23; where kings nourishers denote the insinuation of truth, 
 which is of intelligence ; queens nurses denote the insinuation 
 of good, which is of wisdom. Again, “ Lift up thine eyes round 
 about, and see, all are gathered together, they come to thee, thy 
 sons come from far, and thy daughters are carried at the side by 
 nurses ,” lx. 4; where sons who come from far, denote truths 
 appertaining to the Gentiles, which, inasmuch as they are afar 
 
EXODUS. 
 
 105 
 
 6738 — 6744.] 
 
 off from the truth of the church, are said to come from far ; 
 daughters, which are carried at the side by nurses, denote the 
 goods which are continually insinuated; for daughters are goods, 
 and nurses they who insinuate. 
 
 6741. “And the daughter of Pharaoh said to her, Go.” — 
 That hereby is signified consent from that religious principle, 
 appears from the representation of the daughter of Pharaoh, as 
 denoting a religious principle, see above, n. 6729 ; that consent 
 is denoted, is evident without explication. 
 
 6742. “And the girl went, and called the mother of the 
 child.” — That hereby is signified the truth of the good of the 
 church, that it adjoined those things which are of the church, 
 appears from the signification of the girl, as denoting the truth 
 of the good of the church, of which we shall speak presently ; 
 and from the signification of calling, as denoting to adjoin, for 
 the girl’s calling was for the purpose of adjoining ; and from 
 the signification of mother, as denoting the church, see n. 289, 
 2691, 2717, 5580, thus also those things which are of the church. 
 In the Word, mention is made of a virgin, and also of a girl, 
 but of this latter, in the original tongue, rarely by the name by 
 which she is here named ; a virgin signifies the good which is 
 of the celestial church, but a girl the truth of good which is of 
 the spiritual church ; as in David, “ They have seen thy steps, 
 O God, the steps of my God, of my king, in the sanctuary : the 
 singers went before, the players on instruments after; in the 
 midst of the girls flaying on the timbrels ,” Psalm lxviii. 24, 
 25 ; the expressions which occur in this verse are all predicated 
 of the truths of good, which are of the spiritual church ; that 
 the term God is used where truth is treated of, see n. 2769, 
 2807, 2822, 4402 ; that king denotes truth, n. 1672, 2015, 2069, 
 3009, 4575, 4587, 4966, 5044, 5068, 6148 ; that singers are pre- 
 dicated of the truths which are of the spiritual church, see n. 
 418, 419, 420 ; and that they who play on the timbrels are 
 predicated of spiritual good, see n. 4138 : hence it maybe known 
 that girls denote the truths of good, which are of the spiritual 
 church. 
 
 6743. “And the daughter of Pharaoh said toiler.” — That 
 hereby is signified consent from the religious principle there, 
 is evident, for she gave the child to the mother to suckle him ; 
 consent from that religious principle is here signified, as above, 
 n. 6741, where like words occur. 
 
 6744. “ Take to thee this child.” — That hereby is signified 
 that she adjoined him to herself appears from the signification 
 of taking to, as denoting to adjoin ; and from the signification 
 of mother, who in this case is expressed by to thee, as denoting 
 the church, see just above, n. 6742 ; and from the representa- 
 tion of Moses, who is here the child, as denoting the law divine 
 in its origin, in the supreme sense appertaining to the Lord, 
 
106 
 
 EXODUS. 
 
 [Chap. i. 
 
 when he made his human principle to be the law divine ; and 
 in the respective sense appertaining to man who is regenerat- 
 ing, when he is initiating into truth divine, see above, n. 6716. 
 
 6745. “ And suckle him for me.” — That hereby is signified 
 that she should insinuate therein good suitable to the religious 
 principle, appears from the signification of suckling, as denot- 
 ing to insinuate good, of which we shall speak presently ; and 
 from the representation of Pharaoh’s daughter, as denoting a 
 religious principle, see n. 6729 ; and whereas it is said, suckle 
 him for me, it signifies that she should insinuate good suitable 
 to the religious principle. That to suckle denotes to insinuate 
 good, is evident from the signification of a nurse, or of one that 
 suckles, as denoting the insinuation of good, see above, n. 6740 ; 
 and besides the passages there quoted from the Word, it is evi- 
 dent also from the following: “They shall call the people into 
 a mountain, there shall they sacrifice sacrifices of justice, 
 because they shall such the affluence of the sea , and the things 
 covered of the hidden things of the sand,” Deut. xxxiii. 19 ; 
 where Moses speaks prophetically concerning Zebulon and 
 Issachar ; to call the people into a mountain, there to sacrifice 
 the sacrifices of justice, signifies worship grounded in love ; to 
 suck the affluence of the sea, signifies that in such case they 
 should draw scientific truth in abundance, or that it should be 
 insinuated ; to suck, in this passage, is the same expression 
 with suckle, and also in the following passages: in Isaiah, “I 
 will set thee for the magnificence of eternity, the joy of genera- 
 tion and generation ; and thou shalt such the milk of the Gen- 
 tiles, yea, thou shalt such the jpajps of hingsf lx. 15, 16 ; speak- 
 ing of Zion and Jerusalem, which are the celestial church, 
 Zion its internal, and Jerusalem its external : to suck the milk 
 of the Gentiles, denotes the insinuation of celestial good ; to 
 suck the paps of kings, denotes the insinuation of celestial 
 truth. Every one may see, that in the above words there is 
 concealed a sense which does not appear in the letter, and that 
 what is concealed in that sense is holy, because it is the divine 
 Word ; otherwise what would it be to suck the milk of the Gen- 
 tiles, and to suck the paps of kings? The sense which lies con- 
 cealed, and which is holy, is not at all manifest unless it be 
 knowm what is signified by sucking, what by milk, what by 
 Gentiles, what by paps, and what by kings : that milk denotes 
 the spiritual of the celestial principle, or the truth of good, see 
 n. 2184 ; that Gentiles denote goods in worship, n. 1259, 1260, 
 1416, 1849, 6005 ; that paps denote the affections of good and 
 truth, n. 6432; that kings denote truths, n. 1679, 2015, 2069, 
 3009, 4575, 4581, 4966, 5044, 5068, 6148; and that to suck 
 denotes the insinuation of good. From these considerations, it 
 may now be known what is the sense of the above words when 
 they are applied to the celestial church, which is Zion and 
 
6745 — 6749.] 
 
 EXODUS. 
 
 107 
 
 Jerusalem: when Zion and Jerusalem are named together, 
 then the celestial church is signified by them, by Zion its in- 
 ternal, and by Jerusalem its external, as was said above ; but 
 when Jerusalem is named without Zion, then in most cases is 
 signified the spiritual church. Again, in the same prophet, 
 “ Ye shall suck , and shall be satisfied with the pap of the con- 
 solations of Jerusalem, ye shall squeeze out , and be delighted 
 with the splendour of her glory ; behold, I spread out peace 
 over her as a river, and the glory of the Gentiles as an over- 
 flowing stream, that ye may suck , be taken up to the side, and 
 be delighted on the knees,” lxvi. 11, 12; where to suck also 
 denotes the insinuation of good. And in Jeremiah, “ Even the 
 sea-monsters afford the pap, they suckle their young / the 
 daughter of my people is cruel, the to7igue of the suckling 
 cleaveth to the roof of his mouth by reason of thirst,” Lam. iv. 
 3, 4 ; where the daughter of my people denotes the spiritual 
 church, in the present case vastated, which is said not to suckle 
 her young, when yet the sea-monsters suckle theirs, to denote 
 no insinuation of truth ; the tongue of the suckling cleaveth to 
 the roof of his mouth by reason of thirst, denotes such defect 
 of truth, that the all of innocence perishes ; the suckling is 
 innocence, and thirst is the defect of truth. 
 
 6746. “ And I will give thy hire.” — That hereby is signified 
 recompense, appears without explication. 
 
 6747. “ And the woman took the child and suckled him.” 
 
 . — That hereby is signified that good from the church was in- 
 sinuated therein, appears from the signification of woman, as 
 denoting the church, see n. 252, 253 ; and from the significa- 
 tion of suckling, as denoting the insinuation of good, see just 
 above, n. 6745. It is another state which is here described ; 
 the first state was the state of letting-in amongst evils and 
 falses, n. 6724 ; this other state is that of the insinuation of the 
 good of the church. 
 
 6748. Terse 10. And the child grew , and she brought him 
 to Pharaoh's daughter , and he was to her for a son , and she 
 called his name Moses , and said , Because I drew him out from 
 the waters. And the child grew, signifies that there was in- 
 crease from good. And she brought him to Pharaoh’s daugh- 
 ter, signifies the affection of scientifics. And he was to her for 
 a son, signifies that hence she had first truths. And she called 
 his name Moses, signifies the quality of the state on this occa- 
 sion. And said, Because I brought him forth from the waters, 
 signifies deliverance from falses. 
 
 6749. “And the child grew.” — That hereby is signified in- 
 crease from good, appears from the signification of growing, as 
 denoting increase ; the reason why it is from good is, because 
 growing by suck, and suck from an Hebrew woman, denotes 
 the insinuation of the good of the church, n. 6745. 
 
108 
 
 EXODUS. 
 
 [Chap. ii. 
 
 6750. “And she brought him to Pharaoh’s daughter.”— 
 That hereby is signified the affection of scientifics, appears from 
 the representation of Pharaoh’s daughter, as denoting a reli- 
 gions principle, see n. 6729 ; but in this case the affection of 
 scientifics, for it is the third state which is described in this 
 verse, and on this occasion by daughter is signified affection, n. 
 2362, 3963, and by Pharaoh the scientific principle in general, 
 n. 6015, thus by Pharaoh’s daughter the affection of scientifics; 
 this is evident also from the series of the things treated of in 
 the internal sense, for Moses, inasmuch as he represents the 
 Lord as to the law divine, could not be brought to Pharaoh’s 
 daughter, and be to her for a son, if by her was signified a reli- 
 gious principle, as before; and moreover scientifics are things, 
 which they who are regenerating must first learn, inasmuch as 
 they are a plane for things of the understanding, and the un- 
 derstanding is the recipient of the truth of faith, n. 6125, and 
 the truth of faith is the recipient of the good of charity ; hence 
 it may be manifest, that the scientific principle is the first 
 plane when man is regenerating. That the scientific principle 
 was the first plane to the Lord when he made his human prin- 
 ciple divine truth, or the divine law, is signified by the Lord, 
 when an infant, being brought into Egypt, Matt. ii. 13, 14; 
 thus by the prophetic enunciation in Hosea, “ Out of Egypt 
 have I called my son,” xi. 1 ; Matt. xi. 15 : that by Egypt are 
 signified scientifics, has been frequently shown ; but by scien- 
 tifics are not meant philosophical scientifics, but scientifics of 
 the church, concerning which see n. 4749, 4964, 4965, 4966, 
 6004 ; these also are the scientifics which, in the genuine sense, 
 are signified by Egypt. That the first plane is effected by 
 those scientifics, see n. 5901. 
 
 6751. “And he was to her for a son.” — That hereby is sig- 
 nified that hence she had first truths, appears from the repre- 
 sentation of Pharaoh’s daughter, who is here expressed by her r 
 as denoting the affection of scientifics, see just above, n. 6750; 
 and from the signification of son, as denoting truth, see n. 489, 
 491, 533, 2623, 3373, in this case first truth, for to be to her for 
 a son, denotes to be in first truths by scientifics, for first truths 
 are born from scientifics, and thus are as sons from a mother, 
 who is the affection of scientifics : that the scientific principle 
 is a plane for truths which are of the understanding and of 
 faith, see above, n. 6750. Man proceeds in the things of faith 
 when he is regenerating, almost as he proceeds in the truths 
 not of faith whilst he is growing up to maturity ; in the pro- 
 gress of this growth, sensual things are the first plane, after- 
 wards scientifics, and upon these planes judgment next grows, 
 with one person more, with another less : during man’s regen- 
 eration, the general principles of faith, or the rudiments of the 
 doctrine of the church, are the first plane, next in order are the 
 
EXODUS. 
 
 100 
 
 0750—6752.1 
 
 particulars of doctrine and of faith, afterwards successively 
 things more interior; these planes are what are illustrated by 
 the light of heaven, hence comes the intellectual principle, and 
 the perceptivity of faith and of the good of charity. 
 
 6752. “ And she called his name Moses.” — That hereby is 
 signified the quality of state on this occasion, appears from the 
 signification of a name, and of calling a name, as denoting 
 quality, see n. 144, 145, 1754, 1896, ^ 2009, 2724, 3006, 3421, 
 6674 ; in the present case the quality of state, because when any 
 one is named, the name itself then signifies state, n. 1946, 2643, 
 3422, 4298; the quality of the state which is signified is the 
 quality of the state of the law divine in the beginning apper- 
 taining to the Lord, and the quality of the state of truth divine 
 in the beginning appertaining to the man who is regenerating. 
 There are two especially who represent the Lord as to the 
 Word, viz., Moses and Elias ; Moses represents the Lord as to 
 the historical books, Elias as to the prophets ; there are besides 
 Elisha, and, lastly, John the Baptist, wherefore this latter is he 
 who is meant by Elias who was to come, Matt. xvii. 10, 11, 12, 
 13 ; Luke i. 17. But before it can be shown that Moses repre- 
 sents the law divine, it may be expedient to say what the law 
 divine is : the law divine, in an extended sense, signifies the 
 whole Word ; in a sense less extended, it signifies the historical 
 Word; in a confined sense, what was written by Moses ; and, 
 in the most confined sense, the ten commandments inscribed on 
 tables of stone on mount Sinai ; Moses represents the law in the 
 less extended sense, also in the confined, and likewise in the 
 most confined sense. That the law , in an extended sense , is the 
 whole Word , both historical and prophetical, is manifest from 
 John, “ We have heard from the law , that Christ (Messias) 
 abidetli for ever,” xii. 34 ; that by the law in this passage is 
 meant also the prophetic Word, is evident, for this is written 
 in Isaiah ix. 6, 7 ; and in David, Psalm cx. 4 ; and in Daniel 
 vii. 13, 14. Again, in the same Evangelist, “ That the Word 
 wi'itten in the law might be fulfilled, They hated me without 
 a cause,” xv. 25 ; where the sense is the same, for this is writ- 
 ten in David, Psalm xxxv. 19. And in Matthew, “Yerily I 
 say unto you, until heaven and earth pass, one iota and one 
 tittle shall not pass from the law, until all things be done,” v. 
 18, where law, in the extended sense, denotes the whole Word. 
 That the law, in a sense less extended, is the historical Word, is 
 evident in Matthew, “All things whatsoever ye would that men 
 should do unto you, do ye even so to them ; for this is the law 
 and the prophets ,” vii. 12 : in this passage the Word is distim 
 guished into the law and the prophets, and because the Word is 
 distinguished into the historical and prophetical, it follows, that 
 by the law is meant the historical Word, and by the prupliets the 
 prophetical Word. In like manner in the same Evangelist, 
 
no EXODUS. [Chap. ii. 
 
 “On these two commandments hangtfA^ law and the prophets” 
 xxii. 40. And in Luke, “ The law and the prophets were until 
 John, from that time the kingdom of God is preached,” xvi. 16. 
 That the law , in a confined sense, is the Word which was writ- 
 ten by Moses , is manifest from Moses, “ When Moses had made 
 an end of writing the words of this law on a book, until he 
 finished them. , Moses commanded the Levites who bare the 
 ark of Jehovah, saying, Take the book of this law, and place it 
 on the side of the ark of the covenant of Jehovah your God,” 
 Dent. xxxi. 24, 25, 26 ; where the book of the law denotes the 
 hooks of Moses. Again, “If thou wilt not take heed to do all 
 the words of this law that are written in this book, Jehovah 
 will send privily upon thee every disease and every plague, 
 which are not written in the book of this law, until thou be de- 
 stroyed,” Dent, xxviii. 58, 61 ; where the sense is the same. 
 And in David, “ In the law of Jehovah he is well pleased, and 
 in his law he meditates day and night,” Psalm i. 2 ; where the 
 law of Jehovah denotes the books of Moses, for the prophetic 
 books were not yet written, nor the historical books only of 
 Joshua and of Judges : besides in the passages where the law 
 of Moses is mentioned, which passages may be seen in what 
 presently follows. That the law, in the most confined sense , 
 denotes the ten commandments inscribed on tables of stone on 
 m.ount Sinai, is a known thing, see Joshua viii. 32 ; but this 
 law is also called the testimony, Exod. xxv. 16, 21. That 
 Moses represents the law in a less extended sense, or the histor- 
 ical Word, and also the law in a confined sense, and likewise 
 in the most confined sense, is manifest from those passages 
 where, instead of the law, mention is made of Moses, and where 
 the law is called the law of Moses, as in Luke, “ Abraham 
 said unto him, They have Moses and the prophets, let them hear 
 them ; if they hear not Moses and the prophets, neither will 
 they be persuaded though one rose from the dead,” xvi. 29, 
 31 ; where by Moses and the prophets the like is signified as 
 by the law and the prophets, viz., the historical and prophet- 
 ical Word ; hence it is evident that Moses is the law, or the 
 historical Word. Again, in the same Evangelist, “Jesus, be- 
 ginning from Moses and from all the prophets, expounded in 
 all the scriptures the things which appertained to himself,” 
 xxiv. 27. Again, “All things must be fulfilled which were 
 written in the law of Moses, and the prophets, and the Psalms, 
 concerning me,” xxiv. 44. And in John, “Philip said, We 
 have found him of whom Moses in the law wrote,” i. 46. 
 Again, “ Moses in the law commanded us,” viii. 5. And in 
 Daniel, “The curse and the oath have flowed down upon us, 
 which was written in the law of Moses the servant of God, 
 because we have sinned against him. As it is written in the 
 l aw of Moses, all evil is come upon us,” ix. 11, 13. And in 
 
6752.] 
 
 EXODUS. 
 
 Ill 
 
 Joshua, “Joshua wrote upon the stone of the altar a dopy of 
 the law of Moses viii. 32; it is called the law of Moses, be- 
 cause by Moses is represented the Lord as to the law, that is, 
 as to the Word, in a less extended sense as to the historical 
 Word : hence it is, that to Moses is attributed what is of the 
 Lord ; as in John, “ Moses gave us the law / Moses gave us civ - 
 cumcision : if a man receive circumcision on the sabbath day, 
 that the law of Moses may not be broken,” vii. 19, 22, 23. 
 And in Mark, u Moses said , Honour thy father and thy mo- 
 ther,” viii. 12. Again, “ Jesus answering said unto them, 
 What did Moses command you? they said, Moses permitted 
 to write a bill of divorce, and to put away,” x. 3, 4. And in- 
 asmuch as on account of this representation there is attributed 
 to Moses what is of the Lord, mention is made both of the law 
 of Moses, and the law of the Lord, in Luke, “ When the days 
 of her purification were fulfilled, according to the law of Moses, 
 they brought him to Jerusalem, to present him to the Lord, as 
 it is written in the law of the Lord, that every male opening 
 the womb should be called holy to the Lord, and that they 
 should offer a sacrifice, according to what is said in the law of 
 the Lord, a pair of turtle doves, and two young pigeons,” ii. 
 22, 23, 24, 39. Inasmuch as Moses represented the law, he 
 was allowed to enter in to the Lord on mount Sinai, and not 
 only to receive the tables of the law there, but also to hear the 
 statutes and judgments of the law, and to deliver them to the 
 people ; and it is also said, that hence they shoitld believe in 
 Moses for ever : “Jehovah said to Moses, Behold, I will come 
 to thee in the mist of a cloud; that the people may hear when 
 I shall speak to thee , and also may believe in thee for everf 
 Exod. xix. 9 ; it is said in a mist of a cloud, because by a cloud 
 is meant the Word in the letter; hence also when Moses en- 
 tered in to the Lord on mount Sinai, it is said that he “ entered 
 into a cloudf Exodus xxiv. 18 ; that cloud denotes the literal 
 sense of the Word, see the preface to chap xviii. of Genesis, also 
 n. 4060, 4391, 5922, 6343: and whereas he represented the law 
 or the Word, therefore also when he came down from mount 
 Sinai, “ the skin of his faces shone when he spake; and he put 
 a vail over his faces,” Exod. xxxiv. 28 to the end ; the shining 
 of the faces signifies the internal of the law, for the internal is 
 in the light of heaven, and on that account is called glory, n. 
 5922 ; and the vail signified the external of the law ; the rea- 
 son why he vailed his face when he spake with the people was, 
 because the internal to them was covered, and thus obscured, 
 30 that they could not endure any thing of light thence de- 
 rived ; that face denotes the internal, see n. 1999, 2434, 3507, 
 3573, 4066, 4796 to 4805, 5102, 5695. Inasmuch as by Moses 
 was represented the Lord as to the historical Word, and by 
 Elias tne Lord as to the prophetical Word, therefore when the 
 
1J2 
 
 EXODUS. 
 
 [Chap, ih 
 
 Lord was transformed, there were seen Moses aeid Elias dis- 
 coursing with him, Matt. xvii. 3 ; nor could any other discourse 
 with the Lord, when his divine principle appeared in the 
 world, but they who represented the Word, for discourse with 
 the Lord is by the Word ; that Elias represented the Lord as 
 to the Word, see n. 2762, 5247 ; and whereas both, as well 
 Moses as Elias, represented the wdiole Word, therefore where 
 Elias is treated of, that he should be sent before the Lord, men- 
 tion is made of both in Malachi, “ Remember the law of Moses 
 my servant , which I commanded to him in Horeb, for all Israel, 
 with the statutes and judgments; Behold , 1 send unto you Elias 
 the prophet, before the great and terrible day of Jehovah com- 
 eth,” iv. 4, 5 ; these words involve, that he should precede who 
 should announce the coming of the Lord according to the 
 Word. 
 
 6753. “And said, Because I brought him forth from the 
 waters.” — That hereby is signified deliverance from falses, ap- 
 pears from the signification of waters, in this case the waters 
 of the river of Egypt, as denoting false's, see n. 6693; and from 
 the signification of bringing forth, as denoting deliverance. In 
 these words is contained the quality of the state which is signi- 
 fied by the name of Moses, which quality, in the supreme sense, 
 involves that the Lord, to the intent that he might be made the 
 law divine as to the human principle, delivered it from every 
 false, which from the mother adhered to his human principle, 
 and this until he was made the divine lawq that is, the very 
 divine truth, and afterwards when glorified was made the divine 
 good, which is the esse of divine truth, or Jehovah. 
 
 6754. Verses 11, 12, 13, 14. And it came to pass in those 
 days, that Moses grew, and went forth to his brethren, and saw 
 their burdens ; and he saw an Egyptian man smiting a He- 
 brew man of his brethren. And he looked 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 another day, and lo s 
 two Hebrew men disputing together, and he said to him that 
 was in the wrong, Wherefore smitest thou thy companion f And 
 he said, Who set thee for a man prince and judge over usf dost 
 thou say to kill me as they a killedst the Egyptian f And Moses 
 was afraid, and said, Certainly the word is known. And it 
 came to pass in those days, that Moses grew, signifies when 
 those states persisted, and increase in scientific truths. And he 
 went forth to his brethren, signifies conjunction with the truths 
 of the church. And saw T their burdens, signifies apperception 
 that they were infested by falses. And he saw an Egyptian man 
 6initing a Hebrew man, signifies the alienated scientific prin- 
 ciple endeavouring to destroy the truth of the church. Of his 
 brethren, signifies with which he was conjoined. And he 
 looked hither and thither, and saw that there was no man, sig 
 
6753 — 6756.] 
 
 EXODUS. 
 
 113 
 
 nifies prudence, whether he was in safety. And he smote the 
 Egyptian, signifies that he destroyed the alienated scientific 
 principle. And hid him in the sand, signifies that he discarded 
 him where falses are. And he went out another day, signifies 
 conjunction again with the church. And lo, two Hebrew 
 men disputing together, signifies apperception, that within the 
 church they were at combat one amongst another. And he 
 said to him that was in the wrong, Wherefore smitest thou thy 
 companion ? signifies chiding, because one was willing to destroy 
 the faith of another. And he said, Who set thee for a man 
 prince and judge over us? signifies perception that he was not 
 yet so far advanced into the truths of the church as to settle the 
 disagreement within the church. Dost thou say to kill me, 
 signifies, art thou willing to destroy my faith. As thou killedst 
 the Egyptian ? signifies, as thou hast destroyed the false prin- 
 ciple. And Moses was afraid, and said, Certainly the word is 
 known, signifies that he was amongst alienated scientifics, and 
 not yet in truths so as to be safe. 
 
 6755. “And it came to pass in those days that Moses grew.” 
 — That hereby is signified when those states persisted, and in- 
 crease in scientific truths, appears from the signification of 
 days, as denoting states, see n. 23, 487, 488, 493, 893, 2788, 
 3462, 3785, 4850 ; hence it came to pass in those days, denotes, 
 when those states persisted ; and from the signification of grow- 
 ing, as denoting increase, as above, n. 6749 ; that it denotes 
 increase in scientific truths, is evident from what has been ex- 
 plained just before, n. 6751. 
 
 6756. “And went out to his brethren.” — That hereby is 
 signified conjunction with the truths of the church, appears 
 from the signification of brethren, as denoting the truths of the 
 church, of which we shall speak presently ; and from the signi- 
 fication of going out to them, as denoting to be conjoined to 
 them. As to what concerns brethren, they sometimes signify 
 the goods, sometimes the truths of the church ; when the celes- 
 tial church is treated of, they signify goods, and when the 
 spiritual church is treated of, they signify truths ; the reason is,, 
 because the celestial church is in good, but the spiritual church 
 in truth; and in ancient times, all who were of the churclr 
 called themselves brethren ; they who were of the spiritual 
 church called themselves indeed brethren from gooefi n. 3803 ;; 
 but the men of the internal church did this with a difference 
 according to the quality of good, thus according to. truths, for 
 good has its quality from truths : afterwards, when the church 
 turned aside from good, and hence also from truth, they then 
 no longer called each other brethren from spiritual consan 
 guinity and affinity, which are of charity and of faith, but only 
 from natural consanguinity and affinity, and also from friend- 
 ship ; and likewise they began to bear with indignation that 
 
 VOL. VII. & 
 
114 
 
 EXODUS. 
 
 [Chap, ii, 
 
 one of lower rank should call himself a brother; the reason 
 was, because they made light or nothing of relationships from 
 a spiritual origin, and regarded relationships from a natural 
 and civil origin as of the greatest moment and above all other. 
 That the truths of the church are called brethren, is manifest 
 from this consideration, that the sons of Jacob represented the 
 truths of the church in the complex, see n. 5403, 5419, 5427, 
 5458, 5512. The reason why in ancient times they were called 
 brethren from spiritual affinity is, because the new birth or 
 regeneration made consanguinities and affinities, in a superior 
 degree above the natural birth ; and because the former derive 
 their origin from one father, viz., from the Lord; hence it is 
 that men after death, who come into heaven, do not any longer 
 acknowledge any brother, nor even mother and father, except 
 from good and truth ; according to these principles they enter 
 there into new fraternities or brotherhoods: hence now it is, 
 that they who were of the church called each other breth- 
 ren. That the sons of Israel called all those brethren who were 
 from Jacob, but the rest companions, is evident from the fol- 
 lowing passages: “I will mingle Egypt with Egypt, that a 
 man shall fight against his brother , and a man against his com- 
 panion ,” Isaiah xix. 2. Again, “ A man helpeth his compan- 
 ion, and saith to his brother Strengthen thyself,” xli. 6. And in 
 Jeremiah, u Take ye heed a man of his companion , and trust 
 not to any brother; for every brother supplanting supplants, 
 and every companion slanders,” ix. 4. That all who were from 
 Jacob called themselves brethren, is plain from Isaiah, “ Then 
 they shall bring all your brethren out of all nations, an offer- 
 ing to Jehovah, on horses, on chariots, and on coaches,” lxvi. 
 20. And from Moses, “ Setting thou shalt set over them a 
 king, whom Jehovah thy God shall choose, out of the midst of 
 thy brethren thou shalt set a king over them ; thou mayest not 
 put over them a man a stranger, who is not their brother ,” 
 Deut. xvii. 15. They also called the sons of Esau brethren, 
 because they were from Jacob, as in Moses, u We passed with 
 our brethren the sons of Esau, who dwelt in Seir,” Deut. ii. 8. 
 The reason why in ancient times they called themselves breth- 
 ren who were of the church, was, as was said above, because 
 they acknowledged the Lord as the one only Father, and be- 
 cause from him they had a new soul and new life ; therefore 
 the Lord says, “Do not ye be called Rabbi, for one is your 
 master, Christ, and all ye are brethren ,” Matt, xxiii. 8. Inas- 
 much as spiritual brotherhood is grounded in love, viz., that 
 one be another’s, and they who are in good are in the Lord, 
 and the Lord in them, John xiv. 20, therefore they are called 
 brethren by the Lord in Matthew, “Jesus stretching out his 
 hand upon his disciples said, Behold my mother and my breth- 
 ren / for whosoever shall do the will of my Father who is in 
 
6757 — 6761.] 
 
 EXODUS . 
 
 11.5 
 
 the heavens, the same is my brother , and sister, and mother,” 
 xii. 49, 50. Again, “So much as ye have done to one of the 
 least of my brethren , ye have done to me,” xxv. 40 ; and lie 
 also calls the disciples brethren, Matt, xxviii. 10; John xx. 17 ; 
 by disciples in the representative sense are meant all who are 
 in the truths of faith and the good of charity. 
 
 6757. “ And saw their burdens.” — That hereby is signified 
 apperception that they were infested by falses, appears from the 
 signification of seeing, as denoting apperception, see above, n. 
 6732 ; and from the signification of burdens, as denoting infesta- 
 tions by falses ; for the burdens, which were imposed on the 
 sons of Israel by Pharaoh, are nothing else ; Pharaoh is the 
 false scientific principle, n. 6651, 6679, 6683 ; neither are in- 
 festations by falses any thing else but burdens to those who are 
 in truths. How the case is with infestations by falses, 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, inas- 
 much as his mind either then adheres to falses, or shakes them 
 off, and this without sensible infestation ; but in the other life, 
 when they who are in truths are infested by falses, they are on 
 such occasions held as it were bound in them by evil spirits, 
 but the interiors of the mind are held in truths by the Lord, by 
 which truths falses are shaken off : the state of infestations by 
 falses, such as it is in the other life, is here meant in the inter- 
 nal sense, as is the case in many more instances ; for the Word 
 is not only written for man, but also for spirits and angels. 
 
 6758. “And he saw an Egyptian man smiting a Hebrew 
 man.” — That hereby is signified the alienated scientific prin- 
 ciple endeavouring to destroy the truths of the church, appears 
 from the signification of an Egyptian man (w), as denoting the 
 scientific principle alienated from truth, see n. 6692 ; and from 
 the signification of smiting, as denoting to destroy, in the pres- 
 ent case attempting to destroy, because falses cannot destroy 
 truths ; and from the signification of a Hebrew man ( vir\ 
 as denoting the truth of the church, for by man ( vir ) is sig- 
 nified truth, n. 3134, and by a Hebrew the church, n. 6675,. 
 6684. 
 
 6759. “ Of his brethren.” — That hereby is signified with 
 which he was conjoined, appears from the signification of breth- 
 ren, as denoting the truths of the church, see above, n. 6756 ; 
 and inasmuch as he was in those truths, and those truths, which 
 are signified by brethren, were what he was conjoined with, 
 therefore here, by reason of the connection of the things in the 
 internal sense, is meant conjunction. 
 
 6760. “ And he looked hither and thither, and saw that 
 there was no man.” — That hereby is signified prudence con- 
 cerning his safety, may appear without explication. 
 
 6761. “And he smote the Egyptian.” — That hereby is sig 
 
110 
 
 EXODUS. 
 
 [Chap. ii. 
 
 nified that he destroyed the alienated scientific principle, ap- 
 pears from the signification of smiting, as denoting to destroy, 
 see above, n. 6758 ; and from the signification of the Egyptian, 
 as denoting the scientific principle alienated from truth, see n. 
 6692. 
 
 6762. “ And hid him in the sand.” — That hereby is signified 
 that he discarded him where falses are, appears from the sig- 
 nification of hiding, as denoting to discard ; and from the 
 signification of sand, as denoting scientific truth, and, in the 
 rypposite sense, scientific false ; the reason why sand has this 
 signification, is, because stone, in which sand originates, signi- 
 fies both, see n. 1298, 3720, 3769, 3771, 3773, 3789, 3798, 6126 ; 
 truth is also signified by sand in Moses, “Zebulon and Issachar 
 shall call the people into the mountain, and shall sacrifice sacri- 
 fices of justice, because they shall suck the affluence of the sea, 
 and what is covered of the hidden things of the sandf Deut. 
 xxxiii. 18, 19 ; where to call the people into a mountain denotes 
 to make truths to be goods, or faith charity, for people denote 
 the truths of faith, mountain the good of charity ; to sacrifice 
 the sacrifices of justice, denotes worship grounded in charity ; 
 to suck the affluence of the sea, denotes to abound in scientific 
 truths ; what are covered of the hidden things of the sand, de- 
 note the arcana of scientific truths ; and whereas the sand sig- 
 nifies scientific truth, it also signifies, in the opposite sense, 
 scientific false; for most of the expressions in the Word have 
 also an opposite sense, and the quality of the opposite sense is 
 known from the genuine. In regard to discarding among falses, 
 which is signified by hiding him in the sand, the case is this : 
 infernal spirits who are in falses, when they have been in the 
 world of spirits, and have there attempted to destroy truths 
 with those who are in temptation, are afterwards re-discarded to 
 the hells, whence they cannot any more emerge ; this it has been 
 given me to kntfw by much repeated experience ; such is the 
 quality of what is signified by discarding amongst falses. 
 
 6763. “ And he went out another day.” — That hereby is 
 signified conjunction again with the church, appears from what 
 was said above, n. 6756, where like words occur. 
 
 6764. “ And lo, two Hebrew men disputing.” — That hereby 
 is signified apperception that within the church they had com- 
 bats with each other, appears from the signification of lo, or 
 seeing, as denoting apperception, see n. 2150, 3764, 4567, 4723, 
 5400 ; and from the signification of Hebrew men (viri), as de- 
 noting those who are of the church, see above, n. 6758 ; and 
 from the signification of disputing, as denoting to combat. 
 
 6765. u And he said to him that was in the wrong, Where- 
 fore smitest thou thy companion ?” — That hereby is signified 
 chiding, because one was willing to destroy the faith of another, 
 appears from the signification of him who did the wrong (im~ 
 
6762— 6766.] 
 
 EXODUS. 
 
 117 
 
 probus ), as denoting those who are not in the truth of faith, but 
 still are 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 the truth of faith, as may be manifest from various 
 heresies ; they who are in heresy, or not in the truth of faith, 
 are here meant by him that was in the wrong ; and from the 
 signification of smiting, as denoting to destroy, see above, n. 
 6758 ; and from the signification of companion, as denoting one 
 who is in the truth of faith ; for when by him that was in the 
 wrong is signified one who is not in the truth of faith, by com- 
 panion is signified one who is in the truth of faith ; it is said 
 companion, not brother, although each was a Hebrew, because 
 they were foes ; that it denotes chiding is evident. The case 
 herein is this : whilst man is regenerating, he is let into com- 
 bats against falses, and in this case he is kept by the Lord in 
 truth, but in that truth which he had persuaded himself to be 
 truth, and from this truth combat is waged against the false ; 
 combat may be waged even from truth not genuine, provided 
 it be such, that by any means it can be conjoined with good, 
 and it is conjoined with good by innocence, for innocence is the 
 medium of conjunction ; hence it is that they within the church 
 may be regenerated by means of any doctrine whatsoever, but 
 they especially who are in genuine truths. 
 
 6766. “And he said, Who set thee for a man prince and 
 judge over us?” — That hereby is signified perception, that he 
 was not as yet so far advanced into the truths of faith as to 
 settle the disagreements within the church, appears from the 
 signification of saying, as denoting perception, see frequently 
 above; and from the signification of a man prince (vir pr in- 
 ceps ), as denoting one who is in primary truth, thus who is 
 illustrated more than others in the doctrine of truth ; such a one 
 was understood by prince in the representative church ; hence 
 it is that by the words, “ Who set thee fora man prince,” is sig- 
 nified that he was not yet so far advanced into the truths of the 
 church ; that prince denotes one who is in primary truths, see 
 n. 5044; and from the signification of judge, as denoting one 
 who settles disputes or disagreements, in the present case dis- 
 agreements within the church, because between two Hebrew 
 men, by whom are signified they who are of the church. The 
 subject heretofore treated of, in the supreme sense, was concern- 
 ing the beginnings of the law divine in the Lord’s human prin- 
 ciple ; the subject now treated of is concerning the progress of 
 that law; but in the internal sense the subject treated of is 
 concerning the progress of divine truth with man who is re- 
 generating : the progress is such, that man first is enabled to 
 discern between what is false and what is true, for from the true 
 in which he is principled, he can see the false, because the latter 
 is opposite; but he cannot at this first time settle disagreements 
 
118 
 
 EXODUS. 
 
 [Chap. ii. 
 
 between the truths of faith within the church ; to attain this 
 ability he must make further progresses, for man is successively 
 illustrated ; this may manifestly appear from those who are in 
 a state of adolescence and first youth, in that they believe the 
 doctrinals of their own church to be very truths, and hence 
 decide upon falses, but that as vet they are not able to settle 
 disagreements between those things which are of faith within 
 the church ; ‘this ability comes by successive degrees : where- 
 fore also the man, capable of receiving this ability, must be of 
 a more advanced age, and must have the interiors of his under- 
 standing illustrated. 
 
 6767. “Dost thou say to kill me.” — That hereby is signified 
 art thou willing to destroy my faith, appears from the significa- 
 tion of killing, as denoting to destroy, of which we shall speak 
 presently ; and from the signification of a Hebrew man, who in 
 this case is expressed by me, as denoting one who is of the 
 church, thus also denoting faith, for faith is of the church, and 
 these two are so united, that he who destroys faith appertaining 
 to any one, destroys the church with him ; and this also is kill- 
 ing him, for he who takes away faith, takes away spiritual life, 
 the life which remains being the life which is called death ; 
 lienee it is evident, that by the words, “Dost thou say to kill 
 me,” is signified art thou willing to destroy my faith. That to 
 kill denotes to take away spiritual life, is evident from several 
 passages in the Word, as in Jeremiah, “Snatch them away as 
 cattle for the slaughter, appoint them for the day of hilling. 
 How long shall the earth mourn, and all the herb of the field 
 wither, by reason of the wickedness of them that dwell therein ? 
 the beasts and the fowls shall be consumed,” xii. 3, 4 ; the day 
 of killing denotes the time of the vastation of the church, when 
 there is no longer any faith, because no charity ; the earth 
 which shall mourn denotes the church ; every herb of the field 
 denotes every scientific truth of the church ; the beasts and 
 fowls which should be consumed denote goods and truths: that 
 earth denotes the church, see n. 566, 662, 1067, 1262, 1413, 
 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4335, 4447, 5577; 
 that herb denotes scientific truth is manifest from the passages 
 in the Word where herb is named ; and that field denotes that 
 which is of the church, see n. 2971, 3310, 3766 ; that beasts de- 
 note the affections of good, thus goods, see n. 45, 46, 142, 143, 
 246, 714, 715, 719, 1823, 2179, 2180, 3218, 3519, 5198; that 
 fowls denote the affections of truth, n. 5149 : hence it may be 
 manifest what is the sense of the above words, and also that 
 there is a spiritual sense in each of them ; every one may see 
 that without an interior sense it could not be understood what 
 is meant by a day of killing, what by the earth mourning, what 
 by every herb of the field withering by reason of the wicked- 
 ness of those who dwell therein, and that the beasts and the 
 
6767, 676S.] 
 
 EXODUS. 
 
 119 
 
 fowls should be consumed. And in Zechariah, “Thus saith 
 Jehovah my God, Feed the sheep of killing , which their pos- 
 sessors kill” xi. 4, 5 ; the sheep of killing manifestly denote 
 those whose faith the possessors destroy. And in Ezekiel, 
 “Thou hast profaned me amongst my people, for handfuls of 
 barley, and for pieces of bread, to kill the souls which ought 
 not to die , and to make alive the souls which ought not to live,” 
 xiii. 19 ; where to kill also manifestly denotes to destroy spirit- 
 ual life, that is, faith and charity. And in Isaiah, “ What will 
 ye do in the day of visitation and vastation? they shall fall be- 
 neath the bound and beneath the slain,” x. 3, 4 ; where the slain 
 denote those who are in hell, thus who are in evils and falses. 
 Again, “Thou art cast forth from thy sepulchre as an abominable 
 branch, the raiment of the slain, of one thrust through with a 
 sword ; thou shalt not be joined with them in the sepulchre, for 
 thou hast destroyed thy land, thou hast killed thy people ,” xiv. 
 19, 20; where the slain denote those who are deprived of spirit- 
 ual life; thou hast killed thy people, denotes that he destroyed 
 the truths and goods of faith. And in John, “ The thief cometli 
 not but to steal, to kill and to destroy : I am come that they 
 may have life, 57 x. 10 ; to kill denotes to destroy the life of 
 faith ; wherefore it is said, I am come that they may have life. 
 And in Mark, “The brother shall deliver the brother to death, 
 and the father the children, and children shall rise up against 
 parents, and shall kill them,” xiii. 12 ; speaking of the last 
 times of the church, when there is no longer any charity, and 
 therefore neither 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. Inasmuch as by one that is 
 killed was signified one deprived of spiritual life, and by field 
 the church, therefore it was a statute in the representative 
 church, that “ if any one touched in the surface of a field, any 
 one thrust through with a sword, or killed , he should be unclean 
 seven days,” Numb.' xix. 16; that one thrust through with a 
 sword denotes truth extinguished by the false, see n. 4503 ; for 
 sword is the false which extinguishes truth, n. 2799, 4499, 6353. 
 In like manner this was a statute, “ If any one should be found 
 killed in the land of inheritance on a field, and it shall not be 
 known who hath killed him, the elders and judges shall mea- 
 sure between the cities that are round about, and having thus 
 found the nearest city, they should take a calf, and should strike 
 off its neck at a rapid stream ;” besides other particulars, Deut. 
 xxi. 1 to 10. 
 
 6768. “As thou killedst the Egyptian?” — That hereby is 
 signified as thou didst destroy the false, appears from the sig- 
 nification of killing, as denoting to destroy, see just above, n. 
 6767 ; and from the signification of the Egyptian, as denoting 
 
EXODUS. 
 
 120 
 
 [Chap. ii. 
 
 the scientific principle alienated from truth, thus the false prin- 
 ciple, see n. 6692, 6758, 6761. 
 
 6769. And Moses was afraid, and said, Certainly the word 
 is known.” — That hereby is signified that he was amongst alien- 
 ated scientifics, and not yet in truths so as to be safe, appears 
 from the signification of being afraid, as denoting not to be in 
 safety, for in such case there is fear ; the reason why any one 
 is not in safety, is, because he is not in truths ; for they who 
 are in truths are in safety whithersoever they go, even if in the 
 midst of the hells ; the reason why they who are not yet in 
 truths are not in safety, is, because non-truths communicate with 
 evil spirits : these things are signified by the above words, that 
 Moses was afraid and said, Certainly the word is known, viz., 
 to the Egyptians amongst whom he was ; as is also evident from 
 what presently follows, “ that Pharaoh heard this word and 
 sought to kill Moses.” 
 
 6770. Verses 15, 16, 17, 18, 19. And Pharaoh heard this 
 word , and sought to hill Moses / and Moses fled from, before 
 Pharaoh , and dwelt in the land of Midian , and dwelt near a 
 well. And the priest of Midian had seven daughters , and they 
 came and drew , and filled little troughs, to give the flock of 
 their father to drink. And the shepherds came and drove 
 them away : and Moses arose , and helped them , and he gave 
 their flock to drink. And they came to Reuel their father / 
 and he said , Wherefore have ye hastened to come to-day ? And 
 they said , A man , an Egyptian , delivered us from the hand 
 of the shepherds , and also drawing hath drawn for us, and 
 hath given the flock to drink. And Pharaoh heard this word, 
 and sought to kill Moses, signifies that the false scientific prin- 
 ciple perceiving this, was willing to destroy the truth which is 
 of the law from the Divine Being or Principle. And Moses 
 fled from before Pharaoh, signifies that it was separated from 
 falses. And dwelt in the land of Midian, signifies life in the 
 church with those who are in simple good. And dwelt near a 
 well, signifies studious application there in the Word. And the 
 priest of Midian had seven daughters, signifies the holy things 
 of that church. And they came and drew, signifies that they 
 were instructed in truths from the Word. And filled little 
 troughs, signifies that hence they enriched the doctrine of cliar- 
 rity. To give their flock to drink, signifies that hence they who 
 are in good were instructed. And the shepherds came and 
 drove them away, signifies that the teachers, who were in evils, 
 opposed themselves. And Moses arose and helped them, signi- 
 fies aid from truths which are of the law from the Divine Be- 
 ing or Principle. And he gave their flock to drink, signifies 
 that hence they who are in good were instructed. And they 
 came to Beuel their father, signifies conjunction with the good 
 itself of that church. And he said, Wherefore have ye hast 
 
EXODUS. 
 
 12 1 
 
 6769— 6774.] 
 
 ened to come to-day? signifies perception that now conjunction 
 was sure. And they said, A man, an Egyptian, delivered us 
 from the hand of the shepherds, signifies because scientific 
 truth, which is of the church, has prevailed over the power of 
 the doctrine of the false grounded in evil. And also drawing 
 hath drawn for us, signifies that he instructed from the Word. 
 And hath given the nock to drink, signifies those who were of 
 the church there. 
 
 6771. “ And Pharaoh heard this word, and sought to kill 
 Moses.” — That hereby is signified that the false scientific per- 
 ceiving this, was willing to destroy the truth which is of the 
 law from the Divine Being or Principle, appears from the sig- 
 nification of hearing, as denoting to apperceive, see n. 5017 ; 
 and from the representation of Pharaoh, as denoting the scien- 
 tific principle which is contrary to the truths of the church, 
 thus which is false, see n. 6651, 6679, 6683 ; and from the sig- 
 nification of killing, as denoting to destroy, see n. 6767, thus 
 to seek to kill denotes to be willing to destroy ; and from the 
 representation of Moses, as denoting the law divine, and truth 
 divine, see n. 6752, thus truth which is of the law divine; it 
 is said, truth which is of the law divine, not the law divine, be- 
 cause the subject as yet treated of is concerning the progress 
 of the law divine in the Lord’s human principle : from these 
 considerations it is manifest, that by Pharaoh hearing this 
 word, and seeking to kill Moses, is signified, that the false 
 scientific principle apperceiving this was willing to destroy the 
 truth, which is of the law divine. 
 
 6772. “And Moses fled from before Pharaoh.” — That here- 
 by is signified that it was separated from falses, appears from 
 the signification of flying, as denoting to be separated ; and 
 from the representation of Moses, as denoting truth which is 
 of the law from the Divine Being or Principle, see just above, 
 n. 6771. Here now commences the fifth state of the progres- 
 sion of the law divine in the Lord’s human principle, and in 
 the respective sense, of the progression of truth divine with 
 the man who is regenerating, which is that of separation from 
 falses, and of adjunction with the truths of simple good; next 
 follows the sixth state, which is that of adjunction with good. 
 
 6773. “ And dwelt in the land of Midian.” — That hereby is 
 signified life amongst those who are in simple good, appears 
 from the signification of dwelling, as denoting life, see n. 1293, 
 3384, 3613, 4451, 6051 ; and from the signification of Midian, 
 as denoting those who are in the truths of simple good, see 
 n. 3242, 4756, 4788 ; it is said the land (or earth), because the 
 church is signified, which the land contains ; that land (or 
 earth) denotes the church, see n. 6765. 
 
 6774. “ And dwelt near a well.” — That hereby is signified 
 studious application there in the Word, appears from the sig- 
 
122 
 
 EXODUS. 
 
 [Chap. ii. 
 
 nification of dwelling, as denoting life, see just above, n. 6773, 
 in the present case studious application of life ; and from the 
 signification of a well, as denoting the Word, see n. 2702, 
 2424. The Word is sometimes called a well, sometimes a foun- 
 tain ; when it is called a well, the Word is signified as to the 
 literal sense, and when a fountain, the Word is signified as to 
 the internal sense, n. 3765 ; he is here said to dwell near a 
 well, because the Word is signified as to the literal sense, for 
 this sense is the first to those who are regenerating, and ad- 
 vancing to truth divine, who, in the internal sense, are here 
 treated of ; they also, who are in the truths of simple good, who 
 are here meant by Midian, have no concern about any other 
 sense than the literal. 
 
 6775. “ And the priest of Midian had seven daughters.” — 
 That hereby are signified the holy things of that church, ap- 
 pears from the signification of the daughters of a priest, as de- 
 noting those things which are of the church ; that daughter 
 denotes the church, see n. 2362, 3963, 6729, and that a priest 
 denotes the good of love, n. 1728, 3670, 6148 ; thus by the 
 daughters of a priest is signified the church as to good ; and 
 from the signification of Midian, as denoting those who are in 
 the truths of simple good, see just above, n. 6773 ; and from 
 the signification of seven, as denoting what is holy, see n. 395, 
 433, 716, 881, 5265, 5268 : thus by the priest of Midian hav- 
 ing seven daughters are signified the holy things of the church 
 of those who are in the truths of simple good. They are said 
 to be in simple good, who are in the externals of the church, 
 and simply believe the Word as to its literal sense, each ac- 
 cording to his apprehension, and who live also according to 
 those things which they believe, thus who are in good accord- 
 ing to its quality from truths; the internal principle of the 
 church flows-in with them through good, but whereas they 
 are not in interior truths, the good which flows-in is rendered 
 common or general, thus obscure, for spiritual light cannot in 
 this case flow-in into singulars, and thereby distinctly illustrate 
 things ; they who are of this character in the other life are 
 gifted with heaven according to the quality of good derived 
 from truths. Such are they who are here meant by Midian ; 
 but in the proper sense they are they who are out of the church, 
 and live in good according to their religious principle. 
 
 6776. “And they came and drew.” — That hereby is signi- 
 fied that they were instructed in truths from the Word, appears 
 from the signification of drawing, as denoting to be instructed 
 in the truths of faith, and to be illustrated, see n. 3058, 3071 ; 
 that it was from the Word, is signified by the well from which 
 they drew ; that a well denotes the Word, see above, n. 6774, 
 
 6777. “ And filled little troughs.” — That hereby is signified 
 that hence they enriched the doctrine of charity, appears from 
 
6775 — 6779.] 
 
 EXODOS. 
 
 123 
 
 tlie signification of filling from a well, as denoting to enrich 
 thence or from the Word ; and from the signification of a little 
 trough, as denoting the doctrine of charity. The reason why 
 a little trough or water-cask denotes the doctrine of charity, is, 
 because it is a wooden trough into which water is drawn from 
 a well to give flocks to drink ; for what is wooden, in the inter- 
 nal sense, signifies the good of charity, see n. 3720; to draw, 
 signifies to be instructed, n. 3058, 3071 ; the water which is 
 drawn signifies the truth of faith, n. 2702, 3058, 4976, 5668 ; 
 the well from which it is drawn signifies the Word, n. 2702, 
 3424, 6774 ; and to give the flocks to drink, signifies to instruct 
 in good from the Word, n. 3772. From these considerations it 
 may be manifest, that a little trough denotes the doctrine of 
 charity. 
 
 6778. “ To give the flock of their father to drink.”' — That 
 hereby is signified that hence they might be instructed in good, 
 appears from the signification of giving to drink, as denoting 
 to instruct, see n. 3772 ; and from the signification of flock, as 
 denoting those who learn and are led to the good of charity, 
 see n. 343, 3772, 5913, 6048 ; and from the representation of 
 Reuel, who is here the father, and who was a priest, as denot- 
 ing the good of that church, where they are who are in the 
 truth of simple good, see above, n. 6773, 6775. 
 
 6779. “And the shepherds came and drove them away.” 
 — That hereby are signified teachers, who are in evils, that they 
 opposed themselves, appears from the signification of shep- 
 herds, as denoting those who teach and lead to the good of 
 charity, see n. 343, 3795, 6044, in the present case who teach, 
 but, inasmuch as they are in evils, do not lead to the good of 
 charity, of which signification we shall speak presently ; and 
 from the signification of driving away, as denoting to oppose 
 themselves ; and from the signification of daughters, who are 
 those whom they drove away, as denoting those things which 
 are of the church, see above, n. 6775. By shepherds are here, 
 indeed, signified they who teach, but who do not lead to the 
 good of charity, because they are in evils ; for they who are in 
 evils in no case acknowledge that charity and its works contri- 
 bute to salvation, for they cannot acknowledge what is con- 
 trary to their life, inasmuch as this would be against them- 
 selves ; and whereas they are in evils, they do not even know 
 what charity is, thus neither what the works of charity are ; 
 they teach faith, by it they justify, and by it they promise 
 heaven ; these are they who oppose themselves to the doctrine 
 ot charity which is from the Word, consequently to those who 
 are in the truth of simple good, who are signified by the 
 daughters of the priest of Midian, whom the shepherds drove 
 away from the well, after that they had drawn and filled little 
 troughs to give the flock to drink. 
 
124 
 
 EXODUS. 
 
 [Chap. ii. 
 
 6780. “ And Moses arose and helped them.” — -That hereby 
 is signified aid from the truths which are of the law from the 
 Di vine Being or Principle, appears from the representation of 
 Moses, as denoting truth which is of the law from the Divine 
 Being or Principle, see above, n. 6774 ; and from the significa- 
 tion of helping, as denoting to bring aid. 
 
 6781. “ And he gave their flock to drink.” — That hereby is 
 signified that they were instructed thence who were in good, 
 appears from the signification of giving to drink, as denoting 
 to instruct, see n. 3069, 3092, 3774 ; and from the signification 
 of a flock, as denoting those who learn, and are led to the 
 good of charity, see n. 343, 3772, 5913, 6048, thus who are in 
 good. 
 
 6782. “ And they came to Ruel their father.” — That here- 
 by is signified conjunction with the good itself of that church, 
 appears from the signification of coming to any one, as denot- 
 ing to be conjoined ; and from the representation of Ruel, as 
 denoting good, because he was a priest ; that a priest is the 
 good of love, see n. 1728, 3670, 6148: the conjunction, which 
 is here signified, is that of the truths of the church with its 
 good. 
 
 6783. “ And he said, Wherefore have ye hastened to come 
 to-day ?” — That hereby is signified perception that now con- 
 junction was sure, appears from the signification of saying in 
 the historicals of the Word, as denoting perception, see fre- 
 quently above ; and from the signification of hastening to 
 come, as denoting sure conjunction: that to hasten denotes 
 what is sure or certain, see n. 5284; and that to come denotes 
 conjunction, see just above, n. 6782; it is not here meant sure 
 conjunction by the daughters hastening to come to their father, 
 but by truth which is of the law from the Divine Being or 
 Principle, which is represented by Moses ; this is what was 
 perceived. 
 
 6784. “And they said, A man, an Egyptian, delivered us 
 from the hands of the shepherds.” — That hereby is signified be- 
 cause scientific truth, which was adjoined to the church, has 
 prevailed over the power of the doctrine of the false grounded 
 in evil, appears from the signification of an Egyptian man (vir), 
 as denoting scientific truth ; for by man (vir) is signified truth, 
 n. 3134, and by an Egyptian the scientific principle, n. 1164, 
 1165, 1186, 1462, 4749, 4964, 4966, 4967, 5700, 6692 ; the rea- 
 son why Moses is here called a man an Egyptian, is, because 
 by Moses is here represented truth, such as appertains to those 
 who are in the truth of simple good, which is signified by the 
 daughters of the priest of Midian ; they are in such truth, inas- 
 much as they are men of the external church, see n. 6775, 
 therefore also it is said scientific truth which was adjoined to 
 the church ; and from the signification of delivering from the 
 
6780— 6787.] 
 
 EXODUS. 
 
 125 
 
 hand of the shepherds, as denoting that he prevailed over the 
 power of the false grounded in evil, for to deliver is to prevail, 
 inasmuch as he who delivers out of the hand of others, prevails 
 over them ; hand denotes power, see n. 878, 3387, 4931 to 4937, 
 5327, 5328, 5544, and shepherds are teachers, in the present 
 case teachers of what is false grounded in evil, n. 6779 ; and 
 whereas they are teachers, they are also such doctrine. The 
 reason why scientific truth prevails over the power of doctrine 
 of the false grounded in evil, is, because the Divine Being or 
 Principle is in all truth derived from good, but in the false de- 
 rived from evil there is a contrary principle, and what is con- 
 trary to the Divine Being or Principle is of no avail at all ; 
 therefore in the other life a thousand, who are in the false 
 grounded in evil, prevail nothing at all against one who is in 
 truth grounded in good, but at the presence of this one the 
 thousand fly, and unless they fly, they are tortured and tor- 
 mented. It is said the false grounded in evil, because this 
 false is truly the false, whereas the false not grounded in evil, 
 but in ignorance of the truth, is not of such a character ; evil is 
 the thing which is opposite to heaven, but not the false grounded 
 in ignorance; yea, if in ignorance there be any thing of inno* 
 cence, then that false is accepted of the Lord as truth, for they 
 who are in such a principle, receive the truth. 
 
 6785. “ And also drawing hath drawn for us.” — That hereby 
 is signified that he instructed from the Word, appears from the 
 signification of drawing, as denoting to instruct in the truths of 
 faith, and to be illustrated, see n. 3058, 3071 ; that it was from 
 the Word, is signified by the well from which they drew ; that 
 a well is the Word, see n. 6774. 
 
 6786. “ And hath given the flock to drink.” — That hereby 
 are signified those who are of the church there, appears from 
 the signification of flock, as denoting those who are in good, 
 and who suffer themselves to be instructed, see n. 343, 3772, 
 5913, 6048, in the present case those who are of the church 
 there, who, it was shown above, are they who are in the truth 
 of simple good, and are signified by Midian. Flock signifies 
 both good and the church, that is, those who are in good and 
 of the church, for the two are so conjoined, that one cannot be 
 separated from the other, for he who is in the good of faith is 
 the church, and he who is the church is in the good of faith. 
 
 6787. Yerses 20, 21, 22. And he said to his daughters , 
 And where is he, why is it that ye have left the man f Call 
 him,, and let him eat bread. And Moses was willing to dwell 
 with the man, and he gave Zipporah his daughter to Moses. 
 A nd she brought forth a son, and he called his name Gershom, 
 because he said, I am a sojourner in a strange land. And he 
 said to his daughters, signifies thought concerning the holy 
 things of the church. And where is he, why is it that ye have 
 
126 
 
 EXOBUS. 
 
 [Chap. i£. 
 
 left the man ? signifies how without that truth could they be 
 conjoined to the good of the church. Call him, signifies that it 
 must be conjoined. And let him eat bread, signifies confirma- 
 tion in good. And Moses was willing to dwell with the man, 
 signifies that they agreed together. And he gave Zipporah his 
 daughter to Moses, signifies that he adjoined to him the good 
 of his church. And she brought forth a son, signifies the 
 truths thence derived. And he called his name Gershom, sig- 
 nifies their quality. Because he said, I am a sojourner in a 
 strange land, signifies that he was instructed in truths in a 
 church not his own. 
 
 6788. “ And he said to his daughters.” — That hereby is sig- 
 nified thought concerning the holy things of the church, ap- 
 pears from the signification of saying, as denoting thought, see 
 n. 3395; and from the signification of daughters, as denoting 
 the holy things of the church, see above, n. 6775: the holy 
 things, which are here signified by daughters, are truths; these 
 in the Word are called holy, by reason that the truths, which 
 with man become truths of faith, are from good, and because 
 what proceeds from the Lord’s divine human principle is divine 
 truth from divine good ; hence it is that the Holy Spirit is the 
 holy which proceeds from the Lord ; for the Spirit himself does 
 not proceed, but the holy which the Spirit speaks ; which every 
 one may understand who weighs it in his mind. That the 
 Holy Spirit, who is also called Paraclete,* is the divine truth 
 proceeding from the Lord’s divine human principle, and that 
 holy is predicated of divine truth, is manifest from the Lord’s 
 words in John, “ I will ask the Father, that he may give yon 
 another Paraclete , that he may abide with you for ever, the 
 spirit of truth , whom the world cannot receive, because it seeth 
 him not, neither knowetli him : the Paraclete, the Holy Spirit , 
 whom the Father will send in my name, he shall teach you all 
 things , and shall remind you of all things which I have said to 
 you,” xiv. 16, 17, 26. Again, “ When the Paraclete shall come, 
 whom I will send unto you from the Father, the spirit of truth , 
 who goeth forth from the Father, he shall testify of me,” xv. 26. 
 And again, “When he the spirit of truth shall come, he shall 
 lead you into all truth: he shall not speak from himself, but 
 whatsoever he shall hear, he shall speak : he shall glorify me, 
 because he shall take of mine, and shall announce it to you : 
 All things that the Father hath are mine, therefore I said, that 
 he shall take of mine, and shall announce it to you,” xvi. 13, 
 14, 15. If these passages be compared with several others, it 
 may be understood, that the Holy Spirit is the holy principle 
 which proceeds from the Lord’s divine human principle, for the 
 
 * The original Greek is irapaic^To^, denoting an advocate, or one who pleads 
 in favour of another. In our English version of the New Testament it is rendeied 
 ?7ie Comforter . 
 
0788—6791.] 
 
 EXODUS. 
 
 127 
 
 Lord says, “Whom the Father shall send in my name;” also, 
 “Whom I will send unto } t ou from the Father ;” and, farther, 
 “He shall take of mine and shall announce to you: All tilings 
 that the Father hath are mine, therefore I said, that he shall 
 take of mine, and shall announce to you ;” it is evident also that 
 holy is predicated of truth, for the Paraclete is called the spirit 
 of truth. 
 
 6789. “And where is he, why is it that ye have left the 
 man ?” — That hereby is signified how without that truth could 
 they be conjoined to the good of the church, appears from the 
 signification of an Egyptian man, who is here the man whom 
 they left, as denoting scientific truth, see above, n. 678-1 : and 
 from the signification of the expression, why is it that ye have 
 left the man, as denoting how without that truth could they be 
 conjoined to good, for to leave the man in this case denotes not 
 to be able to be conjoined. It may be expedient to say how 
 the case herein is: the scientific truth, which is here repre- 
 sented by Moses, is the truth of the external church ; this truth 
 exists from the truth which is of the law from the Divine Being 
 or Principle, which truth also is Moses, see n. 6771, 6780, and 
 the truth which is of the law from the Divine Being or Princi- 
 ple is of the internal church; external truth, unless it be from 
 internal truth, cannot be conjoined to good: this may be illus- 
 trated in the case of the Word ; unless the internal of the Word 
 flows-in with those who read the Word, and abide in the literal 
 sense, there is not effected conjunction of truth from the Word 
 with good, and the internal of the Word then flows-in, and is 
 conjoined with good, when man accounts the Word holy, and 
 he then accounts it holy when he is in good : the same may be 
 illustrated also by the holy supper; scarce any know that bread 
 in the hoty supper signifies the Lord’s love towards the univer- 
 sal human race, and the reciprocal love of man, and that wine 
 represents charity ; nevertheless with those who receive the 
 bread and wine holily, there is effected conjunction with hea- 
 ven and with the Lord thereby, and the goods of love and 
 charity flow-in by (or through) the angels, who on this occasion 
 do not think of bread and wine, but of love and charity, see n. 
 3164, 3735, 5915 ; hence it is evident, that external truth is 
 conjoined with internal truth, when man is in good, he himself 
 being ignorant of it. 
 
 6790. “ Call him.” — That hereby is signified that it should 
 be conjoined, appears from the signification of calling, as de- 
 noting to be conjoined, see n. 6047. 
 
 6791. “And let him eat bread.” — That hereby is signified 
 confirmation in good, appears from the signification of bread, 
 as denoting the good of love, see n. 2165, 2177, 3478, 3735, 
 '3813, 4211, 4217, 4735 : the reason why eating bread denotes 
 confirmation in good, is, because by eating is here signified 
 
128 
 
 EXODIJS. 
 
 [Chap. n. 
 
 messing together, which in the Word is called feasting ; mess- 
 ings together, or feasts, were made amongst the ancients within 
 the church for the sake of conjunction, and of confirmation in 
 good, see n. 3596, 3832, 5161. 
 
 6792. “ And Moses was willing to dwell with the man.” — • 
 That hereby is signified that they agreed together, appears from 
 the representation of Moses, as here denoting scientific truth, 
 see above, n. 6784 ; and from the signification of dwelling, as 
 denoting to live, see n. 1293, 3384, 3613, and of dwelling with 
 any one, as denoting to live together, see n. 4451, consequently 
 to agree together ; and from the signification of man (vir) as 
 denoting the truth of the good of that church ; that man (vir) 
 denotes truth, see n. 3134. 
 
 6793. u And he gave Zipporah his daughter to Moses.” — 
 That hereby is signified that he adjoined thereto the good of 
 his church, appears from the signification of giving, viz., to 
 wife, as denoting to adjoin ; and from 'the signification of 
 daughter, as denoting good, see n. 489, 490, 491, and also the 
 church, n. 2362, 3963, 6729 ; Zipporah signifies the quality of 
 the good of that church ; and from the representation of Moses, 
 as denoting scientific truth, see n. 6784. 
 
 6794. “ And she brought forth a son.” — That hereby are 
 signified the truths thence derived, appears from the significa- 
 tion of bringing forth, as being predicated of those things which 
 are of the church, which are faith and charity : these births 
 exist from the heavenly marriage, which is that of good and 
 truth, which marriage is represented by marriages on earth ; 
 and from the signification of a son, as denoting truth, see n. 
 489, 491, 533, 2623, 3373. 
 
 6795. “ And he called his name Gershom.” — That hereby 
 is signified the quality thereof, viz., of truths, appears from the 
 signification of a name, and of calling a name, as denoting 
 quality, see n. 144, 145, 1754, 2009, 2724, 3006, 3421, 6674 ; 
 Gershom involves the quality of those truths, viz., that they 
 are those wherein he was instructed in a church not his own, 
 as now follows. 
 
 6796. “ Because he said, I am a sojourner in a strange land.” 
 — That hereby is signified that he was instructed in truths in a 
 church not his own, appears from the signification of being a 
 sojourner, as denoting one who is instructed in those things 
 which are of the church ; and from the signification of land or 
 earth, as denoting the church, see n. 662, 1067, 1262, 1733, 
 1850, 2117, 2118, 2928, 3355,4447,4535, 5557 ; hence a strange 
 land is a church not his own. 
 
 6797. Verses 23, 24, 25. And it came to pass in these 
 many days that the king of Egypt died , and the sons of Israel 
 sighed from the bondage , and cried / and their cry went up to 
 God from the bondage . And God heard their groaning , and 
 
6792 — 6803.J 
 
 EXODUS. 
 
 129 
 
 God remembered his covenant with Abraham , with Isaac , and 
 with Jacob. And God saw the sons of Israel , and God knew . 
 And it came to pass in these many days, signifies after many 
 changes of state. That the king of Egypt died, signifies an end 
 of the former false principle. And the sons of Israel sighed 
 from the bondage, signifies grief on account of the attempt to 
 subjugate the truth of the church. And cried, signifies implo- 
 ration. And their cry went up to God from the bondage, sig- 
 nifies that they were heard. And God heard their groaning, 
 signifies aid. And God remembered his covenant with Abra- 
 ham, with Isaac, and with Jacob, signifies by reason of con- 
 junction with the church by the Lord’s divine human principle. 
 And God saw the sons of Israel, signifies that he gifted the 
 church with faith. And God knew, signifies that he gifted 
 with charity. 
 
 6798. “ And it came to pass in these many days.” — That 
 hereby is signified after several changes of state, appears from 
 the signification of days, as denoting states, see n. 23, 487, 
 488, 493, 893, 2788, 3462, 3785, 4850 ; thus by coming to pass 
 in many days, is signified after several states, or several changes 
 of state. 
 
 6799. “ The king of Egypt died.” — That hereby is signified 
 an end of the former false principle, appears from the signifi- 
 cation of dying, as denoting to cease to be, see n. 494, 6587, 
 6593, thus an end ; and from the representation of Pharaoh, 
 or the king of Egypt, as denoting the false scientific principle, 
 see n. 6651, 6679, 6683, 6692. 
 
 6800. “ And the sons of Israel sighed from the bondage.” — 
 That hereby is signified grief by reason of the attempt to sub- 
 due the truth of the church, appears from the signification of 
 sighing, as denoting grief ; and from the representation of the 
 sons of Israel, as denoting the truths of the church, see n,. 5414,. 
 5879, 5951 ; and from the signification of bondage, as denoting, 
 an attempt to subjugate, see n. 6666, 6670, 6671. 
 
 6801. “ And cried.” — That hereby is signified imploration,. 
 appears without explication. 
 
 6802. “ And their cry went up to God from the bondage.”' 
 — That hereby is signified that they were heard, may also ap- 
 pear without explication, for it follows, that God heard their 
 groaning, and remembered his covenant with Abraham, with 
 Isaac, and with Jacob. 
 
 6803. “ And God heard their groaning.” — That hereby is- 
 signified aid, appears from the signification of hearing, as de- 
 noting to obey, see n. 2542, 3869, 4652 to 4600, 5017 ; but 
 when it is said of the Lord, it denotes to provide and bring 
 aid, for whom the Lord hears, to him he brings aid,;, and from 
 the signification of groaning, as denoting grief by. reason of an 
 attempt to subjugate by falses. 
 
 VOL, VII. 
 
 9 
 
130 
 
 EXODUS. 
 
 [Chap. ii. 
 
 6804. “And God remembered his covenant with Abra- 
 ham, with Isaac, and with Jacob.” — That hereby is signified 
 by reason of conjunction with the church by the Lord’s divine 
 human principle, appears from the signification of covenant, 
 as denoting conjunction, of which we shall speak presently ; 
 and from the representation of Abraham, of Isaac, and of 
 Jacob, with whom a covenant was made, as denoting the 
 Lord’s divine human principle; that Abraham represents the 
 Lord as to the divine principle itself, Isaac as to the divine 
 rational, and Jacob as to the divine natural, see n. 1893, 
 2011, 2066, 2072, 2083, 2630, 3194, 3210, 3245, 3251, 3305, 
 3439, 3576, 3599, 3704, 4180, 4286, 4538, 4570, 4615, 6098, 
 6185, 6276, 6424 : that where mention is made of Abra- 
 ham, Isaac, and Jacob in the Word, in the spiritual sense 
 they are not understood, may be manifest from this con- 
 sideration, that names in no case penetrate into heaven, but 
 only what is signified by those that are named, thus things 
 themselves, the qualities of things, and the states of things, 
 which are of the church, and which are of the Lord’s king- 
 dom, and which are of the Lord himself ; and moreover the 
 angels in heaven in no case determine their thoughts to par- 
 ticular persons, for this would be to bound the thoughts, 
 and to withdraw from the universal perception of things, in 
 which perception angelic speech is grounded ; hence it is, 
 that the things which the angels speak in heaven are ineffable, 
 and far above human thought, which is not extended to uni- 
 versal, but is contracted to particulars ; when, therefore, it is 
 read that “ many shall come from the east and the west, and 
 shall lie down with Abraham , and Isaac , and Jacob in the 
 kingdom of the heavens,” Matt. viii. 11, the angels perceive 
 the Lord’s presence and the appropriation of truth and good, 
 which proceed from his divine human principle; also when 
 it is read, “ that Lazarus was taken up into Abraham? s bo- 
 som” Luke xvi. 22, the angels perceive that he was taken up 
 into heaven where the Lord is present ; hence also it may 
 be manifest that by the covenant with Abraham, Isaac, and 
 Jacob, in the internal sense is meant conjunction by the 
 Lord’s divine human principle. That the divine human 
 principle is a covenant, that is, conjunction itself, may be 
 manifest from several passages in the Word, as in Isaiah, “/ 
 will give thee for a covenant to the people, for a light of the 
 Gentiles,” xlii. 6. Again, / have given thee for a covenant 
 of the people , to restore the earth, to divide the vastated in- 
 heritances,” xlix. 8. Again, “Incline your ear and go to me, 
 hear and your soul shall live, thus wiil I establish for you a 
 covenant of eternity, the sure mercies of David : behold, I have 
 given him a witness to the people, a prince and lawgiver to 
 the nations,” lv. 3, 4. And in Malachi, “ The Lord whom ye 
 
6804.] 
 
 EXODUS. 
 
 131 
 
 seek cometh suddenly to his temple, and the angel of the cove- 
 nant whom ye desire, behold he cometh,” iii. 1. And in the 
 second book of Samuel, “ He hath set for me a covenant of 
 eternity , to be arranged to all and to be kept,” xxiii. 5 ; the 
 subject treated of in these passages is manifestly concerning the 
 Lord, and concerning the conjunction of the human race with 
 the divine principle of the Lord itself by his divine human ; that 
 the Lord as to the divine human is a mediator, and that no one 
 can come to the divine itself, which is in the Lord and is called 
 Father, except by the Son, that is, by the divine human, is 
 known in the church ; thus the Lord, as to the divine human, 
 is conjunction : who can comprehend the divine itself by any 
 thought, and if he cannot comprehend it in thought, who can 
 be conjoined to it in love? But the divine human principle 
 every one can comprehend in thought, and be conjoined to it in 
 love. That a covenant is conjunction, may be manifest from 
 the covenants made between kingdoms, in that they are joined 
 together thereby, and in that they are stipulations on each part, 
 which were to be kept, that the conjunction might be inviolable ; 
 those stipulations or compacts are also called covenant. The 
 stipulations or compacts, which in the Word are called covenant, 
 are on the part of man, in a confined sense, the ten precepts, 
 or the decalogue ; in a more extended sense they are all the 
 statutes, commandments, laws, testimonies, precepts, which the 
 Lord enjoined from mount Sinai by Moses ; and in a sense still 
 more extended they are the books of Moses, the things con- 
 tained therein being to be observed on the part of the sons of 
 Israel. On the part of the Lord it is mercy and election. That 
 the ten precepts or the decalogue are a covenant , is manifest 
 from the following passages: “ Jehovah hath declared to you 
 his covenant , which he commanded you to do, the ten Words 
 which he wrote on two tables of stone,” Dent. iv. 13, 23 ; and 
 because the two tables of stone, on which the ten precepts were 
 written, were deposited in the ark, Exod. xxv. 16, 21, 22 ; xxxi. 
 18 ; xxxii. 15, 16, 19 ; xl. 20, therefore the ark was called the ark 
 of the covenant , Deut. xxxi. 9, 24, 25, 26 ; Joshua iii. 3, 6, 14; 
 iv. 7 ; Judges xx. 27 ; 2 Samuel xv. 24 ; 1 Kings viii. 21 ; in 
 which latter passage Solomon thus speaks, “ I have sot there the 
 place of the ark , where is the covenant of Jehovah , which he 
 made with our fathers :” and in the Revelation, “The temple 
 of God was open in' heaven, and there was seen the ark of His 
 co'venant in His temple,” xi. 19. That the appellation of cove- 
 nant is given to all the judgments and statutes which the Lord 
 commanded by Moses to the people of Israel , and also to the 
 books of Moses themselves , is manifest from the following pas- 
 sages : “ On the mouth of these words I have made a covenant 
 with you and with Israel,” Exodus xxxiv. 27 ; the things which 
 in this passage are called a covenant were several of the sacri- 
 
132 
 
 EXODUS. 
 
 [Chap, ii, 
 
 ‘fices, feasts, and tilings unleavened. Again, “ Moses took the 
 hook of the covenant , and read in the ears of the people, who 
 said, All that Jehovah hath spoken we will do and hear,” Exod. 
 xxiv. 7, 8 ; and in the second book of Kings, “ Joshua king of 
 Judah in the house of Jehovah in the presence of them all read 
 the words of the hook of the covenant found in the house of 
 Jehovah ; and he made a covenant before Jehovah, to establish 
 the words of the covenant written in that hook ; and all the 
 people stood in the covenant. The king commanded all the peo- 
 ple to make a passover to Jehovah God, according to what was 
 written in the hook of the covenant ,” xxiii. 2, 3, 21. And in David, 
 “ If thy sons shall keep my covenant and my testimony, which 
 I have taught them, their sons also shall sit even to eternity on 
 thy throne,” Psalm cxxxii. 12. That covenant is conjunction 
 by love and faith, is manifest from Jeremiah, u Behold the days 
 come, saith Jehovah, that I will make a new covenant with the 
 house of Israel and with the house of Judah, not as the covenant 
 which I made with their fathers, because they made my covenant 
 void ; but this is the covenant which I will make with the house 
 of Israel after these days, I will give my law in the midst of them, 
 and on their heart will I write it, and I will be to them for a 
 God, and they shall be to me for a people,” xxxi. 31, 32, 33 ; 
 where to give a law in the midst of them, and to write it on 
 their heart, denotes to gift with faith and charity ; by faith and 
 charity is effected the conjunction, which is described by the 
 words, “I will be to them for a God, and they shall be to me 
 for a people.” Again, in the same prophet, “ I will establish 
 for them the covenant of an age , that I will no more turn my- 
 self away after them, and I will do them good ; hut my fear I 
 will give into their heart , that they shall not go hack from mef 
 xxxii. 40 ; conjunction by love, which is the covenant, is signi- 
 fied by the expression, “ I will give my fear into their heart, 
 that they shall not go back from me.” And in Ezekiel, “ / 
 will establish for them a covenant of peace, a covenant of eter- 
 nity shall be with them, and I will give them, and multiply 
 them,, and place a sanctuary in the midst of them, and my habi- 
 tation shall be amongst them, and I will be to them for a God, 
 and they shall be to me for a people,” xxxvii. 26, 27 ; in this 
 passage conjunction by faith and love, which are a covenant, is 
 described by a sanctuary in the midst of them, and by a habi- 
 tation amongst them, and by the words “ I will be to them for 
 a God, and they shall be to me for a people.” Again, in the 
 same prophet, “ When I passed by beside thee, and saw thee, 
 that behold it was thy time, the time of loves, and I entered 
 into a covenant with thee , that thou shouldst he minef xvi. 8 ; 
 speaking of Jerusalem, whereby is signified the ancient church ; 
 that to enter into a covenant that thou mightest be mine, is 
 marriage, or spiritual conjunction, is evident. Inasmuch as 
 
EXODUS. 
 
 133 
 
 6805.] 
 
 cc/venant signifies conjunction, a wife is also called a wife of 
 the covenant , Malachi ii. 14; and conjunction amongst breth- 
 ren is called the covenant of brethren , Amos i. 9. By cov- 
 enant also is signified conjunction in David, “ I have made a 
 covenant with my elect ; I have sworn to David my servant,” 
 Psalm lxxxix. 3. That the compact of a covenant on the part 
 of the Lord is ?nercy and election , is manifest from David, “ All 
 the ways of Jehovah are mercy and truth to them that keep his 
 covenant and his testimonies,” Psalm xxv. 10. And in Isaiah, 
 “The mountains shall recede, and the hills shall be removed, 
 and my mercy shall not recede, and the covenant of my peace 
 shall not be removed, saith Jehovah that hath mercy on thee,” 
 liv. 10. And in Moses, “ Jehovah thy God, the very God, the 
 faithful God, keeping the covenant of mercy to them that love 
 him , and to them that keep his precepts, to the thousandth 
 generation,” Deut. vii. 9, 12. Again, “ If ye will keep my 
 covenant , ye shall be to me for a peculiar possession out of all 
 people,” Exod. xix. 5. Again, “ I will have respect to you, and 
 will make you fruitful, and will multiply you, and will confirm 
 my covenant with you,” Lev. xxvi. 9 ; to have respect to them 
 is of mercy, to make them fruitful and multiply them is to gift 
 them with charity and faith : they who are gifted with those 
 gifts are called the elect, thus these things are of election ; also 
 that they should be for a peculiar possession. There were 
 also signs of a covenant in the representative church , and those 
 signs were such things as brought conjunction into remembrance : 
 circumcision was such a sign, Gen. xvii. 11 ; for circumcision 
 signified purification from filthy loves, on the removal of which 
 heavenly love is insinuated, by which there is conjunction : 
 the sabbath is also called an eternal covenant , Exodus xxxi. 1 6 : 
 it is said also that the “ show-bread should be for the sons of 
 Israel by an everlasting covenant ,” Lev. xxiv. 8 : especially the 
 blood, as is manifest from Moses, “ Moses took the book of the 
 covenant , and read in the ears of the people, who said, All that 
 Jehovah hath spoken we will do and hear: then Moses took 
 the blood of the peace-making sacrifice , and sprinkled on the peo- 
 ple, and said, Behold the blood of the covenant which Jehovah 
 hath established with you upon all these words,” Exod. xxiv. 7, 8b 
 And in Zechariah, “ By the blood of thy covenant I will send 
 forth the bound out of the pit wherein is no water,” ix. 11 ; 
 blood was a covenant, or the sign of a covenant, because it sig- 
 nified conjunction by spiritual love, that is, by charity towards 
 the neighbour ; on which account, when the Lord instituted the 
 holy supper, lie called his blood the blood of the new covenant , 
 Matt. xxvi. 28. From these considerations it may now be 
 manifest, what is meant in the Word by covenant in the internal 
 sense. 
 
 6805. “ And God saw the sons of Israel.” — That hereby is 
 
134 
 
 EXODUS. 
 
 [Chap. ii. 
 
 signified that he gifted the church with faith, appears from the 
 signification of seeing, as denoting to have faith, see n. 897, 
 2325, 2807, 3863, 3869, 4403 to 4421, 5400: hence God’s see- 
 ing denotes to gift with faith, for faith is from God ; and from 
 the signification of the sons of Israel, as denoting the church, 
 see n. 6637. 
 
 6806. “ And God knew.” — That hereby is signified that he 
 gifted with charity, appears from the signification of knowing, 
 when it is predicated of God, that is, of the Lord, as denoting 
 to gift with charity; for it is charity which conjoins the Lord 
 with man, and causes the Lord to be present with him, conse- 
 quently to know him ; the Lord indeed knows all in the uni- 
 verse, but not as a father his sons, except those who are in the 
 good of love and charity ; therefore the Lord says of those who 
 are in good, whom he calls his sheep, “ I am the good shepherd, 
 and know mine, and am known by mine : my sheep hear my 
 voice, and I know them, and they follow me,” John x. 14, 27 : 
 hut of those who are in evil, the Lord says, that he doth not 
 know them, as in Matthew, “Many shall say to me in that day, 
 Lord, Lord, have not we prophesied by thy name, and by thy 
 name cast out demons, and in thy name done many virtues ? 
 but then will I confess to them, I do not know you • depart from 
 me, ye workers of iniquity,” vii. 22, 23. Again in the same 
 Evangelist, “ At length came also the other virgins, saying, 
 Lord, Lord, open to us: but he answering said, verily I say 
 unto you, I do not know you,” xxv. 11, 12. And in Luke, 
 When once the master of the house hath risen, and hath shut 
 the door, then ye shall begin to stand without and to knock at 
 the door, saying, Lord, Lord, open to us ; but he answering shall 
 say to them, I know you not whence ye are : then shall ye begin 
 to say, We have eaten before thee, and have drunken, and thou 
 hast taught in our streets:, but he shall say, I say unto you, I 
 know you not whence ye are • depart from me, all ye workers of 
 iniquity,” xiii. 25, 26, 27 : hence it is evident, that to be known, 
 -when it is said by the Lord, denotes to be in the good of char- 
 ity, that is, denotes to be gifted with that good, because all the 
 good of charity comes from the Lord ; and that not to be known, 
 denotes to be in evil ; to know involves conjunction, and man is 
 said to be so far known by the Lord, as he is conjoined to him ; 
 they who are not conjoined the Lord also knows, yea the most 
 -singular things appertaining to each, John ii. 24, 25 ; but these, 
 inasmuch as they are in evil, are in another presence, which is 
 as it were absence, although the Lord is not absent, but the 
 .man and the spirit, who is in evil, is he who is absent, in which 
 case it is said that the Lord does not know them : an image of 
 this thing appears amongst angels and spirits ; they who are 
 alike as to states of the life, appear to be near each other, and 
 thus mutually know each other : but they who are unlike as to 
 
 / 
 
6806— 6809.] 
 
 EXODUS. 
 
 135 
 
 states of the life, appear to each other at a distance, neither do 
 they so know each other : in a word, in the other life a likeness 
 of state makes the inhabitants to appear present, and to be 
 known ; and an unlikeness of state causes them to appear absent, 
 and not to be known. 
 
 ON THE SPIRITS OF THE PLANET MERCURY. 
 
 6807. TIL A T the universal heaven resembles a man , which 
 is called the Grand Man, and that all and singular the things 
 appertaining to man, both his exteriors and interiors, corre- 
 spond to that man or heaven, has been shown at the close of 
 several chapters: but to constitute that Grand Man, they who 
 come into another life from this earth are not sufficient, they 
 being few respectively , therefore there is need of others from 
 several other earths j and it is provided by the Lord, that as 
 soon as there be any where wanting the quality or quantity of 
 correspondence, there be instantly summoned those from some 
 earth who may make up the deficiency, that so the proportion 
 may be preserved, and thus heaven be kept in due consistence. 
 
 6808. What the spirits in the planet Mercury have refer- 
 ence to in the Grand Man has also been discovered to me from 
 heaven, viz., that they have reference to the memory, but to the 
 memory of things abstracted from earthly and mere material 
 things. But inasmuch as it has been given me to discourse 
 with them, and this for several weeks, and to hear what is their 
 quality, and to explore how the case is with those who are in 
 that earth, I am willing to adduce the experience which I have 
 had on the occasion. 
 
 6809. On a time they came to me, and inquired into those 
 things which were in my memory y this is in the power of spir- 
 its to do with the utmost skill, for when they come to mam, they 
 see in his memory singular the things which the man is ac- 
 quainted with : when, therefore, the spirits of Mercury in- 
 quired into various things, and amongst others concerning also 
 the cities and places where I had been, I observed that they 
 were not willing to know any thing about the temples, the pal- 
 aces, the houses, the streets, but only about those things which 
 I had heard were done in those places, also concerning the 
 things appertaining to the government which had place there, 
 and to the genius and manners of the inhabitants, and things 
 of a like nature ; for such things cohere with places in man's 
 memory, wherefore when the places are excited those things 
 also come into view. I was surprised to find them of such a 
 quality, wherefore I asked why they passed by the magnificent 
 
136 
 
 EXODUS. 
 
 [Chap. ii. 
 
 cies of the places , and only inquired into the things and the 
 deeds there transacted f They said , they had no delight in 
 looking upon material , corporeal , and terrestrial things , 
 
 things real : hence it was first evidenced , ^A«£ tfAg 
 spirits of that earth , m £Ae Grand Man , have reference to the 
 memory of things abstracted from material and terrestrial 
 things. 
 
 6810 . It has been told me, that such is their life in their 
 earth that they have no concern about terrestrial and corporeal 
 things, but about the statutes, the laws and governments of ihe 
 nations there, also about the things of heaven, which are 
 innumerable : and I have been further told that several men 
 of that earth discourse with spirits, and that hence they have 
 the knowledges of spiritual things, and of the states of life after 
 death, and hence also a contempt of things corporeal and ter- 
 restrial y for they who know of a certainty, and believe in a 
 life after death, are concerned about heavenly things, a* being 
 eternal and happy, but not about worldly things, only so far 
 as the necessities of life require. 
 
 6811 . With what eagerness they inquire into and imbibe 
 the knowledges of things, such as appertain to the memory 
 elevated above the sensualities of the body, might be manifest to 
 me from this consideration, that when they looked into those 
 things which I knew respecting heavenly things, they passed 
 hastily through them all, declaring instantly the nature and 
 quality of each y for when spirits come to man, they enter into 
 all his memory, and excite thence what suits themselves y yea, 
 what I have often observed, they read the things contained there- 
 in, as out of a book y the spirits of Mercury did this with 
 greater skill and expedition, because they did not stop at such 
 things as are sluggish, and which confine and consequently re- 
 tard the internal sight, as all terrestrial and corporeal things 
 do when regarded as ends, that is, when alone loved y but they 
 looked into the things themselves y for things which are not 
 clogged with things terrestrial, elevate the mind upwards, thus 
 introduce it into an extensive field, whereas mere material 
 things sink the mind downwards, and thus contract its field. 
 Their eagerness to acquire knowledges was also evident from 
 the following circumstances : on a time when I was writing 
 somewhat concerning things to come, and they were at a dis- 
 tance, so that they could not look into those things from my 
 memory, because I was not willing to read them in their pres- 
 ence, they were very indignant, and contrary to their usual 
 behaviour, they were disposed to abuse me, calling me one of 
 the worst of men, with like indignities y and that they might 
 give a proof of their resentment, they caused a kind of con- 
 traction attended with pains on the right side of my head even 
 to the ear y but these things did not hurt me y nevertheless, in 
 
6810— 6815.] 
 
 EXODUS. 
 
 137 
 
 consequence of having done evil , they removed, themselves to a 
 yet greater distance , but presently they stood still again , being 
 desirous to know what I had written concerning things to come / 
 such is their eager thirst after knowledges. 
 
 6812. The spirits of Mercury, above all other spirits, pos- 
 sess the knowledges of things, as well respecting this solar sys- 
 tem, as respecting the earths which are in the starry heavens ; 
 and what they have once acquired to themselves, that they retain 
 and also recollect it, as often as any thing similar occurs: 
 hence also it may appear manifest, that the memory of spirits 
 is much more perfect than the memory of men • also that what 
 spirits hear, see, and apperceive, they retain, and especially 
 such things as they are delighted with, as these spirits are 
 delighted with the knowledges of things • for whatsoever things 
 cause delight, and affect the love, these flow-in as it were spon- 
 taneously, and remain • other things do not enter, but only 
 touch the surface and pass by. 
 
 6813. When the spirits of Mercury come to other societies, 
 they explore and collect from them what they know, and then 
 they depart / such communication also is given amongst spirits, 
 that when they are in society, if they are accepted and loved, 
 aU things which they know are communicated, and this not by 
 any discourse, but by influx. In consequence of their know - 
 ledges, the spirits of Mercury have an extraordinary degree of 
 haughtiness, wherefore they are told, that although they know 
 innumerable things, still there are infinite things which they do 
 not know ; and that if their knowledges should increase to eter- 
 nity, the notice even of common or general things would be un- 
 attainable ‘ they were told likewise of their haughtiness and 
 high-mindedness, and how unbecoming such a temper is ; but 
 they replied, that it was not haughtiness, but only a glorying by 
 reason of the faculty of their memory ; thus they have the art 
 of exculpating themselves and of excusing tlieir foibles. 
 
 6814. They are averse to verbal discourse because it is ma- 
 terial, wherefore I could not discourse with them any otherwise 
 than by a species of active thought. Their memory, as consist- 
 ing of things, not of images purely material, affords a nearer 
 supply of its objects to the thinking principle / for the thinking 
 principle, which is above the imagination, requires for its ob 
 jects things abstracted from material / but notwithstanding 
 this, the spirits of Mercury are little distinguished by the fac- 
 ulty of judgment, having no delight in the exercise of that 
 faculty , and in deducing conclusions from knowledges / for 
 hare knowledges alone are the things which delight them. 
 
 6815. It was given to sound them, whether they proposed to 
 themselves any use from their knowledges, and it was intimated 
 to them, that it is not enough to be delighted with knowledges, 
 because knowledges have respect to uses, and uses ought iq be the 
 
138 
 
 EXODUS. 
 
 [Chap. iii. 
 
 end of knowledges ; that from knowledges alone no use results 
 to them , but to others with whom they are disposed to communi- 
 cate their knowledges • and that it is not expedient for any man 
 who is willing to become wise , to stand still in knowledges alone , 
 these being only instrumental causes , intended to be subservient 
 to ihe investigation of uses, which uses ought to be uses of life / 
 but they replied , that they were delighted with knowledges , and 
 that knowledges to them are uses. 
 
 6816. The spirits of Mercury differ totally from the spirits 
 of our earth, for the spirits of our earth have not so much con- 
 cern about things , as about what is of the world , of the body , 
 and of the earth ; wherefore the spirits of Mercury cannot 
 abide together with the spirits of our earth , on which account , 
 wheresoever they meet them they fly away ; for the spiritual 
 spheres which exhale from each are altogether contrary the one 
 to the other : the spirits of Mercury have a common saying , 
 that they love what is produced from things material , and that 
 they are not willing to look at a sheath , but at things stripped 
 of their sheath , that is, at interior things. 
 
 6817. The subject concerning the spirits of the planet Mer- 
 cury will be continued at the close of the following chapter. 
 
 EXODUS. 
 
 CHAPTER THE THIRD. 
 
 THE DOCTRINE OF CHARITY. 
 
 6818. IT may be expedient to dwell longer on the subject 
 concerning the neighbour, for without knowledge of the neigh- 
 bour, it cannot be known how charity is to* be exercised. In 
 what was premised at the beginning of the preceding chapter, 
 it was said, that every individual man is a neighbour, but one 
 not alike with another ; and that he who is principled in good, 
 is a neighbour above others, thus that the good which apper- 
 tains to man is to be loved ; for when good is loved, the Lord 
 is loved, for it is the Lord in whom good originates, who is in 
 good, and who is good itself. 
 
 6819. But not only man in the singular is a neighbour, but 
 also man in the plural ; for a society lesser and greater, a man’s 
 country, the church, the Lord’s kingdom, and, above all, the 
 Lord, are the neighbour to whom good is to be done from a 
 principle of charity. There are also degrees of ascent of neigh- 
 bour, for a society of several is in a higher degree than an 
 
6816 — 6823.] 
 
 EXODUS. 
 
 139 
 
 individual man ; a man’s country is in a higher degree than a 
 society; the church is in a degree still higher; and the Lord’s 
 kingdom in a degree higher still; but the Lord is in the highest 
 degree : these degrees of ascent are as the steps of a ladder, at 
 the top of which is the Lord. 
 
 6820. A society is more a neighbour than an individual 
 man, because it consists of several ; charity is to be exercised 
 towards it in like manner as towards an individual man, viz., 
 according to the quality of good appertaining to it ; thus in one 
 way towards a society of well-disposed persons, and in another 
 way towards a society of ill-disposed. 
 
 6821. A man’s country is more a neighbour than a society, 
 because it is like a parent, for it is the place of a man’s birth, 
 it nourishes him, and protects him from injuries. Good is to 
 be done to a man’s country from a principle of love according 
 to its necessities, which principally respect the sustenance of 
 bodily life, of civil life, and of spiritual life. He who loves his 
 country, and from a principle of good-will does good to his 
 country, in the other life loves the Lord’s kingdom, for there 
 the Lord’s kingdom is his country ; and he who loves the Lord’s 
 kingdom, loves the Lord, because the Lord is all in all of his 
 kingdom ; for what is properly called the Lord’s kingdom, is 
 the good and truth appertaining to its inhabitants from the Lord. 
 
 6822. The church is more a neighbour than a man’s coun- 
 try, for he who provides for the church, provides for the souls 
 and eternal life of the men who inhabit the country ; and the 
 church is provided for when man is led to good, and he who 
 does this from a principle of charity, loves his neighbour, for he 
 wishes and wills heaven and happiness of life to eternity to be 
 the portion of another. Good may be insinuated into another 
 by every one in the country, but not truth, except by those 
 who are teaching ministers ; if others insinuate truth, ft gives 
 birth to heresies, and the church is disturbed and rent asunder. 
 Charity is exercised, if by the truth which is of the church, the 
 neighbour is led to good ; if in the church any thing be called 
 truth which leads away from good, no mention is to be made 
 of it, for it is not truth. Every one ought first to acquire truth 
 to himself from the doctrine of the church, and afterwards from 
 the Word of the Lord, and this truth must be the object of his 
 faith. 
 
 6823. The Lord’s kingdom is a neighbour in a higher de- 
 gree than the church where any one is born, for the Lord’s 
 kingdom consists of all those who are in good, both in the 
 earths and in the heavens ; thus the Lord’s kingdom is good 
 with all its quality in the. complex ; when this good is loved, 
 the individuals are loved who are principled in good. Thus 
 the total, which is all good in the complex, is neighbour in the 
 ■first degree, and is that Grand Man treated of at the close of 
 
140 
 
 EXODUS. 
 
 [Chap, i i i ; 
 
 several chapters, which man is a representative image of the 
 Lord himself: this man, that is, the Lord’s kingdom, is loved, 
 when from inmost affection good is done to those who are a 
 man by that man from the Lord,* thus to whom the Lord’s 
 kingdom appertains. 
 
 6824. These are the degrees of neighbour, and according to 
 these degrees charity ascends ; but these degrees are degrees in 
 successive order, in which a prior or superior degree is always 
 preferred to a posterior or inferior : and whereas the Lord is 
 in the supreme, and He is to be respected in each degree, as the 
 end to whom each tends, therefore He is above all, and to be 
 loved above all things. 
 
 CHAPTER III. 
 
 1. AND Moses was feeding the flock of Jethro his father- 
 in-law, the priest of Midian, and he led the flock behind the 
 wilderness, and came to the mount of God Horeb. 
 
 2. And the angel of Jehovah appeared to him in a flame of 
 fire out of the midst of a bramble, and he saw, and lo, the 
 bramble burned with fire, and the bramble was in no wise con- 
 sumed. 
 
 3. And Moses said, I will therefore go aside, and see this 
 great vision, why the bramble is not burnt. 
 
 4. And Jehovah saw that he went aside to see, and God 
 called to him out of the midst of the bramble, and said, Moses, 
 Moses ; and he said, Behold me. 
 
 5. And He said, Come not near hither; take off thy shoes 
 from off thy feet, because the place on which thou standest, it 
 is the ground of holiness. 
 
 6. And He said, I am the God of thy father, the God of 
 Abraham, the God of Isaac, and the God of Jacob. And Moses 
 covered his faces, because he was afraid to look upon God. 
 
 7. And Jehovah said, Seeing I have seen the affliction of 
 my people, which is in Egypt, and have heard their cry from 
 before their exactors ; because I know their griefs. 
 
 8. And I am come down to deliver them out of the hand of 
 the Egyptians, and to cause them to come up out of this land 
 to a land good and broad, to a land flowing with milk and 
 
 * The author’s meaning appears to be this: men on earth become men by the 
 reception of heavenly principles of faith and charity, without which reception 
 they are not men, but beasts; yet with the faculty of becoming men. But the 
 reception of heavenly principles is from the Lord, by or through heaven, that is to 
 say, the Grand Man . therefore it is said, those who are a man by that man (namely; 
 the Grand Man. or heaven) from the Lord. 
 
0824.] 
 
 EXODUS . 
 
 141 
 
 honey, to the place of the Canaanite, and Hittite, and Amorite, 
 and Perizzite, and Hivite, and Jebusite. 
 
 9. And now behold the cry of the sons of Israel is come to 
 Me, and also I have seen the oppression with which the Egyp- 
 tians oppress them. 
 
 10. And now go, and I will send thee to Pharaoh, and bring 
 thou forth my people the sons of Israel out of Egypt. 
 
 11. And Moses said to God, Who am I that I should go to 
 Pharaoh, and that I should bring forth the sons of Israel out of 
 Egypt ? 
 
 12. And He said, Because I will be with thee ; and this 
 shall be a sign to thee that I have sent thee, in thy bringing 
 forth the people out of Egypt, ye shall worship God near this 
 mountain. 
 
 13. And Moses said to God, Behold I come to the sons of 
 Israel, and say to them, The God of your fathers hath sent me to 
 you, and they will say to me, What is His name? what shall I 
 say to them ? 
 
 14. And God said to Moses, I AM WHO I AM ; and He 
 said, Thus shalt thou say to the sons of Israel, I AM hath sent 
 me to you. 
 
 15. And God said yet to Moses, Thus shalt thou say to the 
 sons of Israel, JEHOYAH, the God of your fathers, the God 
 of Abraham, the God of Isaac, and the God of Jacob, hath sent 
 me to you ; this is my name for ever, and this my memorial for 
 generation, generation. 
 
 16. Go thou and gather together the elders of Israel, and say 
 to them, JEHOYAH, the God of your fathers, hath appeared 
 to me, the God of Abraham, of Isaac, and of Jacob, saying, 
 Yisiting I have visited you, and what hath been done to you in 
 Egypt. 
 
 IT. And I say, I will cause you to come up out of the afflic- 
 tion of Egypt to the land of the Canaanite, and of the Hittite, 
 and of the Amorite, and of the Perizzite, and of the Hivite, and 
 Of the Jebusite, to a land flowing with milk and honey. 
 
 18. And they shall hear thy voice, and thou shalt go in and 
 the elders of Israel to the king of Egypt, and ye shall say to 
 him, JEHOYAH GOD of the Hebrews hath met us; and now 
 let us go I pray the way of three days into the wilderness, and 
 we will sacrifice to JEHOYAH our GOD. 
 
 19. And I know that the king of Egypt will not give, to you 
 leave to go, and not with a strong hand. 
 
 20. And I will send my hand, and will smite Egypt with all 
 my wonders, which I will do in the midst thereof, and after- 
 wards he will send you. 
 
 21. And 1 will give the favour of this people in the eyes of 
 the Egyptians, ana it shall be, when ye go ye shall not go 
 empty. 
 
EXODUS. 
 
 U2 
 
 [Chap. iii. 
 
 22. And a woman shall ask of her that lives near her ( vicina 
 sua ), and of her that dwelleth in her house, vessels of silver, and 
 vessels of gold, and garments, and ye shall put them on your 
 sons, and on your daughters, and shall spoil the Egyptians. 
 
 / 
 
 THE CONTENTS. 
 
 6825. THE subject treated of in the first chapter, in the in* 
 ternal sense, was concerning the infestation of those who are 
 of the church by falses and evils ; in the second chapter con* 
 cerning the commencements and successive states of truth 
 divine appertaining to them; the subject treated of in this 
 chapter, in the internal sense, is concerning their deliverance ; 
 and on this occasion they are first instructed who the God is 
 who has delivered them, that it is the Lord ; and that he in* 
 troduces them into heaven, after that they have been gifted with 
 manifold truth and good. 
 
 THE INTERNAL SENSE. 
 
 6826. VERSES 1, 2, 3. And Moses was feeding the flock 
 of Jethro his father-in-law, the jpriest of Midian , and he 
 led the flock behind the wilderness , and came to the mount 
 of God Iloreb. And the angel of Jehovah appeared to him 
 in a flame of fire out of the midst of a bramble / and he saw , 
 and lo , the bramble burned with fire , and the bramble was in 
 no wise consumed. And Moses said , I will therefore go aside 
 and see this great vision , why the bramble is 'not burnt. And 
 Moses was feeding the flock of Jethro his father-in-law, the 
 priest of Midian, signifies that the law from the Divine Being 
 or Principle instructed those who were in the truth of simple 
 good ; priest is the good of the church where such are. And 
 lie led the flock behind the wilderness, signifies after that they 
 bad undergone temptations. And he came to the mount of 
 God, signifies that the good of the love of the Divine Being or 
 Principle appeared to him. Horeb, signifies quality. And the 
 angel Jehovah appeared to him, signifies the Lord as to the 
 divine human principle. In a flame of fire out of the midst 
 of a bramble, signifies love divine in scientific truth. And he 
 saw, and lo, the bramble burned with fire, signifies appercep- 
 tion that scientific truth was full of the good of love divine. 
 
6825 — 6828.] 
 
 EXODUS. 
 
 143 
 
 And the bramble was in no wise consumed, signifies divine 
 truth united to divine good in the natural principle. And 
 Moses said, signifies perception from the law from the Divine 
 Being or Principle. I will therefore go aside, and see this great 
 vision, signifies reflection upon this revelation. Why the bram- 
 ble is not burnt, signifies that there is such an union. 
 
 6827. “And Moses was feeding the flock of Jethro Ids 
 father-in-law, the priest of Midian.” — That hereby is signified 
 that the law from the Divine Being or Principle instructed 
 those that were in the truth of simple good, and that the priest 
 of Midian is the good of the church where such are, appears 
 from the representation of Moses, as denoting the Lord as to 
 the law divine, see n. 6752; but in the beginning as to the 
 truth, which is of the law from the Divine Being or Principle, 
 see n. 6771 ; but in the present case as to the law from the Di- 
 vine; it is allowable so to name the degrees of progression in 
 the Lord, before that as to the human principle he was made 
 the law divine itself. The subject treated of in the Word 
 throughout, in its inmost or supreme sense, is concerning the 
 Lord alone, and concerning the glorification of his human prin- 
 ciple; but whereas the inmost or supreme sense transcends the 
 human understanding, it is allowed to explain the Word as to 
 its internal sense, in which the Lord’s kingdom and church, and 
 the establishment of the latter, and also the regeneration of the 
 man of the church by the Lord, are treated of; the reason why 
 these subjects are treated of in the internal sense, is, because 
 the regeneration of man is a representative image of the Lord’s 
 glorification, see n. 3138, 3212, 3296, 3490, 4402, 5688 ; and 
 from the signification of feeding, as denoting to instruct, see 
 n. 3795, 5201 ; and from the signification of a flock, as denot- 
 ing those who learn and are led by truth to the good of char- 
 ity, see n. 343; thus flock, in the general sense, is the church, 
 n. 3767, 3768 ; in the present case the church where are tho*e 
 who are in the truth of simple good, who are signified by Mi- 
 dian, n. 3242,4756; and from the signification of father-in-law, 
 as denoting the good from which, as from a father, exists that 
 good which is conjoined to truth, in the present case to truth 
 which is of the law from the Divine Being or Principle, which 
 is represented by Moses, see n. 6793 ; the quality of that good 
 is Jethro ; and from the signification of the priest of Midian, as 
 denoting the good of the church where they are who are in the 
 truth of simple good, see n. 6775. From these considerations it 
 is evident, that by Moses feeding the flock of his father-in-law, 
 the priest of Midian, is signified that the law from the Divine 
 Being or Principle instructed those who were in the truth of 
 simple good, and that the priest of Midian is the good of the 
 church where such are. 
 
 6828. “ And he led the flock behind the wilderness.” — That 
 
144 
 
 EXODTTS. 
 
 [Chap. iii. 
 
 hereby is signified after that they had undergone temptations, 
 viz., they who were in the truth of simple good, appears from 
 the signification of a flock, as denoting the church where they 
 are who are in the truth of simple good, see just above, n. 
 6827 ; and from the signification of a wilderness, as denoting a 
 state of temptation : for a wilderness signifies what is little in- 
 habited and cultivated, and also what is altogether uninhabited 
 and uncultivated, thus in the spiritual sense a man vastated as 
 to good, and desolated as to truth, consequently a man who is 
 in temptation, for he who is in temptation L in vastation and 
 in desolation ; for the false and the evil, which appertain to 
 him, emerge, and obscure, and almost take away the influx of 
 truth and good from the Lord ; neither does tfie truth which 
 flows-in appear to him to have such life as to be able to dis- 
 perse falses and evils ; there are present also on such occasions 
 evil spirits, who induce grief and despair concerning salvation. 
 That wilderness signifies such a state is manifest from very many 
 passages in the Word, see n. 2708 ; and whereas wilderness 
 signified a state of temptation, and the number forty its dura- 
 tion howsoever long or short, n. 730, 862, 2272, 2273, therefore 
 the sons of Israel were in the wilderness forty years ; and 
 therefore the Lord was in the wilderness forty days when he 
 was tempted, Matt. iv. 1, 2 ; Mark i. 13. 
 
 6829. “ And came to the mountain of God.” — That hereby 
 is signified, that the good of the love of the Divine Being or 
 Principle afterwards appeared, is manifest from the significa- 
 tion of the mountain of God, as denoting the good of the love 
 of the Divine Being or Principle ; that mountain denotes the 
 good of love, see n. 795, 796, 2722, 4210, 6415 ; that this good 
 appeared after that they had undergone temptations, is signified 
 by coming to that mountain behind the wilderness. The case 
 herein is this : when man is in temptation, he is encompassed 
 and obsessed by falses and evils, which hinder the influx of 
 light from the Divine Being, that is, of truth and good, in which 
 case man is as it were in darkness ; darkness in the other life 
 is nothing else but obsession by falses, for these take away 
 light, and thus the perception of consolation by truths, from 
 him who is in temptation ; but when man emerges out of temp- 
 tation, then light appears with its spiritual heat, that is, truth 
 w r ith its good ; hence he has gladness after anxiety ; this is the 
 morning which succeeds night in the other life : the reason why 
 in such case good is perceived, and truth appears, is, because 
 after temptation truth and good penetrate towards the interiors, 
 and are in-rooted ; for when man is in temptation, he is as it 
 were in the hunger of good, and in the thirst of truth, where- 
 fore, when he emerges, he takes in good as a hungry man does 
 meat, and receives truth as a thirsty man does drink ; and be- 
 sides when light from the Divine Being appears, falses and evils 
 
6829 — 6832.J 
 
 EXODUS. 
 
 iir> 
 
 are removed, and when these are removed, there is a passage 
 made for truth and g^od to penetrate more interiorly: these 
 are the reasons why after temptations the good of love appears 
 with its light from the Lord. That after the obscurity and anx- 
 iety of temptations, there appear brightness and gladness, is 
 known to all in the other life, because it is there a common 
 thing. 
 
 6830. “ Horeb.” — That hereby is signified quality, viz., of 
 the good of the love of the Divine Being or Principle, which 
 appeared, is manifest from this consideration, that names, 
 when they are added, involve the quality of the thing treated 
 of; the quality of the thing which Horeb involves, is evident 
 from the things which were there seen, viz., from the flame of 
 fire out of the midst of a bramble ; thus, that it denotes the 
 divine good of love shining forth by truth which is of the law 
 divine. 
 
 6831. “And the angel of Jehovah appeared to him.” — -That 
 hereby is signified the Lord as to the divine human principle, 
 appears from the signification of the angel of Jehovah, as de- 
 noting the Lord’s divine human principle, see n. 6280 ; the 
 reason why the divine human principle is called the angel of 
 Jehovah, is, because Jehovah, before the coming of the Lord, 
 when he passed through heaven, appeared in a human form as 
 an angel, for the whole angelic heaven resembles one man, who 
 is called the Grand Man, and who has been treated of at the 
 close of several chapters ; wherefore when the Divine itself 
 passed through the angelic heaven, he appeared in a human 
 form as an angel before those with whom he spake ; this was 
 the divine human principle of Jehovah before the coming ot 
 the Lord ; the Lord’s human principle, when made divine, is 
 the same thing, for the Lord is Jehovah himself in the divine 
 human principle. That the Lord, as to the divine human prin- 
 ciple, is called an angel, see n. 6280 ; and it is further evident 
 from several passages in the New Testament, where the Lord 
 says that he was sent by the Father, and to be sent signifies to 
 proceed, and sent, in the Hebrew tongue, signifies an angel : 
 that the Lord calls himself the Sent, see Matt. x. 40 ; xv. 24 ; 
 Mark ix. 37 ; Luke iv. 43 ; ix. 48 ; x. 16 ; John iii. 17, 34 ; iv. 
 34; v. 23,24, 36, 37, 38 ; vi. 29, 39,40, 44, 57 ; vii. 16, 18, 28, 
 29; viii. 16, 18, 29, 42; ix. 4; x. 36 ; xi. 41, 42; xii. 44, 45. 
 49 ; xiii. 20 ; xiv. 24; xvi. 5, 7 ; xvii. 3 to 8, 18, 21 to 23, 25. 
 
 6832. “ In a flame of fire out of the midst of a bramble.” — 
 That hereby is signified love divine in scientific truth, appears^ 
 from the signification of aflame of fire, as denoting love divine,, 
 of which we snail speak presently ; and from the signification of 
 a bramble, as denoting scientific truth; the reason why a bram- 
 ble denotes scientific truth, is, because all small shrubs of every 
 kind signify scientifics, but the greater shrubs themselves sig;-- 
 
 VOL. vii. 10- 
 
146 
 
 EXODUS. 
 
 [Chap. iii. 
 
 nify perceptions and knowledges; the bramble, inasmuch as it 
 produces flowers and berries, signifies scientific truth. Scien- 
 tific truth of the church is nothing else hut the Word in the 
 sense of the letter, and also every representative and significa- 
 tive of the church, which had place amongst the posterity of 
 Jacob ; these things in their external form are called scientific 
 truths, but in the internal form they are spiritual truths ; but 
 whereas truths in the internal form, or in the spiritual form, 
 could not appear to the posterity of Jacob, by reason that they 
 were principled merely in externals, and were altogether un- 
 willing to be acquainted with any thing internal, therefore the 
 Lord appeared in a bramble ; for when the Lord appears, he 
 appears according to man’s quality, inasmuch as man receives 
 the Divine Being or Principle no otherwise than according to 
 his quality ; on which account also, when the Lord appeared on 
 mount Sinai, he appeared to the people as fire burning even to 
 the heart of heaven, and as darkness, clouds, and thick dark- 
 ness, Dent. iv. 11 ; v. 22, 23; also Exod. xix. 18; he would 
 have appeared altogether otherwise, if the people, who were 
 looking on beneath the mountain, had not been of such quality; 
 and inasmuch as that people were principled only in exter- 
 nals, therefore when Moses went in to the Lord on mount 
 Sinai, it is said that he entered into a cloud, Exod. xxiv. 2, 18: 
 xxxiv. 5; that a cloud denotes the external of the Word, see 
 the Preface to Gen. xviii., and n. 4060, 4391, 5922, 6343 ; 
 consequently also it denotes the representative of the church 
 viewed in an external form. That the Lord appears to every 
 one according to his quality, may be manifest from this con- 
 sideration, that the Lord appears to those who are in the in- 
 most or third heaven as a sun, from which proceeds ineffable 
 light, by reason that the inhabitants of that heaven are prin- 
 cipled in the good of love to the Lord ; and that he appears to 
 those who are in the middle or second heaven as a moon, by 
 reason that the inhabitants thereof are more remotely and ob- 
 scurely in love to the Lord, being principled in love towards 
 their neighbor; but in the ultimate or first heaven, the Lord does 
 not appear as a sun nor yet as a moon, but only as light, which 
 light much exceeds the. light of the world : and whereas the Lord 
 appears to every one according to his quality, therefore also he 
 cannot appear to those who are in hell any otherwise than as a 
 dusky cloud and thick darkness ; for as soon as the light of 
 heaven, which is from the Lord, flow r s into any hell, it occa- 
 sions there darkness and thick darkness. From these consider- 
 ations it may now be manifest, that the Lord appears to every 
 one according to his quality, because according to reception ; 
 and whereas the posterity of Jacob were in externals only, 
 therefore the Lord appeared unto Moses in a bramble, and also 
 in a cloud when he went in unto the Lord upon mount Sinai, 
 
6832.1 
 
 EXODUS. 
 
 14V 
 
 The reason why flame denotes love divine is, because love, 
 in its first origin, is nothing else but fire and flame from the 
 Lord as a sun ; the fire or flame of this sun is what gives the 
 esse of life to every man, and is the very vital fire, which fills 
 the interiors of man with heat, as may be manifest from the 
 love, for in proportion as the love increases with man, in the 
 same proportion the man grows warm, and in proportion as the 
 love decreases, in the same proportion he grows cold. Hence 
 it is, that when the Lord appeared in vision, he appeared as 
 fire and flame ; as in Ezekiel, “ The aspect of the four animals 
 (which were cherubs) were as coals of burning fire , according to 
 the aspect of lamps ; it walked amongst the animals as the 
 brightness of fire, and lightning going forth from the fire: 
 above the expanse which was over their head, was, as it were, the 
 aspect of a sapphire stone, the similitude of a throne, and above 
 the similitude of the throne was the similitude, as it were, of the 
 aspect of a man above upon it ‘ and I saw a species of burning 
 coal according to the species of the fire within it round about, 
 from the aspect of his loins and upwards, but from the aspect 
 of his loins, and downwards, I saw, as it were, the aspect of 
 fire , which had a brightness round about ,” i. 13, 21, 27, 28: 
 that singular the things contained in this vision are significative 
 and representative of divine things, no one can deny, but unless 
 it be known what is signified by cherubs, by coals of burning 
 fire, according to the aspect of lamps, by a throne, by the 
 aspect of a man upon it, by the loins which had fire upwards 
 and downwards, and a brightness from the fire, it is impossible 
 to know the holy arcanum contained in it: that cherubs denote 
 the Lord’s providence, see n. 308 ; that a throne denotes heaven, 
 properly the divine truth proceeding from the Lord, which 
 forms heaven, see n. 5313 ; that the aspect of a man upon the 
 throne above, denotes the Lord as to the divine human principle, 
 is evident ; that loins denote conjugial love, and hence all celes- 
 tial love, see n. 3021, 4277, 4280, 4575, 5050 to 5062 ; which 
 love was represented by a species of burning coal according 
 to the species of fire which had brightness round about. And in 
 Daniel, “I saw until the thrones were cast down, and the ancient 
 of days sat, his raiment was as white snow, and the hair of his 
 head was as clean wool; his throne was a flame of fire ; his 
 wheels were burning fire , a stream of fire flowing forth and 
 going forth from before him,” vii. 9, 10 ; the divine good of the 
 divine love of the Lord was here also seen as a flame of fire. 
 And in the Revelation, u He that sat on the white horse had eyes 
 as a flame of fire ,” xix. 1 2 ; that he that sat on the white horse is 
 the Lord as to the Word, is there expressly said, ver. 13, 16 ; 
 thus the flame of fire is the divine truth which is in the Word, 
 which is from the divine good of the Lord. Again, “ In the 
 midst of the seven candlesticks was one like to the Son of Man , 
 
EXODUS. 
 
 148 
 
 [Chap. ii:. 
 
 clothed in a garment down to the foot, his head and hairs were 
 white as white wool, as snow, but his eyes were as a flame of 
 fire,” Rev. i. 13, 14 ; in which passage also eyes as a flame of 
 tire are the divine truth proceeding from the divine good of the 
 Lord. That a flame of fire is the divine truth proceeding from 
 the Lord, is evident also in David, “The voice of Jehovah 
 glides as a flame of fire ,” Psalm xxix. 7; where the voice of 
 Jehovah denotes the divine truth. To the intent that the divine 
 Iruth might be represented proceeding from the divine good of 
 the Lord, “it was commanded to make a candlestick of pure 
 gold with seven lamps, and that it should be set in the tent of 
 tlie assembly at the table on which was the show-bread, and 
 that the lamps should burn continually before Jehovah ,” Exod. 
 xxv. 31 to the end ; xxxvii. 17 to 24 ; xl. 24, 25 ; Levit. xxiv. 4; 
 N umb. viii. 2 ; Zech. iv. 2 : by the candlestick with the seven 
 lamps was represented the divine truth proceeding from the 
 divine good of the Lord. To the intent also that the divine 
 good itself might be represented, it was commanded that there 
 should be a perpetual fire on the altar: “ The fire shall burn 
 upon the altar, and shall not be extinguished ; the priest shall 
 kindle upon it wood every morning : the fire shall burn contin- 
 ually on the altar, and shall not be extinguished ’,” Levit. vi. 12, 
 13. That fire was representative of the divine love, was a thing 
 very well known to the ancients, as may be manifest from this 
 consideration, that this representative was derived from the 
 ancient church, even to remote nations, which were in idola- 
 trous worship, it being a known thing that those nations insti- 
 tuted a sacred perpetual fire, and appointed virgins to keep it, 
 who were called vestals. That fire and flame, in the opposite 
 sense, signify filthy loves, as the loves of revenge, of cruelty, 
 of hatred, of adultery, and, in general, the concupiscences de- 
 rived from self-love and the love of the world, is, manifest also 
 from several passages in the Word, of which it is allowed only 
 to adduce the following: “ Behold, they are become as stubble, 
 the fit'e hath burnt them, they do not deliver their soul out of 
 the hand of the flame y there is no coal to give warmth, nor 
 fire to sit before it,” Isa. xlvii. 14. And in Ezekiel, “ Behold, 
 [ will kindle a fire in thee , which shall devour in thee every 
 green tree and every dry tree, the flame of grievous flame shall 
 not be extinguished, whereby all faces from the south to the 
 north shall be burned,” xx. 47 ; in which passage by fire and 
 flame are signified the lusts of evil and the false, which extin- 
 guish all good and truth of the church, hence the church’s 
 vastation. And in Luke, “The rich man said to Abraham, 
 Father Abraham, have mercy on me, and send Lazarus, that he 
 may dip the tip of his finger in water, and cool my tongue, 
 for I am tormented in this flame fl xvi. 24 ; they who do not 
 know that the vital fire appertaining to man is from another 
 
6833, 6834.] 
 
 EXODUS. 
 
 149 
 
 origin than elementary fire, cannot in any wise know any other, 
 than that by the fire of hell is meant fire such as in the world, 
 when yet in the Word no such fire is meant, but the fire which 
 is of love, thus which is of man’s life, proceeding from the 
 Lord as a sun, which fire, when it enters at* those who are in 
 contrary principles, is turned into the fire of lusts, which lusts, as 
 was said above, are of revenge, of hatred, and of cruelty, issuing 
 forth from self-love and the love of the world : this fire is wlnit 
 torments those who are in the hells, for when the rein is slack- 
 ened to their lusts, they then rush one upon another, and torture 
 each other by direful and inexpressible methods, inasmuch as 
 every one is willing to have the pre-eminence, and to take from 
 another what belongs to him, by secret and open artifices: 
 when such is the concupiscence of one and another, it gives 
 birth to intestine hatreds, and to the consequent exercise of 
 various enormities, especially by magical arts, and by phan- 
 tasies, which arts are innumerable and altogether unknown in 
 the world. They who do not believe spiritual things, espe- 
 cially the worshippers of nature, cannot at all be induced to 
 believe, that the heat which appertains to the living, and which 
 constitutes the very internal life, is from any other origin than 
 that of the heat of this world, for they cannot know, still less 
 acknowledge, that there is a heavenly fire proceeding from the 
 Lord as a sun, and that that fire is pure love ; hence neither 
 can they know the innumerable things contained in the Word, 
 where no other fire is meant, neither can they know the innu- 
 merable things contained in man, who is an organ recipient 
 of that fire. 
 
 6833. u And he saw, and lo, the bramble burned with fire,” 
 — That hereby is signified apperception that scientific truth was 
 full of the good of love divine, appears from the signification of 
 seeing, as denoting to apperceive, see n. 2150, 3764, 4567, 
 4723, 5400 ; and from the signification of a bramble, as denoting 
 scientific truth, see just above, n. 6832; and from the significa- 
 tion of fire, as denoting love divine, see n. 934, 4906, 5071, 
 5215, 6314, 6832 ; hence to burn with fire denotes to be full of 
 the good of love divine. 
 
 6834. “ And the bramble was in no wise consumed.” — That 
 hereby is signified the divine truth united to divine good in the 
 natural principle, appears from the signification of a bramble, 
 as denoting scientific truth, see above, n. 6832, 6833 : in the 
 present case, because the Lord is treated of, it denotes divine 
 
 * The author here speaks of entering at, in distinction from entering into, to 
 denote the different reception of life from the Lord with the evil and with the 
 good. With the evil, the life may be said only to enter at, because they imme- 
 diately pervert, or suffocate, or reject it, without admitting it into their lives; 
 but with the good it may be said to enter into, because they admit, and cherish 
 and make it their own. 
 
150 
 
 EXODUS. 
 
 [Chap. iii. 
 
 truth in the natural principle ; the natural principle is signified, 
 because truth is there scientifically ; and from the signification 
 of not being consun>ed by fire, as denoting not to be dissipated 
 by the good of divine love ; that fire is the good of divine love, 
 see just above, n. 6832 ; thus denoting that it is united, viz.* 
 divine truth with divine good in the natural principle ; this is 
 the signification of these words in the supreme sense, in which 
 the Lord is treated of. The case herein is this : the divine good 
 of the divine love is the very solar fire in the other life, which 
 fire is of such heat, that if it was to fall into any one, even an 
 angel of the inmost heaven, without intermediate temperature, 
 he would be deprived of all sense, and would perish ; of such 
 heat is the divine love of the Lord : but the Lord when he was 
 in the 'world, and united the human essence to the divine, re- 
 ceived the fire of this love in his human principle, and united 
 it to the truth in that principle when he made himself the law 
 divine : this now is what is meant by the divine truth being 
 united to the divine good in the natural principle. 
 
 6835. “ And Moses said.” — That hereby is signified percep- 
 tion from the law derived from the Divine Being or Principle, 
 appears from the signification of saying in the historicals of the 
 Word, as denoting perception, see frequently above ; and from 
 the representation of Moses, as denoting the law from the Divine 
 Being or Principle, see above, n. 6827. 
 
 6836. “ I will go therefore aside, and see this great vision.” 
 — That hereby is signified reflection on this revelation, appears 
 from the signification of going aside and seeing, as denoting to 
 reflect, for to go aside, in the spiritual sense, is to turn away 
 from the thought which at the time engages the mind, and to 
 see is to perceive, thus both together denote to reflect ; and 
 from the signification of a vision, as denoting a revelation, see 
 n. 6000 : it is called a great vision, because, in the supreme 
 sense, by flame in the bramble is signified the divine truth 
 united to the divine good in the Lord’s human principle, n. 
 
 €834-. 
 
 6837. “ Why the bramble is not burnt.” — That hereby is 
 signified that such is the union, appears from what was said 
 above, n. 6834. 
 
 6838. Verses 4, 5, 6. And Jehovah saw that he went aside 
 to see , and God called to him out of the midst of the bramble , 
 and said , Moses , Moses / and he said , Behold me. And He 
 said , Come not hither ; take off thy shoes from off thy feet , 
 because the place on which thou standest , it is the ground of 
 holiness. And He said , I am the God of thy father, the God of 
 Abraham , the God of Isaac, and the God of Jacob. And 
 Moses covered his faces, because he was afraid to look upon God. 
 And Jehovah saw that he went aside to see, signifies reflec- 
 tion from the Lord. And God called to him, signifies influx 
 
6835— 6840.1 
 
 EXODUS. 
 
 151 
 
 from the Divine Being or Principle. Out of the midst of the 
 bramble, signifies out of scientific truths. And said, Moses, 
 Moses ; and he said, Behold me, signifies internal exhortation 
 and hearing. And He said, Come not near hither, signifies that 
 he should not think of the Divine Being or Principle still from 
 things sensual. Take off thy shoes from off thy feet, signifies 
 that sensual things, which are the externals of the natural prin- 
 ciple, should be removed. For the place on which thou standest, 
 it is the ground of holiness, signifies that otherwise the Divine 
 Being or Principle cannot enter. And He said, I am the God of 
 thy father, signifies the divine principle which was of the ancient 
 church. The God of Abraham, the God of Isaac, and the God 
 of Jacob, signifies the very divine principle itself, and the di- 
 vine human, thus the Lord. And Moses covered his faces, 
 signifies that the interiors were protected. Because he was 
 afraid to look upon God, signifies lest they should be hurt 
 by the presence of the divine principle itself. 
 
 6839. And Jehovah saw that he went aside to see.” — That 
 hereby is signified reflection from the Lord, appears from the 
 signification of going aside to see, as denoting reflection, see 
 above, n. 6836; that Jehovah is the Lord, see n. 1343, 1736, 
 2921, 3023, 3035, 5663, 6303 ; what is the quality of the literal 
 sense of the Word, is evident also from this passage: it is said 
 that Jehovah saw that he went aside to see, as if he had not 
 known before, and as if he had not influenced him and moved 
 him to go aside to see ; nevertheless it is so said, because ac- 
 cording to the appearance ; but the internal sense teaches how 
 it is to be understood, viz., that the Lord flowed-in into his 
 thought, that he might reflect upon it ; hence it may be mani- 
 fest, how the case is with the sense of the letter of the Word, 
 in respect to the internal sense ; and that the things contained 
 in the sense of the letter are such, that they accommodate 
 themselves to the apprehension of the simple, who do not be- 
 lieve, but as it appears : what does not appear, this they do not 
 believe, because they do not enter into the interiors of things ; 
 wherefore unless the Word had been such in the letter, it would 
 not have been received ; he who is principled in sensual things, 
 and engaged in the things of the world, in no wise apprehends 
 interior things ; he is willing to see what he believes, what lie 
 does not see is as it were strange, and he rejects it as a thing 
 to be denied, at least to be doubted of, when he thinks of it 
 from himself. 
 
 6840. “ And God called to him.” — That hereby is signified 
 influx from the Divine Being or Principle, appears from the 
 signification of calling, as denoting influx; for in the internal 
 sense, is not meant calling by speech, as in the external histori- 
 cal sense, but calling by influx into the will, which calling is 
 internal, for Jehovah, or the Lord, flows-in into the will, and 
 
152 
 
 EXODUS. 
 
 [Chap, iii. 
 
 leads to do what pleases him ; when this internal principle falls 
 into what is historical, in which are nothing but external things, 
 it falls either into a command, or into a call, or into an address, 
 or into other like expressions. 
 
 6841. “ Out of the midst of the bramble.”- — That hereby is 
 signified out of scientific truths, appears from the signification 
 of a bramble, as denoting scientific truth, see n. 6832, 6833. 
 
 6842. “ And said, Moses, Moses ; and he said, Behold me.” 
 — That hereby is signified internal exhortation and hearing, 
 appears from the signification of being called by Jehovah, in 
 the liistoricals of the Word, as denoting influx from the Divine 
 Being or Principle, n. 6840 ; the call itself is in these words, 
 And Jehovah said , Moses, Moses / which words, inasmuch as 
 they involve all those things which follow, and first that he 
 should not come near thither, but that he should take off his 
 shoes from off his feet, signify exhortation, and the reply of 
 Moses, Behold me, signifies hearing. 
 
 6843. “ And he said. Come not near hither.” — That hereby 
 is signified that he should not think of the Divine Being or 
 Principle still from things sensual, appears from the significa- 
 tion of coming near to Jehovah, as denoting to think of the 
 Divine Being or Principle ; the reason why to come near, when 
 it is said of man in respect to the Lord, denotes thought con- 
 cerning the Divine Being or Principle, is, because man cannot 
 come with the body to the Divine Being or Principle, as a man 
 to a man, but w T ith the mind, thus with the thought or will ; 
 there is no other access to the Divine, because the Divine is 
 above those things which are of place and time, being in those 
 things appertaining to man, which are called states, viz., states 
 of love and states of faith, thus states of each faculty of the 
 mind, viz., of the will and of the thought ; by these man can 
 approach the Divine ; hence it is, that in this passage, by the 
 expression, Come not near hither, is signified that he should not 
 think of the Divine Being or Principle, viz., from external sen- 
 sual things, which are signified by the shoes, which he was 
 first to take off. It is said still ( adhuc ), because the external 
 sensual things of the natural principle are the last regenerated, 
 and thus last receive influx from the Divine, and the state, 
 which is here treated of, was not yet, that sensual things should 
 become receptive of the influx ; concerning sensual things, see 
 what now follows. 
 
 6844. “ Take off thy shoes from off thy feet.” — That hereby 
 is signified that sensual things, which are the externals of the 
 natural principle, should be removed, appears from the signifi- 
 cation of shoes, as denoting the sensual things which are the 
 externals of the natural principle, see n. 1748 ; and from the 
 signification of feet, as denoting the natural principle, see n. 
 2162, 3147, 3761, 3986, 4280, 4938 to 4952; that to put off 
 
6841— 6844.] 
 
 EXODUS. 
 
 153 
 
 is to remove, is evident, for it is said of sensual things ; for ex- 
 pressions are to be applied to their subject which is treated of, 
 thus to put off the shoes denotes the removal of sensual things. 
 It may be expedient to say how the case herein is: every one 
 can see, that shoes here represent something which did not 
 agree with the holy divine principle, and thus that to put off* 
 the shoes was representative of the removal of such things ; 
 otherwise of what concern would it be to the Divine Being or 
 Principle, whether man approached in shoes, or with the soles 
 of his feet bare, if so be he was only interiorly of such a quality 
 as to be capable of approaching to the Divine Being or Principle 
 by faith and love ? wherefore by shoes are signified things sen- 
 sual, and things sensual, which are the externals of the natural 
 principle, are such, that they cannot be together when the Divine 
 Being or Principle is the object of holy thought; therefore, in- 
 asmuch as at that time representatives were to be observed, 
 it was not allowable for Moses to approach with his shoes on. 
 The ground and reason why sensual things, which are the ex- 
 ternals of the natural principle, are of such a quality that they 
 cannot receive the Divine, is, because they are in worldly, cor- 
 poreal, and also in terrestrial things, for they proximately re- 
 ceive those things ; hence the things which are in the memory 
 from sensual things, derive their properties from the light and 
 heat of the world, and little from the light and heat of heaven ; 
 wherefore they are the last things which can be regenerated, 
 that is, can receive any thing of the light of heaven ; hence it 
 is, that when man is in those sensual things, and thinks from 
 them, he thinks no otherwise of the Divine Being or Principle 
 than as of things terrestrial ; and if he be in evil, he thinks 
 from them altogether against the Divine Being or Principle : 
 wherefore when man thinks of such things as are of faith and 
 love to God, if he be principled in good, he is elevated from 
 the sensual things which are the externals of the natural prin- 
 ciple, towards interior things, consequently from terrestrial and 
 worldly things nearer to celestial and spiritual things. Man is 
 ignorant of this, because he does not know that the interior 
 things appertaining to him are distinct from the exterior, and 
 that thought is more and more interior, and also more and 
 more exterior, and inasmuch as he is unacquainted with those 
 things, he cannot reflect upon them. But see what has been 
 before said concerning thought grounded in things sensual, 
 viz., that they who think from sensual things make little pro- 
 gress in wisdom, n. 5089, 5094, 6201, 6310, 6311, 6312, 
 6314, 6316, 6318, 6598, 6612, 6614, 6622, 6624. That man is 
 elevated from sensual things, and when he is elevated comes 
 into a milder lumen, and that this is especially the case with 
 those who are regenerating, n. 6183, 6313, 6315. From these 
 considerations it is now evident what is meant by putting off' 
 
154 : 
 
 EXODUS. 
 
 [Chap. iii. 
 
 the shoes from off the feet. That the natural principle apper- 
 taining to man is external, middle, and internal, see n. 4570, 
 5118, 5126, 5497, 5649 ; the internal natural principle is signi- 
 fied by the feet, the middle natural principle by the soles of the 
 feet, and the external by the shoes. 
 
 6845. “ Because the place on which thou standest, it is the 
 ground of holiness.” — That hereby is signified, that otherwise 
 the divine principle cannot enter, appears from the signification 
 of place, as denoting state, see n. 2625, 2887, 3356, 3387, 4321, 
 4882, 5606 ; hence the place on which thou standest, denotes 
 the state in which he yet is; and from the signification of the 
 ground of holiness, as denoting the holy principle which pro- 
 ceeds from the Lord, thus it is a state of the holy principle pro- 
 ceeding from the Lord’s divine human principle, which is meant 
 by the above words. That it signifies, that otherwise the divine 
 principle cannot enter, follows from what goes before, viz., that 
 if man was not removed from sensual things, which are the ex- 
 ternals of the natural principle, that is, if he was not elevated 
 from those things to things interior, the divine principle could 
 not flow-in ; the reason why the divine principle cannot flow-in 
 to man, so long as he is in those sensual things, is, because in- 
 flux from the Divine Being or Principle proceeds even to those 
 things which are last in order, thus even to the sensual things 
 which are the externals of the natural principle appertaining to 
 man, and if the things contained therein be merely corporeal 
 and terrestrial, the divine things which flow-in are there dissi- 
 pated, inasmuch as they do not agree together ; wherefore 
 when man is about to receive the divine principle, that is, those 
 things which are of faith and love, he is elevated from sensual 
 things, and when he is elevated from them, then the divine 
 principle no longer flows-in thither, viz., into the external sen- 
 sual principle, but into the interior plane into which the man 
 is elevated. That this is the case has been given to know from 
 much experience. 
 
 6846. “And he said, I am the God of thy father.” — That 
 hereby is signified the divine principle which was of the ancient 
 church, appears from the signification of father, as denoting the 
 ancient church, see n. 6075 ; the reason why the ancient church 
 is called father, is, because from it were born the churches 
 which succeeded it, viz., the Hebrew church, and afterwards the 
 church amongst the posterity of Jacob ; for the rituals and 
 statutes, which were commanded to the posterity of Jacob by 
 Moses, were not new, but were before in the ancient churches, 
 and were only restored amongst the sons of Jacob ; they were 
 restored, because with other nations they were made idolatrous, 
 and in Egypt and in Babel were turned into magic : that the 
 same things were in the ancient churches, may be manifest from 
 several passages in the Word. Hence now it is that the an 
 
6845— 6849.] 
 
 EXODUS. 
 
 155 
 
 cient church is meant by father, and is also called father in the 
 Word where the church is treated of. The God who was wor- 
 shipped in the ancient church was the Lord as to the divine hu- 
 man principle, and it was known to them that it was the Lord 
 who was repiesented in singular the rituals of their church : and 
 several of them also knew, that the Lord was about to come 
 into the world, and to make the human principle in himself 
 divine; neither in that church was any other meant by Jeho- 
 vah, for he had appeared to them as a divine man, and was 
 called Jehovah, n. 1343, 5663, as also afterwards he appeared 
 to Abraham, Gen. xviii. 2, and following verses ; and to Joshua, 
 v. 13, 14, 15; and to Gideon, Judges vi. 11, and following 
 verses; and to Manaoli and his wife, Judges xiii. 3, and follow- 
 ing verses ; and w r as acknowledged as the God of the uni- 
 verse, and the only one whom they should adore : hence now 
 it is, that by the God of thy father, in the internal sense, is 
 meant the divine principle which was of the ancient church, 
 that is, the Lord ; but in the external historical sense is meant 
 Abraham, and also Isaac and Jacob. 
 
 6847. “The God of Abraham, the God of Isaac, and the 
 God of Jacob.” — That hereby is signified the very divine prin- 
 ciple itself, and the divine human, thus the Lord, appears from 
 the representation of Abraham, of Isaac, and of Jacob, as de- 
 noting the very divine principle itself, and the divine human 
 of the Lord ; that Abraham represents the Lord as to the very 
 divine principle itself, Isaac as to the divine rational, and Jacob 
 as to the divine natural, see n. 1893, 2011, 2066, 2072, 2089, 
 2245, 2251, 2630, 3144, 3210, 3305, 3439, 3704, 4180, 4286, 
 4538, 4570, 4615, 6098, 6185, 6276, 6424, 6804; by God is 
 signified the Divine Being or Principle, and by their names 
 what is representative, hence the above principles in the Lord 
 are what are meant by the God of Abraham, the God of Isaac, 
 and the God of Jacob. 
 
 6848. “ And Moses covered his faces.” — That hereby is sig- 
 nified that the interiors were protected, appears from the signi- 
 fication of faces, as denoting the interiors, see n. 1999, 2434, 
 3527, 4066, 4796, 4797, 5102 ; that to cover denotes to protect, 
 follows from the series of the things treated of in the internal 
 sense, for it is said, that he covered his faces because lie was 
 afraid to look upon God, and by this is signified lest the in- 
 teriors should be hurt by the presence of the Divine Being 
 himself. How the case herein is, will be shown in what now 
 follows. 
 
 6849. “Because he was afraid to look upon God.” — That 
 hereby is signified lest they should be hurt by the presence of 
 the Divine Being himself, appears from the signification of 
 being afraid, as denoting an apprehension lest they should be 
 hurt, viz., the interiors., for this was the cause of fear ; and from 
 
156 
 
 EXODUS. 
 
 [Chap. iii. 
 
 the signification of looking upon God, as denoting tne presence 
 of the Divine Being himself, for the Lord is brought present 
 before man in no other way than by an internal looking upon 
 him, which is effected by faith grounded in charity ; if the Lord 
 appears to any one in an external form, still the interiors are 
 what are affected, for the Divine Being or Principle penetrates 
 to things inmost. In regard to the interiors not being hurt by 
 the presence of the Divine Being himself, and that on this ac- 
 count they were protected, the case is this : the Divine Being 
 himself is pure love, and pure love is as fire, hotter than the fire 
 of the sun of this world; wherefore if the divine love in its pu- 
 rity flowed-in into any angel, spirit, or man, he would altogether 
 perish ; hence it is, that Jehovah, or the Lord, in the Word is 
 so often called a consuming fire ; lest therefore the angels in 
 heaven should be hurt by the influx of heat from the Lord as a 
 sun, they are each of them veiled by some thin and suitable 
 cloud, whereby the heat flowing-in from that sun is tempered. 
 That every one would perish at the Lord’s presence without 
 such a security, was known to the ancients ; wherefore they 
 were afraid to see God, as is manifest in the book of Judges, 
 “Gideon saw that it was the angel of Jehovah, wherefore Gid- 
 eon said, O Lord Jehovah, since I have seen the angel of Jeho- 
 vah face to face : and Jehovah said to him, Peace be to thee, 
 be not afraid , because thou shalt not die” vi. 22, 23 : and in the 
 same book, “ Manaoli said to his wife, Dying we shall die , be- 
 cause we have seen Godf xiii. 22 : and in the book of Exodus, 
 “Jehovah said to Moses, Thou canst not see my faces, because 
 no man shall see me and livef xxxiii. 20; wherefore when it 
 was given Moses to see God, he was put in a hole of the rock, 
 verse 22 of the same chapter, whereby was represented the ob- 
 scure principle of faith, and the cloudiness which covered, and 
 by which he was protected. How much danger may befall the 
 angels from being looked at by the Divine Being without the 
 covering of a cloud, may appear manifest from this considera- 
 tion, that when the angels look upon any spirit that is in evil, 
 he appears to be turned into something like what is inanimate, 
 which has been frequently given me to see ; the reason is, be- 
 cause by the angelic sight the light and heat of heaven fall-in 
 into such a spirit, and with them the truth of faith and the 
 good of love, by which principles, when they penetrate, the 
 wicked are almost deprived of life. And if this be the effect 
 of a look from the angels, how much more of a look from the 
 Lord. This is the reason why the hells are altogether removed 
 from heaven, and why the inhabitants are willing to be removed, 
 for if they are not removed, they are direfully tormented : hence 
 it is evident what is meant by these words, “They shall say to 
 the mountains and rocks, Fall on us, and hide us from the face 
 of Him that sitteth on the throne,” Bev. vi. 16 ; Luke xxiii. 30; 
 
6850.] 
 
 EXODUS. 
 
 157 
 
 Hosea x. 8. From this consideration, that the presence of the 
 Divine Being himself is such, that no angel can endure it, unless 
 protected by a cloud, which tempers and moderates the rays 
 and heat from that sun, it may manifestly appear, that the 
 Lord’s human principle is divine, for unless it was divine, it 
 could never be so united to the divine principle itself, which is 
 called the Father, as that they may be one, according to the 
 Lord’s words in John xiv. 10, and the following verses, and in 
 ‘other places ; for what so receives the divine principle, must 
 needs be altogether divine ; what is not divine would be abso- 
 lutely dissipated by such a union ; for to speak comparatively, 
 what can be thrown into the solar fire, and not perish, unless it 
 be a similar solar principle? in like manner, who can be cast 
 into the ardency of infinite love, except he who is in the ardency 
 of similar love, consequently except the Lord alone? that the 
 Father is in him, and that the Father does not appear, except 
 in his divine human principle, is manifest from the Lord’s words 
 in John, “ No one hath seen God at any time : the only-begotten 
 Son, who is in the bosom of the Father , he hath brought him 
 forth to view,” i. 18 ; and in another place in the same Evan- 
 gelist, “ Ye have neither heard his voice at any time, nor seen 
 his shape,” v. 37. 
 
 6850. Verses 7, 8. And Jehovah said , Seeing I have seen the 
 affliction of my people, which is in Egypt , and have heard their 
 cry from before their exactors , because I know their griefs. 
 And I am come down to deliver them out of the hand of the 
 Egyptians , and to cause them to come up out of this land to a 
 land good and broad , to a land flowing with milk and honey , to 
 the place of the Canaanite, and Hittite , and Amorite , and Per - 
 izzite , and Hivite , and Jebusite. And Jehovah said, Seeing I 
 have seen the affliction of my people, signifies mercy towards 
 those who are of the spiritual church after infestations from 
 falses. And have heard their cry from before their exactors, 
 signifies the aid of mercy against those who were willing to 
 compel them to serve. Because I know their griefs, signifies 
 foresight how much they were immersed in falses. And I am 
 come down to deliver them out of the hands of the Egyptians, 
 signifies that he would let himself down to them to exempt 
 them from the power of the false scieritifics, which attempt to 
 destroy the truths of the church. And to cause them to come 
 up out of this land, signifies that they should be elevated. To 
 a land good and broad, signifies to heaven, where is the good 
 of charity and the truth of faith. Flowing with milk and 
 honey, signifies and the pleasantness and delight thence derived. 
 To the place of the Canaanite and Hittite, signifies the region 
 occupied by evils derived from falses. And Amorite and Periz- 
 zite, signifies by evils and the falses thence derived. And 
 
158 
 
 EXODUS. 
 
 [Chap. iii. 
 
 Iiivite and Jebusite, signifies by the idolatrous principle in 
 which is somewhat of good and truth. 
 
 6851. “And Jehovah said, Seeing I have seen the affliction 
 of my people.” — That hereby is signified mercy towards those 
 who are of the spiritual church after infestations from falses, ap- 
 pears from the signification of saying in the historical^ of the 
 Word, as denoting perception, see frequently above; but when 
 it is predicated of Jehovah, or the Lord, it does not denote per- 
 ception but omniscience, because the Lord perceives and knows 
 all and singular things from eternity ; and from the significa- 
 tion of seeing I have seen, when it is said of Jehovah, or the 
 Lord, as denoting mercy, for when the Lord sees any one in 
 misery or in affliction, he is merciful to him ; the Lord indeed 
 sees all, and thus is merciful to all, but it is not said that lie is 
 merciful to any but to those who receive his mercy, that is, who 
 are in good ; and from the signihcation of affliction, as denoting 
 infestation, n. 6663, in the present case from false3, because from 
 the Egyptians, by whom are signified false scientifics, see u. 
 6651, 6679, 6683 ; and from the signification of people, as de- 
 noting those who are of the spiritual church, see n. 2928; they 
 who are of the celestial church are in the Word called nation. 
 
 6852. “ And have heard their cry from before their exact- 
 ors.” — That hereby is signified the aid of mercy against those 
 who were willing to compel them to serve, appears from the 
 signification of a cry, as denoting imploration, see n. 6801 ; and 
 from the signification of hearing, as denoting to obey and ap- 
 perceive, see n. 5017, but when it is said of Jehovah or the 
 Lord, it denotes to bring the aid of mercy to him who implores 
 it: the case with hearing is as above, n. 6851, with seeing, viz., 
 that the Lord hears all, and thus brings aid to all, but accord- 
 ing to necessities ; they who cry and implore him for them- 
 selves alone, and thus against others, as the wicked are wont to 
 do, these also the Lord hears, but he does not bring them aid ; 
 and when he does not bring aid, it is said that he does not 
 hear ; and from the signification of exactors, as denoting those 
 who are willing to compel to serve: that an exactor is one who 
 compels to serve, is evident from Isaiah, “ The people shall 
 take them, and bring them to their place, and they shall rule 
 over their exactors : it shall come to pass in the day that Jeho- 
 vah shall give thee rest from thy disturbance, and from the 
 grievous servitude with vjhich thou wast compelled to serve , that 
 thou shalt utter this parable concerning the king of Babel, Row 
 hath the exactor ceased t ” xiv. 2, 3, 4. And in Zecliariah, “ I 
 will set a camp for my house from the army, by reason of him 
 that goeth and returneth, that the exactor may not pass any 
 more over them” ix. 8. They were called exactors who ex- 
 acted tribute, 2 Kings xxiii. 35 ; Deut. xv. 3 ; and also they who 
 compelled to do work according to the imposition of tributes, 
 
6S51 — 6854.J 
 
 EXODUS. 
 
 159 
 
 are called princes of tributes, Exod. i. 11 ; that these are they 
 who compelled to serve, see n. 6659. 
 
 6853. “ Because I have known their griefs.” — That hereby 
 is signified foresight how much they were immersed in falses, 
 appears from the signification of knowing, when it is said of the 
 Lord, as denoting foresight ; the reason why knowing denotes 
 foresight, is, because the Lord knows all and singular things 
 from eternity; and from the signification of griefs, as denoting 
 immersion into falses ; for they who are principled in good, 
 wh$n they are immersed in falses, come into tortures and anxie- 
 ties, and are tormented, for they love truths, and are averse 
 from falses, and think continually about salvation, and about 
 unhappiness, in case falses prevail with them ; but they who 
 are not principled in good, have no concern whether they be in 
 falses or in truths, for they do not think at all about salvation, 
 nor about unhappiness, inasmuch as they do not believe such 
 things ; the delights of self-love and the love of the world take 
 away all belief respecting the life after death ; these are per- 
 petually immersed in falses. Immersion into falses appears in 
 the other life an immersion in waters, which, according to the 
 abundance of falses, rise higher and higher, till at length they 
 reach over the head ; the waters appear thinner or thicker ac- 
 cording to the quality of the falses : the immersion which the 
 wicked undergo, appears as a mistiness and as a cloudiness 
 more and less dusky, which encompasses them around, and 
 altogether separates them from the serenity which is of the light 
 of heaven. 
 
 6854. “ And I am come down to deliver them out of the 
 hand of the Egyptians.” — That hereby is signified that he let 
 himself down to them, to exempt them from the power of the false 
 scientifics which attempt to destroy the truths of the church, ap- 
 pears from the signification of coming down, of which we shall 
 speak presently; and from the signification of delivering, as 
 denoting to exempt, for he who exempts from falses delivers ; 
 and from the signification of hand, as denoting power, see n. 
 878, 3387, 3563, 4931 to 4937, 5544 ; and from the signification 
 of the Egyptians, as denoting false scientifics, which are con- 
 trary to the truths of the church, see n. 6651, 6679, 6683, thus 
 which attempt to destroy these latter. In respect to the Lord 
 coming down, the case is this : the Lord is said to come down, 
 or to let himself down, when he comes to judgment, n. 1311 ; 
 and also when he comes to inferior principles, in the present 
 case to those who are of the spiritual church, who are signified 
 by the sons of Israel, for the subject treated of, in the internal 
 sense, is concerning such, how they are infested by falses, and 
 in this case endure temptations, and afterwards how they are 
 delivered, that they may be introduced into heaven. But in 
 the things contained in this verse, and also in the following 
 
160 
 
 EXODUS. 
 
 [Chap. iii. 
 
 verses* in the internal sense, there is yet a greater mystery, 
 which has never yet been known in the church, wherefore it is 
 expedient it should be made known. They who are called spir- 
 itual, who are such as cannot be regenerated, except only as to 
 the intellectual part, but not as to the will part, in whose intellect- 
 ual part therefore a new will is implanted by the Lord, which 
 will is according to the doctrinals of faith peculiar to their 
 church, these, viz., such spiritual persons, were only saved by 
 the Lord’s coming into the world ; the reason is, because the 
 divine principle passing through heaven, which was the divine 
 human principle before the^ Lord’s coming, could not reach 
 to them, inasmuch as the doctrinals of their church were for 
 the most part not true, and hence the good which is of the will 
 was not good, n. 6427 : because the secould only be saved by 
 the coming of the Lord, and thus were incapable of before 
 being elevated into heaven, therefore in the mean time they 
 were kept in the lower earth, in places there which in the 
 Word are called pits, which earth was obsessed around by the 
 hells abounding with falses, by which at that time they were 
 much infested ; nevertheless they were still guarded by the 
 Lord ; but after the Lord came into the world, and made the 
 human principle in himself divine, then he delivered those who 
 were there in pits, and elevated them to heaven ; and out of 
 them he also formed a spiritual heaven, which is the second 
 heaven : this is what is meant by the descent of the Lord to 
 those that are beneath, and by the deliverance of those who 
 were bound. This is the mystery which, in the internal sense, 
 is also described in this verse and in the following : see what 
 was shown above concerning those spiritual persons, viz., that 
 the spiritual are in obscurity as to the truth and good of faith, 
 n. 2708, 2715, 2718, 2831, 2849, 2935, 2937, 3241, 3833, 6289. 
 That their obscurity is illuminated by the Lord’s divine human 
 principle, n. 2716, 4402 ; whereas they who are in obscurity as to 
 the truth and good of faith, that they are greatly assaulted by 
 the hells, but that, the Lord continually protects them, n.6419. 
 That the spiritual cannot be regenerated as to the will part, but 
 only as to the intellectual part, and that a new will is there 
 formed by the Lord, n. 863, 875, 895, 927, 928, 1023, 1043, 
 1044, 2256, 4328, 4493, 5113. That the spiritual were saved 
 by the coming of the Lord into the world, n. 2833, 2834, 3969. 
 In the prophetic Word throughout mention is made of the 
 bound, and of those that are bound in a pit, and that they 
 were delivered by the Lord, by which bound are specifically 
 meant those who are here spoken of; as in Isaiah, “I Jehovah 
 have called thee injustice, and will take hold of thy hand, for 
 I will guard thee, and will give thee for a covenant to the peo- 
 ple, for a light of the Gentiles, to open the blind eyes, to bring 
 forth out cj prison him that is bounds out of the house of in - 
 
6855— 6857.] 
 
 EXOBUS. 
 
 161 
 
 closure them that sit in darkness ,” xlii. 6,7. Again, in the same 
 prophet, “I have kept thee, and given thee for a covenant of 
 the people, to restore the earth, to divide the wasted inheritances, 
 to say to the bound , Go ye forth, to them who are in darkness , Be 
 ye revealed ; they shall feed on the ways, and in all hills shall 
 be their pasture,” xlix. 8, 9 ; speaking manifestly of the Lord, 
 where the bound specifically denote those who were detained in 
 the lower earth, even to the Lord’s coining, and who were then 
 elevated into heaven ; and in general all those who are in good, 
 and are kept as it were bound by falses, from which neverthe- 
 less they are desirous to be delivered. And in Zechariah, “ By 
 the blood of thy covenant, I will send forth thy bound out of 
 the pit ,” ix. 11. And in Isaiah, “Gathering they shall be 
 gathered together, the bound in a jpit, and shall be closed in 
 an inclosure / after a multitude of days they shall be visited,” 
 xxiv. 22 ; where the bound in a pit has the same signification. 
 And further in Isaiah, “ Jehovah hath anointed me to preach 
 the gospel to the poor, he hath sent me to bind up the broken 
 in heart, to preach liberty to the captives , to them that are bound , 
 to him that is deprived of eyes , to proclaim the year of the 
 good pleasure of Jehovah,” lxi. 1 ; and in another place, “ The 
 people that walked in darkness have seen a great light ; they 
 that dwelt in the land of the shadow of death, on them hath the 
 light shined,” ix. 1. 
 
 6855. “ And to cause them to come up out of this land.” — 
 That hereby is signified that they should be elevated, viz., from 
 the place and state where they are infested by falses, appears 
 from the signification of causing to go up, as denoting to be 
 elevated ; and from the signification ojf land, in this case the 
 land of Egypt, as denoting the place and state where they are 
 infested by falses : that Egypt is the false scientific principle 
 which infests, has been already shown ; the like is also signified 
 by the land of Egypt. 
 
 6856. “ To a land good and broad.” — That hereby is signi- 
 fied to heaven, where is the good of charity and the truth of 
 taitli, appears from the signification of land, in this case the 
 land of Canaan, as denoting the Lord’s kingdom, thus heaven, 
 see n. 1607, 3038, 3481, 3705, 4447 ; and from the signification 
 of a good land, as denoting the good of charity there and 
 from the signification of a broad land, as denoting the truth of 
 faith there ; that broad denotes the truth which is of faith, see 
 n. 3433, 3434, 4482. 
 
 6857. “ To a land flowing with milk and honey.” — That 
 hereby is signified the pleasantness and delight thence derived,, 
 appears from the signification of milk, as denoting the celestial 
 spiritual principle, or the truth of good, see n. 2184; and be- 
 cause it denotes the truth of good, it denotes the pleasantness 
 thereof, for they are joined together ; and from the signification! 
 
 vol. vn. 11- 
 
162 
 
 EXODUS. 
 
 [Chap. iii. 
 
 of honey, as denoting delight, see n. 5620. From what was 
 shown above, n. 6854, it may be manifest what is meant by 
 causing to go up out of that land to a land good and broad, flow- 
 ing with milk and honey, viz., that they who had been detained 
 in the lower earth in pits there, even to the Lord’s coming, 
 should then be elevated to heaven, where is the good of charity 
 and the truth of faith, and the pleasantness and delight thence 
 derived. These things are specifically signified by those words ; 
 but in general they signify all of the spiritual church who are 
 in temptation, and are thence delivered. 
 
 6858. “ To the place of the Canaanite and Hittite.” — That 
 hereby is signified the region occupied by evils derived from 
 falses, appears from the representation of the Canaanites, as 
 denoting evils derived from the falses of evil, see n, 4818 ; and 
 from the representation of the Hittites, as denoting falses from 
 which evils are derived, see n. 2913. By the nations in the 
 land of Canaan, which are mentioned here and also in other 
 places, as Genesis xv. 18, 19 ; Exod. xxiii. 23, 28 ; xxxiii. 2 ; 
 xxxiv. 11 ; Deuteronomy vii. 1 ; xx. 17 ; Joshua iii. 10 ; xxiv. 
 11 ; Judges iii. 5, are signified all the kinds of evil and the 
 false. What is meant by the region occupied by evils derived 
 from falses, and also by the rest of the kinds of evil and the 
 false, it may be expedient to say. Before the coming of the Lord 
 into the world, evil genii and spirits occupied all that region of 
 heaven, to which afterwards the spiritual were elevated ; for, 
 before the coming of the Lord, a considerable part of such 
 genii and spirits roamed at large, and infested the good, espe- 
 ally the spiritual who were in the lower earth ; but after the 
 coming of the Lord, they were all thrust down into their hells, 
 and that region was delivered, and was given for an inheritance 
 to those who were of the spiritual church : it has been frequently 
 observed, that as soon as any place is left by good spirits, it is 
 occupied by evil ones, and that the evil ones are thence expelled, 
 and on their expulsion, the place is again made over to those 
 who are in good ; the reason is, because the infernals burn con- 
 tinually to destroy those things which are of heaven, specifically 
 those to which they are in opposition ; wherefore when a place 
 is any where left, because in such case it is without protection, 
 it is instantly occupied by the evil. This is specifically meant, 
 as was said, by the region occupied by evils and falses, which 
 is signified by the place where the nations were that were to 
 be expelled. This, together with what was said above, n. 6854, 
 is a great mystery, which without revelation cannot, be known. 
 
 6859. “ And Amorite and Perizzite.” — That hereby is sig- 
 nified by evils and the falses thence derived, appears from the 
 representation of Amorite, as denoting evil, see n. 1857, 6306 ; 
 and from the representation of Perizzite, as denoting the false, 
 see n. 1573, 1574. There are two origins of evil, and also two 
 
6858— 6861.] 
 
 EXODUS. 
 
 163 
 
 origins of the false ; one origin of evil is from the false of doc- 
 trine or of the religions principle ; the other is from the lust of 
 self-love and the love of the world : the false of the first origin 
 is, as was said, from the false of doctrine, or of the religious 
 principle ; and the false of the other origin is from the evil of 
 the lusts of the above-mentioned loves : those evils are what 
 are signified by Canaanite and Amorite, and those falses by 
 Hittite and Perizzite. 
 
 6860. “ And Hivite and Jebusite.” — That hereby is signi- 
 fied by the idolatrous principle in which is somewhat of good 
 and truth, appears from the representation of Hivite, as denot- 
 ing an idolatrous principle in which there is somewhat of good ; 
 and from the representation of Jebusite, as denoting an idola- 
 trous principle in which is somewhat of truth : that such things 
 are signified by those nations, may be manifest from this con- 
 sideration, that it was permitted that a covenant should be 
 established with the Gibeonites by Joshua and the elders, 
 Joshua ix. 3, and the following verses ; and that they were 
 made hewers of wood and drawers of water for the house of 
 God, verses 23, 27, of the same chapter ; that they were Hivit.es, 
 may be seen, verse 7, of the same chapter, and xi. 19 : that by 
 the Jebusites are represented those who were in idolatrous 
 worship, but in which there was somewhat of truth, may be 
 manifest from this consideration, that the Jebusites were a long 
 time tolerated in Jerusalem, and were not thence expelled, 
 Joshua xv. 63 ; xviii. 28 ; 2 Samuel v. 6 to 10. 
 
 6861. Verses 9, 10, 11, 12. And now behold the cry of the 
 sons of Israel is come to me , and also I have seen the oppres- 
 sion with which the Egyptians oppress them. And now go, and 
 I will send thee to Pharaoh, and bring thou forth my people 
 the sons of Israel out of Egypt. And Moses said to God, Who 
 am I that I should go to Pharaoh, and that I should bring 
 forth the sons of Israel oid of Egypt f And He said, Because 
 I will be with thee, and this shall be a sign to thee that I have 
 sent thee, in thy bringing forth the people out of Egypt, ye shall 
 worship God near this mountain. And now behold the cry 
 of the sons of Israel is come to me, signifies compassion over 
 those who are of the spiritual church. And I have also seen the 
 oppression with which the Egyptians oppress them, signifies 
 by reason of the attempt of subjugation from those who were 
 in falses. And now go, and I will send thee to Pharaoh, signi- 
 fies the holy principle proceeding from the Lord’s human prin- 
 ciple, by which the infesting falses would be dissipated. And 
 bring thou forth my people the sons of Israel out of Egypt, sig- 
 nifies the consequent liberation of those who were of the spir- 
 itual church from infesting falses. And Moses said to God, 
 signifies perception from the Divine Being or Principle and 
 humiliation. Who am I that I should go to Pharaoh, signifies 
 
EXODUS. 
 
 i r? t 
 
 [Chap. iii. 
 
 »hnt be was not yet in such a state as to seem to himself to be 
 able to go to and remove infesting falses. And that I should 
 bring forth the sons of Israel? signifies, and thereby liberate 
 those who are of the spiritual church. And He said, Because I 
 will be with thee, signifies that the Divine Being or Principle 
 will be in the human. And this shall be a sign to thee that I 
 have sent thee, signifies knowledge that the Divine Principle 
 proceeded from himself. In thy bringing forth the people out 
 of Egypt, signifies when the spiritual are liberated from in- 
 festation from falses. Ye shall worship God near this moun- 
 tain, signifies perception in this case, and acknowledgment of 
 the Divine Being or Principle, grounded in love. 
 
 6862. “And now behold the cry of the sons of Israel is 
 come to me.” — That hereby is signified compassion upon those 
 who are of the spiritual church, appears from the signification 
 of a cry, as denoting imploration concerning aid, see n. 6801 ; 
 hence when it is said, that a cry comes to Jehovah or the 
 Lord, it involves the like as hearing, and that hearing denotes 
 to bring the aid of mercy or compassion, see n. 6852 ; and 
 from the signification of the sons of Israel, as denoting those 
 who are of the spiritual church, see n. 6637. 
 
 6863. “ And also I have seen the oppression with which 
 the Egyptians oppress them.” — That hereby is signified by 
 reason of the attempt of subjugation by those who are in 
 falses, appears from the signification of the oppression with 
 which they oppress, as denoting an attempt of subjugation : the 
 -reason why it denotes an attempt of subjugation, and not sub- 
 jugation itself, is, because they who are of the Lord’s spiritual 
 church cannot be subjugated by those who are in falses, inas- 
 much as the Lord protects them ; and from the signification of 
 the Egyptians, as denoting falses, see n. 6692. 
 
 6864. “ And now go, and I will send thee to Pharaoh.” — 
 That hereby is signified the holy principle proceeding from the 
 Lord’s human, by which infesting falses would be dissipated, 
 appears from the representation of Moses, who was to go, and 
 who was sent, as denoting the Lord as to the law divine, see n. 
 6723, 6752, 6771, 6827, thus as to the human principle ; for 
 when the Lord was in the world, he first made his human prin- 
 ciple divine truth, which is the same thing with the law divine ; 
 afterwards he altogether glorified his human principle, and made 
 it divine good: between divine truth and divine good there is a 
 difference, such as there is between the light from the sun and 
 the fire in the sun ; and from the signification of being sent, as 
 denoting to proceed, see n. 2397, 4710, 6831, in the present 
 case holy truth ; that holy is predicated of truth, see n. 6788; 
 and from the representation of Pharaoh, as denoting the false 
 principle, see n. 6651, 6679, 6683, 6692 ; it is added that infest- 
 ing falses might be dissipated, viz., by the holy principle pro- 
 
6862— 6865.] 
 
 EXODUS. 
 
 165 
 
 ceeding from the Lord’s human, because the subject treated of in 
 what follows is concerning the liberation of the sons of Israel, 
 that is, of those who were of the Lord’s spiritual church, from 
 falses, from which they cannot in any wise be liberated, except 
 by the holy principle which proceeds from the Lord ; for the 
 holy principle proceeding from the Lord not only dissipates 
 infesting falses, but also reduces all things into divine order, as 
 well those things which are in the heavens, as those which are 
 in the hells, and causes the heavens to be most distinct, accord- 
 ing to goods and the truths thence derived, and also the hells 
 to be most distinct, according to evils and the fals’es thence 
 derived ; and likewise causes evils to be in the opposite against 
 goods, and falses against truths, to the intent that a spiritual 
 equilibrium may exist, and every thing may be in a free state. 
 
 6865. “And bring thou forth my people the sons of Israel 
 out of Egypt.” — That hereby is signified the consequent libera- 
 tion of those who are of the spiritual church from infesting 
 falses, appears from the signification of bringing forth, as denot- 
 ing liberation; and from the signification of the sons of Israel, 
 as denoting those who are of the spiritual church, see n. 6637 ; 
 and from the signification of Egypt, as denoting the false scien- 
 tific principle which is against the truths of the church, thus the 
 infesting false principle, see n. 6692. It is the false scientific 
 principle which chiefly infests those who are of the spiritual 
 church ; the reason is, because they have not the perception of 
 truth from good, but only the knowledge of truth from doctrine ; 
 they who are of this description are chiefly infested bj T scien- 
 tifics ; for scientifics are the most common vessels, which appear 
 sometimes contrary to truths, until truths being let into them, 
 cause them to be translucent, and thereby not to be apperceived ; 
 and besides, scientifics are full of the fallacies of the senses, 
 which cannot be shaken off by those who are in mere know- 
 ledges from doctrine, and not in the perception of truth from 
 good, principally because the light of the world predominates 
 with them, which light appears bright so long as the light of 
 heaven does not flow-in into it, but as soon as the light of heaven 
 flows-in, instead of light it becomes obscurity ; hence it is that 
 they are illuminated and ingenious in the things of the world, 
 but obscured and slow of apprehension in the things of heaven. 
 These believe themselves illuminated, when they have con- 
 firmed in themselves the doctrinals of the church, but it is a 
 sensual lumen, derived from the lumen of the world, which in 
 such case deceives them ; for doctrinals, of whatsoever kind 
 they be, may be confirmed, as Jewish doctrinals are confirmed 
 by the Jews, enthusiastic doctrinals by enthusiasts, Socinian 
 doctrinals by Socinians, and heretical doctrines by heretics of 
 every description ; and when they are confirmed, they appear 
 to them in the sensual lumen as truths themselves. But they 
 
166 
 
 EXODUS. 
 
 [Chap. iii. 
 
 who are in the light of heaven, are in illustration from the Lord, 
 and before confirmation apperceive, by looking into the scien- 
 tifics which are beneath, and there arranged into order, whether 
 a truth be confirmable or not : hence it is evident, that these 
 latter have an interior view, which is above scientifics, and thus 
 is a distinct view ; whereas the former have an inferior view, 
 which is within scientifics, and thus is a perplexed view, see n. 
 2831. 
 
 6866. “And Moses said to God.” — That hereby is signified 
 perception from the Divine Being or Principle and humilia- 
 tion, appears from the signification of saying, as denoting per- 
 ception, see frequently above; and from the representation of 
 Moses, as denoting the Lord as to the law divine, see n. 6723, 
 6752, 6771, 6827 ; the Divine Being or Principle is signified 
 by God : that those words also involve humiliation, is evident 
 from what follows, for he says, Who am I that I should go to 
 Pharaoh, and bring forth the sons of Israel? Inasmuch as by 
 Moses is represented the Lord, and mention is here made of 
 humiliation, it may be expedient to say somewhat concerning 
 the state of the Lord’s humiliation, when he was in the world : 
 so far as the Lord was in the human principle not yet made 
 divine, so far he was in humiliation ; but so far as he was in 
 the human principle made divine, so far he could not be in 
 humiliation, for so far he was God and Jehovah ; the reason 
 why he was in humiliation when in the human principle not 
 yet made divine was, because the human principle which he 
 derived from the mother was hereditarily evil, and this could 
 not approximate to the Divine Being or Principle without 
 humiliation ; for man in genuine humiliation divests himself 
 of all ability to think and do any thing from himself, and 
 leaves himself altogether to the Divine Being or Principle, 
 and thus accedes to the divine ; the Divine Being or Principle 
 was indeed in the Lord, because he was conceived of Jehovah, 
 but this appeared remote, so far as his human principle was in 
 the maternal hereditary principle ; for in spiritual and celes- 
 tial things, dissimilitude of state is what causes removal and 
 absence, and similitude of state is what causes approach and 
 presence; and it is love which makes similitude and dissimili- 
 tude. From these considerations now it may be manifest, 
 whence was the state of humiliation appertaining to the Lord 
 when he was in the world ; but afterwards, when he put off all 
 the human principle which he derived from the mother, inso- 
 much that he was no longer her son, and put on the divine 
 principle, then the state of humiliation ceased, for then he was 
 one with Jehovah. 
 
 6867. “ Who am I that I should go to Pharaoh ?” — That 
 hereby is signified that he was not yet in such a state as to 
 seem to himself able to go and remove infesting falses, ap- 
 
6866— 6872.] 
 
 EXODUS. 
 
 167 
 
 pears from the signification of the expression, Who am I, as 
 denoting that he was not yet in such a state ; and from the 
 signification of going to Pharaoh, as denoting to go to infesting 
 falses, for by Pharaoh is signified the false principle which in- 
 fests, see n. 6651, 6679, 6683: the reason why it denotes also to 
 remove, is, because the holy principle proceeding from the 
 Lord’s human principle, see above, n. 6864, removes falses and 
 evils, for these latter cannot at all endure the presence of the 
 former. Inasmuch as these things are said from humiliation, 
 it is added that this did not seem possible to him. 
 
 6868. “And that I should bring forth the sons of Israel?” 
 
 “ — That hereby is signified and thus to liberate those who were 
 
 of the spiritual church, appears from the signification of bring- 
 ing forth, as denoting to liberate, see above, n. 6865 ; and from 
 the representation of the sons of Israel, as denoting those who 
 are of the spiritual church, see n. 6637, 6862, 6865. 
 
 6869. “And He said, Because I will be with thee.” — That 
 hereby is signified that the Divine Being or Principle was in 
 the human, appears from the representation of Moses, as de- 
 noting the Lord as to the law divine, see n. 6723, 6752, 6771, 
 6827 ; thus as to the human principle, for, as was shown above, 
 the Lord made his human principle the law divine, that is, 
 divine truth, when he was in the world ; and from the signifi- 
 cation of the expression, I will be with thee, as denoting the 
 Divine Being or Principle, for Jehovah is he who speaks. 
 
 6870. “And this shall be a sign to thee that I have sent 
 thee.” — That hereby is signified knowledge that the divine 
 principle proceeded from himself, appears from the significa- 
 tion of a sign, as denoting a confirmation of truth, and hence 
 knowledge that it is so; and from the signification of being 
 sent, as denoting to proceed, see n. 2397, 4710, 6831 ; thus to 
 be sent of God denotes to proceed from the Divine Being or 
 Principle, and also denotes that the Divine Being or Principle 
 proceeds from himself, for he who proceeds from the Divine 
 Being or Principle receives the Divine Being or Principle, and 
 further promotes. 
 
 6871. “ In thy bringing forth the people out of Egypt.” — 
 That hereby is signified when the spiritual are liberated from 
 infestation arising from falses, appears from the signification 
 of bringing forth, as denoting to liberate, see above, n. 6865, 
 6868 ; and from the signification of the sons of Israel, who in 
 this case are the people, as denoting the spiritual, that is, those 
 who are of the spiritual church, see n. 6637, 6862, 6865 ; and 
 from the signification of Egypt, as denoting the infesting false 
 scientific principle, see n. 6692. 
 
 6872. “Ye shall worship God near this mountain.” — That 
 hereby is signified perception in such case, and acknowledg- 
 ment of the Divine Being or Principle from love, appears from 
 
168 
 
 EXODUS. 
 
 [Chap. iii. 
 
 the signification of worshipping God, as denoting adoration of 
 the Divine Being or Principle, but when it is said of the Lord, 
 it denotes perception and acknowledgment of the Divine Being 
 or Principle in the human ; and from the signification of moun- 
 tain, as denoting the good of the divine love, see n. 795, 796, 
 2722, 4210, 6435, 6829 : hence it is evident, that by worship- 
 ping God near this mountain, when it is said of the Lord, is sig- 
 nified perception and acknowledgment of the Divine Being or 
 Principle from love. It may be expedient to say what the 
 perception and acknowledgment of the Divine Being or Prin- 
 ciple from love is. Every man’s quality is known from his 
 love ; for love is the esse of the life of every one, the veriest 
 life itself deriving thence its existence ; such therefore as the 
 quality of the love is which prevails with the man, such is the 
 man ; if it be self-love and the love of the world, and conse- 
 quently of revenge, hatred, cruelty, adultery, and the like, the 
 man is a devil as to his spirit, or as to the interior man which 
 lives after death, howsoever he appears in the external form ; 
 but if the prevailing love with man be the love of God and the 
 love of his neighbour, and consequently the love of good and of 
 truth, also of justice and honesty, he, howsoever he appears in 
 the external form, is an angel as to his spirit, which lives after 
 death; but he to whom divine love appertains, which apper- 
 tained to the Lord alone, is a God ; thus his human principle 
 was made divine, when he received in the human principle the 
 love of his Father, which was the esse of his life. From these 
 considerations it may be manifest what is meant by the percep- 
 tion and acknowledgment of the Divine Being or Principle 
 from love. That man is altogether as his love, is a constant 
 truth, evidenced by the angels in another life, who, when seen, 
 appear as forms of love, the love itself not only shining forth, 
 but also exhaling from them, so that you would say that they 
 are throughout nothing but loves ; the reason is, because ail 
 the interiors of an angel, as also of a man, are nothing but 
 forms recipient of life, and because they are forms recipient of 
 life, they are forms recipient of loves, for loves constitute the 
 life of man : since, therefore, the influent love and the recipient 
 form are in agreement together, it follows that an angel or a 
 man is of such a quality as his love is ; and this not only in his 
 organical principles, which are in the brain, but also in the 
 whole body, for the body is nothing but an organ derived from 
 its principles. From these considerations it may be manifest, 
 that man is made altogether new when he is regenerated, for 
 in this case all and singular the things appertaining to him are 
 arranged to receive celestial loves ; nevertheless with man the 
 former forms are not destroyed, but are removed ; but with the 
 Lord the former forms, which were from the maternal princi- 
 ple, were altogether destroyed and extirpated, and divine forms 
 
6873— 68T6.J 
 
 EXODUS. 
 
 169 
 
 received in their place; for the divine love does not agree 
 with any bnt a divine form ; all other forms it absolutely casts 
 out ; hence it is that the Lord, when glorified, was no longer 
 the son of Mary. 
 
 6873. Verses 13, 14, 15. And Moses said to God, Behold , I 
 come to the sons of Israel , and say to them, The God of your 
 fathers hath sent me to you, and they will say to me. What is 
 his name f what shall I say to them ? And God said to Moses , 
 I am who I am ; and He said, Thus shalt thou say to the sons 
 of Israel, I am hath sent me to you. And God said yet to 
 Moses, Thus shalt thou say to the sons of Israel, Jehovah, the 
 God of your fathers, the God of Abraham, the God of Isaac, 
 and the God of Jacob, hath sent me to you / this is my name 
 for ever, and this my memorial for generation, generation. And 
 Moses said to God, signifies perception from the Divine Being 
 or Principle. Behold, I come to the sons of Israel, signifies 
 concerning those who are of the spiritual church. And say to 
 them, The God of your fathers hath sent me to you, signifies 
 that the divine principle of the ancient church will be with 
 those who are of the spiritual church. And they shall say to 
 me, What is his name? signifies his quality. What shall I say 
 to them ? signifies what reply. And God said to Moses, signi- 
 fies the first instruction. I am who I am, signifies the esse and 
 existere of all things in the universe. And He said, Thus shalt 
 thou say to the sons of Israel, signifies the second instruction. 
 I am hath sent me to you, signifies that the divine existere 
 shall be in that church. And God said yet to Moses, Thus shalt 
 thou say to the sons of Israel, signifies the third instruction. 
 Jehovah, the God of your father, signifies the Divine Being or 
 Principle of the ancient church. The God of Abraham, the 
 God of Isaac, and the God of Jacob, signifies the divine princi- 
 ple itself, and the divine human, thus the Lord. Hath sent me 
 to you, signifies that he will be in their church. This is my 
 name for ever, signifies that the divine human is the quality of 
 the divine itself. And this my memorial for generation, gene- 
 ration, signifies that it is to be worshipped perpetually. 
 
 6874. “ And Moses said to God.” — That hereby is signified 
 perception from the Divine Being or Principle, appears from 
 the signification' of saying, in the historicals of the Word, as 
 denoting perception ; that God denotes the Divine Being or 
 Principle, is evident : it is said perception from the Divine 
 Being or Principle, because all perception is from that source. 
 
 6875. “ Behold, I come to the sons of Israel.” — That hereby 
 is signified concerning those who are of the spiritual church, 
 appears from the representation of the sons of Israel, as denot- 
 ing those who are of the spiritual church, see n. 6657, 6862, 
 6865. 
 
 6876. “And say to them, The God of your fathers hath sent 
 
170 
 
 EXODUS. 
 
 [Ciiap. iii. 
 
 me to you.” — That hereby is signified that the divine principle 
 of the ancient church will be with those who are of the spirit- 
 ual church, appears from the signification of the God of fathers, 
 as denoting the divine principle of the ancient church ; that 
 fathers denote those who are of the ancient church, see n. 6050, 
 6075, 6846 ; and from the representation of the sons of Israel, 
 who are here meant by you , as denoting those who are of the 
 spiritual church, see just above, n. 6875 ; and from the signifi- 
 cation of being sent, as denoting to proceed, see n. 2397, 4710, 
 6831, in the present case that he will be with them, for it is 
 said of the Divine Being or Principle of the ancient church, 
 that this shall be in the spiritual church, which is represented 
 by the sons of Israel. The Divine Being or Principle, which 
 was of the ancient church, was the Lord as to the divine hu- 
 man ; the ancient church had this from the most ancient ; and 
 also from the consideration that Jehovah was seen by them in 
 a human form ; wherefore when they thought about Jehovah, 
 they did not think as about a universal entity, of which they 
 had no idea, but as about the human divine principle, into 
 which they could determine their thought ; for hereby they 
 were enabled both to think about Jehovah and to be conjoined 
 to him by love: they who were of the ancient church, and es- 
 pecially they who were of the most ancient church, were much 
 wiser than the men of our times, and yet they could not think 
 otherwise of Jehovah than as of a man, whose human principle 
 was divine ; nor in this case did there flow-in into their thought 
 any unbecoming idea derived from a natural man, and his in- 
 firmity and evil, but what flowed-in concerning him was all 
 holy : the angels themselves, who so far excel men in wisdom, 
 cannot think otherwise concerning the Divine Being or Princi- 
 ple, for they see the Lord in the divine human principle; they 
 know that an angel, with whom all things are finite, cannot in 
 any wise have any idea of the infinite being, except by what is 
 like to finite. That in ancient times they adored Jehovah un- 
 der a Human Divine Principle, is very manifest from the angels 
 seen by Abraham in a human form, also afterwards by Lot, 
 and likewise by Joshua, by Gideon too, and Manoah, which 
 angels were called Jehovah, and were adored a£ the God of the 
 universe. At this day, if Jehovah was to appear in the church 
 as a man, men would be offended, and would think that he 
 could not possibly be the Creator and Lord of the universe, be- 
 cause he was seen as a man ; and moreover they would not 
 have any other idea concerning him than as of a common man : 
 in this they believe themselves wiser than the ancients, not 
 aware that in this they are altogether remote from wisdom ; 
 for when the idea of the thought is directed to a universal en- 
 tity altogether incomprehensible, the idea falls upon no being, 
 and is totally dissipated ; and in this case in its place is pre- 
 
6877 — 6880.] 
 
 EXODUS. 
 
 171 
 
 sented the idea of nature, to which all and singular things are 
 attributed ; hence the worship of nature is at this day so com- 
 mon, especially in the Christian orb. 
 
 6877. “ And they will say to me, What is his name ?” — That 
 hereby is signified his quality, appears from the signification 
 of name, as denoting quality, see n. 1754, 1896, 2009, 2628, 
 2724, 3006, 6674. From this question of Moses it appears 
 what was the quality of the posterity of Jacob, viz., that they 
 had not only forgotten the name of Jehovah, but also that they 
 acknowledged several gods, one of which was greater than an- 
 other ; hence it was that they were willing to know his name ; 
 they believed also that it w r as sufficient to acknowledge a God 
 as to name. The reason why the posterity of Jacob were of 
 such a quality, was because they were only in external things 
 without internal principles ; and they who are without internal 
 principles, cannot form any other opinion concerning God, be- 
 cause they are incapable of receiving any thing of light from 
 heaven to illustrate their interiors. To the intent therefore that 
 they might acknowledge Jehovah, it was said to them that the 
 God of their fathers, the God of Abraham, the God of Isaac, 
 and the God of Jacob, was seen, and that he sent ; thus they 
 were induced to acknowledge Jehovah from a blind veneration 
 for their fathers, but not from any internal perception. It was 
 also sufficient for that people to worship Jehovah merely as to 
 name, because they were incapable of receiving any thing but 
 the external of a church, thus that which only represented its 
 internal ; the external also was established amongst them, to the 
 intent that what was represented thereby might be presented in 
 heaven in the internal form, and thus there might be still some 
 conjunction of heaven with man. 
 
 6878. “What shall I say to them?” — That hereby is signi- 
 fied what reply shall I make, appears without explication. 
 
 6879. “ And God said to Moses.” — That hereby is signified 
 first instruction, appears from the signification of God saying, 
 in the present case, to Moses, by whom is represented the Lord 
 as to the divine truth, and from Moses to the people, thus from 
 the divine truth proceeding from the Lord’s divine human prin- 
 ciple to those who are of the spiritual church, as denoting in- 
 struction, in this case the first instruction, because the subject 
 treated of is concerning God himself, who is to be worshipped ; 
 for the first principle of the church is the knowledge that God 
 is, and that he is to be worshipped ; his first quality, which 
 ought to be known, is, that he created the universe, and that 
 the created universe subsists from him. 
 
 6880. “ I am who I am.”' — That hereby are signified the esse 
 and existere of all things in the universe, appears from the con- 
 sideration that I am denotes esse, and because he is the only 
 Esse, it is said in the nominative case ; the reason why it is 
 
172 
 
 EXODUS. 
 
 TChap. iii. 
 
 twice said I am, viz., I am who I am, is, because the one signi- 
 fies the esse and the other the existere ; thus one signifies the 
 divine principle itself, which is called the Father, the other the 
 divine human principle, which is called the Son, for the divine 
 human principle exists from the Divine itself ; but when the 
 Lord, even as to the human principle, was made the Divine 
 Esse or Jehovah, then the divine truth which proceeds from 
 the Lord’s divine human principle, is the Divine Existere from 
 the Divine Esse: hence it may be manifest that the Divine 
 Esse cannot communicate itself to any one except by the Di- 
 vine Existere, that is, the Divine itself cannot communicate 
 itself except by the divine human, and the divine human can- 
 not communicate itself except by the divine truth, which is the 
 holy principle of the spirit; this is meant by what is written 
 in John i. 3, that “all things were made by the Word.” It 
 appears to man as if the divine truth was not of such a quality 
 as to be capable of causing any thing to exist, for it is believed 
 that it is as a voice, which, being uttered with the lips, is in- 
 stantly dissipated; but the case is altogether otherwise: the' 
 divine truth proceeding from the Lord is the veriest reality, 
 and such a reality, that all things have thence existed, and all 
 things thence subsist ; for whatsoever proceeds from the Lord, 
 is the veriest reality in the universe : such is the divine truth, 
 which is called the Word, by which all things were made. 
 
 6881. “And he said, Thus shalt thou say to the sons of Is- 
 rael.” — That hereby is signified a second instruction, appears 
 from the signification of God saying, when it is said again, as 
 denoting a new state of perception, see n. 2061, 2238, 2260; a 
 new state of perception here denotes a second instruction ; and 
 from the representation of the sons of Israel, as denoting those 
 who are of the spiritual church, for whom that instruction was 
 intended. 
 
 6882. “ I am hath sent me to you.” — That hereby is sig- 
 nified that the Divine Existere must be in it, viz., the church, 
 appears from the signification of I am, as denoting the divine 
 principle itself and the divine human, see just above, n. 6880; 
 and from the representation of Moses, as denoting the Lord as 
 to the divine law, that is, as to the divine truth ; that the di- 
 vine truth is what exists from the divine human principle, be- 
 cause it proceeds from him, see also above, n. 6880 ; and from 
 the signification of being sent to them, as denoting that it must 
 be in the spiritual church, see n. 6876. This is the second in- 
 struction : the first was, that God, from whom all things are, 
 should be acknowledged ; the second is, that the divine truth, 
 which is from him, ought to be received. 
 
 6883. “And God said yet to Moses, Thus shalt thou say to 
 the sons of Israel.” — That hereby is signified a third instruction, 
 appears from what has been explained just above, n. 6881. 
 
6881—6887.] 
 
 EXODUS. 
 
 173 
 
 6884. “ Jehovah, the God of your fathers.” — That hereby is 
 signified the divine principle of the ancient church, appears 
 from what was said above, n. 6876, where like words occur. 
 In the external historical sense, by the God of their fathers is 
 meant the God of Abraham, Isaac, and Jacob, but in the in- 
 ternal sense, is meant the divine principle of the ancient 
 church ; that the latter and not the former is understood in 
 the internal sense, may be manifest from this consideration, that 
 the historical of the Word cannot enter into heaven ; for the 
 historical of the Word is natural and worldly, and they who 
 are in heaven are in no ideas but what are spiritual ; thus they 
 understand it spiritually, and the worldly principle, which is 
 the sense of the letter of the Word, at the very threshold of 
 heaven is turned into the spiritual sense : that this is the case, 
 may in some measure be manifest from this consideration, that 
 man also frequently turns those things which are said into such 
 as engage his whole thought; thus where the thought is im- 
 mersed in unclean things, the thing said is turned into what is 
 unclean, and where the thought is in clean things, what is said 
 is turned into what is clean : hence now it is, that they who are 
 in heaven, by the God of your fathers do not perceive the God 
 of Abraham, of Isaac, and of Jacob, for Abraham, Isaac, and 
 Jacob are not known in heaven, but the Lord, who is repre- 
 sented by them ; wherefore it is the divine principle of the 
 ancient church, which is signified by those words. 
 
 6885. “ The God of Abraham, the God of Isaac, and the 
 God of Jacob.” — That hereby is signified the divine principle 
 itself, and the divine human, thus the Lord, appears from those 
 things which were shown above, n. 6847, where like words occur. 
 
 6886. “ Hath sent me to you.” — That hereby is signified 
 that he will be in their church, appears from the signification 
 of being sent to you, as denoting that he will be in the spirit- 
 ual church, see above, n. 6876, 6882. 
 
 6887. “This is my name for ever.”' — That hereby is signi- 
 fied that the divine human is the qualify of the divine principle 
 itself, appears from the signification of the name of God, as 
 denoting all in one complex whereby God is worshipped, thus 
 denoting quality, see n. 2724, 3006, 6674; and inasmuch as 
 the divine principle itself cannot be worshipped, because it can- 
 not be approached either by faith or love, being above every 
 idea, according to the Lord’s words in John, “ Ho one hath 
 seen God at any time ; the only-begotten Son, who is in the 
 bosom of the Father, he hath brought him forth to view,” i. 
 18 ; and again, in the same evangelist, “ Ye have neither heard 
 his voice at any time, nor seen his shape,” v. 37, therefore it is 
 the divine human principle, because the quality of the Divine 
 itself, which can be approached and worshipped. That the di vine 
 human principle is the name of Jehovah, is evident frotti John, 
 
m 
 
 EXODUS. 
 
 [Chap. iii» 
 
 “ Jesus said, Father, glorify thy name / then came there forth 
 a voice from heaven, I have both glorified, and will again 
 glorifj,” xii. 28 ; in this passage the Lord, as to the divine 
 human principle, calls himself the name of the Father. And 
 in Isaiah, u I Jehovah have called thee in justice, and I will 
 take hold of thy hand, because I will guard thee, and will give 
 thee for a covenant to the people, for a light of the Gentiles ; 
 to open the blind eyes, to bring forth from the prison him that 
 is bound, from the house of the dungeon them that sit in dark- 
 ness ; I am Jehovah, this is my name , and my glory I will not 
 give to another,” xlii. 6, 7, 8 ; in which passage, and in the pre- 
 ceding verses of the chapter, the subject treated of is mani- 
 festly concerning the Lord ; that he it is who is meant by the 
 name of Jehovah, is evident from this consideration, that it is 
 said, “My glory I will not give to another;” which words, 
 when spoken of the Lord, denote the giving glory to himself, 
 because they are one. And in Moses, “ Behold, I send an angel 
 before thee, to guard thee in the way, and to lead thee to the 
 place which I have prepared : beware thou of his faces, and 
 hear his voice, because he will not endure thy transgression, 
 inasmuch as my name is in the midst of him f Exod. xxiii. 20, 
 21 : that by the angel of Jehovah is here meant the Lord as to 
 the divine human principle, see n. 6831 ; and whereas the divine 
 human principle is the quality of the Divine itself, therefore it 
 is said that the name of Jehovah is in the midst of him. In 
 the Lord’s Prayer, also, by our Father in the heavens, hallowed 
 he thy name , is meant the Lord as to the divine human prin- 
 ciple ; and also every thing in one complex whereby he is to 
 be worshipped. 
 
 6888. “ And this my memorial for generation, generation.” 
 — -That hereby is signified that it ought to be worshipped per- 
 petually, appears from the signification of memorial, as denot- 
 ing what ought to be remembered, and when predicated of the 
 Divine Being or Principle, denoting quality in worship; and 
 from the signification of generation, generation, as denoting 
 perpetually. In the Word it is said for ever, and to generation 
 of generations, and this sometimes in one verse : the reason is, 
 because for ever ( ceternum ) is predicated of the divine good, 
 and generation of generations of the divine truth : the case is 
 similar with the signification of memorial and of name ; me- 
 morial is predicated of the quality of the Divine Being or Prin- 
 ciple in worship as to truth, but name of the quality of the 
 Divine Being or Principle in worship as to each, both truth 
 and good, hut specifically as to good. That memorial denotes 
 the quality of the Divine Being or Principle in worship, is 
 evident from Hosea, “ Jehovah God of Zebaoth, Jehovah his 
 memorial / therefore return thou in God, keep piety and judg- 
 ment,” xii. 5, 6 : the subject here treated of is concerning the 
 
6888, 6889.] 
 
 EXODUS. 
 
 175 
 
 quality of worship as to truth, wherefore it is said Jehovah his 
 memorial. And in David, “Sing ye to Jehovah, O ye saints 
 of his, and confess ye to the memorial of his holiness ,” Psalm 
 xxx. 4 ; Psalm xcvii. 12: that holy is predicated of truth, see 
 n. 6788 ; the worship thence derived is signified by the memo- 
 rial of his holiness. 
 
 6889. Yerses 16, 17, 18, 19, 20. Go thou and gather to- 
 gether the elders of Israel , and say to them , Jehovah , the God, 
 of y cur fathers , hath appeared to me, the God of Abraham, , of 
 Isaac, and of Jacob, saying, Visiting I have visited you, and 
 what hath been done to you in Egypt. And I say, I will cause 
 you to come up out of the affliction of Egypt, to the land, of the 
 Canaanite, arid of the Ilittite, and of the Amorite, and of the 
 Perizzite, and of the Hivite, and of the Jebusite, to a land, flow- 
 ing with milk and honey. And they shall hear thy voice , and 
 thou shalt go in, and the elders of Israel, to the king of Egypt , 
 and ye shall say to him, Jehovah, God of the Hebrews, hath 
 met us ‘ and now let us go I pray the wap of three days into 
 the wilderness, and. ice will sacrifice to Jehovah our God. 
 And I know that the king of Egypt will not give <■/ to yon 
 leave to go, and not with a strong hand. And I will send 
 my hand, and will smite Egypt with all my wonders, which 
 I will do in the midst thereof, and afterwards he will send 
 you. Go thou and gather together the elders of Israel, sig- 
 nifies the intelligent in the spiritual church. And say to 
 them, signifies instruction. Jehovah, the God of your fathers, 
 signifies the divine principle of the ancient church. Hath ap- 
 peared to me, signifies his presence. The God of Abraham, of 
 Isaac, and of Jacob, signifies the divine principle itself, and the 
 divine human of the Lord. Saying, Visiting I have visited 
 you, signifies his coming to those who are of the church. And 
 what hath been done to you in Egypt, signifies the attempt of 
 subjugation. And I say, I will cause you to come up out of 
 the affliction of Egypt, signifies elevation and liberation .from 
 false scientifics. To the land of the Canaanite, and of the Hit- 
 tite, and of the Amorite, and of the Perizzite, and of the Ili- 
 vite, and of the Jebusite, signifies the region of heaven occu- 
 pied by those who are in evils and falses. To a land flowing 
 with milk and honey, signifies where there is pleasantness and 
 delight. And they shall hear thy voice, signifies obedience. 
 And tho u shal t go in, and the elders of Israel, to the king of 
 Egyp^^^^^m||^^|^^£ion with those who are in falses and 
 
176 
 
 EXODUS. 
 
 [Chap. iii. 
 
 signifies thus the worship of the Lord. And I know, signifies 
 foresight. That the king of Egypt will not give to you leave 
 to go, signifies that the false principle would oppose itself. And 
 not with a strong hand, signifies that the power of those who 
 are of the spiritual church will not prevail against them. And 
 I wfill send my hand, signifies power from the Divine Being or 
 Principle. And will smite Egypt with all my wonders, signi- 
 fies the means or mediums of the divine power against falses. 
 Which I will do in the midst thereof, signifies which shall touch 
 them directly ; and afterwards he will send you, signifies their 
 being driven away, and liberation. 
 
 6890. “ Go thou and gather together the elders of Israel.” 
 — That hereby is signified the intelligent in the spiritual church, 
 appears from the signification of elders, as denoting the chief 
 things of wisdom and intelligence, see n. 6523, 6525, thus the 
 intelligent ; and from the representation of Israel, as denoting 
 the spiritual church, see n. 4286, 6426. 
 
 6891. “And say to them.” — That hereby is signified instruc- 
 tion, appears from the signification of saying to them, when this 
 is done by Moses, by whom is represented the law from the 
 Divine Being or Principle, as denoting instruction, as above, n. 
 6879, 6881, 6883. 
 
 6892. “ Jehovah the God of your fathers.” — That hereby is 
 signified the divine principle of the ancient church, appears 
 from what has been explained above, n. 6884, where like 
 words occur. 
 
 6893. “ Hath appeared to me.” — That hereby is signified 
 presence, is manifest from the signification of appearing to any 
 one, as denoting presence; for by appearing or being seen, in the 
 internal sense, is not signified being seen by the eyes, but by 
 the thought ; thought itself also causes presence, for the person 
 thought of appears as if present before the internal sight. In 
 the other life this is actually the case, for when any one is there 
 thought of intensely, he is presented to view ; hence it is that 
 in the other life friends meet together, and also foes, and from 
 the latter they suffer severely. 
 
 6894. “ The God of Abraham, of Isaac, and of Jacob.” — 
 That hereby is signified the divine principle itself, and the di- 
 vine human of the Lord, appears from what was shown above, 
 n. 6847. 
 
6890— 6897.] 
 
 EXODUS. 
 
 what is the sign of thy coming , and of the co.. 
 the age ?” xxiv. 3 ; and on this occasion the Lord ino^ 
 disciples concerning the last time of the church, as 
 manifest from what has been explained, n. 3353 to 3356, 
 to 3489, 3897 to 3901, 4056 to 4060, 4229 to 4235, 4422. 
 4424 ; and he said, that when all those things should come 
 pass, the sign of the Son of Man would appear ; “ and then all 
 the tribes of the earth will mourn, and will see the Son of Man 
 coming in the clouds of heaven with virtue and glory f verse 30 
 of the same chapter: that by the coming of the Lord is not 
 meant his appearing with angels in the clouds, but acknow 
 ledgment in hearts by love and faith, see n. 3353, 3900 ; also 
 his appearing from the Word, the inmost or supreme sense 
 whereof treats of the Lord alone, see n. 4060 ; tliis coming is 
 meant by the coming of the Lord, which then is effected, when 
 the old church is rejected, and a new church is established bv 
 the Lord. And whereas now a new principle of a church was 
 to be established amongst the posterity of Jacob, it is said, 
 Visiting I have visited you ; as was also said by Joseph, when 
 he died, “ Joseph said to his brethren, I die, and God visiting 
 will visit you , and will cause you to come up out of this land 
 to the land which he sware to Abraham, to Isaac, and to Ja- 
 cob,” Gen. 1. 24. By visiting you, in the sense of the letter, 
 is here signified liberation from slavery in Egypt, and intro- 
 duction into the land of Canaan ; but this is not the spirituality 
 which is contained in the Word, but is somewhat merely na- 
 tural ; the spirituality which is contained in the Word, treats 
 of the Lord, of his kingdom and church, and of love and faith, 
 wherefore by visiting, in the spiritual sense, is meant liberation 
 from falses, and initiation thereby into those things which are 
 of the Lord’s church and kingdom, thus the coming of the 
 Lord in love and faith, with those who shall be of the New 
 Church. 
 
 6896. “ And what hath been done to you in Egypt.” — That 
 hereby is signified an attempt of subjugation, appears from 
 what goes before, concerning the affliction and oppression of 
 the sons of Israel, that is, of those w T ho are of the spiritual 
 church; these are the things which are meant by what was 
 done to you in Egypt ; that those afflictions and oppressions 
 signify infestations and attempts of subjugation, see n.. 6633,. 
 6666, 6668, 6670, 6671, 6851, 6852, 6863. 
 
 6897. “ And I say, I will cause you to come up out of the 
 affliction of Egypt.” — That hereby is signified elevation and 
 liberation from the infestation arising from false scientifics, ap- 
 pears from the signification of causing to go up, as denoting 
 elevation towards things interior, see n. 3084, 4539; 5406, 5817, 
 6007 ; elevation towards things interior, is an elevation from 
 the infestation arising from falses, to the truths and goods of 
 
 VOL. VII. 12 
 
XODUS. 
 
 [Chap. iu. 
 
 o to cause to come up, denotes liberation ; and 
 Signification of affliction, as denoting infestation, see 
 6851 ; and from the signification of Egypt, as denoting 
 se scientific principle, see n. 6651, 6679, 6683. 
 
 898. “ To the land of the Canaanite, and of the Hittite, 
 .id of the Amorite, and of the Perizzite, and of the Hivite, and 
 of the Jebusite.” — That hereby is signified the region of heaven 
 occupied by those who are in evils and falses, appears from 
 what was shown above, n. 6854, 6858. That the Canaanites 
 and Hittites are those who are in evils derived from falses, see 
 n. 6850 ; that the Amorites and Perizzites are those who are 
 in evils and the falses thence derived, see n. 6859 ; and that the 
 Hivites and Jebusites are those who are in an idolatrous princi- 
 ple, in which there is somewhat of good and truth, see n. 6860. 
 
 6899. “ To a land flowing with milk and honey.” — That here- 
 by is signified where there is pleasantness and delight, appears 
 from the signification of milk and honey, as denoting what is 
 pleasant and delightful, see above, n. 6887. 
 
 6900. “ And they shall hear thy voice.” — That hereby is 
 signified obedience, appears from the signification of hearing, as 
 denoting obedience, see n. 2542, 3869, 4652 to 4660. 
 
 6901. “ And thou shalt go in, and the elders of Israel, to the 
 king of Egypt.” — That hereby is signified communication with 
 those who are in falses and who ihfested, appears from the sig- 
 nification of going in, as denoting communication, for to go-in, 
 in the spiritual sense, denotes to communicate to another one’s 
 thought ; and from the representation of Moses, as denoting the 
 law from the Divine Being or Principle, see n. 6827 ; and from 
 the signification of elders, as denoting the intelligent, see n. 
 6523, 6525, 6890 ; and from the representation of Pharaoh, or 
 the king of Egypt, as denoting the false principle infesting the 
 truths of the church, see n. 6651, 6679, 6683 : from these con- 
 siderations it is evident, that by going in, thou and the elders 
 of Israel, to the king of Egypt, is signified the communication 
 of such things as are of the law from the Divine Being or Prin- 
 ciple, and of intelligence thence derived, with those who are in 
 falses and who infested. 
 
 6902. “ And ye shall say to him.” — That hereby is signified 
 influx, appears from the signification of saying, as denoting 
 influx, see n. 5743, 6152, 6291 ; the reason why saying here 
 denotes influx, is, because the communication of such things as 
 are of the law from the Divine Being or Principle, and of intel- 
 ligence thence derived, see n. 6901, is effected by influx. 
 
 6903. “Jehovah God of the Hebrews hath met us.” — That 
 hereby is signified the divine principle of the Lord in the church, 
 and his command, appears from the signification of the He- 
 brews, as denoting the church, see n. 5136, 6675, 6684; that. 
 Jehovah God denotes the divine principle of the Lord, is, be- 
 
6898 -6905.1 
 
 EXODUS. 
 
 179 
 
 cause by Jehovah no other is meant in the Word than the 
 Lord, 1736, 2921, 3023, 3035, 5041, 5663, 6303 ; and from the 
 signification of meeting, as here denoting a command : for by 
 meeting is here meant that he spake with them, and that he 
 gave orders; that this is involved in meeting, is manifest from 
 this consideration, that it is no longer said what he spake, but 
 that his command immediately follows. 
 
 6904. “ And now let ns go I pray the way of three days 
 into the wilderness.” — That hereby is signified the life of truth 
 in a state altogether remote from falses, although in obscurity, 
 appears from the signification of going, as denoting life, see n. 
 3335, 4882, 5493, 5606 ; and from the signification of a way, as 
 denoting truth, see n. 627, 2333 ; and from the signification of 
 three days, as denoting a full state, see n. 2788, 4495 ; thus when 
 removal from falses is treated of, it denotes a state altogether 
 remote from them ; that to set a way of three days denotes ah 
 together to separate, see n. 4010; and from the signification of 
 a wilderness, as denoting what is uninhabited and uncultivated, 
 see n. 2708, 3900, which, in the spiritual sense, is the obscure 
 principle of faith ; for the subject here treated of is concerning 
 the establishment of a spiritual church, which church is signi- 
 fied by the sons of Israel ; they who are of that church are re- 
 spectively in obscurity as to the good and truth of faith, see m 
 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 
 3833, 4402, 6289, 6500, 6865. The life of truth is the life which 
 they live who are of the spiritual church ; for the truth with 
 which they are acquainted from the Word or from the doctrine 
 of their church, when it is made of the life, becomes good, but 
 it is truth in act. 
 
 6905. “ And we will sacrifice to Jehovah our God.” — That 
 hereby is signified thus the worship of the Lord, appears from 
 the signification of sacrificing, as denoting worship in general, 
 see n. 923 ; for in the Hebrew church, and afterwards amongst 
 the posterity of Jacob, all worship had relation to sacrifices, 
 as may be manifest from the consideration that they were 
 offered daily, and several on each festival ; also at inaugurations, 
 at. purifications, for sins, for guilt, besides in consequence of 
 vows, and from a free principle; hence it is that by sacrifice is 
 signified worship in general ; that it is the worship of the Lord, 
 which is signified b} 7 sacrificing to Jehovah God, is very manifest 
 from the consideration, that sacrifices represented no one else 
 but the Lord, and the divine celestial and spiritual things which 
 are from him, see n. 1823, 2180, 2805, 2807, 2830, 3519; also 
 from this consideration, that by Jehovah God in the Word 
 none else is meant but the Lord, see above, n. 6903 ; by Jeho- 
 vah his Divine Esse, and by God the Divine Existere thence 
 derived; thus by Jehovah the divine good of his divine love, 
 and by God the divine truth proceeding from his divine good. 
 
180 
 
 EXODUS. 
 
 [Chap, iii 
 
 6906. u And 1 know.” — That hereby is signified foresight, 
 appears from the signification of knowing, when it is predi- 
 cated of Jehovah or the Lord, as denoting foresight, see above, 
 n. 6853. 
 
 6907. “That the king of Egypt will not give to yon leave 
 to go.” — That hereby is signified that the false principle would 
 set itself in opposition, appears from the signification of not 
 giving to you leave, as denoting to set itself in opposition, for 
 he who does not give leave, when it is said that there is a divine 
 command, see n. 6903, and who denies leave to any one to 
 worship God, he sets himself in opposition, as all are wont to 
 do who are in the false principle confirmed in themselves ; and 
 from the representation of Pharaoh or the king of Egypt, as 
 denoting the false principle, see n. 6651, 6679, 6683 ; and from 
 the signification of the expression to go, viz., a way of three 
 days into the wilderness to sacrifice to Jehovah God, as denot- 
 ing to live according to truth in a state altogether remote from 
 falses, and thus to worship the Lord, see n. 6904. It may be 
 expedient to say how the case is with those who are in the false 
 principle, and who are represented by the king of Egypt, in that 
 they set themselves in opposition to those "who are in truths : 
 in the world, they who are in the false principle do not openly 
 set themselves in opposition to those who are in the truth, for 
 they are restrained by external bonds, which are fears lest they 
 should appear to be against the laws of the realm and of the 
 church, in consequence whereof they could not seem to be good 
 citizens, for every one is willing in the world to seem just and 
 true in the external form, and the ill-disposed will this more 
 than the well-disposed, to the intent that they may captivate 
 the minds of others, and deceive for the sake of gain and hon- 
 ours ; nevertheless inwardly they set themselves in opposition, 
 for as often as they hear any one professing the truths of the 
 church not from duty but from zeal, in themselves they make a 
 mock at it, and they would openly deride, if not restrained at 
 the time by external bonds : persons of this description, when 
 they come into the other life, are no longer under the restraint 
 of external bonds, for then these bonds are removed from them, 
 to the intent that every one may be manifested as to his true 
 quality; and on this occasion they set themselves openly in 
 opposition to those who are in truths, and infest them in every 
 possible way ; this is then the very delight of their lives, and 
 when they are admonished not to do so, and threatened that if 
 they do not desist they will be removed altogether, and thrust 
 down into hell, still they do not at all attend to the threat, but 
 persist in the infestation as before, such being the delight of 
 their life, in consequence of the false principle, and this taking 
 such possession of them, that they do not admit any thing 
 which is of intelligence : these are the things which are signi- 
 
6906— 6908.] 
 
 EXODUS. 
 
 181 
 
 fied by the words, The king of Egypt will not give to you leave 
 to go, and which are represented by Pharaoh, in that he bo 
 often set himself in opposition ; the removal of such spirits, and 
 the thrusting of them down into hell, is represented by the 
 destruction of Pharaoh and the Egyptians in the Red Sea.* 
 They who are in evil of life, and thence in the false principle, 
 are in the light of the world, for it is the light by which intel- 
 lectual objects are seen ; this light, with those who are in the 
 false principle grounded in evil, is sparkling, and the more «o, 
 as they are more in the false principle grounded in evil ; the 
 glory of the world, which is derived from self-love, kindles 
 that light, and causes it to sparkle ; and this being the case, 
 truths appear therein altogether as falses, and falses altogether 
 as truths, to those who see by that light ; the reason is, because 
 heavenly light cannot flow-in into a beam of that light, but the 
 former becomes darkness as it approaches to the latter ; hence 
 it is, that persons of this description are in a strong persuasion 
 in favour of falses against truths, because they see them thus 
 in that light: but with those who are in truths grounded in 
 good, the light of the world does not sparkle, but is obscure ; 
 but the light of heaven appertaining to them is bright, and in 
 consequence of its being bright, truths appear in it as truths, 
 and falses as falses ; for when that light falls-in into falses, 
 which in the light of the world separate from the light of 
 heaven appear as truths, in this case it not only obscures, but' 
 altogether extinguishes them ; this light, viz., the light of 
 heaven, becomes successively brighter and brighter with them, 
 and at length so much so, that the light of the world cannot be 
 compared with it. From these considerations may be seen the 
 reason why they who are in falses grounded in evil, from so 
 strong a persuasion, set themselves in opposition to those who 
 are in truths, which opposition has been above treated of. 
 
 6908. “And not with a strong hand.” — That hereby is sig- 
 nified that the power of those who are of the spiritual church 
 will not prevail against them, appears from the signification 
 of hand, as denoting power, see n. 878, 3387, 4931 to 4937 ; 
 hence, not with a strong hand, denotes power which shall not 
 prevail ; that the power of those who are of the spiritual church 
 is here meant, is evident from the words which presently fol 
 low: “And I will send my hand, and will smite Egypt with 
 all my wonders,” whereby is signified, that they were to be 
 overcome by power from the Divine Being or Principle, and 
 by the means or mediums of that power. 
 
 * What is here rendered the Red Sea, is, in the original Latin, called mare 
 sulph, which is a literal translation from the Hebrew ryo 0\ Our author no 
 where informs us what the radical idea is which is suggested by the Hebrew term 
 *y0, but according to the interpretation given in Hebrew lexicons, it signifies to 
 scrape or sweep, and hence is applied to signify weeds, and the extremity o" end 
 of a thing. 
 
182 
 
 EXODUS. 
 
 [Chap. iii. 
 
 6909. “ And I will send my hand.” — That hereby is signb 
 fled power from the Divine Being or Principle, appears from 
 the signification of hand, as denoting power, see n. 878, 3387, 
 4931 to 4937; and whereas Jehovah or the Lord says this of 
 himself, it denotes power from the Divine Being or Principle. 
 
 6910. “ And will smite Egypt with all my wonders.” — That 
 hereby are signified the means or mediums of the divine power 
 against falses, appears from the signification of Egypt, as de- 
 noting the false principle, see frequently above ; and from the 
 signification of wonders, as denoting the means or mediums of 
 the divine power, whereby they are subdued who are in evils 
 and infest. That wonders denote the means or mediums of 
 divine power, by which they are subdued who are in falses, is 
 manifest from the wonders or miracles done in Egypt, whereby 
 at length the Egyptians were driven to send away the sons of 
 Israel ; every such wonder or miracle signifies a mean or me- 
 dium of divine power. 
 
 6911. “ Which I will do in the midst thereof.” — That hereby 
 is signified which shall touch them directly, appears from the 
 signification of the midst, as denoting what is within, see n. 
 1074, 2940, 2973, thus what directly touches ; for what directly 
 touches any one, is within him, but what does not directly 
 touch, is also without, for it strikes obliquely, and in part 
 passes by. 
 
 6912. “ And afterwards he will send you.” — That hereby is 
 signified the drawing away of them, viz., of those who are in 
 falses, and the liberation, viz., of those who are in truths, ap- 
 pears from the signification of sending, or sending away, as 
 here denoting to be driven away, for they who are in falses in 
 no case dismiss, if it were even to eternity, unless they be driven 
 away ; wherefore by sending, in the internal sense, is here sig- 
 nified driving away, and consequent liberation. 
 
 6913. Yerses 21, 22. And I will give the favour of this 
 people in the eyes of the Egyptians , and it shall be when ye go 
 ye shall not go empty. And a woman shall ask of her that 
 lives near her , and of her that dwelleth in her house , vessels of 
 silver , and vessels of gold , and garments , and ye shall put them 
 on your sons , and on your daughters , and shall spoil the 
 Egyptians. And I will give the favour of this people in the 
 eyes of the Egyptians, signifies the fear of those who are in 
 falses for those who are of the spiritual church, by reason of 
 the plagues. And it shall be when ve go ye shall not go empty, 
 signifies the life no longer in want as to those things which are 
 of the natural mind. And a woman shall ask of her that lives 
 near her, and of her that dwelleth in her house, signifies that 
 every one’s good shall be enriched with such things as are con- 
 ducive. Yessels of silver, signify scientifics of truth. And 
 vessels of gold, signify scientifics of good. And garments, sig- 
 
6909— 6914.] 
 
 EXODUS. 
 
 183 
 
 nify interior scientifics, corresponding thereto. And ye shall 
 put them on your sons, signifies application to truths. And 
 upon your daughters, signifies application to goods. And shall 
 spoil the Egyptians, signifies that such things are to be taken 
 away from those who are in falses and consequent evils. 
 
 6914. “ And I will give the favour of this people in the eyes 
 of the Egyptians.” — That hereby is signified the fear of those 
 who are in falses for those who are of the spiritual church, by 
 reason of the plagues, appears from the signification of giving 
 favour or grace, as denoting fear by reason of plagues, of which 
 we shall speak presently ; and from the representation of the 
 sons of Israel, who are here the people, as denoting those who 
 are of the spiritual church, see n. 6637 ; and from the represen- 
 tation of the Egyptians, as denoting those who are in falses, see 
 frequently above. That to give favour or grace in the eyes of 
 the Egyptians, signifies fear by reason of plagues to those who 
 are in falses, is manifest from the meaning of the things in the 
 internal sense; for the subject treated of is concerning those 
 who are in falses, who are signified by the Egyptians, that 
 truths and goods were to be taken away from them, and to be 
 transferred to those who are of the spiritual church ; and where- 
 as the subject treated of is concerning those who are in falses, 
 by favour or grace is not meant favour or grace, for they who 
 are in falses and evils have no favour at all for any one, but if 
 they do good, or if they do not do evil, it is from fear by reason 
 of plagues, hence is their favour ; this is the favour which is 
 here meant in the internal sense ; the internal sense expounds 
 things such as they are, not such as they are presented in the 
 letter, and applies each to the subject : that this is the case, is 
 evident also from what follows concerning the Egyptians, in 
 that they did not send away the sons of Israel from any favour 
 or grace, but from fear by reason of further plagues, Exod. xi. 
 1 ; xii. 33. Inasmuch as the subject treated of in these two 
 verses is concerning the spoiling of the Egyptians, by the wo- 
 men of Israel borrowing from the Egyptian women silver, gold, 
 and garments; and whereas it cannot be known how this case 
 is, except from revelation concerning those things which are 
 doing in the other life, for the internal sense involves such things 
 as are doing amongst angels and spirits, therefore it may be ex- 
 pedient to say something on the subject : that the inferior place 
 of heaven before the Lord’s coming was occupied by evil genii 
 and spirits, and that afterwards they were hence expelled, and 
 that region was given to those who are of the spiritual church, 
 may be seen above, n. 6858 ; so long as the evil genii and spirits 
 were there, they were under the continual view of the angels 
 of the superior heaven; hence they were restrained from doing 
 evils openly : at this day also some, who are more deceitful 
 than others, inasmuch as they deceive under the covering of in- 
 
184 
 
 EXODUS. 
 
 [Chap iii. 
 
 nocen.ce and charity, are beneath the view of the celestials, and 
 are so long withheld from their wicked deceits ; they are di- 
 rectly above the head, and the celestial angels, under whose 
 view they are, are still higher; from which circumstances it 
 has been given to know what was the state of the evil genii 
 and spirits, who, before the coming of the Lord, occupied the 
 inferior region of heaven, viz., that at that time they were with- 
 held by the angels of the superior heaven from the open com- 
 mission ef evils. But how they were withheld from the open 
 commission of evils, it has also been given to know : they were 
 kept in external bonds, viz., in fear for the loss of honour and 
 reputation, and in fear lest they should be deprived of posses- 
 sions in that region of heaven, and lest they should be thrust 
 down into hell ; and on this occasion there were adjoined to 
 them simple good spirits; as is the case with men in the world, 
 who, although they are inwardly devils, are still kept by those 
 external bonds in a pretended regard for what is honest and 
 just, and in well-doing; and that they may be so kept, there 
 are adjoined to them spirits who are in simple good : this was 
 the case with the evil who were in the lower region of heaven 
 before the Lord’s coming ; and on this occasion also they could 
 be driven to speak truth and to do good by their own proper 
 loves, in like manner as evil priests, yea even the worst, who 
 inwardly are devils, who can preach the doctrinals of their own 
 church with such ardour and pretended zeal, as to move the 
 hearts of their hearers to piety ; nevertheless at the time they 
 are in self-love and the love of the world ; for the thought re- 
 specting honour and gain is what universally rules in them, and 
 from that fire they are excited so to preach ; the evil spirits 
 with whom they are in association, and who are in like love, 
 and thence in like thought, are what lead them, and to these 
 are adjoined simple good spirits. From these considerations it 
 may be manifest what the state of heaven was before the Lord’s 
 coming. But after his coming, the states of heaven and hell 
 were altogether changed, for then the evil genii and spirits, who 
 occupied the inferior region of heaven, were cast down, and in 
 their place, they who were of the spiritual church were elevated 
 thither : the evil, who were cast down, were on this occasion 
 deprived of the external bonds, which, as was said above, were 
 the fears of the loss of honour and reputation, and of the de- 
 privation of possessions in that region ; thus they were left to 
 their interiors, which were merely diabolical and infernal, and 
 thereby they were consigned to the hells : the deprivation of 
 external bonds is effected in the other life by the removal of the 
 good spirits who were adjoined to them ; when these are re- 
 moved, they cannot any longer be in any pretence of what is 
 good, just, and honest, but they are such as they were inwardly 
 in the world, that is, such as they were in thought and will, 
 
6915, 6916.] 
 
 EXODUS. 
 
 185 
 
 which principles they had in the world concealed from others; 
 and in this case they desire nothing else but to do evil. These 
 simple good spirits, who were removed from them, were given 
 or adjoined to those who were of the spiritual church, to whom 
 that region of heaven was given for a possession ; hence it is 
 that these latter were enriched with the truths and goods, which 
 were before in the possession of evil genii and spirits ; for en- 
 richment in truths and goods in the other life is effected by tire 
 adjunction of spirits who are in truth and good, for by these 
 communication is opened. These are the things which are sig- 
 nified by the sons of Israel not going empty from Egypt, and 
 by a woman borrowing of her who was near her, and of her that 
 dwelt in her house, vessels of silver, and vessels of gold, and 
 garments, and thereby spoiling the Egyptians. Every one may 
 see, that unless such things had been represented, the Divine 
 Being would never have commanded that the sons of Israel 
 should use such artifice against the Egyptians, for every thing 
 of the sort is at the utmost distance from the Divine Being; but 
 whereas the Israelitish people were altogether representative, 
 it was permitted them by the Divine Being to do so, because it 
 w r as so done with the evil in the other life : it is to be noted 
 that very many things, which are commanded by Jehovah or 
 the Lord, in the internal sense, do not signify that they were 
 commanded, but that they were permitted. 
 
 6915. “ And it shall be, when ye go ye shall not go empty.” 
 — That hereby is signified the life no longer in want as to those 
 things which are of the natural mind, appears from the signifi- 
 cation of going, as denoting the life, see n. 3335, 4882, 5493, 
 5606, 6901 ; and from the signification of not going empty, as 
 denoting the life no longer in need : that emptiness denotes 
 where there is no truth, see n. 4744, thus where there is spirit- 
 ual need ; that it denotes need as to those things which are of 
 the natural mind, is evident from what precedes, viz., that they 
 who are of the spiritual church, who are represented by the 
 sons of Israel, were infested by those who were in false scien- 
 tifics, who are signified by the Egyptians, hence as to those 
 things which are of the natural mind, for the things of this 
 mind are called scientifics ; these also especially infest the 
 spiritual, for their thought is within scientifics, and little above, 
 see n. 6865. 
 
 6916. “ And a woman shall ask of her that lives near her, 
 and of her that dwelleth in her house.” — That hereby is signi- 
 fied that the good of every one will be enriched with such 
 things as are conducive, appears from the signification of wo- 
 man, as denoting the affection of the good of charity, see n. 
 6014 ; and from the signification of her that lives near her, as 
 denoting the affection of truth appertaining to those who are in 
 scientifics ; and from the signification of her that dwells in her 
 
186 
 
 EXODUS. 
 
 [Chap. iii. 
 
 house, as denoting the affection of good, which also appertains 
 to them : inasmuch as she was to ask of her that lived near her 
 and of her that dwelt in the house, truths and goods which are 
 nearest are signified, thus which are conducive. How this case 
 is, is manifest from what was adduced just above, n. 6914 : the 
 reason why a woman was to ask, is, because by woman is sig- 
 nified the good of charity, and this is what is to be enriched, for 
 that good may become good, there must be truths to qualify it; 
 the reason is, .because when the life is formed according to 
 truths, the truths themselves in such case become goods ; where- 
 fore such as the quality of truth is, such becomes the quality of 
 good ; this good afterwards adopts and adjoins to itself no other 
 truths than according to its own quality, consequently no other 
 than what are conducive, thus which are in the neighbourhood 
 and in the house. 
 
 6917. “ Vessels of silver, and vessels of gold.” — That by ves- 
 sels of silver are signified the scientifics of truth, and that vessels 
 of gold signify the scientifics of good, appears from the signifi- 
 cation of vessels, as denoting scientifics, see n. 3068, 3079: 
 scientifics are called vessels, because they are common or gen- 
 eral things, and can contain in them innumerable truths and 
 manifold goods ; and from the signification of silver, as denot- 
 ing truth, and of gold, as denoting good, see n. 1551, 1552, 
 2954, 5658 ; that the silver of Egypt denotes a scientific true 
 and suitable, see n. 6112. In regard to the vessels of silver 
 and vessels of gold appertaining to the Egyptians denoting the 
 scientifics of truth and the scientifics of good, when yet by the 
 Egyptians both here and in what precedes, and also in what 
 follows, are signified false scientifics, it is to be noted, that 
 scientifics in themselves are not truths, neither are they falses, 
 but that they become truths with those who are in truths, and 
 falses with those who are in falses, this being the effect of their 
 application and use ; the case with the scientifics appertaining 
 to man is like that of his riches and wealth, which are hurtful 
 to those who are in evil, because they apply them to evil uses, 
 but are useful to those who are in good, because they apply 
 them to good uses ; wherefore if the riches and wealth, which 
 appertain to the evil, are transferred to the good, they become 
 good ; the same is true of scientifics : as for example, with the 
 Egyptians there remained several things from the representatives 
 of the ancient church, as is manifest from their hieroglyphics; 
 but whereas they applied those things to magic, and hence made 
 an evil use of them, therefore to them they were not scientific 
 truths, but scientific falses ; yet the same things in the ancient 
 church were scientific truths, inasmuch as they applied them 
 rightly to divine worship. To take also an example from altars 
 and sacrifices : these with the Hebrew nation, and afterwards 
 with the Jewish and Israelitish nation, were true rituals, because 
 
6917— 6920.] 
 
 EXODUS. 
 
 187 
 
 they applied them to the worship of Jehovah ; but with the 
 nations in the land of Canaan they were false rituals, because 
 they applied them to the worship of their idols ; wherefore also 
 it was commanded, that the altars of those nations should every 
 where be destroyed : the case is the same with numberless other 
 things ; wherefore by those who are in evils and falses, many 
 scientifics may be imbibed, which are capable of being applied 
 to good uses, and thereby of becoming good : such scientifics 
 were also signified by the spoilings of the nations in the land 
 of Canaan, by the wealth, the herds, the cattle, the houses, the 
 vineyards, which the sons of Israel there took for spoil ; this is 
 yet further evident from this consideration, that the gold and 
 silver taken from the nations for spoil, was also applied to a 
 holy use, as is evident from the Second Book of Samuel, “ There 
 were in his hand vessels of silver, and vessels of gold, and ves- 
 sels of brass ; these also King David sanctified to Jehovah , with 
 the silver and gold which he had sanctified from all the nations 
 which he subdued ; from the Syrians, from Moab, and from the 
 sons of Ammon, and from the Philistines, and from Amelek, 
 and from the spoil of Adadezer son of Rehod king of Zobah,” 
 viii. 10, 11, 12 ; and in Isaiah, “ At length the merchandise of 
 Tyre and her meretricious hire shall be holy to Jehovah , it shall 
 not be laid aside, neither shall it be withheld; but her mer- 
 chandise shall be for them that dwell before Jehovah , to eat to- 
 gether, to satisfy themselves, and for him that covereth himself 
 with what is ancient,” xxiii. 18. These things also, which the 
 women of the' sons of Israel borrowed from the Egyptians, and 
 thus took for spoil, were afterwards applied to the use of con- 
 structing the ark, and to several other purposes connected with 
 the holy things of their worship. 
 
 6918. “ And garments.” — That hereby are signified inferior 
 scientifics corresponding thereto, appears from the signification 
 of garments, as denoting inferior scientifics, see n. 2576, 5248 ; 
 garments have this signification, because they clothe interior 
 things. 
 
 6919. “And ye shall put them on your sons and on your 
 daughters.”— That by on your sons is signified application to 
 their truths, and that on your daughters signifies application 
 to goods, appears from the signification of sons, as denoting 
 truths, see n. 489, 491, 533, 1147, 2623, 3373 ; and from the 
 signification of daughters, as denoting goods, see n. 489, 490, 
 491, 2362, 2363 ; and from the signification of putting upon 
 them, as denoting to apply, for what is put upon any one, is 
 applied to him. 
 
 6920. “And shall spoil the Egyptians.” — That hereby is 
 signified that such things were to be taken from those who were 
 in falses and thence in evils, appears from the signification of 
 spoiling, as denoting to take away ; and from the signification 
 
188 
 
 EXODUS. 
 
 [Chap. iii. 
 
 of the Egyptians, as denoting those who are in falses, see fre- 
 quently above. How this case is, is manifest from what was 
 adduced above, n. 6914, 6917. 
 
 CONTINUATION OF THE SUBJECT CONCERNING THE SPIRITS OF 
 THE PLANET MERCURY. 
 
 6921. AT the close of the preceding chapter it was % shown , 
 that the spirits of the planet Mercury in the Grand Man con- 
 stitute the memory of things not material • and whereas on 
 this account they love to know things abstracted from material 
 things , they are more prompt and expeditious than other spir- 
 its in discerning , in thinking , and in speaking / for material 
 things are as weights , which cause slowness , and retard , for 
 they bear the mind downward, and immerse it in things ter- 
 restrial , and thereby remove it from the spiritual world , whence 
 all clear discernment is derived. How prompt these spirits are , 
 map be manifest from the following considerations. 
 
 6922. There appeared a flame of considerable brightness 
 burning briskly , and this for some time * this flame signified' 
 the approach of spirits of Mercury more prompt than the rest: 
 when they were come , they instantly ran through those things 
 which were in my memory , ( this all spirits acre able to do , and 
 they who are attendant on m'On are in possession of all things 
 in his memory , see n. 5853, 2857, 5859, 5860 ;) but I could not 
 apperceive what they observed on account of their promptness / 
 I heard them saying at times , that a thing was so and so ; in 
 respect to what I had seen in the heavens and in the world of 
 spirits , they said that they knew it before / I perceived that a 
 multitude of spirits in consociation with them was from the 
 back a little to the left in the plane of the occiput. 
 
 6923. At another time I saw a multitude of such spirits , 
 but at some distance from me, in front a little to the right , and 
 thence they discoursed with me, but by intermediate spirits, for 
 their discourse is as quick as thought, which does not fall into 
 human discourse but by intermediate spirits ; and what su/r- 
 prised me, they discoursed in a volume together (volumatim), 
 and yet their discourse was prvmpt and quick • their discourse 
 was apperceived' as an undulation, because it was of several 
 together ; and, what is remarkable , it was conveyed towards my 
 left eye, although they were to the right / the reason was, be- 
 cause the left eye corresponds to the knowledges of things ab- 
 stracted from material, thus to those things which are of intel- 
 ligence ; but the right eye to those things which are of wisdom. 
 They likewise perceived and judged the things heard with the 
 
6021— 6926.] 
 
 EXODUS. 
 
 180 
 
 same promptness with which they discoursed , saying of such a 
 thing that it was so, and of such a thing that it was not so ; 
 their judgment was, as it were, instantaneous. 
 
 6924. There was a spirit from another earth, who was well 
 gualified to discourse with them, being a prompt and ready 
 speaker. Instantly they judged of what he spake, saying of 
 this, that it was too elegantly expressed, of this, that it was too 
 knowingly ; so that the sole thing they attended to was, whether 
 they heard any thing from him which was not known to them 
 before, rejecting thereby such things as are as shades to the sub- 
 steince of a discourse, as all affectations of elegance and erudi- 
 tion especially are, for these hide the things themselves, and 
 instead thereof present expressions, which are the material forms 
 of 'things. 
 
 6925. The spirits of the earth Mercury do not tarry long 
 in one place, or within the sphere of the spirits of one world, but 
 wander through the universe : the reason is, because they have 
 reference to the memory of things in the Grand Man, which 
 memory must.be continually recruited with fresh supplies ; 
 hence it is given them to wander about, and every where to 
 acquire to themselves knowledges. During their sojourning in 
 this manner, if they meet with spirits who love material things, 
 that is, things corporeal and temrstrial, they shun their com- 
 pany , and betake themselves thither where such things are not 
 subjects of discou/rse. Hence it may be manifest, that their 
 m ind is elevated above sensual things, and thus that they are 
 in an interior luminous principle. This was also given 
 actually to perceive when they were near me, and discoursed 
 with me, on which occasions I observed, that I was withdrawn 
 from sensual things, insomuch that the luminous principle of 
 external sight began to grow dull and obscure. 
 
 6926. The spirits of that earth go by companies and pha 
 lamxes, and when assembled together, form as it were a globe ; 
 thus they are joined together by the Lord, that they may act 
 in unity, and that the knowledges of each may be communi- 
 cated with all, and the knowledges of all with each. That 
 those spirits wander through the universe to acquire the know- 
 ledges of things, was ma/nifest to me also from this consider- 
 ation, that once, when they appeared very remote from me, 
 they discoursed with me thence, and said they were then gath- 
 ered together, and journeying out of the sphere of this world 
 into the starry heaven, where they knew such spirits existed as 
 had no concern about terrestrial and corporeal things, but 
 about things abstracted from them, , amd that they were desirous 
 to associate with those spirits. It was given to understand, 
 that they do not know themselves whither they are journeying. 
 Init that they are led by the Divine guidance to those places 
 where they may be instructed concerning such things as they 
 
LOG 
 
 EXODUS. 
 
 [Chap. iii. 
 
 are yet unacquainted with , and which are in agreement with 
 the knowledges they already have. It was given to understand 
 further , that they do not know how they meet the companions 
 with whom they are joined together , and that this also is an 
 effect of the Divine guidance. 
 
 6927. In consequence of their thus journeying through the 
 universe , and thence being enabled to know more than others 
 respecting the worlds and earths out of the sphere of the world 
 of our sun , I have also discoursed with them on this subject: 
 they said , that in the universe there are very many earths in - 
 habited by men , and that they wondered that any should sup- 
 pose ( whom they called, men of little judgment) that the heaven 
 of the omnipotent God consisted only of the spirits and angels 
 who come from one earth , when yet these are so few , that in 
 respect to the omnipotence of God they are scarce any thing , 
 nor would it alter the case even supposing there were myriads 
 of worlds and myriads of earths. They further said that they 
 were acquainted with earths in the universe , amounting in 
 number to more than some hundred thousands , and yet what 
 is this to the divine principle which is infinite f 
 
 6928. The spirits of the earth Mercury differ altogether 
 from the spirits of our earth , for the spirits of our earth , espe- 
 cially at their first entrance into the other life , love corporeal 
 and' worldly things , that is , things material , and are desirous 
 to be acquainted with such things in the other life ; wherefore * 
 that they may be enabled to be together uith good spirits who 
 have no concern about such things , they are kept in places which 
 are beneath the soles of the feet , and are called in the Word 
 the lower earth , and this so long until they have an aversion 
 to things corporeal and terrestrial , and thereby put them off ; 
 when this is effected , they are elevated into heaven , are ini- 
 tiated into things interior , and become angels. 
 
 6929. The spirits of Mercury , who were attendant upon me 
 whilst I was writing and explaining the Word as to its internal 
 sense , and who perceived what I was writing , said, that the 
 things which I wrote were very gross , and that almost all the 
 expressions appeared as material / but it was given to reply , that 
 to the men of our earth what was written seemed subtle and 
 elevated , and several things incomprehensible : I added , that 
 several on this earth do not know that it is the internal man 
 which acts on the external , and causes the latter to live • arid 
 that they persuade themselves from fallacies of the senses , that 
 the body lives from, itself , consequently that trie whole man is 
 about to die when he dies as to the body , and thus they cherish 
 doubts in themselves respecting the life after death / also that 
 the part or principle in man , which is to live after the deqbth 
 of the body , is not by them called spirit , but soul y and that 
 they dispute what the soul is , and where is its abode , and be- 
 
6927 — 6932. J 
 
 EXODUS. 
 
 191 
 
 lieve that it must be joined again to a material body, that the 
 man may live : with many other things of a like nature. 
 When the spirits of Mercury heard these things , they ashed, 
 whether such could become angels f and it was given to am 
 ewer, that they become angels who have lived in the good of 
 faith and in charity y and that in this case they are no longer 
 in external and material things, but in internal and spi itual y 
 and that when they come to that state, they are in a light supe- 
 rior to that in which the spirits from Mercury are : to con- 
 vince them that it was so, an angel was allowed to converse 
 with them, who had come into heaven from our earth, having 
 lived in the good of faith and charity, concerning whom more 
 will be said presently . 
 
 6930. Afterwards there was sent to me from the spirits of 
 Mercury a long piece of paper, of an irregular shape, consisting 
 of several pieces pasted together, which appeared, as if printed 
 like our printed boohs. I ashed whether they had the art of 
 printing amongst them f but they said they had not, never- 
 theless they knew that on our earth we had such printed papers. 
 They were not willing to say more y but it was given to per- 
 ceive, that they thought that knowledges with us were upon our 
 paper, thus separate from the man himself, unless when the 
 man kept his eye and thereby his mind intent upon such paper ; 
 thus they would insinuate in a sneering way, that the men 
 of this earth knew nothing but from paper : but they were in- 
 structed how the real case was in this respect. After some time 
 they returned, and sent to me another paper, which appeared 
 also printed like the former, yet not so pasted together and, ir- 
 regular, but neat and handsome : they said, that they were 
 further informed that on our earth there are such papers, and 
 books made of them. 
 
 6931. From the above account concerning the spirits of the 
 earth Mercury, it appears manifest, that spirits retain in the 
 memory what they see and hear in another life, and that they 
 are capable of being instructed alike as when they were men, 
 thus of being instructed in the things which are of faith, and 
 thereby of being perfected. In proportion as spirits and angels 
 excel in purity, in the same proportion they imbibe more readi- 
 ly and fully, and, retain more perfectly in the memory, what 
 they hear y and inasmuch as this faculty abides for ever, it is 
 evident that they grow in wisdom continually : but the spirits 
 of Mercury grow continually in the science of things, yet not 
 m the wisdom thence derived, because they love the knowledges, 
 which are means, but not uses which are ends / according to 
 what was related of them, n. 6814, 6815. 
 
 6932. The subject concerning the spirits of the earth Mer- 
 eury will be continued at the close of the following chapter. 
 
192 
 
 EXODUS. 
 
 [Chap. iv. 
 
 EXODUS. 
 
 CHAPTER THE FOURTH. 
 
 THE DOCTRINE OF CHARITY. 
 
 6933. IT is a common saying that a man’s nearest neighbour 
 is himself, and that therefore charity should first begin at home ; 
 but the doctrine of charity teaches how the case herein is : 
 every one is neighbour to himself not in the first, but in the last 
 place ; others who are in good are in the prior place ; a society 
 of such is in a place still prior ; a man’s country is in a prior 
 place yet, and the church is above a man’s country ; and still 
 higher is the Lord’s kingdom ; and above all and all things, is 
 the Lord. 
 
 6934. The saying, therefore, that every man’s nearest neigh- 
 bour is himself, and that charity begins at home, is thus to be 
 understood : eveiy one is bound first to provide for himself 
 the necessaries of life, viz., food, raiment, habitation, and sev- 
 eral other things which the necessities of civil life in the 
 country in which he lives require ; and this not only for himself, 
 but also for his family and dependants ; and not only for the 
 present time, but also for the future : unless a man thus procures 
 for himself the necessaries of life, he cannot be in a state to ex- 
 ercise charity towards his neighbour, being in want of all things. 
 
 6935. The end regarded declares plainly how every man is 
 neighbour to himself, and how he ought first to provide for 
 himself : if this end be to grow richer than others, merely for 
 the sake of riches, or of pleasure, or of eminence, and the like, 
 it is an evil end ; wherefore he who from such an end believes 
 himself to be his nearest neighbour, hurts himself to eternity : 
 but if the end be to procure wealth for the sake of the necessa- 
 ries of life, for himself and for his family and dependants, that 
 he may be in a state of doing good according to the precepts 
 of the doctrine of charity, he provides for himself to eternity. 
 The end regarded constitutes the man, for the end regarded is 
 the man’s love, inasmuch as every one has for an end what he 
 loves. 
 
 6936. How this case is, may be furtner manifest from this 
 further view of the subject : every one is bound to provide food 
 and raiment for his body ; this is a first and principal object, 
 but this is to be done to the end that there may be a sound 
 
6933—6938.] 
 
 EXODUS. 
 
 193 
 
 mind in a sound body ; and every one is bound to provide food 
 for his mind, viz., such things as relate to intelligence and 
 wisdom, to the end that his mind may thence be in a state to 
 serve the Lord ; he who thus acts, provides for his own good 
 to eternity. But he who provides for his body merely for the 
 sake of the body, nor thinks concerning soundness of mind, 
 and who provides for his mind not such things as are of intel- 
 ligence and wisdom, but such things as are contrary thereto, 
 he provides for his own mischief to eternity. From these con- 
 siderations it is evident, how every one ought to be his own 
 neighbour, viz., not in the first place but in the last, for the end 
 regarded ought not to respect himself, but others, and where 
 the end regarded is, there is the first. 
 
 6937. This case will admit of comparison with that of a man 
 who builds a house : the first thing is to lay the foundation, 
 but the foundation must be for the house, and the house for a 
 place to dwell in ; thus every man must first provide for him- 
 self, yet not for himself, but that he may be in a state of serv- 
 ing his neighbour, thus his country, the church, and above all 
 things the Lord ; he who believes that he is his own neighbour 
 in the first place, is like unto him who regards the foundation 
 as the end, not the house and habitation, when yet the habi- 
 tation is the very first and last end, and the house with the 
 foundation is only a mean or medium to the end. 
 
 6938. As it is with wealth, so it is also with honours in the 
 world, and every one may provide them for himself, yet not for 
 the sake of himself, but for the sake of his neighbour ; he who 
 provides them for the sake of himself, provides for his own 
 hurt ; but he w T ho provides them for the sake of his neighbour, 
 provides for his own good : for he who turns ends to himself, 
 turns himself towards hell, but he who turns ends from himself 
 to his neighbour, turns himself towards heaven. 
 
 CHAPTER IV. 
 
 1. AND Moses answered, and said, Behold they will not 
 believe me, and will not hear my voice, because they will say, 
 Jehovah hath not appeared to thee. 
 
 2. And Jehovah said to him, What is that in thine hand? 
 and he said, A staff. 
 
 3. And He said, Cast it to the earth ; and he cast it to the 
 earth, and it became a serpent, and Moses fled from before it. 
 
 4. And Jehovah said to Moses, Put forth thine hand, and 
 lay hold of its tail ; and he pftit forth his hand, and laid hold of 
 it, and it became a staff* in the palm of his hand ; 
 
 VOL. yn. 
 
194 
 
 EXODUS. 
 
 [Chap, iv. 
 
 5. To the intent that they may believe that JEHOVAH the 
 God of their fathers, the God of Abraham, the God of Isaac, 
 and the God of Jacob, hath appeared to thee. . 
 
 6. And Jehovah said yet to him, Put now thine hand into 
 thy bosom ; and he put his hand into his bosom, and brought 
 it forth, and behold his hand was leprous as snow. 
 
 7. And He said, Put back thine hand to thy bosom ; and he 
 put back his hand to his bosom, and brought it forth out of his 
 bosom, and lo, it returned as his flesh. 
 
 8. And it shall come to pass, if they do not believe thee, 
 and do not hear the voice of the former sign, they will believe 
 the voice of the latter sign. 
 
 9. And it shall come to pass, if they do not believe also 
 these two signs, and do not hear thy voice, thou shalt take of 
 the waters of the river, and shalt pour into the dry ground, and 
 the waters which thou hast taken out of the river shall be blood 
 in the dry ground. 
 
 10. And Moses said to Jehovah, In me, Lord, I am not a 
 man of words, even from yesterday, even from the day before 
 yesterday, even from now that thou speakest to thy servant, be- 
 cause I am heavy in mouth and heavy in tongue. 
 
 11. And Jehovah said to him, Who hath appointed a mouth 
 to man, or who hath appointed the dumb, or the deaf, or the 
 seeing, or the blind? have not I JEHOVAH? 
 
 12. And now go, and I will be with thy mouth, and will 
 teach thee what thou shalt speak. 
 
 13. And he said, In me, Lord, send I pray, send by the hand. 
 
 14. And the anger of Jehovah was kindled against Moses, 
 and He said, Is not Aaron thy brother a Levite? I know that 
 speaking he will speak ; and behold also he cometh forth to meet 
 thee, and will see thee, and will be glad in his heart. 
 
 15. And thou shalt speak to him, and shalt put words in his 
 mouth, and I will be with thy mouth, and with his mouth, and 
 will teach you what ye shall do. 
 
 16. And he shall speak for thee to the people, and it shall 
 come to pass, he shall be to thee for a mouth, and thou shalt be 
 to him for a God. 
 
 17. And thou shalt take this staff* in thine hand, with which 
 thou shalt do signs. 
 
 18. And Moses went, and returned to Jethro his father-in- 
 law, and said to him, I will go I pray, I will return to my breth- 
 ren who are in Egypt, and will see whether they yet live ; and 
 Jethro said to Moses, Go in peace. 
 
 19. And Jehovah said to Moses in Midian, Go, return to 
 Egypt, because all the men are dead who sought thy soul. 
 
 20. And Moses took his wife, and his sons, and caused them 
 to ride on an ass, and returned to tjjie land of Egypt ; and Moses 
 took the staff* of God in his hand. 
 
6939 — 6941.] 
 
 EXODUS. 
 
 195 
 
 21. And Jehovah said to Moses, In thy going to return to 
 Egypt, see all the prodigies which I have put in thine hand, 
 thou shalt do them before Pharaoh ; and I will make fast his 
 heart, and he shall not send the people. 
 
 22. And thou shalt say to Pharaoh, Thus saith Jehovah, My 
 son, my first-born, is Israel. 
 
 23. And I say to thee, Send away my son, and he shall serve 
 me, and thou refusest to send him away, behold I slay thy son, 
 thy first-born. 
 
 24. And he was in the way in an inn, and Jehovah met 
 him, and sought to kill him. 
 
 25. And Zipporah took a flint-stone, and cut off the foreskin 
 of her son, and made it touch his feet, and said, Thou art a 
 bridegroom of bloods to me. 
 
 26. And he ceased from him ; then she said, A bridegroom 
 of bloods for circumcisions. 
 
 27. And Jehovah said to Aaron, Go to the wilderness to 
 meet Moses ; and he went, and met him in the mount of God, 
 and kissed him. 
 
 28. And Moses told Aaron all the words of Jehovah, with 
 which he sent him, and all the signs which he commanded him. 
 
 29. And Moses went, and Aaron, and gathered together all 
 the elders of the sons of Israel. 
 
 30. And Aaron spake all the words which Jehovah spake 
 to Moses ; and did signs to the eyes of the people. 
 
 31. And the people believed, and they heard that Jehovah 
 visited the sons of Israel, and that he saw their affliction; and 
 they bended themselves, and bowed themselves. 
 
 THE CONTENTS. 
 
 6939. IN this chapter, in the internal sense, the subject is 
 continued, concerning the deliverance of those who are of the 
 spiritual church ; their state is first described, that if they had 
 not hope and faith, they would thence derive falses and evils, 
 and also by things profane: these are the things signified by the 
 three signs. 
 
 6940. The subject afterwards treated of is concerning the 
 law divine, that truth was adjoined to its good; and that thus 
 good had the power to deliver, and to insinuate hope and faith : 
 Moses represents the law divine as to good, and Aaron as to 
 truth. 
 
 6941. The subject lastly treated of is concerning that people, 
 that they only represented a spiritual church, not that that 
 church could be established amongst them, by reason that they 
 
193 
 
 EXODUS. 
 
 [Chap. iv. 
 
 were in external things without internal things : this is signified 
 by Zipporah’s circumcision of her son, and by the blood where- 
 with his feet were dyed. 
 
 THE INTERNAL SENSE. 
 
 6942. YERSES 1, 2, 3, 4. And Moses answered and said , 
 Behold, they will not believe me, and will 7iot hear my voice , 
 because they will say, Jehovah hath not appeared to thee. And 
 Jehovah said to him, What is that in thine hand f and he said , 
 A staff. And He said, Cast it to the earth ; and he cast to the 
 earth, and it became a serpent, and Moses fled from before it. 
 And Jehovah said to Moses, Put forth thine hand, and lay 
 hold of its tail / and he put forth his hand, and laid hold of it, 
 and it became a staff in the palm of his hand. And Moses 
 answered and said, signifies thought from the law divine. Be- 
 hold, they will not believe me, and will not hear my voice, 
 ^gnifies those who are of the spiritual church, that they would 
 not have faith, thus would not receive. Because they will say, 
 Jehovah hath not appeared to thee, signifies the divine principle 
 of the Lord in his human. And Jehovah said to him, signifies 
 foresight what their quality would be if they had not faith. 
 What is that in thine hand ? and he said, A staff, signifies the 
 power of the Lord’s divine human principle. And He said, Cast 
 it to the earth, signifies influx of the power of the Lord’s divine 
 natural principle into the sensual. And it became a serpent, 
 signifies hence the sensual and corporeal man separate from 
 the internal. And Moses fled from before it, signifies horror at 
 the sensual principle separate. And Jehovah said to Moses, 
 signifies providence from the Divine Being or Principle. Put 
 forth thine hand and take hold of its tail, signifies the power of 
 elevating from the ultimate of the sensual principle. And he 
 put forth his hand and took hold of it, signifies elevation towards 
 the interiors. And it became a staff in the palm of his hand, 
 signifies that in this case power was communicated from the 
 Divine Being or Principle. 
 
 6943. “ And Moses answered and said.” — That hereby is 
 signified thought from the law divine, appears from the sig- 
 nification of answering and saying, as denoting thought: for 
 the things which, in the historical sense of the letter, are ex- 
 pressed by external things, in the internal sense signify internal 
 things ; for spiritual things which are of heaven cannot possibly 
 be otherwise presented to men, inasmuch as man does not ap- 
 prehend naked spiritual things, neither can they be expressed 
 by the expressions of human speech ; wherefore spiritual things 
 
6942 — 6945.] 
 
 EXODUS. 
 
 19*7 
 
 are described by corresponding natural things, and are thereby 
 given to man ; thus the Word is beneficial to man in the natural 
 world, and also to man in the spiritual world, and hence there 
 is a communication of heaven with man, and a communion ; 
 and from the representation of Moses, as denoting the Lord as 
 to the law divine, see n. 6752 ; hence it is evident that by 
 Moses answering and saying, is signified thought from the law 
 divine : thought from the law divine is from truth derived from 
 the Divine Being or Principle ; in this case that the sons of 
 Israel would not believe unless they saw signs and prodigies. 
 
 6944. “ Behold, they will not believe me, and will not hear 
 my voice.” — -That hereby are signified those who are of the 
 spiritual church, that they would not have faith, thus would 
 not receive, appears from the representation of the sons of 
 Israel, of whom these things are said, as denoting those who 
 are of the spiritual church, see n. 6626, 6637 ; and from the 
 signification of not believing, as denoting not to have faith ; and 
 from the signification of not hearing a voice, as denoting not to 
 receive, see n. 5471, 5475. 
 
 6945. “Because they will say, Jehovah hath not appeared 
 to thee.” — That hereby is signified the divine principle which 
 is in the Lord’s human, appears from the signification of saying, 
 as denoting perception, see frequently above, in the present 
 case the perception of those who are of the spiritual church ; 
 and from the signification of Jehovah appearing, as denoting 
 the appearing of the Lord’s divine principle in his human : that 
 Jehovah is the Lord as to the divine principle itself, and as to 
 the divine human, see n. 1736, 2004, 2005, 2018, 2025, 2156, 
 2329, 2921, 3023, 3038, 5041, 5663, 6303, 6905; that Jehovah 
 appearing denotes the appearing of the Lord’s divine principle 
 in his human, is evident also from this consideration, that his 
 divine principle cannot appear to any man, nor even to any 
 angel, except by the divine human ; and the divine human is 
 nothing but the divine truth which proceeds from himself. The 
 subject here treatnd of, in the internal sense, is concerning the 
 deliverance of those who are of the spiritual church, and who 
 were delivered by the Lord’s coming into the world, as may be 
 seen, n. 2661, 2716, 3969, 6854, 6914 ; that they were specifi- 
 cally saved by the Lord’s divine human principle, see n. 2716, 
 2833, 2834. In regard to this circumstance, that they who are 
 of that church would not have faith, neither would receive what 
 the divine law which is represented by Moses, that is, what the 
 Word says, unless they saw signs, the case is this: they, inas- 
 much as they are of the spiritual church, have not the percep- 
 tion of truth from good, as the celestial have, but acknowledge 
 for truth every doctrinal of their own church which they have 
 confirmed with themselves, wherefore they are respectively in 
 obscurity, see n. 2718, 2831, 2849, 2935, 2937, 3813, 6427, 6500, 
 
198 
 
 EXODUS. 
 
 [Chap. iv. 
 
 6865 ; as may also appear manifest from this consideration, that 
 they do not apprehend how the Lord’s human principle can be 
 divine, nor that the divine love in the human principle can 
 effect this; for they keep the thought in a human principle such 
 as appertains to man, neither do they recede from that thought 
 when they think of the Lord ; such is the perplexity in which 
 they are involved : the same may also be manifest from this 
 consideration, that neither do they apprehend how man can live 
 after death, and at the same time have senses, such as seeing, 
 hearing, touching, and smelling, and be in another life in a 
 human form ; that this should be the case with man when he 
 has rejected his body and its senses and members, appears to 
 them foreign from the truth, they are so infolded in things of 
 sense, and thence in scientifics and fallacies ; wherefore unless 
 they believed that the body would be again conjoined to the 
 soul, they would not believe at all in any resurrection : from 
 these considerations it appears sufficiently manifest in how much 
 obscurity they are respecting the things which are of heaven ; 
 hence it is that it is impossible for any faith to be implanted in 
 them, unless they be withheld of the Lord by a strong force 
 from falses ; and whereas there was no such force before the 
 Lord’s coming, but after his coming, when he had made the 
 human principle in himself divine, therefore they could not be 
 rescued from the lower earth, where they were infested by 
 falses, and elevated into heaven, until after the Lord’s resurrec- 
 tion, see n. 6914: it is from this ground then that it is said, 
 that they would not believe, thus neither would receive what 
 the divine law, that is, the divine truth says, unless they see 
 that it is so, thus unless they see the signs, which are the sub- 
 ject of what presently follows. 
 
 6946. “And Jehovah said to him.” — That hereby is signi- 
 fied foresight what their quality would be if they had not faith, 
 appears from the signification of saying, when it is predicated 
 of Jehovah or the Lord, as denoting foresight, see n. 5361 ; 
 that it denotes foresight what their quality would be if they 
 had not faith, is evident from the three signs afterwards spoken 
 of ; for those signs, in the internal sense, represent their state 
 if they did not believe. 
 
 6947. “ What is that in thine hand ? and he said, A staff.” 
 
 . — -That hereby is signified the power of the Lord’s divine human 
 principle, appears from the signification of hand, as denoting 
 power, see n. 878, 3387, 4931 to 4937, 5327, 5328, 5544 ; and 
 from the signification of a staff, as also denoting power, see n. 
 4013, 4876, 4936; the reason why it denotes the power of the 
 Lord’s divine human principle, is, because by Moses is repre- 
 sented the Lord as to the law divine, or the Word, which is 
 the divine truth proceeding from the Lord’s divine human prin- 
 ciple, see n. 6752 : the power which is signified by hand, is the 
 
6946 — 6948.] 
 
 EXODUS. 
 
 199 
 
 power proceeding from the Lord’s divine rational principle, but 
 the power which is signified by staff, is the power proceeding 
 from the Lord’s divine natural principle ; the reason why a 
 staff denotes the power proceeding from the Lord's divine natu- 
 ral principle, is, because a staff, like the foot, supports the body, 
 and by a foot is signified the natural principle, see n. 2162, 
 3147, 3761, 3986, 4280, 4938 to 4952; that to lift up the hand 
 denotes power in the spiritual principle, and to lift up the foot 
 denotes power in the natural principle, see n. 5327, 5328 ; and 
 this being the case, according to the elevations of things in the 
 internal sense, it was sometimes said to Moses, when he was to 
 do miracles, that he should lift up the hand, sometimes that he 
 should lift up the staff. 
 
 6948. “ And He said, Cast it to the earth ; and he cast it to 
 the earth.” — That hereby is signified the influx of the power of 
 the Lord’s divine natural principle into the sensual, appears 
 from the signification of staff, as denoting power in the natural 
 principle, and when it is said of the Lord, as denoting the 
 power proceeding from his divine natural principle, see just 
 above, n. 6947 ; and from the signification of casting or send- 
 ing forth, as denoting proceeding, thus influx ; and from the 
 signification of earth, as denoting man’s external principle, see 
 n. 82, 913, 1411, 1733 ; in the present case his sensual and cor- 
 poreal principles, which are the extreme principles, because the 
 staff became a serpent, and by a serpent is signified the sensual 
 and corporeal man. By the divine power of the Lord, is here 
 meant the divine truth proceeding from the Lord, for divine 
 truth has in it power, insomuch that it is power itself, see n. 
 3091,4931, 6344, 6413: the divine truth proceeding from the 
 Lord flows-in into every man, through his interiors into the ex- 
 teriors, even into the external sensual principle and into the 
 corporeal, and excites every where things correspondent in their 
 order, in the sensual principle things correspondent such as 
 appear in the world and upon the earth ; but whereas those 
 things that are in the world and upon the earth appear other- 
 wise than they are, therefore they are full of fallacies ; where- 
 fore the sensual principle, when it is in those evils only, must 
 needs think against the goods and truths of faith, because it 
 thinks from fallacies, and when divine truth flows-in, it must 
 needs turn it into what is false : that man, who is not elevated 
 from the sensual principle, but is in it, and thinks from it, 
 thinks from fallacies, may be illustrated by examples ; as by 
 that of the fallacy respecting the life of man, as if it were of 
 the body, when yet it is of the spirit in the body ; again, re- 
 specting the sight as if it was of the eye, respecting the hear- 
 ing as if it was of the ear, respecting the speech as if it was 
 of the tongue and mouth, when yet it is the spirit which sees 
 which- hears, which speaks, by those organs of the body : so 
 
200 
 
 EXODUS. 
 
 [Chap. iv. 
 
 again of the fallacy respecting life, as if it was permanent in 
 man, when yet it flows-in ; of the fallacy respecting the soul, 
 as if it could not be in a human form, and in human senses 
 and affections ; of the fallacy respecting heaven and hell, as if 
 the former was above man, and the latter below him, when yet 
 they are in him ; of the fallacy respecting external objects, as 
 if they flowed-in into the interiors, when yet what is external 
 does not flow-in into what is internal, but what is internal into 
 what is external ; of the fallacy respecting the life after death, 
 as if it could not be given except it be together with the ma- 
 terial body ; besides the fallacies in natural things, which give 
 birth .to such a variety of conjectures which are at disagree- 
 ment with each other : who cannot see, that fallacies and the 
 false thence derived bear rule instead of truths, solely from the 
 dispute which has a long time existed concerning the circulation 
 of the blood, wtich circulation, although it has been supported 
 by so many documents of experience, has^ still for a long time 
 remained in doubt ; and also from the dispute concerning the 
 sun, as if it was in a daily rotation around this earth, and not 
 only the sun, but also the moon, all the planets, and the whole 
 starry heaven, once every day ; and also from the dispute which 
 still continues respecting the soul, its conjunction with the body, 
 and the place of its abode therein ; when the fallacies of the 
 senses prevail in such things, whose natures and qualities are 
 evident from so many phenomena and effects, how much more 
 is it to be expected they will prevail in such things as relate to 
 heaven, which being spiritual can only be known by correspond- 
 ences. From these considerations it may now be manifest, 
 what is the quality of man’s sensual principle viewed in itself, 
 and left to itself, viz., that it is in fallacies, and thence in falses, 
 thus contrary to the goods and truths of faith : hence it is, when 
 man is in the sensual principle, and in its lumen, he is in thick 
 darkness as to those things which are of the spiritual world, 
 that is, as to those things which are in the light from the Divine 
 Being or Principle ; and the sensual lumen is turned into mere 
 thick darkness when the light from heaven falls into it ; the 
 reason is, because the truths which are of the divine light can- 
 not be together with fallacies and the falses thence derived, but 
 extinguish them, and thereby induce thick darkness. 
 
 6949. “ And it became a serpent.” — That hereby is signified 
 the sensual and corporeal man separate from the internal, ap- 
 pears from the signification of a serpent, as denoting a man who 
 reasons from sensual things, see n. 195, 196, 197, 6398, 6399, 
 thus denoting the sensual principle of man ; and whereas by 
 serpent is signified the sensual principle, it signifies also the 
 corporeal principle, for the sensual principle has what it has 
 from the senses of the body : and inasmuch as the sensual prin- 
 ciple viewed in itself is of such a quality as was described just 
 
6949 — 6952.] 
 
 EXODUS. 
 
 201 
 
 above, n. 6948, the serpent also, which denotes the sensual 
 principle, signifies all evil in general, see n. 251, 254, 257. 
 That in this passage by serpent is meant the sensual and cor- 
 poreal man separate from the internal or rational, is evident 
 from this consideration, that Moses fled from before it, where- 
 by is signified horror at it ; and also from this consideration, 
 that by this sign is described the state of those who are of the 
 spiritual church, if they had not faith, for in such case their in- 
 ternal principle would be closed, nor would more of the light 
 of heaven flow-in, than to enable them to think, and thereby 
 to speak, from the sensual principle separated. All those think 
 from the sensual principle separate, who defend falses against 
 truths, and evils against goods ; in a word, all who are in evil 
 of life, and thence in no faith, for he who lives in evil, believes 
 nothing ; persons of this description excel others in the art of 
 reasoning, and also of persuading, especially the simple, inas- 
 much as they speak from the fallacies of the senses, and from 
 appearances in the world ; they have the skill also to extin- 
 guish or cover truths by fallacies, whence also by serpents is 
 signified cunning and craftiness ; but when the sensual prin- 
 ciple is conjoined with the internal, or rightly subordinate to 
 the rational principle, in this case by a serpent is signified 
 prudence and circumspection, see n. 197, 4211, 6398. 
 
 6950. “ And Moses fled from before it.” — That hereby is 
 signified horror at the sensual principle separated, appears 
 from the signification of flying, as denoting horror, for he who 
 feels horror at any thing, flies from it; and from the significa- 
 tion of serpent, which is what he fled from, as denoting the 
 sensual principle separated, see just above, n. 6949. 
 
 6951. “And Jehovah said to Moses.” — That hereby is sig- 
 nified providence from the Divine Being or Principle, appears 
 from the signification of saying, when it is predicated of Jeho- 
 vah or the Lord, as denoting foresight, see above, n. 6946 ; and 
 because it denotes foresight, it denotes also providence, for they 
 are joined together, inasmuch as the Lord provides what he 
 foresees : he foresees evil and provides good ; in this passage 
 therefore, by Jehovah said, is signified providence, because the 
 serpent now is turned into a staff, that is, evil into good ; and 
 from the representation of Moses, as denoting the Lord as to 
 truth divine ; thus providence from the Divine Being or Prin- 
 ciple is predicated of the Lord as to the human principle when 
 he was in the world. 
 
 6952. “ Put forth thine hand, and lay hold of its tail.” — 
 That hereby is signified the power of elevating from the ulti- 
 mate of the sensual principle, appears from the signification 
 of hand, as denoting power, see above, n. 6947 ; and from the 
 signification of a tail of a serpent, as denoting the ultimate of 
 the sensual principle ; that a serpent is the sensual principle, 
 
202 
 
 EXODUS. 
 
 [Chap. iv. 
 
 see above, n. 6949, thus its tail is the last or lowest of that 
 principle ; elevation is signified by putting forth and laying 
 hold of, for lie who puts forth the hand and lays hold of any 
 creeping thing of the earth, elevates it. Inasmuch as by the 
 serpent is signified the sensual principle separated, and hence 
 reasoning from the fallacies of the senses concerning the truths 
 of faith ; by the tail of the serpent is signified the false prin- 
 ciple itself, for this is the last or lowest, and he who is in the 
 false principle, thus in the last and lowest, looks altogether 
 downwards, or outwards, that is, into the world and to the earth, 
 but not upwards or inwards, that is, into heaven and to the 
 Lord. That such things are signified by the tail of the serpent, 
 is manifest from the Revelation, “ The locusts had tails like 
 scorpions, and stings were in their tails , and they had power to 
 hurt men,” ix. 10; where tails like scorpions, and stings in the 
 tails, denote cunning reasonings from falses, by which they per- 
 suade, and thereby hurt, wherefore it is said that they have 
 power to hurt men. Again, “ The tails of the horses were like 
 to serpents , having heads , and by them they hurt,” Rev. ix. 19 ; 
 where in like manner tails like to serpents denote reasonings 
 from falses, by which hurt is occasioned; and especially be- 
 cause it is said that such were the tails of the horses, and that 
 they had heads, for by horses is signified the intellectual prin- 
 ciple, and also by head, hence by tails in this passage are sig- 
 nified more cunning reasonings from fallacies and the falses 
 thence derived against truths, which reasonings are the lowest, 
 for the more cunning any reasonings are against truths, so much 
 the lower they are. Again, “ The tail of the dragon drew a 
 third part of the stars of heaven , and cast to the earth,” Rev. 
 xii. 4 ; where the tail of the dragon in like manner denotes 
 reasonings from falses ; the stars of heaven denote the know- 
 ledges of good and truth ; to cast them to the earth denotes to 
 destroy ; that the dragon is a serpent, which seduces by rea- 
 sonings from falses, and which seduced the mother of the liv- 
 ing, or Eve, in paradise, by the tree of science, that is, by scien- 
 tifics which are from the sensual principle, thus from fallacies, 
 is clear also in the Revelation, where it is said, “ The great 
 dragon was cast down, the ancient serpent , which is called the 
 Devil and Satan, which seduces the whole orb of earth,” xii. 9. 
 That tail in general denotes the sensual principle separated, 
 which doth not look upward but downward, thus not to heaven 
 but to earth, consequently that it denotes the false principle, is 
 manifest from Isaiah, “ Jehovah will cut off from Israel the 
 head and the tail , the branch and the bulrush ; the old man 
 and the honourable is the head , but the prophet , the teacher of 
 alie , is the tailf ix. 14, 15 ; where the tail manifestly denotes 
 the false principle, which in the Word is called a lie. Again, 
 “There shall not be work for Egypt, which may make the head 
 
3953.] 
 
 EXODUS. 
 
 203 
 
 and the tail , the branch and the bulrush,” xix. 15 ; where bul- 
 rush denotes the lowest principle. And in Moses, “Thus Jeho- 
 vah shall give thee for the head , and not for the tail , that thou 
 mayest be only upwards, but may not be downwards, when 
 thou shalt obey the commandments of thy God,” Deut xxviii. 
 13 ; where tail denotes the lowest principle, which looks down- 
 ward or outward, that is, into the world and to the earth, but 
 not to heaven and the Lord ; for the interiors of man with the 
 things of sense are elevated upwards by the Lord, when man 
 is in the good of faith and charity ; but if he be in evil and the 
 false, then his interiors with the things of sense look down- 
 ward, thus only to those things which are in the world, in con- 
 sequence whereof he puts off the human nature, and puts on 
 the bestial, for wild beasts look downward, or only to those 
 things which are on the earth : he who looks downward, wills 
 what is evil, and thinks what is false, but he who is elevated 
 upward by the Lord, wills what is good and thinks what is 
 true ; elevation is actually effected by the Lord, and hence is 
 effected a removal from evil and falses, which the angels per- 
 ceive even by the senses ; it is as a tendency to the centre of 
 gravity : the centre is where the Lord is in his sun, hither the 
 heads of the angels are elevated, but thither the feet of the 
 internals, thus the former look upward and the latter down- 
 ward, see n. 3641, 3643. Again, “The sojourner, who is in 
 the midst of thee, shall ascend above thee upward more and 
 more, but thou shalt descend downward more and more ; he 
 shall be for the head , but thou shalt be for the tailf Deut. 
 xxviii. 43, 44; where the sense is the same. And in Isaiah, 
 “ Say to him, Take heed to thyself, and be quiet, fear not, and 
 let not thy heart be soft by reason of the two tails of those smok- 
 ing firebrands, by reason of the wrath of Rezin and of Syria, 
 and of the son of Remaliah,” vii. 4 ; where Rezin king of 
 Syria denotes the knowledges of evil ; that Syria denotes the 
 knowledges of good, see n. 1232, 1234, 3680, thus, in the oppo- 
 site sense, the knowledges of evil ; the son of Remaliah the 
 king of Samaria denotes the knowledges of the false ; the 
 latter and the former are tails, because lowest principles ; smok- 
 ing firebrands denote wrath. 
 
 6953. “ And he put forth his hand and laid hold of it.” — 
 That hereby is signified elevation towards the interiors, appears 
 from the signification of putting forth the hand and laying hold 
 of, when it is said of those things which lie beneath, as denoting 
 to be elevated towards higher things, or, what is the same, 
 towards interior things, as above, n. 6952 ; and from the signifi- 
 cation of hand, as denoting interior power, see also n. 6952; 
 and from the signification of a serpent, which is what he laid 
 hold of, as denoting the sensual principle and the reasoning 
 thence derived, see above, n. 6949 ; that when the sensual 
 
EXODUS. 
 
 2i 4 
 
 [Chap. iv\ 
 
 principle is elevated towards interior things, power is commu- 
 nicated from the Divine Being or Principle, will be seen in 
 what now follows. 
 
 6954. “ And it became a staff in the palm of his hand.” — 
 That hereby is signified that in this case was communicated 
 power from the Divine Being or Principle, appears from the 
 signification of the serpent which became a staff, as denoting 
 the sensual principle, see above, n. 6949 ; and from the signifi- 
 cation of a staff, as denoting power in the natural principle ; 
 and from the signification of the palm of the hand, as denoting 
 interior power ; each has power from the Divine Being or Prin- 
 ciple, see n. 6952. The case herein is this : man of himself 
 looks only downward, that is, into the world and to the earth, 
 because of himself he is in the evil and the false; and when he 
 looks thither, then the sensual principle prevails, and interior 
 things do not at all counteract, because they follow the force 
 of the stream, and yield to it: nevertheless man not of himself 
 but from the Lord looks upward, that is, to heaven and to the 
 Lord, which is effected by elevation ; and on this occasion, 
 when the interiors are elevated, the sensual principle is also 
 elevated, but the lumen of this latter is in this case obscured, 
 inasmuch as the light of heaven prevails ; when this is the case, 
 good and truth from the Lord flow-in, and are also received; 
 this is meant by power communicated from the Divine Being 
 or Principle ; howbeit none can be so elevated but they who 
 have lived in the good of faith and charity. That elevations 
 are towards interior things, it has been given to know from 
 living experience, for they have been apperceived a thousand 
 times. 
 
 6955. Verses 5, 6, 7. To the intent that they may believe 
 that Jehovah , the God of their fathers , the God of Abraham , 
 the God of Isaac, and the God of Jacob, hath appeared to thee. 
 And Jehovah said yet to him, Put now thine hand into thy 
 bosom , • and he put his hand into his bosom , and brought it 
 forth, and behold his hand was leprous as snow. And He said, 
 Put back thine hand to thy bosom / and he put back his hand 
 to his bosom, , and brought it forth out of his bosom, and lo, it 
 returned as his flesh. To the intent that they may believe that 
 Jehovah, signifies that they may have faith concerning the 
 Lord’s divine human principle. The God of their fathers, sig- 
 nifies that that was the divine principle of the ancient church. 
 The God of Abraham, the God of Isaac, and the God of Jacob, 
 hath appeared to thee, signifies the Lord as to the divine prin- 
 ciple itself and the divine human. And Jehovah said yet to 
 him, signifies foresight what would be the quality of those who 
 are of the spiritual church if they had not faith. Put thine 
 hand into thy bosom, signifies the appropriation of truth. And 
 he put his hand into his bosom, signifies that it was actually 
 
6954— 6959.] 
 
 EXODUS. 
 
 205 
 
 so done. And he brought it forth, signifies that it was thence 
 derived. And behold his hand was leprous as snow, signifies 
 the profanation of truth. And He said, signifies providence 
 what would be the quality of those who are of the spiritual 
 church if they had faith. Put back thine hand to thy bosom, 
 signifies the appropriation of truth. And he put back his 
 hand into his bosom, signifies that it was actually so done. 
 And he brought it forth out of his bosom, signifies that it was 
 thence derived. And lo, it returned as his flesh, signifies that 
 in this case there was good. 
 
 6956. “To the intent that they may believe that Jehovah.” 
 — That hereby is signified that they may have faith respecting 
 the Lord’s divine human principle, appears from the significa- 
 tion of believing, as denoting to have faith, not a faith that Je- 
 hovah or the Lord was seen by the eyes, but faith, in the spir- 
 itual sense, in the Lord ; and from the signification of Jehovah 
 appeared, as denoting the appearing of the Lord in his divine 
 human principle, see n. 6945; thus by believing that Jehovah 
 appeared to thee, is signified that they may have faith respect- 
 ing the Lord’s divine human principle. 
 
 6957. “The God of their fathers.” — That hereby is signified 
 that that was the divine principle of the ancient church, ap- 
 pears from the signification of the God of fathers, as denoting 
 the divine principle of the ancient church, see n. 6876, 6884: 
 that this was the Lord as to the divine human principle, see 
 also in the same numbers. 
 
 6958. “The God of Abraham, the God of Isaac, and the 
 God of Jacob hath appeared to thee.” — That hereby is signi- 
 fied the Lord as to the divine principle itself and the divine 
 human, appears from what was shown above, n. 6847, where 
 like words occur. 
 
 6959. “ And Jehovah said yet to him.” — That hereby is sig- 
 nified foresight what would be the quality of those who are of 
 the spiritual church if they had not faith, appears from the sig- 
 nification of Jehovah said, as denoting foresight, as above, n. 
 6946 ; the reason why it denotes what would be the quality of 
 those who are of the spiritual church if they had not faith, is, 
 because the subject treated of in what now follows is concern- 
 ing those who are of the spiritual church, who are represented 
 by the sons of Israel, what would be their further qualit}' if 
 they had not faith, viz., that they would be profaners of truth ; 
 for the first miracle of the staff becoming a serpent, signifies 
 their state, that they would become altogether sensual and cor- 
 poreal ; this miracle of the hand becoming leprous, signifies 
 profanation, for profanation succeeds, if that church persists in 
 unbelief. They who are of the spiritual church, inasmuch as 
 in their childhood, and afterwards in youth, they have faith in 
 the doctrinals of their church, may be said indeed to have faith, 
 
200 
 
 EXODUS. 
 
 [Chap. iv. 
 
 but in tliis case it is a faith derived from parents and masters, 
 and not from themselves, wherefore if they afterwards recede 
 from the faith, they do not profane the truth except slightly, 
 which profanation may be removed by divine means, and thus 
 the man be delivered from the guilt thence derived ; but if a 
 man has faith in the doctrine of the church and in the Word 
 from himself, that is, by confirmations in himself, in this case, 
 if he afterwards recedes and denies in himself what he had be- 
 fore believed, especially if he lives contrary to the truth which 
 he had confirmed in himself, and either explains it in his own 
 favour, or altogether rejects it, he profanes the truth, by reason 
 that lie inwardly in himself commixes and conjoins the true 
 and the false : persons of this description, inasmuch as they 
 have scarce any remains of truth and good, become at length 
 in the other life like skeletons, and have as little life remaining 
 as the bones have in respect to the organical life of the flesh ; 
 nevertheless a severer lot awaits those who profane good than 
 those who profane truth ; they who are of the Lord’s spiritual 
 church can profane the truth, hut not so the good. Inasmuch 
 as the leprosy signifies the profanation of truth, and the subject 
 treated of in what now follows is concerning it, see first what 
 has been before said and shown concerning profanation, viz., 
 that they who are within the church can profane holy things, 
 but not they who are without, n. 2051, 3399. That holy things 
 cannot be profaned except by those who have before acknow- 
 ledged them, n. 1008, 1010, 1059, 1898, 3398, 4289. That it is 
 profanation also to acknowledge and believe truths and goods, 
 and yet live contrary to them, n. 4601. That man is kept from 
 profanation as much as possible, n. 301, 302, 303, 1327, 1328, 
 3398, 3402. That the lot of profaners is the worst of all in the 
 other life, n. 6348. 
 
 6960. “ Put now thine hand into thy bosom.” — That hereby 
 is signified the appropriation of truth, appears from the signifi- 
 cation of hand, as denoting power, see above, n. 6947 ; and 
 from the signification of bosom, as denoting love, for the things 
 of the breast correspond to love, inasmuch as therein is the 
 heart, which corresponds to celestial love, and the lungs which 
 correspond to spiritual love, see n. 3635, 3883 to 3896, 4112, 
 4113, 4133; and whereas the bosom hence corresponds to love, 
 by it also is signified propriety (proprium), for that is man’s 
 propriety which is of his love ; therefore here by putting the 
 hand into the bosom is signified appropriation; that it is the 
 appropriation of truth is evident from what follows, and also 
 from this consideration, that spiritual power consists in truth, 
 see n. 6948. That the bosom denotes that very self which is of 
 man, thus propriety, and hence appropriation and conjunction 
 by love, is manifest from the following passages : “ Trust not to 
 a companion, put not confidence in a leader, from her that 
 
6960 — 6962.] 
 
 EXODUS. 
 
 207 
 
 lieth in the bosom guard the doors of thy mouth,” Micah vii. 
 
 5 ; where she that lieth in the bosom denotes one who is con- 
 joined to another by love : hence also a wife is called the wife 
 of the bosom of the husband , Dent, xxviii. 54 ; 2 Sam. xii. 8 * 
 and a husband is called the husband of the bosom of the wife , 
 Dent, xxviii. 56 ; and this because the one is of the other. And 
 in D avid, “My prayer shall return upon mine own bosom f 
 Psalm xxxv. 13, denoting that it would return to himself. 
 Again, “ Remember, Lord, the reproach of thy servants, that 1 
 carry in my bosom all the great people,” Psalm Ixxxix. 50, de- 
 noting appertaining to himself, as propriety. And in Isaiah, 
 “As a shepherd feeds his flock, gathers the lambs into his arm, 
 and carries in his bosom,” xl. 11 ; where the sense is the same. 
 And in Luke, “ Give, and it shall be given unto you, good 
 measure, pressed, shaken, and overflowing, shall be given into 
 your bosom,” vi. 38 ; where to be given into the bosom denotes 
 to themselves as propriety. Again, in the same evangelist, 
 
 “ It came to pass afterwards that Lazarus died, and was carried 
 by the angels into Abraham s bosom,” xvi. 22 ; where to be . 
 carried into Abraham’s bosom denotes to the Lord (who is 
 meant by Abraham), by virtue of conjunction by love. And in 
 John, “ There was lying in the bosom of Jesus one of the dis- 
 ciples whom Jesus loved / he leaning at Jesus’s breast , saith to 
 him, Lord, who is it?” xiii. 23, 25; where to lie in the bosom 
 manifestly denotes to be loved, and to be conjoined by love. 
 Again, in the same evangelist, “No one hath seen God at any 
 time ; the only-begotten Son, who is in the bosom of the Father, 
 he has brought him forth to view,” i. 18 ; in the bosom of the 
 Father denotes to be one. Bosom denotes that very self which 
 is of man, and appropriation not by love, in the following pas- 
 sages : “I will recompense, I will recompense upon their bosom 
 your iniquities, and the iniquities of your fathers together; I 
 will measure the price of their labour upon their bosom,” Isa. 
 lxv. 6, 7. And in Jeremiah, “ Jehovah that doeth mercy to 
 thousands, and recompensing the iniquity of the fathers into 
 the bosom of their sons after them,” xxxii. 18. And in David, 
 
 “ Recompense to them that are near us seven-fold into their 
 bosom their reproach with which they have affected thee, O 
 Lord,” Psalm lxxix. 12 ; to recompense into the bosom denotes 
 into themselves. 
 
 6961. “ And he put his hand into his bosom.” — That hereby 
 is signified the actual deed, viz., of the appropriation of truth, 
 appears from what has been already said above. 
 
 6962. “ And brbught it forth.” — That hereby is signified 
 that it was thence derived, appears from the signification of 
 bringing forth the hand out of the bosom and seeing, as de- 
 noting to observe what is its quality, thus that it was thence 
 derived. 
 
208 
 
 EXODUS. 
 
 [Chap. iv. 
 
 6963. “ And behold his hand was leprous as snow.” — That 
 hereby is signified the profanation of truth, appears from the 
 signification of hand, as denoting power, as above, n. 6947, and 
 as denoting truth, because spiritual power consists in truth, see 
 n. 6948, 6960 ; and from the signification of leprosy, as denoting 
 profanation, specifically the profanation of truth, of which we 
 come to speak. In the historical Word the leprosy is much 
 treated of, together with its various appearances in the skin, 
 and the judgment thence to be formed of its quality ; the leper 
 also is much treated of, in that he was either "to be shut in, or was 
 to depart from the communion, or to be set at liberty ; the his- 
 torical- Word further treats of the leprosy in garments, in ves- 
 sels, and in the houses themselves: the reason why the leprosy 
 is so much treated of, is not on account of the leprosy as a dis- 
 temper, bat because it signified the profanation of truth, thus 
 on account of the spiritual sense; and because the Jews and 
 Israelites were capable of profaning truth more than other 
 people; for if they had known the internal things of the Word, 
 , and the truths themselves which were represented by the rituals 
 of the church established amongst them, and had had faith in 
 them, and yet had lived according to their natural temper, viz., 
 in self-love and the love of the world, in hatred and revenge 
 among themselves, and in cruelty towards the Gentiles, they 
 must needs have profaned the truths in which they once had 
 faith ; for to believe truths, and to live contrary to them, is to 
 profane them ; wherefore also they were withheld as far as was 
 possible from the knowledges of internal truth, see n. 3398, 
 3489, insomuch that they did not even know that they were to 
 live after death, neither did they believe that the Messiah was 
 to come to save souls to eternity, but to exalt that nation above 
 all others in the universe; and whereas that nation was of such 
 a character, and also is of such a character at this day, there- 
 fore they are still withheld from faith, although they live in 
 the midst of Christendom : hence now it is, that the leprosy was 
 so particularly described as tb its quality. That the leprosy 
 signifies profanation of truth, is evident from the statutes con- 
 cerning the leprosy, as recorded in Lev. xiii. 1, to the end ; in 
 the description there given is contained, in the internal sense, 
 every quality of the profanation of truth, as what the quality of 
 that profanation is if it be fresh, what if it be old, what if it be 
 inwardly in man, what if it be also outwardly, what if it is 
 capable of being cured, what if it is incapable of being cured, 
 what are the means of cure, and several other particulars, which 
 cannot be at all known to any one, except by the internal sense 
 of the Word; but whereas they are things profane which are 
 described by the leprosy, it is not allowed to explain particu- 
 larly the things contained in the description of it ; heaven also 
 is in horror at the bare mention of what is profane ; it is only 
 
EXODUS. 
 
 6963— 6968.] 
 
 209 
 
 allowed to adduce thence what follows, viz., “ If the leprosy 
 flourishing flourishes on the skin, and the leprosy shall cover 
 the whole skin of him that hath the plague from his head even 
 to his heel, under every view of the eyes of the priest; and the 
 priest shall see, that lo! the leprosy hath covered his whole 
 skin, then he shall pronounce the plague clean ; it is wholly 
 turned into white, he is clean. But on the day that there ap- 
 peareth in him living flesh, he shall be unclean,” Levit. xiii. 
 12, 13, 14 ; unless it be known from the internal sense how this 
 case is, viz., that he is clean who is wholly leprous from the 
 head to the heel, it must appear as a paradox; but by one that 
 is leprous from the head to the heel, is meant one who is ac- 
 quainted with internal truths, but does not acknowledge them 
 or believe them ; such a one is not inwardly in profanation, but 
 outwardly, which profanation is removable, and on this account 
 he is clean ; but if he is acquainted with the truths of faith, and 
 believes them, and yet lives contrary to them, he is in profana- 
 tion inwardly, and this is the case also with him who had once 
 believed, and afterwards denies ; wherefore it is said, on the 
 day that living flesh appears on him he shall be unclean ; by 
 living flesh is meant acknowledgment and faith : see what was 
 adduced above. 
 
 6964. “ And He said.” — That hereby is signified providence, 
 what would be the quality of those who are of the spiritual 
 church if they had faith, appears from the signification of Jeho- 
 vah saying, as denoting providence, as above, n. 6951 ; that it 
 denotes what their quality would be if they had faith, is evident 
 from what follows, for by the hand returning as his flesh, is 
 signified that in such case they have spiritual good ; to which 
 the opposite is, that the hand by being put into the bosom be- 
 came leprous, which signified, that they who are of the spiritual 
 church would be in the profanation of truth, if they had not 
 faith, see above, n. 6959, 6963. 
 
 6965. “ Put back thine hand to thy bosom.” — That hereby 
 is signified the appropriation of truth, appears fram the sig- 
 nification of putting the hand into the bosom, as denoting the 
 appropriation of truth, see n. 6960. 
 
 6966. “ And he put back his hand to his bosom.” — That 
 hereby is signified the actual deed, see above, n. 6961. 
 
 6967. u And brought it forth out of his bosom.” — That 
 hereby is signified that it was thence derived, see also above, 
 n. 6962. 
 
 6968. “ Ar)d lo, it returned as his flesh.” — That hereby is 
 signified that in this case there was the good of truth, appears 
 from the signification of flesh, as denoting the will-proprium 
 of . man vivified by the proprium of the Lord’s divine human 
 principle, or denoting the celestial proprium, see n. 3813 ; and 
 because this is signified by flesh, it is the good of love to the 
 
 VOL. VII. 14 
 
210 
 
 EXODUS. 
 
 [Chap. iv. 
 
 Lord and towards the neighbour which is signified ; but with 
 those who are of the spiritual church, it denotes the good of 
 truth, for the good appertaining to them is derived from the 
 truth, and is according to the truth of the doctrine of their 
 church ; this truth, when it becomes of the life, is called good. 
 
 6969. Yerses 8, 9. And it shall come to pass, if they do not 
 believe thee , and do not hear the voice of the former sign , they 
 will believe the voice of the latter sign. And it shall come to 
 pass , if they do not believe also these two signs , and do not hear 
 tliy voice , thou shalt take of the waters of the river , and shalt 
 pour into the dry ground , and the waters which thou hast taken 
 out of the river shall be blood in the dry ground. And it shall 
 come to pass, if they do not believe thee, signifies if they have 
 not faith. And do not hear the voice of the former sign, signi- 
 fies if they do not obey what is announced from the Word, that 
 instead of a spiritual and rational man they would become non- 
 spiritual and non-rational. They will believe the voice of the 
 latter sign, signifies that they should have faith in what was 
 pre-announced from the Word, that they would become pro- 
 faners of truth. And it shall come to pass, if they do not be- 
 lieve also these two signs, signifies if they altogether had no 
 faith that such things would come to pass. And do not heal- 
 thy voice, signifies if they neither perform any thing of obe- 
 dience. Thou shalt take of the waters of the river, signifies 
 false scientifics. And shalt pour into the dry ground, signifies 
 a letting-in into the natural principle. And the waters which 
 thou hast taken out of the river, signifies inversion of the state. 
 Shall be blood in the dry ground, signifies the falsification of 
 all truth, and hence its privation in the natural principle. 
 
 6970. “And it shall come to pass, if they do not believe thee.” 
 — Th at hereby is signified if they have not faith, appears from 
 the signification of believing, as denoting to have faith, as above, 
 n. 6956 ; in the present case to have faith does not signify faith 
 grounded in the signs that they were to be delivered out of 
 Egypt, for this faith relates to worldly things, but it signifies faith 
 that if they do not continue in truths, they would become 
 merely sensual and corporeal, and at length profaners of truth ; 
 for these are the things which the two signs signify : the inter- 
 nal sense does not treat of worldly things, as the external his- 
 torical sense, but of spiritual things; faith in worldly things 
 differs altogether from faith in spiritual things ; as for example, 
 to believe that men will do as they speak ; that a man is true or 
 not true ; that to insure success, a man should adopt such a rule 
 of conduct and no other; that what is said or written is deserv- 
 ing of credit or not so; besides numberless similar cases ; such 
 things have relation to faith in worldly things, as also in this 
 case, that the sons of Israel were to be delivered from bond- 
 age in Egypt. But to believe that there is a heaven and a 
 
6969— 6971.] 
 
 EXODUS. 
 
 211 
 
 hell ; that there is a life after death, when the good live in hap- 
 piness for ever, the evil in unhappiness ; that the particular life, 
 which each individual has formed to himself, remains with him ; 
 that faith and charity constitute spiritual life, and that this is 
 the life which the angels have in heaven ; that the Lord has all 
 power in the heavens and in the earths, as himself says, Matt, 
 xxviii. 18; that from him we live; that the Word is the doc- 
 trine of heavenly and divine truths, and the like ; such are the 
 objects of faith in spiritual things, and are here signified by 
 believing. 
 
 6971. “And do not hear the voice of the former sign.”— 
 That hereby is signified if they do not obey what is announced 
 from the Word, that instead of a spiritual and rational man 
 they would become non-spiritual and non-rational, appears from 
 the signification of hearing, as denoting to obey, see n. 2542, 
 3869, 5017 ; and from the signification of a voice, as denoting 
 what is announced from the Word, of which we shall speak pres- 
 ently ; and from the signification of the former sign, as denot- 
 ing that instead of a spiritual and rational man they woultl 
 become non-spiritual and non-rational : that this is the case, is 
 evident from the signification of the serpent which was made 
 from the staff of Moses cast to the earth, which is here the 
 former sign, as denoting the sensual and corporeal man, n. 6949, 
 thus the non-spiritual and non-rational man ; for man, who is 
 sensual and corporeal, is not rational, thus neither is he spirit- 
 ual, for he thinks falses, and wills evils; he who does this is not 
 rational, still less is lie spiritual, for the acknowledgment and 
 faith of truth, and the life of good, is the very essential spiritual 
 principle in the rational, inasmuch as those things are from the 
 Divine Being or Principle; but the acknowledgment and faith 
 of what is false, and the life of what is evil, is the direct con- 
 trary : that merely sensual and corporeal men are of this char- 
 acter, see n. 6844, 6845, 6948, 6949. They become merely 
 sensual and corporeal men, who have, first known those things 
 which are of the spiritual world, and have afterwards rejected 
 them, and imbibed principles of the false contrary to truths, 
 and as to life have looked only to worldly, corporeal, and 
 terrestrial things, and have hence believed that life ought to be 
 made delightful by every pleasure, urging, What lias man more 
 whilst he lives? when we die we die, and who has ever come 
 from another life to tell us that there is another life? we know 
 not what life we are to lead when we quit the present life. If 
 any one by rational arguments puts people of this description 
 upon thinking at all concerning eternal life, they conceive that 
 they shall not fare worse than others, and immediately relapse 
 to the state of their former life: with such there is a closing of 
 the passage for the light of heaven and its influx, and the light 
 of heaven in their natural principle becomes as thick darkness, 
 
212 
 
 EXODUS. 
 
 [Chap. iv. 
 
 but the light of the world in that principle becomes bright* 
 ness, n. 6907, and the brightness is so much the more brilliant, 
 as the light of heaven is more darkened ; hence it is that such 
 see no other than that the evils of their lives are goods, and 
 hence that falses are truths ; it is from this ground now that 
 man becomes sensual and corporeal : in a word, when a pas- 
 sage for the influx of the light of heaven has been once opened, 
 and is afterwards closed, a man in this case is driven to look 
 downwards, but not upwards; and this from the divine order, 
 lest the truths which he has once acknowledged, and which 
 remain in his interior man, should be contaminated with falses, 
 and thereby profaned. The case is the same with respect to 
 the Gentiles, who recede from their religious principle ; but 
 the lot of these latter is more favourable than the lot of those 
 who are within the church, inasmuch as they are not in possession 
 of truths from the Word, consequently they have not genuine 
 truths, but truths conjoined with many fallacies, which cannot 
 be so profaned. As to what concerns the signification of a 
 voice, as denoting what is announced from the Word, it is to 
 be noted, that voice is often predicated of, and also adjoined 
 to such things as have no relation to a voice, as in the present 
 case it is adjoined to a sign, “ If they hear not the voice of the 
 former sign , they will believe the voice of the latter sign /” and 
 also in other passages, as in Nahum, “ The voice of a whip , and 
 the voice of the sound of a wheel ,” iii. 2; and in David, “The 
 rivers have lifted up their voice , above the voices of many mag- 
 nificent water sf Psalm xciii. 3, 4. That voice signifies annun- 
 ciation, and, in a good sense, annunciation from the Word, which 
 voice is called the voice of Jehovah, is manifest from David, 
 u The voice of Jehovah is in power; the voice of Jehovah is in 
 glory ; the voice of Jehovah breaketh the cedars ; the voice of 
 Jehovah cutteth down the flames of fire ; the voice of Jehovah 
 causeth the wilderness to tremble ; the voice of Jehovah causeth 
 the hinds to break forth,, and maketh bare the forests,” Psalm 
 xxix. 3, 4, 5, 7, 8, 9 ; and again, “ To him that rideth upon the 
 heaven of heavens of old, lo , he will give in his voice a voice 
 of strength ,” Psalm lxviii. 34 ; in which passages voice denotes 
 divine truth, thus the Word, and annunciation from it: what 
 voice further signifies, see n. 2199, and that voice is predicated 
 of truth, n. 3563. 
 
 6972. “ They will believe the voice of the latter sign.” — That 
 hereby is signified that they would have faith in what was pre- 
 announced from the Word, that they would become profaners 
 of truth, appears from the signification of believing, as denoting 
 to Ijiave faith, see just above, n. 6970 ; and from the signification 
 of voice, as denoting what is announced, see n. 6971, thus also 
 what is pre-announced ; and from the signification of leprosy, 
 which is here the latter sign, as denoting the profanation of 
 
6972— 6976.] 
 
 EXODUS. 
 
 213 
 
 truth, see above, n. 6963 : what profanation is, see n. 6960, and 
 in the passages there cited. 
 
 6973. “ And it shall come to pass, if they do not believe also 
 these two signs.” — That hereby is signified if they had no faith 
 at all that such things would happen, appears from the signifi- 
 cation of believing, as denoting to have faith, viz., in the spirit- 
 ual sense, see above, n. 6970; and from the signification of the 
 two signs, as denoting that they would become sensual and cor- 
 poreal, and afterwards profaners of truth, which things are sig- 
 nified by the serpent that was made by the casting of the staff of 
 Moses upon the earth, n. 6971 ; and by the hand, which being put 
 into the bosom became leprous, n. 6963 ; thus by not believing 
 those two signs, is signified to have no faith at all that such 
 things would come to pass. 
 
 6974. “And do not hear thy voice.” — That hereby is signi- 
 fied if they neither perform any thing of obedience, appears 
 from the signification of hearing, as denoting obedience, see n. 
 2542, 3869, 5017 ; and from the signification of voice, as denot- 
 ing what is announced and pre-annouuced, see n. 6971, 6972 ; 
 and from the representation of Moses, whose voice they were 
 to hear, as denoting the Lord as to the divine law, that is, as to 
 the divine truth, thus as to the Word, for in the Word is divine 
 truth ; hence it is evident, that by the expression, “ if they do 
 not hear thy voice,” is signified if they neither perform any 
 thing of obedience. In this passage, and before, in verses 1 and 
 8, it is said, if they do not believe, and if they do not hear, and 
 yet both appear alike, for he who does not believe, neither does 
 he hear; nevertheless they are distinct ; for to believe, by which 
 is signified faith, is spoken of the truth which is of faith, and 
 thus has reference to the intellectual principle ; but to hear, by 
 which is signified to obey, is spoken of the good which is of 
 charity, and thus has relation to the will-principle ; for in the 
 Word, especially the prophetical, where truth is expressed by 
 its proper expressions, good also is expressed by its expressions, 
 on account of the heavenly marriage in singular the things of 
 the Word, which is the marriage of good and of truth, see n. 
 683, 793, 801, 2173, 2516, 2712, 4138, 6343. 
 
 6975. “Thou shalt take of the waters of the river.” — That 
 hereby are signified false scientifics, appears from the signifi- 
 cation of the waters of the river, viz., of Egypt or the Nile, as 
 denoting false scientics ; that waters are truths, see n. 2702, 3424, 
 4976; and, in the opposite sense, falses, n. 790; and that the 
 river of Egypt denotes the false scientific principle, n. 6693. 
 
 6976. “ And shalt pour into the dry ground.” — That hereby 
 is signified a letting-in into the natural principle, appears from 
 the signification of pouring out, as denoting to let-in ; and from 
 the signification of dry ground, as denoting the natural princi- 
 ple ; dry is used to express a dry place and also earth, and by 
 
214 
 
 EXODUS. 
 
 [Chap. iv. 
 
 the earth, or land of Egypt, is signified the natural mind which 
 is principled in what is false, thus the natural principle, see n 
 5276, 5278, 5280, 5288, 5301 ; and this is still more signified 
 by dry earth or land. 
 
 6977. “ And the waters which thou hast taken out of the 
 river.” — That hereby is signified inversion of state, appears 
 from what presently follows, for it is said that they shall become 
 blood in the dry earth or land, whereby is signified the falsifi- 
 cation of all truth, and the privation thereof in the natural 
 principle ; when this is the case the state is altogether inverted ; 
 hence it is that those words, inasmuch as they involve, are also 
 said to signify, an inversion of state. There is also a total in- 
 version of state in the natural principle, when it is entirely oc- 
 cupied by falses; this is rarely the case with man whilst he lives 
 in the world, but in the other life it is the case with all who are 
 cast into hell : the reason why it is rarely the case with man 
 whilst he lives in the world is, because he is then continually 
 kept in a state capable of being reformed, if so be from a free 
 principle he desists from evils ; but after death his life follows 
 him, and remains, in the state which he had procured to himself 
 by the whole course of his life in the world ; then he who is in 
 evil, is no longer capable of being reformed ; and lest he should 
 have communication with any society of heaven, all truth and 
 good is taken away from him, in consequence whereof he re- 
 mains in evil and the false, which principles increase according 
 to the faculty which he has acquired to himself in the world of 
 receiving them, nevertheless it is not allowed him to pass be- 
 yond the acquired bounds ; this inversion of the state is what is 
 here meant, which is of such a nature, that it cannot any longer 
 be amended as to the interiors, but only as to the exteriors, viz., 
 by fear of punishments, which being often endured, compel the 
 spirits at length to abstain from evil, not out of freedom, but 
 by compulsion, whilst the lust of doing evil still remains ; which 
 lust is kept in check by fears, as was said, which fears are the 
 external and compulsive means of amendment; this is the state 
 of the evil in another life. 
 
 6978. “ Shall be blood in the dry ground.” — That hereby 
 is signified the falsification of all truth, and hence its privation 
 in the natural principle, appears from the signification of blood, 
 as denoting holy truth proceeding from the Lord, and, in the 
 opposite sense, truth falsified and profaned, see n. 4735 : how 
 the case herein is was said in what immediately precedes ; and 
 from the signification of the dry land or earth, as denoting the 
 natural principle, see just above, n. 6976. That blood signifies 
 .the falsification of truth and its profanation, is especially mani- 
 fest from Nahum, “Woe to the city of bloods, it is wholly full 
 of a lie and rapine, neither shall the spoil depart. The voice 
 of a whip, and the voice of the sound of a wheel, and a neigh- 
 
6977— 6979.] 
 
 EXODUS. 
 
 2113 
 
 ing horse, and a jumping chariot : the horseman causing to as- 
 cend, and the brightness of a sword, and the glittering of a spear, 
 and the multitude of the slain, and a heap of carcasses, neithei* 
 is there an end of body, they stumble in their body. Because 
 of the multitude of whoredoms of the well-favoured harlot, the 
 mistress of enchantments, selling nations by her whoredoms, 
 and families by her enchantments,” iii. 1, 2, 3, 4 : that by the 
 city of bloods is signified the doctrine of what is false, thus by 
 blood falsified and profaned truth, is evident from all the words 
 of its description in the internal sense, not only in these 
 verses which are adduced, but also in what follow, for its de- 
 scription is continued in the chapter throughout ; for the city 
 denotes doctrine ; being wholly full of a lie and rapine, denotes 
 the false, and evil grounded in the false ; the voice of a whip 
 and the voice of the sound of a wheel, denotes the defence of 
 the false from fallacies; a neighing horse and a jumping 
 chariot, denotes from a perverted intellectual principle and a 
 like doctrinal principle ; the horseman causing to ascend, the 
 brightness of a sword, the glittering of a spear, denote combat 
 against truth ; the multitude of slain [thrust through], denotes 
 that hence came innumerable falses and they who are in falses ; 
 a heap of carcasses, neither is there an end of body, denotes that 
 hence were innumerable evils, and they who are in evils; the 
 whoredoms of a harlot, denote the falsifications themselves, in 
 like manner the enchantments. 
 
 6979. Verses 10, 11, 12. And Moses said to Jehovah, In 
 me, Lord , I am not a man of words, even from yesterday, even 
 from the day before yesterday, even from, now that thou speak- 
 est to thy servant, because I am heavy in mouth and heavy in 
 tongue. And Jehovah said to him, Who hath appointed a 
 mouth to m.an, or who hath appointed the dumb, or the deaf, 
 or the seeing, or the blind? have not I, Jehovah ? And now go, 
 and I will be with thy mouth, and will teach thee what thou 
 shalt speak. And Moses said to Jehovah, signifies perception 
 from the Divine Being or Principle. In me, Lord, signifies 
 what is certain. I am not a man of words, signifies that he has 
 not speech. Even from yesterday, even from the day before 
 yesterday, signifies not from eternity. Even from now that 
 thou speakest to thy servant, signifies thus neither to eternity 
 the divine principle flowing-in into the human. Because I am 
 heavy in mouth, and heavy in tongue, signifies that the voice 
 or speech from the Divine Being or Principle is not heard nor 
 perceived. And Jehovah said to him, signifies divine influx. 
 Who hath appointed a mouth to man, signifies utterance. Or 
 who hath appointed the dumb, signifies non-utterance. Or the 
 deaf, signifies non-perception, and non-obedience in consequence 
 thereof. Or the seeing, or the blind ? signifies faith by know- 
 ledges, and non-faith by non-knowledges. Have not I, Jeho- 
 
216 
 
 EXODUS. 
 
 [Chap. iv. 
 
 vah ? signifies that those things are by virtue ol an influx of 
 life from the Divine Being or Principle. And now go, signi- 
 fies life from the Divine Being or Principle. And I will be with 
 thy mouth, and will teach thee what thou shalt speak, signifies 
 the Divine Being or Principle in all and singular things which 
 proceed from the divine human. 
 
 6980. “ And Moses said to Jehovah.” — That hereby is sig- 
 nified perception from the Divine Being or Principle, appears 
 from the signification of saying in the historical of the Word, 
 as denoting to perceive, see frequently above ; and from the 
 representation of Moses, as denoting the Lord as to the divine 
 law in the human principle when he was in the world, see n. 
 6723, 6752, 6771, 6827 ; the Divine Being or Principle in whom 
 all things originate ( divinum a quo ) is signified by Jehovah; 
 hence it is evident, that by Moses said to Jehovah, is signified 
 that the Lord’s human principle had perception from his divine. 
 
 6981. “In me, Lord.” — That hereby is signified what is 
 certain, appears from this consideration, that in me is a form 
 of assertion that a thing is so, consequently that it is certain. 
 
 6982. “ I am not a man of words.” — That hereby is signi- 
 fied that he has not speech, appears from the signification of 
 a man of words, as denoting that he has not the faculty of 
 speaking, thus that he has not speech. How this case is, it 
 may be expedient to say: the subject here treated of, in the 
 supreme sense, is concerning the Lord, for Moses represents the 
 Lord as to the law divine, thus as to truth divine ; the truth 
 which immediately proceeds from the Divine Being or Princi- 
 ple, cannot be heard by any one, not even by any angel ; for 
 the Divine Being or Principle, in order to be heard, must first 
 become human, and it becomes human when it passes through 
 the heavens, and when it has passed through the heavens it is 
 presented in a human form, and becomes speech, which speech 
 is uttered by spirits, who, when they are in that state, are called 
 the holy spirit, and that holy spirit is said to proceed from the 
 Divine Being or Principle, because the holy principle of the 
 spirit, or the holy truth which that spirit then speaks, proceeds 
 from the Lord: from these considerations it may be manifest, 
 that the truth which proceeds immediately from the Divine 
 Being or Principle cannot be presented to any one as discourse 
 or speech, unless by the holy spirit: this is meant, in the su- 
 preme sense, by the circumstance of Moses, who represents the 
 Lord as to truth divine, saying that he was not a man of 
 words, and by this circumstance, that Aaron his brother was 
 adjoined to him, who was to him for a mouth, and he to Aavon 
 for a God. 
 
 6988. “Even from yesterday, even from the day before 
 yesterday.” — That hereby is signified not from eternity, viz., 
 that he had speech, appears from the signification of from yes- 
 
6980 — 6984.] 
 
 EXODUS 
 
 217 
 
 terday, and from the day before yesterday, as denoting from 
 eternity; the reason why from yesterday and from the day 
 before yesterday denotes from eternity, is, because it signifies 
 time, and indeed time past, and time, when it is predicated of 
 the Lord, or of the Divine Being or Principle, does not signify 
 time, but eternity : there are two things which are proper to 
 nature which are not given in heaven, still less in the Divine 
 Being or Principle, viz., space and time ; that these are not 
 given in heaven, but that instead of them there are states, 
 space denoting state as to esse, and time state as to existere, 
 may be seen, n. 2625, 3938 ; that spaces and times in heaven 
 are states, see n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 
 3387, 3404, 3827, 4321, 4814, 4882, 4901, 4916, 5606, 6110 ; 
 but in the divine principle, which is above the heavens, still 
 less is there space and time, and not even state, but instead of 
 space there is infinite, and instead of time there is eternal ; these 
 two are what times and spaces in the world correspond to ; also 
 states as to esse and as to existere in the heavens. That by 
 yesterday, and the day before yesterday, in the Word, are not 
 signified yesterday and the day before yesterday, but in general 
 the time past, is manifest from the passages where they are 
 named, as in Joshua, “The waters of Jordan returned into their 
 place, and went as yesterday the day before yesterday upon all 
 their banks,” iv. 18. And in the first book of Samuel, “It 
 came to pass, every one who had known Saul from, yesterday 
 and the day before yesterday , when they saw, that lo, he pro- 
 phesied with the prophets,” x. 11. And in the second book of 
 Samuel, “The tribes of Israel said to David, Both yesterday and 
 the day before yesterday , when Saul was king over us, thou 
 wast he that leddest out and broughtest back Israel,” v. 2; in 
 these passages and elsewhere, yesterday and the day before 
 yesterday denotes formerly, or the time past. Now whereas 
 by yesterday and the day before yesterday is signified the time 
 past, and the subject treated of, in the supreme sense, is con- 
 cerning the Lord, who, as to the divine law, or as to divine 
 truth, is represented by Moses, it is evident that by from yester- 
 day and from the day before yesterday is signified from eternity. 
 The eternity which is signified by yesterday is thus expressed 
 in David, “ A thousand years in thine eyes are as the day of 
 yesterday when it is past,” Psalm xc. 4. 
 
 6984. “Even from now that thou speakest to thy servant.” 
 — That hereby is signified thus neither to eternity, the divine 
 principle flowing-in into the human, appears from the signifi- 
 cation of from now or from to-day, as denoting eternity, see n. 
 2838, 3998, 4304, 6165, thus to eternity, because it involves the 
 time future ; and from the signification of speaking, as denoting 
 influx, see n. 2951, 5481, 5743, 5797 ; that it denotes influx from 
 the Divine Being or Principle, is signified by thou speakest, 
 
218 
 
 EXODUS. 
 
 [Chap, iv 
 
 that is, Jehovah ; and from the signification of servant, as de- 
 noting the Lord’s human principle, when as yet it was not made 
 divine, see n. 2159, but when it was made divine, because one 
 with Jehovah, it was the Lord. 
 
 6985. “ Because I am heavy in mouth and heavy in tongue.” 
 — That hereby is signified that voice or speech from the Divine 
 Being or Principle is not heard nor perceived, appears from the 
 signification of mouth, as denoting voice ; and from the signifi- 
 cation of tongue, as denoting speech ; by mouth is signified 
 voice, because it is the organ of voice, and by tongue is signi- 
 fied speech, because it is the organ of speech : what the differ- 
 ence is betwixt voice and speech, is evident to every one, also 
 that to be heard is predicated of voice, and to be perceived is 
 predicated of speech. This cannot otherwise be expressed in 
 the historical sense of the letter, where Moses is treated of, who 
 was a man, and could speak but with difficulty, than by being 
 heavy in mouth and heavy in tongue; which, when it passes 
 off into the internal sense, is perceived by the angels as being 
 predicated in respect to the subject, and when it is said of the 
 Divine Being or Principle, it is perceived that the voice imme- 
 diately proceeding thence cannot be heard, nor the speech be 
 perceived, but mediately by spirits, according to what was said 
 above, n. 6983. 
 
 6986. u And Jehovah said to him.” — That hereby is signi- 
 fied divine influx, appears from the signification of saying, as 
 denoting influx, see n. 5743, 5797, 6152, 6291; the reason 
 why it is from the Divine Being or Principle, is, because Jeho- 
 vah said. 
 
 6987. “ Who hath appointed a mouth to man.” — -That here- 
 by is signified utterance, appears from the signification of 
 mouth, as denoting voice, see above, n. 6985; and whereas it 
 denotes voice, it denotes utterance. What the mouth specifi- 
 cally signifies, cannot appear except from correspondence ; the 
 mouth with the lips corresponds with interior speech, which is 
 of the thought; the thought of man is active and passive: the 
 man has active thought when he speaks, and it may be called 
 speaking thought; but the thought is passive which man has 
 when he does not speak ; what the difference is between them, 
 may be manifest to him who reflects ; by the mouth of man 
 is signified active or speaking thought, thus utterance. As to 
 what concerns active thought, which is signified by the mouth, 
 it is to be noted, that that thought also is in its manner speak- 
 ing, and that by the activity of that speech it excites the organs 
 of the body corresponding thereto; it appears as if the expres- 
 sions of the speech were in the thought, but it is a fallacy, it 
 is only the sense or meaning of the speech which is there, 
 and what the quality of this sense or meaning is, man can 
 scarce know, for it is the speech of his spirit, which speech is 
 
6985—6988.] 
 
 EXODUS. 
 
 219 
 
 universal speech, such as is the speech of spirits in the other 
 life ; this speech, when it flows-in into the correspondent or- 
 gans of the body, presents the speech of expressions, which 
 differs exceedingly from the thought which produces it ; that 
 it differs exceedingly, is very evident from this consideration, 
 that a man can think in one minute what takes him a consid- 
 erable time to speak or write ; it would be otherwise, if that 
 thought was a thought of expression, such as is the speech of 
 the mouth : it is in consequence of the correspondence of the 
 speech of thought and the speech of the mouth, that man, when 
 he comes after death amongst spirits, knows how to speak in 
 a universal language, thus with spirits, whatsoever had been 
 their language in the world, also that in this case he scarce 
 knows any other than that he speaks there as in the world ; 
 when nevertheless the expressions of their speech are not ex- 
 pressions such as man uses in the body, but are ideas, which 
 were the ideas of his thought, and in one idea is a multiplicity 
 of things ; wherefore a spirit can utter in a moment what a man 
 can scarce utter in half an hour, and still there are several 
 things, which are in the same idea, which cannot at all be ex- 
 pressed by bodily speech. Howbeit the angels who are in 
 heaven speak, yet in another way distinct from that of spirits ; 
 for the angels who are in heaven have their speech from intel- 
 lectual ideas, which by the philosophers are called immaterial 
 ideas : whereas spirits have their speech from ideas of the 
 imagination, which are called material ideas ; hence in one 
 idea of the thought of angels there are contained many more 
 things than spirits can utter by several serieses of their ideas, 
 besides many things which they cannot express at all : but 
 when a spirit becomes an angel, he is in angelic speech, just as 
 a man, when after death he becomes a spirit, is in the speech 
 of spirits, and for a like reason. From these considerations it 
 may be manifest what active thought is, viz., that it is the 
 speech of a man’s spirit. 
 
 6988. u Or who hath appointed the dumb.” — That hereby 
 is signified non-utterance, appears from the signification of 
 the dumb, as denoting non-utterance, for it is opposed to the 
 mouth, by which is signified utterance, see just above, n. 698T. 
 By utterance is not here meant the utterance of the voice or 
 speech, for this utterance is natural, but by utterance is meant 
 confession of the Lord, and the preaching of faith in him, for 
 this utterance is spiritual ; hence it is evident what is signified 
 in the internal sense by the dumb, viz., that they are signified 
 who cannot confess the Lord, thus neither preach faith in him, 
 by reason of ignorance, in which state are the nations out of 
 the church, and also the simple within the church ; that such 
 are signified by the dumb, is evident from Isaiah, ‘‘Then shall 
 the laifie leap as a hart, and the tongue of the dumb shall 
 
220 
 
 EXODUS. 
 
 [Chap. iv. 
 
 sing ; because water shall break out in the wilderness, and 
 rivers in the plain of the wilderness,” xxxv. 5, 6: the tongue 
 of the dumb shall sing, denotes that they shall confess the Lord 
 and the things which relate to faith in him ; waters shall break 
 out in the wilderness, and rivers in the plain of the wilderness, 
 denotes that they have the knowledges of truth and good ; the 
 wilderness denotes a state of the non-knowledges of faith 
 grounded in ignorance: by the dumb whom the Lord healed 
 are also signified the nations, which by his coming into the 
 world were delivered from falses and consequent evils ; as by 
 the dumb in Matthew, “ Lo, they brought to him a man that was 
 dumb , obsessed by a demon, but when the demon was cast out 
 the dumb spake” ix. 32, 33; and again, “There was brought 
 to Jesus one obsessed by a demon, blind and dumb , and he 
 healed him, so that the blind and dumb both spake and saw,” 
 xii. 22 ; in like manner by the dumb also obsessed by a demon, 
 in Mark ix. 17 to 30. It is to be noted, that the miracles 
 wrought by the Lord all signify the state of the church, and of 
 the human race saved by his coming into the world, viz., that 
 on this occasion they were delivered from hell who received 
 the faith of charity ; these things are involved in the Lord’s 
 miracles : in general, all the miracles which are recorded in the 
 Old Testament signify the state of the Lord’s church and king- 
 dom ; in this divine miracles are distinguished from diabolical 
 or magical miracles, howsoever they appear alike in the exter- 
 nal form, as was the case with the miracles of the magicians in 
 Egypt. 
 
 6989. “ Or the deaf.” — That hereby is signified the non-per- 
 ception of truth, and hence non-obedience, appears from the 
 signification of the deaf, as denoting those who do not perceive 
 what truth is, and hence do not obey, thus abstractedly denot- 
 ing the non-perception of truth, and hence non-obedience ; the 
 reason why the deaf has this signification is, because hearing 
 corresponds both to perception and obedience : to perception, 
 because the things which are heard are inwardly perceived, and 
 to obedience, because it is hence known what ought to be 
 done ; that this is the correspondence of hearing, and also of the 
 ear, see n. 3869, 4652 to 4660, 5017 ; hence it is evident what 
 is signified by the deaf. In the Word, by the deaf are also sig- 
 nified the nations which do not know the truth of faith, be- 
 cause they have not the Word, and therefore they cannot live 
 according to those truths, nevertheless when they are in- 
 structed, they receive them, and live according to them ; these 
 are meant in Isaiah, “ Then shall be opened the eyes of the 
 blind, and the ears of the deaf shall be opened ,” xxxv. 5. Again, 
 “ Hear , ye deaf ’ and ye blind look in seeing,” xlii. 18, 19, 20. 
 Again, “ In that day the deaf shall hear the words of the book , 
 and out of thick darkness, and out of darkness shall the eyes 
 
6989 — 6991.] 
 
 EXODUS. 
 
 221 
 
 of the blind see,” xxix. 18. Again, “ Bring forth the blind peo- 
 ple who have eyes, and the deaf who have ears,” xliii. 8, 9 : 
 by the deaf in these passages are meant those who by the Lord’s 
 coming came into a state of receiving the truths of faith, that 
 is, of perceiving them and obeying them. The same are signi- 
 fied by the deaf whom the Lord healed, see Mark vii. 31 ; ix. 25. 
 In consequence of this signification of the deaf, it was forbidden 
 those, amongst whom the representative church was instituted, 
 to curse the deaf, and put a stumbling block before the blind, 
 Levit. xix. 14. 
 
 6990. “ Or the seeing, or the blind.” — That hereby are sig- 
 nified faith by knowledges, and non-faith by non-knowledges, 
 appears from the signification of seeing, as denoting to under- 
 stand and to have faith, see n. 897. 2325, 2807, 3863, 3869, 
 4403 to 4421, thus denoting faith grounded in knowledges ; 
 for in the original tongue it is an expression which signifies one 
 that is open, viz., as to his eyes, thus one that sees from know- 
 ledges, for knowledges open ; and from the signification of the 
 blind, as denoting non-faith by non-knowledges, because a blind 
 person is one who does not see. That by the blind in the 
 Word are also signified the nations which live in ignorance of 
 the truth which is of faith, because out of the church, but who 
 when instructed receive faith, see n. 2383 ; the same are also sig- 
 nified by the blind whom the Lord healed, see Matt. ix. 27 to 
 31; xii. 22 ; xx. 29 to the end ; xxi. 14 ; Mark viii. 22 to 37 ; x. 
 46 to the end ; Luke xviii. 35 to the end ; John ix. 1 to the end. 
 
 6991. “ Have not I, Jehovah ?” — That hereby is signified that 
 those things are by virtue of an influx of life from the Divine 
 Being or Principle, may appear from this consideration, that 
 such things as are signified by the dumb, by the deaf, and by 
 the blind, also by the mouth and by the seeing, exist with man 
 by virtue of an influx of life from Jehovah or the Lord ; for 
 hence exist both evils and goods with every one, but evils 
 from man and goods from the Lord; the reason why evils exist 
 from man, is, because the life which flows-in from the Lord, 
 that is, good and truth, is turned by man into evil and the false, 
 thus into what is contrary to life, which is called spiritual death ; 
 the case herein is like that of light from the sun, which gives 
 birth to colour according as it is received by objects, the colour 
 being in some living and bright, in some as it were dead and 
 dusky. But whereas it appears as if the Lord also induces evil, 
 because he gives life, therefore from the appearance evil is at- 
 tributed in the Word to Jehovah or the Lord, as may be mani- 
 fest from several passages ; so also in this passage, it is said 
 that Jehovah makes the dumb, the deaf, and the blind, because 
 they exist by virtue of an influx of life from the Divine Being 
 or Principle; but the internal sense expounds and teaches the 
 thing such as it is in itself, not as it appears. 
 
222 
 
 EXODUS. 
 
 [Chap. iv. 
 
 6992. “ And now go.” — That hereby is signified life from the 
 Divine Being or Principle, appears from the signification of 
 going, as denoting life, see n. 3335, 4882, 5493, 5606 ; the reason 
 why it is from the Divine Being or Principle, is, because by 
 Moses is represented the Lord. 
 
 6993. “And I will be with thy mouth, and will teach thee 
 what thou shalt speak.” — That hereby is signified the divine 
 principle in all and singular the things which proceed from 
 the divine human, appears from the signification of being with 
 the mouth, when it is said by Jehovah, as denoting to be with 
 those things which it utters ; that by the mouth is signified 
 utterance, see above, n. 6987, 6988 ; and inasmuch as those 
 things are said to Moses, by whom is represented the Lord as 
 to the law divine in the divine human principle, therefore by I 
 will be with thy mouth, is signified the divine principle in those 
 things which proceed from the divine human ; and from the 
 signification of teaching thee what thou shalt speak, as denot- 
 ing to proceed, for by teaching and by speaking is signified to 
 flow-in, and when it is predicated of the divine principle of the 
 Lord, it denotes to proceed ; for from the Lord’s divine human 
 principle itself proceeds the divine truth, which is called the 
 Holy Spirit ; and whereas the Lord, when he was in the 'world, 
 was himself the divine truth, he himself taught the things 
 which were of love and faith, and at that time not by the Holy 
 Spirit, as himself teaches in John, “ The Holy Spirit was not yet, 
 because Jesus was not yet glorified,” vii. 39 ; but after that the 
 Lord even as to- the human principle was made Jehovah, that 
 is, divine good, which was after the resurrection, then he was 
 no longer divine truth, but this proceeded from his divine good : 
 that the Holy Spirit is the divine truth which proceeds from the 
 Lord’s divine human principle, and not any spirit or any spirits 
 from eternity, is very manifest from the Lord’s words in the 
 passage above cited, viz., that the Holy Spirit was not yet ; also 
 that a spirit himself cannot proceed, but the holy principle of 
 a spirit, that is, the holy principle which proceeds from the Lord, 
 and a spirit utters ; see also n. 6788. From these considerations 
 now it follows, that all the trinity, viz., Father, Son, and Holy 
 Spirit, is perfect in the Lord, and thus that there is one God, 
 but not three, who being distinct as to persons, are said to con- 
 stitute one Divine Being or Principle. The reason why men- 
 tion is made in the Word of Father, Son, and Holy Spirit, was, 
 that men might acknowledge the Lord and also the Divine 
 Being or Principle in him ; for man was in such thick dark- 
 ness, as he also is at this day, that otherwise he would not 
 have acknowledged any divine principle in the Lord’s human, 
 for this, as being altogether incomprehensible, would have been 
 to him above all faith ; and moreover it is a truth that there is 
 a trinity, but in one, viz., in the Lord; and also in Christian 
 
EXODUS. 
 
 223 
 
 6992— 6995.] 
 
 churches it is acknowledged, that the trinity dwells perfectly 
 in him; the Lord also taught openly that himself was one with 
 the Father, John xiv. 9, 10, 11, 12 ; and that the holy principle, 
 which the Holy Spirit speaks, is not his, but the Lord’s, in John, 
 “ The Paraclete, the spirit of truth, shall not speak from, himself , 
 hut whatsoever things he shall hear, he shall speak: he shall 
 glorify me, because he shall take of mine, and shall announce 
 1> you,” xvi. 13, 14 ; that the Paraclete is the Holy Spirit, is said, 
 .John xiv. 26. 
 
 6994. Verses 13, 14, 15, 16, IT. And he said , In me, Lord, 
 send, I pray, send by the hand. And the anger of Jehovah was 
 kindled against Moses y and he said, Is not Aaron, thy brother, 
 a Levite f I know that speaking he will speak, and also behold 
 he cometh forth to meet thee , and will see thee, and will be glad 
 in his heart. And thou shalt spealti to him, and shalt put 
 words in his mouth, and I will be with thy mouth , and with 
 his mouth, and will teach you what ye shall do. And he shall 
 speak for thee to the people, and it shall come to pass, he shall 
 be to thee for a mouth, and thou shalt be to him for a God. 
 And thou shalt take this staff in thine hand, with which thou 
 shalt do signs. And he said, In me, Lord, signifies assertion. 
 Send, I pray, send by the hand, signifies that the divine truth 
 proceeding from the divine human principle shall be medi- 
 ately uttered. And the anger of Jehovah was kindled against 
 Moses, signifies clemency. And he said, Is not Aaron, thy 
 brother, a Levite? signifies the doctrine of good and truth. I 
 know that speaking he will speak, signifies preaching. And 
 also behold he cometh forth to meet thee, signifies reception. 
 And will see thee, signifies perception. And will be glad in 
 his heart, signifies the affection of love. And thou shalt speak 
 to him, signifies influx. And shalt put words in his mouth, sig- 
 nifies that what he utters shall proceed from the divine human 
 principle. And I will be with thy mouth, signifies that the 
 divine truth shall proceed by or through the divine human 
 principle from the Divine itself. And with his mouth, signifies 
 thus w T ith the things thence derived. And will teach you what 
 ye shall do, signifies thus the divine principle in all and singu- 
 lar the things which shall be done. And he shall speak for 
 thee to the people, signifies that he shall be doctrine to the 
 spiritual church. And it shall come to pass, he shall be to 
 thee for a mouth, signifies truth divine, which also proceeds 
 mediately from the Lord. And thou shalt be to him for a 
 God, signifies divine truth which proceeds immediately from 
 the Lord. And thou shalt take' this staff in thine hand, signi- 
 fies divine power therein. With which thou shalt do signs, sig- 
 nifies hence the illustration and confirmation of truths. 
 
 6995. u And he said, In me, Lord.” — That hereby is signi- 
 
224 
 
 EXODUS. 
 
 [Chap. iv. 
 
 fled assertion, appears from this consideration, that in me is a 
 form of assertion that so it is, as above, n. 6981. 
 
 6996. “ Send, I pray, send by the hand.” — That hereby is 
 signified that the divine truth proceeding from the divine nu- 
 man principle shall be mediately uttered, appears from the re- 
 presentation of Moses, who says these things, as denoting the 
 Lord as to the Word, that is, as to divine truth, see n. 6752 ; 
 and from the signification of sending, when it is said of the 
 Lord, as denoting to proceed, see n. 2397, 4710; and from the 
 signification of sending by the hand, as denoting by another to 
 whom power will be given, viz., the power of uttering divine 
 truth proceeding from the Lord’s divine human principle, and 
 whereas it is by or through another to whom power is given, it 
 denotes mediately. It was shown above, n, 6982, 6985, that 
 the divine truth immediately proceeding from the Lord’s divine 
 human principle cannot be heard and perceived by any man, 
 nor even by any angel ; therefore, to the intent that it may be 
 heard and perceived, there must be mediation, which media- 
 tion is effected by or through heaven, and next by or through 
 the angels and spirits attendant on man ; this may be mani- 
 festly known from this consideration, that man cannot even 
 hear the spirits who are attendant upon him speaking with each 
 other, and if he heard he could not perceive, by reason that the 
 speech of spirits is without human expressions, and is the uni- 
 versal speech of all tongues ; and moreover, spirits cannot hear 
 angels, and if they heard they could not perceive, for angelic 
 speech is still more universal ; yea, the angels of the inmost 
 heaven can still less be heard and perceived, because their 
 speech is not the speech of ideas, but of affections, which are 
 of celestial love : and since these speeches are at such a dis- 
 tance from man that they cannot at all be heard and perceived 
 by him, what then must the divine speech be (to use the ex- 
 pression), which is infinitely above the speeches in the heav- 
 ens ; it is called divine speech, but by the expression is meant 
 the divine truth proceeding from the Lord’s divine human 
 principle. This being the case, it may be manifest, that the 
 divine truth proceeding from the Lord, to be heard and per- 
 ceived, must pass to man by mediations ; the ultimate media- 
 tion is by the spirit who is attendant on man, who flows-in 
 either into his thought, or by a living voice. That the divine 
 truth immediately proceeding from the Lord cannot be heard 
 nor perceived, is also evident from correspondences, and conse- 
 quent representatives, viz., that what man speaks is presented 
 altogether otherwise amongst spirits, and what spirits speak is 
 presented altogether otherwise amongst angels, as may be man- 
 ifest from the spiritual sense of the Word and its literal sense, 
 in that the literal sense, which is adequate to man, is significa- 
 tive and representative of the things which are in the spiritual 
 
6996, 6997.] 
 
 EXODUS. 
 
 225 
 
 sense, when this latter sense is not perceptible to man, only so 
 far as it can be presented and expounded by such things as are 
 of the world and of nature, and still less the angelic sense ; 
 what then must be the case with the divine truth immediately 
 proceeding from the divine of the Lord, which is infinitely 
 above the angelic intellect, neither is perceivable in heaven, 
 only so far as.it passes through heaven, and thereby puts on a 
 form adequate and suitable to the perception of the inhabitants, 
 which is effected by a wonderful influx, not at all comprehen- 
 sible to any one. These observations are made, to the intent 
 it may be known, that the divine truth proceeding from the 
 Lord cannot be heard nor perceived by any one, except by 
 mediations. 
 
 6997. “ And the anger of Jehovah was kindled against 
 Moses.” — That hereby is signified clemency, appears from the 
 signification of the anger of Jehovah, as not denoting anger, 
 but the opposite of anger, thus mercy, in the present case clem' 
 ency : that Jehovah has not any anger, is evident from this con- 
 sideration, that he is love itself, good itself, and mercy itself, 
 and anger is the opposite, and also is an infirm principle, which 
 cannot be imputed to God ; wherefore when anger in the Word 
 is predicated of Jehovah or the Lord, the angels do not perceive 
 anger, but either mercy, or the removal of the evil from heaven ; 
 in the present case clemency, because it is said to Moses, by 
 whom is represented the Lord when he was in the world as to 
 divine truth. The reason why anger in the Word is attributed 
 to Jehovah or the Lord, is, because it is a most general truth, 
 that all things come from God, thus both evils and goods, but 
 this most general truth, which it is expedient should be admitted 
 by infants, by young people, and the simple, ought afterwards 
 to be illustrated, viz., by teaching that evils are from man, but 
 that they appear as from God, and that it is so said to the intent 
 they may learn to fear God, lest they should perish by the evils 
 which themselves do, and afterwards may love him, for fear 
 must precede love, that in love there may be holy fear ; for when 
 fear is insinuated into love, it becomes holy from the holy prin- 
 ciple of love, and in this case it is not fear lest the Lord should 
 be angry and punish, but lest they should act against good 
 itself, because this will torment the conscience. Moreover the 
 Israelites and Jews were driven to observe the statutes and pre- 
 cepts in the external form by punishment, and hence they be- 
 lieved that Jehovah was angry and punished, when yet it was 
 themselves who by idolatries brought such things upon them- 
 selves, and separated themselves from heaven, whence came 
 punishments, as is also said in Isaiah, “ Your iniquities have 
 divided you and your God / and your sins hide faves f rom 
 you” lix. 2 ; and whereas the Israelites and Jews were only in 
 externals without an internal principle, therefore they were held 
 VOL. VII. 15* 
 
226 
 
 EXODUS. 
 
 [Chap. iv. 
 
 in the opinion that Jehovah was angry and punished ; for they 
 who are in externals without an internal principle, do all things 
 from fear, and nothing from love. From these considerations 
 it may now be manifest what is meant in the Word by the 
 anger and wrath of Jehovah, viz., that punishments are meant ; 
 as in Isaiah, “ Behold, the name of Jehovah cometh from far, 
 his anger burning , and the weight of a burden, his lips are 
 full of indignation , and his tongue as burning fire,” xxx. 27 ; 
 where anger denotes reproof, and admonition lest they should 
 perish by evils. Again, “ In the overflowing of anger I hid 
 my faces for a moment from thee,” liv. 8 ; the overflowing of 
 anger denotes temptation, in which evils torture and torment. 
 And in Jeremiah, “ I myself will fight with you, by a stretched- 
 out hand, and by a strong arm, and in anger, and in fury, and 
 in great indignation : lest my fury go out as a fire, and bum 
 that none extinguish it, by reason of the wickedness of your 
 works,” xxi. 5, 12. Again, “ To fill with the carcasses of men, 
 whom I have smitten in mine anger , and in my wrath” xxxiii. 
 5. And in Zephaniah, “I will pour out upon them mbie indig- 
 nation, all the wrath of mine anger , because in the fire of my 
 zeal the whole earth shall be devoured,” iii. 8. And in David, 
 “ He sent into them the wrath of his anger , indignation , and 
 fury , and straitness, and the letting-in of evil angels ,” Psalm 
 lxxviii. 49 ; besides in many other passages, in which, as in the 
 above, by anger, wrath, fury, fire, are meant punishments and 
 damnations, into which man casts himself, when into evils, for 
 it is of divine order that goods have with them recompenses, 
 and hence it is that evils have with them punishments, inso- 
 much that they are conjoined : punishment and damnation are 
 also meant by the day of the anger of Jehovah , Isaiah xiii. 9, 
 13 ; Lam. ii. 1 ; Zeph. ii. 3 ; Rev. vi. 16 ; xi. 18 ; also by the wine 
 of the anger of God , and by the cup of the anger of God , J er. xxv. 
 15, 28; Rev. xiv. 10 ; xvi. 19 ; and likewise by the wine-press 
 of the anger and fury of God, Rev. xiv. 19; xix. 15. That 
 punishment and damnation are signified by anger is also evident 
 in Matthew, “ O generation of vipers, who hath warned you to 
 flee from the anger to come ?” iii. 7. And in John, “ He that 
 believeth not the Son, shall not see life, but the anger of God 
 abideth on him,” iii. 36. And in Luke, “ In the last time there 
 shall be great straitness upon the earth, and anger in this 
 people xxi. 23. From these passages it is evident, that by the 
 anger of Jehovah are signified punishments and damnations : 
 the reason why by anger is meant clemency and mercy, is, be- 
 cause all the punishments of the evil exist from the Lord’s 
 mercy towards the good, lest these latter should be hurt by the 
 evil ; but the Lord does not inflict punishments upon them, but 
 they upon themselves, for evils and punishments in the other 
 life are conjoined : the evil inflict punishments on themselves 
 
6998—7000.] 
 
 EXODUS. 
 
 227 
 
 principally, when the Lord does mercy to the good, for in such 
 case their evils increase, and hence punishments ; it is from this 
 ground that instead of the anger of Jehovah, by which are sig- 
 nified the punishments of the evil, mercy is understood by the 
 angels. From these considerations it maybe manifest what the 
 quality of the Word is in the sense of the letter, also what the 
 quality of truth divine is in its most general sense or meaning, 
 viz., that it is according to appearances, by reason that man is 
 of such a quality, that what he sees and apprehends from his 
 sensual principle, he believes, and what he does not see, neither 
 apprehend from his sensual principle, he does not believe, thus 
 does not receive : hence it is, that the Word in the sense of the 
 letter is according to those things which appear, nevertheless in 
 its interior bosom it contains a store of genuine truths, and in 
 its inmost bosom truth divine itself, which proceeds immedi 
 ately from the Lord, thus also divine good, that is, the Lord 
 himself. 
 
 6998. “And he said, Is not Aaron thy brother a Levite?” — 
 That hereby is signified the doctrine of good and truth, appears 
 from the representation of Aaron, as denoting the Lord as to 
 divine good or the priesthood, but here, before he was initiated 
 into the priesthood, denoting the doctrine of good and truth ; 
 wherefore also it is said, that he shall be to Moses for a mouth, 
 and Moses to him for a God, for by Moses is represented the 
 Lord as to the divine truth which proceeds immediately from 
 the Lord, hence by Aaron the divine truth which proceeds 
 mediately from the Lord, which truth is the doctrine of good 
 and truth ; that truth which Moses here represents, is the truth 
 which cannot be heard by man nor perceived, n. 6982; but the 
 truth which Aaron represents, is the truth which can be both 
 heard and perceived by man, hence Aaron is called the month 
 and Moses his God ; and hence Aaron is called Levite, for by a 
 Levite is signified the doctrine of good and truth of the church, 
 which ministers and is serviceable to the priesthood. 
 
 6999. “ I know that speaking he will speak.” — That hereby 
 is signified preaching, appears from the signification of speak- 
 ing, when it is said of doctrine, which is represented by Aaron, 
 as denoting preaching, for this is of doctrine, that is, of him who 
 represents doctrine, and who is called the mouth, which is 
 utterance, see n. 6987. 
 
 7000. “And also behold he cometh forth to meet thee.W- 
 That hereby is signified reception, appears from the significa- 
 tion of coming forth to meet, as denoting to be set ready for 
 receiving, viz., the divine truth, which is represented by Moses, 
 thus denoting its reception : angels and spirits who receive the 
 divine truth proceeding from the Lord, and further promote it, 
 are said to go forth to meet, when they are set ready by the 
 Lord to receive. 
 
228 
 
 EXODUS. 
 
 [ChAP.Tv. 
 
 7001. “ And will see thee.” — That hereby is signified per- 
 ception, appears from the signification of seeing, as denoting to 
 understand and perceive, 9ee n. 2150, 2807, 3761, 3863, 4567, 
 4723. 
 
 7002. “And will be glad in his heart.” — That hereby is 
 signified the affection of love, appears from the signification of 
 being glad in heart, as denoting the pleasantness and delight 
 arising from the affection which is of love, for from the affec- 
 tion of love all gladness proceeds. That the affection of love is 
 predicated of the doctrine of good and truth, and not of those 
 who are in the doctrine, is grounded in angelic speech, for so 
 the angels speak, because they are unwilling to speak of per- 
 sons ; for speech concerning persons would turn away the ideas 
 from a universal view of things, thus from the comprehension 
 of innumerable things together ; on this account they attribute 
 to doctrine what is pleasant and delightful, also affection and 
 the like ; these things also are in doctrine when man applies it 
 to himself, because in doctrine is the divine truth proceeding 
 from the Lord, and in the divine truth proceeding from the 
 Lord there is love, thus what is pleasant and delightful. 
 
 7003. “ And thou shalt speak to him.” — -That hereby is sig- 
 nified influx, appears from the signification of speaking, as de- 
 noting influx, see n. 2951, 5481, 5743, 5797. 
 
 7004. “And shalt put words in his mouth.” — That hereby 
 is signified that the things which he utters proceed from the 
 divine human principle, appears from the representation of 
 Moses, who was to put words in Aaron’s mouth, as denoting 
 the Lord as to divine truth, which proceeds from his divine 
 human principle, see above; and from the signification of 
 mouth, as denoting voice and utterance, see above, n. 6987 ; 
 thus to put in the mouth denotes to give that it may be uttered, 
 but when it is predicated of the Lord, it denotes to proceed, for 
 the Word, which is uttered by a spirit or angel, proceeds from 
 the Lord’s divine human principle ; for Aaron represents the 
 doctrine of good and truth, which is uttered. The case herein 
 is this : from the Lord proceeds divine truth immediately and 
 mediately ; what proceeds immediately, is above all the under- 
 standing of angels ; but what proceeds mediately, is adequate 
 to the angels in the heavens, and also to men, for it passes 
 through heaven, and hence puts on angelic quality, and human 
 quality ; but into this truth also the Lord flows-in immediately, 
 and thereby leads angels and men both mediately and immedi- 
 ately, see n. 6058 ; for all and singular things are from the first 
 Esse, and the order is so instituted, that the first Esse may be 
 present in the derivatives both mediately and immediately, thus 
 alike in the ultimate of order and in the first of order ; for the 
 divine truth itself is the only substantiality, the derivatives 
 being nothing else but successive forms thence resulting, whence 
 
7001—7007.] 
 
 EXODUS. 
 
 229 
 
 also it is evident, that the divine principle flows-in likewise im- 
 mediately into all and singular things, for from the divine 
 truth all things were created, the divine truth being the only 
 essentiality, n. 6880, thus the source of all things ; the divine 
 truth is what is called the Word in John, “In the beginning 
 was the Word, and the Word was with God, and God was the 
 Word ; all things were made by him, and without him was not 
 any thing made that was made,” i. 1, 2. By such influx the 
 Lord leads man not only by providence in what is universal, 
 but also in every thing singular, yea, in the most singular of all 
 things ; hence now it is that it is said, that the things which are 
 uttered proceed from the divine human principle. That there 
 is an immediate influx of the Lord where there is also a medi- 
 ate, thus in the ultimate of order alike as in the first of order, 
 has been told me from heaven, and there has been given a 
 living perception of the thing ; also that what is effected by 
 mediate influx, that is, through heaven and through the angels 
 there, is very little respectively ; and further, that the Lord by 
 immediate influx leads heaven, and at the same time by it keeps 
 all and singular things there in their connection and order. 
 
 7005. “And I will be with thy mouth.” — That hereby is 
 signified that truth divine proceeds through the divine human 
 principle from the Divine itself, appears from the representa- 
 tion of Moses, as denoting the Lord as to truth divine, see 
 above ; and from the signification of being with thy mouth, as 
 denoting to be in the truth divine which proceeds from the 
 divine human principle ; the Divine itself, which is called the 
 Father, is meant by I or Jehovah, hence it is evident that by 
 the words, I will be with thy mouth, is signified that truth 
 divine proceeds through the divine human principle from the 
 Divine itself, which is the same thing as that the Holy Spirit 
 proceeds from the Son, and the Son from the Father, according 
 to the doctrinal of the church ; which yet is so to be under- 
 stood, that this trinity is in the Lord, and is one in him. 
 
 7006. “And with his mouth.” — That hereby is signified 
 thus with the things which are thence derived, appears from 
 the representation of Aaron, as denoting the doctrine of good 
 and truth, see n. 6998 ; and from the signification of being with 
 his mouth, as denoting the divine principle with that doctrine, 
 and in it; and whereas that doctrine is from the divine truth, 
 which immediately proceeds from the divine human principle, 
 see just above, n. 7005, therefore by being with his mouth is 
 signified with the things which are thence derived : that the 
 doctrine of good and of truth proceeds mediately and imme- 
 diately from the Lord’s divine human principle, see above, n. 
 7004. 
 
 7007. “ And will teach you what ye shall do.” — That hereby 
 is signified thus the divine principle in all and singular the 
 
230 
 
 EXODUS. 
 
 
 [Chap, iv, 
 
 tilings which shall be done, appears from the signification of 
 teaching, as denoting to flow-in, and when it is predicated of 
 the divine principle, as here, denoting to procceed, as above, 
 n. 6993 ; and from the signification of what ye shall do, as de- 
 noting what things shall be done; the reason why it denotes in 
 all and singular things, is, because it is said of the Divine Being 
 or Principle. In regard to the Divine Being or Principle being 
 in all and singular the things which are doing with man, it 
 may be expedient here to make some observations : it appears 
 to man as if it was not so, but altogether otherwise, by reason 
 of his thinking, that if the Divine Being or Principle was in all 
 and singular the things which are doing, evils would not be 
 done, neither would any one incur damnation, also that the 
 justice of a cause would always triumph, that the well-disposed 
 would be happier in the world than the ill-disposed, with many 
 other things of a like nature ; and inasmuch as they see the 
 contrary come to pass, they do not believe that the Divine 
 Being or Principle is in all and singular things ; hence it is, 
 that the} 7 attribute singular things to themselves and to their 
 own prudence, and only universal government to the Divine 
 Being or Principle, and that they call every thing else fortune 
 and chance, which they conceive to be blind and proper to na- 
 ture : but the reason why man so thinks, is, because he is un- 
 acquainted with the arcana of heaven, one of which is, that the 
 Lord leaves to everyone his own freedom, for unless man be in 
 freedom, he cannot possibly be reformed, inasmuch as compul- 
 sion does not reform, because it inradicates nothing; for what 
 is of compulsion is no part of man’s will, but what is of freedom 
 is his will ; and yet good and truth, before they can appertain 
 to man as his property, must be inradicated in his will, for 
 whaJt is out of the will does not appertain to the man ; and since 
 every one is left to his freedom on this account, it is hence 
 allowed man to think evil and to do evil, so far as external 
 fears do not restrain ; and also hence it is, that the ill-disposed 
 is glad and glories in the world to appearance more than the 
 well-disposed, but the glorying and gladness of the ill-disposed 
 is external, or of the body, which, in the other life, is turned into 
 infernal unsatisfactoriness, whereas the glorying and gladness 
 of the well-disposed is internal, or of the spirit, which remains, 
 and becomes heavenly satisfaction : and moreover, in eminence 
 and opulence there is worldly happiness, but not eternal happi- 
 ness, hence it is the portion both of the ill-disposed and the well- 
 disposed, and if it is not the portion of the latter, it is lest by 
 such things they should be turned away from good ; and whereas 
 man places divine blessing in worldly goods and satisfactions, 
 therefore when he sees the contrary, from his own imperfect 
 vtaws of things he falls into errors concerning the divine provi- 
 dence : he concludes also from the present things which he sees, 
 
7008- -7010. ] 
 
 EXODUS. 
 
 231 
 
 without considering that the divine providence has respect to 
 what is eternal, providing especially that all things may be in 
 order in heaven, and also in hell, thus that heaven may con- 
 tinually represent one man, and that hell may be in the op- 
 posite, whence comes equilibrium ; which things cannot in 
 any wise exist, except by a divine providence in the most sin- 
 gular things of all, thus unless the Divine Being or Principle 
 continually rules and bends man’s freedom. In regard to other 
 cases, see what has been above said and shown concerning the 
 divine providence, viz., that the Lord’s providence cannot be 
 universal, unless it be in things most singular, n. 1919, 4324, 
 5122, 5904, 6481 to 6486, 6490. That the Lord’s providence 
 has respect to what is eternal, n. 5264, 6491. That evil is fore- 
 seen by the Lord and good is provided, n. 5155, 5195, 6489. 
 That the Lord turns into good the evil which he foresees, n. 
 6574. That contingencies are of providence, n. 5508, 6493, 
 6494. That man’s own prudence is as a mote floating here and 
 there in the atmosphere, and that providence is as the whole 
 atmosphere, n. 6485. That several fallacies tend to destroy a 
 belief in the divine providence as operating in singular things, 
 n. 6481. 
 
 7008. “ And he shall speak for thee to the people.” — That 
 hereby is signified that he will be doctrine to the spiritual 
 church, appears from the representation of Aaron, of whom it 
 is said that he will speak for Moses to the people, as denoting 
 the doctrine of good and truth, see n. 6998 ; and from the sig- 
 nification of speaking, as denoting confession and preaching, 
 see n. 6999; and from the representation of the sons of Israel, 
 who are here the people, as denoting the spiritual church, see 
 n. 6426. 
 
 7009. “ And it shall come to pass, he shall be to thee for a 
 mouth.” — That hereby is signified the truth of doctrine, which 
 also mediately proceeds from the Lord, appears from the repre- 
 sentation of Aaron, who was to be to Moses for a mouth, as 
 denoting doctrine, see n. 6998 ; and from the signification of 
 being to Moses for a mouth, as denoting its utterance or preach- 
 ing, see n. 6987 ; the reason why it is said the truth of doctrine, 
 which also mediately proceeds from the Lord, is, because the 
 truth of doctrine, which is represented by Aaron, is such as is 
 heard and perceived by angels and by men, which truth is what 
 mediately proceeds from the Lord ; but the truth, which is 
 represented by Moses, is what immediately proceeds from the 
 Lord, and is not heard nor perceived by men, and not even by 
 the angels, see n. 6982, 6985, 6996, 7004. 
 
 7010. “ And thou shalt be to him for a God.” — That hereby 
 is signified the divine truth which proceeds immediately from 
 the Lord, appears from the representation of Moses, as denoting 
 the Lord as to divine truth, see n. 6752; that it is the divine 
 
232 
 
 EXODUS 
 
 [Chap. iv. 
 
 truth which proceeds immediately from the Lord, is signified 
 hy being to Aaron for a God ; for by God in the Word is meant 
 the Lord as to divine truth, and by Jehovah the Lord as to di- 
 vine good ; that the Lord in the Word is called God where truth 
 is treated of, but Jehovah where good is treated of, see n. 2586, 
 2769, 2807, 2822, 3921, 4402; that the angels are called gods 
 from the truths in which they are principled by the Lord, n. 
 4402 ; and, in the opposite sense, that the gods of the nations 
 denote falses, n. 4400, 4544. 
 
 7011. “ And thou shalt take this staff in thine hand.” — That 
 hereby is signified divine power herein, appears from the sig- 
 nification of staff, as denoting power, see n. 4013, 4015, 4876, 
 4936, and indeed then vrhen it is in the hand ; for by hand is 
 signified spiritual power, and by staff natural power; as there 
 is nothing of power in the natural principle except from the 
 spriritual, so there is no power in a staff except it be in the 
 hand, wherefore it is said that he should take it in the hand : 
 that hand, when it is predicated of the Lord, denotes the power 
 proceeding from his divine rational principle, and staff the 
 power proceeding from his divine natural principle, see n. 6947 ; 
 it is said the divine power therein, viz., in truths, concerning 
 which see above, because power is predicated of truth, n. 3091, 
 6344, 6413, 6948. 
 
 7012. “With which thou shalt do signs.” — That hereby is 
 signified the consequent illustration and confirmation of truths, 
 appears from the signification of a sign, as denoting a confirma- 
 tion of truths, see n. 6870 ; the reason why it denotes also illus- 
 tration. is, because the confirmation of truths is effected by 
 illustration from the Lord, when man studies the Word with 
 an end of knowing truths. As to what concerns illustration, 
 and the consequent confirmation of truths, it is to be noted, 
 that they w T ho are in externals without an internal principle, 
 as the Jews and the Israelites were, cannot be illustrated, thus 
 neither be confirmed in truths; but they who are in externals, 
 and at the same time in internals, when they read the Word, 
 are illustrated, and in illustration see truths, in which they are 
 afterwards more and more confirmed ; and what is wonderful, 
 every one has illustration according to the quality of his affec- 
 tion of truth, and the quality of the affection of truth is such 
 as the good of life is ; hence also it is, that they who are in no 
 affection of truth for the sake of truth, but for the sake of gain, 
 are not at all illustrated when they read the Word, but are 
 only confirmed in doctrinals, of whatsoever sort they are, 
 whether false, as heretical doctrines are, or altogether con- 
 trary to truths, as the Jewish are, for they do not seek the Lord’s 
 kingdom, but the world, not faith but fame, thus not the 
 heavenly riches, but only the earthly ; and if perchance they 
 are seized with a desire of knowing truths from the Word, 
 
EXODUS. 
 
 233 
 
 7011—7014.] 
 
 falses present themselves instead of truths, and at length the 
 denial of all truths : these things are said, to the intent that it 
 may be known what illustration is, and the consequent con- 
 firmation of truth. 
 
 7013. Yerses 18, 19, 20. And Moses went , and returned 
 to Jethro his father-in-law , and said to him , I will go ] pray , 
 I will return to my brethren who are in Egypt, and will see 
 whether they yet live : and Jethro said to Moses , Go in peace. 
 And Jehovah said to Moses in Midian , Go, return to Egypt, 
 because all the men are dead who sought thy soul. And Moses 
 took his wife and his sons , and caused them, to ride on an ass , 
 and returned to the land of Egypt • and Moses took the staff 
 of God in his hand. And Moses w r ent and returned, signifies 
 a continuation of former life. To Jethro his father-in-law, sig- 
 nifies in simple good. And said to him, I will go I pray. I 
 w r ill return to my brethren who are in Egypt, signifies elevation 
 to interior and more spiritual life in the natural principle. And 
 will see whether they yet live, signifies the perception of that 
 life. And Jethro said to Moses, Go in peace, signifies assent 
 and wishfulness. And Jehovah said to Moses in Midian, signi- 
 ges illustration and confirmation from the Divine Being or 
 Principle in that state. Go, return to Egypt, signifies spiritual 
 life in the natural principle. Because all the men are dead 
 who sought thy soul, signifies the removal of falses which en- 
 deavoured to destroy the life of truth and good. And Moses 
 took his wife, signifies good adjoined. And his sons, signifies 
 the truths thence derived. And caused them to ride on an ass, 
 signifies those things which might be serviceable to new intel- 
 ligence. And returned to the land of Egypt, signifies in the 
 natural mind. And Moses took the staff* of God in his hand, 
 signifies that those things were from power divine. 
 
 7014. “And Moses went and returned.” — That hereby is 
 signified continuation of former life, appears from the signifi- 
 cation of going, as denoting life, see n. 4882, 5493, 5606 ; and 
 from the signification of returning, or going back, as denoting 
 to live where he lived before ; and from the representation of 
 Moses, as denoting the Lord as to the law or truth from the 
 Divine Being or Principle, see n. 6771, 6827 : when Moses was 
 in Mount Horeb with Jehovah who appeared in flame, he then 
 represented the Lord as to divine truth ; but now with Jethro 
 his father-in-law, who is the good of the church which is in the 
 truth of simple good, he represents the Lord as »,o truth from 
 the Divine Being or Principle. In this and other passages in 
 the Word, in the internal sense, are described all the states of 
 the Lord’s life in the world, how he then made his human prin- 
 ciple divine ; that the states were successive, may bn manifest 
 from this consideration, that the Lord when an infant was as an 
 infant, and that he afterwards grew up in intelligence and wis 
 
234 : 
 
 EXODUS. 
 
 [Chap, iv 
 
 dom, and was continually insinuating therein divine love, until 
 he also was made divine love, that is, the Divine Esse or Jeho- 
 vah as to his human principle: and whereas the Lord thus suc- 
 cessively put on the divine principle, therefore he first made 
 himself truth from the divine, afterwards divine truth, and at 
 length divine good : these were the steps or degrees of the 
 Lord’s glorification, which are described in this and other pas- 
 sages in the internal sense of the Word. 
 
 7015. “To Jethro his father-in-law.” — That hereby is signi- 
 fied in simple good, viz., continuation of life, appears from the 
 representation of Jethro, as denoting the good of the church 
 which is in the truth of simple good, because he was the priest 
 of Midian, see n. 6827 ; this good is meant by’simple good ; 
 and from the signification of father-in-law, as denoting what 
 gives birth to the conjunction of good and truth, see n. 6827. 
 
 7016. “ And said to him, I will go I pray, I will return to my 
 brethren who are in Egypt.” — That hereby is signified elevation 
 to interior and more spiritual life in the natural principle, ap- 
 pears from the signification of going and returning, as denoting 
 successivity ( successivum ) of life, and the successivity of life, 
 in this case, is elevation to interior and more spiritual life, thus 
 nearer to the Divine Being or Principle; for when going and 
 returning are said of the Lord, who is represented by Moses, 
 thereby is meant elevation to the Divine Esse or Jehovah who 
 is in him, and from whom he is; and from the representation 
 of the sons of Israel, who are here the brethren, as denoting 
 the Lord’s spiritual kingdom, and hence the spiritual church, 
 see n. 6426, 6637 ; and from the signification of Egypt, as 
 denoting the natural principle, see n. 6147, 6252 : hence it is 
 evident, that by the words, I will go and return to my brethren 
 who are in Egypt, is signified elevation to interior and more 
 spiritual life in the natural principle ; for as the habitation of 
 Moses in Midian signified life with those who are in the truth 
 of simple good, thus in simple good, n. 7015, so habitation in 
 this case with the sons of Israel signifies life with those who 
 are in the truth and good of the spiritual church, which life 
 is interior and more spiritual than the former ; that the good 
 and truth of that church are in the natural principle, see n. 
 4286, 4402. 
 
 7017. “And will see whether they yet live.” — That hereby 
 is signified the perception of that life, appears from the signi- 
 fication of seeing, as denoting to understand and perceive, see 
 n. 2325, 2807, 3764, 3863, 4403, and to 4421, 4567, 4723, 5400; 
 and from the signification of living, as denoting spiritual life, 
 see n. 5407. By the perception of that life is meant the per- 
 ception which precedes, for when any one proposes any tiling 
 to himself, he perceives it as present, for he puts forth his mind 
 into the state of that thing, hence come desires, and hence 
 
7015—7021.] 
 
 EXODUS. 
 
 CJOf 
 
 delight as if the thing was present ; thus middle ends conjoin 
 themselves with the last end, and make as it were one end. 
 
 7018. “And Jethro said to Moses. Go in peace.” — That 
 hereby is signified assent and wishfulness, appears from the 
 signification of Jethro saying to Moses, as denoting a reply; 
 that it denotes assent, is signified by Go in peace, also that it 
 denotes wishfulness. 
 
 7019. “ And Jehovah said to Moses in Midian.” — That 
 hereby is signified illustration and confirmation from the Di- 
 vine Being or Principle in that state, appears from this consid- 
 eration, that Jehovah said to Moses that he should return to 
 Egypt, when yet this had been before commanded Moses by 
 Jehovah, chap. iii. 10, and the following verses, and above, in 
 this chapter, verse 12, and following verses, and when Moses 
 in consequence of the command had already prepared himself 
 for the way ; hence it may be manifest, that by this command 
 is signified illustration and confirmation from the Divine Being 
 or Principle: that the illustration and confirmation was in that 
 state, viz., in a state of the truth of simple good, is signified bv 
 its being said of Jehovah to Moses in Midian ; that Midian 
 denotes the truth of simple good, see n. 3242, 4756, 4788, 
 6773. 
 
 7020. “Go, return to Egypt.” — That hereby is signified 
 spiritual life in the natural principle, appears from the signifi- 
 cation of going and returning, as denoting interior and more 
 spiritual life, see above, n. 7016 ; and from the signification of 
 Egypt, as denoting the natural principle, see n. 6147, 6252. 
 
 7021. “Because all the men are dead who sought thy soul.” 
 — That hereby is signified the removal of falses which endeav- 
 oured to destroy the life of truth and good, appears from the 
 signification of being dead, as denoting that they are removed, 
 for they who are dead are also removed ; and from the signifi- 
 cation of the Egyptians, who are here the men, as denoting 
 those who are in falses, see n. 6692 ; and from the signification 
 of them who seek the soul, as denoting those who attempt to 
 destroy the life ; and whereas spiritual life is the life of truth 
 which is of faith, and of good which is of charity, therefore it 
 is said the life of truth and good : hence it is evident, that by 
 all the men being dead who sought thy soul, is signified the 
 removal of falses which endeavoured to destroy the life of truth 
 and good. By soul in the Word is meant every living thing, 
 and it is attributed also to animals, but soul is properly predi- 
 cated of man, and when it is predicated of man, it is predicated 
 in various senses ; man himself is called soul, because his life 
 in general is so called, also his intellectual life specifically, or 
 his understanding, and likewise his voluntary life or will ; but 
 in the spiritual sense, by soul is meant the life of truth which 
 is of faith, and of good which is of charity, and in general the 
 
236 
 
 EXODUS. 
 
 [Chap. rv. 
 
 man himself, as to his spirit, which lives after death ; in which 
 sense it is used in Matthew, “ Be not afraid of them who are 
 able to kill the body, but are not able to kill the soul” x. 28 ; 
 and again, “ What doth it profit a man, if he shall gain the 
 whole world, but lose his own soul , or what sufficient price 
 shall a man give to redeem his soul f” xvi. 26 ; and in Luke, 
 “ The Son of Man is not come to destroy men’s souls , but to 
 preserve,” ix. 56 ; and in Ezekiel, “ Ye have profaned me Vith 
 my people, to slay the souls which ought not to die, and to 
 make alive the souls which ought not to live,” xiii. 19 : in these 
 passages soul denotes the spiritual life of man, which life is of 
 his spirit after death ; to slay the soul, to lose the soul, to de- 
 stroy the soul, denotes to die spiritually or to be damned. 
 
 7022. “And Moses took his wife.” — That hereby is signi- 
 fied good adjoined, appears from the representation of Moses, 
 as denoting the Lord as to the law of truth from the Divine 
 Being or Principle, see above ; and from the signification of 
 wife, as denoting good adjoined, see n. 4510, 4823. The reason 
 why in the internal sense, and also in the supreme sense in 
 which the Lord is treated of, by the wife belonging to Moses is 
 represented good conjoined to truth, is, because in all and sin- 
 gular the things which are in the spiritual world, and which are 
 in the natural, there is a resemblance of marriage ; the resem- 
 blance of marriage is, where there is agent and patient ( agens 
 et jpatiens) ; and there must be an agent and at the same time 
 a patient. where any thing exists, for without their conjunction 
 it is altogether impossible that any thing should be produced : 
 the reason why there is in all things a resemblance of marriage, 
 is, because all things have relation to good and truth, thus to 
 the heavenly marriage which is of good and truth ; and the 
 heavenly marriage has reference to the divine marriage, which 
 is of divine good and divine truth ; and whereas, as was said, 
 nothing can exist and be produced, unless there be an agent and 
 patient, thus unless there be a resemblance of marriage, it 
 hence manifestly appears that the truth which is of faith with- 
 out the good which is of charity cannot produce any thing, nor 
 the good which is of charity without the truth which is of faith, 
 but there must be a conjunction of each to produce fruits, and 
 to effect the life of heaven in man. That in all and singular 
 things there is a resemblance of marriage, see n. 1432, 2173, 
 2176, 5794. That in singular the things of the Word there is 
 a marriage of good and of truth, see n. 683, 793, 801, 2576, 
 2712, 4138, 5738, 6343, consequently in singular the things of 
 the Word there is heaven, for heaven is that very marriage 
 itself ; and whereas in singular the things of the Word there is 
 heaven, in singular the things of the Word there is the Lord, 
 inasmuch as the Lord is the all in all in heaven. From these 
 considerations it may be manifest from what ground it is, that 
 
7022—7026.] 
 
 EXODETS. 
 
 237 
 
 the wife of Moses represents good conjoined to truth, even in 
 the supreme sense in which the Lord is treated of, in like man- 
 ner as Sarah the wife of Abraham, see n. 2063, 2065, 2172, 
 2173, 2198, also Rebecca the wife of Isaac, n. 3012, 3013, 
 3077. 
 
 7023. “ And his sons.” — That hereby are signified the truths 
 thence derived, appears from the signification of sons, as denot- 
 ing truths, see n. 489, 491, 533, 1147, 2623, 3373; it is said 
 hence derived, because from the marriage just above spoken of. 
 
 7024. “And caused them to ride on an ass.” — That hereby 
 are signified those things which might be serviceable to new 
 intelligence, appears from the signification of riding, as denot- 
 ing those things which are of the intellect, in the present case 
 which are of new intelligence, which intelligence will be the in- 
 telligence of life amongst those who are in the spiritual church, 
 n. 7016: the reason why this is signified by riding, is, because 
 a horse signifies the intellectual principle, see n. 2762, 3217, 
 5321, 6534; and from the signification of an ass, as denoting 
 truth serviceable, in the present case serviceable to new intel- 
 ligence, see n. 2781, 5741 ; and also denoting the scientific prin- 
 ciple, n. 5492. 
 
 7025. “And returned to the land of Egypt.” — That hereby 
 is signified in the natural mind, appears from the signification 
 of the land of Egypt, as denoting the natural mind, see n. 5276, 
 5278, 5280, 5288, 5301. 
 
 7026. “And Moses took the staff of God in his hand.” — 
 That hereby is signified that those things were from divine 
 power, appears from the signification of staff, as denoting power, 
 see n. 4013, 4015, 4876, 4936, thus the staff of God is divine 
 power: that staff denotes the power of the natural principle, 
 and hand the power of the spiritual principle, and that the 
 natural principle has power from the spiritual, thus that by staff 
 is signified power when it is in the hand, see above, n. 7011. The 
 signification of a staff derives its orign from representatives in 
 another life, for in that life they who exercise magic arts appear 
 with staves, which also serve them for power; hence also the 
 Egyptian magicians had staves, whereby they performed such 
 tilings as appeared like miracles; hence the ancients in their 
 writings always assigned staves to magicians ; from these con- 
 siderations it may be manifest, that a staff is a representative 
 of power, and that it is also a real correspondence, for power 
 by staves is actually exercised, but this with magicians is an 
 abuse of correspondence, neither is it of any avail except within 
 the hells where they are, and it avails there because illusions 
 and phantasies reign there. And inasmuch as there is a real 
 correspondence of a staff with power, therefore Moses was com- 
 manded to take a staff in his hand, and by it to do signs ; and 
 for the same reason also kings have a sceptre, which is a short 
 
238 
 
 EXODUS. 
 
 [Chap. iv. 
 
 staff, and by it is signified royal power. The correspondence 
 of a staff and of power is from this ground, that a staff supports 
 the hand and arm, thus at the same time the body, and the 
 hand and arm correspond to power in the Grand Man, see n 
 878, 3387, 4931 to 4937, 5327, 5328, 5544, 6947, 7011. 
 
 7027. Verses 21, 22, 23. And Jehovah said to Moses, hi 
 thy going to return to Egypt , see all the prodigies which I have 
 pvt in thine hand , thou shalt do them before Pharaoh ; and I 
 will make fast his heart , and he shall not send the people. And 
 thou shalt say to Pharaoh , Thus saith Jehovah , My son , my 
 fast-born , is Israel. And I say to thee , Send away my son , 
 and he shall serve me , and thou refusest to send him away , be- 
 hold , I slap thy son , thy first-born. And Jehovah said to Moses, 
 signifies perception from the Divine Being or Principle. In 
 thy going to return to Egypt, signifies spiritual life in the 
 natural principle. See all the prodigies which I have put in 
 thine hand, signifies the means or mediums of power from the 
 spiritual principle on the occasion. Thou shalt do them before 
 Pharaoh, signifies against infesting falses. And I will make 
 fast his heart, and he shall not send the people, signifies obsti- 
 nacy, and thereby not yet liberation. And thou shalt say to 
 Pharaoh, signifies exhortation. Thus saith Jehovah, signifies \ 
 from the Divine Being or Principle. My son, my first-born, is 
 Israel, signifies that they who are in spiritual truth and good 
 are adopted. And I say to thee, signifies command. Send 
 away my son, signifies that they should abstain from the infes- 
 tation of the truths of the church. And he shall serve me, sig- 
 nifies elevation into heaven to perform uses thence. And thou 
 refusest to send him away, signifies obstinacy even to the last. 
 Behold, I slay thy son, thy first-born, signifies the extinction 
 of faith without charity, and hence the devastation of truth 
 amongst them. 
 
 7028. “And Jehovah said to Moses.” — That hereby is sig- 
 nified perception from the Divine Being or Principle, appears 
 from the signification of saying in the historicals of the Word, 
 as denoting perception, see frequently above; that it is from 
 the Divine Being or Principle, is signified by the expression, 
 Jehovah said: the reason why it is here again said, Jehovah 
 said to Moses, is, because a new perception is signified, see n. 
 2061, 2238, 2$60, 2506, 2515, 2552. 
 
 7029. ‘‘In thy going to return to Egypt.” — That hereby is 
 signified spiritual life in the natural principle, appears from the 
 signification of going and returning, as denoting elevation to 
 interior and more spiritual life; and from the signification of 
 Egypt, as denoting the natural principle, see above, n. 7016. 
 
 7030. “ See all ■ the prodigies which I have put in thine 
 hand.” — That hereby are signified the means or mediums of 
 power from the spiritual principle on the occasion, appears 
 
7027—7032.] 
 
 EXODUS. 
 
 230 
 
 from the signification of prodigies or miracles, as denoting the 
 means or mediums of divine power, see n. 6919 ; and from the 
 signification of band, as denoting spiritual power, see n. 7<>11 ; 
 hence it is evident, that by the expression, see all the prodi- 
 gies which I lmve put in thine hand, are signified the means 
 or mediums of power from the spiritual principle. 
 
 7031. “Thou shalt do them before Pharaoh.” — That hereby 
 is signified against infesting falses, appears from the representa- 
 tion of Pharaoh, as denoting the false principle infesting the 
 truths of the church, see n. 6651, 6679, 6683, 6692 : the reason 
 why doing them before Pharaoh denotes against those falses, is, 
 because it follows in the series from the things which precede, 
 for there, by the expression, see all the prodigies which I have 
 put in thine hand, are signified the means or mediums of power 
 from the spiritual principle, thus against infesting falses ; for 
 in the internal sense the things follow in a series, to which things 
 the words of the sense of the letter are applied. 
 
 7032. “And I will make fast his heart, and he shall not send 
 the people.” — That hereby is signified obstinacy, and thus not 
 as yet liberation, appears from the signification of making fast, 
 as denoting obstinacy; and from the signification of the heart, 
 as denoting the will, seen. 2930, 3888 ; thus by those words is 
 signified obstinacy grounded in the will, consequently grounded 
 in the delight of doing evil, for what is of the will, this is de- 
 lightful, and what is delightful, this is grounded in the love; 
 and from the signification of not sending thfe people, as denot- 
 ing from obstinacy not to be willing to set at liberty, thus not 
 as yet liberation. It is said here and in what follows, that Je- 
 hovah made fast the heart of Pharaoh; it is so said from the 
 appearance, and from the common notion concerning the Divine 
 Being or Principle, as effecting all things ; but this is to be un- 
 derstood in like manner as when evil, anger, fury, devastation, 
 and several like things are attributed to Jehovah or the Lord, 
 see n. 2447, 6073, 6992, 6997. As to what concerns the obsti- 
 nacy of those who are in falses and consequent evils, and in 
 evils and consequent falses, it is to be noted, that the obstinacy 
 is such as cannot be described, for they in nowise desist, except 
 by grievous punishments and the fears thence excited ; exhorta- 
 tions and threats are not of the least avail ; the reason is, be- 
 cause the delight of their life is to do evil ; this delight they de- 
 rived. during their abode in the world, especially from this, that 
 they loved themselves alone, not the neighbour, thus that they 
 were in no Christian charity: persons of this description, inas- 
 much as they do not suffer themselves to be led of the Lord, 
 act from their own proper will-principle, which will-principle is 
 evil hereditarily, and also from actual life; and they who act 
 from their own proper will-principle, do evil from love, for what 
 is of the will-principle, is of the love ; hence they have the de- 
 
240 
 
 EXODUS. 
 
 [Chap, iv, 
 
 light of doing evil, and so far as they 'are in that delight, so far 
 they are in obstinac} 7 : that this is the case, does not appear in 
 the world, bnt the reason is, because in the world they are with 
 held by self-love and the love of the world, for they fear the 
 loss of reputation, and hence of gain and honour, if they should 
 openly do evil ; the laws also and the fear of the loss of life 
 operate as restraints ; but if those considerations did not op- 
 pose, they would rush headlong to the destruction of all those 
 who do not favour them, and would plunder them of all their 
 property, and without any mercy would murder persons of 
 every description ; such is man interiorly, that is, such is man 
 as to his spirit, howsoever in the world he may appear of a con- 
 trary character. This is very manifest from the case of such in 
 the other life, where external things are taken away from them, 
 and they are left to the will, thus to their loves ; in this case 
 they apperceive nothing more delightful than to do evil, which 
 also they do with such obstinacy, that they in no wise desist ex- 
 cept through punishments, as was said, and next by sinkings- 
 down ( demcrsiones ) into hell. From these considerations it 
 may be manifest what is the quality of man who is in no charity 
 towards his neighbour; also that every one’s life awaits him 
 after death, not the civil life which was external and apparent 
 in the world, but the spiritual life which was internal, and did 
 not appear in the world. 
 
 7033. “ And thou slialt say to Pharaoh.” — That hereby is 
 signified exhortation, appears from the signification of saying, 
 when it is done from divine command, as denoting exhortation ; 
 and from the representation of Pharaoh, as denoting the false 
 principle infesting the truths of the church, thus denoting those 
 who are in the false principle and infest, see n. 6651, 6679, 6683, 
 6692. 
 
 7034. “ Thus saith Jehovah.” — That hereby is signified from 
 the Divine Being or Principle, appears from what has been 
 already said above, and also from what now follows. 
 
 7035. “My son, my first-born, Israel.” — That hereby is sig- 
 nified that they who are in spiritual truth and good are adopted, 
 appears from the signification of son, when it is said by Jeho- 
 vah or the Lord concerning those who are of the spiritual church, 
 as denoting adopted, of which we shall speak presently ; and 
 from the signification of first-born, as denoting the faith of 
 charity, which is of the spiritual church, see n. 367, 2435, 3328, 
 4925, 4926, 4928, 4930 ; and from the representation of Israel, 
 as denoting the spiritual church, see n. 6637. The reason why 
 my son, my first-born, Israel, denotes that those who are in 
 spiritual truth and good, that is, who are of the spiritual church, 
 are adopted, thus acknowledged for sons, is, because the Lord 
 by his coming into the world saved them, see n. 6854, 6914; 
 hence also, and likewise by virtue of faith in the Lord, they are 
 
7033—7038.] 
 
 EXODUS. 
 
 241 
 
 called the first-born son. These are also meant by the Lord in 
 John, “And other sheep I have, which are not of this fold ; them 
 also I must bring, ana they shall hear my voice, and shall be- 
 come one flock, one shepherd,” x. 10. 
 
 7036. “ And I say to thee.” — That hereby is signified com- 
 mand, appears from the signification of saying, when by. Jeho- 
 vah, as denoting command. 
 
 7037. “Send away my son.” — That hereby is signified that 
 they should abstain from the infestation of the truths of the 
 church, appears from the representation of Pharaoh, as denoting 
 the false principle infesting the truths of the church, see n. 6651, 
 6679, 6683, 6692 ; and from the signification of sending away, 
 as denoting a command to abstain ; and from the signification 
 of son, as denoting those who are in spiritual truth and good, 
 and are adopted, see just above, n. 7034; hence it is evident, 
 that by send away my son, is signified, that they should abstain 
 fron infestation of those who are in the truths of the church. 
 
 7038. “And he shall serve me.” — That hereby is signified 
 elevation into heaven to perform uses thence, appears from the 
 signification of serving Jehovah or the Lord, as denoting to per- 
 form uses ; and whereas the subject treated of is concerning 
 those of the spiritual church who are saved by the Lord’s com- 
 ing, and who before the Lord’s coming were in the lower earth, 
 and were afterwards elevated into heaven, n. 6854, 6914, and 
 thence came into a state of performing uses, therefore by they 
 shall serve me, is signified elevation into heaven to perform 
 uses thence. The ground and reason why to serve the Lord 
 denotes to perform uses, is, because true worship consists in the 
 performance of uses, thus in exercises of charity : he who be- 
 lieves that the service of the Lord consists solely in frequenting 
 the temple, in hearing preaching there, and in praying, and 
 that this is sufficient, is much deceived ; the real worship of the 
 Lord consists in performing uses ; and uses consist during man’s 
 life in the world, in every one discharging aright his function 
 in his respective station, thus in serving his country, societies, 
 and his neighbour, from the heart, and in acting with sincerity 
 in all his associations, and in performing duties prudently ac- 
 cording to the quality of each ; these uses are principally the 
 exercises of charity, and those whereby the Lord is principally 
 worshipped ; frequenting the temple, hearing sermons, and say- 
 ing prayers are also necessary things, but without the above 
 uses they avail nothing, for they are not of the life, but teach 
 what the quality of the life should be. The angels in heaven 
 have all happiness from uses, and according to uses, insomuch 
 that uses are to them heaven. That happiness is from divine order 
 according to uses, may be manifest from those things apper- 
 taining to man, which correspond to those that are in the Grand 
 Man, as from the external senses, viz., from the sight, the hear- 
 
 VOL. VII. 16 
 
242 
 
 EXODUS. 
 
 [Chap. iv. 
 
 ing, the taste, the smell, the touch, which, it has been shown at 
 the close of several chapters, are correspondent; these senses 
 have hence delights altogether according to the uses which they 
 perform ; the most delightful is the sense of conjugial love, by 
 reason of its greatest use, inasmuch as hence is the propagation 
 of the human race, and from the human race heaven ; the de- 
 light of taste next follows, which sense has such delight, because 
 it serves for the nourishment and thereby for the health of the 
 body, according to which health the mind is sane in its opera- 
 tions ; the delight of the smell is less delightful, because it only 
 serves for recreation, and thus also for health; the delight of 
 the hearing and the delight of the sight are in the last place, 
 because they are only the means of introducing those things 
 which are to serve for uses, and administer to the intellectual 
 part, not so to the will-part. From these and other like con- 
 siderations it is evident, that uses are the things according to 
 which happiness is given in heaven by the Lord ; and that uses 
 are the things by which the Lord is principally worshipped : 
 hence it is that John lay at the Lord’s breast at table, and that 
 the Lord loved him above the rest, but this not for his own 
 sake, but because he represented the exercises of charity, that 
 is, uses; that John represented those things, see the Preface to 
 Gen. xviii. and xxii. and n. 3934. 
 
 “And thou refusest to send him away.” — That hereby is 
 signified obstinacy even to the last, appears from the significa- 
 tion of refusing to send him away, as denoting non-liberation, 
 as above, n. 7032. 
 
 7039. “ Behold, I slay thy son, thy first-born.” — That hereby 
 is signified the extinction of faith without charity, and hence 
 the devastation of truth appertaining to them, appears from the 
 signification of slaying, as denoting extinction ; and from the 
 signification of a son, the first-born, viz., of Pharaoh and the 
 Egyptians, as denoting faith without charity, see n. 3325; for 
 by Pharaoh and by the Egyptians are represented the scien- 
 tifics which are of the church, see n. 4749, 4964, 4966, 6004, 
 thus the scientifics which are of faith, for these are the scien- 
 tifics of the church ; but inasmuch as they turned those scien- 
 tifics into things magical, n. 6692, and hence their works were 
 evil, and without any charity, therefore by their first-born are 
 signified such things as are of the science of faith, thus faith 
 without charity ; that those things are signified by the first-born 
 of Egypt, is evident from the signification of the first-born of 
 Israel, as denoting the faith of charity, see above, n. 7035. It 
 is said faith without charity, but by faith is here meant the 
 science of such things as are of faith, for faith is not given where 
 there is no charity ; the things which are of faith, appertaining 
 to those who are not in charity, are merely things of the mem- 
 ory, and in the memory they are under no other form than any 
 
7039 — 7041.] 
 
 EXODUS. 
 
 248 
 
 other scientific is; neither is the scientific of truth which is of 
 faith there, because it is defiled with the ideas of what is false > 
 and also serves as a means to patronize falses : inasmuch as this 
 is the case with faith without charity, therefore it is extinguished 
 with the evil in another life, and they are altogether devastated 
 as to truth ; the reason is, lest truths should serve them as means 
 conducive to evils, and thus lest hell should by any means bear 
 rule with them over such things as are of heaven, and lest hence 
 they should hang betwixt heaven and hell ; this extinction and 
 this devastation of truth is what is signified by the first-born in 
 Egypt being slain ; that they next perished in the Eed Sea 
 {mare suph )* represented the state of the damnation or spirit- 
 ual deatli of such afterwards, for those things being taken away 
 which are of faith or truth, which were as it were the wings 
 which elevated, they presently fell as dead weights into hell. 
 
 7040. Verses 24, 25, 26 And he was in the way in an bin , 
 and Jehovah met him , and sought to hill him. And Zipporah 
 took a flint-stone , and cut off the foreskin of her son , and made 
 it touch his feet, and said , Thou art a bridegroom of bloods to 
 me. And he ceased from him / then she said , A bridegroom 
 of bloods for circumcisions. And he was in the way in an 
 inn, signifies the posterity derived from Jacob, that they were 
 in externals without an internal. And Jehovah met him, sig- 
 nifies opposition. And sought to kill him, signifies that with 
 that posterity a representative church could not be established. 
 And Zipporah took a flint-stone, signifies quality shown by the 
 representative church by truth. And cut ofl' the foreskin of her 
 son, signifies the removal of filthy loves, and thereby the lay- 
 ing bare the internal. And made it touch his feet, signifies that 
 it was shown what was the quality of the natural principle on 
 this occasion. And said. Thou art a bridegroom of bloods to 
 me, signifies that it was full of all violence and hostility against 
 truth and good. And he ceased from him, signifies that it was 
 permitted that they might represent. Then she said, A bride- 
 groom of bloods for circumcisions, signifies that although the 
 internal was full of violence and hostility against truth and 
 good, still circumcision was received for a sign representative 
 of purification from filthy loves. 
 
 7041. “And he was in the way in an inn.” — That hereby is 
 signified the posterity from Jacob, that they were in externals 
 without an internal, may appear from the representation of 
 Moses in this passage: in what precedes, and in what follows, 
 the subject treated of in the internal sense is concerning the 
 spiritual church, which church is meant by the sons of Israel ; 
 but in these three verses the subject treated of is concerning 
 that church, that it was to have been established amongst the 
 
 * See note at n. 6907 
 
EXODUS. 
 
 [Chap. iv. 
 
 244 
 
 posterity of Jacob, but that amongst them it could not be estab- 
 lished, because they were in externals without an internal ; 
 on this account Moses here does not represent the law or the 
 Word, but he represents that nation or posterity from Jacob, 
 of which he was about to be the leader, thus also he represents 
 the worship of that nation, for in the Word throughout, a 
 leader or judge, and also a king, represents the nation ai d 
 people of which he is the leader, judge, or king, by reason that 
 lie is the head thereof, see n. 4789 ; hence it is that Moses :,s 
 not here named, but still, by being in the way in an inn, he is 
 meant, and that Jehovah then met him, and sought to 9lay 
 him, when yet he had before so expressly commanded that lie 
 should go and return to Egypt : by being in the way is signi- 
 fied what is instituted ; and by an inn is signified the external 
 natural or sensual principle, see n. 5495 : and whereas the sub- 
 ject treated of, as was said, is concerning a church to be estab- 
 lished or instituted amongst that posterity, therefore such a 
 principle is signified as appertained to that nation, viz., an ex- 
 ternal principle without an internal, thus also an external natu- 
 ral or sensual principle, but separated from an internal principle ; 
 that the sensual principle separated from an internal principle 
 is full of fallacies and consequent falses, and that it is contrary 
 to the truths and goods of faith, see n. 6948, 6949. Before an 
 explication is given of what follows, see what has been already 
 shown concerning that posterity, viz., that amongst them there 
 was the representative of a church, but not a church, n. 4281, 
 4288, 6304 ; that divine worship amongst them was only exter- 
 nal separate from internal, and that to that worship they were 
 driven by external means, n. 4281, 4432, 4844, 4847, 4865 / 
 4899, 4903 ; that they were not chosen, but that they obsti- 
 nately insisted to be a church, n. 4290, 4295 ; that they were 
 of such a quality, that they could represent holy things, 
 although they were in corporeal and worldly loves, n. 4293, 
 4307 ; that that nation was of such a quality from ‘their first 
 origins, n. 4314, 4316, 4317 ; see also several other particulars 
 which have been shown concerning that nation, n. 4444, 4459, 
 4503, 4750, 4815, 4817, 4820, 4825, 4832, 4837, 4868, 4874, 
 4911, 4913, 5057, 6877. 
 
 7042. “ And Jehovah met him.” — That hereby is signified 
 opposition, appears from the signification of meeting, as denot- 
 ing opposition, viz., that any church could be established 
 amongst that nation ; that it denotes opposition against the Di- 
 vine Being or Principle, is signified by Jehovah meeting him : 
 from the sense of the letter it appears as if Jehovah, or the 
 Divine Being or Principle, opposed himself, because it is said 
 that Jehovah met him ; but the internal sense is, that the oppo- 
 sition was against the Divine Being or Principle ; for the divine 
 ?n no case opposes itself to any one, but it is man, or a nation, 
 
7042—7044.1 
 
 EXODUS. 
 
 245 
 
 which oppose themselves to the divine, and when they oppose 
 themselves, inasmuch as they do not endure the divine, it ap- 
 pears as if there was resistance from the divine : how this case 
 is, may be manifest from those who come into the other life, 
 and desire to be admitted into heaven, and yet are not of such 
 a quality as to be capable of being there ; when their desire is 
 granted, instantly when they are in the way, and near to the 
 entrance into heaven, they appear to themselves as monsters, 
 and begin to be tortured and tormented, because they cannot 
 endure the truth and good which prevail there, and they be- 
 lieve that heaven and the Divine Being or Principle have 
 opposed themselves to them, when yet they themselves are the 
 occasion of this, because they are in the opposite principle. 
 Hence also it may be manifest, that the divine principle does 
 not oppose itself to any one, but that it is man who opposes 
 himself to the divine principle. 
 
 7043. “ And sought to kill him.” — That hereby is signified 
 that amongst that posterity a representative church could not be 
 established, appears from the signification of seeking to kill, as 
 denoting not to receive, see n. 3387, 3395, in the present case 
 therefore not to receive or choose that nation, that a represen- 
 tative church might be established amongst them : that that na- 
 tion is constantly meant in these three verses by Moses about to 
 be its guide and head, see above, n. 7041 ; that that nation was not 
 chosen, but that it obstinately insisted to be a church, see n. 
 4290, 4293 ; and that not any church, but only the representa- 
 tive of a church, was established amongst them, see n. 4281, 
 4288, 6304 ; and that those things which are of the church, and 
 are holy, can be represented even by the evil, inasmuch as a 
 representative does not respect the person but the thing, n. 
 3670, 4208, 4281. The like to what is here meant, is meant in 
 the internal sense by Jehovah’s being willing altogether to 
 destroy that nation, and in its place raise up another nation 
 from Moses, Numb. xiv. 12 ; and also by its being said that 
 Jehovah repented at introducing that nation, and at having 
 introduced them into the land of Canaan. 
 
 7044. “And Zipporah took a flint-stone.” — That hereby is 
 signified quality shown by the representative church by truth, 
 appears from the representation of Zipporah in this passage, as 
 denoting the representative church ; and from the signification 
 of flint-stone, as denoting the truth of faith. Circumcision 
 being wrought by little swords of flint-stones, signified that 
 purification from filthy loves was wrought by the truths of 
 faith, n. 3039, 2046, 2799 ; for circumcision was a representa- 
 tive of purification from those loves, n. 2799. The reason why 
 purification is effected by the truths of faith, is, because these 
 teach what good is, and also what evil is, and thus what ought 
 to be done, and what ought not to be done ; and when rnan 
 
246 
 
 EXODUS. 
 
 [Chap. iv. 
 
 knows those truths, and is willing to do according to them, in 
 this case he is led of the Lord, and by his divine means [or 
 mediums] is purified. Inasmuch as the truths of faith teach 
 what evil is and what good* it is evident that by Zipporah tak- 
 ing a flint-stone, is signified quality shown by truth. That Zip- 
 porah represents a representative church, is manifest from what 
 follows in those verses. 
 
 7045. “ And cut off the foreskin of her son.” — That hereby 
 is signified the removal of filthy loves, and thereby the laying 
 bare the internal, appears from the signification of cutting off, 
 as denoting to remove ; and from the signification of the fore- 
 skin, as denoting terrestrial and corporeal love, which defiles 
 spiritual and celestial love, see n. 3412, 4462 ; and from the 
 signification of son, as denoting the truth cf the representative 
 church; that son denotes truth, see n. 489, 491, 533, 1143, 
 2623, 3373, and the reason why it is of that church, is, because 
 Zipporah represents that church, and calls him her son, and 
 by him shows the quality of that nation, and hence the quality 
 of its worship. The reason why by the foreskin are signified 
 filthy loves, is, because the loins with the genitals correspond 
 to conjugial love, n. 5050 to 5062 ; and inasmuch as they cor- 
 respond to conjugial love, they correspond to all love celestial 
 and spiritual, n. 686, 4277, 4280, 5054; on this account the 
 foreskin corresponds to the most external loves, which are called 
 corporeal and terrestrial loves ; these loves, if they be without 
 the internal loves, which are called spiritual and celestial loves, 
 are filthy, as was the case with that nation, which was in exter- 
 nals without an internal. It is said without an internal, and 
 thereby is meant no acknowledgment of truth and no affection 
 of good, thus no faith and no charity, for these are of the inter- 
 nal man, and hence proceed the exercises of charity, which are 
 external goods ; this internal, which is without faith and char- 
 ity, and yet is full of evils and falses, is called by the Lord 
 empty, Matt. xii. 43,44,-45 ; hence it is said an external with- 
 out an internal : now whereas by the foreskin are signified 
 loves the most external, therefere when they are removed, 
 which is signified by Zipporah cutting off the foreskin, the qual- 
 ity of those loves appears, thus the laying bare the internal. 
 
 7046. “ And made it touch his feet.” — That hereby is signi- 
 fied that it was shown what was the quality of the natural prin- 
 ciple on this occasion, appears from the signification of making 
 to touch, as denoting to show, for by the touch it is shown ; 
 and from the signification of the feet, as denoting the natural 
 principle, see n. 2162, 3147, 3761, 3986, 4280, 4938 to 4952. 
 By its being shown what is the quality of the natural principle, 
 is meant, what was the quality of that nation interiorly, which 
 appears when the exterior principle is removed ; the interior 
 principle appertaining to man in the world cannot appear, until 
 
7045 — 7047.] 
 
 EXODUS. 
 
 247 
 
 the exterior is removed ; for the exterior appertaining to the 
 evil acts altogether otherwise than the interior wills and thinks, 
 for man feigns what is honest, feigns what is just, and also feigns 
 Christian good or charity, and this that it may be believed that 
 he is such interiorly; the fears of the loss of gain, of reputation 
 and honour, together with the fears of the penalties of the law 
 and of the loss of life, compel him also to do so ; but when 
 those fears are removed, and he acts from his interior principle, 
 in this case like a fury he plunders another’s property, and 
 breathes the destruction and death even of his fellow- citizens, 
 as is the case in intestine wars : that the interiors are of such a 
 quality, is still more manifest from the evil in another life, for 
 externals are then taken away from them, and the internals laid 
 bare, see n. 7039, and on this occasion it is discovered that 
 several, who have appeared as angels in the world, are devils. 
 This so great disagreement between the interiors and exteriors, 
 is a proof that the state of man is altogether perverse, for such 
 disagreement is not found to appertain to him who is in a prin- 
 ciple of sincerity, of justice, and of good ; he speaks as he thinks 
 and thinks as he speaks, but it is altogether otherwise with 
 those who are not principled in sincerity, nor in justice, nor in 
 good, in which case the interiors disagree with the exteriors ; 
 that the Jewish nation was of this character, is described in 
 these words by the Lord in Matthew, “Wo unto you, Scribes 
 and Pharisees, hypocrites, because ye cleanse the outside of 
 the cup and platter, but the interiors are full of rapine and 
 excess : thou blind Pharisee, cleanse first the inside of the cup 
 and platter, that the outside also may become clean. Wo 
 unto you, Scribes and Pharisees, hypocrites, for ye make your- 
 selves like to whitened sepulchres, which outwardly indeed 
 appear beautiful, but inwardly are full of bones of the dead, 
 and of all uncleanness ; so aiso ye outwardly appear just unto 
 men, but inwardly ye are full of hypocrisy and iniquity,” xxiii. 
 25, 26, 27, 28. 
 
 7047. “And she said, Thou art a bridegroom of bloods to 
 me.” — That hereby is signified that it was full of all violence 
 and hostility against truth and good, appears horn the significa- 
 tion of bridegroom, as here denoting the representative of the 
 church or its external, when the representative church itself is 
 the bride ; that Moses in these three verses represents that 
 nation, and the representative of a church amongst them, see 
 above, n. 7041 ; and that Zipporah represents a representative 
 church, n. 7044: inasmuch as Zipporah represents that church, 
 and Moses its external, therefore Zipporah does not call him 
 her husband, nor man (mV), but bridegroom, for a bride may 
 represent what is diverse from what a bridegroom represents, 
 but not so a man (vir) or husband and a wife, for the conjugial 
 principle makes them one ; and from the signification of blood ; 
 
248 
 
 EXODUS. 
 
 [Chap. iv. 
 
 as denoting violence offered to charity, see n. 374, 3005, and as 
 denoting truth falsified and profaned, n. 4735, 4978, thus hos- 
 tility against truth and good. 
 
 7048. “ And he ceased from him.” — That hereby is signified 
 that it was permitted that they should represent, appears from the 
 signification of ceasing from him, viz., from killing him, as de- 
 noting permission that they should represent; for by Jehovah 
 seeking to slay him, was signified that amongst that nation a 
 representative church could not be established, n. 7043, where- 
 fore now when it is said that he ceased from him, it signifies 
 that it was permitted that they should represent, that is, that 
 amongst that nation the representative of a church should be 
 established, but not a church : that it is one thing to represent 
 a church, and another thing to be a church, is evident from this 
 consideration, that even the evil can represent a church, but 
 none except the good can be a church, for to represent a church 
 is a mere external thing, see n. 3670, 4208, 4281. 
 
 7049. “Then she said, A bridegroom of bloods for circum- 
 cisions.” — That hereby is signified that although the internal 
 was full of violence and hostility against truth and good, still 
 circumcision should be received for a sign representative of 
 purification from filthy loves, appears from the signification of 
 a bridegroom of bloods, as denoting what is full of all violence 
 and hostility against truth and good, see above, n. 7047 ; and 
 from the signification of circumcision, as being a sign represen- 
 tative of purification from filthy loves, see n. 2039, 2632,3412, 
 3413, 4462, 4486,4493. This is said by Zipporah, because now 
 it was permitted to that nation to represent the church, which 
 is represented by ceasing from killing him, n. 7048. The rea- 
 son why circumcision was made a sign representative of puri- 
 fication is, because by the cutting off the foreskin was signified 
 the removal of filthy loves, and thereby the laying bare the 
 internal, n. 7045 ; when therefore the internal is not at all 
 attended to, as was the case with that nation, which was in ex- 
 ternals without an internal, on this occasion there remains the 
 signification of circumcision or the cutting off the foreskin, viz., 
 as denoting the removal of filthy loves, thus purification, on 
 which account it could serve for a representative sign. 
 
 7050. That in these three verses are contained arcana, 
 which it is impossible can be known without the internal sense, 
 is evident from singular the things there said ; for who could 
 know what is signified by Jehovah, after that he had com- 
 manded Moses to go to Egypt, presently when he was in the 
 way, meeting him, and seeking to kill him ; who could know 
 what is signified by Zipporah, when she had cut off the foreskin 
 of her son, causing it to touch his feet ; and saying to Moses, 
 that he was a bridegroom of bloods to her, and also afterwards 
 saying, A bridegroom of bloods for circumcisions? who does 
 
7048—7051.] 
 
 EXODUS. 
 
 ‘249 
 
 not see, that in these circumstances there are arcana stored up. 
 and that those arcana cannot at all be discovered except from 
 the internal sense ? 
 
 7051. They who know nothing concerning the internal 
 sense of the Word, cannot believe otherwise than that the Is- 
 raelitish and Jewish nation was elected above every other 
 nation, and hence was more excellent than every other, as also 
 they themselves believed ; and, what is wonderful, this is not 
 only believed by that nation itself, but also by Christians, not- 
 withstanding these latter know, that that nation is in filthy 
 loves, in sordid avarice, in hatred, and in self-conceit, and be- 
 sides that they make light of, and even hold in aversion, the 
 internal things which are of charity and faith, and which are 
 of the Lord: the reason why Christians also believe that that 
 nation was elected above others, is, because they believe that 
 the election and salvation of man is from mercy, without regard 
 to man’s life, and thus that the wicked can be received into 
 heaven alike with the pious and the well-disposed, not consider- 
 ing that election is universal, viz., of all who live in good, and 
 that the mercy of the Lord is towards every man who abstains 
 from evil, and is willing to live in good, and thus who suffers 
 himself to be led of the Lord, and to be regenerated, which is 
 effected by the continuation of his life ; hence also it is that the 
 generality in the Christian orb believe also, that that nation will 
 be again elected, and in such case will be brought back into 
 the land of Canaan, and this also according to the sense of the 
 letter, as in these following passages: in Isaiah x. 20, 21, 22; 
 xi. 11, 12 ; xxix. at the end ; xliii. 5, 6; xlix. 6 to 26; lvi. 8; 
 lx. 4 ; lxi. 3 to 10 ; lxii. ; and in Jer. iii. 14 to 19 ; xv. 4, 14 ; 
 xvi. 13, 15 ; xxiii. 7, 8 ; xxiv. 6, 7 ; xxix. 14, 18 ; xxx. 3, 8, 9, 
 10, 11 ; xxxi. 8, 9, 10, 17 ; xxxiii. 16, 20, 26 ; and in Ezek. xvi. 
 60 ; xx. 41 ; xxii. 15, 16 ; xxxiv. 12, 13 ; xxxvii. 21, 22; xxxviii. 
 12; xxxix. 23, 27, 28; and in Daniel vii. 27; xii. 7 ; and in 
 Hosea iii. 4, 5; and in Joel ii. 32; iii.; and in Amos ix. 8, 9, 
 and following verses ; and in Micah v. 7, 8 : from these and 
 also from other passages even Christians believe that that 
 nation will be again elected, and introduced into the land of 
 Canaan, although they know that that nation expects a Messiah 
 who will introduce, and yet are aware that that expectation is 
 vain, and that the kingdom of the Messiah or Christ is not of 
 this world, and thus that the land of Canaan, into which the 
 Messiah shall introduce, is heaven ; neither do they consider, that 
 in the Word there is a spiritual sense, and that in that sense by 
 Israel is not meant Israel, nor by Jacob Jacob, nor by Judah 
 Judah, but that by those persons are understood the things 
 which they represent; neither do they consider what is related 
 in the history concerning that nation, of what quality they were 
 in the wilderness, and of what quality they were afterwards in 
 
250 
 
 EXODUS. 
 
 [Chap. iv. 
 
 the land of Canaan, that in heart they were idolaters ; also what 
 the prophets relate concerning that nation, and its spiritual 
 whoredom and abominations ; what that quality is, is described 
 in the song b} r Moses, in these words, “ 1 will hide my faces 
 from them : I will see what their posterity will be ; for they 
 are a generation of perversions, sons in whom is no faithful- 
 ness: I said, I will cast them out into the furthest corners; I 
 will cause their memory to cease from man ; unless the enemy 
 said, Our hand is high, neither hath Jehovah done all this. For 
 they are a nation ruined by counsels, neither is there under- 
 standing in them : their vine is of the vine of Sodom, and of 
 the fields of Gomorrah : their grapes are grapes of gall ; they 
 have clusters of bitternesses. Their wine is the poison of dra- 
 gons, and the cruel gall of asps: all that is hidden with me, 
 sealed up in my treasures : vengeance and retribution is mine ; 
 for a time their foot shall stagger, for the day of their destruc- 
 tion is near, and the things which shall befall them hasten,” 
 Dent, xxxii. 20, 26, 27, 28, 33, 34, 35 ; that Jehovah dictated 
 that song to Moses, see xxxi. 19, 21. Concerning that nation 
 the Lord also says in John, “ Ye are of your father the devil, 
 and the desires of your father ye will to do ; he was a murderei 
 from the beginning, and stood not in the truth,” viii. 44, besides 
 in many other passages. The reason why Christians, although 
 they know these things, still believe that that nation will at 
 length be converted to the Lord, and in such case will be intro- 
 duced into the land where they have heretofore dwelt, is, be- 
 cause, as was said, they do not know the internal sense of the 
 Word ; and because they suppose that the life of man is of no 
 concern, and that evil, even in-rooted by repeated acts, is no 
 hindrance at all to man becoming spiritual, and being regene- 
 rated, and thus accepted of the Lord, by faith, though it be the 
 faith only of one short hour ; also that intromission into heaven 
 is of mercy alone, and that this mercy operates towards a single 
 nation, and not so towards all in the universe who receive the 
 mercy of the Lord ; they who entertain such sentiments, are 
 not aware that it is altogether contrary to the Divine Being or 
 Principle, that some, as the elect, should be born to salvation 
 and heaven, and some, as the non-elect, to damnation and hell ; 
 to think thus concerning the Divine Being or Principle would 
 be horrible, because it would be the highest unmerciful ness, 
 when yet the Divine Being or Principle is mercy itself. From 
 these considerations it may now be manifest, that the Israeli tish 
 and Jewish nation was not elected, and still less that they will 
 be elected ; also that there did not any thing of the church ap- 
 pertain to them, neither could it appertain, but only what w r as 
 representative of a church ; and that the reason why they have 
 been preserved even to this day, was for the sake of the Word 
 of the Old Testament, see n. 3479. 
 
7052, 7053. j 
 
 EXODUS. 
 
 251 
 
 7052. Yerses 27, 28, 29, 30, 31. And Jehovah said to 
 Aaron, Go to the wilderness to meet Moses / and he went , and 
 met him in the mount of God, and hissed him. And Moses 
 told Aaron all the words of Jehovah, with which he sent him, 
 and all the signs which he commanded him,. And Moses went 
 and Aaron, and gathered together all the elders of the sons of 
 Israel. And Aaron spake all the words which Jehovah spake 
 to Moses , and did signs to the eyes of the people. And the 
 people believed , and they heard that Jehovah visited the sons 
 of Israel, and that he saw their affliction , and they bended them- 
 selves and bowed themselves. And Jehovah said to Aaron, sig- 
 nifies the truth of doctrine, and perception therein from the 
 Divine Being or Principle. Go to meet Moses, signifies that 
 it should be conjoined with the truth proceeding immediately 
 from the Divine Being or Principle. To the wilderness, signi- 
 fies where it is not so before. And he went and met him in the 
 mount of God, signifies conjunction in the good of love therein. 
 And kissed him, signifies the affection of conjunction. And 
 Moses told Aaron all the words of Jehovah, signifies influx of 
 the truth immediately proceeding from the divine principle of 
 the Lord into the truth which mediately proceeds, and instruc- 
 tion in singular the things of doctrine. With which he sent 
 him, signifies which proceed. And all the signs which he com- 
 manded him, signifies illustration and thence confirmation to- 
 gether. And Moses went and Aaron, signifies the life of the 
 conjunction of each. And gathered together all the elders of 
 the sons of Israel, signifies the chief things of wisdom apper- 
 taining to the spiritual church. And Aaron spake all the words 
 which Jehovah spake to Moses, signifies doctrine thence from 
 the Divine Being or Principle. And did signs to the eyes of 
 the people, signifies confirmation to the apprehension. And 
 the people believed, and they heard, signifies faith and hope. 
 That Jehovah visited the sons of Israel, signifies those who are 
 of the spiritual church, that they should be liberated and saved 
 by the coming of the Lord. And that he saw their affliction, 
 signifies after so great temptations. And they bended them- 
 selves and bowed themselves, signifies humiliation. 
 
 7053. “And Jehovah said to Aaron.” — That hereby is sig- 
 nified the truth of doctrine, and perception therein from the 
 Divine Being or Principle, appears from the signification of 
 saying, as denoting perception, see frequently above ; hence 
 Jehovah said, denotes perception from the Divine Being or 
 Principle ; and from the representation of Aaron, as denoting 
 the doctrine of truth and good, see n. 6998, 7009, thus its truth, 
 for all doctrine is of truth, inasmuch as doctrine treats of truth 
 and the good thence derived, which is called the doctrine of 
 faith, and it treats of good and the truth thence derived, which 
 is called the doctrine of charity, but each is of truth. 
 
252 
 
 EXODUS. 
 
 [Chap. iv. 
 
 7054.. “Go to meet Moses.” — That hereby is signified that 
 it should be conjoined with the truth proceeding immediately 
 from the Divine Being or Principle, appears from the signifi 
 cation of going to meet, as denoting to be conjoined ; and from 
 the representation of Moses, as denoting truth proceeding im- 
 mediately from the Divine Being or Principle, see above, n. 7010. 
 
 7055. “Into the wilderness.” — That hereby is signified where 
 it is not so before, viz., conjunction, appears from the signifi- 
 cation of wilderness, as denoting where as yet there is little of 
 vital principle, see n. 1927, thus where there is no good and 
 truth thence derived, n. 4736, for hence comes vital principle; 
 in the present case denoting where there is not conjunction of 
 the truth proceeding immediately from the Divine Being or 
 Principle with the truth proceeding mediately: that conjunc- 
 tion was to be effected there, is signified by Aaron going to 
 meet Moses in the wilderness. As to what concerns that con- 
 junction, it is to be noted, that there may be given with man 
 truth proceeding mediately from the Divine Being or Princi- 
 ple, and yet it may not be conjoined with the truth which pro- 
 ceeds immediately from the Divine Being or Principle. But 
 this, subject, inasmuch as it is a mystery, shall be illustrated by 
 examples : with those who think and teach according to the 
 doctrine of their own particular church confirmed in themselves, 
 and who do not know whether they be truths from any other 
 ground than this, that they are from the doctrine of the church, 
 and that they have been delivered by learned and enlightened 
 men, there maybe truth in such case proceeding mediately 
 from the Divine Being or Principle ; but still it is not con- 
 joined with the truth which proceeds immediately from the 
 Divine Being or Principle ; for if it was conjoined, they would 
 then have an affection of knowing truth for the sake of truth, 
 and 'especially for the sake of life, hence they would also be 
 gifted with perception whether the doctrinals of their own par- 
 ticular church are truths, before they confirm them in them- 
 selves, and would see in singular such doctrinals, whether what 
 tended to confirm was in agreement with the truth itself. For 
 a further example take the case of the prophets, by whom the 
 Word was written: they wrote as the spirit from the Divine 
 Being or Principle dictated, for the very words which they 
 wrote were uttered in their ears ; appertaining to them was the 
 truth mediately proceeding from the Divine Being or Principle, 
 that is, through heaven, but not therefore the truth which pro- 
 ceeds immediately from the Divine Being or Principle, for they 
 had not a perception what singular the things signified in the 
 internal sense, inasmuch as when they [viz., truth mediately 
 proceeding and truth immediately proceeding] are conjoined, 
 then, as was said, perception is given. Such conjunction is 
 rarely given in the case of man, but it is given in the case of 
 
7054 — 7056.] 
 
 EXODUS. 
 
 253 
 
 all wlio are in heaven, especially with those who are in the in- 
 most or third heaven ; neither is it given in the case of man, 
 unless he be so far regenerated as to be capable of being ele- 
 vated from the sensual principle even towards his rational princi- 
 ple, and thereby of being presented in the light of heaven, where 
 the angels are. There appertains indeed to every man a divine 
 influx both immediate and mediate, see n. 6063, 7004, but con- 
 junction is not effected, unless in the case of those who have 
 perception of truth from good ; for they, with whom immediate 
 divine influx is conjoined with mediate, suffer themselves to be 
 led by the Lord, but they, with whom those influxes are not 
 conjoined, lead themselves, and this they love. From these 
 considerations it may now be manifest what is here meant by 
 the wilderness, as denoting where there is not conjunction. 
 
 7056. “And he went and met him in the mount of God.” — 
 That hereby is signified conjunction in the good of love there, 
 appears from the signification of meeting, or coming to meet, 
 as denoting conjunction, see just above, n. 7054 ; and from the 
 signification of the mount of God, as denoting the good of the 
 love of the Divine Being or Principle, see n. 6829. The case 
 herein is this : the conjunction of truth proceeding immediately 
 from the Divine Being or Principle, with the truth which me- 
 diately ‘proceeds, cannot be given but in good, for good is the 
 very ground ; truths are the seeds, which do not grow else- 
 where than in good as in their ground : good also is the very 
 soul of truth, hence truth, that it may be truth, exists and lives 
 from good. The truth, which proceeds immediately from the 
 Divine Being or Principle, is called truth, but is in itself good, 
 because it proceeds from the Divine Good ; but it is good to 
 which every truth divine is united ; it is called truth, because 
 in heaven it appears as light, but it is a light such as vernal 
 light is, to which is united the warmth that vivifies all things of 
 the earth : from these considerations it may also be manifest 
 that the conjunction of truth proceeding immediately from the 
 Divine Being or Principle, w r ith the truth which proceeds medi- 
 ately, cannot be given except in good, consequently except man 
 be affected with truth for the sake of truth, especially for the 
 sake of good, thus for the sake of life, for in this case man is in 
 good. It may be further known how the case is with the above 
 conjunction from the following considerations : the truth pro- 
 ceeding immediately from the Divine Being or Principle enters 
 into the will of man, this is its way ; but the truth wdiicli pro- 
 ceeds mediately from the Divine Being or Principle, enters into 
 the understanding of man, wherefore conjunction cannot be 
 effected, unless the will and understanding act in unity, that is 
 to say, unless the will wills good, and the understanding con- 
 firms it by truth: when, therefore, there is conjunction, then 
 the Lord appears as present; his presence is also perceived; 
 
254 
 
 EXOBUS. 
 
 [Chap, iv 
 
 but when there is not conjunction, then the Lord is as absent, 
 yet his absence is not perceived, unless it is known from some 
 perception what his presence is. 
 
 7057. “And kissed him.” — That hereby is signified the af- 
 fection of conjunction, appears from the signification of kissing, 
 as denoting conjunction from affection, see n. 3573, 3574, 4353, 
 5929, 6260. 
 
 7058. “ And Moses told Aaron all the words of Jehovah.” — 
 That hereby is signified the influx of truth immediately pro- 
 ceeding from the divine principle of the Lord, into the truth 
 which mediately proceeds, and instruction in singular the things 
 of doctrine, appears from the signification of telling, as denot- 
 ing influx, see n. 5966 ; and from the representation of Moses, 
 as denoting the truth immediately proceeding from the divine 
 principle of the Lord, see n. 7010, 7054; and from the repre- 
 sentation of Aaron, as denoting the truth mediately proceeding 
 from the divine principle of the Lord, see n. 7009; and from 
 the signification of all the words of Jehovah, as denoting singu- 
 lar the things of doctrine ; instruction is signified by Moses 
 telling those to Aaron, for instruction from the Divine Being or 
 Principle is effected by influx, which influx is signified by 
 telling : from these considerations it is evident, that by Moses 
 telling to Aaron all the words of Jehovah, is signified the influx 
 of truth immediately proceeding from the divine principle of 
 the Lord, into the truth which mediately proceeds, and instruc- 
 tion in singular the things of doctrine. As to what concerns 
 instruction in singular the things of doctrine, it is given when 
 the truth immediately proceeding from the divine principle of 
 the Lord is conjoined with the truth which mediately proceeds, 
 for in such case is given perception, see above, n. 7055. That 
 conjunction is given especially amongst the angels who are in 
 the third or inmost heaven, and are called celestial ; they have 
 an exquisite perception of each truth, and hence of the Lord’s 
 presence ; the reason is, because they are in good more than 
 others, for they have the good of innocence ; on this account, 
 they are nearest to the Lord, and in sparkling, and as it were 
 flaming light, for they see the Lord as a sun, the rays of whose 
 light are of such a quality from their nearness. It is called the 
 truth immediately proceeding from the divine principle of the 
 Lord , although the subject here treated of in the internal sense 
 is concerning the Lord when he was in the world, and when he 
 invoked his Father as separate from himself; but how this case 
 is has been occasionally shown before, viz., that the divine prin- 
 ciple itself, or Jehovah, was in him, for he was conceived of 
 Jehovah, wherefore also he calls him his Father, and himself 
 bis Son ; but the Lord was then in the infirm human principle 
 derived hereditarily from the mother, and so far as he was in 
 this principle, so far Jehovah, or the divine principle itselfj 
 
7057—7064.] 
 
 EXODUS. 
 
 9 (T* 
 
 which was in him, appeared absent; but so far as the Lord was 
 in the human principle glorified or made divine, so far Jehovah, 
 or the divine principle itself, was present, and in the human 
 principle itself: hence now it may be known, in what manner 
 it is to be understood, that the truth which had immediately 
 proceeded from the Divine Being or Principle was from the 
 divine principle of the Lord. 
 
 7059. “ With which he sent him.” — That hereby is signified 
 which proceed, viz., singular the things of doctrine, appeal's 
 from the signification of being sent, as denoting to proceed, see 
 n. 2397, 4710. 
 
 7060. “And all the signs which he commanded him.” — • 
 That hereby is signified illustration, and hence confirmation at 
 the same time, appears from the signification of signs, as denot- 
 ing the illustration and confirmation of truths, see n. 7012. 
 
 7061. “And Moses went and Aaron.” — That hereby is sig- 
 nified the life of the conjunction of each, viz., of truth imme- 
 diately proceeding from the divine principle of the Lord, and 
 the truth which mediately proceeds, appears from the significa- 
 tion of going, as denoting life, see n. 3335, 3690, 4882, >493; 
 and from the representation of Moses, as denoting the truth im- 
 mediately proceeding from the Divine Being or Principle, see 
 n. 7010, 7054; and from the representation of Aaron, as denot- 
 ing the truth mediately proceeding from the Lord, see n. 7009: 
 hence now, inasmuch as they went together, is signified the 
 life of the conjunction of each. 
 
 7062. “ And gathered together all the elders of the sons of 
 Israel.” — That hereby are signified the chief things of wisdom 
 appertaining to the spiritual church, appears from the significa- 
 tion of elders, as denoting the chief things of wisdom, thus those 
 that agree with good, see n. 6523 ; and from the representation 
 of the sons of Israel, as denoting the spiritual church, see n. 
 6426, 6637. 
 
 7063. “And Aaron spake all the words which Jehovah 
 spake to Moses.” — That hereby is signified doctrine thence from 
 the Divine Being or Principle, appears from the signification of 
 speaking, when it is predicated of the doctrine which is repre- 
 sented by Aaron, as denoting utterance and preaching, see n. 
 6987, 6999; and from the representation of Aaron, as denoting 
 the truth mediately proceeding from the divine principle of the 
 Lord, thus the doctrine of truth and good, see n. 6998, 7009 ; 
 and from the signification of the words which Jehovah spake to 
 Moses, as denoting from the Divine Being or Principle, that is, 
 by truth which immediately proceeds from the divine principle 
 of the Lord, which truth is represented by Moses, n. 7010, 7054. 
 
 7064. “ And did signs to the eyes of the people.” — That 
 hereby is signified confirmation to the apprehension, appears 
 from the signification of signs, as denoting the confirmation of 
 
256 
 
 EXODUS. 
 
 [Chap. iv. 
 
 truths, and thus the knowledge, see n. 6870; and from the sig* 
 nification of eyes, as denoting those things which are of the 
 internal sight or understanding, see n. 2701, 3820, 4403 to 4421, 
 4523 to 4534 ; thus to the eyes denotes to the understanding or 
 apprehension. 
 
 7065. “And the people believed, and they heard.” — That 
 hereby is signified faith and hope, appears from the significa- 
 tion of believing, as denoting to believe, in the spiritual sense, 
 thus denoting faith, see n. 6956, 6970 ; and from the significa- 
 tion of hearing, as denoting to obey, and also apperceive, see 
 n. 5017, in the present case to have hope, for he who is in faith 
 and obedience, when he apperceives confirmations, receives 
 hope, for hope is thence derived. 
 
 7066. “That Jehovah visited the sons of Israel.” — That 
 hereby are signified those who are of the spiritual church, that 
 they should be liberated and saved by the coming of the Lord, 
 appears from the signification of visiting, as denoting liberation 
 by the coming of the Lord into the w T orld, see n. 6895, thus also 
 salvation ; that they who are of the spiritual church were adopted 
 and saved by the coming of the Lord into the world, see n. 6854, 
 6914, 7035 ; and from the representation of the sons of Israel, 
 as denoting the spiritual church, see n. 6426, 6637 : that Jeho- 
 vah in the Word is the Lord, see n. 1343, 1736, 2921, 3023, 
 3035, 5663, 6281, 6303, 6905. 
 
 7067. “ And that he saw their affliction.” — That hereby is 
 signified after so great temptations, appears from the significa- 
 tion of affliction, as denoting temptation, see n. 5356 ; and from 
 the representation of the sons of Israel,- as denoting those who 
 are of the spiritual church, see n. 6426, 6637 ; concerning the 
 affliction or infestation by falses, thus concerning the tempta- 
 tion of those who were of the spiritual church before the Lord’s 
 coming, see n. 6854, 6914. 7035. 
 
 7068. “And they bended themselves and bowed themselves.” 
 — That hereby is signified humiliation, appears from the signi- 
 fication of bending themselves and bowing themselves, as de- 
 noting the effect of humiliation, see n. 2153, 6266; but that to 
 bend themselves denotes exterior humiliation, and is of those 
 who are in truth, and that to bow themselves denotes interior 
 humiliation, and is of those who are in good, see n. 5682 : that 
 this is the case, has been often evidenced from those who are 
 in truth, and from those who are in good ; they who are in 
 truth are as it were stiff, and stand erect as if they were hard, 
 and when they ought to humble themselves before the Divine 
 Being or Principle, they only bend the body a little ; but they 
 who are in good are as it were soft, and when they humble 
 themselves before the Divine Being or Principle, they bow 
 themselves even to the earth ; for truth without good is alto- 
 gether stiff, and when it respects good as an end, that stiffness 
 
7065—7072.] 
 
 EXODUS 
 
 257 
 
 begins to soften ; but good is in itself soft, and the truth which 
 is insinuated, inasmuch as it becomes good there, also grows 
 soft; the reason is, because truth cannot be ordinatelv reduced 
 to a heavenly form except by good, hence it is in itself hard, 
 for the heavenly form is most free and of no resistance ; hence 
 the good, with which truth is rightly reduced to order, is like 
 to good in itself, and, as was said, is soft. 
 
 CONTINUATION OF THE SUBJECT CONCERNING THE SPIRITS OF 
 THE PLANET MERCURY. 
 
 7069. MO REG VER , the quality of the genius of the spir- 
 its who are from the planet Mercury , may still farther ap- 
 pear from what follows. It is to he noted , that all spirits 
 whatsoever have heen men • for the human race is the semi - 
 nary of heaven , also that the spirits themselves are alto- 
 gether such as they were during their life in the worlds for 
 every one’s life follows him after death : this being the case , the 
 genius , or character , of the men of every earth may he known 
 from the genius , or character , of the spirits who come from 
 thence. 
 
 7070. Inasmuch as the spirits from Mercury, in the Grand 
 Man , have relation to the memory of things abstracted from, 
 things material , n. 6808, therefore when any one discourses 
 with them , concerning things earthly , corporeal , and merely 
 worldly , they are altogether unwilling to hear ; and ichen they 
 are forced to hear of those things , they instantly transmute them 
 into other things , and for the most part into things contrary, 
 that they may avoid attending to them. 
 
 7071. That I might know of a certainty that such was their 
 genius , or character , it was allowed to represent to them mead- 
 ows , fallow-grounds , gardens , woods , and rivers , hut they in- 
 stantly transmuted, them , obscuring the m,eadows and fallow - 
 grounds , and by representations filling them with snakes y. the 
 rivers they made black , so that the water no longer appeared 
 limpid : when I asked them, why they did so, they said, that 
 they are not willing to think of such things, hut of things real,, 
 which are the knowledges of things abstracted from things ter- 
 restrial, especially of such things as exist in the heavens. 
 
 7072. Afterwards I represented to them birds of different 
 sizes both large and small, such as exist on our earth, for in 
 the other life such things may be represented as it were to the 
 life , the speech of spirits and angels itself being full of rep- 
 resentations : when they saw those represented birds, they were, 
 at first willing to change them, but afterwards they were dc 
 
 VOL. vn. 17 
 
258 
 
 EA.OJDUS. 
 
 [Chap. iv. 
 
 lighted with them , and acquiesced / the reason was , because 
 birds signify the knowledges of things , of which things the 
 perception at that instant flowed-in / rm z'A?# account they ab- 
 stained from transmuting them , thereby from averting the 
 
 ideas of their memory. Afterwards it was allowed to represent 
 before them a most pleasant garden full of lamps and candles / 
 instantly they paused and their attention was fixed, by \ reason 
 that lamps with candles signify truths which are lucid from 
 good y hence it was evident , that their attention might be fixed 
 in viewing things material, provided the signification of those 
 things in .a spiritual sense teas insinuated at the i ame time ; 
 for the things appertaining to such spiritual sense are ab- 
 stracted from material things, but are represented in material 
 things. 
 
 7073. Moreover I discoursed with them concerning sheep 
 and lambs , but they were not willing to hear of such things , 
 because they were perceived by them as things terrestrial / the 
 reason was, because they did not understand what innocence is, 
 which lambs signify, as was apperceivable from this circum- 
 stance, that when I said that the lambs represented in heaven 
 signify innocence, they instantly said, that they did not know 
 what innocence was, but only as to the name / the reason is, 
 because they are affected only with knowledges, but not with 
 uses, which are the ends of knowledges, n. 6815 ; thus they are 
 unable to know from internal perception what innocence is. 
 
 7 07 4. Some of the spirits of the earth Mercury came to me, 
 being sent by others, with intent to learn what I was employed 
 about / to whom one of the spirits of our earth said, that they 
 might tell those who sent them not to speak any thing but what 
 was true, and not, according to their usual practice, suggest 
 things opposite to what they are questioned about j for if any 
 one of the spirits of our earth was to do so, he would be chas- 
 tised for it j but immediately the company, which was at a, 
 distance, from which those spirits were sent forth, made answer, 
 that if they must be chastised on that account, they must all be 
 chastised, inasmuch as by reason of acquired habit they cannot 
 do otherwise : they said, that when they discourse with a man 
 of their own earth, they also do so, but this not with any inten- 
 tion of deceiving, but to inspire thereby a desire of knowledge : 
 for when they suggest things opposite, and conceal things in a 
 certain manner, in this case a desire of knowledge is excited, 
 and thereby from an earnestness to explore such things, the 
 memory is enriched. 
 
 7075. 1 also discoursed with them at another time on the 
 same subject, and because I knew that they spake with the men 
 of their earth, I asked in what manner they instruct their in- 
 habitants ? they said, that they do not instruct them as to all 
 particulars in relation to the subject-matter of instruction, but 
 
7073—7077.] 
 
 EXODUS. 
 
 259 
 
 still insinuate some apperception of it, that hence a desire of 
 knowing 7nay be cherished and grow, which desire would per- 
 ish, in case they replied to all particulars they added, that 
 they suggest objections of things opposite also for this reason, 
 that the truth afterwards may better appear ; for all truth ap- 
 pears by relation to opposites. 
 
 7076 . It is their constant custom 7iot to declare to another 
 what they know, but still they are willing to learn from alt 
 others what is known to them : nevertheless , with their own 
 society they com7nunicate all things, insomuch that wlmt one 
 knows, all know, and what all know, each one knows iii that 
 society. 
 
 7077. Inasmuch as the spirits of Mercury are of such a 
 quality or character, and still abound in knowledges, therefore 
 they are principled m a species of haughtmess, n. 6813 ; hence 
 they suppose that they know so much, that it is almost impos- 
 sible to know more ; but it has been told them by the spirits of 
 our earth, that their knowledge is not so extensive as they mi- 
 agine, but comparatively scanty, and that the things which they 
 do not know are infinite in respect to what they do know, and 
 as the waters of the largest ocean compared with the waters of 
 a very small fountain. To convince them that this is the case , 
 it was given that a certain angelic spirit should discourse with 
 them, and should tell them in ge7ieral what they knew, and 
 what they did not know, and that there were infinite things 
 which they did not know, also that eternity would not suffice for 
 their acquiring even a general knowledge of things. He dis- 
 coursed by angelic ideas much more readily than they did, and 
 because he discovered to them- what they knew, and what they' 
 did not know, they were struck with amazement. After w arris 
 I saw another angel discoursing with them : he appeared in 
 some altitude to the right j he e7iumerated very many things 
 which they did not know / and afterwards he discoursed with 
 the7Yi by changes of state, which they said they did not unde r- 
 stand ; then he told them, that every chai'ige of state contains 
 infinite things, and also every smallest part of such change. 
 
 When they heard this, inasmuch as they had been puffed up 
 with self-conceit, they began to humble themselves ,* the humil- 
 iation was represented by the sinking downwards of their vol- 
 ume (volumen), for that company appeared at the time as a 
 volume, infront towards the left at a distance, in the plane of 
 the region below the navel j but the volume appeared as it 
 were hollowed in the 7niddle, and elevated at the sides / a re- 
 ciprocal 7noving was also observed therein : they were also told 
 what that signified, that is, what they thought in their humil- 
 iation, a7id that they who appeared elevated at the sides were 
 not yet in a7iy humiliation / and I saw that the volume was 
 separated, and that they who were not in humiliation were 
 
260 
 
 EXODUS. 
 
 [Chap. iv. 
 
 remanded back towards their orb , the rest remaining where 
 they were. Inasmuch as the spirits of the planet Mercury 
 shunned the spirits of our earth , on account of the natural 
 things in which the latter are principled , and have questioned 
 whether such could become angels , n. 6928, they now received 
 for answer that the angel who discoursed with them was from 
 this earth. 
 
 7078. It is to be noted , that the spirits of other earths do 
 not appear within the sphere where the spirits of our earth are, 
 but out of it, some at a greater , some at a lesser distance , and 
 also in different directions ; the reason is, because the spirits 
 of one earth are not of a similar genius and life with the spir- 
 its of another earth ; also because they constitute other prov- 
 inces in the Grand Man ; the dissimilitude of the state of life 
 causes this appearance / but in the inmost heaven they do not 
 appear separated from each other. The spirits of Mercury 
 however do not appear at a certain quarter, nor at a certain 
 distance , but appear sometimes in front', sometimes to the left, 
 sometimes a little to the back ; the reason is, because it is ah 
 lowed them to wander through the unwerse, to procure to them- 
 selves knowledges, and thereby to enrich the memory: their 
 planet is presented to spirits at the back, in like manner the 
 sun of the world, when they think about it, for there does not 
 'the least of it appear y the reason why it is presented at the 
 back is, because the sun of the world is altogether in obscu- 
 rity, and is darkness to those who are in the other life ; but 
 the sun of heaven, or the Lord, appears in front towards the 
 idyht eye, inasmuch as thence they have all light, for the right 
 eye not only corresponds to the intellectual sight, so far as it 
 is illuminated by truth , but also so far as it is illuminated 
 by good, n. 4410; thus the Lord looks ad man from good, 
 and illuminates him by good. 
 
 7079. The subject concerning the spirits of the planet Mer- 
 cury will be continued at the close of the following chapter . 
 
7078— 7083.J 
 
 EXODUS. 
 
 261 
 
 EXODUS. 
 
 CHAPTER THE FIFTH. 
 
 THE DOCTRINE OF CHARITY. 
 
 7080. IX what precedes on this subject, it has been shown 
 what is to be understood by neighbour ; we proceed now to 
 show what is to be understood by charity or love, which ought 
 to be exercised towards a neighbour. 
 
 7081. The very life of man is his love, and such as his love 
 is, such is his life, yea, such is the whole man. But the govern- 
 ing or ruling love, that is, the love of what is regarded as an 
 end, is w T hat constitutes the man : this love has several particu- 
 lar and singular loves subordinate to itself, which are derivations 
 from itself, and appear under another species, nevertheless the 
 governing love is in each of these loves, and directs them, and 
 by them, as by mediate ends, respects and intends its own end, 
 which is the primary and ultimate end of them all; and this 
 both directly and indirectly. 
 
 7082. There are two principles in the natural world, which 
 
 constitute life therein, viz., heat and light ; and there are two 
 principles in the spiritual world, which constitute life therein, 
 viz., love and faith : the heat in the natural world corresponds 
 to love in the spiritual world, and the light in the natural 
 world corresponds to faith in the spiritual world : hence it is; 
 when mention is made of spiritual warmth or fire, thereby is 
 meant love ; and when mention is made of spiritual light, thereby 
 is meant faith: love also is actually the vital warmth of man, 
 for it is a known thing that man growls warm from love ; and 
 faith is actually the light of man, for it may be known that 
 man is enlightened from faith. ? 
 
 7083. The heat and light in the natural world exist from the 
 sun of that world ; but spiritual heat and spiritual light, or love 
 and faith, exist from the sun of heaven : the sun of heaven is 
 the Lord ; the heat which comes from him as a sun, is love, and 
 the light which comes from him as a sun, is faith : that the Lord 
 is light, is manifest from these words in John, “ Jesus said, I am 
 the light of the world ; he that followeth me, shall not walk in 
 darkness, but shall have the light of life ,” viii. 12 ; and that the 
 Lord is a sun, is manifest from these words in Matthew, k ‘ When 
 
EXODUS. 
 
 262 
 
 [Chap, v 
 
 Jesus was transfigured, his face shone as a sun , and his raiment 
 became as light,” xvii. 2. 
 
 7084. From this correspondence it may also be known Iiqw 
 the case is with faith and with love : faith without love is as 
 light without heat, such as is the light of winter ; and faith 
 with love is as light with heat, such as is the light of spring: 
 that in the light of spring all and singular things grow and 
 flourish, is a known fact; and also that in the light of winter 
 all and singular things grow torpid and die : the case is similar 
 in respect to faith and love. 
 
 7085. Inasmuch now as love is the source of the life of man, 
 and inasmuch as the whole man is such as his love is, and 
 whereas also love is spiritual conjunction, it hence follows, that 
 all in the other life are consociated according to loves, for every 
 one’s life, that is, his love, follows him after death ; they who 
 are in love towards their neighbour, and in love to God, are 
 consociated in heaven ; but they who are in self-love and 'the 
 1 >ve of the world, are consociated in hell; for self-love is oppo- 
 site to love to God, and the love of the world is opposite to love 
 towards the neighbour. 
 
 7086. It is said love to God, and thereby is meant love to 
 the Lord, because in him is the Trinity, and he is the Lord of 
 heaven, for he hath “ all power in heaven and in earth,” Matt. 
 **xviii. 18. 
 
 CHAPTER Y. 
 
 1. AND afterwards came Moses and Aaron, and said to 
 Pharaoh, Thus saith Jehovah God of Israel, Send away my 
 people, and let them perform a feast to me in the wilderness. 
 
 2. And Pharaoh said, Who is Jehovah, whose voice I shall 
 hear, to send away Israel ? I know not Jehovah, and also I will 
 not send away Israel. 
 
 3. And they said, The God of the Hebrews hath met us ; let 
 ns go, I pray, a way of three days into the wilderness, and let 
 us sacrifice to Jehovah our God; lest perad venture he fall into 
 us with the pestilence and the sword. 
 
 4. And the king of Egypt said to them, Wherefore, Moses 
 and Aaron, do ye withdraw the people from their works ? go ye 
 to your burdens. 
 
 5. And Pharaoh said, Behold, the people of the land now 
 are many, arid ye have made them to cease from their bur- 
 dens. 
 
 6. And Pharaoh charged in that day the exactors in the 
 people, and their moderators, saying, 
 
7084—7086.] 
 
 EXODUS. 
 
 263 
 
 7. Ye shall not add to give chaff to the people to make brick, 
 as yesterday the day b efore • y es terd ay , they shall go, and gather 
 chaff for themselves. 
 
 8. And the tale of the bricks, which they made yesterday 
 the day before yesterday, ye shall put upon them, ye shall not 
 take away from it, because they are remiss, therefore they cry, 
 saying. Let us go, let us sacrifice to our God. 
 
 9. Let the service be aggravated upon the men, and let. 
 them do it, and not have respect to the words of a lie. 
 
 10. And the exactors of the people w r ent forth, and their 
 moderators, and said to the people, saying, Thus saith Pharaoh, 
 In no wise I give you chaff. 
 
 11. Go ye, take to yourselves chaff, from what ye have 
 found, because nothing shall be taken away from your service 
 at all. 
 
 12. And the people dispersed themselves into all the land 
 of Egypt to gather stubble for chaff. 
 
 13. And the exactors were urgent, saying, Finish your 
 works, the word of a day in its da} 7 , as if chaff was therein. 
 
 14. And the moderators of the sons of Israel were smitten, 
 .whom the exactors of Pharaoh set over them, saying, Where- 
 fore do ye not finish your appointed task to make brick, as 
 yesterday the day before yesterday, also yesterday, also to-day? 
 
 15. And the moderators of the sons of Israel came, and cried 
 to Pharaoh, saying, Wherefore doest thou thus to thy servants? 
 
 16. No chaff is given to thy servants, and they say to us, 
 Make ye brick, and behold thy servants are smitten, and thy 
 people have sinned. 
 
 17. And he said, Ye are remiss, remiss, therefore ye say, 
 Let us go, let us sacrifice to Jehovah. 
 
 18. And now’ go ye, serve, and chaff shall not be given you, 
 and the tale of the brick ye shall give. 
 
 19. And the moderators of the sons of Israel saw themselves 
 in evil, saying, Ye shall not take away from your bricks any 
 thing by a day in its day. 
 
 20. And they met Moses and Aaron standing to meet them 
 in their going forth from Pharaoh. 
 
 21. And they said to them, Let Jehovah see upon you, and 
 judge, that ye have caused our odour to stink in the eyes of 
 Pharaoh, and in the eyes of his servants, to give a sword into 
 their hand to slay us. 
 
 22. And Moses returned to Jehovah, and said, Lord, where- 
 fore hast thou done evil to this people ? why this that thou hast 
 sent me ? 
 
 23. And from the time that I came to Pharaoh to speak in 
 thy name, he hath done evil to this people, and liberating thou 
 hast not liberated thy people. 
 
264: 
 
 EXODUS. 
 
 [Chap. y. 
 
 THE CONTEXTS. 
 
 7087. IN’ this chapter, in the internal sense, the subject is 
 continued concerning the infestation of those who are of the 
 spiritual church by falses. The subject first treated of is con-' 
 cerning those who infested, that they did not at all attend to 
 divine exhortation : next that they infested afterwards still more, 
 by injecting fallacious and fictitious falses, which could not be 
 shaken off by those who were of the spiritual church ; and inas- 
 much as thus they could not remove from themselves those 
 who infested, therefore they lamented before the Divine Being 
 or Principle. 
 
 THE INTERNAL SENSE. 
 
 7088. VERSES 1, 2, 3, 4. And afterwards came Moses and 
 Aaron , and said to Pharaoh , Thus saith Jehovah God of 
 Israel , Send' away my people, and let them perform a feast to 
 me in the wilderness . And Pharaoh said , 'Who is Jehovah 
 whose voice I shall hear, to send away Israel f I know 7iot 
 Jehovah , and also I will not send' away Israel. And they said , 
 The God of the Hebrews hath met us ; let us go , I pray, a way 
 of three days into the wilderness, and let us sacrifice to Jehovah 
 our God, lest peradventure he fall into us with the pestilence 
 and the sword. And the king of Egypt said to them, Where- 
 fore, Moses and Aaron, do ye withdraw the people from their 
 works f go ye to your burdens. And afterwards came Moses and 
 Aaron, signifies the divine law and the doctrine thence derived. 
 And said to Pharaoh, signifies exhortation hence to those who 
 are against the truths of the church. Thus saith Jehovah 
 God of Israel, signifies that it was from the divine human prin- 
 ciple of the Lord. Send away my people,, signifies that they 
 should desist from infesting them. And let them perform a feast 
 to mein the wilderness, signifies that from a glad mind ( animus ) 
 they may worship the Lord in the obscure principle of faith in 
 which they are. And Pharaoh said, signifies contrary thought. 
 Who is Jehovah whose voice I shall hear? signifies concerning 
 the Lord, to whose exhortation they should hearken. To send 
 away Israel, signifies that they should desist. I know not Je- 
 hovah, signifies that they care not for the Lord. And also 1 
 will not send away Israel, signifies that neither will they desist 
 from infesting. And they said, The God of the Hebrews hath 
 met us, signifies that the very God of the church commanded. 
 Let us go, I pray, a way of three days into the wilderness, signh 
 
7087—7089.] 
 
 EXODUS. 
 
 265 
 
 fies that they should be in a state altogether remote from falses, 
 although in the obscure principle of faith. And let us sacrifice 
 to Jehovah our God, signifies that they may worship the Lord. 
 Lest perad venture he fall into us with the pestilence and the 
 sword, signifies to avoid the damnation of evil and the false. 
 And the king of Egypt said to them, signifies reply from those 
 who are in falses. Wherefore, Moses and Aaron, do. ye with- 
 draw the people from their works? signifies that their divine 
 law and doctrine should not exempt them from grievances. 
 Go ye to your burdens, signifies that they should live in com- 
 bats. 
 
 • 7089. “ And afterwards came Moses and Aaron.” — That 
 hereby is signified the divine law and the doctrine thence de- 
 rived, appears from the representation of Moses, as denoting 
 the Lord as to the divine law, see n. 6752 ; and from the 
 representation of Aaron, as denoting the doctrine of good and 
 truth, see n. 6998. By the divine law, which Moses represents, 
 is meant the Word such as it is in its internal sense, thus such as 
 it is in the heavens; but by doctrine is meant the Word such 
 as it is in its literal sense, thus such as it is in the earths ; how 
 much they differ, may be manifest from what has been here- 
 tofore explained as to the internal sense of the Word : let the 
 ten precepts, which are specifically called the law, serve for 
 illustration ; the literal sense of these precepts is, that parents 
 are to be honoured, that murder is not to be committed, nor 
 adultery, nor theft, &c., but the internal sense is, that the Lord 
 is to be worshipped, that hatred ought not to be maintained, 
 that truth ought not to be falsified, and that no one ought to 
 claim to himself what is the Lord’s ; thus are these four pre- 
 cepts of the decalogue understood in heaven, and the rest also 
 in their manner; for in the heavens they know no other father 
 but the Lord, therefore by parents being to be honoured, they 
 understand that the Lord is to be worshipped ; neither do they 
 know in the heavens what it is to commit murder, for they live 
 for ever, but instead of commiting murder, they understand to 
 bear hatred, and to hurt the spiritual life of any one ; neither 
 do they know in the heavens what it is to commit adultery, where- 
 fore instead of commiting adultery they understand what cor- 
 responds to it, viz., the falsification of truth ; and instead of 
 stealing, they perceive the taking away any thing from the Lord, 
 and claiming it to themselves, as good and truth : such is that 
 law, and also the whole Word in the heavens, thus such in the 
 internal sense, yea, it is still deeper, for several things which are 
 thought and said in the heavens, do not fall into the words of 
 human speeeh, because in the heavens the world is spiritual but 
 not natural ; and those things which are of the spiritual world 
 transcend those which are of the natural world, in the same 
 manner as immaterial things transcend those which are material ; 
 
266 
 
 EXODUS. 
 
 [Chap. v. 
 
 but wliereas material things correspond to immaterial, the latter 
 may be expounded by the former, thus by natural speech, but 
 not spiritual : for spiritual speech is not a speech of material 
 expressions, but of spiritual expressions, which are ideas modi- 
 fied into expressions in the spiritual aura, and represented by 
 the variegations of heavenly light, which light in itself is no- 
 thing but divine intelligence and wisdom proceeding from the 
 Lord. From these considerations it may be manifest, what is 
 meant in its genuine sense by the divine law which Moses 
 represents, and what by the doctrine which Aaron represents. 
 
 7090. “ And said to Pharaoh.” — That hereby is signified 
 exhortation to those who are against the truths of the church, 
 appears from the signification of saying, because by Moses and 
 Aaron from divine command, as denoting exhortation, as also 
 n. 7033 ; and from the representation of Pharaoh, as denot- 
 ing the scientific principle which is against the truths of the 
 church, see n. 6651, 6674, 6683, thus denoting those who are of 
 such a character. The subject here treated of and in what 
 follows is concerning those of the spiritual church who were 
 saved by the Lord’s coming into the world, and who before his 
 coming were detained in the lower earth, and there vexed by 
 falses, that is, by the internals who are in falses grounded in 
 evil ; that earth is> beneath the soles of the feet encompassed 
 by the hells, on the front by those who have falsified truths 
 and adulterated goods ; to the right by those who pervert 
 divine order, and hence study to acquire to themselves power; 
 at the back by evil genii, who from self-love have secretly 
 contrived evil against the neighbour; at a depth beneath them 
 are they who have altogether despised the Divine Being or 
 Principle, and have worshipped nature, and hence have removed 
 every thing spiritual from themselves : with such are they 
 encompassed who are in the lower earth, where before the 
 Lord’s coming they w r ho were of the spiritual church were 
 reserved, and there infested; nevertheless they were protected 
 by the Lord, and wore exalted into heaven with the Lord, 
 when he rose again ; see on this subject wdiat w T as before said 
 and shown, n. 6854, 6855, 6914, 6945, 7035. The lowor earth, 
 w r here they were reserved who wore of the spiritual church, at 
 (he Lord’s coming, is sometimes mentioned in the Word, as in 
 Isaiah, “ Sing ye heavens, because Jehovah hath done it , break 
 forth into joy ye lower jparts of the earth , resound ye mountains 
 with singing, O forestand every tree therein, because Jehovah 
 hath redeemed Jacob, and rendered himself glorious in Israel,” 
 xliv. 23 ; speaking of those who are in the lower earth, that 
 they were saved by the Lord ; Jacob and Israel are the spirit- 
 ual church, Jacob the external church, Israel the internal, n. 
 3305, 4286, 6426. And in Ezekiel, “ I will cause thee to go 
 down with those that go down to the pit , to the people of eter- 
 
7090, 7091.] 
 
 EXODUS. 
 
 267 
 
 nity, and L will cause thee to dwell in the earth of inferior 
 things or principles in desolations,” xxvi. 20. Again, “ To the 
 earth of inf erior tilings or principles in the midst of the sons 
 of man, to them that go down to the pit ; whence all the trees 
 of Eden shall comfort thee in the inf erior earth, the choice and 
 the chief of Lebanon, all that drink waters,” xxxi. 14, 16 : in 
 these passages the inferior earth denotes the residence of those 
 who were of the spiritual church. At this day also, they who 
 are of the church and have tilled their ideas with worldly 
 things, and also with earthly things, and have caused the truths 
 of faith to be adjoined to such things, are let down to the infe- 
 rior earth, and there also are in combats, and this until those 
 worldly and earthly things are separated from the truths of faith, 
 and such things inserted, that they can no more be conjoined: 
 when this is accomplished, they are then elevated thence into 
 heaven ; for until such things are removed they cannot in any 
 wise be with the angels, inasmuch as those things' are darkness 
 and defilements, which do not accord with the light and purity 
 of heaven: those worldty and earthly things cannot be separated 
 and removed except by combats against falses ; those combats 
 are effected in this manner: they who are in the inferior earth 
 are infested by the fallacies and consequent falses which are emit- 
 ted from the internals round about, but are refuted by the Lord 
 through heaven, and at the same time on this occasion truths are 
 insinuated, and these truths appear as appertaining to those who 
 are in combats : hence it is that the spiritual church is to be 
 called combating or militant ; but at this day it is rarely a com- 
 bating church with any one in the world, for the man of the 
 church, whilst he lives in the world, does not endure combat, 
 by reason of the crew of evil ones in the midst of which lie 
 is, and by reason of the flesh, in which he is, which is infirm : 
 man in the other life may be kept firmly held together in the 
 bonds of conscience, but not so in the world, for if in the world 
 he is brought into any thing of despair, as is usually the case 
 with those who are in combats, he instantly breaks those bonds ; 
 and if he breaks those bonds, he then falls or yields, and if he 
 so falls or yields, it is all over with him as to salvation ; hence 
 it is, that few within the church at this day are admitted by 
 the Lord into combats in favor of truths against falses ; those 
 combats are spiritual temptations. See also what has been 
 before shown concerning the inferior earth, and the vastations 
 there, n. 4728, 4940 to 4951, 6854. 
 
 7091. “Thus saith Jehovah God of Israel.” — That hereby 
 is signified from the divine human principle of the Lord, viz., 
 exhortation to those who are against the truths of the church, 
 appears from this consideration, that by Jehovah God of Israel 
 is meant the Lord as to the divine human principle ; that the 
 Lord is Jehovah in the Word, see n. 1343, 1736, 2921, 3023, 
 
268 
 
 EXODUS. 
 
 [Chap, v 
 
 3035, 5041, 5663, 6303, 6281, 6905 ; he is called the God of 
 Israel, because by Israel is signified the Lord’s spiritual king- 
 dom, n. 6426, 6637, and because the Lord by his coming into 
 the world saved those who were of that kingdom or of that 
 church, n. 6854, 6914, 7035 ; the reason why the God of Israel 
 denotes the Lord as to the divine human principle, is, because 
 they who are of that church, have natural ideas concerning 
 every thing spiritual and celestial, and also concerning the 
 Divine Being or Principle, wherefore unless they thought con- 
 cerning the Divine Being or Principle as concerning a natural 
 man, they would not be conjoined to the Divine Being or Prim 
 ciple by any thing of affection ; for if they thought concerning 
 the Divine Being or Principle not as concerning a natural man, 
 they would either have no ideas, or enormous ones concerning' 
 the Divine Being or Principle, and would thereby defile the 
 Divine Being or Principle; hence it is, that by the God of 
 Israel is meant the Lord as to the divine human principle, and 
 indeed as to the divine natural principle : that by Israel and 
 Jacob in the supreme sense is meant the Lord as to the divine 
 natural principle, by Israel as to the internal divine natural 
 principle, and by Jacob as to the external divine natural prin- 
 ciple, see n. 4570; and that they who are of the spiritual 
 church were saved and are saved by the Lord’s divine human 
 principle, n. 2833, 2834 ; also that the man of the spiritual 
 church, who is Israel, is interior natural, n. 4286, 4402. From 
 these considerations now it is evident, why the Lord in the 
 Word is called Jehovah God of Israel, and Jehovah the Holy 
 One of Israel ; every one may know that the Divine Being or 
 Principle must be so named, merely in agreement with some- 
 thing holy not apparent in the sense of the letter. That the 
 Lord as to the divine natural principle is meant by the God of 
 Israel, is evident from several passages in the Word ; manifestly 
 from the following : “ That Moses and Aaron, Nadab and Abihu, 
 and seventy elders of Israel, saw the God of Israel , under 
 whose feet was as it were the work of a sapphire stone, and as it 
 were the substance of heaven as to cleanness,” Exod. xxiv. 9, 
 10. That it was the Lord, and not Jehovah who is called the 
 Father, is manifest from the Lord’s words in John, “No one 
 hath seen God at any time,” i. 18; “Ye have neither heard 
 his voice at any time nor seen his shape,” v. 37. And in Isaiah, 
 “ I will give to thee the treasures of darkness, and hidden 
 riches of secret places, that thou rnayest know that I Jehovah, 
 who have called thee by thy name, am the God of Israel ,” xlv. 3. 
 And in Ezekiel, “ Upon the head of the cherubs was as it were 
 the aspect of a sapphire stone, the likeness of a throne, the like- 
 ness as it were the aspect of a man upon it above ; and he had 
 the aspect of fire and a rainbow, and of splendour round about,” 
 i. 26, 27, 28 : these things are called the glory of Jehovah and 
 
7092, 7093.] 
 
 EXODUS. 
 
 269 
 
 of the God of Israel , i. 28 ; viii. 4; ix. 3; x. 19, 20, of the 
 same prophet; and also where the new temple is treated of in 
 the same, xliii. 2 ; xliv. 2 ; besides in several other passages, 
 as Isaiah xvii. 6 ; xxi. 10, 17 ; xxiv. 15 ; xli. 17 ; Psalm xli. 13 ; 
 lix. 5 ; lxviii. 8, 35 ; lxix. 6 ; lxxii. 18, and elsewhere : and also 
 the Holt One of Israel, Isaiah i. 4 ; v. 19 ; x. 20 ; xvii. 7 ; xxx 
 11, 12, 15; xlix. 7 ; lx. 9, 14 ; Ezekiel xxxix. 7. That the God 
 of Israel and the Holy One of Israel is the Lord as to the divine 
 human principle, is manifest also from this consideration, that 
 he is called the Redeemer, the Saviour, the Maker ; the Redeemer, 
 in Isaiah, “ our Redeemer Jehovah Zehaoth. His name the Holy 
 One of Israel ,” xlvii. 4 ; also xli. 14 ; xliii. 14 ; xlviii. 17 ; livL 
 5 ; the Saviour, in Isaiah xliii. 3 ; the Maker, in Isaiah xlv. 
 11. From these considerations also it is evident, that by Jeho- 
 vah in the Word of the Old Testament, no other is meant than 
 the Lord, for he is called Jehovah God and the Holy One of 
 Israel, the Redeemer, the Saviour, the Maker ; Jehovah the 
 Redeemer and Saviour, in Isaiah, “That all flesh may know 
 that I am Jehovah thy Saviour, and thy Redeemer the mighty 
 one of Jacob,” xlix. 26 ; again in the same prophet, “ That thou 
 mayest know that I Jehovah am thy Saviour and thy Redeemer, 
 the powerful one of Israel,” lx. 16; and also xliii. 14; xliv. 6, 
 24 ; liv. 8 ; lxiii. 16 ; Psalm xix. 14. That the Lord saved 
 Israel, that is, those who are of the spiritual church, in Isaiah, 
 “I will mention the mercies of Jehovah, the praises of Jehovah, 
 according to all that Jehovah hath recompensed to us, abound- 
 ing in goodness to the house of Israel ; he said, Certainly they 
 are my people, sons who do not lie ; therefore he became to them 
 a Saviour / in all their straitness, he had straitness ; and the 
 angel of his faces liberated them, by reason of his love and his 
 indulgence, he redeemed them, and took them., and carried them 
 all the days of eternity ,” lxiii. 7, 8, 9. 
 
 7092. “Send away my people.” — That hereby is signified 
 that they should desist from infesting them, appears from the 
 signification of sending away, when it is said to Pharaoh, by 
 whom is represented the false principle which infests the truths 
 of the church, as denoting to desist from infestation ; and from 
 the representation of the sons of Israel, who are here my people, 
 as denoting those who are of the spiritual church, see n. 6426, 
 6637. 
 
 7093. “And let them perform a feast to me in the wilder- 
 ness.” — That hereby is signified that from a glad mind ( animus ) 
 they may worship the Lord, in the obscure principle of faith in 
 which they are, appears from the signification of performing a 
 feast, as denoting worship from a glad mind, of which we shall 
 speak presently ; that it is the Lord to whom they were to per- 
 form the feast, and who is here meant by to me, or by Jehovah, 
 see just above, n. 7091; and from the signification of wilder- 
 
270 
 
 EXODUS. 
 
 [Chap. v. 
 
 hops, ns denoting the obscure principle of faith, see n. 2708 
 7055 ; flint the} 7 who are of the spiritual church, are respect 
 ivelv in nn obscure principle of faith, see n. 2708, 2715, 2716, 
 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 
 6945 . The reason why by performing a feast is signified wor- 
 ship from a glad mind, is, because the feast was to be performed 
 at a way of three days from Egypt, thus in a state of non-infest- 
 ation bv falses, that is, in a state of liberty ; for he who is lib- 
 erated from falses and from the straitness in which he is on the 
 occasion, from a glad mind pays thanks to God, thus performs 
 a feast : the feasts also, which were instituted amongst that 
 people, which were three every year, are likewise said to have 
 been instituted in memory of their liberation from slavery in 
 Egypt, that is, in the spiritual sense, in memory of liberation 
 from infestation by falses, by the Lord’s coming into the world : 
 on tliis account also it was commanded, that on such occasions 
 they should be glad ; as is evident in Moses, speaking of the 
 feast of tabernacles, “In the feast of tabernacles, they shall 
 take on the first day, the fruit of a tree of honour, the branches 
 of ( spathas ) palms, the branch of a thick tree, and willows of 
 the torrent, and ye shall be glad before Jehovah your God seven 
 daysf Levit,. xxiii. 40: by the fruit of a tree of honour, the 
 branches of palms, the branch of a thick tree, and willows of 
 the torrent, is signified joy grounded in good and truth from 
 man’s inmost principle to his external ; the good of love, which 
 is inmost, is signified by the fruit of a tree of honour, the good 
 of faith by the branches of palms, scientific truth by the branch 
 of a thick tree, and sensual truth, which is most external, by 
 the willows of the torrent; that those things were ordered to be 
 taken, could not be without a cause from the spiritual world, 
 which cause cannot in any wise appear to any one except from 
 the internal sense. That they were to be glad in the feast of 
 weeks, is further evident from Moses, .“Thou shalt perform the 
 feast of weeks to Jehovah thy God, and thou shalt be glad be- 
 fore Jehovah thy God , thou and thy son, and thy daughter, 
 and thy man-servant, and thy maid-servant, and the Levite 
 who is in thy gates,” Deut. xvi. 10, 11 ; by these words also, 
 in the internal sense, is signified gladness grounded in good and 
 truth from the inmost principle to the external. That gladness 
 was to be in the feasts, and thus that to perform a feast denotes 
 to worship from a glad mind, is also evident from the following 
 passages : “ Ye shall have a song , as the feast of a night to be 
 sanctified,” Isaiah xxx. 29. And in Nahum, “Behold upon 
 the mountains the feet of him that bringeth good tidings , that 
 proclaimeth peace: keep thy feasts , O Judah , render thy vows, 
 because Belial shall no longer add to pass through thee, he 
 shall be all cut off,” i. 15. And in Zechariah, “Fasts shall be 
 t<> the house of Judah for joy , and for gladness , and for good 
 
7094 — 7097.] 
 
 EXODUS. 
 
 271 
 
 feasts ; only love truth and peace,” viii. 19. And in Rosea, 
 “I will cause to cease all joy, her feast, her new moon,” ii. 2. 
 And in Amos, ‘‘I will turn your feasts into mourning, and all 
 your songs into lamentation,” viii. 10. That to perform a feast 
 denotes worship from a glad mind, that they were liberated 
 from servitude in Egypt, that is, in the spiritual sense, that they 
 were liberated from infestation by falses, is manifest from the 
 feast of the passover, which feast was commanded to be cele- 
 brated yearly on the day when they went forth out of Egypt, 
 and this on account of the liberation of the sons of Israel from 
 servitude, that is, on account of the liberation of those who are 
 of the spiritual church from falses, tints from damnation ; and 
 whereas the Lord liberated them by his coming, and elevated 
 them with himself into heaven when he rose again, therefore 
 this also was done at the passover; this is likewise signified by 
 the Lord’s words in John, “ Now is the judgment of this world, 
 now shall the prince of this world be cast out abroad ; but I, if I 
 be raised up from the earth, will draw all to myself,” x ii. 81, 32. 
 
 7094. “And Pharaoh said.” — That hereby is signified con 
 trary thought, appears from the signification of saying, as denot- 
 ing to think, see n. 3395 ; that it denotes contrary thought from 
 those who infest, who are represented by Pharaoh, is evident 
 from what now follows, for Pharaoh did not at all desist, but 
 still more aggrieved the sons of Israel. 
 
 7095. “Who is Jehovah, whose voice I shall hear.” — That 
 hereby is signified concerning the Lord to whose exhortation 
 they should hearken, viz., contrary thought, appears from the 
 signification of voice, as here denoting exhortation, because 
 denoting those things which Moses and Aaron said to Pharaoh, 
 see*n. 7090; and from the signification of hearing, as denoting 
 to obey, see n. 2542, 3869, 5017 ; thus to hear a voice denotes 
 to obey or hearken to exhortation : that it is the Lord, to whose 
 exhortation he was unwilling to hearken, is because bv Jeho- 
 vah in the Word no other than the Lord is meant, see above, 
 n. 7090. 
 
 7096. “To send away Israel.” — That hereby is signified 
 that they should desist, appears from the signification of send- 
 ing away, as denoting to desist, as above, n. 7092, viz., from 
 infesting those who are of the spiritual church, who are here 
 the people ; that the sons of Israel denote those who are of the 
 spiritual church, see n. 6426. 
 
 7097. “ I know not Jehovah.” — That hereby is signified that 
 they do not care for the Lord, appears from the signification of 
 not knowing, as denoting not to care for, for he who does not 
 care for, says that he does not know; that by Jehovah is meant 
 the Lord, see above, n. 7090. In respect to Pharaoh saying 
 that he does not know Jehovah, the case is this : the Egyptians 
 from ancient time knew Jehovah, by reason that even in Egypt 
 
272 
 
 EXODUS. 
 
 [Chap. v. 
 
 there had been an ancient church, as may manifestly appear from 
 this consideration, that they had amongst them the representa- 
 tives and significatives of that church ; the Egyptian hierogly- 
 phics are nothing else but such representatives and significa- 
 tives ; for by them were signified things spiritual, they knew 
 also that they actually corresponded; and inasmuch as they 
 began to apply such things in their sacred worship, and to wor- 
 ship them, and at length also to turn them into things magical, 
 and thereby to be associated to the diabolical crew in hell, there- 
 fore they altogether destroyed the ancient church amongst them- 
 selves : hence it is, that by the Egyptians in the Word are sig- 
 nified the perverse scientifics of the church, also the falses which 
 are contrary to the truths of the church. When divine worship 
 was thus perverted in Egypt, then also it was no longer allowed 
 them to wmrship Jehovah, and at length not even to know that 
 Jehovah was the God of the ancient church, and this on this 
 account, lest they should profane the name of Jehovah. That 
 the name of Jehovah was also known at that time, and this be- 
 fore it was again declared to the posterity of Abraham by Moses 
 in Mount Horeb, evidently appears from this consideration, that 
 Balaam, who was from Syria, not only knew r Jehovah, but also 
 adored him, and likewise sacrificed to him, see Numb, xxii., 
 xxiii., xxiv. From these considerations now it may be known 
 why Pharaoh said, Who is Jehovah whose voice I shall hear to 
 send away the people? I know not Jehovah. But whereas by 
 Pharaoh are represented those in the hells who are in falses, and 
 who infest those who are of the spiritual church, therefore it 
 may be expedient to say how the case is with these : they who 
 are in the hells, and infest those who are of the spiritual church, 
 are for the most part of such as have said that faith alone saves, 
 and yet have lived the life contrary to faith ; and whereas after 
 the death of the body the life remains, thus the evil which they 
 have thought, contrived, and done, therefore to defend the evils 
 of their life, they either apply those things which they have 
 said to be of faith, or altogether reject them : but lest they 
 should abuse the truths of faith, they are deprived of them, and 
 when they are deprived of them, they eagerly seize upon falses, 
 which are altogether contrary to the truths of faith, and after- 
 wards by falses infest those w r ho are in truths; this in such case 
 is the delight of their lives ; several also of them, to the intent 
 that they may procure to themselves power, learn magical arts ; 
 this is done by those who by various arts, which they devised 
 in the world, have deceived their neighbour, and from success 
 have attributed all things afterwards to their own prudence. 
 They who have become of such a character, acknowledge the 
 Father the Creator of the universe, but not the Lord; concern-' 
 ing the Lord they say as Pharaoh here says concerning Jeho- 
 vah, Who is Jehovah ? I know not Jehovah ; yea, as the univer^ 
 
7098—7102.] 
 
 EXODUS. 
 
 273 
 
 sal sphere of heaven is full of the acknowledgment and love of 
 the Lord, so the universal sphere, of the hells is full of denial of 
 the Lord and hatred against him; neither can they endure that 
 he should be named. Those internals are such, that they do 
 not desist on account of exhortations and threats, for so great is 
 the delight of their lives to infest the well-disposed, and divert, 
 them from acknowledgment of the Lord, and faith in him, that 
 this very delight of their lives ^ increased by exhortations to 
 desist, for hence they believe, that it will shortly be all over 
 with those whom they infest. These now are they who are 
 specifically meant by Pharaoh and by the Egyptians. 
 
 7098. “And also I will not send away Israel.” — That here- 
 by is signified that neither will they desist from infesting, ap- 
 pears from what is said above, n. 7092, 7096. 
 
 7099. “And they said, The God of the Hebrews hath met 
 us.” — That hereby is signified that the very God himself of the 
 church commanded, appears from the signification of the He- 
 brews, as denoting those who are of the church, see n. 6675, 
 6684, 6738 ; and from the signification of meeting, as denoting 
 to command, see n. 6903. 
 
 7100. “ Let us go, I pray, a way of three days into the wil- 
 derness.” — That hereby is signified that they should be in a 
 state altogether remote from the false principle, although in 
 the obscure principle of faith, see n. 6904, where like words 
 occur. 
 
 7101. “And let us sacrifice to Jehovah our God.” — That 
 hereby is signified that they may worship the Lord, see n. 6905, 
 where also like words occur. 
 
 7102. “Lest peradventure he fall into ns with the pesti- 
 lence and the sword.” — That hereby is signified to avoid the 
 damnation of evil and the false, appears from the signification 
 of the expression, “Lest peradventure he fall into,” as denoting 
 lest they should run into, viz., damnation ; and from the signi- 
 fication of pestilence, as denoting the damnation of evil, of 
 which we shall speak presently; and from the signification of 
 the sword, as denoting the vastation <>f truth, also the punish- 
 ment of the false, see n. 2799, thus also damnation, for the pun- 
 ishment of the false, when truth is devastated, is damnation. In 
 the Word mention is made of four kinds of vastations and pun- 
 ishments, viz., the sword, the famine, the evil beast, and the 
 pestilence; and by the sword is signified the vastation of truth, 
 and the punishment of the false ; by th z famine the vastation 
 of good and the punishment of evil ; by the evil heast the pun- 
 ishment of evil grounded in the false ; by the pestilence the 
 punishment of evil which is not grounded in the false but in 
 evil; and whereas punishment is signified, damnation is also 
 signified, for this is the punishment of those who persevere in 
 evil: concerning these four kinds of punishments- it is thus 
 
 VOL. VII. IS 
 
274 
 
 EXODUS. 
 
 [Chap, iv 
 
 written in Ezekiel, “When I shall send npon Jerusalem my' 
 four evil judgments , the sword , and the famine , and the evil 
 beasts , and the pestilence, to cut off from it man and beast,' ”xiv. 
 21. Again, in the same prophet, “I will send upon you the 
 famine, and the evil beast, and I will make thee childless, and 
 the pestilence and the blood shall pass through thee, especially 
 I will bring the sword upon thee,” v. 17. That by the pesti- 
 lence is signified the punishment of evil, and its damnation, is 
 evident from the following passages: in Ezekiel, “They that 
 are in the wastes shall die by the sword , and he who is on the 
 faces of the field I will give to the wild, beasts to devour him, 
 and they who are in forts and in caves shall die by the pesti- 
 lencef xxxiii. 27 ; to die by the sword in wastes, denotes to be 
 in the vastation of truth, and thence in the damnation of* the 
 false ; for him who is on the faces of the field to be given to the 
 wild beasts to devour, denotes the damnation of those who are 
 in evil grounded in the false ; they who are in forts and caves 
 to die by the pestilence, denotes the damnation of evil which 
 fortifies itself by the false. Again, in the same prophet, “ The 
 sword without, and the pestilence and the famine within • he 
 who is in the field shall die by the sword, but he who is in the 
 city, the famine and the pestilence shall devour him,” vii. 15 ; 
 where the sword denotes the vastation of truth and the damna- 
 tion of the false; the famine and the pestilence denote the vas- 
 tation of good and the damnation of evil ; the sword is said to 
 be without, and the famine and the pestilence within, because 
 the vastation of truth is without, but the vastation of good 
 within ; but when the life is formed according to the false, 
 damnation is signified by him who is in the field dying by the 
 sword, and when the life is in evil, which is defended by the 
 false, damnation is signified by the famine and the pestilence 
 devouring him who is in the city. And in Leviticus, “ I will 
 bring upon you the sword that shall avenge the avenging of the 
 covenant; wdiere, if ye shall be gathered together into your 
 cities, I will send the pestilence into the midst of you, and will 
 deliver you into the hand of the enemy, whilst I am about to 
 break the staff of your bread,” xxvi. 25, 26 ; where in like man- 
 ner the sword denotes the vastation of truth and the damnation 
 of* the false; the pestilence denotes the damnation of evil; the 
 vastation of good, which is signified by famine, is described by 
 breaking the staff of their bread ; by the cities into which they 
 might be gathered together, in like manner as above, are signi- 
 fied the falses by which they defend evils; that cities denote 
 truths, thus, in the opposite sense, falses, see n. 402, 2268, 2712, 
 2943, 3216, 4492, 4493. And in Ezekiel, “Therefore because 
 ye have polluted my sanctuary with all thine abominations, a 
 third part of thee shall die by the pestilence, and they shall he 
 consumed in the midst of thee; afterwards a third shall fall by 
 
7102.] 
 
 EXODUS. 
 
 275 
 
 the sword about thee ; lastly, I will disperse a third into every 
 wind, so that I will unsheath the sword after them,” v. 12* 
 where famine denotes the damnation of evil, sword the damna- 
 tion of the false ; to disperse into every wind, and to unsheath 
 the sword after them, denotes to dissipate truths, and to snatch 
 at falses. And in Jeremiah, “ If they shall offer the burnt- 
 offering or the meat-offering, I do not approve them, but I will 
 consume them with the sword , the famine , and the pestilence f 
 xiv. 12. Again in the same prophet, “I will smite the inhabi- 
 tants of this city, both man and beast, they shall die by a great 
 pestilence ; afterwards I will give Zedekiah king of Judah, and 
 his servants, and people, and they that remain in this cit y from 
 the pestilence, and from the sword , and from the famine, into 
 the hand of Nebuchadnezzar ; he that remaineth in this city 
 shall die by the sword , and the famine, and the pestilence / but 
 lie who goeth forth and deserteth to the Chaldeans that besiege 
 you, shall live, and his soul shall become to him for a spoil, 7 ’ 
 xxi. 6, 7, 9. Again, in the same prophet, “I will send into 
 them the sword, the famine , and the pestilence, until they be 
 consumed from off the earth,” xxiv. 10 ; where also by the 
 sword is signified the vastation of truth, by the famine the 
 vastation of good, by the pestilence damnation. The like is sig- 
 nified by the sword, the famine, and the pestilence in the fol- 
 lowing passages: Jeremiah xxvii. 8; xxix. 17, 18; xxxii. 24-, 
 36 ; xxxiv. 17 ; xxxviii. 2; xlii. 17, 22; xliv. 13; Ezekiel xii. 16. 
 Inasmuch as those 'three things follow in their order, therefore 
 those three things were proposed to David by the prophet Gad, 
 viz., whether seven years of famine should come ; or he should 
 fly three months before the enemies ; or three days’ pestilence 
 should be in the land, 2 Sam. xxiv. 13, where to fly before the 
 enemies denotes the sword. And in Amos, “ 1 have sent into 
 you the pestilence in the way of Egypt, I have slain with the 
 sword } T our young men, with the captivity of your horses,” iv. 
 10; the pestilence in the wav of Egypt denotes the vastation 
 of good by falses, which are the way of Egypt; I have slain the 
 young men by the sword with the captivity of horses, denotes 
 the vastation of truth ; by young men are signified truths, and 
 by horses things intellectual, n. 2761, 2762, 3217, 5321, 6534-. 
 And in Ezekiel, “ The pestilence and blood shall pass through 
 thee,” v. 17. Again, in the same prophet, “ I will send into 
 her the pestilence and blood in her streets,” xxviii. 23, where 
 pestilence denotes adulterated good, and blood falsified truth ; 
 that blood denotes falsified truth, see n. 4735, 4978. And in 
 David, “Thou slialt not be afraid for thyself at the terror of 
 night, at the weapon that flietli by day, at the pestilence which 
 creepeth in thick darkness, at the death which wasteth at mid- 
 da} 7 ,” Psalm xci. 5, 6; where the terror of night denotes- tho 
 false principle which is in secret ; the weapon which flietli bj 
 
976 
 
 EXODUS. 
 
 [Chap. y. 
 
 day denotes the false principle which is in manifestation ; the 
 pestilence which creepeth in darkness, denotes the evil which 
 is in secret ; the death which wasteth at mid-day, denotes the 
 evil which is in manifestation : that pestilence denotes evil and 
 the damnation of evil, is evident from this consideration, that 
 mention is made of death, which in the above passage is distin- 
 guished from the pestilence solely by this, that it is said of death 
 that it wasteth at mid-day, and of the pestilence that it creepeth 
 in thick darkness. Again, “He directed the way of his anger, 
 lie spared not their sonl from death, and shut up their life to 
 the pestilence Psalm lxxviii. 50, speaking of the Egyptians ; 
 the pestilence denotes every kind of evil and its damnation. 
 
 7103. “ And the king of Egypt said to them.” — That here- 
 by is signified reply from those who are in falses, appears from 
 the signification of saying, when by Pharaoh to Moses and 
 Araon, as denoting contrary thought, as above, n. 7044, thus 
 the thought which is of the reply ; and from the representation 
 (if Pharaoh or the king of Egypt, as denoting the false scien- 
 tific principle, see n. 6651, 6679, 6683, 6692, thus those who 
 are in falses. 
 
 7104. “Wherefore, Moses and Aaron, do ye withdraw the 
 people from their works?” — That hereby is signified that their 
 divine law and doctrine do not exempt them from grievances, 
 appears from the representation of Moses, as denoting the 
 Lord as to the divine law, see n. 6723, 6752 ; and from the 
 representation of Aaron, as denoting the Lord as to doctrine 
 thence derived, see n. 6998, 7009 ; and from the signification 
 of drawing away, as denoting to exempt ; and from the signi- 
 fication of works, as denoting grievances ; for the works were 
 labours, and also burdens, as it follows, thus denoting griev- 
 ances arising from combats, which are signified by works and 
 burdens in the internal sense. 
 
 7105. “Go ye to your burdens.” — That hereby is signified 
 that they should live in combats, appears from the signification 
 of going, as denoting to live, see n. 3335, 4882, 5493, 5606 ; 
 and from the signification of burdens, as denoting infestation 
 from falses, see n. 6757, thus combats against them. 
 
 7106. Verses 5, 6, 7, 8, 9. And Pharaoh said , Behold the 
 people of the land now are many , and ye have made them to 
 * cease from their burdens. And Pharaoh charged in that day 
 the exactors in the people . and their moderators , saying , Ye 
 shall not add to give chaff to the people to make brick , as 
 yesterday the day before yesterday , they shall go and gather 
 chaff for themselves. And the tale of the bricks , which they 
 made yesterday the day before yesterday , ye shall put upon 
 them , ye shall not take aviay from it, because they are remiss, 
 therefore they cry, saying, Let us go, let us sacrifice to our God. 
 Let the service be aggravated upon the men, and let them do it. 
 
7103—7108.] 
 
 EXODUS. 
 
 277 
 
 and not have respect to the words of a lie. And Pharaoh said, 
 signifies the will of those who infest the truths of the church. 
 Behold the people of the land now are many, signifies the 
 multitude of those who are of the spiritual church. And ye 
 have made them to cease from their burdens, signifies that 
 they have not enough infested. And Pharaoh charged in that 
 day, signifies the desire of infesting the truths of the church 
 whilst in that state. The exactors in the people and their mo- 
 derators, saying, signifies those who proximately infest, and 
 who proximately receive. Ye shall not add to give chaff to the 
 people, signifies lowest scientifics, which are the most common 
 of all. To make brick, signifies for things fictitious and false, 
 which shall be injected. As yesterday the day before yester 
 day, signifies not as in a former state. They shall go and 
 gather chaff for themselves, signifies that they should procure 
 for themselves those lowest scientifics. And the tale of the 
 bricks, which they made yesterday the day before yesterday, 
 ye shall put upon them, signifies that the things fictitious and 
 false should be injected in the same abundance as before. Ye 
 shall not take away from it, signifies without diminution. Be- 
 cause they are remiss, signifies because they are not enough 
 assaulted. Therefore they cry, saying, Let us go, let us sacrifice 
 to our God, signifies that hence they have so great thought 
 concerning such worship. Let the service be aggravated upon 
 the men, signifies that the assault should be increased. And let 
 them do it, signifies that there be effect. And not have respect 
 to the words of a lie, signifies lest they turn themselves to 
 truths. 
 
 7107. “ And Pharaoh said.” — That hereby is signified the 
 will of those who infest the truths of the church, appears from 
 the signification of saying, as denoting the will, of which we 
 shall speak presently ; and from the representation of Pharaoh, 
 as denoting those who infest the truths of the church, see n. 
 0651, 6676, 6683, thus who infest those who are of the spirit- 
 ual church, for they are said to be in the truths of the church; 
 the reason why to say signifies to will, or the will, is, because 
 it involves those things which follow, for when any one wills 
 any thing, he utters it forth : inasmuch as he saith involves 
 those things which follow, it hence signifies various things, as' 
 command, n. 7036; exhortation, n. 5012, 7033, 7090 ; commu- 
 nication, n. 3060, 4131, 6228 ; thought, n. 7094; properly per- 
 ception, n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2862, 
 3509, 5686. 
 
 7108. “ Behold the people of the land now are many.” — 
 That hereby is signified the multitude of those who are of the 
 spiritual church, appears from the signification of the people 
 of the land, as denoting those who are of the spiritual church, 
 see n. 2928 ; for people signify those who are in the truths of 
 
278 
 
 EXODUS. 
 
 [Chap. v. 
 
 faith, see n. 1295, 1260, 3581, and land or eartli signifies the 
 church, see n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118, 
 3355, 4447, 4535, 4577. 
 
 7109. “ And ye have made them to cease from their bur- 
 dens.” — That hereby is signified that they have not enough 
 infested, appears from the signification of burdens, as denoting 
 infestations from falses, and consequent combats, see n. 6757, 
 7104, 7105 ; hence to make to cease from burdens, denotes that 
 they have not enough infested. 
 
 ’7110. “And Pharaoh charged in that day.” — That hereby is 
 signified the lust of infesting the truths of the church whilst in 
 that state, appears from the signification of charging, as denot- 
 ing a command, and whereas in a command of the wicked there 
 is a lust to do evil, for hence the command comes from them, 
 therefore by charging is also signified lust ; and from the repre- 
 sentation of Pharaoh, as denoting those who infest the truths 
 of the church, see n. 6651, 6679, 6683 ; and from the significa- 
 tion of day, as denoting state, see n. 23, 487, 488, 493, 893, 
 2488, 3462" 3785, 4850. 
 
 7111. “ The exactors in the people and their moderators, 
 saying.”- — That hereby are signified those who proximately in- 
 fest, and who proximately receive, appears from the signification 
 of exactors, as denoting those who drive to servitude, see n. 
 6852 ; and inasmuch as this is effected by infestations, by exac- 
 tors are also signified those who infest, but who proximately 
 infest, of whom we shall speak presently ; and from the signi- 
 fication of moderators, as denoting those who receive ; for the 
 moderators were of the sons of Israel, and the exactors were of 
 the Egyptians, as is evident from what follows ; thus, in the in- 
 ternal sense, the moderators are they who proximately receive, 
 and the exactors they who proximately infest : who these are, 
 may be known from those in the other life who infest and inject 
 falses and evils, and who receive those things and communicate 
 them ; they who infest, and inject falses and evils, are the hells, 
 but to the intent that they may effect their purpose, they send 
 forth from themselves emissaries, by whom they act ; they ap- 
 pear at no great distance from those who are infested ; this is 
 done with a view that the thoughts and intentions of several 
 may be concentrated, otherwise they would be dissipated ; 
 those emissaries appear in their certain places in the world of 
 spirits, and from the places themselves where they appear, it 
 may be known from what hell they are ; some appear above the 
 head at various altitudes, and at various obliquities ; some near 
 the head to the right or to the left, and also behind it ; some 
 below the head in various situations as to the body, in planes 
 from the head even to the soles of the feet ; they fiow-in with 
 such things or principles as are ejected from hell, and the things 
 or principles which now-in, a spirit or a man has no other sen- 
 
7109—7112.] 
 
 EXODUS. 
 
 279 
 
 sat ion of, and hence knows no other, than that they are in him- 
 self, that is, that himself thinks and intends them : those emis- 
 saries are called subjects, concerning whom see what has been 
 shown before, from experience, n. 4403, 5856, 5983 to 5989 : 
 these, inasmuch as they proximately infest, are signified by ex- 
 actors ; but they who receive from them and communicate, are 
 moderators, and are intermediate spirits ; for the moderators, 
 as was said above, were of the sons of Israel, but the exactors 
 were of the Egyptians. They were called moderators amongst 
 the Israelitish and Jewish people, who told what was to be 
 done, and who gave commandment ; on which account they 
 also sat in the gates with the judges and elders, and spake to 
 the people the sentences of judgment, and also the things which 
 were commanded by the leader; as may be manifest from the 
 following passages: “Thou slialt give judges and moderators 
 in all thy gates according to thy tribes, who shall judge the 
 people with the judgment of justice,” Deut. xvi. 18. Again, 
 “ When they shall go forth to war, the priest shall speak to the 
 people, and shall admonish them not to be afraid ; afterwards 
 the moderators shall say , that he who has built a house should 
 return, and also the fearful,” Deut. xx. 5,6, 9. And in Joshua, 
 “ Joshua commanded the moderators to say to the people , that 
 they should prepare provision for the journey, before they 
 passed over Jordan,” i. 10, 11. Again, “At the end of three 
 days it came to pass, when the moderators passed through the 
 midst of the camp, and gave commandment , that when they saw 
 the ark of the covenant of Jehovah, they should also journey,” 
 lii. 2, 3. That their moderators were governors of the people, 
 distinct from their princes, see Deut. i. 15 ; that they were dis- 
 tinct from the elders, see Deut. xxxi. 28 ; amd also from the 
 judges, see Joshua viii. 33. 
 
 7112. “ Ye shall not add to give chaff to the people.” — That 
 hereby are signified lowest scientifics, and the most common of 
 all, appears from the signification of chaff or straw, as denoting 
 scientific truths, see n. 3114, and indeed lowest scientifics and 
 the most common of all, for the lowest food, in the spiritual 
 sense, is straw or chaff, because it is the food of beasts. They 
 are called lowest scientifics, which are full of the fallacies of 
 the senses, which the evil abuse to pervert goods and truths, 
 and thus to patronize evils and falses ; for those scientifics, by 
 reason of fallacies, can be turned in favour of the principles of 
 what is false, and of the lusts of what is evil ; such scientifics 
 also are the most common of all, and unless they are filled with 
 truths less common and particular, they can serve falses and 
 evils, but as they are filled with truths, they are thus less sub- 
 servient to falses and evils. Such are the scientifics whereby 
 they, who in the world have professed faith alone, and yet have 
 lived a life ol evil, infest the well-disposed in the other life f 
 
280 
 
 EXODUS. 
 
 [Chap. v. 
 
 but whereas those things are repelled and dispersed by the 
 angels, it is now said that they did not add to give chaff to 
 make brick, that is, that they did not add those things to the 
 fictitious and false things, which should be injected. Such is 
 the internal sense of these words, which indeed appears remote 
 from the sense of the letter; but it is to be noted, that there is 
 nothing in the natural world which does not correspond to 
 something in the spiritual world ; and the angels attendant 
 upon man understand all things spiritually which man under- 
 stands naturally ; they do not know what chaff is, nor what 
 brick ; such things were known to them when they were in the 
 world, but they were totally forgotten when they came into 
 heaven, because there they put on spiritual things ; hence it is, 
 when the angels apperceive the ideas of such things appertain- 
 ing to man, they turn them into corresponding spiritual things. 
 That chaff or grass denotes the lowest scientific principle, and 
 that bricks denote things fictitious and false, may be manifest 
 from several considerations ; for every thing of the herbaceous 
 kind, and also all kinds of straws, have no other signification ; 
 but seeds, barley, wheat, and the like, denote interior truths 
 and goods ; and stones not factitious denote truths. 
 
 7113. “ To make brick.” — That hereby is signified to make 
 things fictitious and false which should be injected, appears 
 from the signification of making brick, as denoting to forge 
 falses, see n. 1296, 6669. It is expressed in the historical sense 
 of the letter, that the sons of Israel made bricks, and thus as it 
 were that they forged falses ; but, in the internal sense, it is 
 signified that the infernals, who are in falses, injected those 
 things : and since, as was said above, such things appear to 
 appertain to those who receive them, the sense of the letter is 
 according to the appearance, which is yet explained by the in- 
 ternal sense ; that very many such things are, in the sense of 
 the letter, see n. 5094, 6400, 6948. 
 
 7114. “As yesterday the day before yesterday.” — That 
 hereby is signified not as in a former state, appears from the 
 signification of yesterday the day before yesterday, as denoting 
 what is past, see n. 6983 ; and inasmuch as all time signifies 
 states, n. 26'25, 2788, 2837, 3254, 3356, 4814, 4882, 4901, 4916, 
 therefore yesterday the day before yesterday signifies a former 
 state. 
 
 7115. “They shall go and gather chaff for themselves.” — • 
 That hereby is signified that they should procure for them- 
 selves those lowest scientifics, appears from the signification of 
 gathering, as denoting to procure ; and from the signification 
 of chaff, as denoting lowest scientifics, see jnst above, n. 7112. 
 
 7116. “ And the tale of the bricks, which they made yester- 
 day the day before yesterday, ye shall put upon them.” — That 
 hereby is signified that things fictitious and false were to be 
 
7113- -7120.1 
 
 EXODUS. 
 
 281 
 
 injected in the same abundance as in- the former state, appears 
 from the signification of tale, as denoting abundance, in the 
 present case the same abundance ; and from the signification 
 of brick, as denoting things fictitious and false, see just above, 
 n. 7113 ; and from the signification of yesterday the day before 
 yesterday, as denoting a former state, see also just above, n. 
 7114 ; and from the signification of putting upon them, as de- 
 noting to inject, because it is predicated of things fictitious and 
 false : from these considerations it is evident, that by putting 
 upon them the tale of the bricks which they made yesterday 
 the day before yesterday, is signified that things fictitious and 
 false were to be injected in the same abundance as in the 
 former state. 
 
 7117. “Ye shall not take away from it.” — That hereby is 
 signified without diminution, appears without explication. 
 
 7118. “ Because they &re remiss.” — That hereby is signified 
 that they are not enough assaulted, appears from the significa- 
 tion of being remiss, as denoting not to be enough infested bv 
 falses, thus not enough assaulted. How this case is, may be 
 also known from those who are infested by falses in the other 
 life : they who infest, as far as possible, hinder the well-dis- 
 posed whom they infest from thinking about the Lord ; as soon 
 as any thing of thought concerning the Lord openly flows-in, 
 they instantly take it away, which they have the skill to do 
 with great dexterity : but whereas thought concerning the Lord, 
 with those who are infested, still prevails universally, and is 
 thus more interior than outwardly appears, for it flows-in 
 through heaven, therefore as soon as they cease to be infested 
 they come into thought concerning the Lord ; for what flows-in 
 from heaven, and reigns universally, reveals itself in every state 
 of freedom : from these considerations it is evident what is the 
 internal sense of these words, “because they are remiss, there- 
 fore they cry, saying, Let us go, let us sacrifice to our God.” 
 
 7119. “Therefore they cry, saying, Let us go, let us sacrifice 
 to our God.” — That hereby’ is signified that hence they have so 
 great thought concerning such worship, appears from the sig- 
 nification of crying, as here denoting thought, for by saying 
 and speaking is signified thought, n. 2271, 2287, 7094, there- 
 fore also by crying, but by crying is signified strong thought 
 and with a fall intention of doing, hence it is said so great 
 thought; and from the signification of sacrificing to their God, 
 as denoting the worship of the Lord, see n. 6905, 7101 ; but in- 
 asmuch as Pharaoh said that he did not know Jehovah, n. 
 7095, 7097, and inasmuch as the Egyptians were averse to sac- 
 rifices, n. 1343, and inasmuch as Moses said that they should 
 go a way of three days into the wilderness, n. 6904, 7100, 
 therefore it is said such worship. 
 
 7120. “ Let the service be aggravated upon the men.”— ^ 
 
282 
 
 EXODUS. 
 
 [Chap. v. 
 
 That hereby is signified that the assault was to be increased, 
 appears from the signification of being aggravated, as denoting 
 to be increased ; and from the signification of service, when it 
 is said by those who infest by falses, as denoting the intention 
 of subjugation, see n. 6666,-6670, 6671, thus assault, for by 
 assault they intend to snbjugate ; and from the signification of 
 the men ( viri ), as denoting those who are of the spiritual 
 church : there are two expressions in the original tongue which 
 signify man j the one is Adam, and the other Enosch ; by the 
 man who is called Adam is meant the man of the celestial 
 church ; but by the man who is called Enosch is meant the 
 man of the spiritual church ; in the present case the m-en are 
 expressed by Enosch, because the subject treated of is con 
 cerning those who are of the spiritual church. 
 
 7121. u And let them do it.” — That hereby is signified that 
 there may be effect, appears without explication. 
 
 7122. “ And not have respect to the words of a lie.” — That 
 hereby is signified let them not turn themselves to truths, ap- 
 pears from the signification of having respect to, as denoting 
 to turn themselves ; and from the signification of the words of 
 a lie, when it is said by those who are in falses, as denoting 
 truths ; for they who are in falses call truths falses, thus the 
 words of a lie, and falses they call truths, for they are in the 
 opposite. In these verses now, in the internal sense, is de- 
 scribed the infestation of the well-disposed in another life by 
 falses, and the manner also is expounded in which they are in- 
 fested ; the permission of such infestation is for the end that 
 falses may be removed, and truths insinuated, which cannot in 
 any wise be effected without infestation; for there adheres to 
 man, and is in his memories, after death, the all of his thought 
 in the world, the all of intention, the all of will, the all of 
 speech, and the all of his action, for nothing is obliterated ; 
 that these things are impressed on his memories, especially the 
 interior memory, which is properly the memory of his spirit, 
 see n. 2469, 2470, 2474, 2475 ; and this being the case, it must 
 needs be that things filthy and defiled, and also evils and falses, 
 arising from the life in the world, adhere, and cause the truths 
 which a man has learned, and the goods which he has imbued, 
 to be hid ; for truths and goods cannot come forth amongst 
 such filthy and defiled things; wherefore before truths and 
 goods can appear, and the man thus be associated with those 
 who are in heaven, it is necessary that those evils and falses be 
 uncovered that he may see them, and know them, and thereb} ? 
 learn what is true and what is good : this cannot in any wise be 
 effected without combat with the evils and falses appertaining 
 to himself; which combat actually has place, the evil spirits 
 exciting falses and evils, and the angels excusing if the end has 
 been good, and insinuating truths ; this is perceived as if it was 
 
7121 — 7124.] 
 
 EXODUS. 
 
 233 
 
 in himself, as is the case also with temptation which has place 
 with man, and which is no otherwise felt than as being in him, 
 when vet it is the combatof angels with evil spirits out of him, 
 on which subject see n. 3927, 4249, 4307, 5036, 6657 : that this 
 is the case, has been given me to know for certain from much 
 experience. These things are said to the intent it may bo 
 known why infestation from falses has place with those who are 
 of the spiritual church, which infestation has been treatelf of in 
 the above verses, and is also treated of in those that follow. 
 
 7123. Verses 10, 11, 12, 13. And the exactors of the people 
 went forth , and their moderators , and said to the people , say- 
 ing , Thus saitli Pharaoh , In no wise / give you chaff. Go ye , 
 take to yourselves chaff , from what ye have found , because no- 
 thing shall he taken away from your service at all. And the 
 people dispersed themselves into all the land of Egypt to gather 
 stubble for chaff. And the exactors were urgent , saying , 
 Finish your works , the word of a day in its day , as if chaff 
 was therein . And the exactors of the people went forth, and 
 their moderators, signifies the sending forth and presence of 
 those who proximately infest, and who proximately receive. 
 And said to the people, saying, signifies perception. Thus saith 
 Pharaoh, signifies concerning infestations. In no wise I give you 
 chaff, signifies that no longer were thence administered the 
 most common or general scientifics. Go ye, take to yourselves 
 chaff, from what ye have found, signifies that they should pro- 
 cure those things for themselves elsewhere, as they were able. 
 Because nothing shall be taken away from your service af all, 
 signifies the injections of falses without diminution. And the 
 people dispersed themselves into all the land of Egypt, signi- 
 fies that they overspread the natural mind on all sides. To 
 gather stubble for chaff, signifies to find any scientific truth. 
 And the exactors were urgent, signifies that they who proxi- 
 mately infested were instant. Saying, Finish your works, the 
 word of a day in its day, signifies that they should serve falses 
 so called in every state. As if chaff was therein, signifies as 
 they served their truths so called. 
 
 7124. “And the exactors of the people went forth, and 
 their moderators.” — That hereby is signified the sending forth 
 and presence of those who proximately infest, and who proxi- 
 mately receive, appears from the signification of going forth, 
 as denoting a sending forth, because they who are signified by 
 exactors are sent forth, that they may serve for a means or me- 
 dium of communicating, as may be manifest from what was 
 said above, n, 7111 : that to go forth denotes also to present 
 oneself present before another in a form accommodated to him, 
 see n. 6100, thus also it denotes presence ; and from the signi- 
 fication of exactors, as denoting those who proximately infest; 
 and from the signification of moderators, as denoting those 
 
EXODUS. 
 
 284 
 
 [Chap. v. 
 
 who proximately receive and communicate infestations, see n. 
 7111. 
 
 7125. “ And said to the people, saying.” — That hereby is 
 signified perception, appears from the signification of saying, 
 in the historicals of the Word, as denoting perception, see n. 
 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2862, 3509, 5686. 
 
 7126. “ Thus saith Pharaoh.” — That hereby is signified con- 
 cerning infestations, appears from the representation of Pharaoh, 
 as denoting those who infest such as are of the spiritual church, 
 see what has been said occasionally above, thus denoting infes- 
 tation. 
 
 7127. “ In no wise I give you chaff.” — That hereby is sig- 
 nified that no longer were thence administered the most com- 
 mon or general scientifics, appears from the signification of in 
 no wuse giving, as denoting no longer to administer ; and from 
 the signification of chaff, as denoting scientifics the most com- 
 mon or general of all, see n. 7112. How these tilings are, has been 
 said above ; but it may be expedient to say further, that chaff, 
 that is, scientifics the most common of all, are in the other life 
 principally objected to the well-disposed who are infested, by 
 those who have been of the church, and have persuaded them- 
 selves that faith alone saves, yet have not lived the life of faith, 
 but the life of evil ; these are of the same quality in the other 
 life that they had been of in this, being skilful in confirmations 
 in favour of faith alone, by which they say that man is saved, 
 howsoever he had lived ; but those confirmations are nothing 
 else but reasonings concurring with the given proposition ; for 
 every thing, even what is most false, may be confirmed by 
 reasonings, and also by arts of eloquence, and argument be 
 presented to the simple as true ; for this purpose they apply 
 especially such things from the Word as are the most common 
 or general of all, which, without the internal sense of the Word, 
 may be turned to favour any opinion : such are the things which 
 they object, and by which they infest those who are of the 
 spiritual church ; nevertheless they are nothing else but chaff 
 or straw to make bricks, for they exclude the veriest essential, 
 viz., charity ; they say indeed that works of charity are the fruits 
 of faith, but still they make those works of no account, and 
 persuade themselves that man is saved by faith alone, whatso- 
 ever his life has been, even in the last hour of life, thus by faith 
 without its fruits, consequently without the life of faith and 
 charity : so long as such things are objected to the well-disposed 
 in the other life, they have arguments for combat, and are able 
 to defend themselves, for they see that reasonings are fallacious 
 when the essential, which is charity, is so excluded, and also 
 when they observe that no regard is paid to life ; these things 
 they see, as in clear day, from all and singular things in the 
 other life : such now are the things which are meant by scien- 
 
7125—7131.] 
 
 EXODUS. 
 
 285 
 
 tifics the lowest and most common or general of all, and are sig- 
 nified by chaff. They who have persuaded themselves that 
 faith alone saves, and yet have lived the life of evil, are in hell 
 at a considerable depth towards the right a little in front ; and 
 thence I have heard them infest the well-disposed with reason- 
 ings; but these latter, being taught of the Lord by the angels, 
 have rejected those reasonings as vain, and have also detected 
 the fallacies which were in the confirmations and arguments 
 grounded in the common or general truths of the Word. 
 
 7128. “ Go ye, take to yourselves chaff from what ye have 
 found.” — That hereby is signified that they should procure those 
 things for themselves elsewhere as they were able, appears from 
 the signification of taking from what they found, as denoting 
 to procure for themselves elsewhere as they were able ; and 
 from the signification of chaff, as denoting scientifics the lowest 
 and most common or general of all, see n. 7112, and immedi- 
 ately above, 'n. 7127. 
 
 7129. “ Because nothing shall be taken away from your ser- 
 vice at all.” — That hereby are signified injections of falses 
 without diminution, appears from the signification of nothing 
 at all being taken away, as denoting without diminution ; and 
 from the signification of service, as denoting assault from falses, 
 see above, n. 7120, thus also infestation. 
 
 7130. u And the people dispersed themselves into all the 
 land of Egypt.” — That hereby is signified that they overspread 
 the natural mind on all sides, appears from the signification of 
 dispersing themselves, as denoting to overspread ; and from the 
 signification of the land of Egypt, as denoting the natural mind, 
 see n. 5276, 5278, 5280, 5288, 5301. There are two minds ap- 
 pertaining to man, one is the natural mind, and the other is the 
 rational mind ; the natural mind is the mind of the external 
 man, but the rational mind is the mind of the internal man ; 
 the things which are of the natural mind are called scientifics, 
 but the things which are of the rational mind are called intel- 
 lectual ratios ( rationes intellectuales) ; they are also distinguished 
 by this, that things which are of the natural mind are, for the 
 most part, in the light of the world, which light is called the 
 lumen of nature ; but the things which are of the rational mind 
 are in the light of heaven, which light is spiritual light. 
 
 7131. “To gather stubble for chaff.” — That hereby is signi- 
 fied to find some scientific truth, appears from the signification 
 of stubble for chaff*, as denoting scientific truth ; for stubble is 
 such truth as is accommodated to the scientifics, which is signi- 
 fied by chaff; -the reason why stubble denotes such truth is, be- 
 cause it is the stalk in the top of which is seed, and by seeds 
 in the Word are signified truths and goods; thus by the stalk 
 which is beneath them, is signified the common vessel of truth, 
 consequently scientific truth; for the scientifics of faith and 
 
EXODUS. 
 
 31 •• 
 
 [Chap. v. 
 
 charity are indeed truth?, but common or general truths, and 
 thereby the recipient vessels of particular and singular truths: 
 which may also be manifest to every one; as for example, it 
 is a scientific truth that charity towards the neighbour is a 
 principle essential to the church ; also that faith cannot be given 
 unless where charity is; and likewise, that truth and good can 
 be conjoined, but not truth and evil, neither good and the false; 
 besides many similar truths, which are scientific truths; and 
 that these can be replenished with stores of innumerable things, 
 may be manifest from this consideration, that volumes may be 
 written about them, and still the singular truths which are the 
 interior things of faith cannot at all be described, for they can 
 only be seen in the. light of heaven, and do not fall into natural 
 expressions ; those truths are like charity, which is spiritual 
 affection, and which for the most part cannot be expressed by 
 words, only as to its most common or general things, viz., those 
 which put on a natural habit, and which may be compared 
 wiih such things as are in the world ; these observations are 
 made, to the intent it may be known what is meant by common 
 or general scientifics. 
 
 7132. “And the exactors were urgent.” — That hereby are 
 signified they who proximately infest, that they were instant, 
 appears from the signification of exactors, as denoting those 
 who proximately infest, see n. 7111 ; and from the signification 
 of being urgent, as denoting to be instant. 
 
 7133. “Saying, Finish your works, the word of a day in its 
 day.” — That hereby is signified that they should serve falses so 
 called in every state, appears from the signification of finishing 
 your works, as denoting to serve falses; for by making bricks 
 are signified the fictitious and false principles which are injected, 
 see n. 7113, and inasmuch as these are the works which they 
 were to finish, it signifies that they should serve those princi- 
 ples : it is said falses so called, because the evil do not acknow- 
 ledge the falses which they speak to be falses, but to be truths; 
 and from the signification of a word of a day in its day, as de- 
 noting in every state ; that day denotes state, see n. 23, 487, 488, 
 493, 893, 2788, 3462, 3785, 4850. 
 
 7134. “ As if chaff was therein.” — That hereby is signified 
 as they served their truths' so called, appears from the significa- 
 tion of chaff, as denoting a common or general scientific, which 
 is the vessel of truth, see n. 7112, 7131 ; it is said truths so called, 
 by reason that these words are spoken by the evil, who do not 
 acknowledge truths to be truths. 
 
 7135. Verses 14, 15, 16, 17, 18. And the moderators of the 
 sons of Israel were smitten whom the exactors of Pharaoh set 
 over them , saying , Wherefore do ye not finish your appointed 
 task , to make brick as yesterday the day before yesterday , also 
 yesterday , also to-day f And the moderators of the sons of Israel 
 
7132*-7136.] 
 
 EXODUS. 
 
 287 
 
 came, and cried to Pharaoh , saying , Wherefore dost thou thus 
 to thy servants f No chaff is given to thy servants , and they say 
 to us, Make ye brick , and behold thy servants are smitten, and 
 thy people have sinned. And he said, Ye are remiss, remiss, 
 therefore ye say , Let us go, let us sacrifice to Jehovah. And 
 now go ye, serve , and chaff shall not be given you / and the 
 tale of the brick ye shall give. And the moderators of the sons 
 of Israel were smitten, signifies that they who proximately re- 
 ceived and communicated infestations, were hurt by injected 
 falses. Whom the exactors of Pharaoh set over them, signifies 
 those who were injected by the infestations. Saying, Where 4 
 fore do ye not finish your appointed task to make brick, signi- 
 fies that they do not receive and communicate the injections of 
 falses, as was enjoined. As yesterday the day before yesterday, 
 signifies as in a former state. Also yesterday, also to-day, sig- 
 nifies a state thence to come. And the moderators of 'the sons 
 of Israel came, signifies those who proximately received and 
 communicated. And cried to Pharaoh, signifies indignation 
 witnessed before those who infested. Saying, Wherefore dost 
 thou thus to thy servants? signifies that thus they could not 
 perform the duty enjoined. No chaff is given to thy servants, 
 signifies that scientifics continent of truth are no longer admin- 
 istered. And they say to us, Make ye brick, signifies that they 
 must still sustain injected falses. And behold thy servants are 
 smitten, signifies that hereby falses hurt. And thy people have 
 sinned, signifies that hereby they have guilt in having done 
 evil. And he said, signifies reply. Ye are remiss, remiss, sig- 
 nifies that they have not been sufficiently assaulted. Therefore 
 ye say, Let us go, let us sacrifice to Jehovah, signifies that 
 hence they have thought concerning such worship. And now 
 go ye, serve, signifies continuation of infestation. And chaff 
 shall not be given you, signifies without such scientifics. And 
 the tale of the brick ye shall give, signifies falses which were 
 to be injected in abundance. 
 
 7136. “And the moderators of the sons of Israel were smit- 
 ten.” — That hereby is signified that they who proximately re- 
 ceived and communicated infestations, were hurt by injected 
 falses, appears from the signification of being smitten, as denot- 
 ing because by the exactors, by whom are signified infestators, 
 to be hurt by falses, for to be smitten in the spiritual sense does 
 not denote to be smitten, but to be hurt as to truth and good, 
 that is, as to those things which are of spiritual life; as to die 
 in the spiritual sense does not denote to die, but to be deprived 
 of truth and good, and to be in the false and in evil, and on 
 this account to be condemned ; and from the signification of 
 moderators, as denoting those who proximately receive and 
 communicate infestations, see n. 7111 ; and from the represen- 
 tation of the sons of Israel, as denoting those who are of the 
 
288 EXODUS. [Chap. y. 
 
 spiritual church, see n. 6426, 6637, with whom they, who are 
 signified by moderators, communicated. 
 
 7137. “ Whom the exactors of Pharaoh set over them.” — 
 That hereby are signified those who were injected by the infes- 
 tators, appears from the signification of setting over them, as 
 denoting to be injected, because it is effected by injection, of 
 which we shall speak presently ; and from the signification of 
 exactors, as denoting those who infest, see n. 7111. How this 
 case is, cannot be known but from experience respecting such 
 in the other life. It was said above, that by exactors are sig- 
 nified those w’ho proximately infest, and by moderators those 
 who proximately receive and communicate, see n. 7111 ; they 
 who proximately receive and communicate are simple well- 
 disposed spirits, who serve principally for such a use ; these are 
 injected from the infestators, by arts known only in the other 
 life, to the society with which they prepare for themselves com- 
 munication, and this is effected by those who infest, and are 
 signified by exactors ; thus the hells have communication on 
 their part, and they who are infested have communication on 
 theirs. That this is the case, I have seen and also experienced 
 a hundred times, if not a thousand. From these considerations 
 it is evident, that it cannot be known what is signified by these 
 words in the internal sense, unless from experience concerning 
 such things in the other life. 
 
 7138. “ Saying, Wherefore do ye not finish your appointed 
 task to make brick.” — That hereby is signified that they do not 
 receive and communicate the injections of falses, as was en- 
 joined, appears from the signification of moderators, to whom 
 these things are said, as denoting those who proximately receive 
 and communicate, see n. 7111 ; and from the signification of 
 finishing the appointed task, as denoting to do it as it was en- 
 joined; and from the signification of making brick, as denot- 
 ing to receive things fictitious and false, see n. 7113. 
 
 7139. “As yesterday the day before yesterday.” — That 
 hereby is signified as in a former state, appears from the sig- 
 nification of yesterday the day before yesterday, as denoting a 
 former state, see n. 6983, 7114. 
 
 7140. “Also yesterday, also to-day.” — That hereb}^ is signi- 
 fied the state thence to come, appears from the signification of 
 yesterday, as denoting a former state, as just above ; and from 
 the signification of to-day, as denoting what is perpetual, see 
 n. 2838, 3998, 4304, 6165; consequently what will be everlast- 
 ing, and thus about to be as before. 
 
 7141. “And the moderators of the sons of Israel came.” — 
 That hereby is signified those who proximately received and 
 communicated, appears from the signification of the moderators 
 of the sons of Israel, as denoting those who proximately receive 
 and communicate infestations, see just above, n. 7136. 
 
7137 — 7147.] 
 
 EXODUS. 
 
 289 
 
 7142. “ And cried to Pharaoh.” — That hereby is signified 
 indignation witnessed before those who infested, appears from 
 the signification of crying, as here denoting to testify indigna- 
 tion, viz., that they were smitten, that is, were hurt by falses 
 injected, and that chaff was not given to make brick, that is, 
 that they only received and injected things fictitious and false 1 ; 
 and from the representation of Pharaoh, as denoting those who 
 infest, see n. 6651, 6679, 6683, 7126. 
 
 7143. “Saying, Wherefore dost thou thus to thy servants? ' 
 — That hereby is signified that thus they could not perform the 
 duty enjoined, appears from the signification of a servant, as 
 denoting one who ministers and performs duty ; he, inasmuch 
 as he serves, is called a servant, as in the Word throughout; 
 that he is called a servant who obeys, see n. 1713 ; and that, 
 to serve denotes studious application, see n. 3824, 3846 ; and 
 whereas what now follows involves, that they could not endure 
 that service, it is evident that by the words, “Wherefore dost, 
 thou thus to thy servants ?” is signified that thus they could not 
 perform the duty enjoined. 
 
 7144. “ ]No chaff is given to thv servants.” — That hereby is 
 signified that scientifics continent of truth are no longer admin- 
 istered, appears from the signification of chaff, as denoting scien- 
 tifics the most common or general of all, see n. 7112, which, 
 being like vessels which can be filled with truths, n. 4345, 
 4383, 5208, 7131, are called scientifics continent of truth ; and 
 from the signification of not being given, as denoting not being 
 administered ; and from the signification of servants, as denoting 
 those who minister and perform duty, see just above, n. 7143. 
 
 7145. “And they say to us, Make ye brick ” — That hereby 
 is signified that still they must endure injected falses, appears 
 from the signification of making brick, as denoting to receive 
 things fictitious and false, which are injected by the evil, see n. 
 7113, in the present case to endure them. 
 
 7146. “And behold thy servants are smitten.” — That hereby 
 is signified that thus falses hurt, appears from the signification 
 of being smitten, as denoting to be hurt by falses, see n. 7136. 
 
 7147. “And thy people have sinned.” — That hereby is sig- 
 nified that thus they have guilt in that the} 7 have done evil, ap- 
 pears from the signification of sinning, as denoting to be guilty 
 of evil, and in this case to receive punishment from desert. 
 How the case in general is with what is contained in this verse 
 and in the preceding, it may be expedient to say : they who 
 are in the lower earth, are infested by falses and evils injected 
 from the hells, which are round about, to the intent that evils 
 and falses may be removed, and truths and goods be insin- 
 uated, and thereby they may be brought into a state capable 
 of being elevated into heaven, see n. 7090*. 7122; but near to 
 the end they are more severely infested than before,, for at this 
 
 VOL. VII. 19 
 
290 
 
 EXODUS. 
 
 [Chap. V. 
 
 time truths are taken away from them, and it is permitted that 
 mere falses infest, and this even to desperation ; for it is of di- 
 vine order that the ultimate of infestation and of temptation he 
 desperation, see n. 1787, 2694, 5279, 5280 ; that this state of 
 those who are of the spiritual church might be represented by 
 the sons of Israel, this was done by Pharaoh, and this when 
 the infestations were near to an end, viz., when they were to be 
 liberated, and were to be led into the land of Canaan. It is to 
 be noted, that infestations are effected in this manner, viz., that 
 falses and evils from the hells are injected into the thoughts, 
 and also truths and goods from heaven, that is, through heaven 
 from the Lord ; the reason of this is, because a man and a spirit 
 do not think from themselves, but all things flow-in : although 
 this appeal's altogether strange to sense, and thereby incredible, 
 it is nevertheless most true : see on the subject what has been 
 already adduced and shown from experience, n. 2886, 4151, 
 4249, 5846, 5854, 6189 to 6215, 6307 to 6327, 6466 to 6495, 6598 
 to 6626. From these considerations it may be known in what 
 manner it is to be understood, that infestations are effected by in- 
 jections of falses, and that they are increased even to desperation. 
 
 7148. “And he said.” — That hereby is signified reply, ap- 
 pears from the signification of saying, as denoting reply, see 
 n. 7103. 
 
 7149. “Ye are remiss, remiss.” — That hereby is signified 
 that they are not enough assaulted, appears from the significa- 
 tion of being remiss, as denoting not to be enough assaulted, 
 viz., by falses, see n. 7118. 
 
 7150. “Therefore ye say, Let us go, let us sacrifice to Jeho- 
 vah.” — That hereby is signified that hence comes thought con- 
 cerning such worship, appears from what was said above, n. 
 7119, where like words occur. 
 
 7151. “And now go ye, serve.” — That hereby is signified a 
 continuation of infestation, appears from the signification of 
 serving, as denoting to be infested by falses, see n. 7120, 7129 ; 
 hence go ye, serve, denotes the continuation of infestation ; for 
 they complained of service, but the reply was, that it should be 
 continued. 
 
 7152. “ And chaff shall not be given you.” — That hereby is 
 signified without such scientifics, appears from the signification 
 of chaff, as denoting scientifics the most common or general, 
 and hence the continents of truth, see n. 7112, 7144; that they 
 should be without them, is signified by the words, “shall not be 
 given.” 
 
 7153. “And the tale of the brick ye shall give.” — That 
 hereby are signified falses which were to be injected in abun- 
 dance, appears from what was said above, n. 7116, where like 
 words occur. These now are the things which are contained in 
 these verses in the internal sense, and which in the sight of 
 
7148—7155.] 
 
 EXODUS. 
 
 m 
 
 man appear possibly as of little moment, and also as things 
 scattered or unconnected ; nevertheless they are each of theip 
 essential to the subject treated of, and cohere together most 
 beautifully ; that this is the case, is perceived by the angels, for 
 they see the serieses and connections of things in the light of 
 heaven, with innumerable arcana formed together from interior 
 truths, whence the form of the things is most beautiful and 
 pleasing; this cannot at all b6 seen by man, because interior 
 truths are hid to him, hence neither can he connect them 
 together, but they appear to him as things scattered or uncon- 
 nected, and consequently, as was said, of little moment. 
 
 7154. Verses 19, 20, 21. And the moderators of the sons of 
 Israel saw themselves in evil , saying , Ye shall not take away 
 from, your bricks any thing by a day in its day. And they 
 met Moses and Aaron standing to m.eet them . > in their going 
 forth from, Pharaoh. And they said to them , Let Jehovah. see 
 upon you and judge , that ye have caused our odour, to stink in 
 the eyes of Pharaoh and in the eyes of his servants, to give a 
 sword into their hand to slay tts. And the moderators of the 
 sons of Israel saw themselves in evil, signifies that they saw 
 themselves near damnation. Saying, Ye shall not take away 
 from your hricks any thing, signifies because nothing was 
 diminished of the injection of falses. By a day in its day, 
 signifies in every state whatsoever. And they met Moses anjd 
 Aaron, signifies thought concerning the law divine and doctrine 
 thence derived. Standing to meet them in their going forth 
 from Pharaoh, signifies manifestation at the time when falses 
 did not so infest. .And they said to them, signifies perception. 
 Let Jehovah see upon you and judge, signifies divine arrange- 
 ment. That ye have caused our odour to stink in the eyes of 
 Pharaoh, and in the eyes of his servants, signifies that by reason 
 of those things all who are in falses have so great an aversion 
 to our obsequiousness. To give a sword into their hand to slay 
 us, signifies that hence they have so great an ardour to destroy 
 the truths of the church by falses. 
 
 7155. “ And the moderators of the sons of Israel saw them- 
 selves in evil.” — That hereby is signified that they saw them- 
 selves near damnation, appears from the signification of seeing, 
 as denoting to apperceive, see n. 2150, 3764, 4567, 4723, 5400 ; 
 and from the signification of moderators, as denoting those who 
 proximately receive and communicate infestations, see n. 7111, 
 7136 ; and from the signification of evil, as denoting damnation ; 
 for evil viewed in itself is hell, n. 6279, thus damnation. The 
 reason why to be in evil denotes to be near damnation, is, 
 because they who proximately received and communicated 
 infestations, were hurt, which is signified by their being smitten 
 by the exactors, n. 7136, and that by falses continually injected 
 they were infested even to desperation, n. 7147; hence it is. 
 
EXODUS. 
 
 
 [Chap. v. 
 
 that by seeing themselves in evil is signified that they apper- 
 ceived themselves to he near damnation ; for they who are in 
 desperation, inasmuch as they imagine that they can no longer 
 bear assaults, think that they must needs deliver themselves up 
 as captives to falses, for such is the state of desperation, but in 
 this case they begin to be relieved, and to be drawn as it were 
 out of thick darkness into light. 
 
 7156. “ Saying, Ye shall not take away from your bricks any 
 thing.” — That hereby is signified that nothing was diminished 
 of the injection of falses, appears from the signification of not 
 any thing being taken away, as denoting that nothing was 
 diminished, as also above, n. 7129 ; and from the signification 
 of making bricks, as denoting to sustain injected falses, see n. 
 7113, 7145. 
 
 7157. “ By a day in its day.” — That hereby is signified in 
 every state whatsoever, appears from the signification of the 
 expression, by a day in its day, as denoting in every state what- 
 soever, as above, n. 7133. 
 
 7158. “And they met Moses and Aaron.” — That hereby is 
 signified thought concerning the divine law and the doctrine 
 thence derived, appears from the signification of meeting, as 
 denoting thought, for by meeting is here meant that they 
 presented themselves and discoursed with each other, which, in 
 the internal sense, denotes to think of those things which they 
 represent; that to discourse or speak denotes to think, see n. 
 2271, 2287, 2619 ; and from the representation of Moses, as 
 denoting the divine law, see n. 6752 ; and from the representa- 
 tion of Aaron, as denoting the doctrine of good and truth, see 
 n. 6998, 7009, 7089. 
 
 7159. “Standing to meet them in their going forth from 
 Pharaoh.” — That hereby is signified manifestation at the time 
 when falses did not so infest, appears from the signification of 
 standing to meet, when it is said of the divine law and doctrine 
 thence derived, as denoting manifestation ; and from the signi- 
 fication of going forth from Pharaoh, as denoting when falses 
 did not so infest; that Pharaoh denotes the infesting false prin- 
 ciple, see n. 7107, 7110, 7126, 7142. 
 
 “ And they said to them.” — That hereby is signified percep- 
 tion, appears from the signification of saying in the historical 
 of the Word, as denoting to perceive, see frequently above. 
 
 7160. “ Let Jehovah see upon you and judge.” — That hereby 
 is signified divine arrangement, appears from the signification 
 of Jehovah seeing and judging, as denoting divine arrange- 
 ment, for what Jehovah sees and judges, this he arranges ; for 
 by seeing is signified the divine perception, properly foresight ; 
 and by judging is signified the divine arrangement, properly 
 providence ; inasmuch as those things are signified in the in- 
 ternal sense by the above words, it was customary to say, 
 
7156 — 7161.] 
 
 EXODUS. 
 
 when evil happened by any one’s fault, let Jehovah see and 
 judge. 
 
 7161. “ That ye have caused our odour to stink in the eyes 
 of Pharaoh, and in the eyes of his servants.” — That hereby is 
 signified that by reason of those things, all they who are in 
 falses have so great an aversion to our obsequiousness, appears 
 from the signification of making to stink, as denoting aversion, 
 of which we shall speak presently ; and from the signification 
 of odour, as denoting the perceptivity of what is grateful, see 
 n. 925, 1514, 1517, 1518, 1519, 3577, 4626, 4748 ; and inas 
 much as odour denotes the perceptivity of what is grateful, it 
 denotes the perceptivity of faith and charity, for those prin- 
 ciples are grateful, n. 1519, 4628, 4748 ; and whereas those 
 principles are grateful, obsequiousness (< obsequi/um ) is most 
 grateful, for obsequiousness is the very good itself of faith and 
 charity ; hence it is, that by odour is signified obsequiousness. 
 Inasmuch as odour denotes all that which is grateful to the 
 Lord, so stench denotes that which is ungrateful to the Lord, 
 consequently stench denotes aversion, and also abomination ; 
 stench also actually corresponds to the aversion and abomina- 
 tion which are of the false and of evil ; it is by reason of this 
 correspondence, that in the Word stench is used to- express 
 aversion, as in Samuel, “ Israel was made to stink amongst the 
 Philistines,” 1 book, xiii. 4. Again, Achish says of David, 
 that “ in making himself stink he hath made himself stink in 
 his people, in Israel,” 1 book, xxvii. 12. Again, “ When the 
 sons of Ammon saw that they were made to stink before David,” 
 2 Samuel x. 6. Again, “ Ahitophel said to Absalom, That all 
 Israel may hear, that thou art become a stink before thy 
 father,” 2 Samuel xvi. 21 : in these passages stinking denotes 
 aversion. And in Isaiah, “ Let the slain of the nations be cast 
 forth, and the stink of their carcasses ascend , and let the moun- 
 tains melt with blood,” xxxiv. 3 ; where stink denotes abomi- 
 nable evil; in like manner in Amos iv. 10; and in David, 
 Psalm xxxviii. 5, 6. That in the ‘eyes of Pharaoh and in the 
 eyes of his servants, denotes in the perception of all those who 
 are in falses, appears from the signification of eyes, as denoting 
 perception, n. 4339 ; and from the representation of Pharaoh, 
 as denoting those who are in falses, see n. 6651, 6679, 6683, 
 7107, 7110, 7126, 7146. The reason why their odour is said 
 to stink in their eyes, is because all who are in falses and evils 
 have an aversion to goods, and truths stink to them. That 
 they who are in evils, and thence in falses, carry a stench 
 about them, is very manifest from the hells which are called 
 cadaverous hells, and which contain assassins and those who are 
 most tenacious of revenge ; and from the hells which' are called 
 excrementitious, which contain adulterers, and those who have 
 regarded filthy pleasures as the ends of life ; when those hells 
 
£94 
 
 EXODUS. 
 
 [Chap. v. 
 
 ai e opened, intolerable stenches thence exhale, see n. 4631, but 
 those stenches are not made sensible except to those who have 
 the interiors of their spirits open; howbeit they who are in 
 those hells, apperceive those stenches as grateful, and .lienee 
 they love to live in them, see n. 4628 ; for they are like those 
 animals which inhabit dead bodies and excrements, and find 
 the delight of their life in such habitations : when they come 
 out of the sphere of those stenches, sweet and grateful odours 
 are disagreeable and most ungrateful to them : from these con- 
 siderations it may be manifest how it is to be understood, that 
 they who are in falses have such an aversion to those things 
 which are of the divine law and consequent doctrine, which 
 are represented by Moses and Aaron, of whom it is said, that 
 they made their odour to stink in the eyes of Pharaoh, and in 
 the eyes of his servants. 
 
 7162. “ To give a sword into their hand to slay us.” — That 
 hereby is signified that hence they have so great ardour to de- 
 stroy the truths of the church by falses, appears from the signi- 
 fication of sword, as denoting the false principle combating and 
 vastating, see n. 2799, 6353, 7102; and from the signification 
 of slaying, as denoting to destroy those things which are of 
 faith and charity, see n. 6767 ; the things which are of faith and 
 charity are signified by the sons of Israel, of whom it is said 
 that the}" should be slain ; for the essentials of the spiritual 
 church, which is signified by the sons of Israel, n. 6937, are 
 charity and faith. 
 
 7163. Verses 22, 28. And Moses returned to Jehovah, and 
 said , Lord, wherefore hast thou done evil to this people, why 
 this that thou hast sent me ? And from the time that I came 
 to Pharaoh to speak in thy name , he hath done evil to this peo- 
 ple, and liberating thou hast not liberated thy people. And 
 Moses returned to Jehovah, and said, signifies complaint from 
 the divine law. Lord, wherefore hast thou done evil to this 
 people? signifies that they who are in truths and goods are too 
 much infested by falses. Why this that thou hast sent me? sig- 
 nifies when yet the law proceeding from the Divine Being or 
 .Principle seems to say otherwise. And from the time that I 
 came to Pharaoh to speak in thy name, signifies when the com- 
 mand, grounded in those things which are of the divine law, 
 appeared to those who are in falses. He hath done evil to this 
 people, signifies that in this case by falses injected they seemed 
 to be hurt who are in the truths and goods of the church. And 
 liberating thou hast not liberated thy people, signifies that they 
 were not exempted from a state of infestations by falses. 
 
 7164. “ And Moses returned to Jehovah, and said.” — That 
 hereby is signified complaint from the divine law, appears from 
 the signification of returning to Jehovah, as denoting to prefer 
 complaint to the Divine Being or Principle concerning the in 
 
7162—7167.] 
 
 EXODUS. 
 
 295 
 
 festation of those who are in truths and goods, from those who 
 are in falses and evils : that to return to Jehovah denotes 
 complaint, is evident from what follows ; and from the repre- 
 sentation of Moses, as denoting the divine law, see n. 6723, 
 6752, 6771, 6827, 7014; hence the complaint is from truth 
 which is of the divine law, that they who are in falses have 
 such dominion over those who are in truths. 
 
 7165. “ Lord, wherefore hast thou done evil to this people?” 
 — That hereby is signified that they who are in truths and 
 goods are too much infested by falses, appears from the signifi- 
 cation of doing evil, as denoting to permit that they should be 
 too much infested by falses, for this, in the spiritual sense, is to 
 do evil, when it is said of those who are in truths and goods; 
 and from the representation of the sons of Israel, who are here 
 the people, as denoting those who are of the spiritual church, 
 thus who are in the truths of the church, and in its goods, as 
 just above, n. 7164. 
 
 7166. “ Why this that thou hast sent me?” — -That hereby is 
 signified when, yet the law proceeding from the Divine Being 
 or Principle seems to say otherwise, appears from the significa- 
 tion of wherefore this, as denoting why it is so, when it is said 
 otherwise ; and from the representation of Moses, who says 
 these things of himself, as denoting the law from the Divine 
 Being or Principle, see just above, n. 7164; and from the sig- 
 nification of being sent, as denoting to proceed, see n. 4710, 
 6831 : hence by the expression, wherefore this that thou hast 
 sent me? is signified that the law proceeding from the Divine 
 Being or Principle seems to say otherwise. Inasmuch as this 
 is said by him who complains of infestation from falses, it ap- 
 pears as if the law from the Divine Being or Principle said 
 otherwise, wherefore it is said that it seems to say otherwise, 
 when yet it does not say otherwise ; for the law from the Divine 
 Being or Principle is the law of order, and the law of order 
 concerning those who are in a state of infestations from falses, 
 is that they should be infested even to despair, and unless they 
 are infested to despair, the ultimate of the use arising from the 
 infestation is wanting : that temptation is increased even to 
 despair, manifestly appears from the Lord’s temptation in Getli- 
 semane, Matt. xxvi. 38, 39; Mark xiv. 33, 34, 35, 36 ; Luke xxii. 
 44 ; and also from its being afterwards brought to a state of 
 despair on the cross, Matt, xxvii. 46 ; and the temptation of the 
 Lord is an ensample of the temptation of the faithful ; where- 
 fore the Lord says, “ That whosoever would follow him must 
 take up his cross” Matt. x. 38 ; xvi. 24 ; for the glorification 
 of the Lord is an ensample or type of the regeneration of man, 
 see n. 3138, 3212, 3296, 3490, 4402, 5688; and regeneration is 
 principally effected by temptations. 
 
 7167. u And from the time that I came to Pharaoh to speak 
 
296 
 
 EXODUS. 
 
 [CHAP. V. 
 
 in thy name.” — That hereby is signified when the command, 
 grounded in those things which are of the divine law, appeared 
 to those who are in falses, is manifest from the signification of 
 coming to speak, as denoting to bring a command, in the 
 present case to appear, for a command from the Divine Being 
 is not manifestly brought to those who are in the hells, but ex- 
 hortation is made to them by spirits, hence it appears to them 
 as a command from the Divine Being ; and from the represen- 
 tation of Pharaoh, as denoting those who are in falses and in- 
 fest, see n. 6651, 6679, 6683, 7107, 7110, 7126, 7142 ; and from 
 the signification of the name of Jehovah, as denoting the all of 
 faith and charity, by which the Lord is worshipped, see n. 2724, 
 3006, 6674, thus the all which is of the law divine, for the law 
 divine is nothing else than what is of charity and faith ; for the 
 law divine is truth divine proceeding from the Lord, and what 
 proceeds from the Lord is divine good and truth, and divine 
 good is love and charity, and divine truth is faith. 
 
 7168. “ He hath done evil to this people.” — That hereby is 
 signified that in this case by injected falses they seemed to be 
 hurt who are in the truths and goods of the church, appears 
 from the signification of doing evil, as denoting to hurt by in- 
 jected falses, in the present case to seem to be hurt, for the^ 
 who are in infestation and in temptation, cannot be hurt by in- 
 jected falses, for the Lord protects ; and from the representa- 
 tion of the sons of Israel, who are here the people, as denoting 
 those who are in the truths of the church and its goods, as 
 above, n. 7162. 
 
 7169. “ And liberating thou hast not liberated thy people.” 
 — That hereby is signified that they were not exempted from a 
 state of infestations by falses, appears from the signification of 
 being liberated, as denoting to be exempted from a state of 
 infestations by falses, for the subject treated of in what goes be- 
 fore is concerning infestations by falses, hence to be liberated 
 here denotes to be exempted from them ; that thy people de- 
 notes those who are in the truths and goods of the church, and 
 are infested, see just above, n. 7165, 7168. 
 
 CONTINUATION OF THE SUBJECT CONCERNING THE SPIRITS, AND 
 CONCERNING THE INHABITANTS OF THE EARTH MERCURY. 
 
 717 0 . THE spirits of Mercury appeared to the left in a globe, 
 and next in a volume extending itself lengthways ; and I won- 
 dered whither they would go, whether to this earth or elsewhere , 
 and presently I observed that they turned themselves back to the 
 right , and in their revolution approached to the earth of Venus, 
 to the quarter thereof which is turned from the sun • but when 
 
7168—7172.] 
 
 EXODUS. 
 
 291 
 
 they were come thither they said, that they would not abide 
 there, because the inhabitants were evil ; wherefore they turned 
 themselves about to the other part of that earth which looks to 
 the sun, and then said, that they vwuld stay there, because the 
 inhabitants were good. When this was done, I felt in the brain 
 a remarkable change, and a strong operation thence derived. 
 From the above circumstances it was given to conclude, that the 
 spirits of Yenus, who are on that part of the planet, agreed 
 with the spirits of the planet Mercury, and that the former had 
 relation to the memory of things material, agreeing with the 
 memory of things immaterial, which the spirits of Mercury 
 constitute ; hence a stronger operation was felt from them when 
 they were there. 
 
 7171. It is to be noted, that the sun of this world does not 
 appear to any spirit, nor any thing of light thence derived • 
 for the light of this sun is to spirits as gross darkness , and 
 only remains in their perception, from having seen it while 
 they were in the world, being presented to them in idea as 
 somewhat exceedingly dark, and this to the back at a consider- 
 able distance, in an altitude a little above the plane of the head. 
 The planets, which are within the world of that sun , appear 
 according to a determinate situation in respect to the sun • 
 Mercury at the back a little towards the right ; the plantt 
 Yenus to the left a little behind ; the planet Mars to the left 
 in front ; the planet Jupiter in like manner to the left in front, 
 but at a greater distance / the planet Saturn quite hi front at a, 
 considerable distance / the Moon to the left at a considerable 
 height • the satellites also to the left in respect to their oion 
 planet: such is the situation of those planets in the ideas of 
 spirits and angels ; and the spirits also appear near their own 
 planet, but out of it. 
 
 7172. On a time I saw that spirits of our earth were 
 am,ongst spirits of the earth Mercury, and I heard them dis- 
 coursing together / and on this occasion the spirits of our earth 
 asked them, among other things in whom they believed f They 
 replied, that they believed in God / but v:hen they were further 
 questioned concerning the God in whom they believed, they were 
 unwilling to say, since it is customary with them not to answer 
 questions directly. But instantly the spirits from the earth 
 Mercury, in their turn, asked the spirits front our earth in 
 whom they believed f They said, that they believed in the 
 Lord God ; the spirits of Mercury then said, that they per- 
 ceived that they believed in no God, and that they had got a 
 habit of saying with the mouth that they believe, and still 
 that they do not believe / the spirits of Mercury have an ex- 
 quisite perception, in consequence of continually exploring by 
 means of perception what others know ; the spirits of our 
 earth were amongst those who, in the world, made a profession 
 
298 
 
 EXODUS. 
 
 [Chak v. 
 
 of faith grourided in the doctrine of the church , but still did 
 not live the life of faith : when they heard these things , they 
 were silent , because by apperception then given to them , they 
 acknowledged that it was so . 
 
 7173. Certain spirits knew from heaven , on a time a 
 promise had been made to the spirits of the earth Mercury , that 
 they should see the Lord ; wherefore they were asked by the 
 spirits about me , whether they recollected that promise f They 
 said, that they did recollect it, but that they did not know whe- 
 ther the promise was of such a nature, that they might depend 
 with certainty on its accomplishment. Whilst they were thus 
 discoursing together, instantly the sun of heaven appeared to 
 them ; ( the sun of heaven, which is the Lord , is seen only by 
 those who are in the inmost or third heaven ; ethers see the 
 light thence derived, and also the moon, see n. 1529, 1530, 
 1531, 4060 ;) on seeing the sun they said, that this was not the 
 Lord God , because they did not see a face. Ln the mean time 
 the spirits discoursed with each other, but L do not know what 
 they said. But on a sudden, at that insta7it, the sun again 
 appeared , and in the midst thereof the Lord encompassed with 
 a solar circle ; on seeing this , the spirits of Mercury humbled 
 themselves prof oundly and subsided. Then also the Lord from 
 the sun appeared to the spirits of this earth, who, when they 
 were men, saw him in the world, and they all one after another, 
 and thus several in order, confessed that it was the Lord him- 
 self ; and this they confessed before all the company. At that 
 instant also the Lord from the sun appeared to the spirits of 
 the planet Jupiter, who declared with open voice that it was 
 he himself, whom, they had seen in their earth, when the God 
 of the universe appeared to them. 
 
 7174. Certain of them, after the Loi'd appeared, were led 
 off front-wards to the right, and as ihey advanced they said, 
 that they saw a light much clearer and purer than they had 
 ever seen before, a7id that it was impossible any light could 
 exceed it ; and it was then even-tide here : there toere several 
 who 7nade this declaration. 
 
 7175. After S 07 ne time there was shown me one of the fe- 
 male inhabitants of the earth Mercury ; she had a beautiful 
 face, but it was smaller than that of a woman of our earth ; 
 her shape also was more slender, but her height was equal; 
 she wore on her head a liiien cap, which was put on without 
 art, but yet in a becoming manner. A ma7i also was presented, 
 to my view from that earth, who likewise was more slender in 
 body than the men of our earth are ; he was clad in a gar- 
 ment of a dark blue colour, closely fitted to his body, without 
 any foldings and protuberances. But that the inhabitants of 
 that earth think little about their bodies, was manifest to me 
 from this consideration , that when they come into the other life 
 
7173—7178.] 
 
 EXODUS. 
 
 299 
 
 and become spirits , they are not willing to appear as men , like 
 the spirits of our earth , but as crystalline globes • the reason 
 why they are willing thus to appear , is, that they may remove 
 from themselves material ideas, for the knowledges of things 
 immaterial are represented in the other life by crystals. 
 
 7176. There were also shown to me different species of their 
 oxen and cows , which indeed did not differ much from those on 
 our earth , only they were less , and in some degree approached 
 to the species of deer. 
 
 7177. They were questioned also concerning the sun of the sys- 
 tem , how it appears from their earth f They said that it appears 
 large , and larger there than when seen from other earths , and 
 that they knew this from the idea of other spirits concerning 
 the sun. They said f urther , that they enjoy a middle tem- 
 perature, neither too hot nor too cold • it was on this occasion 
 given me to tell them , that it was so provided of the Lord , that 
 they should not be exposed to too much heat , by reason of their 
 greater nearness to the sun than other earths , inasmuch as heat 
 does not arise from nearness to the sun , but from the altitude 
 and consequent density of the aerial atmosphere , as is evident 
 from the cold on high mountains even in hot climates / also 
 that heat varies according to the direct or oblique incidence of 
 the sun's rays , as is plain from the seasons of winter and sum- 
 mer in every 7'egion. These are the things which have been 
 given to know concerning the spirits and inhabitants of the 
 earth Mercury. At the close of the following chapter an ac- 
 count will be given of the spirits of the planet Venus. 
 
 EXODUS. 
 
 CHAPTER THE SIXTH. 
 
 THE DOCTRINE OF CHARITY. 
 
 7178. NO one can know what good is, understood in the 
 spiritual sense, unless he knows what love towards the neigh- 
 bour is, and love to God ; and no man can know what evil is, 
 unless he knows what the love of self is, and the love of the 
 world. Neither can any one know from interior acknowledg- 
 ment what truth is, which is of faith, unless he knows what 
 good is, and unless he be in good ; neither can any one know 
 what the false is, unless he knows what evil is. Wherefore no 
 
300 
 
 EXODUS. 
 
 [Chap, vl 
 
 one can explore or examine himself, unless he knows what g » 
 is, as grounded in its two loves, and what truth is as grounded 
 in good; and unless he knows what evil is, as grounded in its 
 two loves, and what the false is as grounded in evil. 
 
 7179. There are two faculties appertaining to man, one is 
 called the understanding, and the other the will ; the will was 
 given man for the sake of the good which is of love, and the 
 understanding for the sake of the truth which is of faith; for 
 the good which is of love has relation to the will, and the truth 
 which is of faith has relation to the understanding; the one 
 faculty communicates wonderfully with the other. They join 
 themselves together with those who are principled in good and 
 thence in truth ; and they also join themselves together with 
 those who are principled in evil and thence in the false ; with 
 the latter and the former those two faculties constitute one 
 mind : it is otherwise with those who are in truth as to faith, 
 and in evil as to life; in like manner with those who are in the 
 false as to faith, and in apparent good as to life. 
 
 7180. It is not allowable for man to divide his mind, and 
 to put asunder those two faculties from each other, that is, to 
 understand and speak truth, and to will and do evil ; for in this 
 case one faculty would look upwards or towards heaven, and 
 the other would look downwards or towards hell, and thus the 
 man would hang between both : but let him know that the will 
 carries him along in its own direction, and that the understand- 
 ing favours that direction. From these considerations it is evi- 
 dent how the case is with faith and with love, and how with 
 the state of man if they be separated. 
 
 7181. Nothing is more necessary for man, than to know 
 whether heaven be in himself, or hell ; for in one or the other 
 he must needs live to eternity : to the intent that he may ac- 
 quire this knowledge, it is necessary that he should know what 
 good is, and what evil, for good constitutes heaven, and evil 
 constitutes hell ; the doctrine of charity teaches both. 
 
 7182. It is said love to God, and thereby is meant love to 
 the Lord, for there is no other God : the Father is in him, John 
 xiv. 9, 10, 11, and the holy of the spirit is from him, John xiv. 
 13, H, 15. 
 
 CHAPTER YI. 
 
 1. AND Jehovah said to Moses, Now thou shalt see what 
 I will do to Pharaoh, because with a strong hand he shall send 
 them, and with a strong hand he shall drive them out from his 
 land. 
 
 2. And God spake to Moses, and said to him, I am Jehovah. 
 
71T9 — 7182. j 
 
 EXODUS. 
 
 301 
 
 3. And I appeared to Abraham, to Isaac, and to Jacob, in 
 God Schaddai, and by my name Jehovah I was not known to 
 them. 
 
 4. And also I established my covenant with them, to give 
 them the land of Canaan, the land of their sojournings, in which 
 they sojourned. 
 
 5 . And also I have heard the groaning of the sons of Israel, 
 because the Egyptians caused them to serve ; and I have re- 
 membered my covenant. 
 
 6. Therefore say to the sons of Israel, I am Jehovah, and 
 I will bring you forth from under the burdens of the Egyptians, 
 and will liberate you from their service ; and will redeem you 
 with a stretched-out arm, and with great judgments. 
 
 7. And I will receive yon to myself for a people, and I will 
 be to you for a God, and ye shall know that I am Jehovah 
 your God, bringing you forth from under the burdens of 
 Egypt. 
 
 8. And I will lead you to the land, in which I lifted up my 
 hand to give it to Abraham, Isaac, and Jacob, and I will give 
 it you an inheritance; 1 am Jehovah. 
 
 9. And Moses spake thus to the sons of Israel, and they 
 hearkened not to Moses for straitness of spirit, and for hard 
 service. 
 
 10. And Jehovah spake to Moses, saying, 
 
 11. Come, speak to Pharaoh king of Egypt, and let him 
 send the sons of Israel out of his land. 
 
 12. And Moses spake before Jehovah, saying, Behold, the 
 sons of Israel have not hearkened to me, and how shall Pha- 
 raoh hearken to me, and I am uncircumcised in lips? 
 
 13. And Jehovah spake to Moses and to Aaron, and gave 
 them commandment for the sons of Israel, and for Pharaoh 
 king of Egypt, to bring forth the sons of Israel out of the land 
 of Egypt. 
 
 14. These are the heads of the house of their fathers ; the 
 sons of Reuben the first-born of Israel, Ilanoch and Pallu, Hez- 
 ron and Carmi, these are the families of Reuben. 
 
 15. And the sons of Simeon, Jernuel, and Jamin, and Ohad, 
 and Jachin, and Zohar, and Shaul the son of a Canaanitess ; 
 these are the families of Simeon. 
 
 16. And these are the names of the sons of Levi according 
 to their nativities, Gershon, and Kehath, and Merari ; and the 
 years of the life of Levi were seven and thirty and a hundred 
 years. 
 
 17 The sons of Gershon, Libni, and Shimei, according to 
 their families. 
 
 18. And the sons of Kehath, Amram, and Izhar, and He- 
 bron, and Uzziel ; and the years of the life of Kehath were 
 three and thirty and a hundred years. 
 
302 EXODUS. [Chap. vi. 
 
 10. And the sons of Merari, Malili, and Mushi ; these are 
 the families of Levi according to their nativities. 
 
 20. And Amram took Jochebed his father’s sister to him 
 for a woman, and she bare to him Aaron and Moses ; and the 
 years of the life of Amram were seven and thirty and a hun- 
 dred years. 
 
 21. And the sons of Izhar, Korah, and Hepheg, and Sichri. 
 
 22. And the sons of Uzziel, Mishael, and Elzaphan, and 
 Si tli ri. 
 
 23. And Aaron took Elisheba, the daughter of Aminadab, 
 the sister of Naasshon, to him for a woman ; and she bare to 
 him Nadab, and Abilin, ETeazar, and Ithamar. 
 
 24. And the sons of Korah, Assir, and Elkanah, and Abia- 
 snph ; these are the families of the Korahites. 
 
 25. And Eleazar the gon of Aaron took to him of the 
 daughters of Putiel for a woman, and she bare to him Phineas ; 
 these are the heads of the fathers of the Levites according to 
 their families. 
 
 26. This is the Aaron and Moses, to whom Jehovah said, 
 Bring forth the sons of Israel out of the land of Egypt, accord- 
 ing to their armies. 
 
 27. These spake to Pharaoh king of Egypt, to bring forth 
 the sons of Israel out of Egypt : This is Moses and Aaron. 
 
 28. And it came to pass, in the day Jehovah spake to Moses 
 in the land of Egypt. 
 
 29 And Jehovah spake to Moses, saying, I am Jehovah, 
 speak to Pharaoh king of Egypt all that 1 spake to thee. 
 
 30. And Moses said before Jehovah, Behold I am uncir- 
 cumcised in lips, and how shall Pharaoh hearken to me ? 
 
 < ' 
 
 THE CONTENTS. 
 
 7183. THE subject treated of in the foregoing chapter was 
 concerning those who are of the Lord’s spiritual kingdom, that 
 they were infested by falses, and at length that by reason of 
 those infestations they were near to desperation ; they are now 
 relieved with hope, and with a promise that they should cer- 
 tainly be liberated; this is the subject treated of, in the internal 
 sense, in this chapter, and signified by the things which Jehovah 
 spake to Moses. 
 
 7184. Afterwards is described the Lord’s spiritual kingdom 
 as to faith and as to charity, and next as to doctrine, also as to 
 the reception of the law ‘divine: Reuben and Simeon and their 
 families represent the things which are of faith ; Levi and big 
 
EXODUS. 
 
 303 
 
 7183—7186.] 
 
 families the things which are of charity; Aaron and his families 
 the things which are of doctrine ; and Moses the things which 
 are of the law divine. 
 
 THE INTERNAL SENSE. 
 
 7185. VERSE 1 . And Jehovah said to Moses, Now thou 
 shalt see what I will do to Pharaoh , because with a strong 
 hand he shall send them , , and with a strong hand he shall drive 
 them out from his land . And Jehovah said to Moses, signifies 
 instruction concerning the law divine. Now thou shalt see 
 what I will do to Pharaoh, signifies manifest perception wlmt 
 shall befall those that infest. Because with a strong hand he 
 shall send them, signifies that with all strength and ability they 
 shall shun them. And with a strong hand he shall drive them 
 out from his land, signifies that with all strength and ability 
 they shall put them to flight from their neighbourhood. 
 
 7186. “And Jehovah said to Moses.”— That herein is sig- 
 nified instruction concerning the law divine, appears from the 
 signification of Jehovah said, as denoting instruction from the 
 Divine Being or Principle, of which we shall speak presently ; 
 and from the representation of Moses, as denoting the law 
 divine, see n. 6723, 6752, 7014. The reason why by Jehovah 
 said to Moses is signified instruction concerning the law divine, 
 is, because at the close of the foregoing chapter it was believed 
 from the law divine that it would come to pass, that they who 
 are of the spiritual church would be immediately liberated from 
 infestations; when yet it is according to order, that the evil 
 who infest should be removed by degrees, and that they who 
 are of the spiritual church should be liberated by degrees ; for 
 such is the requirement of the divine order ; hence also such is 
 the requirement of the law divine, for every law divine, is of 
 order, insomuch that whether we say the law divine or the law 
 of divine order, it is the same thing; concerning this law they 
 who are of the spiritual church are now instructed, and that it 
 is grounded in that law that they would certainly be liberated 
 when the time and state according to order is at hand : that 
 Moses, by whom is here represented the la\y divine, such as it 
 is with those who are of the spiritual church when they are in 
 a state of infestations, believed from the law divine that it would 
 come to pass, that they would be immediately liberated from 
 infestations, is evident from what he spake at the close of the 
 foregoing chapter, viz., “Wherefore hast thou done evil to this 
 people, wherefore this that thou hast sent me, and liberating 
 
304 
 
 EXODUS. 
 
 [Chap. vi. 
 
 hast not liberated thy people?” by which words is signified that 
 they are too much infested by falses, when yet the law proceed- 
 ing from the Divine Being or Principle seems to say otherwise, 
 and that thus they are not exempted from a state of infestations, 
 see n. 7165, 7166, 7169. The reason why they who are of the 
 spiritual church, and in the lower earth, are liberated by degrees 
 from infestations, and not immediately, is, because the evils and 
 falses which inhere cannot otherwise he removed, nor can goods 
 and truths be insinuated in their place, except by several 
 changes of state, thus successively by degrees. They who believe 
 that man can be immediately introduced into heaven, and that 
 this is of the mere mercy of the Lord, are much deceived ; if 
 this was possible, all, as many as are in hell, would be elevated 
 into heaven, for the Lord’s mercy extends to all ; but it is ac- 
 cording to order that every one carries along with him his life 
 which he had lived in the world, and his state in the other life 
 is accordingly, and that the mercy of the Lord flows-in with all, 
 but that it is diversely received, and by those who are in evil 
 is rejected ; and whereas they have imbued evil in the world, 
 they also retain it in the other life, neither in the other life is 
 amendment given, for the tree lies where it falls ; from these 
 considerations t is evident that it is according to order, that 
 they who have lived in good, and to whom appertain some of 
 the gross and impure principles which are of self-love and the 
 love of the world, cannot be associated to those who are in the 
 heavens, until such principles are removed. Hence it is mani- 
 fest, that liberation from infestations is effected successively by 
 degrees. 
 
 7187. “ Now thou shalt see what I will do to Pharaoh.” — 
 That hereby is signified manifest perception what shall befall 
 those who infest, appears from the signification of seeing, as 
 denoting apperception, see n. 2150, 3764, 4567, 4723, 5400, in 
 the present case manifest perception, because it is said of in- 
 struction from the Divine Being or Principle ; and from the 
 signification of what I shall do, as denoting what shall befall ; 
 and from the representation of Pharaoh, as denoting those who 
 infest by injected falses, see n. 6651, 6679, 6683, 7107, 7110, 
 7126, 7i42. 
 
 7188. “ Because with a strong hand he shall send them.” — • 
 That hereby is signified that with all strength and ability they 
 shall shun them, appears from the signification of a strong 
 hand, as denoting all strength and ability; that hand denotes 
 ability, see n. 878, 3387, 4931, 5327, 5328, 6947, 7011 ; and 
 from the signification of sending them, as denoting to fly from 
 them. The case herein is this: when the infernals are deterred 
 by punishments from doing evils, they at length abstain from 
 infestation, and are willing to leave those whom they infested, 
 and to fly away ; but whereas it is the sole delight of their life 
 
7187—7190.] 
 
 EXODUS. 
 
 305 
 
 to do evil and to infest, therefore they cannot abstain, unless 
 they appl} r all force and ability to remove themselves; for what 
 is the delight of any one’s life, this, inasmuch as it is of his 
 love, is of his life, and carries him* away, neither can it be re- 
 sisted, unless the undelightfulness of punishment prevail over 
 the delight of doing evil ; hence come the punishments of the 
 evil in the other life. 
 
 7189. “And with a strong hand he shall drive them out. 
 from his land.” — That hereby is signified that with all force 
 and ability they shall put them to flight from their neighbour- 
 hood, appears from the signification of a strong hand, as denot- 
 ing with all strength and ability, see just above, n. 7188 ; and 
 from the signification of driving them out, as denoting to put 
 them to flight ; and from the signification of their land, as de- 
 noting neighbourhood : that the land or earth, where they who 
 are of the spiritual church are infested by falses, is near to the 
 hells which infest, and is called the lower earth, see n. 7090 : 
 hence from their land denotes from the neighbourhood. 
 
 7190. Verses 2, 3, 4, 5, 6, 7, 8. And God spake to Moses, 
 and said to him , lam Jehovah . And I appeared to Abraham, 
 to Isaac , and to Jacob , in God Schaddai ; and by my name 
 Jehovah I was not known to them . And also I established my 
 covenant with them, to give them the land of Canaan, the land 
 of their sojournings , in which they sojourned. And also I have 
 heard the groaning of the sons of Israel, because the Egyptians 
 rause them to serve / and I have remembered my covenant. 
 Therefore say to the sons of Israel , I am Jehovah, and I will 
 bring you forth from under the burdens of the Egyptians, and 
 will liberate you from their service, and will redeem you with' 
 a stretched-out arm and with great judgments. And I will re- 
 ceive you to myself for a people, and I will be to you for a God, 
 and ye shall know that I am Jehovah your God bringing you, 
 forth from under the burdens of Egypt. And I will lead you 
 tc the land, in which I lifted up my hand to give it to Abra- 
 ham, to Isaac, and to Jacob, and I will give it you an inherit- 
 ance ; I am Jehovah. And God spake to Moses, signifies what 
 is new but continuous with what goes before. And said to him, 
 I am Jehovah, signifies confirmation from the Divine Being or 
 Principle, which is irrevocable. And I appeared to Abraham, 
 to Isaac, and to Jacob, in God Schaddai, signifies the tempt- 
 ations of the Lord as to the human principle, and the tempta- 
 tions of the faithful, and subsequent consolations. And by my 
 name Jehovah I was not known to them, signifies that they who 
 were of the spiritual church in a state ef temptations did not 
 think of the divine things or principles which are of the church. 
 And also I established my covenant with them, signifies in this 
 case still conjunction by the Lord’s divine human principle. To 
 give them the land of Canaan, signifies by which conjunction 
 
 VOL. VII. 20 
 
306 
 
 EXODUS. 
 
 [Chap. vi. 
 
 they were elevated into heaven. The land of their sojourn tags 
 in which they sojourned, signifies where those things are which 
 are of faith and charity, concerning which they had been in- 
 structed, and according to which they have lived. And also I 
 have heard the groaning of the sons of Israel, signifies their 
 grief arising from combat. Because the Egyptians cause them 
 to serve, signifies with those who are in falses, who attempt to 
 subjugate. And I have remembered my covenant, signifies that 
 there was exemption from them for the sake of conjunction. 
 Therefore say to the sons of Israel, signifies that the law divine 
 shall give to those who are of the Lord’s spiritual kingdom to 
 apperceive. I am Jehovah, signifies confirmation from the Di- 
 vine Being or Principle. And I will bring you forth from 
 under the burdens of the Egyptians, signifies that the Lord will 
 exempt them from the infestations of those who are in falses. 
 And will liberate you from their service, signifies fully from 
 the attempt of their subjugation. And will redeem } r ou with 
 a stretched-out arm, signifies bringing forth from hell b}- divine 
 power. And with great judgments, signifies according to the 
 laws of order derived from the Lord’s human principle. And I 
 will receive you to myself for a people, signifies that they shall 
 be added to those in the heavens who serve the Lord there. 
 And I will be to you for a God, signifies that they shall also 
 receive the Divine Being or Principle. And ye shall know that 
 I am Jehovah your God, signifies apperception in such case that 
 the Lord is the only God. Bringing you forth from under the 
 burdens of Egypt, signifies who has liberated from infestations 
 arising from falses. And I will lead you to the land in which 
 I lifted up my hand to give it to Abraham, Isaac, and Jacob, 
 signifies elevation by the divine power to heaven, where the 
 divine human principle of the Lord is all. And I will give it 
 you an inheritance, signifies the life of the Lord there for ever. 
 I am Jehovah, signifies confirmation from the Divine Being or 
 Principle. 
 
 7191. “And God spake to Moses.” — That hereby is signi- 
 fied what is new but continuous with what goes before, appears 
 from this consideration, that it is frequently written in continu- 
 ous text, Jehovah said, andj Jehovah spake, as also in this chap- 
 ter, ver. 1 , Jehovah said to Moses ; in this verse, Jehovah spake 
 to Moses ; in like manner verses 10, 13, 28, 29; also in other 
 places ; which repetition signifies nothing else but somewhat 
 new commencing there, which yet is in connection with what 
 goes before; that by Jehovah said is denoted a new principle 
 of perception, see n. 2061, 2238, 2260. It is to be noted that 
 the Word, in its original tongue, is without signs of termina- 
 tions, wherefore, instead thereof, the above expressions were 
 adopted, and in the place of lesser terminations and distinctions, 
 and was adopted, on which account this term so frequently oc- 
 
7191 — 7193.J 
 
 EXODUS. 
 
 307 
 
 curs ; angelic discourse is also continuous, with terminations 
 indeed, but of such a sort that the things which precede are 
 wonderfully connected with the things which follow ; for an- 
 gelic ideas are most replete with things, and with innumerable 
 things that are ineffable and incomprehensible to man during 
 his abode in the world ; hence the conclusions of preceding 
 periods can be fully connected with the beginnings of subse- 
 quent periods, and thereby one be formed from several serieses; 
 what is stupendous and incredible, in angelic discourse the form 
 of heaven is represented ; hence in all angelic discourse there 
 is a melodious concert as of songs, which in every termination 
 closes in a monosyllable, thus in a one ; and I have been told, that 
 the reason of this is, because all and singular things in heaven 
 have reference to one God, thus to their end. From these con- 
 siderations also it might be manifest, that the all of thought, 
 and of discourse thence derived, flows-in through heaven from 
 the Lord, and that hence such a melodious concert in discourse 
 closing in a one. 
 
 7192. “And said to him, I am Jehovah.” — That hereby is 
 signified confirmation from the Divine Being or Principle, 
 which is irrevocable, may appear without explication ; for by 
 Jehovah, that is, by the Lord, it is not possible for any thing to 
 be confirmed except by himself; it cannot be confirmed by 
 heaven, because this is far beneath him, still less by any thing 
 in the world ; but to the end that there may be divine confir- 
 mation, which is eternal and irrevocable, it must be from the 
 Divine Being himself: such confirmation, viz., I am Jehovah, 
 occurs frequently in Moses, as Exod. xii. 12; Levit. xviii. 5, 0; 
 xix. 12, 14, 18, 28, 30, 32, 37 ; xx. 8; xxi. 12 ; xxii. 2, 3, 8, 30, 
 31, 32, 33; xxvi. 2, 45; Numb. iii. 13, 41, 45. And in the 
 prophets, saith Jehovah , by which in like manner is meant con- 
 firmation from the Divine Being or Principle, as in Isaiah iii. 
 15 ; xiv. 22, 23; xvii. 6 ; xxii. 14, 25; xliii. 12 ; Iii. 5; Jer. ii. 
 22 ; iii. 1, 10, 13, 20 ; viii. 12 ; xii. 17 ; xiii. 25 ; xxv. 7, 27 ; 
 xxiii. 7, 24, 29, 31, and elsewhere frequently. Confirmation 
 from the Divine Being is also made by the divine human prin- 
 ciple, thus also by himself, in Isaiah, “God sware by his right 
 hand and by the arm of his strength,” lxii. 8. 
 
 7193. “ And I appeared to Abraham, to Isaac, and to Jacob 
 in God Schaddai.” — That hereby are signified the Lord’s temp- 
 tations as to the human principle, and the temptations of the 
 faithful, and subsequent consolations, is manifest from the sig- 
 nification of appearing, or being seen, when it is said of Jeho- 
 vah, as denoting perception from the Divine Being or Principle, 
 see n. 2150, 3764, 4567, 5400 ; and from the representation of 
 Abraham, of Isaac, and of Jacob, as denoting the Lord as to 
 the divine principle itself, and as to the divine human, see n. 
 6804, 6847 ; but in the present case, inasmuch as Jeliovub 
 
308 
 
 EXODUS. 
 
 [Chap. vi. 
 
 speaks and says that he appeared to them, the Lord is signified 
 as to the human principle, that is, the human before it was 
 made divine ; by Abraham is signified the celestial principle in 
 that human ; by Isaac the spiritual ; and by Jacob the natural. 
 That the Lord as to the human principle is here meant by them, 
 not as to the divine itself and as to the divine human, is, be- 
 cause the subject treated of is concerning temptations, and the 
 Lord as to the human principle, before it was made divine, 
 could he tempted, but not as to the divine human, and still less 
 as to the divine itself, for the divine is out of all temptations ; 
 the infernals who tempt cannot even come to the celestial 
 angels, for when they approach, they are seized with horror 
 and torment, and become as if they were half-dead ; and since 
 tfiey cannot come to the celestial angels, and this by reason of 
 the divine principle appertaining to them, much less can they 
 come to the divine principle, which is infinitely above the an- 
 
 f elical : from these considerations it may be manifest, that the 
 iOrd assumed an infirm human principle from the mother, that 
 he might be tempted, and by temptations reduce into order all 
 things in heaven and in hell, and on the same occasion glorify 
 his human principle and make it divine. That by God Schad- 
 dai are signified temptations, and subsequent consolations, see 
 n„ 1992, 3667, 4572, 5628. It is said subsequent consolations , 
 because it is from divine order, that comforts follow the pains 
 of temptations, in like manner as morning and day-dawn suc- 
 ceed evening and night ; there is also a correspondence be- 
 tween them, for there are changes of states in the other life, as 
 there are changes of seasons in the world : states of temptations 
 and of infestations, also states of desolations, are, in the other 
 life, evening and night, and states of consolations and festivities 
 are morning and day-dawn. That by the same words, viz., I 
 appeared to Abraham, to Isaac, and to Jacob in God Schaddai, 
 are also signified the temptations of the faithful, and subse- 
 quent consolations, is, because the regeneration of man, which 
 is effected by means of temptations, is an image of the glorifi- 
 cation of the Lord, see n. 3138, 3212, 3296, 3490, 4402, 5688 ; 
 therefore the things in the Word, which relate to the Lord in 
 the supreme sense, relate to the faithful in the respective inter- 
 nal sense. 
 
 7194. “And by my name Jehovah I was not known to 
 them.” — That hereby is signified that they who were of the 
 spiritual church in a state of temptations did not think of the 
 divine things or principles which are of the church, appears 
 from the signification of the name Jehovah, as denoting all in 
 one complex by which God is worshipped, see n. 2724, 3006, 
 6674, thus every divine thing or principle in the church : by 
 the name of Jehovah is properly meant the Lord’s divine hu- 
 man principle, see n. 2628, 6887, and because by that principle 
 
71 94 — -7196.] 
 
 EXODUS. 
 
 309 
 
 and from it proceeds the all of faith and the all of love, which 
 are the divine things or principles in the church, that principle 
 is in one complex the all of divine worship ; and from the sig- 
 nification of not being known, as denoting that those things were 
 not thought of, that is, the divine things or principles which are 
 in the church, viz., in a state of temptations, which are signified 
 by God Schaddai, wherefore it is said that he was known to 
 Abraham, Isaac, and Jacob, but not by his name Jehovah : this 
 is the internal sense of these words ; but the external or his- 
 torical sense is of another sort, and from this latter sense it may 
 be manifest that Abraham, Isaac, and Jacob did not worship 
 Jehovah, but God Schaddai, see n. 1992, 3667, 5628, and that 
 Abraham knew not Jehovah, see n. 1356, 2559: but the reason 
 why Jehovah is named in the historicals concerning Abraham, 
 Isaac, and Jacob, is, because that historical Word was written 
 by Moses, to whom the name of Jehovah was made known, and 
 in those historicals Jehovah is named on account of the internal 
 sense ; for in the Word throughout Jehovah is named when the 
 subject treated of is concerning the good which is of love, 
 whereas God is named when the subject treated of is concerning 
 the truth which is of faith, see n. 709, 732, 1096, 2586, 2769, 
 2807, 2822, 3921, 4402. 
 
 7195. “ And also I established my covenant with them.’* — 
 That hereby is signified in this case still conjunction by the 
 divine human principle, appears from the signification of cove- 
 nant, as denoting conjunction, see n. 665, 666, 1023, 1038, 1864, 
 1996, 2003, 2021, 6804; and from the representation of Abra- 
 ham, Isaac, and Jacob, who are here those with whom the 
 covenant is established, as denoting the Lord’s divine human 
 principle, see n. 6804, 6847 : from these considerations it is 
 evident what is the internal sense of these words ; the proxi- 
 mate sense is, that the union of the divine principle itself is 
 with the divine human ; and hence the following sense, that 
 there is conjunction of the divine principle itself with those 
 who are of the spiritual church by the divine human, for, as has 
 been occasionally shown above, they who were of the spiritual 
 church were saved by the Lord’s divine human principle, see n. 
 6854, 6914, 7035, 7091 ; it is said in this case still, that there 
 may be conjunction with what immediately precedes, viz., that 
 conjunction then had place, when in a state of temptations they 
 did not think of the divine things or principles in the church, 
 for the Lord is more present in a state of temptations than out 
 of it, although it appears otherwise, see n. 840. 
 
 7196. “To give them the land of Canaan.” — That hereby is 
 signified by which, viz., conjunction, they would be elevated 
 into heaven, appears from the signification of the land of Ca- 
 naan, as denoting the Lord’s kingdom in the heavens, and as 
 denoting the church, see n. 1607, 3038, 3481, 3705, 4447, 6516, 
 
310 
 
 EXODUS. 
 
 [Chap. vi. 
 
 that to be elevated into heaven is signified by giving that land, 
 i > evident, for they to whom heaven is given are elevated. 
 
 7197. “The ltlnd of their sojournings in which they so- 
 journed.” — That hereby is signified where the things of faith 
 and charity are, concerning which they have been instructed, 
 andhiccording to which they have lived, appears from the sig- 
 nification of land or earth, as denoting the Lord’s kingdom in 
 the heavens and in the earths, see just above, n. 7196, thus also 
 the things which are of the Lord’s kingdom, which, it is well 
 known, are faith and charity ; hence also these, viz., faith and 
 charity, are signified by the land of Canaan, where the subject 
 treated of is concerning instruction and life, which are signified 
 by sojourning; and from the signification of sojourning, as de- 
 noting instruction and life, see n. 1463, 2025, 3762; hence it 
 is evident, that by the land of their sojournings in which they 
 sojourned, is signified where the things of faith and charity are, 
 concerning which they have been instructed, and according to 
 which they have lived. The case herein is this : heaven is given 
 to every one in the other life according to the things of faith 
 and charity appertaining to him, for charity and faith constitute 
 heaven with every one ; but when it is said that charity and 
 faith constitute heaven, it is meant the life of charity and faith : 
 it is well however to be noted that the life, which has heaven 
 appropriated to it, is a life according to the truths and goods 
 of faith, concerning which man has been instructed ; unless 
 those truths and goods are the rules and principles of his life, 
 he in vain expects heaven, howsoever he lias lived ; for without 
 those truths and goods man becomes a reed, which is shaken 
 with every blast of wind, for he is bended by the evil alike as 
 by the good, inasmuch as he has nothing of truth and good firm 
 about him, whereby he may be kept by the angels in truths 
 and goods, and be withdrawn from the falses and evils which 
 the internals continually inject; in a word, the life of Christian 
 good is what constitutes heaven, not the life of natural good. 
 
 7198. “And also I have heard the groaning of the sons of 
 Israel.” — That hereby is signified their grief arising. from com- 
 bat, appears from the signification of groaning, as denoting grief 
 arising from combat ; and from the representation of the sons 
 of Israel, as denoting those who are of the spiritual church, who 
 are'" infested by falses, and are thence in combat. 
 
 7199. “ Because the Egyptians cause them to serve.” — That 
 hereby is signified with those who are in falses, who attempt to 
 subjugate, appears from the signification of the Egyptians, as 
 denoting those who are in falses, see n. 6692, 7097, 7107, 7110, 
 7126, 7142 ; and from the signification of causing to serve, as 
 denoting to attempt to subjugate, see n. 6666, 6672, 6671. 
 
 7200. “And I have remembered my covenant.” — That 
 hereby is signified that there was exemption from them for the 
 
■7197—7205.] 
 
 EXODUS. 
 
 311 
 
 sake of conjunction, appears from the signification of remem- 
 bering the covenant, viz., with Abraham, Isaac, and Jacob, to 
 give them the land of Canaan, as denoting liberation or exemp- 
 tion from the infestations which are signified by servitudes in 
 Egypt, and denoting elevation to heaven; and from the signi- 
 fication of covenant, as denoting conjunction, see above, n. 
 7194. It is said for the sake of conjunction, that they were to 
 be liberated and elevated into heaven, for conjunction with the 
 Lord is effected by faith and love, inasmuch as the truths 
 which are of faith and the goods which are of love proceed 
 from the Lord, and the things which proceed from him are 
 his, insomuch that they are him : they therefore who receive 
 those things, are conjoined to him, and they who are conjoined 
 to him. must needs he elevated to him, that is, into heaven. 
 
 7201. “Therefore say to the sons of Israel.” — That hereby 
 is signified that the law divine shall give to those who are of 
 the Lord’s spiritual kingdom to apperceive, appears from the 
 representation of Moses, to whom it is said that he should say 
 to the sons of Israel, as denoting the law divine, see n. 6723, 
 6752; and from the signification of saying, as denoting to ap- 
 perceive, see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2506, 
 2515, 2619, 2862, 3509, 5877 ; in the present case to give to 
 apperceive, because it is said of the law divine that it should 
 say ; and from the representation of the sons of Israel, as de- 
 noting those who are of the Lord’s spiritual kingdom, see n. 
 6426, 6637. 
 
 7202. “I am Jehovah.” — That hereby is signified confirma- 
 tion from the Divine Being or Principle, appears from what 
 was said above, n. 7192. 
 
 7203. “ And I will bring you forth from under the burdens 
 of the Egyptians.” — That hereby is signified that the Lord will 
 exempt them from the infestations of those who are in falses, 
 appears from the signification of bringing forth, as denoting to 
 exempt ; and from the signification of burdens, as denoting in- 
 festation from falses, thus denoting combats, see n. 6757, 7104, 
 7105 ; and from the signification of the Egyptians, as denoting 
 those who infest by injected falses, see just above, n. 7198. 
 
 7204. “ And I will liberate you from their service.” — That 
 hereby is signified fully from the attempt of subjugation, ap- 
 pears from the signification of service, as denoting an attempt 
 of subjugation, see n. 6666, 6670, 6671. 
 
 7205. “ And will redeem you with a stretched-out arm.” — 
 That hereby is signified a bringing forth from hell by divine 
 power, appears from the signification of redeeming, as denot- 
 ing to bring forth from hell : that redemption is said of service, 
 of evil, and of death, and of exemption [deliverance] thence, 
 thus that it is said of hell, and that the Lord as to the divine 
 human principle is called Redeemer, see n. 6281 ; and from 
 
312 
 
 EXODUS. 
 
 [Chap. vi. 
 
 the signification of a stretched-out arm, as denoting divine 
 power: that arm denotes power, see n. 478, 4931, 4932, 4934, 
 4935 : but the reason why a stretched-out arm denotes omnipo- 
 tence or divine power, is, because by an arm, when it appears 
 stretched out in the heavens, is represented power from the Di- 
 vine Being or Principle ; but when not stretched out but bended, 
 power in the general sense is represented ; hence now it is that 
 divine power in the Word is very often expressed by a stretched- 
 out arm and by a strong hand, as in Jeremiah, “ I have made 
 the earth, the man, and the beast which are on the faces of the 
 earth, by my great strength, and by my stretched-out arm” 
 xxvii. 5. Again, in the same prophet, “Ah, Lord Jehovih, 
 behold thou hast made the heaven and the earth by thy great, 
 strength, and by thy stretched-out arm, there is not any word 
 wonderful in comparison with thee : and thou hast brought forth 
 thy people Israel out of the land of Egypt by signs and mira- 
 cles, and by a strong hand, and by a stretched-out arm” xxxii. 
 17, 21. And in Ezekiel, “ I will bring you forth from the 
 people, and I will gather you together out of the lands into 
 which ye have dispersed, by a strong hand, and by a stretched-out 
 arm ,” xx. 24. And in David, “ He brought forth Israel out of 
 the midst of the Egyptians by a strong hand and stretched-out 
 arm” Psalm cxxxvi. 11, 12 ; see also, Dent. iv. 34 ; v. 15 ; vii. 
 19 ; ix. 29 ; xi. 2 ; xxvi. 8 ; 1 Kings viii. 42 ; 2 Kings xvii. 36. 
 
 7206. “ And with great judgments.” — That hereby is signi- 
 fied according to the laws of order derived from the Lord’s 
 divine human principle, appears from the signification of judg- 
 ments, as denoting truths, see n. 2235, 6397, and, in the supreme 
 sense, where it is said of the Lord, as denoting truths divine, 
 which truths are nothing else but the laws of order derived from 
 the Lord’s divine human principle, for all order is from him, 
 thus all the laws of order ; the whole heaven, consequently also 
 the universe, is according to those laws; the laws of order, or 
 the truths which proceed from the Lord, according to which the 
 whole heaven and the universe are established and preserved, 
 are what are called the Word, by which all things were made, 
 see John i. 1, 2, 3, for the Word is the divine truth proceeding 
 from the divine good of the Lord’s divine human principle ; 
 hence it is that all things in the spiritual world, and also in the 
 natural world, have reference to truth, as may be manifest to 
 him who reflects. By great judgments, in the proximate sense, 
 are here meant the truths according to which they shall be 
 judged who have infested by injected falses, who are signified 
 by the Egyptians and by Pharaoh ; and also the truths accord- 
 ing to which they shall be judged who shall be delivered from 
 infestations, who are signified by the sons of Israel ; from those 
 judgments they are condemned who are in falses grounded in 
 evil, and from those judgments they are saved who are in truths 
 
7206—7209.] 
 
 EXODUS. 
 
 313 
 
 grounded in good ; not that the truths which proceed from the 
 Lord condemn any one, for all the truths which proceed from 
 the Lord are from his divine good, thus are nothing but mer- 
 cies; but whereas men do not receive the mercy of the Lord, 
 they expose themselves to damnation, for in such case they are 
 in evils, and evils condemn ; neither do the truths which pro- 
 ceed from the Lord save, if man believes that he is saved by 
 virtue of the truths of faith appertaining to him, and not of 
 mercy, for man is in evils, and of himself is in hell, but by the 
 mercy of the Lord he is withheld from evil and kept in good, 
 and this by a strong force. That judgments have this double 
 signification, viz., that they signify both the damnation of the 
 evil and the salvation of the good, is evident from those pas- 
 sages in the Word where the last judgment is treated of, as in 
 Matthew xxv. 31 to 45, and elsewhere. 
 
 7207. “ And I will receive you to myself for a people.” — 
 That hereby is signified that they shall be added to those in 
 heaven who there serve the Lord, appears from the signification 
 of taking for a people, when this is said by Jehovah or the 
 'Lord, as denoting to receive amongst those who are in heaven, 
 for they who are in heaven are called the people of the Lord ; 
 they are also so called when they are in the world, for as to their 
 souls they are then also in heaven, see n. 687, 697, 3255, 
 4067, 4074, 4077. The reason why by the above words is sig- 
 nified that they who are of the spiritual church shall be added 
 to those in heaven who there serve the Lord, is, because be- 
 fore the Lord’s coming they were detained in the inferior earth, 
 and -were elevated into heaven when the Lord rose again, and 
 were then added to those there who serve the Lord, see n. 
 6854, 6914, 7091. 
 
 7208. “ And I will be to you for a God.” — That hereby is 
 signified that they shall also receive the Divine Being or Prin- 
 ciple, appears from the signification of being to them for a 
 God, when this is said by Jehovah or the Lord, as denoting to 
 receive the Divine Being or Principle ; for to all those who are 
 in heaven, it is given to receive what is divine, that is, divine 
 good and truth, thus wisdom and intelligence, consequently 
 the happiness of life derived from uses, which are the exercises 
 of charity ; these things are signified by the words, I will be to 
 you for a God. 
 
 7209. “ And ye shall know that I am Jehovah your God.” 
 — That hereby is signified apperception in such case that the 
 Lord alone is God, appears from the signification of knowing, 
 as denoting to apperceive; the reason why I am Jehovah your 
 God denotes that the Lord alone is God, is, because by Jeho- 
 vah in the Word no other is meant than the Lord, see n. 1343, 
 1736, 2921, 3023, 3035, 5663, 6281, 6303, 6905; and because 
 in heaven they know and perceive that the Lord is the Lord 
 
314 
 
 EXODUS. 
 
 [Chap. vi. 
 
 of heaven, and thus the Lord of the universe, as he himself 
 says in Matthew, that he hath all power in the heavens and 
 in the earths, xxviii. 18 ; and that Jehovah doth not give his 
 glory to any other but himself, Isaiah xlii. 8 ; also that he is 
 one with the Father, John xiv. 9, 10, 11 ; and that the Holy 
 Spirit is the holy principle which proceeds from him, John 
 xvi. 13, 14, 15 ; thus that the Lord is the only God. 
 
 7210. u Bringing you forth from under the burdens of 
 Egypt.” — That hereby is signified who have liberated from 
 infestations derived from falses, appears from what was said 
 above, n. 7203, where like words occur. 
 
 7211. “ And I will lead you to the land in which I lifted 
 up my hand to give it to Abraham, Isaac, and Jacob.” — That 
 hereby is signified elevation by the divine power to heaven, 
 where the divine human principle of the Lord is all, appears 
 from the signification of leading to the land, viz., Canaan, as 
 denoting to elevate to heaven : that the land of Canaan is the 
 Lord’s kingdom or heaven, see above, n. 7195 ; and from the 
 signification of lifting up the hand, when it is said of Jehovah 
 or the Lord, as denoting by divine power ; that hand denotes 
 power, see n. 878, 4931 to 4937, 5327, 5328, 6947, 7011 ; and 
 from the representation of Abraham, Isaac, and Jacob, as de- 
 noting the Lord as to the divine principle itself, and as to the 
 divine human, see n. 6804, 6847, in the present case the Lord 
 as to the divine human, because this is the all in heaven : the 
 reason why the divine human is the all in heaven, is, because 
 no one there, not even an angel of the inmost or third heaven, 
 can have any idea concerning the divine principle itself, ac- 
 cording to the Lord’s words in John, “No one hath seen God 
 at any time,” i. 18. “Ye have neither heard the voice of the 
 Father at any time, nor seen his shape,” v. 37 ; for the angels 
 are finite, and what is finite cannot have an idea of the in- 
 finite ; wherefore in heaven, unless they had an idea of a 
 human shape respecting God, they would have no idea, or an 
 unbecoming one ; and thus they could not be conjoined with 
 the Divine Being or Principle either by faith or love : this 
 therefore being the case, in heaven they perceive the divine 
 in a human form ; hence it is that the divine human principle 
 in the heavens is the all in their views of the divine, and hence 
 the all in faith and love, whence comes conjunction, and by 
 conjunction salvation, n. 2700. 
 
 7212. “ And I will give it you an inheritance.” — That here- 
 by is signified the Lord’s life there to eternity, appears from 
 the signification of inheritance, when it is predicated concern- 
 ing heaven, as denoting the Lord’s life, see n. 2658 ; and whereas 
 every thing, which is given as an inheritance, is the perpetual 
 possession of him to whom it is given, eternal in heaven, be- 
 cause in heaven they live to eternity, the Lord’s life there to 
 
7210—7215.] 
 
 EXODUS. 
 
 315 
 
 eternity is signified. The reason why the Lord’s. life is in 
 heaven, consequently why the inhabitants are in his life, is, 
 because they are in the truth and good which proceed from the 
 Lord, and the good which is in truth is the Lord himself, and 
 the truth in which is good is the life from the Lord, by virtue 
 whereof all live : from these considerations it is evident that 
 they who are in good and thence in truth, as all in the heavens 
 are, are in the Lord’s life. 
 
 7213. “I am Jehovah.” — That hereby is signified confirma- 
 tion from the Divine Being or Principle, appears from what was 
 said above, n. 7192, 7202. 
 
 7214. Yerses 9, 10, 11, 12, 13. And Moses spake thus to 
 the sons of Israel, and they hearkened not to Moses for strait - 
 ness of spirit , and for hard service. And Jehovah spake to 
 Mos*s, saying , Come, speak to P 1 
 
 let him send the sons of Israel 
 
 spake before Jehovah, saying, Behold, the sone of Israel have 
 not hearkened to me, and how shall Pharaoh hear me y and I 
 am uncircumcised in lips ? And Jehovah spake to Moses and 
 to Aaron, and gave them commandment for the sons of Israel, 
 and for Pharaoh king of Egypt, to bring forth the sons of 
 Israel out of the land of Egypt. And Moses spake thus to 
 the sons of Israel, signifies exhortation from the law divine 
 to those who are of the Lord’s spiritual kingdom. And they 
 hearkened not to Moses, signifies that they did not receive 
 from faith and obedience. For straitness of spirit, signifies by 
 reason of a state near desperation. And for hard service, sig- 
 nifies occasioned by infestation from mere falses. And Jehovah 
 spake to Moses, saying, signifies continuation. Come, speak 
 to Pharaoh king pf Egypt, signifies admonition to those who 
 infest by mere falses. And let him send the sons of Irsael out 
 of his land, signifies that they may go away and leave them. 
 And Moses spake before Jehovah, saying, signifies the law from 
 the Divine Being or Principle, and the thought thence derived. 
 Behold, the sons of Israel have not hearkened to me, signifies 
 that the spiritual have not received the things which were an- 
 nounced to them. And how shall Pharaoh hearken to me, sig- 
 nifies that they who are in falses will not receive. And I am 
 uncircumcised in lips, signifies that to them I am impure. And 
 Jehovah spake to Moses and to Aaron, signifies instruction 
 anew from the law divine, and at the same time from doctrine. 
 And gave them commandment for the sons of Israel, signifies 
 concerning the command to those who are of the Lord’s spirit- 
 ual kingdom. And for Pharaoh king of Egypt, signifies admo- 
 nition to those who infest by mere falses. To bring forth the 
 sons of Israel out of the land of Egypt, signifies that they were 
 to be liberated. 
 
 7215. “And Moses spake thus to the sons of Israel.” — That 
 
316 
 
 EXODUS. 
 
 [Chap. vi. 
 
 hereby is signified exhortation from the law divine to those 
 who are of the Lord’s spiritual kingdom, appears from the sig- 
 nification of speaking, as denoting exhortation, for he spake to 
 them what was commanded from Jehovah ; and from the repre- 
 sentation of Moses, as denoting the law divine, see n. 6723, 
 6752 ; and from the representation of the sons of Israel, as de- 
 noting the Lord’s spiritual kingdom, see n. 6126, 6637. 
 
 7216. “ And they hearkened not to Moses.” — That hereby 
 is signified that they did not receive from faith and obedience, 
 appears from the signification of hearkening or hearing, as de- 
 noting to receive from faith and obedience ; that to hearken to 
 or to hear denotes faith in the will and act, and thus denotes 
 obedience, see n. 2512, 3869, 1652 to 1600, 5017* 
 
 7217. “For straitness of spirit.” — That hereby is signified 
 oy reason of a state near desperation, appears from the signifi- 
 cation of straitness of spirit, as denoting a state near despera- 
 tion, for they who are in that state are in straitness of spirit ; 
 that that state is signified by the burden imposed on the sons 
 of Israel by Pharaoh, that they should procure for themselves 
 chaff to make brick, was shown at the close of the foregoing 
 chapter. That straitness of spirit is a state near desperation, 
 may be manifest from this consideration, that they who are in 
 a state near desperation have an external anxiety, and in such 
 case are actually in straitness of spirit : straitness of spirit, in 
 the external sense, is a compression of the breast, and thence as 
 it were a difficulty of respiration, but in the internal sense it is 
 an anxiety by reason of the deprivation of the truth which is 
 of faith, and of the good which is of charity, and thence a state 
 near desperation ; that a state of compression as to respiration, 
 and anxiety on account of the deprivation of the truth of faith 
 and the good of charity, correspond to each other, as a natural 
 effect in the body grounded in a spiritual cause in the mind, 
 may be seen from what has been shown, n. 97, 1119, 3886, 3887, 
 3889, 3892, 3893. That the deprivation of spiritual truth and 
 good produces such anxiety, and consequently such straitness, 
 cannot be believed by those who are not in faith and charity, 
 for these imagine that to be tormented on such account is weak- 
 ness and sickliness of mind ; the reason is, because they do not 
 suppose that there is any thing real in faith and charity, thus 
 neither in those things which relate to their souls and to heaven, 
 but only in opulence and eminence, thus in those things which 
 relate to the body and the world ; they think also, what are 
 faith and charity ? are they not mere sounds ? yea, what is con- 
 science? to be tormented on account of these things is to be 
 tormented on account of such things as man sees inwardly in 
 himself from a delirium of phantasy, and hence supposes to be 
 something and yet they are not; but what are opulence and 
 eminence? these things we see with the eyes, and are con- 
 
7216—7220.] 
 
 EXODUS. 
 
 317 
 
 vinced that they are, by the pleasure which they excite, for the 
 whole body is expanded, and is replenished with joy arising 
 from them. Thus merely natural men think, and thus amongst 
 themselves they speak, but the spiritual otherwise, for these 
 latter account the life in the spirit, thus in those things which 
 are of the spirit, viz., in faith and charity, to be the primary 
 life, and therefore when they imagine themselves to be deprived 
 of the truths and goods of faith and charity, they are affected 
 with anguish, as they who are in the anguish of death, for they 
 see before them spiritual death, that is, damnation ; these, as 
 was said above, before the merely natural appear weak and 
 distempered in spirit, but they are mighty and strong, whereas 
 they who are merely natural appear to themselves mighty and 
 strong, and also are so as to the body, but as to the spirit they 
 are altogether weak, because spiritually dead ; if they saw what 
 was the quality of their spirit, they would acknowledge this, but 
 they do not see the spirit until the body is deceased. 
 
 7218. “And for hard service.” — That hereby is signified 
 occasioned by infestations from mere falses, appears from the 
 signification of service, as denoting infestations from falses, see 
 n. 7120, 7129, thus hard service denotes infestation from mere 
 falses ; for they who are infested by mere falses, and are not 
 refreshed by truths whereby the falses may be shaken off, and 
 yet their life is the life of the truth which is of faith and of the 
 good which is of charity, are in the greatest torment, and so 
 long as they are in that state, are, as it were, in hard service ; 
 hence it is that such infestations are signified by hard service. 
 It is to be noted, that the all of thought flows-in, but when 
 spirits are in a state of evening and night, in this case their 
 thought is in a forced state, on which occasion they are com- 
 pelled to think concerning the falses which are injected, and 
 cannot in any wise free themselves from that compulsion; but 
 when they are in the state of morning and mid-day, in this 
 case their thought is in a free state, for then it is allowed them 
 to think of those things which they love, thus of the truths 
 and goods of faith and charity, for these are the things of their 
 love ; that that is freedom which is of the love, see n. 2870 to 
 2893. 
 
 7219. “ And Jehovah spake to Moses, saying.” — That hereby 
 is signified continuation, appears from what was said above, n. 
 7192. 
 
 7220. “ Come, speak to Pharaoh king of Egypt.” — That 
 hereby is signified admonition to those who infest by mere 
 falses, appears from the signification of speaking, when from 
 divine command, as denoting admonition ; and from the repre- 
 sentation of Pharaoh, as denoting those who infest by falses, 
 see n. 7107, 7110, 7126, 7142 ; and because by mere falses, it 
 is said Pharaoh king of Egypt, for by king is signified, in the 
 
EXODUS. 
 
 318 
 
 [Chap, vi. 
 
 genuine sense, truth, and, in the opposite sense, the false, see 
 
 ii 2015.2069. 
 
 7221. “And let him send the sons of Israel out of his land.” 
 — That hereby is signified that they should go away and leave 
 them, appears from the signification of sending, as denoting to 
 go away and leave; and from the representation of the sons of 
 Israel, as denoting those who are of the spiritual church, see 
 frequently above ; and from the signification of the land of 
 Egypt, as denoting a state of infestations ; from which con- 
 siderations it is evident, that by sending the sons of Israel out 
 of his land, is signified that they should leave those who are of 
 the spiritual church, and should not infest. 
 
 7222. “And Moses spake before Jehovah, saying.” — That 
 hereby is signified the law from the Divine Being or Principle, 
 and thought thence derived, appears from the signification of 
 speaking, as denoting thought, see n. 2271, 2287, 2619 ; and 
 from the representation of Moses, as denoting the law from the 
 Divine Being or Principle, see n. 6771, 6827. 
 
 7223. “ Behold, the sons of Israel have not hearkened to 
 me.” — That hereby is signified that the spiritual did not receive 
 the things which were announced to them, appears from the 
 representation of the sons of Israel, as denoting the spiritual, 
 that is, those who are of the Lord’s spiritual church, see n. 6126, 
 6637 ; and from the signification of not hearkening to, as denot- 
 ing not to receive from faith and obedience, see above, n. 7216 ; 
 that the things which were announced to them are denoted, that 
 is, the things concerning liberation, is evident. 
 
 7224. “ And how shall Pharaoh hearken to me.” — That 
 hereby is signified that they would not receive who are in falses, 
 appears from the consideration of not hearkening to, as denoting 
 not, to receive, see just above, n. 7223 ; and from the representa- 
 tion of Pharaoh, as denoting those who are in falses, see n. 6651, 
 6679, 6683, 7107, 7110, 7126, 7142 ; the reason why by Pharaoh 
 are represented those who are in falses, and infest, thus several, 
 is, because a king is the head of a people, and therefore by a 
 ling is signified the like as by people, see n. 4789. 
 
 7225. “ And I am uncircumcised in lips.” — That hereby is 
 signified that to them I am impure, appears from the significa- 
 tion of being uncircumcised, as denoting to be impure; for by 
 circumcision was represented purification from filthy loves, that 
 is, from the loves, of self and of the world, see n. 2039, 2632, 
 2799, 4462, 7045; hence they who were not circumcised, and 
 were called uncircumcised, represented those who were not 
 purified from the above loves, thus impure, see n. 3412, 3413, 
 4462, 7045 ; and from the signification of lips, as denoting those 
 things which are of doctrine, see n. 1286, 1288, thus by un cir- 
 cumcised in lips is signified to be impure as to those things 
 which are of doctrine* for uncircumcised is predicated both of 
 
7221—7227.] 
 
 EXODUS 
 
 319 
 
 doctrine and of life; hence the ear is called un circumcised in 
 Jeremiah, “Upon whom shall I speak, and testify, and they 
 shall hear? behold their ear is uncircumcised , and they cannot 
 hearken ; behold the Word of Jehovah is become a reproach to 
 them, they do not will it,” vi. 10. And the heart is called 
 uncircumcised in the same prophet, “ All the house of Israel 
 are uncircumcised in heart” ix. 26. And in Ezekiel, “ Ye 
 introduce the sons of the stranger uncircumdsed in heart and 
 uncircumcised in flesh, to be in my sanctuary,” xliv. 7, 9. And 
 in Moses, “ Then the heart of their uncircumcised shall be 
 humbled,” Levit. xxvi. 41 : from these passages it is evident 
 that uncircumcised denotes impure; and whereas every thing 
 impure is from impure loves, which are the love of the world 
 and the love of self, therefore by uncircumcised is signified 
 that which impedes the influx of good and truth ; where those 
 loves are, there in-flowing good and truth is extinguished, for 
 they are contraries, like heaven and hell ; hence by the tm cir- 
 cumcised ear is signified disobedience, and by the uncircumcised 
 heart the rejection of good and truth, which is especially the 
 case when these loves have fortified themselves with the false 
 principle as with a wall. The reason why Moses, inasmuch as 
 ne was a stammerer, calls himself uncircumcised in lips, is for 
 the sake of the internal sense, that thereby might he signified 
 that they who are in falses, who are represented by Pharaoh, 
 would not hearken to the things which would be said to them 
 from the law divine, by reason that they who are in falses give 
 the name of falses to the truths which are of the law divine, 
 and the name of truths to the falses which are contrary to the 
 truths of the law divine, for they are altogether in the opposite 
 principle; hence by them the truths of doctrine are no other- 
 wise apperceived than as impure ; celestial loves also appear 
 to them as impure; when likewise they approach to any celes- 
 tial society, they emit a strong stench on the occasion, which, 
 when they are sensible of, they suppose to flow from the celes- 
 tial society, when yet it is from themselves, for the stench is 
 not smelt except near its opposite. 
 
 7226. “And Jehovah spake to Moses and to Aaron.” — That 
 hereby is signified instruction anew from the law divine, and 
 at the same time from doctrine, appears from the signification 
 of speaking, as denoting instruction anew, for in what now 
 follows they are instructed what they shall do; and from the 
 representation of Moses, as denoting the law divine, see n. 
 6723, 6752; and from the representation of Aaron, as denoting 
 the doctrine of good and truth, see n. 6998 : what the distinction 
 is between the law divine and doctrine, see n. 7009, 7010, 7089. 
 
 7227. “And gave them commandment for the sons of 
 Israel.” — That hereby is signified concerning command to those 
 who are of the Lord’s spiritual kingdom, appears from the 
 
320 
 
 EXODUS. 
 
 [Chap. vi. 
 
 signification of giving commandment, as denoting a com 
 mand ; and from the representation of the sons of Israel, as 
 denoting those who are of the Lord’s spiritual kingdom, see 
 frequently above. 
 
 7228. “And for Pharaoh king of Egypt.”- — That hereby is 
 signified admonition to those who infest by mere falses, appears 
 from the signification of speaking, when from divine command, 
 to those who are in falses, as denoting admonition, as above, 
 n. 7220 ; and from the representation of Pharaoh, when he is 
 also called king of Egypt, as denoting those who infest by mere 
 falses, see above, n. 7220. 
 
 7229. “ To bring forth the sons of Israel out of the land of 
 Egypt.” — That hereby is signified that they were to be libe- 
 rated, appears without explication. 
 
 7230. Verses 14 to 25. These are the heads of the house of 
 their fathers', the sons of Reuben the first-born of Israel , 
 Hanoch and Pallu , Hezron and Garmi , these are the families 
 of Reuben. And the sons of Simeon , Jemuel , and Jamin , and 
 Ohad , and Jachin , and Zohar , and Shaul the son of a Canaan - 
 itess • these are the families of Simeon. And these are the 
 names of the sons of Levi according to their nativities , Gershon , 
 and Kehath , and Merari ; and the years of the life of Levi 
 were seven and thirty and a hundred years. The sons of 
 Gershon , Libni , and Shimei , according to their families. And 
 the sons of Kehath , Amram , and Lzhar , and Hebron , and Uz- 
 ziel j and the years of the life of Kehath were three and thirty 
 and a hundred years. And the sons of Merari , Mahli , and 
 Mushi / these are the families of Levi according to their nativi- 
 ties. And Amram, took Jochebed his father's sister to him for 
 a woman , and she bare to him Aaron and Moses ; and the years 
 of the life of Amram were seven and thirty and a hundred 
 years. And the sons of Lzhar, Korah , and Neplieg , and Sichri. 
 And the sons of Uzziel , Mishael , and Elzaphan , and Sithri. 
 And Aaron took Elisheba the daughter of Am, inadab, the sister 
 of Naasshon, to him for a woman • and she bare to him Nadab 
 and Abihu , Eleazar and Lthamar. And the sons of Korah , 
 Assir, and Elkanah , and, Abiasaph • these are the families of 
 the Korahites. And Eleazar the son of Aaron took to him of 
 the daughters of Putiel for a woman , and she bare to him 
 Phineas; these are the heads of the fathers of the Levites ac- 
 cording to their families. These are the heads of the house of 
 their fathers, signifies the chief things of the church. The sons 
 of Reuben the first-born of Israel, Hanoch and Pallu, Hezron 
 and Carmi, signifies those things which are of faith in the un- 
 derstanding. These are the families of Reuben, signifies the 
 truths thereof. And the sons of Simeon, Jemuel, and Jamin, 
 and Ohad, and Jachin, and Zohar, signifies those things which 
 are of faith in act. And Shaul the son of a Canaanitess, signi- 
 
7228—7231.] 
 
 EXODUS. 
 
 321 
 
 lies which are of truth in act out of the church. These are the 
 families of Simeon, signifies the truths and goods thereof. And 
 these are the names of the sons of Levi according to their na- 
 tivities, Gershon, and Kehath, and Merari, signifies those things 
 which are of charity. And the years of the life of Levi were 
 seven and thirty and a hundred years, signifies quality and 
 state. The sons of Gershon, Libni and Shimei, according to 
 their families, signifies the first class of the derivations of good 
 and the truth thence derived. And the sons of Kehath, Amram, 
 and Izhar, and Hebron, and Uzziel, signifies another class of 
 the derivations of good and of the truth thence derived. And 
 the years of the life of Kehath were three and thirty and a 
 hundred years, signifies quality and state. And the sons of 
 Merari, Mahli, and Mushi, signifies a third class of the deriva- 
 tions of good and of truth. These are the families of Levi 
 according to their nativities, signifies that those are goods and 
 truths derived from charity. And Amram took Jochebed his 
 father’s sister to him for a woman, signifies the conjunction of 
 derived good with truth which was in affinity. And she bare 
 to him Aaron and Moses, signifies that hence they had the doc- 
 trine of the church and the law from the Divine Being or Prin- 
 ciple. And the years of the life of Amram were seven and 
 thirty and a hundred years, signifies quality and state. And 
 the sons of Izhar, Korah, and Hepheg, and Sichri, signifies 
 successive derivations from another class, as to good and truth 
 thence derived. And the sons of Uzziel, Mishael, and Elzaphan, 
 and Sithri, signifies another successive derivation from the 
 same class as to good in truth. And Aaron took Elisheba the 
 daughter of Aminadab, the sister of Haasshon, to him for a 
 woman, signifies the doctrine of the church, and how good and 
 truth were there conjoined. And she bare to him Nadab and 
 Abilin, and Eleazar and Ithamar, signifies the derivations of 
 faith and charity, of what quality they were. And the sons of 
 Korah, Assir, and Elkanah, and Abiasaph, signifies repeated, 
 derivations from the second class. These are the families of the 
 Korahites, signifies goods and truths of what family they were. 
 And Eleazar the son of Aaron, signifies doctrinals derived from 
 the very doctrine of charity. Took to him of the daughters of 
 Pntiel for a woman, signifies the conjunction of good and truth, 
 in those doctrinals. And she bare to him Phineas, signifies 
 derivation thence. These are the heads of the fathers of the 
 Levites according to their families, signifies the chief things of 
 the church as to charity, and faith derived from chanty. 
 
 7231. Inasmuch as the above are mere names, it is needless 
 to explain them one by one, by reason also that it has been 
 before shown what is represented by Reuben, Simeon, Levi, 
 Aaron, and Moses ; their sons and grandsons, who are here 
 named, are nothing else but derivations.. That Reuben reprc- 
 
 VOL. YU. 21 
 
322 
 
 EXODUS. 
 
 [Chap. vi. 
 
 sents faith in the understanding, see n. 3861, 3866, 4731, 4734, 
 4761 ; that Simeon represents faith in the will and in the act, 
 see n. 3869, 3870, 3871, 3872, 4497, 4502, 4503, 5482, 5626, 
 5630 ; that Levi represents charit} 7 , see n. 3875, 3877, 4497, 4502, 
 4503 ; that Aaron represents the doctrine of the church, see n. 
 6998, 7009, 7089 ; that Moses represents the law from the Divine 
 Being or Principle, see n. 6771, 6827. Why mention is here 
 made of Reuben, of Simeon, and of Levi, and of their sons, and 
 not of the rest of the fathers of the tribes, with their sons’ in 
 their order, cannot be known except from the internal sense: 
 that this mention was made in this chapter, to make known 
 the nativity of Aaron, and Moses, is evident, but for this the 
 genealogy of Levi would have been sufficient, for the genealogy 
 of Reuben, and of Simeon, and of their sons, conduces nothing 
 thereto; but the reason, which is evident from the internal 
 sense alone, is, because the subject treated of is concerning the 
 spiritual church, which is represented by the sons of Israel ; 
 which clinch commences with man by faith in science and next 
 in the understanding, which faith is represented by Reuben and 
 his sons ; afterwards when the church grows with man, that 
 faith passes into the will, and from the will into act, and in this 
 case man wills the truth which is of faith, and does it, because 
 it is so commanded in the Word ; this principle of faith is rep- 
 resented by Simeon ; lastly in his will, which is new, there is 
 apperceived the affection of charity, so that he wills to do good, 
 not as before from faith, but from charity towards the neigh- 
 bour; for when man is thus far regenerated, he is then a man 
 of the spiritual church, for the church then is in him ; this 
 charity with its affection is what is represented by Levi. 
 Hence now it is that the families of Reuben and also of Simeon 
 are recounted, and lastly the family of Levi, by whom is repre- 
 sented, as was said, charity, which is the very spiritual prin- 
 ciple of the church. Aaron represents the external of that 
 church, and Moses the internal; the internal of the church is 
 called the law from the Divine Being or Principle, and the 
 external is called doctrine thence derived : the law from the 
 Divine Being or Principle, which is the internal of the church, 
 is also the W ord in the internal sense ; and doctrine thence 
 derived is the Word in the external sense. That these things 
 are represented by Moses and Aaron, see n. 7089. 
 
 7232. Verses 26, 27, 28, 29, 30. This is the Aaron and 
 Moses , to whom Jehovah said , Bring forth the sons of Israel 
 out of the land of Egypt, according to their armies. These 
 spake to Pharaoh king of Egypt, to bring forth the sons of 
 Israel out of Egypt ; this is Moses and Aaron . And it came 
 to pass, in the day Jehovah spake to Moses in the land of 
 Egypt. And Jehovah spake to Moses, saying, I am Jehovah, 
 peak to Pharaoh king of Egypt all that I speak to thee. And 
 
7232, 7233.] 
 
 EXODUS. 
 
 323 
 
 Moses said before Jehovah , Behold , I am uncircvmcised in lips , 
 and how shall Pharaoh hearken to me f This is the Aaron and 
 Moses, signifies that from them was doctrine and the law divine 
 appertaining to them. To whom Jehovah said, signifies from 
 whom was command. Bring forth the sons of Israel out of the 
 land of Egypt, signifies that they who are of the Lord’s spiritual 
 kingdom should be liberated. According to their armies, sig- 
 nifies according to the genera and species of good in truths. 
 These spake to Pharaoh king of Egypt, signifies admonition 
 from them to those who infest by mere falses. To bring forth 
 the sons of Israel out of Egypt, signifies that they should leave 
 them and not infest. This is Moses and Aaron, signifies that 
 this was grounded in the law from the Divine Being or Prin- 
 ciple, and in doctrine thence derived. And it came to pass in 
 the day Jehovah spake to Moses in the land of Egypt, signifies 
 the state of the church in such case when command was given 
 by the law from the Divine Being or Principle to those who 
 are of the Lord’s spiritual kingdom, when as yet they were in 
 the neighbourhood of those who are in the hells. And Jeho- 
 vah spake to Moses, saying, signifies instruction from the Divine 
 Being or Principle. I am Jehovah, signifies divine confirma- 
 tion. Speak to Pharaoh king of Egypt all that I speak to 
 thee, signifies admonitions to those who infest by mere falses, 
 from those things which flow-in from the Divine Being or Prin- 
 ciple. And Moses said before Jehovah, signifies thought 
 concerning the law divine amongst those who are in falses. 
 Behold, I am uncircumcised in lips, signifies that it is impure. 
 And how shall Pharaoh hearken to me? signifies that thus they 
 who are in falses will not receive. 
 
 7233. “This is the Aaron and Moses.” — That hereby is sig- 
 nified that from them is doctrine and the law divine appertain- 
 ing to them, appears from the representation of Aaron, as 
 denoting the doctrine of the church, see n. 6993, 7009, 7089; 
 and from the representation of Moses, as denoting the law 
 divine, see n. 6723, 6752; these, viz., the law divine and doc- 
 trine appertaining to those who are of the spiritual church, exist 
 principally from the Word, but still with application to the 
 faith and charity which prevailed amongst those who established 
 the church ; it is said from them ,, but it is not meant from 
 Aaron and Moses, but from the charity and faith which are 
 represented by Levi, Simeon, and Reuben, just above treated 
 of. As to what further concerns this subject, it is to be noted, 
 that the doctrine of the spiritual church is not the doctrine of 
 truth divine itself; the reason is, because they who are of the 
 spiritual church have no perception of truth divine, as they who 
 are of the celestial church, but in the place of that perception 
 they have conscience, which is formed from the truth of good 
 which they acknowledged within their own church, whatsoever 
 
324 
 
 EXODUS. 
 
 [Chap. vi. 
 
 was the quality thereof ; that they who are of the spiritual 
 church are respectively in obscurity as to the truths of faith, 
 see n. 86, 2708, 2715, 2716, 2718, 2831, 2935, 2937, 3241, 3246, 
 3833, 6289, 6500, 6865, 6945 ; hence it is that every one within 
 the spiritual church acknowledges as a truth of faith what the 
 establishers of the church have dictated, nor inquire further 
 from the Word whether it be the very truth; and also if they 
 inquired, unless they were regenerated, and at the same time 
 peculiarly illustrated, they would not find it; the reason is, be- 
 cause their intellectual principle may indeed be illustrated, but 
 the new will-principle cannot be affected with any other good 
 than what is formed by conjunction with the truth received 
 within the church ; for the proper will-principle appertaining 
 to them is destroyed, and a new will-principle is formed in the 
 intellectual part, see n. 863, 875, 1023, 1043, 1044, 1555, 2256, 
 4328, 5113 ; and when the proper will-principle is separated 
 from the new will-principle which is in the intellectual part, 
 the lumen therein is feeble, comparatively as the nocturnal 
 lumen from the moon and stars in respect to the diurnal lumen 
 from the sun ; hence also it is, that by the moon in the Word, 
 in the internal sense, is meant the good of spiritual love, and 
 by the sun the good of celestial love, see n. 30 to 38, 1529, 
 1530, 1531, 2495, 4060. Inasmuch as the case is such with the 
 spiritual church, it is not to be wondered at that with the 
 generality faith is the essential of the church, and not charity, 
 also that they have no doctrine of charity. Their doctrinals 
 being derived from the Word does not make them divine 
 truths, for from the literal sense of the Word any doctrinal 
 whatsoever may be devised, and wdiat favours the concupis- 
 cences may be laid hold of, thus also what is false may be taken 
 for what is true, as is the case with the doctrinals of the Jews, 
 of the Socinians, and of several others, but not so if the doc- 
 trinal be formed from the internal sense ; the internal sense is 
 not only that sense which lies concealed in the external sense, 
 as has been heretofore shown, but also which results from sev- 
 eral passages of the sense of the letter rightly compared with 
 each other, and is apperceived by those who are illustrated by the 
 Lord as to the intellectual principle ; for the illustrated intellect- 
 ual principle discerns between apparent truths and real truths, 
 especially between falses and truths, although it does not judge 
 concerning real truths in themselves : but the intellectual prin- 
 ciple cannot be illustrated unless it be believed that love to the 
 Lord and charity towards the neighbour are the principals and 
 essentials of the church ; he who proceeds from those principals 
 and essentials acknowledged, if so be he be in them, sees innu- 
 merable truths, yea, very many arcana discovered to him, and 
 this from interior acknowledgment, according to the degree of 
 illustration from the Lord. 
 
7234: — *7236.] 
 
 EXODUS. 
 
 325 
 
 7234. “To whom Jehovah said.” — That hereby is signified 
 command, appears from the signification of Jehovah saying, as 
 denoting command, see n. 7036. 
 
 7235. “ Bring forth the sons of Israel out of the land of 
 Egypt.” — That hereby is signified that they who are of the 
 Lord’s spiritual kingdom should be liberated, viz., from the 
 neighbourhood of those who are in falses, appears from the sig - 
 nification of bringing forth, as denoting to liberate ; and from 
 the representation of the sons of Israel, as denoting those who 
 are of the Lord’s spiritual kingdom, see n. 6426, 6637 ; and also 
 n. 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223 ; and from the 
 signification of the land of Egypt, as denoting where falses are, 
 from which come infestations. 
 
 7236. “ According to their armies.” — That hereby is signified 
 according to the genera and species of good in truths, appears 
 from the signification of armies, as denoting the truths which 
 are of faith, see n. 3448 ; but the goods of the spiritual church 
 are, in their essence, no other thing than truths, for these are 
 called goods when the life is according to them ; hence by 
 army, when it is said of the regenerate within the spiritual 
 church, are signified the goods of truths, or goods in truths. 
 The reason why it is said that the sons of Israel were to be 
 brought forth according to their armies, is, because it is said 
 of them when they shall come forth from Egypt, in the internal 
 sense when they shall come out of combats with falses, thus 
 after that they have exercised spiritual warfare : by their being 
 brought forth according to armies is properly meant, thatjthey 
 were to be distinguished as to goods in truths, thus into classes 
 according to the qualities of good, and this with a view that 
 they might represent the Lord’s kingdom in the heavens, where 
 all are distinguished and obtain an allotted place in the Grand 
 Man according to the quality of good, both in genus and in 
 species. From the heavens, in that all are distinguished there 
 according to goods, it may be manifest how manifold and how 
 various good is, for it is so various, that there is no instance of 
 one being in like good with another ; yea, if myriads of myriads 
 should be multiplied to eternity, the good of one would not be 
 like that of another ; in like manner as the face of one is 
 not like the face of another. Good also in the heavens forms 
 the faces of the angels : the reason why the variety is perpetual, 
 is, because every form consists of various distinct forms, for if 
 two were altogether alike, they could not then be two but one: 
 hence also it is, that in nature there is no instance of one thing 
 being in every respect like another. What makes good so 
 various is truth ; for when truth is conjoined, it qualifies good ; 
 the reason why truth is so manifold and various that it can 
 communicate so great variety to good, i3, because truths are 
 innumerable, and interior truths are in a different form to ex- 
 
326 
 
 EXODUS. 
 
 [Chap. vi. 
 
 terior truths, and because the fallacies which are of the external 
 senses adjoin themselves, and also the falses which are of con- 
 cupiscences : since, therefore, truths are so innumerable, it may 
 be manifest, that by conjunctions so many varieties exist, that 
 it is impossible in any case that one thing should be the same 
 with another; this is clear to him who knows, that from twenty- 
 three various letters, by diverse conjunctions, the expressions 
 of all languages can exist, yea, with perpetual variety, if there 
 were thousands of languages ; what then may we suppose to be 
 the case arising from thousands and myriads of varieties, as are 
 the varieties of truth ! this also is confirmed by the common 
 maxim, many men many minds, that is, there are as many 
 diversities of ideas as there are men. 
 
 7237. “ These spake to Pharaoh king of Egypt.” — That 
 hereby is signified admonition from them to those who infest by 
 mere falses, appears from what was said above, n. 7228, where 
 like words occur. 
 
 7238. u To bring forth the sons of Israel out of Egypt.” — 
 That hereby is signified that they would leave them and not 
 infest, appears from the signification of being brought forth, as 
 denoting to be liberated, as above, n. 7235, thus that they would 
 leave and not infest ; and from the representation of the sons 
 of Israel, as denoting those who are of the spiritual church, 
 see just above, n. 7235; and from the signification of Egypt, 
 as denoting the false principle from which comes infestation, 
 spoken of above. 
 
 7239. “ This is Moses and Aaron.” — That hereby is signified 
 that this was from the law derived from the Divine Being or 
 Principle, and from doctrine thence, appears from the repre- 
 sentation of Moses, as denoting the law from the Divine Being 
 or Principle, see n. 6771, 6817 ; and from the representation of 
 Aaron, as denoting doctrine thence derived, see n. 6998, 7009, 
 7019. 
 
 7210. “ And it came to pass in the day Jehovah spake to 
 Moses in the land of Egypt.” — That hereby is signified the 
 state of the church on this occasion when commandment was 
 given by the law from the Divine Being or Principle to those 
 who were of the Lord’s spiritual kingdom, when yet they were 
 in the neighbourhood of those who are in the hells, appears 
 from the signification of day, as denoting state, see n. 23, 187, 
 188, 193, 893, 2788, 3167, 3785, 1850, 6110, in the present case 
 the state of the church, because this is the subject treated of; 
 and from the signification of Jehovah speaking, as denoting a 
 command, in the present case to those who are of the Lord’s 
 spiritual kingdom ; and from the representation of Moses, as 
 denoting the law from the Divine Being or Principle, see n. 
 6271, 7687 ; and from the signification of the land of Egypt, as 
 denoting where they who are of the Lord’s spiritual kingdom 
 
7237—7245.] 
 
 EXODUS. 
 
 327 
 
 were infested by falses ; that this was in the lower earth, which 
 is near to the hells, see n. 7090; the land of Egypt where the 
 sons of Israel were, and which was called Goshen, signifies that 
 lower earth ; hut where the Egyptians were, signifies the hells 
 around from which came infestations from falses. 
 
 7241. “And Jehovah spake to Moses, saying.” — That here- 
 by is signified instruction from the Divine Being or Principle, 
 appears from the signification of Jehovah speaking, as denot- 
 ing instruction anew, see n. 7226; and from* the representation 
 of Moses, as denoting the law from the Divine Being or Prin- 
 ciple, see n. 6771, 6817. 
 
 7242. “ I am Jehovah.” — That hereby is signified divine 
 confirmation, appears from what was said above, n. 7192, 7202. 
 
 7243. “ Speak to Pharaoh king of Egypt all that I speak to 
 thee.” — That hereby are signified admonitions to those who in- 
 fest by mere falses grounded in those things which flow-in from 
 the Divine Being or Principle, appears from the signification 
 of speaking, when to those who are in falses, as denoting ad- 
 monition, as above, n. 7220 ; and from the representation of 
 Pharaoh king of Egypt, as denoting those who infest by mere 
 falses, see n. 7220, 7228 ; and from the signification of all that 
 I speak to thee, as denoting those things which flow-in from the 
 Divine Being or Principle. 
 
 7244. “And Moses said before Jehovah.” — That hereby is 
 signified thought concerning the divine law appertaining to 
 those who are in falses, appears from the signification of saying, 
 as denoting thought, see n. 7094 ; and from the representation 
 of Moses, as denoting the law divine, see n. 6723, 6752 ; that it 
 denotes thought concerning the law divine appertaining to those 
 who are in falses, is evident from the series in continuation with 
 what follows, for when it is said said, and thereby is signified 
 thought, that which follows is involved, in the present case that 
 the law divine is impure to those who are in falses. 
 
 7245* “ Behold, I am uncircumcised in lips.” — That hereby 
 is signified that it is impure, viz., the law divine to those who 
 are in falses — “and how shall Pharaoh hearken to me?” — that 
 hereby is signified that thus they who are in falses would not 
 receive, appears from what was said above, n. 7224, 7225, where 
 the same words occur. Moses calling himself uncircumcised 
 in lips, in the internal sense, signifies that the law divine ap- 
 pears impure to those who are in falses, according to what was 
 shown, n. 7225 ; but in the historical sense in which Moses as 
 the head has reference to the posterity from Jacob, and to that 
 which is of the church appertaining to them, as above, n. 7041, 
 uncircumcised in lips signifies that the divine worship apper- 
 taining to that nation was of such a quality ; for the worship 
 appertaining to that nation was impure, inasmuch as they 
 worshipped external things, and altogether rejected internal 
 
328 
 
 EXODUS. 
 
 [Chap. vi. 
 
 things, which are faith and charity ; yea, they were disgusted 
 at the very knowledges of internal things, as at all those tilings 
 which the rituals signified and represented ; and whereas they 
 were of such a quality, their worship was impure, for they wor- 
 shipped Jehovah from self-love and the love of the world, but 
 not from love to him, and from love towards the neighbour ; 
 this worship, in the historical sense, is signified by Moses call- 
 ing himself uncircumcised in lips, but in the internal sense the 
 signification is as was above explained, n. 7225. 
 
 CONCERNING THE INHABITANTS AND SPIRITS OF THE PLANET 
 
 VENUS. 
 
 7246. IN the planet Venus there are two hinds of men, of a 
 disposition contrary to each other, one kind being savage and 
 almost like wild beasts, and the other being gentle and humane : 
 they who are savage and almost like wild beasts, appear on the 
 part of the planet looking hitherwards ; but they who are 
 gentle and humane, appear on the opposite part. It is how- 
 ever to be noted that they so appear according to the states of 
 their life , for state of life presents all appearance of space ana 
 ylace . 
 
 7247. The planet Venus in the idea of spirits appears to 
 the left a little backwards, at some distance from this earth : 
 it is said in the idea of spirits, because neither the sun of the 
 world nor any planet appears to any spirit, but the spirit only 
 has an idea that they are, and according to that idea they 
 appear, the sun of the world to the back as somewhat grossly 
 dark, the pla7iets not wandering as in the world, but constantly 
 in their places, on which subject see n. 7171. 
 
 7284. It has been told me, that the inhabitants of that 
 planet, who, when they are deceased and become spirits, ap- 
 pear on the part looking hitherwards, very much delighted 
 with rapine , and especially with eating of rapine ; their de- 
 light, when they think of eating of rapine, was communicated 
 to me, and it was apperceived to be in the highest degree. That 
 there have been inhabitants also on this earth of such a bestial 
 nature, is evident from the histories of various nations, also 
 from the inhabitants of the land of Canaan, 1 Sam. xxx. 16 ; 
 and likewise from the Jewish and Israelitish nation even hi 
 the time of David, in that they every year made excursions, 
 and plundered the nations and were made glad by the plunder. 
 As to what concerns these inhabitants of the planet Venus, they 
 are indeed delighted with rapine, but still they are not cruel ; 
 
7246—7251.] 
 
 EXODUS 
 
 329 
 
 they cast the men whom they plunder into the water , and in 
 this manner put them to death , hut whom they are able to pre- 
 serve they do preserve / and whom they so put to deaths they 
 afterwards bury, which is a proof that they have something of 
 humanity about them., herein differing from the Jews , who 
 took delight in casting out those whom they slew , and exposing 
 them to be devoured by the beasts of the forest and by birds , 
 and sometimes in putting them to death in a savage and cruel 
 manner , 2 Sam. xii. 31 : how much delight the Jews took in 
 such practices , it was also given to perceive from the sphere 
 of several of them communicated to me, who quickly approached 
 and fled away. 
 
 7249. It was also told me, that the inhabitants of that earth 
 as to the greater part are giants, and that the' inhabitants of 
 onr earth reach only to their navel / also that they, who appear 
 on the part of that earth looking hitherwards, are stupid, mak- 
 ing no inquiry about heaven, or about eternal life, but con- 
 cerned. only about the things of their earth, and of their cattle. 
 
 7250. In consequence of being of such a quality, when they 
 come into the other life, they are infested in the greatest degree 
 by falses and evils : the hells which appertain to them appear 
 about that earth, and do not communicate with the hells of the 
 evil ones of our earth, by reason that they are altogether of an- 
 other genius, and of another disposition, hence also their evils 
 and falses are of quite another kind. But they who are of 
 such a quality as to be capable of being saved, are in places of 
 vastation, and are there reduced to the last state of deeper atlm • 
 for evils and falses of that kind cannot otherwise be removed y 
 when they are in a state of desperation, they cry out that they 
 are beasts, that they are brutes, that they are abommations , that 
 they are hatreds, and thus that they are damned: some of 
 them , when they are in such a state, cry out also against hea- 
 ven, but in this they are pardoned, because they do it from des- 
 peration y the Lord moderates to prevent the excess of their 
 bitter charges against themselves : when they come to the ex- 
 treme point of suffering, inasmuch as the corporeal principles 
 appertaining to them are then as it were dead, they are at length 
 saved. 
 
 7251. It has been further told me concerning them, that 
 when they lived in their earth, they believed in some Supreme 
 Creator, without a Mediator y these a;re they who are so vas- 
 tated, and are at length saved, whilst they are first instructed 
 and receive the instruction, that the Lord is the only God , 
 Saviour, and Mediator : L have heard them confess, that with- 
 out a Mediator it would be impossible for them to be saved , 
 because they are filthy and unworthy. I have also seen some 
 of them after their extreme sufferings taken up into heaven , 
 <md when they were received there, I apperceived such a ten 
 
EXODUS. 
 
 330 
 
 [Chap. vii. 
 
 derness of gladness on their account , as drew tears from my 
 eyes. 
 
 7252. The inhabitants and spirits of Venus, who appear 
 on the other part of that earth, are of an almost contrary dis- 
 position, being gentle and humane : it was granted of the Lord 
 that some of those spirits should come from thence to me, on 
 which occasion they appeared near above the head / in discours- 
 ing with me they said, that when they were in the world they 
 acknowledged, and that now they more acknowledge, our Lord 
 as their only God / they said, that in their earth they have 
 seen Him, walking amongst them, and they also represented, 
 how they have seen Him. 
 
 7253. These spirits in the Grand Man have reference to 
 the memory of things material corresponding to the memory 
 of things immaterial, which the spirits of the planet Mercury 
 constitute : see the description of the spirits of Mercury , n. 
 
 7170. 
 
 7254. At the close of the following chapter an account vnll 
 be given of the inhabitants and spirits of the planet Mars. 
 
 EXODUS. 
 
 CHAPTEE THE SEVENTH. 
 
 THE DOCTRINE OF CHARITY. 
 
 7255. INASMUCH as good constitutes heaven with man, 
 and evil constitutes hell, it ought to be thoroughly noted what 
 good is, and what evil is. It was before said, that that is 
 good which is of love to the Lord, and of charity towards the 
 neighbour ; and that that is evil which is of self-love and the 
 love of the world; hence it follows, that it can only be known 
 from the loves what good is, and what evil. 
 
 7256. All things in the universe, which are according to 
 divine order, have reference to good and truth ; and all things 
 in the universe, which are contrary to divine order, have refer- 
 ence to evil and the false ; the reason is, because good and 
 truth, which proceed from the Divine Being or Principle, con- 
 stitute order, insomuch that they are order. 
 
 7257. The good which is of love to the Lord, is called ce- 
 lestial good, and the good which is of charity towards the 
 neighbour, is called spiritual good : what and how great the 
 
7252 — 7263.] 
 
 EXODUS. 
 
 331 
 
 difference is between celestial good which is of love to the 
 Lord, and spiritual good which is of charity towards the neigh- 
 bour, will be shown in what follows. 
 
 7258. The doctrine of celestial good, which is the doctrine 
 of love to the Lord, is the most enlarged and at the same time 
 the most mysterious ; but the doctrine of spiritual good, which 
 is the doctrine of charity towards the neighbour, is also enlarged 
 and mysterious, but less so than the doctrine of celestial good, 
 which is the doctrine of love to the Lord. That the doctrine 
 of charity is enlarged, may appear from hence, that a like char- 
 ity is not given with any two different persons, nor that any 
 two different persons are alike the neighbour. 
 
 7259. Inasmuch as the doctrine of charity was so enlarged, 
 therefore the ancients, with whom the doctrine of charity was 
 the very doctrine of the church, distinguished charity towards 
 the neighbour into several classes, which also they sub-divided, 
 and gave names to each single class, and taught how charity 
 was to be exercised towards those who are in one class, and 
 how towards those who are in another ; and thus they reduced 
 the doctrine of charity into order, and the exercises of charity, 
 that they might distinctly fall under the view of the under- 
 standing. 
 
 7260. The names which they gave to those towards whom 
 they were to exercise charity, were several ; some they called 
 blind, some lame, some maimed, some poor, also miserable and 
 afflicted, some orphans, some widows ; but in general they called 
 those hungry to whom they were to give to eat, thirsty to whom 
 they were to give to drink, sojourners whom they were to gather, 
 naked whom they were to clothe, sick whom they were to visit, 
 and in prison to whom they were to come ; on these subjects 
 see n. 4954 to 4959. 
 
 7261. These names were given from heaven to the ancients 
 who were of the church, and by those who were so named, 
 they meant those who were spiritually such; their doctrine of 
 charity taught who they were, and what was the quality of 
 charity towards each. 
 
 7262. Hence it is that those same names are in the Word, and 
 signify those that are such in the spiritual sense. The Word 
 in itself is nothing but the doctrine of love to the Lord and of 
 charity towards the neighbour, as the Lord also teaches, “ Thou 
 shalt love the Lord thy God from thy whole heart, and in thy 
 whole soul, and in thy whole mind : this is the first and great 
 commandment ; the second is like unto it, Thou shalt love thy 
 neighbour as thyself ; on these two commandments hang the low 
 and the prophets,” Matt. xxii. 35, 36, 37, 38; the law and the 
 prophets are the whole Word. 
 
 7263. The reason w r hy those same names are in the Word, is, 
 because they who were in external worship were to exercise 
 
332 
 
 EXODUS. 
 
 [Chap. vii. 
 
 charity towards such as were so named : and they who were 
 in internal worship, towards such spiritually understood ; thus 
 that the simple might simply understand and do the Word, and 
 the wise wisely ; also, that the simple, by the externals of char- 
 ity, might be initiated into its internals. 
 
 CHAPTER VII. 
 
 1. AND Jehovah said to Moses, See, I have given thee a 
 god to Pharaoh, and Aaron thy brother shall be thy prophet. 
 
 2. Thou shalt speak all that I shall command thee ; and 
 Aaron thy brother shall speak to Pharaoh, and he shall send 
 the sons of Israel out of his land. 
 
 3. And I will harden the heart of Pharaoh, and I will mul- 
 tiply my signs, and my prodigies, in the land of Egypt. 
 
 4. And Pharaoh will not hearken to you ; and I will give 
 my hand into the Egyptians, and will bring forth my armies, 
 my people, the sons of Israel, out of the land of Egypt, with 
 great judgments. 
 
 5. And the Egyptians shall know that I am Jehovah, in 
 my stretching forth my hand over the Egyptians, and I will 
 bring forth the sons of Israel from the midst of them. 
 
 6. And Moses and Aaron did, as Jehovah commanded them 
 so they did.* 
 
 7. And Moses was a son of eighty years, and Aaron a son 
 of three and eighty years, in their speaking to Pharaoh. 
 
 8. And Jehovah said to Moses and Aaron, saying, 
 
 9. When Pharaoh shall say to you, saying, Give for your- 
 selves a prodigy, and thou shalt say to Aaron, Take thy staff, 
 and cast it before Pharaoh, it shall become a water-serpent. 
 
 10. And Moses and Aaron came to Pharaoh, and they didf 
 so as Jehovah commanded, and Aaron cast forth his staff be- 
 fore Pharaoh, and before his servants, and it became a water- 
 serpent. 
 
 11. And Pharaoh also called the wise and the sorcerers, 
 and they also, the magicians of Egypt, did so by their enchant- 
 ments. 
 
 12. And they cast forth every one his staff, and they be- 
 came water-serpents ; and the staff of Aaron swallowed up their 
 staves. 
 
 * It is to be noie . ' 1 tii r. in the original the first did in this verse is in the singo- 
 lar number, and the second in the plural. 
 
 f It is again to be noted that, in the original, came is expressed in the singu- 
 lar number, and did in the plural. 
 
EXODUS. 
 
 333 
 
 Chap, vii.] 
 
 13. And the heart of Pharaoh was firmly fixed, and he did 
 not hearken to them, as Jehovah spake. 
 
 14. And Jehovah said to Moses, The heart of Pharaoh is 
 grown heavy, he refuseth to send the people. 
 
 15. Go to Pharaoh in the morning, behold he goeth forth 
 to the waters, and stand to meet him near the bank of the river, 
 and the staff, which was turned into a serpent, take into thine 
 hand. 
 
 16. And thou shalt say to him, Jehovah God of the He- 
 brews hath sent me unto thee, saying, Send my people, that 
 they may serve me in the wilderness, and behold thou hast not 
 heard hitherto. 
 
 IT. Thus saith Jehovah, In this thou shalt know that I am 
 Jehovah, behold I smite with the staff which is in mine hand, 
 upon the waters which are in the river, and they shall be turned 
 into blood. 
 
 18. And the fish which is in the river shall die : and the river 
 shall stink, and the Egyptians shall labour to drink the waters 
 out of the uiver. 
 
 19. And Jehovah said to Moses, Say to Aaron, Take thy 
 staff, and stretch forth thy hand over the waters of Egypt, over 
 their rivers, over their streams, and over their pools, and over 
 every gathering together of their waters, and they shall be 
 blood : and there shall be blood in all the land of Egypt, and 
 in the woods and in the stones. 
 
 20. And Moses and Aaron did so as Jehovah commanded, 
 and life lifted up the staff, and smote the waters which were in 
 the river, to the eyes of Pharaoh, and to the eyes of his ser- 
 vants, and all the waters which were in the river were turned 
 into blood. 
 
 21. And the fish which was in the river died, and the river 
 Stank, and the Egyptians could not drink the water out of the 
 river : and there was blood in the whole land of Egypt. 
 
 22. And the magicians of Egypt did so with their enchant- 
 ments ; and the heart of Pharaoh was firmly fixed, and he did 
 not hearken to them as Jehovah spake. 
 
 23. And Pharaoh looked back, and came to his house, and 
 did not set his heart even to this. 
 
 24. And all the Egyptians digged about the river waters 
 to drink, because they could not drink of the waters of the 
 river. 
 
 25. And seven days were fulfilled after that Jehovah smote 
 the river. 
 
 26. And Jehovah said to Moses, Come to Pharaoh, ana 
 thou shalt . say to him, Thus saith Jehovah, Send my people, 
 that they may serve me. 
 
 27. And if thou refusest to send, behold Twill affect all 
 thy border with frogs. 
 
334 
 
 EXODUS. 
 
 [Chap. vii. 
 
 28. And the river shall cause the frogs to creep forth, and they 
 shall ascend and come into thine house, and into the closet of 
 thy hed, and upon thy bed, and into the house of thy Servants, 
 and into the house of thy people, and into thine ovens, and 
 into thy kneading-troughs. 
 
 29. And into thyself, and into thy people, and into all thy 
 servants shall the frogs ascend. 
 
 THE CONTENTS. 
 
 7264. THE subject treated of in the internal sense in what 
 follows is concerning the vastation, and at length the damna- 
 tion of those who are in falses and evils ; the process of their 
 devastation is described by the eleven plagues brought on the 
 Egyptians and their land. 
 
 7265. In this chapter, in the internal sense, the subject 
 treated of is concerning the three first degrees of vastation : 
 the first, which is that mere fallacies began to reign amongst 
 them, whence came falses, is described by the serpent into 
 which the staff of Aaron was turned ; the second , which is that 
 essential truths became falses amongst them, and that falses 
 became truths, is described by the blood into which the waters 
 were turned ; the third degree, which is that from falses they 
 reasoned against the truths and goods of the church, is described 
 by the frogs out of the river. 
 
 \ 
 
 THE INTERNAL SENSE. 
 
 7266. YERSES 1, 2, 3, 4, 5, 6, 7. And Jehovah said to Moses , 
 See, I have given thee a god to Pharaoh, and Aaron thy brother 
 shall be thy prophet. Thou shalt speak all that I shall com- 
 mand thee ; and Aaron thy brother shall speak to Pharaoh, 
 and. he shall send the sons of Israel out of his land. And 1 
 will harden the heart of Pharaoh, and I will multiply my 
 signs and my prodigies in the land of Egypt. And Pharaoh 
 will not hearken to you; and I will give my hand into the 
 Egyptians, and will bring forth m.y armies, my people, the 
 sons of Israel, out of the land, of Egypt, with great judg- 
 ments. And the Egyptians shall know that I am Jehovah, 
 in my stretching forth my hand over the Egyptians, and I 
 will bring forth the sons of Israel from the midst of them. 
 And Moses and Aaron did, as Jehovah commanded them , so 
 
T264 — 726S.J 
 
 EXODUS. 
 
 335 
 
 they did. And Moses was a son of eighty years , and Aaron a 
 son of three and eighty years , in their speaking to Pharaoh. 
 And Jehovah said to Moses, signifies instruction. See, I have 
 given thee a god to Pharaoh, signifies the law divine and its 
 power over those who # are in falses. And Aaron thy brother 
 shall be thy prophet, signifies doctrine thence. Thou shalt 
 speak all that I shall command thee, signifies reception of’ di- 
 vine influx, and communication. And Aaron thv brother shall 
 speak to Pharaoh, signifies reception of influx thence, and 
 communication of those who are in falses. And he shall send 
 the sons of Israel out of his land, signifies that they should 
 recede from infestation. And I will harden the heart of Pha- 
 raoh, signifies obstinacy from the evil of the false. And I will 
 multiply my signs and my prodigies, signifies admonitions of 
 every kind, nor shall any thing be wanting. In the land of 
 Egypt, signifies where they are who infest. And Pharaoh will 
 not hearken to you, signifies that they who are in falses will 
 not receive. And I will give my hand into the Egyptians, 
 signifies that therefore they shall be driven by divine power. 
 And I will bring forth my armies, my people, the sons of Is- 
 rael, signifies that they would be liberated who are in goods 
 and truths. Out of the land of Egypt, signifies from infesta- 
 tions. With great judgments, signifies ■ according to the laws 
 of order. And the Egyptians shall know that I am Jehovah, 
 signifies that they shall have fear for the Divine Being or 
 Principle. In my stretching forth my hand over the Egyp- 
 tians, signifies when they observe the divine power in them- 
 selves. And I will bring forth the sons of Israel from the 
 midst of them, signifies and when they shall see those liber- 
 ated who are of the spiritual church. And Moses and Aaron 
 did, as Jehovah commanded them, so they did, signifies that 
 the things which were said were also done. And Moses was 
 a son of eighty years, signifies the state or quality of the law 
 from the Divine Being or Principle. And Aaron a son of 
 three and eighty years, signifies the state and quality of doc- 
 trine. In their speaking to Pharaoh, signifies when those 
 things were commanded. 
 
 7267. “ And Jehovah said to Moses.” — That hereby is sig- 
 nified instruction, in the present case how it was to be pro- 
 ceeded with those who are in .falses, and infest, appears from 
 the signification of Jehovah said, as denoting instruction, see 
 n. 7186. 
 
 7268. “See, I have given thee a god to Pharaoh.” — That 
 hereby is signified the law divine, and its power over those 
 who are in falses, appears from the signification of giving thee 
 for a god, as denoting the divine truth, or what is the same 
 thing, the divine law, and also its power; for in the Word, 
 where truth is treated of, and also the power of truth, the 
 
336 
 
 EXODUS. 
 
 [Cuaj\ vii. 
 
 term God is applied, but where good is treated of, the term 
 Jehovah, see n. 300, 2586, 2769, 2807, 2822, 3910, 3921, 4287, 
 4295, 4402, 7010 ; and from the representation of Pharaoh, as 
 denoting those who are in falses, and infest, see n. 6651, 6679, 
 6683. As to what further concerns tlft signification of God, 
 it is to be noted, that God, in the supreme sense, is the divine 
 principle which is above the heavens, but God, in the inter- 
 nal sense, is the divine principle which is in the heavens ; the 
 divine principle which is above the heavens is the divine good, 
 but the divine principle in the heavens is the divine truth ; for 
 from the divine good proceeds the divine truth, aud makes hea- 
 ven, and arranges it ; for what is properly called heaven is 
 nothing else than the divine principle there formed, inasmuch 
 as the angels, who are in heaven, are human forms recipient 
 of the divine principle, and constituting a common form, which 
 is that of a man : and whereas the divine truth in the heavens 
 is what in the Word of the Old Testament is meant by God, 
 t is from this ground that in the original tongue God is called 
 Elohim in the plural ; and also that the angels who are in the 
 heavens, because they are recipient of the divine truth, are 
 called gods ; as in David, “ Who in heaven shall compare him- 
 self to Jehovah, shall be likened to Jehovah in the sons of 
 gods?” Psalm lxxxix. 6, 7, 8. Again, “Give to Jehovah, ye 
 sons of gods , give to Jehovah glory and strength,” Psalm 
 xxix. 1 . Again, “ I said, Ye are gods , and ye are all the sons 
 of the Most High,” Psalm lxxxii. 6. And in John, “ Jesus said, 
 Is it not written in your law, I said, Ye are gods ? thus he called 
 them gods , to whom the Word was made,” x. 34, 35; besides 
 in the passages where the Lord is called God of gods and 
 Lord of lords, as Genesis xlvi. 2, 3 ; Deut. x. 17 ; Numb. xvi. 
 22;* Dan. xi. 36; Psalm cxxxvi. 2, 3. From these considera- 
 tions it may be seen in what sense Moses is called God, in 
 the present case a God to Pharaoh, and a God to Aaron, Exod. 
 iv. 16, viz., because Moses represented the divine law, which 
 is the divine truth, and is called the Word ; hence also it is, 
 that Aaron is here called his prophet, and in a former passage 
 his mouth, that is, one who utters the divine truth, which pro- 
 ceeds immediately from the Lord, and which transcends all 
 understanding, in such a manner as to bring it down to the 
 level of the understanding ; and whereas a prophet is one who 
 teaches and utters the divine truth in such a manner as to 
 bring it down to the level of the understanding, a prophet 
 also denotes the doctrine of the church ; which is the subject 
 treated of in what now follows. 
 
 7269. “And Aaron thy brother shall be thy prophet.” — 
 
 * In our English version, the passages here referred to in Genesis and Num* 
 here are rendered God the God , but in each passage the proper rendering is God 
 
 of gods. 
 
7269, 7270.] 
 
 EXODUS. 
 
 337 
 
 That, hereby is signified doctrine thence derived, appears from 
 the signification of a prophet, as denoting the truth of doctrine, 
 thus doctrine derived from the Word, see n. 2534 ; that Aaron 
 represents the doctrine of the church, or the doctrine of good 
 and truth, which is from the Word, see n. 6998, 7009, 7 < >89 : 
 because a prophet signifies doctrine, hence, in a determinate 
 sense, he signifies one who teaches, according to what was said 
 just above, n. 7268. 
 
 7270. “ Thou shalt speak all that I shall command thee, and 
 Aaron thy brother shall speak to Pharaoh.” — That hereby is 
 signified the reception of divine influx, and communication, 
 appears from the representation of Moses, who was to speak, 
 as denoting divine truth ; and from the representation of Aaron, 
 as denoting doctrine thence derived, see n. 7089 ; and from the 
 signification of speaking, as denoting influx and its reception, 
 see n. 5797 ; and from the signification of commanding, as 
 also denoting influx, see n. 5486, 5732, in the present case 
 the reception of influx from these considerations it is evident 
 that by speaking is signified the mediate influx of divine truth 
 into doctrine, that is, with one who teaches, for the meaning is 
 that Moses, w r ho is the divine truth, should speak what Jeho- 
 vah commanded to Aaron, who is doctrine or one who teaches, 
 thus to him who w r as to communicate ; and that by command- 
 ing is signified immediate divine influx into the divine law, 
 which is represented by Moses. How these things are to be 
 understood, may be manifest from what was said above, n. 
 7009, 7010, viz., that Moses represents the truth which pro- 
 ceeds immediately from the Divine Being or Principle, and 
 that Aaron represents the truth which proceeds mediately : he 
 who does not know how the case is with order in things suc- 
 cessive, is unable to know also how the case is with influx, 
 wherefore it may be expedient to say a few words on the sub- 
 ject. The truth which proceeds immediately from the Lord, 
 inasmuch as it is from the infinite Divine Being himself, can- 
 not in any wise be received by any living substance which 
 is finite, thus not by any angel, wherefore the Lord had cre- 
 ated things successive, by which as mediums the divine truth 
 immediately proceeding might be communicated ; but the first 
 thing in succession from this is fuller of the Divine Being or 
 Principle than that as yet it can be .received by any living 
 substance which is finite, thus by any angel; on this account 
 the Lord created yet a successive thing or principle, by which 
 the divine truth immediately proceeding might in some part 
 be receptible ; this successive thing or principle is the truth 
 divine which is in heaven ; the two first are above the hea- 
 vens, and are as it were radious belts from the flaming prin- 
 ciple which encompass the sun, which is the Lord ; such is 
 the successive order even to the heaven nearest to the Lord,.. 
 vol. vu. 22’ 
 
338 
 
 EXODUS. 
 
 [Chap. vii. 
 
 which is the third heaven, inhabited by those who are inno- 
 cent and wise; hence they are continued successively even 
 to tlie last heaven, and from the last heaven even to the sen- 
 sual and corporeal principle of man, which lastly receives the 
 influx : from these considerations it is manifest, that there are 
 continual successions from the first, that is, from the Lord, even 
 to the last principles which appertain to man, yea, to the last 
 principles which are in nature ; the last principles which apper- 
 tain to man, as also those in nature, are respectively inert, and 
 hence cold, and are respectively common, and hence obscure ; 
 hence also it is evident, that by those successions there is a con- 
 tinual connection of all things with the first Esse : according to 
 those successions is the case with influx, for the divine truth, 
 which proceeds immediately from the divine good, flows-in 
 successivel} 7 ; and in the way or about each new successive 
 principle it becomes more common, thus grosser and more ob- 
 scure, and it becomes more slow, thus more inert and colder : 
 from these considerations it is clear what is the quality of the 
 divine order of successive things or principles, and hence of 
 influxes. But it is well to be noted that the truth divine, which 
 flows-in into the third heaven nearest the Lord, also together 
 without successive formation flows-in even to the ultimates of 
 order, and there from the first being or principle immediately 
 also rules and provides all and singular things ; hence succes- 
 sive things or principles are held together in their order and 
 connection. That this is the case, may also in some measure 
 be manifest from a maxim not unknown to the learned in 
 the world, that there is only one substance, which is a sub- 
 stance, and that all other things are formations thence, and 
 that in the formations that one only substance rules, not only 
 as the form, but also as the non-form, as in its original ; unless 
 this was the case, the thing formed could not in any wise sub- 
 sist and act : but these things are said for the intelligent. 
 
 7271. u And he shall send the sons of Israel out of his land.” 
 — That hereby is signified that they should recede from infesta- 
 tion, appears from the representation of Pharaoh, to whom those 
 things were to be said, as denoting those who infest by falses, 
 see n. 7107, 7110, 7126, 7142 ; and from the signification of send- 
 ing, as denoting that they should recede; and from the represen- 
 tation of the sons of Israel, as denoting those who are of the 
 spiritual church, see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198. 
 
 7272. “And I will harden the heart of Pharaoh.” — That 
 hereby is signified obstinacy from evil of the false, appears from 
 the signification of hardening, as denoting obstinacy ; that it is 
 from the evil of the false is signified by the heart of Pharaoh, 
 for by heart, in the genuine sense, is signified the good which is 
 of heavenly love, n. 3313, 3887, 3889, hence in the opposite 
 sense it is infernal evil ; the reason why it denotes evil of the 
 
7271—7273.] 
 
 EXODUS. 
 
 339 
 
 false, is, because by Pharaoh are represented those who are 
 in the false. Evil of the false is what derives its origin from 
 principles of the false; as for example, that sanctification is 
 effected by external things, as amongst the Israelites and Jews, 
 by sacrifices, by washings, by sprinkling of blood, and is not 
 effected by charity and faith, and thus that men were holy 
 although they lived in hatreds, in revenges, in rapines, in cru- 
 elties, and the like ; these evils are what are called evils of the 
 false, because they derive their origin from principles of the 
 false. To take also another example : he who believes that 
 faith alone saves, and that works of charity contribute nothing 
 to salvation ; he also who believes that he may be saved even in 
 the last hour of death, without any regard to his conduct during 
 the whole course of his life, and from those principles lives with- 
 out any charity, in the contempt of others, in enmity and hatred 
 against every one who does not worship him, in the desire of 
 revenge, in the lust of depriving others of their goods, in un- 
 mercifulness, in cunning, in deceit, these evils are also evils of 
 the false, because from the false he has persuaded himself either 
 that they are not evils, or, supposing them to be evils, that they 
 would still be wiped away, if so be, before breathing his Inst, 
 he should confess, from apparent confidence, the mediation of 
 the Lord, and the wiping away of sins by the passion of his 
 cross. Take also another example : when men in supplication 
 approach the dead as saints, and thereby adore them, and also 
 their images, the evil of that worship is the evil of the false. 
 They who practise the evil of the false, all believe that the 
 false is truth, and consequently that evil is either not evil, or 
 is not damnable. In like manner they who believe that sins 
 can be pardoned by men ; also who believe that the} r can be 
 introduced into heaven, notwithstanding any sins in which they 
 have been principled, that is, notwithstanding any spiritual 
 stench and rottenness. In a word, the evils of the false are as 
 numerous as the falses of faith and worship; these evils con- 
 demn, but not to such a degree as the evils originating in evil ; 
 the evils originating in evil are those which are derived from 
 lust, arising from self-love and the love of the world. 
 
 7273. u And 1 will multiply my signs and my prodigies.” — 
 That hereby are signified admonitions of every kind, nor should 
 any thing be wanting, appears from the signification of signs 
 and prodigies, as denoting confirmations of the truth, see n. 
 3900, 6870, 7012, and also the means of divine power, n. 6910, 
 in the present case admonitions, for thereby they both saw 
 that they were in falses, and saw the divine power, and hence 
 were admonished. The reason why it is said, that to those 
 who are in falses admonitions are made of every kind, nor shall 
 any thing be wanting, is, because the damnation of those who, 
 are in evils is not effected in a moment, when they come into 
 
EXODUS. 
 
 340 
 
 [Chap. vii. 
 
 the other life, but after that they have been first visited, that is, 
 explored ; explorations are made to the intent, that they them- 
 selves may apperceive that they must needs be damned, because 
 they have not lived otherwise ; also that spirits and angels may 
 know that they have been of such a quality ; thus they can no 
 longer be exculpated either by themselves or others : the order, 
 according to which they are explored, is the order of truth 
 divine, which is such, that nothing at all is wanting: the order 
 of truth divine which is for the evil who are damned, differs 
 from the order of truth divine which is for the good who are 
 saved ; the difference is, that the order which is for the evil 
 who are damned, is of truth divine separate from divine good, 
 thus from mercy, by reason that they have not received the 
 divine good, and thus have rejected mercy ; but the latter 
 order, which is for the good who are saved, is of truth divine 
 conjoined to divine good, thus to mercy, by reason that they 
 have received the divine good, thus the mercy of the Lord : by 
 degrees, as the evil are explored according to order, so they are 
 also judged and damned. Hence it may be known that admo- 
 nitions of every kind are made, that nothing may be wanting, 
 before they are damned to hell ; these are the things which are 
 also signified by the signs and miracles wrought in Egypt, be- 
 fore that the first-born were extinguished, and the Egyptians 
 perished in the red sea ( 7 nave supJi) ;* for the red sea {mare 
 mpli) is hell. 
 
 7274. “In the land of Egypt.” — That hereby is signified 
 where they are who infest, appears from the signification of the 
 land of Egypt, as denoting where they are who are in falses, 
 and infest, see n. 7240. 
 
 7275. “ And Pharaoh will not hearken to you.” — That 
 hereby is signified that they who are in falses would not re- 
 ceive, appears from what was said above, n. 7224, where like 
 words occur. 
 
 7276. “And I will give my hand into the Egyptians.” — * 
 That hereby is signified that therefore by divine power they 
 should be driven, appears from the signification of hand, as 
 denoting power, see n. 878, 4931 to 4937, 5327, 5328, 7011, 
 7188, 7189, and when Jehovah speaks of himself, and says, his 
 hand, as denoting divine power ; and from the signification of 
 the Egyptians, as denoting those who are in falses and infest, 
 see above: hence it is evident, that by the expression, I will 
 give my hand into the Egyptians, is signified that by divine 
 power they who are in falses should be driven. 
 
 7277. “ And I will bring forth my armies, my people, the 
 sons of Israel.” — That hereby is signified that they were to be 
 liberated who are in goods and truths, appears from the signi* 
 
 * See note, n. 6907. 
 
7274—7280,] 
 
 EXODUS. 
 
 341 
 
 fication of bringing forth, as denoting t5 liberate ; and from 
 the signification of army, as denoting all kinds of good in 
 truths ; and from the signification of people, that it is predi- 
 cated of those who are in spiritual truth and good, see n. 1259, 
 1260, 3295, 3581, 4619, thus that it denotes those who are of 
 the spiritual church, n. 2928, 7207 ; and from the representation 
 of the sons of Israel, as denoting those who are of the spiritual 
 church, see above, n. 7271, thus who are in goods and truths. 
 
 7278. “ Out of the land of Egypt.” — -That hereby is signi - 
 fied from infestations, appears from the signification of the land 
 of Egypt, as denoting where they are who are in falses and in- 
 fest, see n. 7240, 7274, thus also denoting infestations, for by 
 land is signified the nation itself, and by nation, in the internal 
 sense, that which is of the nation, in the present case therefore 
 infestation. 
 
 7279. “ With great judgments.” — That hereby is signified 
 according to the laws of order, appears from what was said 
 above, n. 7206. 
 
 7280. “ And the Egyptians shall know that I am Jehovah.” 
 - — That hereby is signified that they shall have fear for the Di- 
 vine Being or Principle, appears from the signification of 
 knowing' that I am Jehovah, as denoting to have fear for the 
 Divine Being or Principle, of which we shall speak presently ; 
 and from the signification of the Egyptians, as denoting those 
 who are in falses and infest. As to what concerns the fear, 
 which they who are in falses and infest shall have for the Di- 
 vine Being or Principle, it is to be noted, that fear is the only 
 medium which restrains the internals and keeps them in bonds : 
 for fear is a common bond, as well to those who are well dis- 
 posed, as to those who are evil ; but to those who are well dis- 
 posed the fear is internal, which is fear for salvation, viz., lest 
 they should perish as to their souls, and on this account lest 
 they should do any thing contrary to conscience, that is, con* 
 trary to truth and good, which are of the conscience, conse- 
 quently they have a fear lest they should do any thing contrary 
 to what is just and equitable, thus contrary to the neighbour ; 
 but this fear is a holy fear, so far as it is conjoined to the affec- 
 tion of charity, and the more so as it is conjoined to love to the 
 Lord ; fear in such case becomes like the fear of infants towards 
 the parents whom they love ; on which occasion, so far as they 
 are in the good of love, so far it does not appear fear, but so far 
 as they are not in good, so far it appears fear, and becomes 
 anxiety ; such is the fear of God, so frequently spoken of in 
 the Word. But fear with those who are evil, is not any internal 
 fear, viz., on account of salvation, and thence of conscience, 
 for such fear they have altogether rejected in the world, as well 
 by the life, as by the principles of the false favouring the life 5 
 but instead of internal fear they have external fear, viz., lest 
 
342 
 
 EXODUS. 
 
 [Chap. vii. 
 
 they should be deprived of honours, of gain, of reputation, be- 
 cause of those things, lest they should be punished according 
 to the laws, lest they should be deprived of life ; for these 
 things they who are in evil have fear, whilst they are in the 
 world : when these come into the other life, inasmuch as they 
 cannot be restrained and kept in. bonds by internal fear, they 
 are kept by external fear, which is impressed on them by pun- 
 ishments ; hence they have the fear of doing evil ; and at 
 length they have fear for the Divine Being or Principle, but 
 an external fear, as was said, which is without any will of de- 
 sisting from doing evil, grounded in the affection of good, but 
 only in the terror of punishments, which they at last dread. 
 From these considerations it may now be manifest, that fear is 
 the only medium of keeping in bonds; and that external fear, 
 which is the fear of punishments, is the only medium of re- 
 straining the evil ; and that this is the cause of the torment of 
 the evil in hell : for the evil, when they come into the other 
 life, so far as external bonds are taken away from them, which 
 they had in the world, and they are left to their lusts, are in 
 such case as wild beasts, and desire nothing more than to have 
 dominion, and to destroy every one who does not favour them ; 
 this is the highest delight of their life ; for so far as any one 
 loves himself, so far he hates others who do not favour him ; 
 and so far as any one is in hatred, so far he is in the delight 
 of destroying; but in the world this is concealed. 
 
 7281. “ In my stretching forth my hand over the Egyp- 
 tians.” — That hereby ii signified when they observed the divine 
 power in themselves, appears from the signification of hand, 
 when it is said of the Divine Being or Principle, as denoting 
 di vine power, see above, n. 7276 : lienee it is evident what is 
 meant by sitting on the right hand of God, viz., that it denotes 
 omnipotence; and from the signification of the Egyptians, as 
 denoting those who are in falses and infest, see above. 
 
 7282. u And I will bring forth the sons of Israel from the 
 midst of them.”- — That hereby is signified and when they shall 
 see that those are liberated who are of the spiritual church, 
 appears from the signification of bringing forth, as denoting 
 to be liberated, as above, n. 7277 ; and from the signification 
 of the sons of Israel, as denoting those who are of the spiritual 
 church, see above, n. 7271. 
 
 7283. “And Moses and Aaron did, as Jehovah commanded 
 them, so they did.” — That hereby is signified that what things 
 were said were also done, may appear without explication. 
 
 7284. “ And Moses was a son of eighty years.” — That hereby 
 is signified the state and quality of the law from the Divine 
 Being or Principle, appears from the representation of Moses, 
 as denoting the law from the Divine Being or Principle, see 
 n. 6771, 6827 ; and from the signification of eighty years, as 
 
7281—7287.] 
 
 EXODUS. 
 
 343 
 
 denoting 1 the state and quality of the law from the Divine Being 
 or Principle, viz., amongst those who were of the spiritual 
 church, at the first time of visitation : what eighty specifically 
 signify, cannot be said, because they involve every state and 
 everv quality of the law from the Divine Being or Principle 
 on such occasion appertaining to them ; that eighty denote 
 states of temptation, see n. 1963, but in this case eighty involve 
 the like as forty ; but whereas it is also composed of ten and 
 eight multiplied into each other, from this source likewise is 
 to be sought the signification of this number: what ten signify, 
 see n. 576, 1906, ' l988, 2284, 3107, 4638, and what eight 
 signify, see n. 2044, 2866 ; in general that all numbers signify 
 things, and indeed the states and quality of things, see n. 482, 
 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3352, 
 4264. 4495, 4670, 5265, 5291, 5335, 5708, 6175. 
 
 7285. “ And Aaron a son of three and eighty years.” — 
 That hereby is signified the state and quality of doctrine, ap- 
 pears from the representation of Aaron, as denoting the doc- 
 trine of the church, see n. 6998, 7009, 7089; and from the 
 signification of the number three and eighty, as denoting state 
 and quality, viz., of that doctrine ; but the state and quality can- 
 not be specifically known, except from the reduction of this 
 number into its simple numbers, and from application after- 
 wards to those to whom doctrine appertains ; moreover con- 
 cerning numbers in the Word, see just above, n. 7284. 
 
 7286. “In their speaking to Pharaoh.” — That hereby is sig- 
 nified when those things were commanded, appears from the 
 signification of speaking, as denoting a command, see n. 7240; 
 and from the representation of Pharaoh, as denoting those who 
 are in falses and infest, see n. 7107, 7110, 7126, 7142. 
 
 7287. Verses 8, 9, 10, 11, 12, 13. And Jehovah said to 
 Moses and Aaron , saying , When Pharaoh shall say to you , 
 saying , Give for yourselves a prodigy / and thou shalt say to 
 Aaron , Take thy staff ’ and cast it before Pharaoh , it shall 
 become a water-serpent. And Moses, and Aaron came to 
 Pharaoh , and they did so as Jehovah commanded , and, Aaron 
 cast forth his staff before Pharaoh , and before his servants, and 
 it became a water -serpent. And Pharaoh also called the wise 
 and the sorcerers, and they also , the magicians of Egypt, did 
 so by their enchantments. And they cast forth every one his 
 staff \ and they became water- serpents ; and the staff of Aaron 
 swallowed up their staves. And the heart of Paraoli was 
 firmly fixed, and he did not hearken to them as Jehovah spake. 
 And Jehovah said to Moses and Aaron, saying, signifies instruc- 
 tion. When Pharaoh shall say to you, signifies if they have 
 doubt concerning the Divine Being or Principle. Saying, Give 
 for yourselves a prodigy, signifies, and on that account are will- 
 ing to be confirmed. And thou shalt say to Aaron, signifies 
 
EXODUS. 
 
 [Chap, vii 
 
 SU 
 
 influx and communication. Take thy staff, and cast it before 
 Pharaoh, signifies the power which is shown. It shall become 
 a water-serpent, signifies by this that mere' fallacies and con- 
 sequent falses shall reign amongst them. And Moses and Aaron 
 came to Pharaoh, and they did so as Jehovah commanded, sig- 
 nifies effect. And Aaron cast forth his staff before Pharaoh and 
 before his servants, and it became a water-serpent, signifies that 
 mere fallacies and consequent falses reigned amongst them. 
 And Pharaoh also called the wis*e men and the sorcerers, sig 
 nifies the abuse of divine order. And they also, the magicians 
 of Egypt, did so by their enchantments, signifies thus to ap- 
 pearance alike by perverting the ends of order. And they cast 
 forth every one his staff", and they became water-serpents, sig- 
 nifies power from order that they were made dull as to the 
 apperception of truth. And the staff of Aaron swallowed up 
 their staves, signifies that that power was taken away from them. 
 And the heart of Pharaoh was firmly fixed, signifies obstinacy. 
 And he did not hearken to him, signifies that they who were 
 in evils grounded in falses did not receive. As Jehovah spake, 
 signifies prediction. 
 
 7288. “ And Jehovah said to Moses and Aaron, saying.” — > 
 That hereby is signified instruction, appears from the significa- 
 tion of Jehovah said, as denoting instruction, see n. 6879, 6881, 
 6889, 6891. 
 
 7289. “ When Pharaoh shall say to you.” — That hereby is 
 signified if they have doubt concerning the Divine Being or 
 Principle, appears from what now follows, viz., “If Pharaoh 
 shall say, Give a prodigy,” which words, it is evident, involve 
 doubt concerning the Divine Being or Principle ; for to will a 
 prodigy, is to doubt before a thing be sensually confirmed. 
 
 7290. “ Saying, Give for yourselves a prodigy.” — That 
 hereby is signified and on that account are willing to be con- 
 firmed, appears from the signification of prodigies and signs, as 
 denoting confirmations of truth, see n. 3900, 6870. As to what 
 concerns prodigies and signs, which are treated of in what now 
 follows, it is to be noted that they were done amongst such as 
 were in external worship, and were not willing to be acquainted 
 with internal ; they also who were in such worship were to be 
 driven by external means ; hence it is, that miracles were done 
 amongst the Israeli tish and Jewish people, for they were solely 
 in external worship, and in no internal; and also external 
 worship was what they ought to be in, when they were not" 
 willing to be in internal worship, to the intent that in externals 
 they might represent holy things, and thereby communication 
 might be given with heaven, as by somewhat of a church, for 
 correspondences, representatives, and significatives conjoin the 
 natural world to the spiritual ; hence now it was, that so many 
 miracles were done amongst that nation: but amongst those who 
 
 o o 
 
7288—7290.] 
 
 EXODUS. 
 
 345 
 
 are in internal worship, that is, in charity and faith, miracles 
 are not done, for they are hurtful to them, inasmuch as miracles 
 compel to believe, and what is of compulsion does not remain, 
 but is dissipated ; the internal things of worship, which are 
 faith and charity, are to be implanted in a free principle, for 
 in such case they are appropriated, and the things which are so 
 appropriated remain ; but the things which are implanted in a 
 state of compulsion, remain out of the internal man in the ex- 
 ternal ; for into the internal man nothing enters except by 
 intellectual ideas, which are reasons (: rationes ), for the ground 
 which there receives is the rational principle illustrated ; hence 
 it is, that no miracles are wrought at this day : that they are 
 also hurtful may hence be manifest ; for they drive men to 
 believe, and fix ideas in the external man that it is so; if the 
 internal man afterwards denies what miracles have confirmed, 
 in such case an opposition and collision of the internal and ex- 
 ternal man takes place, and, at length, when the ideas derived 
 from miracles are dissipated, there is effected a conjunction of 
 what is false and what is true, thus profanation; hence h is 
 evident how hurtful miracles are in this day m the church, in 
 which the internals of worship are discovered ; these things are 
 also signified by the Lord’s words to Thomas, “ Because thou 
 hast seen me, Thomas, thou hast believed; blessed are they who 
 do not see, and believe,” John xx. 29; so also they are blessed, 
 who do not believe by miracles. But miracles are not hurtful 
 to those who are in external worship without internal, for with 
 such no opposition can be given of the internal and external 
 man, thus no collision, consequently no profanation. That mira- 
 cles do not contribute any thing to faith, may be sufficiently 
 manifest from the miracles wrought amongst the people of 
 Israel in Egypt, and in the wilderness, in that they had no 
 effect at all upon them ; for that people, although they so lately 
 saw so many miracles in Egypt, afterwards the red sea (mare 
 suph divided, and the Egyptians overwhelmed therein, the 
 pillar of the cloud going before them by day, and the pillar of 
 fire by night, the manna daily showering down from heaven, 
 and although they saw mount Sinai in smoke, and heard Jeho- 
 vah thence speaking, with other miracles of a like kind, never- 
 theless in the midst of such things, they declined from all faith, 
 and from the worship of Jehovah to the worship of a calf, Exod. 
 xxxii. 1 to the end ; hence it is evident what is the effect of 
 miracles : still less would be their effect at this day, when it is 
 not acknowledged that there is any thing or influence from the 
 spiritual world, and when every thing of the sort is denied, and 
 is attributed to nature; for a principle of denial universally 
 reigns against the divine influx and government in the earths ; 
 wherefore at this day the man of the church, if he was to see 
 * See note, «. 6907. 
 
EXODUS. 
 
 346 
 
 [Chap. vii. 
 
 the veriest divine miracles, would first bring them down into 
 nature, and there defile them, and afterwards would reject them 
 as phantasms, and lastly would laugh at all who attributed 
 them to the Divine Being or Principle, and not to nature; that 
 miracles are of no effect, is also evident from the Lord’s words 
 in Luke, “ If they hear not Moses and the prophets, neither will 
 they be persuaded though one rose from the dead,” xvi. 31. 
 
 7291. “And thou shalt say to Aaron.” — That hereby is sig- 
 nified influx and communication, viz., of the law divine, which 
 Moses represents, with the doctrine which Aaron represents, 
 appears from the signification of saying, when it is done by 
 Moses to Aaron, as denoting influx and communication, as n. 
 6291 ; saying here signifies the same as speaking, viz., both in- 
 flux and communication ; that to speak has this signification, 
 see n. 7270 ; this influx and communication cannot be otherwise 
 expressed in the historical of the Word, than by saying and 
 speaking: the reason why the law divine, which Moses repre- 
 sents, flowed-in into the doctrine which Aaron represents, is, 
 because the law divine is internal truth, and doctrine is exter- 
 nal, and it is a general rule, that internal things flow-in into 
 external, and not vice versa , by reason that internal things are 
 respectively purer and simple, but external are grosser, for they 
 are the common or general things of internal. 
 
 7292. “Take thy staff, and cast it forth before Pharaoh.” — 
 That hereby is signified the power which is shown, appears from 
 the signification of a staff, as denoting power, see n. 4013, 4015, 
 4876, 4936, 6947, 7011, 7026 ; and from the signification of cast- 
 ing forth before Pharaoh, for what is cast before the eyes, this 
 is shown. 
 
 7293. “It shall become a water-serpent.” — That hereby is 
 signified that by it mere fallacies and consequent falses shall 
 reign amongst them, appears from the signification of a serpent, 
 as denoting the sensual and corporeal principle, see n. 6949, 
 hence denoting fallacies, for the sensual and corporeal principle 
 separate from the rational, that is, not subordinate to it, is full 
 of fallacies, insomuch that it is scarce any thing else but fal- 
 lacies, see n. 6948, 6949. It is a water-serpent which is here 
 signified, for in the original tongue, serpent is here expressed 
 by the same term as a whale, which is the largest sea-iish, and 
 a whale signifies the scientific principle in general ; when there- 
 fore by the Egyptians are signified falses grounded in fallacies, 
 that term signifies a serpent, viz., a water-serpent, because it is 
 to express the whale which is in the waters, and because the 
 waters of Egypt are falses. That Pharaoh or Egypt is called a 
 whale is manifest from Ezekiel, “Speak and say, Thus saitli the 
 Lord Jehovah, Behold I am against thee, Pharaoh, king of 
 Egypt, the great whale which lies in the midst of his rivers,” 
 xxix. 3. Again, “ Son of man, lift up a lamentation over Plia- 
 
7291—7293.] 
 
 EXODUS. 
 
 347 
 
 raoh king of Egypt, and say to him, Thou art become like a 
 young lion of the nations; and thou art as whales in the seas , 
 and thou earnest forth with thy rivers, thou hast disturbed thy 
 rivers,” xxxii. 2; in which passages by whale are signified 
 scientifics in general, by which, since they are derived from the 
 sensual man, the things of faith are perverted ; the reason why 
 a whale denotes the scientific principle in general, is, because 
 a fish denotes the scientific principle in particular, see n. 40, 
 991. And whereas whales signify scientifics perverting the 
 truths of faith, by them are also signified reasonings from fal- 
 lacies whence come falses ; those things are signified by whales 
 in David, “Thou hast burst through the sea with thy strength, 
 thou hast broken the heads of the whales , on the water sf Psalm 
 Ixxiv. 13. Like things are also signified by Leviathan in Isaiah, 
 “In that day Jehovah will visit with his sword hard, and great, 
 and strong, upon Leviathan the oblong serpent , and upon Levia- 
 than the crooked serpent , and will slay the whales which are in 
 the sea,” xxvii. 1. And in David, “ Thou hast broken the heads 
 of Leviathan in pieces, thou hast given him meat to the people 
 of Ziim,” Psalm Ixxiv. 14. Leviathan, in a good sense, denotes 
 reason grounded in truths, in Job xli. 1 to the end ; reason 
 grounded in truths is in the opposite to reasonings from falses. 
 And whereas by whales are signified reasonings from fallacies 
 perverting truths, by water-serpents, which are expressed by 
 the same term in the original tongue, are signified the falses 
 themselves grounded in the fallacies, from which come reason- 
 ings, and by which come perversions ; falses are signified by 
 those serpents in the following passages: “Jim shall answer in 
 her palaces, and serpents in the palaces of delights,” Isaiah xiii. 
 22. Again, in the same prophet, “Thorns shall come up into 
 her palaces, the thistle and bramble into her fortifications, and 
 it shall become an habitation of serpeiits, a court for the daugh- 
 ters of the owl,” xxxiv. 13. Again, “In the habitation of ser- 
 pents shall be his bed-chamber, grass shall be instead of the 
 reed and bulrush,” xxxv. 7. And in Jeremiah, “I will give 
 Jerusalem into heaps, an habitation of serpents ,” ix. 10. And 
 in Malachi, “ I have set the mountains of Esau a wasteland his 
 inheritance for the serpents of the vrilderness,” i. 3: in these 
 passages serpents denote falses from which come reasonings; 
 the same also are signified by dragons, but dragons are reason- 
 ings grounded in self-love and the love of the world, thus in the 
 lusts of evil, which not only pervert truths, but goods ; which 
 reasonings come forth from those who in heart deny the truths 
 and goods of faith, but in mouth confess them for the sake 
 of the lust of rule and gain, thus also from those who profane 
 truths and goods ; the latter and the former are meant by the 
 dragon , the old serpent, which is called the Devil, “ and Satan 
 which seduceth the whole world,” Kev. xii. 9 ; a::d also by the 
 
348 
 
 EXODUS. 
 
 [Chap. vii. 
 
 same, viz., the dragon, which persecuted the woman, who 
 brought forth a son snatched up to God and to his throne, Rev. 
 xii. 5 ; and who cast forth from his mouth water as a river, that 
 lie might swallow up the woman, verses 13, 15, of the same 
 chapter; the son whom the woman brought forth is the divine 
 truth at this day discovered, the woman is the church, the dra- 
 gon the serpent are they who are about to persecute, the water 
 as a river which the dragon would cast forth are the falses 
 grounded in evil and the consequent reasonings, by which they 
 will attempt to destroy the woman, that is, the church; but that 
 their attempt would be in vain, is described by “ the earth 
 helping the woman, and the earth opening her mouth, and 
 swallowing up the river which the dragon cast forth,” verse 16 
 of the same chapter. 
 
 7294. “ And Moses and Aaron came to Pharaoh, and they 
 did so as Jehovah commanded.” — That hereby is signified the 
 effect, may appear without explication. 
 
 7295. “ And Aaron cast forth his staff before Pharaoh and 
 before his servants, and it became a water-serpent.” — That 
 hereby is signified that mere fallacies and consequent falses 
 reigned amongst them, appears from the signification of casting 
 forth a staff, as denoting to show power, see just above, n. 7292 ; 
 and from the representation of Pharaoh and his servants, as 
 denoting those who infest by falses; and from the signification 
 of water-serpents, as denoting fallacies and consequent falses, 
 see just above, n. 7293. This prodigy signifies the first admo- 
 nition amongst those who infest, that they may desist; for with 
 the evil, who infest the well-disposed in another life, the case 
 is this : when they first come thither from the world, they have 
 good spirits and angels adjoined to them, as when they lived 
 men in the body, for even evil men have also angels attendant 
 on them, to the intent that they may be able, if they are will- 
 ing, to turn themselves to heaven, and receive influx thence, 
 and be reformed ; hence it is, since the all of life follows after 
 death, that at first they are associated to the angels; but when 
 they are of such a character in consequence of their life in the 
 world, that they cannot receive the influx of truth and good 
 from heaven, in this case the angels and good spirits by degrees 
 recede from them, and as they recede, they become less and 
 less rational ; for to be rational is an effect produced through 
 heaven from the Lord : the first degree of the removal and 
 deprivation of the influx of truth and good is what is here 
 described by the staff of Aaron turned into a serpent, whereby 
 is signified that mere fallacies reigned, and consequent falses ; 
 the second degree is described by the waters of Egypt turned 
 into blood, whereby is signified that truths themselves were 
 falsified ; the third degree is, that from the waters there crept 
 forth frogs, whereby are signified reasonings grounded in mere 
 
7-294— 7297.] 
 
 EXODUS. 
 
 349 
 
 falses, and so forth : by such degrees also the evil in the other 
 life are deprived of the understanding of truth and good. 
 
 7296. 4 *And Pharaoh also called the wise and the sorcerers.” 
 — That hereby is signified the abuse of divine order, appears 
 from the signification of the wise, as denoting those who are in 
 the science of spiritual things, and of their correspondence with 
 natural things ; they who investigated and taught those things 
 were called wise amongst them, for the tilings were mystical ; 
 and whereas the Egyptians applied themselves to such tilings, 
 they called themselves a son of the wise, and of the kings of 
 antiquity, as is evident from Isaiah, “ How say ye to Pharaoh, 
 I am a son of the wise, a son of the kings of antiquity?” xix. 1L ; 
 the Egyptians called the sciences of things wisdom, as also did 
 the Chaldeans, Jeremiah 1. 35 ; and from the signification of 
 sorcerers, as denoting those who pervert divine order, thus who 
 pervert the laws of order: that sorcery and magic are nothing 
 else, may be manifest from sorcerers, and especially in the other 
 life where they abound ; for they who in the life of the body 
 have practised cunning, and have contrived various arts of 
 defrauding others, and at length in consequence of success have 
 attributed all things to their own proper prudence, they in the 
 other life learn things magical, which are nothing else but 
 abuses of divine order, especially of correspondences ; for it is 
 according to divine order that all and singular things correspond, 
 as for example, the hands, the arms, the shoulders, correspond 
 to power, and thence also a staff has the same correspondence, 
 therefore they form to themselves staves, and also representa- 
 tively set the shoulders, the arms, and the hands, and thereby 
 exercise magical power ; so in a thousand and a thousand other 
 instances ; the abuse of order and of correspondences is, when 
 those things which are of order are not applied to good ends, 
 but to evil ends, as to the end of ruling over others, and to the 
 end of destroying, for the end of order is salvation, thus to do 
 good to all ; hence now it is evident what is meant by the abuse 
 of order, which is signified by sorcerers. 
 
 7297. “ And they also, the magicians of Egypt, did so by 
 their enchantments.” — That hereby is signified thus to appear- 
 ance alike by perverting the ends of order, appears from the 
 signification of they also did, when it is said of the magicians 
 of Egypt, as denoting to present what is like to appearance, for 
 the things which flow from order are not varied by abuse, but 
 appear like as to the external form, but not as to the internal 
 form, for they are against the ends of order ; and from the sig- 
 nification of enchantments, as denoting the arts themselves of 
 perverting erder : by sorcerers and enchantments in the Word, 
 where they are mentioned, is signified the art of presenting 
 falses that they may appear as truths, and of presenting truths 
 that they may appear as falses, which is effected principally by 4 
 
35 : ) 
 
 EXODUS. 
 
 [Chap. vii. 
 
 fallacies; such is the signification of sorcerers and enchant- 
 ments in the following passages: “But these two things shall 
 come to thee in a moment in one da}^ loss of children and 
 widowhood, in their perfection they shall come upon thee, by 
 reaxon of the multitude of thy sorceries , on account of the exceed* 
 ing greatness of thine enchantments : persist in thine enchant - 
 meats , and in the multitude of thy sorceries, in which thou hast 
 laboured from thy youth,” Isaiah xlvii. 9, 12, speaking of Babel 
 ami the Chaldeans. Again in the same prophet, “ Come hither, 
 ye sons of the sorceress , seed of the adulterer, and she hath 
 committed whoredom,” lvii. 3. And in Nahum, “ Woe to the 
 city of bloods, by reason of the multitude of the whoredoms of 
 the whore well-favoured, the mistress of sorceries , selling the 
 nations by her whoredoms, and families by her sorceries ,” iii. 1, 
 4; where the city of bloods denotes the falsification of truth, 
 whoredoms denote the falsified good of truth, sorceries denote 
 the art of presenting falses as truths and truths as falses. And 
 in Malachi, “I will come to you to judgment, and will be a 
 swift witness against the sorcerers , and against the adulterers, 
 and against those that swear falsely,” iii. 5. And in the Reve- 
 lation, “By thy enchantment were all nations seduced,” xviii. 
 23, speaking of Babylon. And in Micah, “I will cut off thy 
 horses from the midst of thee, and will destroy thy chariots, 
 and will cut off the cities of thy land, and wfill destroy all thy 
 fortifications, and I will cut off sorceries from thy handf v. 10, 
 11, 12; from these words it is evident, that by sorceries are 
 signified the arts of presenting truths as falses and falses as 
 truths, for by the horses which were to be cut off, are signified 
 things intellectual, see n. 2761, 2762, 3217, 5321, 6125, 6534; 
 bv the chariots which were to be destro t yed, are signified the 
 doctrinals of truth, n. 2760, 5321 ; by the cities of the land 
 which were also to be cut off, are signified the truths of the 
 church ; that cities denote truths, see n. 2268, 2481, 2712,-2943, 
 4492, 4493 ; and that land or earth denotes the church, see n. 
 662. 1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535, 5377 ; 
 by fortifications are signified truths so far as they defend goods: 
 hence now it may be known what is signified by the sorceries 
 which were to be cut off from the hand, viz., the arts of pre- 
 senting truths as falses, and falses as truths ; these arts also 
 correspond to the phantasies, whereby the evil in the other life 
 present before the eyes things beautiful as ugly, and things 
 ugly as beautiful, which phantasies are also a species of sorce- 
 ries, for they are also abuses and perversions of divine order. 
 
 7298. u And they cast forth every one his staff, and they be- 
 came water-serpents.” — That hereby is signified power derived 
 from order that they were made dull as to the apperception of 
 truth, appears from the signification of casting forth a staff, as 
 'denoting the exhibition of power, see n. 7292; and from the 
 
7298—7299.] 
 
 EXODUS. 
 
 351 
 
 signification of water-serpents, as denoting falses derived from 
 fallacies, see n. 7293; in the present case denoting dulness as 
 to the apperception of truth, for as fallacies cause truths not to 
 he apperceived, so also dulness is induced : such dulness is also 
 induced by magicians in the other life, and this by the abuse 
 and perversion of order, for they have the skill to take away 
 the heavenly influx, and when this is taken away dulness has 
 place as to the apperception of truth ; and they have also the 
 skill to induce fallacies, and to present them in light as in the 
 light of truth, and at the same time on such occasion to obscure 
 truths themselves; they have the skill likewise to inject a prin- 
 ciple of persuasion, and thereby to make dull the apperception 
 of truth ; not to mention other methods : when dulness has 
 place, falses appear as truths, which are signified by sorceries 
 and enchantments : from these considerations, it is evident how 
 magicians can present what is alike to appearance. It is fur- 
 ther to be noted, that it is according to the laws of order, that? 
 no one ought to be persuaded instantaneously concerning truth, 
 that is, that truth should instantaneously be so confirmed as to 
 leave no doubt at all concerning it ; the reason is, because the 
 truth which is so impressed becomes persuasive truth, and is 
 without any extension, and also without any yielding; such 
 truth is represented in the other life as hard, and as of such a 
 quality as not to admit good in it, that it may become applica- 
 ble : hence it is that as soon as any truth is presented before 
 good spirits in the other life by manifest experience, there is 
 presently afterwards presented some opposite, which causes 
 doubt; thus it is given them to think and consider whether it 
 be so, and to collect reasons, and thereby to bring that truth 
 rationally into their mind ; hereby the spiritual sight has ex- 
 tension as to that truth, even to opposites ; hence it sees and 
 perceives in understanding every quality of truth, and lienee 
 can admit influx from heaven according to the states of things, 
 for truths receive various forms according to circumstances : 
 this also is the reason why it was allowed the magicians to do 
 the like as to what Aaron did ; for thereby doubt was excited 
 amongst the sons of Israel concerning the miracle whether it 
 was divine, and thus opportunity was given them of thinking 
 and considering whether it was divine, and at length of con- 
 tinning themselves that it was so. 
 
 7299. “And the staff of Aaron swallowed up their staves.” 
 — That hereby is signified that that power was taken away 
 from them, appears from the signification of swallowing up, as 
 denoting to take away; and from the signification of staff, as 
 denoting power, see above, n. 7292 ; from the magicians also in 
 the other life is taken away the power of abusing order, and 
 of perverting its laws, in a two-fold manner : first, in that the 
 angels by the divine power of the Lord annihilate their magic, 
 
352 
 
 EXODUS. 
 
 [Chap. vii. 
 
 and this when they exercise it to do evil to the well-disposed : 
 angelic power from the Lord is so great, that it instantly dis- 
 sipates all such things ; secondly, in that magic is altogether 
 taken away from them, so that they can no longer exhibit any 
 such thing. 
 
 7300. “ And the heart of Pharaoh was firmly fixed.” — That 
 hereby is signified obstinacy, appears from the signification of 
 heart being firmly fixed, as denoting obstinacy, as above, n. 7272. 
 
 7301. “And he did not hearken to them.” — That hereby is 
 signified that they who were in evils grounded in falses did not 
 receive, appears from what was said above, n. 7224, 7275; for 
 by Pharaoh, of whom it is here said that he did not hearken, 
 are represented those who are in falses and infest, and so far as 
 they infest, so tar they are in evil grounded in falses, for infes- 
 tation is from evil, and is effected by falses. 
 
 7302. “ As Jehovah spake.” — That hereby is signified ac- 
 cording to prediction, appears without explication. 
 
 7303. Yerses 14 to 24. And Jehovah said to Moses , The 
 heart of Pharaoh is grown heavy , he refuseth to send the peo- 
 ple. Go to Pharaoh in the morning , behold , he goeth forth to 
 the waters , and stand to meet him near the bank of the river ; 
 and the staff which was turned into a serpent take into thine 
 hand, xind thou shalt say to him Jehovah , God of the He- 
 brews hath sent me to thee , saying , Send my people that they 
 may serve me in the wilderness , and behold , thou hast not 
 heard hitherto. Thus saith Jehovah , In this thou shalt know 
 that I am Jehovah , behold , I smite with the staff which is 
 in my hand , upon the waters which are in the river , and 
 they shall be turned into blood. And the fish which is in 
 the river shall die , and the river shall stink , and the Egyp- 
 tians shall labour to drink the waters out of the river. And 
 Jehovah said to Moses , Say to Aaron , Take thy staff , and' 
 stretch forth thy hand over the waters of Egypt , over their 
 rivers , over their streams, and over their pools , and over every 
 gathering together of their waters , and they shall be blood / 
 and there shall be blood in all the land of Egypt , and in the 
 woods , and in the stones. And Moses and Aaron did so as 
 Jehovah commanded , a,nd he lifted up the staff, and smote the 
 waters which were in the river to the eyes of Pharaoh , and 
 to the eyes of his servants • and all the waters which were 
 in the river were turned into blood. And the fish which was 
 in the river died, and the river stank , and the Egyptians could 
 not drink the water from, the river, and there was blood in 
 the whole land of Egypt. And the magicians of Egypt did 
 so with their enchantments , and the heart cf Pharaoh was 
 firmly fixed, and he did not hearken to them,, as Jehovah 
 spake. And Pharaoh looked back , and came to his house, and 
 did not set his hea,rt even to this. And all the Egyptians digged 
 
7300 — 7303.] 
 
 EXODUS. 
 
 353 
 
 about the river waters to drink, because they could not drink 
 of the waters of the river. And Jehovah said to Moses, signifies 
 divine instruction. The heart of Pharaoh is grown heavy, he 
 refuseth to send the people, signifies that they made themselves 
 obstinate not to relinquish those whom they infest. Go to Pha- 
 raoh in the morning, signifies elevation to things more confirm- 
 ing. Behold, he goeth forth to the waters, signifies that in such 
 case they who infested would be in falses grounded in fallacies. 
 And stand to meet him near the bank of the river, signifies in- 
 flux according to state. And the staff* which was turned into a 
 serpent take into thine hand, signifies power like to the former. 
 And thou shaft say to him, signifies command. Jehovah God 
 of the Hebrews hath sent me unto thee, saying, signifies from 
 the Divine Being or Principle of the church to those who in- 
 fested. Send my people, signifies that they should relinquish. 
 That they may serve me in the wilderness, signifies worship in 
 an obscure principle. And behold thou hast not heard hitherto, 
 signifies non-obedience. Thus saith Jehovah, In this thou shall 
 know that I am Jehovah, signifies that they may have fear for 
 the Divine Being or Principle. Behold, I smite with the staff 
 which is in my hand upon the waters which are in the river, sig- 
 nifies power over falses which are grounded in fallacies. And 
 they shall be turned into blood, signifies that they shall falsify 
 truths. The fish which is in the river shall die, signifies that 
 the scientific of truth shall be extinguished. And the river 
 shall stink, signifies aversion towards it. And the Egyptians 
 shall labour to drink the waters out of the river, signifies that 
 they would be willing to know scarce any thing about it. And 
 Jehovah said to Moses, signifies execution. Say to Aaron, Take 
 thy staff*, and stretch forth thy hand over the waters of Egypt, 
 signifies power into the falses which appertained to those who 
 infested. Over their rivers, over their streams, signifies into 
 doctrinals. And over their pools, signifies into the scientifics 
 serviceable thereto. And over every gathering together of their 
 waters, signifies where there is any thing false. And they shall 
 be blood, signifies that they shall falsify truths. And there 
 shall be blood in all the land of Egypt, signifies total falsi- 
 fication. And in the woods, and in the stones, signifies of the 
 good which is of charity and of the truth which is of faith.. 
 And Moses and Aaron did so as Jehovah commanded, sign! 
 ties effect. And he lifted up the staff*, and smote the waters 
 which were in the river, signifies strong power into falses. To 
 the eyes of Pharaoh, and to the eyes of his servants, signifies 
 into the apperception of all who infested. And all the waters 
 which were in the river were turned into blood, signifies the 
 consequent falsification of all truth. And the fish which was 
 in the river died, signifies the scientific of truth also extin- 
 guished. And the river stank, signifies aversion. And the 
 vol. vii. 23 
 
354 
 
 EXODUS. 
 
 [Chap. vil. 
 
 Egyptian 8 could not drink the water out of the river, signifies 
 that they were willing to know scarce any tiling concerning it. 
 And there was blood in the whole land of Egypt, signifies total 
 falsification. And the magicians of Egypt did so by their en- 
 chantments, signifies that their falsificators effigied the like by 
 abusing order. And the heart of Pharaoh was firmly fixed, 
 signifies obstinacy. And he did not hearken to them, signi- 
 fies non-reception and non-obedience. As Jehovah spake, sig- 
 nifies according to prediction. And Pharaoh looked back and 
 came to his house, signifies thought and reflection from falses. 
 And did not set his heart even to this, signifies resistance 
 grounded in the will, and consequent obstinacy. And all the 
 Egyptians digged about the river waters to drink, signifies the 
 pervestigation* of truth which they might apply to falses. 
 Because they could not drink of the waters of the river, signi- 
 fies non-application grounded in mere falses. 
 
 7304. “And Jehovah said to Moses.” — That hereby is sig- 
 nified divine instruction, appears from the signification of say- 
 ing when any thing is commanded anew, as denoting instruction, 
 see n. 7186, 7267, 7288, in the present case divine instruction, 
 because Jehovah said, viz., instruction how to act further. 
 
 7305. “The heart of Pharaoh is grown heavy, he refuseth 
 to send the people.” — That hereby is signified that they made 
 themselves obstinate not to relinquish those whom they infest, 
 appears from the signification of the heart being made heavy, 
 also being firmly fixed and hardened, as denoting obstinacy, as 
 above, n. 7272, 7300 ; and from the signification of refusing to 
 send, as denoting not to relinquish; and from the representa- 
 tion of Pharaoh, of whom those things are said, as denoting 
 those who infest, see above. 
 
 7306. “Go to Pharaoh in the morning.” — That hereby is 
 signified elevation to things more confirming, appears from the 
 signification of going, or entering in to Pharaoh, as denoting 
 communication, see n. 7000, in the present case communication 
 of things confirming, that it is the divine principle which ad - 
 monishes them to desist from infestations ; and from the sig- 
 nification of morning, as denoting a state of illustration and 
 revelation, see n. 3458, 3723, 5097, 5740, in the present case 
 denoting elevation, because it is predicated of those who are in 
 falses, who cannot be illustrated, but elevated as to attention : 
 the reason why they who are in falses cannot be illustrated, is, 
 because falses reject and extinguish all the light which illus- 
 trates, which light is only received by truths. 
 
 7307. “ Behold, he goeth forth to the waters.” — That hereby 
 
 * The author here uses the term pervestigation, and not investigation, intend- 
 ing, probably, to distinguish between the search after truth when made by the 
 evil for evil ends, and the search after truth when made by the good for goo<? 
 ends. The former therefore he calls pervestigation , the latter investigation. 
 
7304—7311.] 
 
 EXODUS. 
 
 355 
 
 is signified that in such case they who infested were in falses 
 grounded in fallacies, appears from the representation of 
 Pharaoh, as denoting those who infest, see above; and from 
 the signification of waters, in the present case the waters of 
 Egypt, as denoting falses grounded in fallacies ; the reason why 
 those falses, or falses of that origin, are here signified, is, be- 
 cause by the serpent, into which the staff of Aaron was turned, 
 those falses are signified, n. 7293 ; that waters denote truths, 
 and, in the opposite sense, falses, see n. 739, 790, 2702, 3053, 
 3424, 4975, 5668 ; that the river of Egypt denotes the false 
 principle, see n. 6693. 
 
 7308. “And stand to meet him near the hank of the river.’ 
 — That hereby is signified influx according to state, appears 
 from the signification of standing to meet, as denoting influx ; 
 for when it is said of the law divine, which is represented by 
 Moses, that it should stand to meet those who are in falses and 
 infest, who are represented by Pharaoh, nothing else' can be 
 signified by standing to meet, but influx, and thence reception, 
 and thereby apperception ; and from the signification of the 
 bank of the river, as denoting the state of the false principle in 
 which they were who infested ; that the river of Egypt denotes 
 the false principle, see n. 6693, in the present case the false 
 principle grounded in fallacies, n. 7307 ; but the bank, which 
 is as the continent, for it encompasses and includes, is the state 
 of that false principle; for every thing has its state, in which, 
 and according to which it is. 
 
 7309. “And the staff, which was turned into a serpent, take 
 into thine hand.” — That hereby is signified power like to the 
 former, appears from the signification of staff, as denoting power, 
 see n. 4013, 4315, 4876, 4936, 7026 ; that it is power like to the 
 former, is signified by taking the staff which was turned into a 
 serpent; and from the signification of hand, as also denoting 
 power, but spiritual power, from which comes the natural 
 power, which is a staff, see n. 6947, 7011. 
 
 7310. “And thou shalt say to him.” — That hereby is signi- 
 fied command, appears from the signification of saying, when 
 by the law divine, which is represented by Moses, to those who 
 are in falses, who are represented by Pharaoh, as denoting 
 command. 
 
 7311. “Jehovah God of the Hebrews hath sent me unto thee, 
 saying.” — That hereby is signified from the divine principle of 
 the church to those who infested, appears from the significa- 
 tion of the Hebrews, as denoting those things which are of the 
 church, see n. 5136, 6675, 6684, 6738 ; the divine principle of 
 the church is Jehovah God of the Hebrews, and Jehovah God 
 is the Lord, Jehovah as to divine good, and God as to divine 
 truth ; and from the signification of hath sent me to thee, as 
 denoting to those who infest; that by Pharaoh to whom Jeln>- 
 
356 EXODUS. [Chap. vii. 
 
 vah sent, are represented those who infest, has been often shown 
 above. 
 
 7312. “Send my people.” — That hereby is signified that 
 they should relinquish, appears without explication. 
 
 7313. “That they may serve me in the wilderness.” — That 
 hereby is signified worship in an obscure principle, appears 
 from the signification of serving Jehovah, as denoting worship ; 
 and from the signification of a wilderness, as denoting what is 
 wot inhabited and cultivated, see n. 2708, 3900, in the spiritual 
 sense what is obscure as to the good and truth of faith ; the 
 reason why a wilderness here denotes such an obscure princi- 
 ple, is, because in general they who are of the spiritual church, 
 who are represented by the sons of Israel, are in an obscure 
 principle as to the truths of faith, see n. 2715, 2716, 2718, 2831, 
 2849, 2935, 2937, 3833, 4402, 6289, 6500, 6865, 6945, 7233 ; 
 specifically because they are in an obscure principle, when 
 they emerge from a state of infestations and temptations ; for 
 they who are in infestations are encompassed by falses diffused 
 around them, and are driven as a reed with the wind, thus 
 from the doubtful to the affirmative, and from the affirmative to 
 the doubtful, hence when they ascend fresh out of that state, 
 they are in an obscure principle ; but that obscure principle in 
 such case is by degrees illustrated : inasmuch as such is the 
 state of those who are infested, therefore the sons of Israel 
 \srere led down into the wilderness, that they might represent 
 that state in which they of the spiritual church were before 
 the Lord’s coming ; and also that state in which they are who 
 are of that church at this day, and are vastated as to faltfes. 
 
 7314. “And behold thou hast not heard hitherto.” — That 
 hereby is signified non-obedience, appears from the significa- 
 tion of hearing, as denoting obedience, see n. 2542, 3869, 5017, 
 5471, 5475, 7216, thus not to hear denotes non-obedience. 
 
 7315. “Thus saith Jehovah, In this thou shalt know that I 
 am Jehovah.” — That hereby is signified that they should have 
 fear for the Divine Being or Principle, appears from what was 
 said above, n. 7280, where like words occur. 
 
 7316. “Behold, I smite with the staff which is in my hand 
 upon the waters which are in the river.” — That hereby is signi- 
 fied power over the falses which are grounded in fallacies, ap- 
 pears from the signification of staff, as denoting power, see 
 above, n. 7309 ; and from the signification of the waters which 
 are in the river, as denoting falses grounded in fallacies, see 
 also above, n. 7307. 
 
 7317. “And they shall be turned into blood.” — That hereby is 
 signified that they shall falsify truths, appears from the signi- 
 fication of blood, as denoting truths falsified, see n. 4735, 4978 ; 
 for blood, in the genuine sense, is truth proceeding from the 
 Lord, thus the holy principle of faith ; this is signified by blood 
 
7312—7317.] 
 
 EXODUS. 
 
 357 
 
 in the sacred supper; but in the opposite sense blood is violence 
 offered to divine truth, and whereas this violence is effected by 
 falsifications, blood is the falsification of truth. From what is* 
 here said, and from what follows, it may be manifest who are 
 specifically represented by Pharaoh, or who are specifically 
 meant by those who infest, viz., they within the church who 
 have made a profession of faith, and have also persuaded 
 themselves that faith saves, and yet have lived contrary to the 
 precepts of faith ; in a word, they who have been in persua- 
 sive faith, and in a life of evil ; when these come into the other 
 life, they bring along with them principles of persuasion, that 
 they are to be introduced into heaven, because they have been 
 born within the church, have been baptized, have had the 
 Word, and doctrine thence derived, which they have professed, 
 especially because they have had the Lord, and because he 
 suffered for their sins, and thus saved those who within the 
 church have from doctrine professed him ; these, when they 
 come fresh from the world into the other life, are not willing 
 to know any thing concerning the life of faith and charity, 
 which they make light of, saying, because they have had faith, 
 that all the evils of life have been washed and wiped away 
 by the blood of the Lamb ; when it is said to them, that these 
 are contrary to the Lord’s words in Matthew, where he says, 
 “Many shall say to me in that day, Lord, Lord, have we not 
 prophesied by thy name, and by thy name cast out demons, and 
 in thy name done many virtues ? But then will I confess, I 
 know you not ; depart from me, ye workers of iniquity : every 
 one who heareth my words and doeth them, I compare to a 
 prudent man ^ but every one who heareth my words and doeth 
 them not, I compare to a foolish man,” vii. 21, 22, 23, 24, 23 ; 
 and in Luke, “ Then shall ye begin to stand without, and to 
 knock at the door, saying, Lord, Lord, open to us ; but he an- 
 swering shall say unto them, I know you not whence ve are ; 
 then shall ye begin to say, We have eaten before thee, and 
 have drunk, and thou hast taught in our streets ; but he will 
 say, I say unto you, I know you not whence ye are ; depart 
 from me, all ye workers of iniquity,” xiii. 25, 26, 27 : to these 
 things they reply, that by those are meant no others than such 
 as have been in miraculous faith, but not in the faith of the 
 church. But the same after some time begin to know, thatmo 
 others are let-in into heaven than they who have lived the fife 
 of faith, thus who have had charity towards the neighbour ; 
 and when they begin to know this, then they begin to make 
 light of the doctrinals of their faith, and also of their faith it- 
 self, for their faith was not faith, but only the science of such 
 things as are of faith, and was not for the sake of life, but for 
 the sake of gain and honours ; hence it is, that those things which 
 have been to them of the science of faith, they then make light 
 
358 
 
 EXODUS. 
 
 [Chap. vii. 
 
 of, and also reject ; and presently they cast themselves into false3 
 against the truths of faith : into this state their life is turned, who 
 have confessed faith and have lived a life contrary to faith. 
 These are they who in the other life by falses infest the well- 
 disposed, thus who are specifically meant by Pharaoh. 
 
 7318. “And the fish which is in the river shall die.” — That 
 hereby is signified that the scientific of truth shall be extin- 
 guished, appears from the signification of a fish, as denoting a 
 scientific, see n. 40, 991, in the present case the scientific of 
 truth, because it is said that it should die, as being in waters 
 turned into blood, by which is signified that it would be extin- 
 guished by falsification ; and from the signification of dying, as 
 denoting to be extinguished. What the falsification of truth 
 is, shall be illustrated by some examples : truth is falsified, 
 when from reasonings it is concluded, and said, that because 
 no one can do good from himself, therefore good is of no effect 
 to salvation : truth is also falsified when it is said, that every 
 good which man does respects himself, and is done for the sake 
 of recompense, and this being the case, that works of charity 
 are not to be done : truth is falsified when it is said, that because 
 all good is from the Lord, therefore man ought to do nothing 
 of good, but to expect influx : truth is falsified when it is said, 
 
 , that truth can be given with man without the good which is of 
 charity, thus faith without charity: truth is falsified when it is 
 said, that no one can enter into heaven but who is miserable 
 and poor; when it is also said, unless he gives his all to the 
 poor and plunges himself into distress : truth is falsified when 
 it is said, that every one, howsoever he has lived, may be let-in 
 into heaven from mercy: truth is still more falsified when it is 
 said, that there has been given to man the poweV of letting-in 
 into heaven whom he pleases: truth is falsified when it is said, 
 that sins are wiped away and washed away like filth by water; 
 and truth is still more falsified when it is said, that man has the 
 power of remitting sins, and when they are remitted, that they 
 are altogether wiped away and man becomes pure : truth is 
 falsified when it is said, that the Lord has taken all sins into 
 himself, and thus has taken them away, and that man thereby 
 can be saved, whatsoever his life be : truth is falsified when it 
 is said, that no one is saved but he who is within the church ; 
 the reasonings, by which falsification is effected, are, that they 
 who are within the church are baptized, have the Word, have 
 knowledge concerning the Lord, concerning the resurrection, 
 concerning life eternal, concerning heaven, and concerning hell, 
 and thus that they know what faith is by which they may be 
 justified. There are innumerable cases like to these, for there 
 is not a single truth given which cannot be falsified, and the 
 falsification be confirmed by reasonings from fallacies! 
 
 7319. “ And the river shall stink.” — That hereby is signified 
 
EXODUS. 
 
 359 
 
 aversion to it, appears from the signification of stinking, as 
 denoting aversion, see n. 7161 ; and from the signification of 
 river, in this case the river of Egypt turned into blood, as de- 
 noting truth falsified. It is to be noted, that, in the other life, 
 nothing is more abominable, and, consequently, nothing stinks 
 more grievously, than profaned truth; it is as the stench of a 
 carcass, which is occasioned when living flesh dies : for the false 
 has no smell, unless it be apposed [put to] truth, nor evil unless 
 it be apposed to good, the quality of each being made sensible 
 not from itself, but from its opposite ; hence it may be mani- 
 fest how much profaned truth stinks; profaned truth is the 
 false conjoined to truth, and falsified truth is the false not con- 
 joined but adjoined to truth, and ruling over the truth. 
 
 7320. “And the Egyptians shall labour to drink the waters 
 out of the river.”- — -That hereby is signified that they shall be 
 willing to know scarce any thing concerning it, appears from 
 the signification of the Egyptians, as denoting tnose who falsify 
 truths ; and from the signification of drinking, as denoting to 
 be instructed in truths, see n. 3069,3772, 4017, 4018, hence to 
 labour to drink denotes not to be willing to be instructed, thus 
 to be willing to know scarce any thing, viz., concerning truths; 
 and from the signification of the waters of the river, as denoting 
 falses, see above, n. 7307, in this case falsified truths-: from 
 these considerations it is evident, that by the Egyptians labour- 
 ing to drink waters out of the river, is signified, that they who 
 are in falses grounded in fallacies are willing to know scarce any 
 thing concerning truths, thus that they have an aversion to 
 them: the cause of the aversion is, because the truths, which 
 are perverted by falses, still privately and tacitly fight, and 
 labour to shake off from themselves falses, and thus are pun- 
 gent; for if falses be a little removed, with their faith, truths 
 condemn. 
 
 7321. “ And Jehovah said to Moses.” — That hereby is sig- 
 nified execution, appears from the things which now follow, for 
 Jehovah, said involves them. 
 
 7322. “Say to -Aaron, Take thy staff*, and stretch forth thy 
 hand over the waters of Egypt.” — That hereby is signified 
 power into the falses which appertain to those who infest, ap- 
 pears from the signification of a staff, as denoting natural power, 
 and from the signification of hand, as denoting spiritual power, 
 see above, n. 7309 ; hence to take a staff and stretch out the 
 hand denotes to exercise spiritual power by natural ; and from 
 the signification of the waters of Egypt, as denoting the falses 
 which infest, see also above, n. 7307. 
 
 7323. iC Over their rivers, over their streams.” — That hereby 
 is signified into the doctrinals of the false, appears from the 
 signification of rivers and streams, as denoting doctrinals, for 
 waters are falses, see above, n. 7307, hence rivers and streams, 
 
360 
 
 EXODUS. 
 
 [Chap. vii. 
 
 which are their collections, are doctrinals, in this case doctnnais 
 of the false; that rivers denote those things which are of intel- 
 ligence, thus which are of truth, see n. 2702, 3051, hence, in 
 the opposite sense, they denote those things which are contrary 
 to intelligence, thus which are of the false. 
 
 7324. “ And over their pools.” — That hereby is signified into 
 the scientifics serviceable to them, appears from the signification 
 of pools, as denoting scientifics serviceable to the truths which 
 are of doctrinals, and, in the opposite sense, scientifics service- 
 able to the falses of doctrine. Pools in the Word, where they 
 are named, in the spiritual sense, signify intelligence derived 
 from the knowledges of good ' and truth, for pools are there 
 taken for waters gathered together, or lakes, and waters gathered 
 together and lakes are in the complex knowledges by which 
 come intelligence, as in Isaiah, “ Waters shall burst forth from 
 the wilderness, and rivers in the plain of the wilderness, and the 
 dry jplace shall* be for a pool , and the thirsty place for springs 
 of waters,” xxxv. 6, 7. Again, “ I will open rivers upon the 
 hills, and will set fountains in the midst of the valleys, the 
 wilderness for a pool of waters, and the dry land for springs of 
 water,” xli. 18 ; where to set the wilderness for a pool of waters 
 denotes to give the knowledges of good and truth, and thence 
 intelligence, where before they were not. Again, “I will 
 vastate the mountains and hills, and will dry up every herb, 
 and will set rivers for islands, and I will dry up the pools fi 
 xlii. 15, where pools have a like signification. In like manner 
 in David, “ Jehovah setteth rivers into a wilderness, and springs 
 of waters into dryness. He setteth the wilderness into a pool of 
 waters , and a land of dryness into springs of waters,” Psalm 
 cvii. 33, 35. Again, “Thou earth bringest forth from before 
 the Lord, from before the God of Jacob, who turneth the rock 
 into a pool of water , the flint stone into a fountain of water,” 
 Psalm cxiv. 7, 8. And in Isaiah, “ The rivers of Egypt shall 
 be diminished and dried up, therefore the fishers shall mourn, 
 and all that cast a hook into the river ; hence the foundations 
 thereof shall be broken ; all that make hire from pools of soul ,” 
 xix. 6, 8, 10 ; pools of soul denote those things which are of 
 intelligence derived from knowledges ; but whereas the subject 
 treated of is concerning Egypt, pools of soul denote those things 
 which are of intelligence derived from the scientifics of the 
 church ; for Egypt denotes those scientifics ; scientifics are 
 knowledges, but in a lower degree. That pools of waters, in 
 the opposite sense, denote evils derived from falses, and hence 
 insanity, is evident from Isaiah, “ I will cut off from Babel the 
 name and the residue, both the son and the grandson, and I 
 will set her for an inheritance of the bittern, and for pools of 
 waters ,” xiv. 22, 23 ; and whereas pools, in the opposite sense, 
 denote evils grounded in falses, and consequent insanities, they 
 
7324 — 7329.] 
 
 « EXODUS. 
 
 361 
 
 also signify hell, where such things reign, hut in such case the 
 pool is called a pool of fire, and a pool burning with fire and 
 sulphur, as Bev. xix. 20 ; xx. 10, 14, 15 ; xxi. 8 ; fire and sul- 
 phur denote self-love and the lusts ’thence derived, for self-love 
 and its lusts are nothing else but fire, not elementary fire, but 
 fire from spiritual fire, which fire, viz., spiritual fire, causes man 
 to live ; that loves are vital fires, is evident to every considerate 
 person ; these fires are what are meant by the sacred fires which 
 are in the heavens, and by the fires of hell ; elementary fire is 
 not there given. 
 
 7325. “And over every gathering together of their waters.” 
 — That hereby is signified where there is any false, appears 
 from the signification of waters, as denoting falses, see above, 
 n. 7307 ; hence a gathering together of waters is where falses 
 are together. 
 
 7326. “ And they shall be blood.”— That hereby is signi- 
 fied that they shall falsify truths, appears from the signification 
 of blood, as denoting the falsification of truth, see above, n. 7317. 
 Blood, in the genuine sense, signifies the holy principle of love, 
 thus charity and faith, for these are the holy things of love ; 
 thus blood signifies holy truth proceeding from the Lord, see 
 n. 1001, 4735, 4978 ; but, in the opposite sense, blood signifies 
 violence offered to charity, and also offered to faith, thus to 
 holy truth proceeding from the Lord ; and whereas violence is 
 offered to truth when it is falsified, hence by blood is signified 
 the falsification of truth ; and in a greater degree by blood is 
 signified the profanation of truth, which latter was signified by 
 the eating of blood, wherefore the eating of blood was so se- 
 verely prohibited, n. 1003. 
 
 7327. “ And there shall be blood in all the land of Egypt.” 
 — That hereby is signified total falsification, appears from the 
 signification of blood, as denoting the falsification of truth, see 
 just above, n. 7326 ; and from the signification of in all the land 
 of Egypt, as denoting every where, thus total. Falsification 
 becomes total, when the false begins to reign, for man, in such 
 case, lives according to evil innate and acquired, and feels de- 
 light therein; and whereas the truths of faith prohibit such 
 things, he, in such case, holds them in aversion, and when lie 
 holds them in aversion, he rejects truths from himself, where- 
 soever they are, and if he cannot reject, he falsifies. 
 
 7328. “ And in the woods, and in the stones.” — That hereby 
 is signified of the good which is of charity, and of the truth 
 which is of faith, viz., the total falsification, appears from the 
 signification of woods, as denoting the goods which are of char- 
 ity, see n. 2784, 2812, 3720 ; and from the signification of 
 stones, as denoting the truths which are of faith, see n. 1298, 
 3720, 6426. 
 
 7329. “ And Moses and Aaron did so, as Jehovah com- 
 
362 EXODUS. [Chap. vii. 
 
 manded.” — That hereby is signified effect, appears without 
 explication. 
 
 7330. “And he lifted up the staff, and smote the waters 
 which were in the river.’ 5 — That hereby is signified strong 
 power into falses, appears from wdiat was said above, n. 7316, 
 strong is signified by lifting up the staff, and thus smiting. 
 
 7331. “ To the eyes of Pharaoh, and to the eyes of his ser- 
 vants.” — That hereby is signified into the apperception of alt 
 those who infested, appears from the signification of eyes, as 
 denoting apperception, see n. 4083, 4339 ; and from the repre- 
 sentation of Pharaoh, as denoting those who by falses infest, see 
 above ; all those are signified, when it is said to the eyes of 
 Pharaoh and to the eyes of his servants. 
 
 7332. And all the waters which were in the river were 
 turned into blood.” — That hereby is signified -hence the falsifi- 
 cation of all truth, appears from the signification of the w-aters 
 wdiich were in the river, as denoting falses, see above, n. 7307 ; 
 and from the signification of blood, as denoting the falsification 
 of truth, see also above, n. 7317, 7326. The reason why it is 
 permitted that they who are in falses and infest in the other 
 life, should falsify truths, is, lest by the truths which are of 
 faith they should have communication with those who are in 
 heaven, and by evils which are of life, should have communi- 
 cation with those who are in hell, and hence by truths should 
 acquire to themselves somewdiat of light from heaven, and 
 thereby somewdiat of intelligence, and should make those things 
 serve the evils which are of life, for they would apply those 
 things wdiich are of intelligence to favour evil, and thus would 
 subject the things of heaven appertaining to themselves to those 
 wdiich are of hell ; and also lest they should seduce simple well- 
 disposed spirits, with wdiom by truths they have communication : 
 the evil also in the other life, with whom truths are not yet fal- 
 sified, have the skill to acquire dominion thereby to themselves, 
 for there is power in truths, insomuch that it cannot be resisted, 
 see n. 3091, 6344, 6413, 6948, hence also they would abuse 
 truths: moreover the truths appertaining to the evil have no 
 effect at all to the amendment of their lives, but the evil only 
 use them as means to do evil, without wdiich use the evil alto- 
 gether ridicule truths ; they are as evil rulers in the church, 
 wdio, if the truths of doctrine are not serviceable to them as 
 means of securing gain, laugh at them : these are the reasons 
 why it is permitted the evil to falsify the truths appertaining 
 to them. 
 
 7333. “ And the fish which was in the river died.” — That here- 
 by is signified the scientific of truth also extinguished, appears 
 from w hat was said above, n. 7318, where the same words occur. 
 
 7334. “ And the river stank.” — That hereby is signified 
 aversion, appears from what was said above, n. 7319. 
 
7330 — 7337.] 
 
 EXODUS. 
 
 363 
 
 7335. “And the Egyptians could not drink the water out 
 of the river.” — That hereby is signified that they were willing 
 to know scarce any thing concerning it, appears also from what 
 was said above, n. 7320. 
 
 7336. “And there was blood in the whole land of Egypt.” 
 — That, hereby is signified total falsification, see above, n. 7327. 
 
 7337. “ And the magicians of Egypt did so with their en- 
 chantments.” — That hereby is signified that their falsificators 
 effigied what was like, appears from the signification of Egyptian 
 magic and enchantments, as denoting abuses of divine order, 
 see n. 5223, 6052, 7296. As to what concerns miracles, it is 
 to he noted, that divine miracles differ from magical miracles, 
 as heaven from hell ; divine miracles proceed from divine truth, 
 and go forward according to order, the effects in ulti mates are 
 miracles when it pleases the Lord that they should be presented 
 in that form ; hence it is, that all divine miracles represent 
 states of the Lord’s kingdom in the heavens, and of the Lord’s 
 kingdom in the earths, or of the church ; this is the internal 
 form of divine miracles; so is the case with all the miracles in 
 Egypt, and also with the rest that are mentioned in the Word; 
 all the miracles also, which the Lord himself wrought when he 
 was in the world, signified the approaching state of the church ; 
 as the opening the eyes of the blind, the bars of the deaf, the 
 tongues of the dumb, the lame walking, the maimed and also 
 the lepers being healed, signified that such as are represented 
 by the blind, the deaf, the dumb, the lame, the maimed, the 
 leprous, would receive the gospel, and be spiritually healed, 
 and this by the coming of the Lord into the world; such are 
 divine miracles in their internal form : but magical miracles 
 involve nothing at all, being wrought by the evil to acquire to 
 themselves power over others: and they appear in the external 
 form like to divine miracles; the reason why they appear like, 
 is, because they flow from order, and order appears like in the 
 ulti mates where miracles are presented; as for example, the 
 divine truth proceeding from the Lord has in it all power, hence 
 it is, that there is also power in truths in the ultimates of order ; 
 therefore the evil acquire to themselves power by truths, and 
 gain dominion over others: to take also another example; it is 
 according to order, that states of affection and thought cause 
 the idea of place and distance in the other life, and that the 
 inhabitants appear to be so far distant from each other, as they 
 are in a diverse state; this law, or principle of order, is from 
 the Divine Being, that all who are in the Grand Man may he 
 distinct from each other; magicians in the other life abuse this 
 law or principle of order, for they induce in others changes of 
 state, and thereby translate them at one time aloft, at another 
 time into the deep, and also cast them together into societies, 
 that they may serve them for subjects ; so in innumerable 
 
364 : 
 
 EXODUS. 
 
 [Chap. vii. 
 
 other instances : from these considerations it is evident that 
 magical miracles, although in the external form they a} pear 
 like unto divine miracles, nevertheless have inwardly in them 
 a contrary end, viz., of destroying those things which are of the 
 church, whereas divine miracles have inwardly in them the end 
 of building up those things which are of the church : the case 
 herein is like that of two beautiful women, one of whom from 
 whoredom is wholly and altogether filthy, but the other from 
 chastity or from, genuine conjugial love is wholly and altogether 
 pure ; their external forms are alike, but the internal differ as 
 heaven and hell. 
 
 7338. “ And the heart of Pharaoh was firmly fixed.” — That 
 hereby is signified obstinacy, see above, n. 7272, 7300. 
 
 7339. “ And he did not hearken to them.” — That hereby is 
 signified non-reception and non-obedience, see also above, n. 
 7224, 7275, 7301. 
 
 7340. “As Jehovah spake.” — That hereby is signified ac- 
 cording to prediction, see likewise above, n. 7302. 
 
 7341 “ And Pharaoh looked back, and came to his house.” 
 — That hereby is signified thought and reflection from falses, 
 appears from the signification of looking back, as denoting 
 thought and reflection, for to look back, in the spiritual sense, 
 is not to look with the eyes towards any thing, but to look with 
 the mind, thus to think and reflect; and from the signification 
 of the house of Pharaoh, as denoting the false principle ; for 
 when Pharaoh represents the false principle, his house also 
 represents the same ; hence to come to his house, signifies 
 falses ; and whereas by those words is signified thought and 
 reflection from falses, therefore it follows, that he did not set 
 his heart to this, for he who thinks from falses does not set his 
 heart to the divine principle which admonishes. 
 
 7342. “ And did not set his heart even to this.” — That here- 
 by is signified resistance from the will, and thence obstinacy, 
 appears from the signification of not setting the heart to any 
 tiling, as denoting not to attend ; and because non-attention to 
 divine things with the evil is from resistance from the will, 
 therefore by the same words this is signified ; and whereas not 
 to set the heart to a thing involves the same as to be firmly 
 fixed, therefore also obstinacy is signified, as before, n. 7272, 
 7300, 7338. As to what concerns resistance from the will, it is 
 to be noted, that the will is what rules the man ; it is believed 
 by some that the understanding rules, but the understanding 
 does not rule unless the will inclines, for the understanding 
 favours the will, inasmuch as the understanding considered in 
 itself is nothing else but a form of the will : when it is said the 
 will, the affection which is of the love is meant, for the will of 
 man is nothing else, this affection being what rules man, for the 
 love-affection is his life ; if men’s affection be that of self and 
 
7338—7343 ] 
 
 EXODUS. 
 
 365 
 
 the world, in such case his whole life is nothing else, nor can 
 he strive against it, for this would be to strive against his own 
 life ; principles of truth are of no effect ; if the affection of those 
 loves has dominion, it draws truth over to its side, and thereby 
 falsifies it, and, if it does not fully favour, rejects; hence it is, 
 that principles of the truth of faith are of no efficacy at all with 
 man unless the Lord insinuates the affection of spiritual love, 
 that is, of love towards the neighbour ; and so far as man re- 
 ceives this affection, so far he also receives the truths of faith ; 
 the affection of this love is what makes the new will : from these 
 considerations it may now be manifest, that man in no case sets 
 his heart to any truth, if the will resists; hence it is that the 
 infernals, inasmuch as they are in the affection or lusts of evil, 
 cannot receive the truths of faith, consequently cannot be 
 amended ; hence also it is that the evil, so far as they are able, 
 falsify the truths which are of faith. 
 
 7343. “ And all the Egyptians digged about the river waters 
 to drink.” — That hereby is signified the pervestigation* of truth 
 which they might apply to falses, appears from the signification 
 of digging, as denoting pervestigation, of which we shall speak 
 presently ; and from the signification of waters about the river, 
 as denoting truths; the reason why waters about the river de- 
 note truths, is, because they were out of the river, and were not 
 made blood ; that w r aters are truths, see n. 739, 790, 2702, 3058, 
 3424, 4976, 5668 ; and from the signification of drinking, as 
 denoting to apply to falses ; that to drink denotes to apply, see 
 n. 5709, for he who drinks applies to himself; but it is to be 
 noted, that application is effected according to the quality and 
 state of him who applies to himself; he who is in the affection 
 of truth, applies truths to himself according to the state and 
 quality of affection ; he who is in the affection of the false, when 
 he applies truths to himself, perverts and falsifies them ; which 
 may be manifest from this consideration, that the divine truth 
 flows-in with all, but that it is varied with every one according 
 to the state and quality of his life; and hence that the infernals 
 turn it into falses, in like manner as they turn divine good into 
 evil, celestial loves into diabolical loves, mercy into hatred and 
 into cruelty, conjugial love into adulteries, thus into contraries, 
 by reason that the quality and state of their life are contrary; 
 lienee it is, that by all the Egyptians digging about the river is 
 signified the pervestigation of truth which they might apply to 
 falses. That truth is turned into the false, and good into evil, 
 with those who are in falses and evils, and also vice versa , is 
 evident from the common maxim, that to the pure all things 
 are pure, and to the impure all things are impure : this also 
 may be illustrated by the things which are in nature, as by the 
 
 *See note above, n. 7303 
 
366 
 
 EXODUS. 
 
 [Chap. vii. 
 
 light winch is from tlie sun, which light is white, but still is 
 varied according to the forms into which it flows-in, whence 
 come colours, being beautiful in beautiful forms, and unbeauti- 
 ful in unbeautiful forms: this maybe also illustrated by the 
 ingrafting of young shoots in trees, in which case the shoot in- 
 grafted on the common stock bears its own fruit, wherefore the 
 juice of the tree, as soon as it flows-in into the ingrafted shoot, 
 is varied, and becomes the juice of the shoot fit to produce its 
 leaves and fruit: the case is similar in regard to those tilings 
 which flow-in with man. The reason why to dig denotes to 
 pervestigate, is, because by water, a fountain, a well, which are 
 digged, are signified truths, which are not digged but pervesti- 
 gared : wherefore also, in the original tongue, by the same ex- 
 pression, when it is applied to truth, is signified to investigate; 
 but in the prophetical parts of the Word, instead of truth is said 
 either water or a fountain, and instead of investigating is said 
 to dig; for such is the nature of prophetic discourse, as is evi- 
 dent from Moses, where the fountain Beer is treated of, con- 
 cerning which Israel sung this song, “Ascend, O fountain, 
 reply ye upon it, the fountain which the princes digged, the 
 chief s of the people digged, by the law-giver, with their staves,” 
 Numb. xxi. 16, 17, 18 ; in which passage by fountain is signified 
 the doctrine of truth divine, by digging is signified its investi- 
 gation. 
 
 7344. “Because they could not drink of the waters of the 
 river.” — That hereby is signified non-application arising from 
 mere falses, appears from the signification of not being able to 
 drink, as denoting non-application ; that to drink denotes to 
 apply, see just above, n. 7343 ; and from the signification of 
 the waters of the river, as denoting falses, see also above, n. 
 7307 ; that by not being able to drink of the waters of the river, 
 is signified that truths cannot be applied to mere falses, that is, 
 be falsified by mere falses, follows also from the internal sense 
 of what immediately precedes, viz., of digging waters to drink 
 about the river, as denoting to investigate truths which they 
 might apply to falses. The reason why truths cannot be applied 
 to falses by mere falses, is, because truths and falses are alto- 
 gether opposites, and opposites cannot be applied, unless there 
 he intermediates which conjoin ; the intermediates which con- 
 join are the' fallacies of the external senses, and are also those 
 tilings which are said in the Word according to the appearance; 
 as for example, that nothing but good is from the Lord, and in 
 no case any tiling evil; this truth is falsified by the fallacies, 
 that the Lord can take away evil if he be willing, by virtue of 
 omnipotence, and because lie does not take away, therefore he 
 is the cause of it, and thus also evil is from the Lord : the same 
 appears from those things which are said in the Word according 
 to appearance, as that Jehovah or the Lord is angry, punishes, 
 
7344—7347.] 
 
 EXODUS. 
 
 367 
 
 condemns, casts into hell, when yet they who are in evil do 
 this to themselves, and hence bring upon themselves the evil 
 of punishment, for the evil of punishment and the evil of guilt 
 in the other life are conjoined : in like manner in innumerable 
 other cases. 
 
 7345. Yerses 25, 26, 27, 28, 29. And seven days were ful- 
 filled after that Jehovah smote the river. And Jehovah said 
 to Moses , Com.e to Pharaoh , and thou shall say to him , Thus 
 saith Jehovah , Send my people , that they may serve me. And 
 if thou refusest to send, behold I will affect all they border with 
 frogs. And the river shall cause the frogs to creep forth , and 
 they shall ascend and come into thy house , and- into the closet 
 of thy bed, and itpon thy bed, and into the house of thy servants, 
 and into the house of thy people, and into thy ovens, and into 
 thy kneading -troughs. And into thyself, and' into thy people, 
 and into all thy servants shall the frogs ascend. And seven 
 days were fulfilled after that Jehovah smote the river, sign i ties 
 the end of that state after that truths were falsified. And Jeho- 
 vah said to Moses, signifies new instruction. Come to Pharaoh, 
 and thou shalt say to him, signifies command to those who in- 
 fest. Thus saith Jehovah, Send my people, that they may serve 
 me, signifies that they should leave those who are of the church, 
 that they may worship their God in freedom. Aijd if thou re- 
 fusest to send, signifies if they would not leave. Behold I will 
 affect all thy border with frogs, signifies reasonings from mere 
 falses. And the river shall cause the frogs to creep forth, sig- 
 nifies reasonings from those falses. And they shall ascend and 
 come into thy house, and into the closet of thy bed, signifies 
 that they shall fill the mind even to its interiors. And upon 
 thy bed, signifies to things inmost. And into the house of thy 
 servants, and into the house of thy people, signifies all things 
 that are in the natural principle. And into thy ovens and into 
 thy kneading-troughs, signifies into the delights of lusts. And 
 into thyself, and into thy people, and into all thy servants, shall 
 the frogs ascend, signifies that reasonings from falses shall be 
 in all and singular things. 
 
 7346. “And seven days were fulfilled after that Jehovah 
 smote the river.” — That hereby is signified an end of that state 
 after that truths were falsified, appears from the signification 
 of seven days, as denoting an entire period from beginning to 
 end, thus a full state, see n. 728, 6508, the like as a week, n. 
 2044, 3845; thus seven days completed denotes an end of that 
 period or state; and from the signification of after that Jehovah 
 smote the river, as denoting after that truths were falsified ; for 
 that the river smitten with the staff of Aaron, and the waters 
 made blood, denote that truths were falsified, see n. 7316,7317, 
 7330, 7332. 
 
 7347. “ And Jehovah said to Moses.” — That hereby is signi* 
 
368 
 
 EXODUS. 
 
 [Chap. vii. 
 
 fied new instruction, appears from the signification of Jehovah 
 said, when any thing is commanded anew, as denoting new 
 instruction, see n. 7186, 7267, 7304. 
 
 7348. “ Come to Pharaoh, and thou shalt say to him.” — That 
 hereby is signified a command to those who infest, appears 
 from the signification of coming or entering in and saying, 
 when from Jehovah, as denoting command; and from the 
 representation of Pharaoh, as denoting those who infest by 
 falses, see n. 7107, 7110, 7126, 7142. 
 
 7349. “Thus saith Jehovah, Send my people that they may 
 serve me.” — That hereby is signified that they should leave 
 those who are of the church, that they may worship their God 
 in freedom, appears from the representation of sending, as 
 denoting to leave ; and from the representation of the sons of 
 Israel, who are here my people, as denoting those who are of 
 the spiritual church, see n. 6426, 6637, 6862, 6868, 7035, 7062, 
 7198, 7201, 7215, 7223 ; and from the signification of serving 
 me, as denoting to worship their God ; the reason why it de- 
 notes to worship in freedom, is, because worship could not be 
 performed where falses infested ; and because all worship, which 
 is true worship, must be in freedom, see n. 1947, 2875, 2876, 
 2880, 2881, 3145, 3146, 3158, 4031. 
 
 7350. “ And if thou refusest to send.” — That hereby is sig- 
 nified if they did not leave, appears from the signification of 
 sending, as denoting to leave, as just above, n. 7349, thus if 
 thou refusest to send, denotes if they did not leave. 
 
 7351. “Behold I will affect all thy border with frogs.” — 
 That hereby are signified reasonings from mere falses, appears 
 from the signification of frogs, as denoting reasonings ; that 
 they are from mere falses is signified by their creeping forth 
 from the river, as presently follows ; that the river of Egypt 
 denotes the false principle, see n. 6693, 7307, and because it is 
 said that all the border shall be affected with them : by those 
 words is also signified, that reasonings shall not be from falsi- 
 fied truths, but from mere falses ; the reason is, because rea- 
 sonings from falsified truths are turned at length into blasphe- 
 mies against truth and good ; and moreover truths themselves 
 reject falsification from themselves, for they cannot be together 
 with falses, and so long as they are together, they fight with 
 them, and at length loosen and separate themselves from them ; 
 hence it is, that after that a man has falsified truths, he at 
 length altogether denies them ; otherwise also falses would 
 have the dominion over truths ; from this ground it is, that the 
 evil in the other life, after that they are cast into hell, are not 
 allowed to reason from falsified truths, but from mere falses. 
 That frogs denote reasonings from falses, is manifest from the 
 Revelation, “ I saw from the mouth of the dragon , and from 
 the mouth of the beast , and from the mouth of the false jpro- 
 
7348—7352.] 
 
 hJXODUS 
 
 369 
 
 three unclean spirits, like unto frogs: for they are the 
 spirits of demons, doing signs to go forth to the kings of the 
 earth, and of the whole orb of earths, to gather them together 
 to the war of that great day of God omnipotent,” xvi. 13, 14- ; 
 that frogs denote reasonings from falses against truths, is man- 
 ifest from singular the things in this passage, for it is said that 
 they went forth from the mouth of the dragon, from the mouth 
 of the beast, and from the mouth of the false prophet ; also that 
 they went forth to the kings of the earth, to gather them to- 
 gether to war; the kings of the earth are the truths of the 
 church ; that kings denote truths and, in the opposite sense, 
 falses, see n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 
 4966, 5044, 5068, 6148, and that earth denotes the church, see 
 n. 662, 1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535, 
 5577 ; that war denotes spiritual combat, see n. 2686, thus 
 combat against the goods and truths of faith ; hence it is evi- 
 dent, that frogs denote reasonings from falses against truths. 
 And in David, “ He turned their waters into blood, and slew 
 their fish ; He caused frogs to creep forth into their land , in the 
 closets of their kings” Ps. cv. 29, 30; it is said in the closets 
 of their kings, because reasoning against truths from falses is 
 meant ; the closets of kings denote interior truths, and, in the 
 opposite sense, interior falses ; that kings denote truths, and in 
 the opposite sense falses, see just above. 
 
 7352. “ And the river shall cause the frogs to creep forth.” 
 — That hereby are signified reasonings from those falses, ap- 
 pears from the signification of the river of Egypt, as denoting 
 the false principle, see n. 6693, 7397 ; and from the significa- 
 tion of frogs, as denoting reasonings, see just above, n. 7351 ; 
 the reason why frogs denote reasonings, is, because they are in 
 waters, and there make a chattering noise, and croak, and are 
 also among things unclean. What reasoning from mere falses 
 is, shall be illustrated by some examples : he reasons from mere 
 falses who attributes all things to nature and scarce any thing 
 to the Divine Being or Principle ; when yet all things are from 
 the Divine Being or Principle, and nature is only an instru- 
 mental by which the Divine Being or Principle operates. He 
 reasons from mere falses who believes that man is as a beast, 
 only more perfect, because he can think ; and thus that man 
 is to die as a beast ; inasmuch as such a one denies the con- 
 junction of man with the Divine Being or Principle by thought 
 which is of faith, and by affection which is of love, and hence 
 denies a resurrection, and life eternal, he speaks from mere fal- 
 lacies. In like manner he who believes that there is no hell : 
 also, who believes that man has no longer any delight of life 
 than during his abode in the world, and that therefore he ought 
 to enjoy it, because when he dies lie dies wholly. He reasons 
 from mere fallacies who believes that all things are of man’s 
 Vi»T.. vii. 
 
370 
 
 EXODUS. 
 
 [Chap. vii. 
 
 own prudence and fortune, but not of divine providence, unless 
 of that which is universal : likewise who believes that religion 
 has no other end than to keep the simple in bonds. They 
 especially reason from mere falses who believe that the Word 
 is not divine. In short, all those reason from mere falses who 
 altogether deny divine truths. 
 
 7353. “And they shall ascend and come into thy house, and 
 into the closet of thy bed.” — -That hereby is signified that they 
 shall fill the mind, and even to its interiors, appears from the 
 signification of a house, as denoting the mind of man, see n. 
 3538, 4973, 5023 ; and from the signification of a closet of a 
 bed, as denoting the interiors of the mind ; the reason why 
 closets of a bed denote the interiors of the mind, is, because 
 they are interiorly in the house. By closets are signified things 
 interior, and by closet's of a bed things still more interior, in 
 the following passages : “ Depart, O people, enter into thy clo- 
 sets , and shut the door after thee, hide thyself as for a little 
 moment, until the anger pass away,” Isaiah xxvi. 20. And 
 in Ezekiel, “ He said to me, Hast thou seen, son of man, what 
 the elders of the sons of Israel do in darkness, every one irt 
 the closets of his own image?” viii. 12. And in Moses, “ With- 
 out the sword shall bereave, and terror from the closets ,” Dent, 
 xxxii. 25. And in the second book of Kings, “ Elisha the pro- 
 phet, who is in Israel, telleth to the king of Israel the words 
 which thou sjpeahest in the closet of thy bed.” vi. 12. The an- 
 cients compared the mind of man to a house, and those things 
 which are within in man to closets ; the human mind also is 
 such, for the things contained therein are distinct, nearly resem- 
 bling the distinction of a house into its closets or chambers ; 
 those things which are in the midst are the inmost there, those 
 things which are at the sides are more external ; these latter 
 were compared to courts, and the things without which cohered 
 with the things within, were compared to porticos. 
 
 7354. “And upon thy bed.” — That hereby is signified to 
 things inmost, appears from the signification of a bed, as de- 
 noting what is inmost ; for when the closets of a bed denote 
 interior things, the bed which is in it denotes what is inmost. 
 
 7355. “ And into the house of thy servants, and into the 
 house of thy people.” — That hereby are signified all things 
 which are in the natural principle, appears from the signifi- 
 cation of a house, as denoting the mind of man, and whereas 
 it is predicated of the Egyptians, and of the servants of Pha- 
 raoh, it denotes the natural mind; that house denotes the mind, 
 see just above, n. 7353 ; and from the signification of the ser- 
 vants and people of Pharaoh, as denoting all things which are 
 in the natural principle ; the things there which serve for con- 
 firming falses, are called servants ; that people is predicated of 
 truths, and, in the opposite sense, of falses, see n. 1259, 1260, 
 
7353—7356.] 
 
 EXODUS. 
 
 371 
 
 3295, 3581, 4619, 6451, 6464 ; hence it is evident, that by into 
 the house of the servants and people of Pharaoh, is signifiqd 
 into all things which are in the natural principle. 
 
 7356. “ And into thy ovens, and into thy kneading-troughs,” 
 — That hereby is signified into the delights of lusts, appeal’s 
 from the signification of ovens, as denoting [because they are 
 those things in which bread is prepared] exterior goods, and 
 exterior goods are those which are in the natural principle, and 
 are commonly called delights; for interior goods, which are of 
 the loves and of the affections thence derived, when they flow-, 
 m into the natural principle, are sensibly felt there as delights; 
 these things are signified by ovens in a good sense ; but in the 
 opposite sense, as here, by ovens are signified the delights of 
 lusts, that is, the delights arising from the loves of hell, which 
 loves are the loves of self and of the world ; and from the sig- 
 nification of kneading-troughs, as also denoting the delights of 
 lusts in the natural principle, but still more external delights-, 
 because kneading-troughs are vessels in which dough is pre- 
 pared to be made into bread. By reasonings entering into the 
 delights of lusts is meant, that it should be the delight of their 
 life to reason from falses, and thus to deceive and seduce others ; 
 the evil also reckon it amongst their greater delights to spread 
 falses, to confirm them, to sneer at truths, especially to seduce 
 others. That un oven denotes the delight of the affections 
 which are of charity and faith, and, in the opposite sense, the 
 delight of the lusts which are of self-love and the love of the 
 world, is evident from Hosea, “ They are all adulterers, as qn 
 oven heated by the baker , he that raiseth ceaseth from kneading 
 his dough ; when they turn as an oven their mind in their 
 lying in wait, their baker sleepeth the whole night, in the 
 morning it burm t has the fire of a flame / they are all hot as 
 an oven , and they shall devour theii judges, all their kings are 
 fallen,” vii. 4, 6, 7 : an oven denotes the delight of lusts, which 
 are of evils ; to burn, to be hot, the fire of a flame, denote the 
 lusts themselves ; that fire is the lust of evil, see n. 1297, 1861, 
 2446, 5071, 5215, 6314, 6832; they shall devour their judges, 
 all their kings are fallen, denotes that goods and truths perish ; 
 every one may see that without an internal sense, such as is 
 here described, it cannot be known what is here meant bv all 
 the adulterers being as an oven heated by the baker, by all 
 growing hot as an oven, by the judges being devoured, and 
 the kings fallen. Oven is used in a good sense in Isaiah, “Je- 
 hovah saith, "Who hath a fire in Zion, and his oven in Jerusa- 
 lem,” xxxi. 9, where Zion denotes the celestial church, thus the 
 good of love which is of that church ; Jerusalem denotes the 
 spiritual church, thus the good of that love, which is the good 
 of charity and of the faith thence derived ; in this passage oven 
 denotes the interior delight of the affections of good and of 
 
372 
 
 EXODUS. 
 
 [Chap. vii. 
 
 truth ; it has this signification, because bread which is baked in 
 an oven signifies the good of celestial and spiritual love ; that 
 bread has this signification, see n. 276, 680, 2165, 2177, 3464, 
 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915 : and whereas 
 the signification of an oven is hence derived, therefore of the 
 bread which was baked for the sacrifices, and was called a meat- 
 offering, that which was baked in an oven was distinguished 
 from the meat-offering which was baked in a frying-pan, and 
 from the meat-offering which was baked in a kettle, see Levit. 
 ii. 4* 5, 7 ; they were diversities of the good of love which were 
 thereby signified. 
 
 7357. “ And into thyself, into thy people, and into all thy 
 servants, shall the frogs ascend.” — That hereby is signified that 
 reasonings from falses shall be in all and singular things, ap- 
 pears from what was said above, n. 7355 ; all and singular of 
 those who were in the land of Egypt, are signified by Pharaoh, 
 his people, and his servants, thus falses in all and singular 
 things: that by Pharaoh and the Egyptians are signified falses, 
 has been often shown above. It is to be noted, that they who 
 are in hell, and who have been deprived of the truths which 
 they had known in the world, cannot do otherwise than speak 
 falses ; hence it is, that when any one of this description speaks, 
 as is the case when they appear in the world of spirits, it is in- 
 stantly known that what he speaks is false ; the well-disposed 
 in the other life know this from common experience : that they 
 speak nothing but what is false is plain also from the Lord’s 
 words in John, “Ye are of your father the devil, and the desires 
 of your father ye are willing to do ; he was a murderer from 
 the beginning, and stood not in the truth, because the truth is 
 not in him ; when he speaketh a lie , he speaketh from his own , 
 because he is a liar and the father of lies ,” viii. 44; for every 
 one speaks according to the affection of his love, and against it 
 no one can speak, except from disguise, hypocrisy, fraud, and 
 deceit, as is usual with the evil when they speak truths ; but 
 these truths which they so speak, are still falses as appertaining 
 to them : but on the other hand, they who are in truth from 
 good* cannot do otherwise than speak truths. 
 
 CONCERNING THE INHABITANTS AND SPIRITS OF THE PLANET 
 
 MARS. 
 
 7358. THE planet Mars appears in the idea of spirits 
 and angels , as the rest of the planets , in its own place con- 
 stantly , and this to the left in front at some distance in the 
 plane of the breast , and thereby out of the sphere where the 
 
7357—7361.] 
 
 EXODUS. 
 
 373 
 
 spirits of our earth are. The spirits of one earth are sepa- 
 rated from the spirits of another earth , by reason that the spi- 
 rits cf every earth have reference to some peculiar province in 
 the Grand Man , and hence are in another and diverse state ; 
 and diversity of state causes them to appear separate from each 
 other , either to the right or to the left , at a greater or lesser 
 distance. 
 
 7359. Spirits came thence to me , and applied themselves to 
 my left temple , and there breathed their discourse upon me, 
 but I did not understand it ; it was softish in its flow, nor 
 do I remember ever to have perceived a softer, it being like the 
 softest aura ; it breathed first at the left temple, and the left ear 
 from above ; and the breathing proceeded thence to the left 
 eye, and by degrees to the right, and next flowed-down, espe- 
 cially from the left eye to the lips , and when it was at the lips 
 it entered through the mouth, and by a way within the mouth, 
 and indeed by the Eustachian tube, into the brain • when the 
 breathing was arrived thither, 1 then understood their dis- 
 course, and it was given to discourse with them : I observed , 
 whilst they were discoursing with me, that my lips moved, and 
 my tongue also a little, by reason of the correspondence of in- 
 terior speech with exterior ; exterior speech is that of articu- 
 lated sound sliding towards the external membrane of the ear, 
 and thence by means of little organs, membranes, and fibres, 
 which are within in the ear, is conveyed to the brain. 
 
 7360. From these circumstances it was given to know, that 
 the speech of the inhabitants of Mars was different to the 
 speech of the inhabitants of our earth, viz., that it was not 
 sonorous, but almost tacit, insinuating itself into the interior 
 hearing and sight by a shorter way ; and because it was of 
 such a quality, that it urns fuller and more perfect, fuller of 
 the ideas of thought, thus approaching nearer to the speech 
 of spirits and angels ; the very affection of the speech also is 
 represented amongst them in the face, and its thought in the, 
 eyes; for the thought and the speech, also the affection and 
 the face, with them act in unity ; they consider it as iniquitous 
 to think one thing and speak another , and to will one thing 
 and in the face present another to view ; they do not know 
 what hypocrisy is, and what fraudulent disguise is, and deceit. 
 
 7361. That such also was the speech of the most ancient 
 in this earth, has been likewise given to know by conversation 
 with some of them, see n. 607, 608 : to elucidate this subject, it 
 is allowed again to relate what has been given me to know by 
 experience concerning the speech of the most ancient of this 
 earth, which is as follows : it was shown me by a certain in- 
 flux, which I cannot describe, what was the quality of the 
 speech of those who were of the most ancient church, viz., that 
 it was not articulate , like the vocal speech of our time, but tacit. 
 
374 
 
 EXODUS. 
 
 [Chap. vii. 
 
 which was effected not by external respiration , but by internal ; 
 it was also given to apperceive what was the quality of their 
 internal respiration ; it proceeded from the navel towards the 
 tie art, and thereby through the lip§ without any thing of sound 
 when they spoke, and did not enter into another's ear by an 
 external way, and beat upon what is called the drum of the 
 ear, but by a certain internal way , and indeed by somewhat in 
 that way which is called at this day the Eustachian tube : it 
 was shown that by such speech they could more fully express 
 the mind's meaning, and the ideas of thought, than it is possi- 
 ble to do by articulate sounds or vocal expressions, which in 
 like manner are directed by respiration but external, for there 
 is no vocal expression, yea neither is there any thing in a vocal 
 expression , which is not directed by applicatioris of respiration ; 
 but with them much more perfectly, because by internal respi- 
 ration, ivhich, as being interior, is also more perfect, and more 
 applicable and conformable to the ideas of thought : moreover 
 they express themselves by little motions of the lips, and corre- 
 spondent changes of the face ; for, since they were celestial 
 wen, whatsoever they thought, it shone forth from their face 
 and eyes, which were conformably varied, the face as to form 
 and as to life , and the eyes as to light • it was impossible for 
 them to present a countenance which was not in agreement with 
 those things which they thought ; disguise, and still more deceit, 
 were held by them as enormities : inasmuch as their speech 
 was of such a quality , and they had internal respiration, there- 
 fore they could hold consort with angels, see n. 1118. 
 
 7362. The respiration of the spirits of the planet Mars was 
 also communicated with me, ( that spirits and angels respire, 
 see n. 3884 to 3894 ;) and it was perceived that their respira- 
 tion was interior, proceeding from the region of the thorax 
 towards the navel, and thence rolling itself upwards through 
 the breast with an imperceptible breathing towards the mouth : 
 from these considerations, and also, from other documents of 
 experience, it might be manifest to me, that they were of a 
 celestial genius, thus that they were not unlike those who were 
 of the most ancient church on this earth. 
 
 7363. They discoursed with me concerning the life of the 
 inhabitants in their earth, that they are not under governments, 
 but that they are distinguished into greater and lesser societies, 
 and that they there consociate to themselves such as agree with 
 them in mind [animus] ; and that they know this instantly 
 from the face and speech, and that herein they are rarely de- 
 ceived / on such occasions they are instantly friends : but they 
 feel no aversion to the rest, for they know no such feeling, still 
 less hatred. They said also , that their consociations are de- 
 lightful, and that they discourse one amongst another about 
 those things which are doing in the societies, especially which 
 
7362 — 7365.] 
 
 EXODUS. 
 
 375 
 
 are doing in heaven y for several of them have manifest com - 
 munication with the angels who are in heaven. It is credible 
 also , inasm uch as they are of such a quality , and so consoci* 
 ated , that their societies taken together through that earth repre- 
 sent a common angelic society , for the societies there are all 
 various , but the Lord conjoins all by a heavenly form, that they 
 may be a one / for a one is made of various things or princi- 
 ples suitably arranged into a form. 
 
 7364. They, in their societies, who begin to think perversely 
 and thence to will perversely , are dissociated, and left to them 
 selves alone, in consequence whereof they lead a most wretched 
 life, out of all society, in dens or other places, for they are 
 no longer regarded by the rest. Certain societies endeavour to 
 compel such persons to repe7itance by various methods, but if 
 they cannot succeed herein, they separate themselves from all 
 connection with them. Thus they are careful to provide against 
 the contagion of the lust of dominion and the lust of gain, that 
 is, to prevent any persons under the influence of the lust of do- 
 minion, from subjecting to themselves the society in which they 
 are, and, next several other societies / and to prevent any under 
 the influence of the lust of gain, from . depriving others of 
 their goods ; every one on that earth lives content with his own 
 goods , and every one with his own honour, in that he has the 
 character of being just and a lover of his neighbour • this de- 
 lightful and tranquil principle of mind would perish, unless 
 such as incline to evil thoughts and evil dispositions were ban- 
 ished from, the rest, and unless a prudent but severe check was 
 given to the first encroachments of self-love and the love of the 
 world ‘ for it was owing to these loves that empires and king- 
 doms were made from societies, within which there are few but 
 what are willing to have dominion, and to possess all the prop- 
 erty of others, there being few who do what is just and equi- 
 table from a principle of justice and equity, and still fewer who 
 do good from a principle of charity, a7id truth fro7n a princi- 
 ple of faith, being rather influenced by other 7notives, such as 
 fear of the law, of hurt to life, of the loss of gam, of honour, 
 and of reputation. 
 
 7365. The subject concerning the inhabitants and spirits of 
 the planet Mars will be continued at the close of the following 
 
376 
 
 EXODUS. 
 
 [Chap. viii. 
 
 EXODUS. 
 
 CHAPTER THE EIGHTH. 
 
 THE DOCTRINE OF CHARITY. 
 
 7366. IT was said above, that self-love and the love of the 
 world constitute hell with man ; it may be expedient now to 
 show what is the quality of those loves, to the intent that man 
 may know whether he be in them, and consequently whether 
 hell or heaven be in him ; for either hell or heaven is in the 
 man himself ; that the kingdom of God is within man, the Lord 
 teaches in Luke xvii. 21, consequently also hell. 
 
 7367. Self-love prevails with man, that is, man is in self-love, 
 when in those things which he thinks and does, he does not re- 
 spect his neighbour, thus not the public, still less the Lord, but 
 only himself and those with whom he is more immediately con- 
 nected, consequently when he does all things for the sake of 
 himself and his connections; and if for the sake of the public 
 and his neighbour, it is only for the sake of appearance. 
 
 7368. It is said for the sake of himself and his connections, 
 because he with his connections and his connections with him 
 make one ; as when any one does any thing for the sake of his 
 wife, children, grand-children, sons-in-law, daughters-in-law, he 
 does it for the sake of himself, because they are his connections; 
 in like manner he who does any thing for the sake of relations, 
 and for the sake of the friends who favour his love, and thereby 
 conjoin themselves to him, for by such conjunction they con- 
 stitute one with him, that is, regard themselves in him, and him 
 in themselves. 
 
 7369. So far as man is in self-love, so far he removes him- 
 self from neighbourly love ; consequently so far as man is in 
 self-love, so far he removes himself from heaven, for in heaven 
 is neighbourly love ; hence also it follows, that so far as man is 
 in self-love, so far he is in hell, for in hell is self-love. 
 
 7370. The man is in self-love who despises his neighbour 
 in comparison of himself, who bears ill-will towards him if he 
 does not favour himself, and if he does not worship himself; 
 he is still more in self-love, who from the same motives hates 
 and persecutes his neighbour ; and he still more, when on that 
 account lie burns with revenge against him and desires his 
 destruction : persons of such character at length love to rage 
 
7366— 7376.] 
 
 EXODUS. 
 
 377 
 
 against their neighbour ; and the same persons, if they are also 
 adulterers, become cruel. 
 
 7371. The delight which they perceive in such things, is the 
 delight of self-love ; this delight appertaining to man is infernal 
 delight : every thing which is according to the love is delight- 
 ful, wherefore from the delight may also be known what is the 
 quality of the love. 
 
 7372. From what was just now related, n. 7370, it is discov- 
 erable, as from sure indexes, who are in self-love ; the quality 
 of their appearance in the external form is of no signification, 
 whether it be elated or submissive, for such is their quality in 
 the interior man ; and the interior man at this day is concealed 
 by the generality, and the exterior is instructed to make a show 
 of regard to public good and the good of their neighbour, thus 
 to what is contrary, and this also for the sake of self, and for the 
 sake of the world. 
 
 7373. But the love of the world prevails with man, that is, 
 man is in the love of the world, when in those things w r hich he 
 thinks and does, he respects and intends nothing but his own 
 gain, having no concern about the losses which either his neigh- 
 bour or the public may sustain on that account. 
 
 7374. They are in the love of the world who are desirous to 
 possess themselves of the goods of others by artful devices, and 
 more so where cunning and deceit is used. They who are in 
 that love envy others their goods and covet them ; and so far as 
 they do not fear the laws, deprive, yea plunder them. 
 
 7375. These two loves increase, so far as the reins are given 
 them, and so far as man is advanced into them ; and at length 
 they increase beyond measure, so that they not only desire to 
 govern all in their own kingdom, but also beyond its borders, 
 even to the ends of the earth ; yea, those loves, when they are 
 unrestrained, ascend even to the God of the universe, that is, to 
 such a height, that they who are in them, wish to climb into 
 the throne of God, and to be worshipped instead of God him- 
 self, according to what is written in Isaiah concerning Lucifer, 
 by whom are meant they who are in those loves, and are called 
 Babel, u Thou hast said in thine heart , I will ascend the heav- 
 ens , I will ex lit my throne above the stars of God , and I will 
 sit in the mount of the assembly , in the sides of the north : I 
 will ascend above the heights of the cloud , and become like to the 
 Most High ; but thou art let down to hellf xiv. 13, 14, 15. 
 
 7376. From these considerations it may now be manifest, 
 that those two loves are the origins of all evils, for they are dia- 
 metricallj T contrary to love towards the neighbour, and to love 
 to the Lord ; thus they are diametrically contrary to heaven, 
 where love to the Lord and love towards the neighbour prevail ; 
 consequently those loves, viz., self-love and the love of the world, 
 are what make hell with man, for in hell these two loves prevail. 
 
378 
 
 EXODUS. 
 
 [Chap. viii. 
 
 7377. Nevertheless they are not in these loves who aspire 
 after honours not for the sake of themselves but of their country; 
 and who aspire after wealth not for the sake of wealth, but for 
 the sake of the necessities of life, both their own life and that 
 of their connections, also for the sake of the good use in which 
 the delight of opulence is grounded ; with persons of this latter 
 description, honours and riches are the means of doing good. 
 
 CHAPTER VIII. 
 
 1. AND Jehovah said to Moses, Say to Aaron, Stretch out 
 thy hand with thy staff over the rivers, over the streams, and 
 over the pools ; and cause frogs to ascend over the land of # 
 Egypt. 
 
 2. And Aaron stretched out his hand over the waters of 
 Egypt, and the frog ascended, and covered the land of Egypt. 
 
 3. And the magicians of Egypt did so with their enchant- 
 ments, and caused frogs to ascend over the land of Egypt. 
 
 4. And Pharaoh called Moses and Aaron, and said, Sup- 
 plicate to Jehovah, and let him remove the frogs from me, and 
 from my people, and I will send away the people, and they 
 may sacrifice to Jehovah. 
 
 5. And Moses said to Pharaoh, Have honour upon me, how 
 long shall I supplicate for thee, and tliy servants, and thy peo- 
 ple, to cut off the frogs from thee, and from thy houses : only 
 in the liver they shall survive? 
 
 6. And he said, To to-morrow ; and he said, According to 
 thy word, to the intent thou mayest know that there is none 
 as Jehovah our God. 
 
 7. And the frogs shall be removed from thee, and from thy 
 houses, and from thy servants, and from thy people, only in the 
 river they shall survive. 
 
 8. And Moses and Aaron went out from being with Pha- 
 raoh, and Moses cried to Jehovah on the word of the frogs 
 which he imposed on Pharaoh. 
 
 9. And Jehovah did according to the word of Moses ; and 
 the frogs died from the houses, out of the courts, and out of 
 the fields. 
 
 10. And they gathered them together in heaps, heaps, and 
 the land stank. 
 
 11. And Pharaoh saw that respiration was made, and he 
 made heavy his heart, and did not hearken to them, as Jeho- 
 vah spake. 
 
 12. And Jehovah said to Moses, Say to Aaron, Stretch out 
 
EXODUS. 
 
 7377.] 
 
 379 
 
 thy staff, and smite the dust of the land, and it shall become lice 
 in all the land of Egypt. 
 
 13. And they did so, and Aaron stretched out his hand 
 with his staff, and smote the dust of the land, and it was a 
 louse in man and in beast: all the dust of the land became a 
 louse in the whole land of Egypt. 
 
 14. And the magicians did so with their enchantments to 
 bring forth lice ; and they could not, and there was a louse in 
 man and in beast. 
 
 15. And the magicians said to Pharaoh, This is the finger of 
 God : and the heart of Pharaoh was firmly fixed, and he did 
 not hearken to them, as Jehovah spake. 
 
 16. And Jehovah said to Moses, Rise early in the morning, 
 and stand before Pharaoh, behold he goeth forth to the waters, 
 and thou shalt say to him, Thus saith Jehovah, Send my people, 
 and let them serve me. 
 
 17. Because if thou dost not send away my people, behold 
 I send into thee, and into thy servants, and into thy people, 
 and into thy houses, a noxious flying thing ( volatile noxium *) ; 
 and the houses of the Egyptians shall be filled with the noxious 
 flying thing, and also the land upon which they are. 
 
 18. And I will distinguish in that day the land of Goshen 
 on which my people stand, that the noxious flying thing be not 
 there, to the intent that thou mayest know, that I Jehovah am 
 in the midst of the land. 
 
 19. And I will set redemption between my people and be- 
 tween thy people ; to-morrow shall this sign be. 
 
 20. And Jehovah did so, and the grievous noxious flying 
 thing came to the house of Pharaoh, and to the house of his 
 servants, and into all the land of Egypt ; the land was destroyed 
 from before the noxious flying thing. 
 
 21. And Pharaoh called Moses and Aaron, and said, Go 
 ye, sacrifice to your God in the land. 
 
 22. And Moses said, It is not advisable to do so, because 
 we should sacrifice the abomination of the Egyptians to Jeho- 
 vah our God ; behold we should sacrifice the abomination of 
 the Egyptians to their eyes, will they not stone us ? 
 
 23. We will go a way of three days into the wilderness, 
 aud will sacrifice to Jehovah our God, as he hath said unto us. 
 
 24. And Pharaoh said, I will send you away, and ye shall 
 sacrifice to Jehovah your God in the wilderness, only in remov- 
 ihg afar off ye shall not remove yourselves afar off to go ; sup- 
 plicate for me. 
 
 25. And Moses said, Behold I go forth from bting with 
 
 * What is here rendered noxious flying thing is in the original Hebrew HX, 
 
 which is rendered by our author volatile noxium, and most probably signifies 
 some kind of fly or insect, though of what species it is difficult to determine. 
 
380 
 
 EXODUS. 
 
 [Chap. viii. 
 
 thee, and will supplicate to Jehovah that he may remove the 
 noxious flying thing from Pharaoh, from his servants, and from 
 his people, to-morrow ; only let not Pharaoh add to mock, that 
 he should not send away the people to sacrifice to Jehovah. 
 
 26. And Moses went forth from being with Pharaoh, and 
 supplicated to Jehovah. 
 
 27. And Jehovah did according to the word of Moses, and 
 removed the noxious flying thing from Pharaoh, from his ser- 
 vants, and from his people ; there was not one left. 
 
 28. And Pharaoh made his heart heavy this time also, and 
 did not send away the people. 
 
 THE CONTENTS. 
 
 7378. IN’ this chapter, in the internal sense, the subject is 
 continued concerning the vastation of those w T ho are in falses, 
 and infest the well-disposed in the other life : the two first de- 
 grees of vastation were described in the foregoing chapter, also 
 the third degree in part, which was that they reasoned only 
 from mere falses ; reasonings from mere falses are signified by 
 frogs ; on these reasonings the subject is continued in this chap- 
 ter ; and the next subject treated of is concerning the fourth 
 and fifth degree of the vastation of those who are in falses, and 
 infest the well-disposed in another life : the fourth degree is, 
 that they were in evils, which destroyed every good appertain- 
 ing to them, also whatsoever they had from natural good ; 
 these things are signified by the lice from the dust of the land : 
 the fifth degree is, that they were in falses from those evils, 
 whereby every truth would be destroyed ; these are signified 
 by the noxious flying thing. 
 
 THE INTERNAL SENSE. 
 
 7379. VERSES 1 to 10. And Jehovah said to Moses, Say 
 to Aaron, Stretch out thy hand with thy staff, over the rivers , 
 over the streams, and over the pools, and cause frogs to ascend 
 over the la,nd of Egypt. And Aaron stretched out his hand 
 over the waters of Egypt, and the frog ascended, and covered 
 the land of Egypt. And the magicians of Egypt did so with 
 their enchantments , and caused frogs to ascend over the land of 
 Egypt. And Pharaoh called Moses and Aaron , and said , 
 
EXODUS. 
 
 381 
 
 7378 , 7379 .] 
 
 Supplicate to Jehovah , and let him re7nove the frogs from me 
 and from my people, a,nd I will send away the people, and they 
 may sacidfice to Jehovah. And Moses said to Pharaoh, Have 
 honour upon me, how long shall I supplicate for thee, and thy 
 servants, and thy people, to cut off the frogs from thee, and from, 
 thy houses / only in the river they shall survive f And he said, 
 To to-morrow ; and he said , According to thy word, to the in- 
 tent that thou mayest know that there is none as Jehovah our 
 God. And the frogs shall he removed from thee, and from, tliy 
 houses , and from tny servants, and from thy people, only in the 
 river they shall survive. And Moses and Aaron went out from 
 being with Pharaoh, and Moses cried to Jehovah on the word 
 of the frogs, which he imposed on Pharaoh. And Jehovah did 
 according to the word of Moses ; and the frogs died from the 
 houses, out of the courts, and out of the fields. And they 
 gathered them together in heaps, heaps, and the land stank. 
 And Jehovah said to Moses, signifies instruction. Say to Aaron, 
 signifies influx of the internal law into the external law. Stretch 
 out thy hand with .thy staff, signifies the power of internal truth 
 by external truth. Over the rivers, over the streams, and over 
 the pools, signifies against falses. And cause frogs to ascend 
 over the land of Egypt, signifies reasonings from mere falses. 
 And Aaron stretched out his hand over the waters of Egypt, 
 signifies the effect of the power of internal truth by external 
 truth against falses. And the frog ascended, signifies reasonings 
 from mere falses. And covered the land of Egypt, signifies the 
 natural mind that it was made such. And the magicians of 
 Egypt did so with their enchantments, signifies the abuse of 
 divine order, whence comes what is alike in the external form. 
 And caused frogs to ascend over the land of Egypt, signifies as 
 to reasonings from the natural mind. And Pharaoh called 
 Moses and Aaron, signifies the presence of the law divine. And 
 said, Supplicate to Jehovah, signifies humiliation grounded 
 in wearisomeness. And let him remove the frogs from me, and 
 from my people, signifies that they should not be driven to 
 reason from mere falses. And I will send away the people, and 
 they may sacrifice to Jehovah, signifies that in such case they 
 would leave those who are of the spiritual church, that they 
 may worship their God. And Moses said to Pharaoh, signifies 
 reply. Have honour upon me, signifies that the law divine 
 ought to be trusted to. How long shall I supplicate for thee, 
 and thy servants, and thy people, signifies intercession for those 
 who are in falses. To cut off the frogs from thee, and from 
 thy houses, signifies that reasonings may cease. Only in the 
 river they shall survive, signifies that they should remain with 
 falses where they are. And he said, To to-morrow, signifies for 
 ever. And he said, According to thy word, signifies confirma- 
 tion thence. To the intent thou mayest know that there is none 
 
382 
 
 EXODUS. 
 
 [Chap. viii. 
 
 as Jehovah onr God, signifies that there is one God, and none 
 beside him. And the frogs shall be removed from thee, and 
 from thy houses, and from thy servants, and from thy people, 
 signifies that they should not be driven to reason from mere 
 falses. Only in the river they shall survive, signifies that they 
 should remain with falses where they are. And Moses and 
 Aaron went out from being with Pharaoh, signifies separation 
 from those who reasoned from mere falses. And Moses cried 
 to Jehovah on the word of the. frogs, which he imposed on 
 Pharaoh, signifies intercession. And Jehovah did according 
 to the word of Moses, signifies that it was so done according to 
 the Word of the Lord. And the frogs died from the houses, out 
 of the courts, and out of the fields, signifies that reasonings 
 from mere falses ceased amongst them in the natural principle 
 throughout. And they gathered them together in heaps, heaps, 
 signifies that those reasoning falses were arranged in fascicles 
 in the natural principle. And the land stank, signifies con- 
 sequent filthiness and what excited aversion. 
 
 7380. “And Jehovah said to Moses.’’ — That hereby is sig- 
 nified instruction, appears from the signification of saying, as 
 denoting instruction, see n. 7180, 7304. What is signified by 
 saying in the historical of the Word, is evident from the things 
 which follow, for it involves them : the reason why it here sig- 
 nifies instruction, is, because it is said by Jehovah what was 
 further to be done; Moses also represents the law divine, by 
 which instruction from Jehovah is effected. 
 
 7381. “Say to Aaron.” — -That hereby is signified the influx 
 of the internal law into the external law, appears faom the rep- 
 resentation of Moses, as denoting the law divine, see n. 6722, 
 6752; and from the representation of Aaron, as denoting the 
 doctrine of good and truth, see n. 6998, 7089 ; the doctrine of 
 good and truth, which Aaron represents, is nothing else than 
 the external law, existing from the internal law, that is, by the 
 internal law from the Divine Being or Principle ; and from 
 the signification of saying, as denoting influx, see n. 6152, 6291, 
 7191; the reason why saying here denotes influx, is, because 
 Moses was to say to Aaron, and Moses is the internal law, and 
 Aaron the external, and influx from the Divine Being or Prin- 
 ciple is effected through the internal into the external : the in- 
 ternal law is the truth divine itself, such as it is in heaven, and 
 the external law is the truth divine such as it is in the earth ; 
 thus the internal law is truth accommodated to the angels, and 
 the external law is truth accommodated to men. Inasmuch as 
 the internal law, which Moses represents, is truth accommo- 
 dated to angels, and the external law, which Aaron represents, 
 is truth accommodated to men, it is allowed to say somewhat 
 on these subjects: truth accommodated to the angels is for the 
 most part incomprehensible to men, which is manifest from this 
 
7380, 7381.] 
 
 EXODUS. 
 
 383 
 
 consideration, that such tilings are seen and said in heaven, as 
 the eye had never seen, nor the ear ever heard ; the reason is, 
 because those things which are said amongst the angels are 
 spiritual things, which are abstracted from natural, consequently 
 remote from the ideas and expressions of human speech ; for 
 man had formed his ideas from those things which are in nature, 
 and, indeed, in grosser nature, that is, from those things which 
 he had seen in the world and upon the earth, and had touched 
 by sense, which things are material ; the ideas of interior thought 
 appertaining to man, although they are above material things, 
 still terminate in material things, and where they terminate 
 there they appear to be, hence he perceives what he thinks; from 
 this consideration it is evident how the case is with the truth of 
 faith, and what is its quality, which falls into the thought of 
 man, and which is called the external law, and is represented 
 by Aaron ; let this be illustrated by an example: man cannot 
 in any wise think without the idea of time and space, this idea 
 adheres to almost singular the things which man thinks ; if the 
 idea derived from time and space was to be taken away from 
 man, he would not know what he thinks, scarcely whether lie 
 thinks; but in the ideas of the angels there is nothing from time 
 and space, but instead thereof are states ; the reason is, because 
 the natural world distinguishes itself from the spiritual world 
 by time and space: the reason why time and space are in the 
 natural world, and instead thereof are states in the spiritual 
 world, is, because in the natural world the sun appears by 
 apparent circumvolutions to make days and years, and to dis- 
 tinguish days into four times, into night, morning, mid-day, and 
 evening, and years also into four times, into winter, spring, 
 summer, and autumn, and this likewise by variations of light 
 and shade, also of heat and cold : hence the ideas of time and 
 of its variations ; the ideas of space exist from measuring by 
 times, wherefore where the one is, there is the other ; but, in 
 the spiritual world, the sun of heaven, whence comes spiritual 
 light and spiritual heat, does not make circumgyrations and 
 circumvolutions, and thence induce the ideas of time and space ; 
 the light which is from that sun is divine truth, and the heat 
 which is from that sun is divine good; from these exist ideas 
 of states amongst the angels, the state of intelligence and faith 
 from divine truth, and the state of wisdom and love from divine 
 good ; the variations of these states amongst the angels are 
 what states of light and shade in the world correspond to, also 
 states of heat and cold, which are states of the sun when he 
 makes times, and measures spaces. From this example it may 
 in some measure be manifest, what is the quality of internal 
 truth, or truth accommodated to the angels, which is called the 
 internal law, and what is the quality of external truth, or truth 
 accommodated to men, which is called the external law ; also 
 
384 
 
 EXODUS. 
 
 [Chap, viii- 
 
 whence it is that what things the angels speak amongst them- 
 selves are incomprehensible to man, and also ineffable. 
 
 7382. “ Stretch out thy hand with thy staff.” — That hereby 
 is signified the power of internal truth by external truth, appears 
 from the signification of hand, as denoting spiritual power, 
 which is that of internal truth ; and from the representation of 
 a staff, as denoting natural power, which is that of external 
 truth, see n. 6947, 6948 ; that all power in the spiritual world is 
 of truth, see n. 3091, 3387, 4931, 6344, 6413, 6948 : inasmuch 
 as Moses represents the internal law, which is the same with 
 internal truth, and Aaron represents the external law, which is 
 the same with external truth, and whereas internal truth flows- 
 in into external truth, and gives it power, n. 7381, therefore 
 by the word of Moses to Aaron, “ Stretch out thy hand with 
 thy staff,” is signified the power of internal truth by external 
 truth. 
 
 7383. “ Over the rivers, over the streams, and over the 
 pools.” — That hereby is signified against falses, appears from 
 the signification of the rivers and streams of Egypt, as denoting 
 the doctrinals of the false, see n. 7323 ; and from the significa- 
 tion of pools, as denoting scientifics serviceable thereto, see n. 
 7324; thus falses are what are signified by rivers, streams, 
 and pools. 
 
 7384. “ And cause frogs to ascend over the land of Egypt.” 
 — That hereby are signified reasonings from mere falses, see n. 
 7351, 7352 ; they also [the frogs] correspond to reasonings from 
 falses, for all and singular the things, which are in the natural 
 world, have correspondence with those that are in the spiritual 
 world ; and this by reason that what is natural exists by what 
 is spiritual ; therefore universal nature is a theatre representa- 
 tive of the spiritual world, see n. 2758, 3483, 4939. 
 
 7385. “ And Aaron stretched out his hand over the waters 
 of Egypt.” — That hereby is signified the effect of the. power of 
 internal truth by external truth against falses, appears from the 
 representation of Aaron, as denoting the doctrine of truth and 
 good, thus external truth, see n. 6998, 7009, 7089 ; and from 
 the signification of hand, as denoting power, see n. 878, 4931 
 to 4937, in the present case the power of internal truth by 
 external truth, as above, n. 7382 ; and from the signification 
 of the waters of Egypt, as denoting falses, see n. 6693, 7307 ; 
 the effect is signified by stretching out the hand and the frog 
 ascending : from these considerations it is evident, that by 
 Aaron stretching forth his hand over the waters of Egypt, is 
 signified the effect of the power of internal truth by external 
 truth against falses. 
 
 7386. “And the frog ascended.” — That hereby are signified 
 reasonings from mere falses, appears from what was said above, 
 n. 7384. 
 
7382—7392.] 
 
 EXODUS. 
 
 385 
 
 7387. “ And covered the land of Egypt.” — That hereby is 
 signified the natural mind, that it was made such, appears from 
 the signification of covering, as denoting (because it is said of 
 the natural mind) that it was filled with falses and consequent 
 reasonings, thus that it was made such ; and from the signifi- 
 cation of the land of Egypt, as denoting the natural mind, see 
 n. 5276, 5278, 5280, 5288, 5301. 
 
 7388. “And the magicians of Egypt did so with their en- 
 chantments.” — That hereby is signified the abuse of divine 
 order, whence came what was alike in the external form, see 
 n. 7296, 7297, 7337, where like words occur. 
 
 7389. “ And caused frogs to ascend over the land of Egypt.” 
 — That hereby is signified as to reasonings from the natural 
 mind, appears from the signification of frogs, as denoting rea- 
 sonings from mere falses, see n. 7351, 7352, 7384 ; and from 
 the signification of the land of Egypt, as denoting the natural 
 mind, see just above, n. 7387. 
 
 7390. “ And Pharaoh called Moses and Aaron.” — That 
 hereby is signified the presence of the law divine, appears 
 from the signification of calling, as denoting presence, see n. 
 6177 ; the reason why to call denotes presence, is, because to 
 call is to will to speak with any one, and to communicate what 
 one thinks, and in the other life it is grounded in a law of order 
 that he is presented to view with whom any one wills to speak, 
 and desires to communicate what he thinks ; and from the rep- 
 resentation of Pharaoh, as denoting those who are in falses 
 and infest, see frequently above ; and from the representation 
 of Moses, as denoting the internal law; and from the repre- 
 sentation of Aaron, as denoting the external law, see above, 
 n. 7381. 
 
 7391. “ And said, Supplicate to Jehovah.” — That here.by is 
 signified humiliation grounded in wearisomeness, appears from 
 the signification of supplicating to Jehovah, as denoting humil- 
 iation, for he who supplicates is in humiliation, in like manner 
 he who requests another to supplicate for him ; the reason why 
 to supplicate denotes humiliation, is, because the angels do not 
 attend to supplication, but to the humiliation in which man is 
 when he supplicates, for supplication without humiliation is 
 only an utterance of sounds, which does not come to the hear- 
 ing and perception of the angels. That wearisomeness is the 
 cause, namely the wearisomeness of reasoning from mere falses, 
 will be seen in what now follows. 
 
 7392. “ And let him remove the frogs from me, and from 
 my people.” — : That hereby is signified that they might not be 
 driven to reason from mere falses, appears from the signification 
 of removing, as denoting not to be driven, for the cause of the 
 supplication was wearisomeness arising from the circumstance 
 of being driven to reason from mere falses and from the sig- 
 
 vol. vii. 25 
 
386 
 
 EXODUS. 
 
 [Chap. viii. 
 
 nification of frogs, as denoting reasonings from mere falses, see 
 n. 7351, 7352; and from the representation of Pharaoh, also of 
 the Egyptians, as denoting those who are in falses and infest, 
 see frequently above. As to what concerns the wearisomeness, 
 which was the cause of the supplication or humiliation of those 
 who infest, it is to be noted, that this is undelightful to them, 
 for by reasonings from mere falses they are not able to do evil, 
 inasmuch as the well-disposed, in the present case they who 
 were of the Lord’s spiritual church, who were infested, laugh 
 at mere falses, which are negatives of truth; but by the falses 
 which are grounded in fallacies and appearances, by which 
 fallacies and appearances truths are falsified, which falsified 
 truths are signified bv the blood into which the waters in 
 Egypt were turned, n. 7317, 7326, they were able to do evil, 
 because fallacies and appearances seduce, for they are as a 
 shade and veil to truths ; and because they are not able to do 
 evil by reasonings from mere falses, that is, from absolute nega- 
 tives of truth, it was undelightful to them, and therefore they 
 deprecate it; for nothing delights the infernals but to do evil, 
 in every possible manner; for to do evil is the very delight of 
 their life, insomuch that it is their very life ; wherefore when 
 they are not permitted to do evil, they are in wearisomeness : 
 this is the reason why Pharaoh deprecated the evil of the frogs, 
 but not the evil of the blood above spoken of, nor the evil of the 
 lice spoken of below ; for by the evil of the frogs is signified 
 infestation by reasonings from mere falses, by which reasonings 
 they are not able to do evil ; but by the evil of the blood is 
 signified infestation by falses grounded in fallacies and appear- 
 ances, which infestation is delightful to them, because by it 
 they are able to do evil ; and by the evil of the lice are signified 
 evils which are delightful to them because they are evils. All 
 they perceive delight in doing evil in the other life, who in the 
 world do not do good to the neighbour for the neighbour’s 
 sake, nor to their country for their country’s sake, nor to the 
 church for the church’s sake, but for the sake of themselves ; 
 consequently who do not do truth and good for the sake of truth 
 and. good : that they have delight in doing evil does not mani- 
 fest itself clearly in the world, because the external man con- 
 ceals it; but in the other life, when externals are taken away, 
 and man is left to his interiors, the above delight then shoots 
 forth and manifests itself; hence it is that they are in hell, for 
 all who are in hell love to do evil, but all who are in heaven 
 love to do good. 
 
 7393. “ And I will send away the people, and they may 
 sacrifice to Jehovah.” — That hereby is signified that they would 
 then leave those who are of the spiritual church, that they may 
 worship their God, appears from the signification of sending 
 away, as denoting to leave, see n. 7312, 7349, 7350 ; and from 
 
7393—7396.] 
 
 EXODUS. 
 
 387 
 
 the representation of the sons of Israel, as denoting those who 
 are of the spiritual church, as above, n. 6426, 6637, 6862, 6868, 
 7035, 7062, 7198, 7201, 7215, 7223 ; and from the signification 
 of sacrificing to Jehovah, as denoting to worship their own 
 God ; that sacrifices signified all worship in general, see n. 
 6905 ; thus here denoting to worship. 
 
 7394. “ And Moses said to Pharaoh.” — That hereby is sig- 
 nified reply, appears from the signification of saying, because it 
 is to Pharaoh who just now spake, as denoting reply, as also 
 n. 7103. 
 
 7395. “ Have honour upon me.” — That hereby is signified 
 that truth divine was to be trusted to, appears from the signi- 
 fication of having honour, as denoting to trust to ; and from 
 the representation of Moses, as denoting the law' divine, see n. 
 6723, 6752, consequently denoting truth divine, see n. 6771, 
 7014, 7382. 
 
 7396. “ How long shall I supplicate for thee, and thy ser- 
 vants, and thy people.” — That hereby is signified intercession for 
 those who are in falses and infest, appears from the signification 
 of supplicating, because it is for another, as denoting interces- 
 sion ; and from the representation of Pharaoh, as denoting 
 those who are in falses and infest, see n. 7107, 7110, 7126, 7142, 
 7317 ; and because these are represented by Pharaoh, when his 
 servants and his people are also added, in this case all and sin- 
 gular are meant, for servants are those who are of an inferior 
 lot and minister, people are singular; empires and kingdoms 
 are represented in heaven as a man, and the societies therein 
 are represented as the members of that man, but the king as 
 the head : this representative is grounded in this consideration, 
 that the universal heaven represents one man, and the societies 
 therein represent his members, and this according to the socie- 
 ties; hence it may be manifest, how beautiful and delightful 
 the representation of an empire, of a kingdom, and of a society, 
 would be in heaven, if they were conjoined in like manner 
 amongst each other by charity and faith: the Lord also, where- 
 soever this can be done, so conjoins societies, for the very divine 
 truth, which proceeds from the Lord, introduces that order 
 wheresoever it is received : hence that order is in heaven ; it 
 is also in the earths, but the. societies which constitute it are 
 scattered through the whole orb of earths, and consist of those 
 who are principled in love to him, and in charity towards the 
 neighbour ; but those scattered societies are collected by the 
 Lord, that they also may represent one man, as the societies in 
 heaven ; these societies are not only within the church, but 
 also out of it, and taken together are called the Lord’s church, 
 scattered and collected from the good in the universal orb of 
 earths, which is also called a communion; this communion, <or 
 this church, is the Lord’s kingdom in the earth conjoined to the 
 
38S EXODUS. [Chap. viii. 
 
 Lord’s kingdom in the heavens, and thus conjoined to the Lord 
 himself. 
 
 7397. “To cut off the frogs from thee, and from thy houses.” 
 - — That hereby is signified that reasonings may cease, appears 
 from the signification of frogs, as denoting reasonings from 
 .mere falses, see n. 7351, 7352, 7384 ; and from the signification 
 of cutting off, as denoting to cease ; for to cut off* is predicated 
 of frogs, but to cease of reasonings ; and from the representa- 
 tion of' Pharaoh, from whom the frogs were to be cut off, as 
 denoting those who are in falses and infest, see just above, n. 
 7369; and from the signification of houses, as denoting those 
 tilings which are of the natural mind ; that a house denotes the 
 natural mind, see n. 4973, 5023, 7353 ; hence houses in the plu- 
 ral denote the things which are therein. 
 
 7398. “Only in the river they shall survive.” — That hereby 
 is signified that they should remain with falses where they are, 
 appears from the signification of river, in this case the river of 
 Egypt, as denoting the false principle, see n. 6693, 7307 ; and 
 from the signification of surviving, as denoting to remain. The 
 case herein is this: whatsoever things enter-in with man, re- 
 main with him, especially those things which are received from 
 affection ; it is believed that the things which enter-in are al- 
 together obliterated and ejected, when man no longer remem- 
 bers them, but they are not obliterated or ejected, but inhere 
 either in the interior memory, or in the exterior, amongst those 
 things which had been made familiar : for the things which 
 become familiar are as it were natural, which flow of tneir own 
 accord, and are not stirred up by sensible recollection from the 
 memory ; as the speech of man, the expressions of which flow 
 spontaneously from thought, also the gestures and actions, yea 
 the gait; as also the thinking principle; these things enter-in 
 from infancy successively, and in time become familiar, and in 
 this case flow spontaneously ; from which considerations, as 
 from others of a like nature, it is manifest that all things which 
 enter-in with man, remain, and that the things which are be- 
 come habitual, that is, which have been made familiar, are no 
 Linger apperceived to be in, when yet they are in ; this is the 
 case with the falses and evils which enter-in with man, and 
 also with truths and goods ; such things are what form him, 
 and determine his quality ; that all things which man has seen, 
 has heard, has spoken, and has done, are inscribed, see n. 2474, 
 2489. From these considerations it is now evident in w r hat 
 manner it is to be understood, that reasonings would remain 
 with falses where they are ; for falses, after that they are re- 
 moved, have their allotted places elsewhere in the natural prin- 
 ciple, and with falses the attempt and the lust of reasoning ; 
 but not as before in the midst under the mind’s view. Hence 
 it is that, as is related in what follows, the frogs were gathered 
 
7397—7402.] 
 
 EXODUS. 
 
 389 
 
 together into heaps, and the land stank by reason of them, 
 whereby is signified that those reasoning falses were arranged 
 in fascicles in the natural principle, and that hence came what 
 was filthy and caused aversion, see below, n. 7408, 7409. 
 
 7399. “ And he said, To to-morrow.”— That hereby is signi- 
 fied for ever, appears from the signification of to to-morrow, as 
 denoting for ever, and to eternity, see n. 3998. 
 
 7400. “And he said, According to thy word.” — That hereby 
 is signified confirmation thence, appears without explication. 
 
 7401. “To the intent thou mayest know that there is none 
 as Jehovah our God.” — That hereby is signified that there is 
 one God, and none besides him, appears from this considera- 
 tion, that when, in the historical sense, it is said, that there is 
 none as Jehovah God, in the internal sense is meant, that there 
 is no God besides him, and because there is none besides him, 
 that there is one God ; in the Word it is occasionally said, that 
 there is none as Jehovah God, also that there is no God as he; 
 it was so said in the Word, because at that time they wor- 
 shipped several gods in the land where the church was, as also 
 in the lands where the church was not, and every one preferred 
 his own god to the god of another; they distinguished them by 
 names, and the God of the Israelites and Jews by the name 
 Jehovah ; the Jews and Israelites themselves believed also that 
 several gods were given, but that Jehovah was greater than 
 the rest, by reason of miracles ; wherefore also when miracles 
 ceased, they instantly lapsed to the worship of other gods, as is 
 evident from the historicals of the Word : that there is one God, 
 and none besides him, they said indeed with the mouth, but 
 they did not believe with the heart: hence now it is said in the 
 Word, that Jehovah is greater than the rest of the gods, and 
 there is none as he, as in David, “ Who is a great God as thou P 
 thou art a God that doest what is wonderful,” Psalm lxxvii. 
 13, 14. Again, “ Who is as Jehovah our God t” cxiii. 5. Again, 
 “ Jehovah is the great God , and great King above all gods” 
 Psalm xcv. 3. Again, “ Jehovah is great and exceedingly 
 praised, he is to be feared above all gods” Psalm xcvi. 4. On 
 this account also Jehovah is called God of gods , and Lord of 
 lords, Psalm cxxxii. 2, 3 ; Dan. ii. 47. That nevertheless it 
 denotes, in the internal sense, that there is one God, and none 
 besides him, is evident from Isaiah, “ Remember the former 
 things from an age, because I am God, and there is no God else; 
 and there is none as If xlvi. 9. 
 
 7402. “ And the frogs shall be removed from thee, and from 
 thy houses, and from thy servants, and from thy people.” — That 
 hereby is signified that they should not be driven to reason 
 from mere falses, appears from the signification of the frogs 
 being removed, as denoting not to be driven to reason from 
 mere falses, see above, n. 7392 ; and from the representation of 
 
390 
 
 EXODUS. 
 
 [Chap. viii. 
 
 Pharaoh, as denoting those who are in falses and infest, see 
 above ; and from the signification of houses, as denoting those 
 things which are of the natural mind, see n. 7397 ; and from 
 the signification of his servants and people, as denoting all and 
 singular who are in falses and infest, see also above, n. 7396. 
 
 7403. “ Only in the river they shall survive.” — That hereby 
 is signified that they should remain with falses where they are, 
 appears from what was said above, n. 7398, where the same 
 words occur. 
 
 7404. “And Moses and Aaron went out from being with 
 Pharaoh.” — That hereby is signified separation from those who 
 reasoned from mere falses, appears from the signification of 
 going out, as denoting to be separated ; and from the represen- 
 tation of Moses and Aaron, as denoting the law divine, Moses 
 the internal law, and Aaron the external law, see n. 7381 ; and 
 from the representation of Pharaoh, as denoting those who are 
 in falses and infest, see above, n. 7396, in the present case who 
 infest by reasonings from mere falses. 
 
 7405. “ And Moses cried to Jehovah on the word of the 
 frogs, which he imposed on Pharaoh.” — That hereby is signified 
 intercession, appears from what goes before, thus without fur- 
 ther explication. 
 
 7406. “ And Jehovah did according to the word of Moses.” 
 —That hereby is signified that it was so done according to the 
 Word of the Lord, appears from this consideration, that what 
 Moses supplicated, w T as indeed from the mouth of Moses, but 
 still from the Lord ; for whatsoever a man thinks and thence 
 speaks, and whatsoever he wills and thence does, flows-in, the 
 man being merely a recipient organ, see n. 6189 to 6215, 6307 
 to 6327, 6466 to 6495, 6598 to 6626, 6613 to 6626 ; this was the 
 case with what Moses spake and did ; therefore by Jehovah 
 here doing according to the word of Moses, is signified that it 
 was so done according to the Word of the Lord ; that Jehovah 
 in the Word is the Lord, see n. 1343, 1736, 2921, 3023, 3035, 
 5663, 6303, 6281, 6905. 
 
 7407. “And the frogs died from the houses, out of the 
 courts, and out of the fields.” — That hereby is signified that 
 reasonings from mere falses ceased amongst them in the na- 
 tural principle throughout, appears from the signification of 
 dying, as denoting to cease ; and from the signification of frogs, 
 as denoting reasonings from mere falses, see above; and from 
 the signification of houses, as denoting those things which are 
 of the natural mind, see above, n. 7397, in the present case the 
 things which are interior there ; and from the signification of 
 courts, as denoting the exterior things of the natural mind ; that 
 the natural principle is interior and exterior, see n. 3293, 3294, 
 4570, 5118, 5497, 5649 ; and from the signification of fields, as 
 denoting those things which are more common, thus which are 
 
7403—7409.] 
 
 EXODUS. 
 
 .391 
 
 still exterior, for fields are out of the houses and courts: thus 
 bv the frogs dying from the houses, from the courts, and from 
 the fields, is signified that reasonings from mere falses ceased in 
 the natural principle throughout. 
 
 7408. “ And they gathered them together in heaps, heaps.” 
 — That hereby is signified that those reasoning falses were ar- 
 ranged in fascicles in the natural principle, appeal’s from the 
 signification of being gathered together in heaps, heaps, as de- 
 noting to be arranged in fascicles : the reason why being gath- 
 ered together in heaps has this signification is, because all things 
 which are in the mind of man are arranged into serieses, and 
 as it were into fascicles ; and into serieses within serieses, thus 
 into fascicles within fascicles, see n. 5339, 5530, 5881 ; that such 
 an arrangement has place, is evident from the arrangement of 
 all tilings in the body, where fibres appear arranged into fasci- 
 cles, and little glands into collections of glands (glomeres), and 
 this in the body throughout; still more perfectly in the purer 
 parts which are not discernible by the naked eye; this fascicu- 
 lation is principally presented to view in the brain, in the two 
 substances there, one of which is called cortical, and the other 
 medullary ; the case is not unlike in the purer principles, and 
 at length in the most pure, where the forms which receive them 
 are the very forms of life; that forms or substances are recipi- 
 ent of life, may be manifest from singular the things which ap- 
 pear in the living; also that recipient forms or substances are 
 arranged in a manner the most suitable for influx of life ; with- 
 out the reception of life in substances, which are forms, there 
 would not be given any living thing in the natural world, nor 
 in the spiritual world ; serieses of the most pure stamina, like 
 fascicles, are what constitute those foims; the case is similar 
 with those things, which therein are eminently modifled ; for 
 modifications receive their form from the forms which are sub- 
 stances, in which they are, and from which they flow, for sub- 
 stances or forms are the determining subjects. The reason why 
 the learned have perceived those things which are of the life of 
 man, viz., those things which are of his thought and will, with- 
 out recipient substances or forms, was, because they believed 
 life or the sold to be either some principle of flame, or of ether, 
 thus such a principle as after death would be dissipated ; hence 
 comes the insanity [insane persuasion] of several of them, that 
 there is no life after death. From these considerations it may 
 be manifest how it is to be understood, that reasoning falses are 
 arranged in fascicles in the natural principle. 
 
 7409. “And the land stank.” — That hereby is signified filth- 
 iness thence derived and wdiat caused aversion, appears from 
 the signification of stinking, as denoting what is filthy and 
 causes aversion, see n. 4516, 7161, 7319 ; and from the signi 
 
392. 
 
 EXODUS. 
 
 [Chap. viii. 
 
 fication of land, in the present case the land of Egypt, as de- 
 noting the natural mind, see n. 5276, 5278, 5280, 5288, 5301. 
 
 7410. Verses 11, 12, 13, 14, 15. And Pharaoh saw that 
 respiration was made , and he made heavy his heart , and did 
 not hearken to them , as Jehovah spake. And Jehovah said to 
 Moses, Say to Aaron , Stretch out thy staff , and smite the dust 
 of the land , , and it shall become lice in all the land of Egypt. 
 And they did so , and Aaron stretched out his hand with his 
 staff ’, and smote the dust of the land , and it was a louse in man 
 and in beast / all the dust of the land became a louse in the whole 
 land of Egypt. And the magicians did so with their enchant- 
 ments to bring forth lice , and they could not ; and there was a 
 louse in man and in beast. And the magicians said to Plia 
 raoh , This is the finger of God: and the heart of Pharaoh urns 
 firmly fixed , and he did not hearken to them , as Jehovah spake. 
 And Pharaoh saw that respiration was made, signifies that, 
 wearisomeness ceased. And lie made heavy his heart, signi- 
 fies obstinacy. And did not hearken to them, signifies non- 
 obedience. As J ehovah spake, signifies according to prediction. 
 And Jehovah said to Moses, signifies instruction anew. Say to 
 Aaron, signifies influx of the internal law into the external law. 
 Stretch out thy staff, signifies that he should show divine power. 
 And smite the dust of the land, signifies that he should remove 
 away those things which were damned in the natural principle. 
 And it shall become lice, signifies that hence shall arise evils. 
 In all the land of Egypt, signifies through the whole natural 
 mind. And they did so, signifies effect. And Aaron stretched 
 out his hand with his staff, signifies the power of* internal truth 
 by external truth. And smote the dust of the land, signifies 
 that things damned should be removed away. And it was a 
 louse in man and in beast, signifies that the interior and exterior 
 evils of lusts were thence derived. All the dust of the land 
 became a louse in the whole land of Egypt, signifies that those 
 things were from what was damned. And the magicians did 
 so with their enchantments to bring forth lice, signifies an at- 
 tempt to pervert divine order, and to effigy what was alike in 
 these things also. And they could not, signifies without effect. 
 And there was a louse in man and in beast, signifies the interior 
 and exterior evils of lusts. And the magicians said to Pha- 
 raoh, signifies perception and its communication with those 
 who were in evils. This is the finger of God, signifies that the 
 power was from the Divine Being or Principle. And the heart 
 of Pharaoh was firmly fixed, signifies obstinacy. And he did 
 not hearken to them, signifies non-obedience. As Jehovah 
 spake, signifies according to prediction. 
 
 7411. “And Pharaoh saw that respiration was made.” — • 
 That hereby is signified that wearisomeness ceased, appears 
 from the signification of respiration being made, as denoting 
 
7410—7418.] 
 
 EXODUS. 
 
 893 
 
 that there was no longer any thing undelightful, thus that there 
 was no longer wearisomeness ; that it was wearisome and unde- 
 lightful to them to reason from mere falses, see above, n. 7392 ; 
 what is delightful causes man to respire freely and fully, but 
 what is undelightful not freely and fully, hence it is, that by 
 respiration being made is signified that what was undelightful 
 or wearisome ceased. 
 
 7412. “And made heavy his heart.” — That hereby is signi- 
 fied obstinacy, appears from the signification of the heart being 
 made heavy, also of being hardened and fixed firm, as denoting 
 obstinacy, see n. 7272, 7300, 7305. 
 
 7413. “And did not hearken to them.” — That hereby is sig- 
 nified non-obedience, appears from what was said above, n. 
 7224, 7278, 7301, 7339, where like words occur. 
 
 7414. “As Jehovah spake.” — That hereby is signified ac- 
 cording to prediction, see above, n. 7302, 7340. 
 
 7415. “And Jehovah said to Moses.” — That hereby is sig- 
 nified instruction anew, see n. 7186, 7226, 7267, 7304, 7380. 
 
 7416. “Say to Aaron.” — That hereby is signified the influx 
 of the internal law into the external law, see above, n. 7381. 
 
 7417. “ Stretch out thy staff.” — That hereby is signified that 
 he should show divine power, appears from the signification of 
 stretching out, as denoting to exercise and to show, as above ; 
 and from the signification of a staff, as denoting power, see n. 
 4013,4015, 4876, 4936, 6937, 7011, 7026; which power was di- 
 vine, because Aaron had nothing of power, still less was the power 
 in the staff*, but power was exercised by or through Aaron and 
 his staff ; the reason why it was exercised by a staff* was, be- 
 cause the things done within the church by divine command, 
 were done by representatives ; this was the case before the 
 Lord’s coming; thus by the stretching out of a hand and a 
 staff, because the arm and the hand correspond to power, and 
 hence also a staff. The reason why before the Lord’s coming 
 the things done within the church by divine command were 
 done by representatives, was, because all and singular things 
 represented the Lord and his kingdom in the heavens, and his 
 kingdom in the earths, or the church ; that this is the case, may 
 also be manifest from the Word, in which all and singular 
 things treat of the Lord, and in the internal sense treat of his 
 kingdom and church. 
 
 7418. “ And smite the dust of the land.” — That hereby is 
 signified that he should remove away those things which were 
 damned in the natural principle, appears from the signification 
 of smiting, as, denoting to remove away; and from the signi- 
 fication of dust, as denoting what is damned, of which we shall 
 speak presently ; and from the signification of the dust of the 
 land, in this case of the land of Egypt, as denoting the natural 
 mind, see above, n. 7409. The reason why dust denotes what 
 
394 
 
 EXODUS. 
 
 [Chap. viii. 
 
 is damned, is, because the places where evil spirits are, at the 
 sides beneath the soles of the feet, appear as earth, and indeed 
 as earth uncultivated and dry, under which earth are certain 
 hells ; this earth is what is called damned earth, and the dust 
 there signifies what is damned ; it has been occasionally given 
 to see, that the evil spirits shook otf the dust there from their 
 feet, when they were willing to deliver «,ny one to damnation ; 
 this was seen to the right a little in front, in the confines of the 
 hell of the magicians, where those spirits are cast down into 
 their hell who, during their life in the world, have been in the 
 science of faith, and have still lived a life of evil : hence now 
 it is, that by dust is signified what is damned, and by shaking 
 off the dust damnation. It was in consequence of such signi- 
 fication, that the Lord commanded his disciples to shake oft* the 
 dust of their feet, if they were not received, on which subject 
 it is thus written in Matthew, “Whosoever shall not receive 
 you, nor hear your words, when ye depart out of that house or 
 city, shake off the dust of your feet : verily I say unto you, it 
 shall be more tolerable for the land of Sodom and Gomorrah 
 in the day of judgment, than for that city,” x. 14, 15 ; Mark 
 vi. 11 ; Luke ix. 5 ; x. 10, 11, 12 : by the disciples in this pas- 
 sage are not meant disciples, but all things of the church, thus 
 all things of faith and charity, see n. 2089, 2129, 2130, 3354, 
 3858, 3913, 6397 ; by not receiving, and not hearing, is signi- 
 fied to reject the truths which are of faith and the goods which 
 are of charity ; by shaking off the dust of the feet is signified 
 damnation ; the reason why it would be more tolerable for So- 
 dom and Gomorrah than for that city is, because by Sodom 
 and Gomorrah are meant those who are in evil of life, but who 
 have known nothing of the Lord and of the Word, thus neither 
 could they receive ; hence it may be manifest, that the house 
 or city, which should not receive the disciples, is not meant, 
 but that they are meant who are within the church, and do 
 not live the life of faith ; every one may see that a whole city 
 could not be damned on that account, because they did not 
 receive the disciples, and instantly acknowledge the new doc- 
 trine which they preached. By the dust also, which they 
 formerly put on the head, when they were in grief and repent- 
 ance, is signified what was damned, as in Jeremiah, “They sit 
 in the earth , the elders of the daughter of Zion are silent, they 
 have caused dust to come up upon their head / they have girded 
 themselves with sackcloth, the virgins of Jerusalem have caused 
 their head to go down into the earthf Lam. ii. 10. And in 
 Ezekiel, “They shall cry bitterly, and shall cause dust to come 
 up upon their heads , they roll themselves in ashes,” xxvii. 30. 
 And in Micah, “ Weeping weep ye not in the house of Aphrah, 
 roll thyself in the dustf i. 10. And in the Revelation, “ They 
 cast dust upon their heads , and cried weeping and wailing, 
 
7419, 7420.] 
 
 EXODUS. 
 
 395 
 
 xviii. 19 ; and also in the historicals of the Word throughout: 
 by dust on the heads, and also by casting down the body and 
 the head to the earth, and there rolling in the dust, was repre- 
 sented humiliation, which, when genuine, is of such a nature, 
 that the person acknowledges and perceives himself damned, 
 but received from damnation by the Lord, see n. 2327, 3694, 
 4347, 5420, 5957. By the dust, into which the golden calf, 
 which they made in the wilderness, was bruised and ground, 
 is also signified what is damned, concerning which it is thus 
 written in Moses, “I took your sin, the calf which ye made, 
 and burned it with lire; and bruised it by grinding it well, 
 until it was made small into dust , and I cast the dust thereof 
 into the brook descending from the mountain,’ 7 Dent. ix. 21. 
 By dust also is signified what is damned in the following pas- 
 sages: “ Jehovah God said to the serpent, Upon thy belly thou 
 shalt walk, and dust thou shalt eat all the days of thy life,’’ 
 Genesis iii. 14. And in Micah, “ Feed thy people according 
 to the days of eternity, the nations shall see, and shall blush 
 at all their might, they shall lick dust as the serpent,” vii. 14, 
 16, 17. And in Isaiah, “ Dust shall be bread for the serpent ,” 
 lxv. 25. Again, in the same prophet, “ Descend and sit upon 
 the dust, O virgin daughter of Babel,” xlvii. 1. And in Da- 
 vid, “ Our soul is bowed to the dust , our belly cleaveth to the 
 earth” Psalm xliv. 25. Again, u My soul cleaveth to the dust, 
 vivify me,” Psalm cxix. 25. Dust, in the Word, signifies also a 
 sepulchre, likewise what is low, and also what is numerous. 
 
 7419. “ And it shall become lice.” — That hereby is signified 
 that hence shall arise evils, appears from the signification of 
 lice, as denoting evils ; but what evils they are, and from what 
 origin, may be manifest from the correspondence of evils with 
 such vermin, that they denote principally the evils which are 
 in the sensual principle, or altogether in the external man ; 
 hence is the correspondence, because lice are in the outermost 
 skin, and are there within filth and under a scab : of this de- 
 scription also is the sensual principle of those who have been 
 in the science of faith, but in the life of evil ; when that science 
 is taken away from them, as is the case with such in the other 
 life, they then become of a gross and stupid mind : they have 
 occasionally appeared, being filthy and causing aversion : in- 
 festations by evils are signified by their biting. That lice have 
 this signification, cannot be confirmed by other passages from 
 the Word, for they are mentioned only in David, where he is 
 speaking of Egypt, Psalm cv. 31. 
 
 7420. “ In all the land of Egypt.” — That hereby is signified 
 through the whole natural mind, appears from the signification 
 of the land of Egypt, as denoting the natural mind, see n, 
 5276, 5278, 5280, 5288, 5301. 
 
396 EXODUS. [Chap. vjii. 
 
 7421. “ And they did so.” — That hereby is signified the 
 effect, appears without explication. 
 
 7422. “And Aaron stretched out his hand with his staff.” 
 — That hereby is signified the power of internal truth by exter- 
 nal truth, appears from what was said above, n. 7382, where 
 like words occur. 
 
 7423. “ And smote the dust of the land.” — That hereby is 
 signified that things damned were removed away, appears from 
 what was said above, n. 7418. 
 
 7424. “ And it was a louse in man and in beast.” — That 
 hereby is signified that interior and exterior evils of lusts were 
 thence derived, appears from the signification of lice, as denot- 
 ing evils, see n. 7419; and from the signification of man 
 (homo), as denoting good, see n. 4287, 5302, thus in the oppo- 
 site sense evil ; and from the signification of beast, as denot- 
 ing the affection of good, and in the opposite sense the affection 
 of evil, or lust, see n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 
 2179, 2180, 3218, 3519, 5198 ; but when man and beast are 
 named together, then by man is signified interior good, and, 
 in the opposite sense, interior evil, and by beast exterior good, 
 and, in the opposite sense, exterior evil. The reason why by 
 man is signified interior good or evil, is, because man is man 
 by virtue of his internal man, and its quality, but not from the 
 external man, for the external man is not a man without the 
 internal ; and that the external man may be also a man, it must 
 be altogether subordinate to the internal, so as not to act from 
 itself but from the internal : that by beast is signified exterior 
 good, and, in the opposite sense, exterior evil, is, because beasts 
 have not an internal given them such as man has; the internal 
 which they have is immersed in the external, insomuch that it 
 is one with it, and at the same time looks downwards or to- 
 wards the earth, without any elevation towards interior things. 
 They are called evils of lusts, because all evils are of lust, in- 
 asmuch as lusts are of loves. Interior evils are distinguished 
 from exterior evils by this, that interior evils are of the thought 
 and will, and exterior evils are of act: that there are interior 
 evils and not exterior, is evident from this consideration, that 
 a man may be evil, and yet in the external form appear as a 
 well-disposed man, yea as a man of faith and conscience ; some 
 also ha/ve the skill to pass for angels in appearance, when yet 
 interiorly they are devils; such may be the difference between 
 the interior form which is of the spirit and the exterior form 
 which is of the body. 
 
 7425. “ All the dust of the land became a louse in the whole 
 land of Egypt.” — That hereby is signified that those things were 
 from what was damned, appears from the signification of the 
 dust of the land, as denoting what is damned, see above, n. 
 7418 ; and from the signification cf lice, as denoting evils, see 
 
7421—7430.] 
 
 EXODUS. 
 
 397 
 
 n. 7419 ; and from the signification of the land of Egypt, as 
 denoting the natural mind, see also above, n. 7420. 
 
 7426. “ And the magicians did so with their enchantments 
 to bring forth lice.” — That hereby is signified an attempt to 
 pervert divine order, and to effigy what was alike in these also, 
 appears from the signification of did, as denoting an attempt 
 to act the like, for it follows that they could not ; and from the 
 signification of magicians and enchantments, as denoting to 
 pervert divine order, and to effigy what is like in the external 
 form, see n. 7296, 7297, 7337 ; and from the signification of 
 bringing forth lice, as denoting to produce those evils which 
 are signified by lice, see n. 7419. 
 
 7427. “And they could not.” — That hereby is signified with- 
 out effect, appears without explication. 
 
 7428. “And there was a louse in man and in beast.” — That 
 hereby are signified evils interior and exterior, appears from 
 what was said above, n. 7424, where like words occur. 
 
 7429. “And the magicians said to Pharaoh.” — That hereby 
 is signified perception and communication with those who are 
 in evils, appeals from the signification of saying, as denoting 
 perception, see n. 1791, 1815, 1819, 1822, 1829, 1919, 2080, 
 2619, 2862, 3509, 5743 ; that it denotes also coinn umication, 
 see n. 3060, 4131, 6228, 7291, 7381; and from the significa- 
 tion of magicians, as denoting those who pervert divine order, 
 and effigy what is like in the external form, see just above, 
 n. 7426 ; and from the representation of Pharaoh, as denoting 
 those who are in falses and infest, see n. 6651, 6679, 6683, 
 7107, 7110, 7126, 7142, 7317, in the present case who are in 
 evils, because they are now in a state of evil, after that false 
 reasonings have been taken away, as is evident from what goes 
 before. 
 
 7430. “This is the finger of God.” — That hereby is signi- 
 fied that the power was from the Divine Being or Principle, 
 appears from the signification of the finger of God, as denot- 
 ing power from the Divine Being or Principle; the reason 
 why finger denotes power, is, because fingers are of the hands, 
 and by hands is signified power, n. 878, 4931 to 4937, 6344, 
 6413, 6948. That finger denotes power is manifest also from 
 the following passages: “When 1 look at the heavens, the 
 work of thy fingers, the moon and the stars which thou hast 
 prepared,” Psalm viii. 3. And in Luke, “Jesus said, If by the 
 fi/nger of God I cast out demons, certainly the kingdom of God 
 is come to you,” xi. 20. The circumstance of Jesus taking the 
 deaf man who. had an impediment in his speech apart from the 
 people, and putting his finger into his ears , and spitting and 
 touching his tongue, Mark vii. 32, 33, was also representative 
 of divine power. That finger represents power is evident also 
 from the rituals of the church amongst the Jews, that blood 
 
398 
 
 EXODUS. 
 
 [Chap, vm, 
 
 should he put upon the thumb, and that the priest should sprin- 
 kle the blood with his linger, concerning which it is thus written 
 in Moses, “Thou shalt kill a ram, and shalt put of the blood 
 upon the thumb of the right hand of Aaron and his sons , and 
 upon the thumb of his right foot ,” Exod. xxix. 20. “The priest 
 shall take of the blood of the trespass-offering, and the priest 
 shall put it upon the tip of the right ear of him that is to be 
 cleansed from the leprosy, and upon the thumb of his right 
 hand and upon the thumb of his right foot. Afterwards the 
 priest shall dip his right finger in the oil, which is upon the 
 palm of his left hand \ and shall sprinkle of the oil in his 
 finger seven times before Jehovah ; of the residue of the oil, 
 which is upon the palm of his hand, the priest shall put upon 
 the tip of the right ear of him that is to be cleansed, and 
 iipon the thumb of his right hand , and upon the thumb of his 
 right foot* Levit. xiv. 14, 16, 17. “Thou shalt take of the blood 
 of the heifer, and shalt put it on the horns of the altar with 
 thy finger ,” Exod. xxix. 12 ; besides also, Levit. iv. 6 ; ix. 9 : 
 that those things signified arcana of heaven, and things holy, 
 is manifest from this consideration, that the Word is from the 
 Divine Being or Principle, and that it is inspired as to every 
 apex, Luke xvi. 17 ; this is also the case with the above pas- 
 sages ; that the thumb and finger denote the power of good by 
 truth, is evident from the internal sense of those passages. 
 Power is also signified by finger in David, “Blessed is Jehovah 
 that teacheth my hands to war, and my fingers to fight,” Ps. 
 cxliv. 1 ; and in Isaiah, “He shall not have respect to altars 
 the work of his hands , and what his fingers have madefl xvii. 
 8; altars denote worship in general, n. 4541 ; the work of the 
 hands, and what the tingers have made, denote such things as 
 are from the proprium, thus which are from man’s own power. 
 
 “And the heart of Pharaoh was firmly fixed.” — That hereby 
 is signified obstinacy, may be seen above, n. 7272. 
 
 7431. “And he did not hearken to them.” — That hereby is 
 signified non-obedience, as above, see n. 7224, 7278, 7301, 7339. 
 
 7432. “As Jehovah spake.” — That hereby is signified ac- 
 cording to prediction, see also above, n. 7302, 7340, 7414. 
 
 7432. Verses 16, 17,18, 19,20. And Jehovah said to Moses, 
 Rise early in the morning , and stand before Pharaoh , be- 
 hold he goeth forth to the waters , and thou shalt say to him , 
 Thus saith Jehovah , Send my people , and let them serve me. 
 Because if thou dost not send away my people , behold I send 
 into thee , and into thy servan ts , and into thy people, and into 
 thy houses , a noxious flying thing ‘ and the houses of the Egyp- 
 tians shall be filled with the noxious flaying thing , and also 
 the land upon which they are. And I will distinguish in 
 that day the land of Goshen , on which my people stand , that 
 the 7\oxious flying thing be not there , to the intent that thou 
 
7431—7335.] 
 
 EXODUS. 
 
 399 
 
 mayest know, that I Jehovah am in the midst of the land. 
 And I will set redemption between my people , and between thy 
 people • to-morrow shall this sign be. And Jehovah did so, 
 and the grievous noxious flying thing came to the house of Pha- 
 raoh, and to the house of his servants , and into all the land of 
 Egypt : the land was destroyed from before the noxious flying 
 thing. And Jehovah said to Moses, signifies instruction again. 
 Rise early in the morning, signifies elevation to a still greater 
 sign of power. And stand before Pharaoh, signifies the ap- 
 pearance of the Divine Being or Principle to those who are in 
 evils. Behold, he goeth forth to the waters, signifies that from 
 those evils they again think falses. And thou shalt say to him. 
 Thus saith Jehovah, signifies command. Send my people, and 
 let them serve me, signifies that they should leave those who 
 are of the spiritual church, that they may worship their God 
 in freedom. Because if thou dost not send away my people, 
 signifies if they did not leave. Behold, I send into thee, and 
 into thy servants, and into thy people, and into thy houses, a 
 noxious flying thing; signifies that they would have the malev- 
 olent false principle in all and singular things. And the houses 
 of the Egyptians shall be filled with the noxious flying thing, 
 and also the land* upon which they are, signifies that falses of 
 malevolence shall occupy all things of the natural mind. And 
 I will distinguish in that day the land of Goshen, on which my 
 people stand, that the noxious flying thing be not there, signi- 
 fies that they shall not be able to infest by falses of malevolence 
 those who are of the spiritual church, although they sloill be 
 near them. To the intent that thou mayest know that. I Jeho- 
 vah am in the midst of the land, signifies apperception thence, 
 that the Lord is the ordy God of the church. And I will set 
 redemption between my people and between thy people, sig- 
 nifies the liberation of those who are of the spiritual church 
 from those who are in the hells near. To-morrow shall this 
 sign be, signifies the manifestation of divine power thence for 
 ever. And Jehovah did so, signifies that it was so done as it 
 was said. And the grievous noxious flying thing came to the 
 house of Pharaoh, and to the house of his servants, and into all 
 the land of Egypt, signifies that malevolent falses burst forth 
 from all sides amongst them. The land was destroyed from 
 before the noxious flying thing, signifies that the natural mind 
 was corrupted as to truth. 
 
 '7434. k ‘And Jehovah said to Moses.’’ — That hereby is sig- 
 nified instruction again, appears from the signification of saying, 
 when by Jehovah to Moses, as denoting instruction, see n. 718b, 
 7226, 7267, 7304, 7380, 7415, in the present case instruction 
 again, because it is said what should be again done. 
 
 7435. “Rise early in the morning.” — That hereby is signi- 
 fied elevation to a still greater sign of power, appears from the 
 
EXODUS. 
 
 11)0 
 
 [Chap. viii. 
 
 consideration of rising in the morning, as denoting elevation ; 
 tha* - to rise denotes elevation, see n. 2401, 2785, 2912, 2927, 3171, 
 4103 ; and also that the morning denotes elevation, see n. 7306 ; 
 properly by rising in the morning is signified a state of illustra- 
 tion, n. 3458, 3723,' but whereas illustration, which is effected 
 from the Divine Being or Principle by an influx of good and 
 truth, is not given amongst the evil, who are represented by 
 Pharaoh and the Egyptians, but elevation to attention, there- 
 fore by rising in the morning early is here signified such eleva- 
 tion ; that it denotes to a still greater sign of power, is evident 
 from what follows, where a sign still new is treated of. 
 
 7436. “And stand before Pharaoh.” — That hereby is signi- 
 fied the appearance of the Divine Being or Principle to those 
 who are in evils, appears from the signification of standing 
 before any one, as denoting presence, in the present case the 
 appearance of the Divine Being or Principle, because Moses 
 was to stand, who is truth from the Divine Being or Principle, 
 by which the Divine Being or Principle appears ; and from 
 the representation of Pharaoh, as denoting tho^e who are in 
 falses, in the present case who are in evils, as above, n. 7429. 
 
 7437. “Behold, he goeth forth to the waters.” — That hereby 
 is signified that from those evils they again think falses, ap- 
 pears from the signification of going forth, as denoting thought 
 from evils to falses, for they who are in evils, when they think 
 from those evils to falses, are said to go forth, for evil, inas- 
 much as it is of the will, is inmost, and the false is out of it, 
 because the false is of the understanding, consequently of the 
 thought ; this is signified by going forth in the spiritual sense ; 
 evil action is also from an evil will, as in Mark vii. 21, 22, 23 ; 
 and from the signification of waters, as denoting truths, and, in 
 the opposite sense, falses, see n. 739, 790, 2702, 3058, 3424, 
 4676, 5668 ; and that the waters of the river of Egypt, to which 
 Pharaoh would go forth, denote falses, see n. 7307. As to what 
 concerns thought from evils to falses, it is to be noted that they 
 who are in evils cannot do otherwise than think from them to 
 falses, for evils are of their will and consequent love, and falses 
 are of their thought and consequent faith, for what a man wills, 
 this he loves, and what he loves, this he confirms and defends, 
 and evils cannot be confirmed and defended except by falses ; 
 hence in the Word, where evil is compared to a city, falses are 
 compared to the walls round about the city. The reason why they 
 who are in evils think to falses, by which they may defend evils, 
 is, because evils are the very delights of their life, insomuch 
 that they are their very life, wherefore when they aj^prehend 
 from others that they are evils, to prevent their appearing so 
 they devise falses, by which they may make evils not to be 
 believed to be evils ; but if the evils dare not appear by falses, 
 they are concealed in the interiors, nor do they manifest them- 
 
7436—7439.] 
 
 EXODUS. 
 
 401 
 
 selves except when the fear of the law, or also the fear of the 
 loss of reputation for the sake of gain, or for the sake of acquir- 
 ing honours, ceases, in which case evils burst forth either by 
 arts or by hostilities. From these considerations it may he 
 manifest, that they who are in evils cannot do otherwise than 
 think from evils to falses : the case is the same also with those 
 who are in a state of good, in that the} r cannot do otherwise 
 than think from good to truths ; for good and truth are con- 
 joined, and also evil and the false, insomuch that he who knows 
 that any one is in good, may know that he is in the truth of 
 good ; and that he who is in evil, is in the false of his evil, and 
 that he is so far in the false, as he excels in the talent of rea- 
 soning and perverting, and in such case as he is in the fear of 
 the loss of reputation for the sake of gain and honours, and as he 
 wills to be in the freedom of doing evil : (what is wonderful) 
 persons of this description, after that for some time they had 
 defended evils by falses, come next to persuade themselves that 
 evils are goods, and that falses are truths. 
 
 7438. “And thou shalt say to him, Thus saith Jehovah.” — 
 That hereby is signified command, see above, n. 7036, 7310. 
 
 7439. “ Send my people and let them serve me.” — That 
 hereby is signified that they should leave those who are of the 
 spiritual church, that they may worship their God in freedom, 
 appears from the signification of sending or sending away, as 
 denoting to leave ; and from the representation of the sons of 
 Israel, who are here my people, as denoting those who are of 
 the spiritual church, see n. 6426, 6637, 6862, 6868, 7035, 7062, 
 7198, 7201, 7215, 7223 ; and from the signification of serving 
 Jehovah, as denoting to worship; that they should worship in 
 freedom, is evident from what follows, verses 21, 22, 23, also 
 from this consideration, that all worship, which is true worship, 
 must be in freedom. That the sons of Israel are called the peo- 
 ple of Jehovah, was not because they were better than other 
 nations, but because they represented the people of Jehovah,, 
 that is, those who were of the Lord’s spiritual kingdom : that 
 they were not better than other nations, is evident from their 
 life in the wilderness, in that they did not believe at all in 
 Jehovah, but in heart believed in the gods of the Egyptians ;; 
 as is manifest from the golden calf which they made to theuir 
 selves, and which they called their gods, who brought them 
 forth out of the land of Egypt, Exod. xxxii, 8 ; it is evident also 
 from their life afterwards in the land of Canaan, treated of in 
 the historicals of the Word ; also from what was said of them 
 in the propheticals of the Word, and, lastly, by the Lord : 
 hence also it is, that few of them are in heaven, for they have 
 received a lot in the other life according to their life : be not 
 therefore willing to believe, that they were elected for heaven 
 before others ; for they who believe so, do not believe that every 
 
 VOL. vii. 20 
 
402 
 
 EXODUS. 
 
 [Chap. viii. 
 
 one’s life remains with him after death ; neither do they believe 
 that man is to be prepared for heaven during; his whole life in 
 the world, and that this is effected of the Lord’s mercy, arid not 
 that they are admitted into heaven from mercy alone, without 
 any regard to the manner in which they have lived ; such an 
 opinion concerning heaven and concerning the Lord’s mercy is 
 induced by the doctrine respecting faith alone, and respecting 
 salvation by faith alone without good works ; for the main- 
 tainers of this doctrine have no concern about the life ; hence 
 also they believe that evils can be wiped away like tilth by 
 water, and thus that man can be transmitted instantaneously 
 into the life of good, consequently be admitted into heaven ; 
 not knowing that if the life of evil was taken away from the 
 evil, they would have nothing of life at all ; also that if they 
 who are in the life of evil, were to be admitted into heaven, 
 they would feel hell in themselves, and this more grievous, 
 the more interiorly they were admitted into heaven. From 
 these considerations now it may be manifest, that the Israelites 
 and Jews were not at all elected, but only accepted to represent 
 those things which are of heaven ; and that there was an expe- 
 diency that this should be done in the land of Canaan, because 
 the church of the Lord had been there from the most ancient 
 times, and hence all the places there were made representative 
 of celestial and divine things: thus also the Word could be 
 written, wherein names might signify such things as are of the 
 Lord and of his kingdom. 
 
 7440. “ Because if thou dost not send away my people.” — 
 That hereby is signified if they did not leave, appears from the 
 signification of sending away, as denoting to leave ; and from 
 the signification of the people of Jehovah, as denoting those 
 who are of the Lord’s spiritual church, as just above, n. 7439. 
 
 7441. “ Behold I send into thee, and into thy servants, and 
 into thy people, and into thy houses, a noxious flying thing.” 
 — That hereby is signified that they would have the false of 
 malevolence in all and singular things, appears from the signi- 
 fication of Pharaoh, of his servants, and of his people, as denot- 
 ing all and singular things which are of the natural mind, see 
 n. 7396 ; when it is also added into the houses, it signifies also 
 into the interiors of that mind, as above, n. 7407 ; and from the 
 signification of the noxious flying thing, as denoting the falses 
 of that evil, which was signified by the prodigy which precedes, 
 thus the falses of malevolence ; what falses, therefore, and of 
 what kind, are here signified by the noxious flying thing, is plain 
 from the evils in which they originate ; that those evils were the 
 evils which are in the extremes of the natural mind, thus which 
 are in the sensual principle, see above, n. 7419 ; the falses thence 
 derived are of the same kind ; these falses are what are also sig- 
 nified by the flies of Egypt in Isaiah, “ It shall come to pass in 
 
7440—7442.] 
 
 EXODUS. 
 
 403 
 
 that day, Jehovah shall hiss at the fly which is in the extremity 
 of the rivers of Egypt , and at the bee which is in the land of 
 Ashur, which shall come, and shall all rest in the rivers of deso- 
 lations and in the clefts of the rocks,” vii. 18, 19 ; the fly in the 
 extremity of the rivers of Egypt denotes the falses which are in 
 the extremes of the natural mind, thus which are in the sensual 
 principle nearest the body ; these falses are compared to such 
 an insect because the falses in that principle are exactly like 
 insects flying in the air, and obscuring interior things, and also 
 causing hurt to them ; for the things which are in that principle 
 are for the most part imaginary, and are fallacies, the reason- 
 ings from which are like such things as are founded in air. The 
 noxious flying thing of this kind is mentioned only in David, 
 Psalm lxxviii. 45, and Psalm cv. 31, where Egypt is also treated 
 of. It is to be noted, that flying things in the Word all signify 
 things intellectual, and thence truths, and, in the opposite sense, 
 falses, n. 40, 745, 776, 778, 866, 988, 3219, 5149 ; but the flying 
 things of the lowest sort, which are insects, signify truths, and, 
 in the opposite sense, falses, which are more ignoble and ob- 
 scure, as those are which are proper to the sensual principle, 
 for those, unless they be illustrated by interior things, are alto- 
 gether in obscurity and darkness, being next to the body, and 
 thence near to terrestrial things where celestial things termi- 
 nate, and are immersed in thick darkness. 
 
 7442. u And the houses of the Egyptians shall be filled with 
 the noxious flying thing, and also the land upon which they 
 are.” — That hereby is signified that the falses of malevolence 
 shall occupy all things of the natural mind, appears from the 
 signification of filling, as denoting to occupy ; and from the 
 signification of the houses of the Egyptians, as denoting the 
 interiors of the natural mind, see above, n. 7407 ; and from 
 the signification of the noxious flying thing, as denoting falses 
 of malevolence, see just above, n. 7441 ; and from the signifi- 
 cation of the land of Egypt, as denoting the natural mind in 
 general, see n. 5276, 5278, 5280, 5288, 5301. How the case 
 herein is, that also the interiors of the natural mind shall be 
 occupied by the falses of evil which are in the extremes of that 
 mind, it may be expedient briefly to say : those things which 
 flow-in through heaven from the Lord at man, flow-in into his 
 interior, and proceed even to the ultimates or extremes, and 
 there are presented sensible to may, consequently they flow-in 
 even into the sensual principle, and through this into those 
 things which are of the body : if the sensual principle be over- 
 charged with phantasies arising from fallacies and appearances, 
 and especially if arising from falses, then the truths which flow- 
 in are turned into similar things in that principle, for they are 
 received there according to the form induced, see n. 7343 : so 
 far also as truths are turned into falses, so far the interiors, 
 
EXODUS. 
 
 4-04 
 
 [Chap. viii. 
 
 through which the passage is, are closed, and at length there is 
 no further opening than for the transflux merely of what may 
 give a faculty of reasoning, and of confirming evils by falses. 
 This being the case with man, it is necessary that, during 
 Regeneration, his natural principle be regenerated even to the 
 sensual ; for unless that principle be regenerated, there is no 
 reception of truth and good, since, as was said above, the in- 
 flowing truth is there perverted, and in such case the interiors 
 are closed ; wherefore when the exteriors are regenerated, the 
 'whole man is regenerated ; this was signified by the Lord’s 
 words to Peter, when he washed his feet, “ Simon Peter said, 
 Lord, thou shalt not wash my feet only, but also my hands and 
 any head : Jesus said unto him, He who is washed needs only 
 to have his feet washed, and is wholly clean,” John xiii. 9,10; 
 by feet are signified natural things, n. 2162, 3761, 3696, 4280, 
 4938 to 4952 ; by washing is signified to purify, n. 3147, 3954 ; 
 yy hands are signified the interiors of the natural principle, and 
 ‘.oy the head spiritual things ; hence it is evident what is meant 
 by him that is washed needing only to have his feet washed, 
 •and being wholly clean, viz., that man is then regenerated, 
 when he is regenerated also as to the exteriors which are of the 
 natural principle ; when therefore man is regenerated as to the 
 natural principle, then all things in that principle are subordi- 
 nate to the interiors, and when interior things flow-in into that 
 principle, they flow-in as into their common or general princi- 
 ples, by which they present themselves sensibly to man ; when 
 : this is the case with man, there is then felt by him an affection 
 'of the truth which is of faith, and an affection of the good 
 which is of charity. But the sensual principle itself, which is 
 the ultimate of the natural principle, cannot be regenerated 
 'without difficulty, by reason that it is altogether overcharged 
 with material ideas arising from things terrestrial, corporeal, 
 and worldly ; therefore the man who is regenerated, especially 
 at this day, is not regenerated as to the sensual principle, but 
 as to the natural principle which is next above the sensual, to 
 which he is elevated by the Lord from the sensual principle 
 when he thinks of the truths and goods of faith ; the faculty of 
 'elevation from the sensual principle is what man is gifted with 
 who is regenerated by the Lord : concerning the quality of the 
 sensual principle, and concerning elevation of the thought 
 •above it, see n. 5084, 5089, 5904, 6183, 6201, 6310, 6311, 6313, 
 6314, 6316, 6318, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 
 6845, 6948, 6949. 
 
 7 7443. “And I will distinguish in that day the land of Go- 
 
 shen, on which my people stand, that the noxious flying thing 
 'be riot there.” — That hereby is signified that they shall not be 
 able to infest, by falses of malevolence, those who are of the 
 -spiritual church, although they are near them, appears from the 
 
7443—7445.] 
 
 EXODUS. 
 
 405 
 
 signification of distinguishing, as denoting to separate so that 
 there shall be no communication ; and from the signification of 
 dav, as denoting state, see n. 23, 487, 488, 493, 893, 2788, 3462, 
 3785, 4850 ; hence to distinguish in that day denotes to separate 
 in that state ; and from the signification of the land of Goshen, 
 as denoting the midst or inmost in the natural principle, see n. 
 5910, 6028, 6031, 6068, and because the sons of Israel were in 
 Goshen, as denoting also the church, n. 6649; and from the 
 signification of the sons of Israel, who are here the people of 
 Jehovah, as denoting those who are of the spiritual church, see 
 above, n. 7439 ; and from the signification of the noxious flying 
 thing, as denoting the false of malevolence, see above, n. 7441 ; 
 thus, by the noxious flying thing not being there, is denoted, 
 that they were not able to flow-in, consequently not to infest 
 by those falses. The reason why they could not infest by those 
 falses, is, because those falses are falses derived from evils in 
 the extremes of the natural mind, or in the sensual principle, 
 from which sensual principle, thus from the falses therein, they 
 who are principled in good and truth are capable of being ele- 
 vated, according to what was said just above, n. 7442; and 
 when they are elevated, they are then also separated from those 
 who are in falses there. i 
 
 7444. “ To the intent that thou mayest know that I Jehovah 
 am in the midst of the land. 5 ’ — That> hereby is signified apper- 
 ception that the Lord is the only God of the church, appears 
 from the signification of knowing, as denoting apperception^ 
 and from the signification of the midst of the land, as denoting 
 where truth and good are to those who are of the Lord’s church ; 
 the inmost is where truth derived from good is, n. 3436, 6068, 
 6084, 6103 ; thus by the midst of the land is signified the church, 
 the like as by the land of Goshen just above spoken of, n. 7443 ; 
 by I am Jehovah is signified, that he is the only I AM, thus 
 that he is the only God ; that Jehovah in the Word is the Lord, 
 see n. 1343, 1736, 2921, 3003, 3035, 5663, 6303, 6905, 694-5, 
 6956: hence it is evident, that by the words, “To the intent 
 thou mayest know that I am Jehovah in the midst of the land,” 
 is signified apperception that the Lord is the only God of the 
 church. 
 
 7445. “And I will set redemption between thy people and 
 between my people.” — That hereby is signified the liberation 
 of those who are of the spiritual church from those who are in 
 the hells near, appears from the signification of redemption, as 
 denoting a bringing forth from hell, see n. 7205, and as being 
 specifically said of those who are liberated from vastation, in 
 2959 ; and from the representation of the sons of Israel, who 
 are here my people, as denoting those who are of the spiritual 
 church, see n. 7439; and from the representation of the Egyp- 
 tians, who are here thy people, as denoting those who are in the 
 
EXODUS. 
 
 m 
 
 [Chap. viii. 
 
 liells near and infest, see n. 7090 : hence it is evident, that by 
 the words, “ I will set redemption between my people and be- 
 tween thy people,” is signified the liberation of those who are 
 of the spiritual church from those who are in the hells. 
 
 7446. “To-morrow shall this sign be.” — That hereby is sig- 
 nified the manifestation of divine power thence for ever, ap- 
 pears from the signification of to-morrow, as denoting for ever, 
 see n. 3998; and from the signification of sign, as denoting a 
 confirmation of truth, and thus knowledge, see n. 6870, conse- 
 quently the manifestation of divine power; for by signs formerly 
 truth was manifested, and at the same time divine power was 
 manifested. 
 
 7447. “And Jehovah did so.” — That hereby is signified, that 
 as it was said so it was done, appears without explication. 
 
 7448. “ And the grievous noxious flying thing came to the 
 house of Pharaoh, and to the house of his servants, and into all 
 the land of Egypt.” — That hereby is signified that malevolent 
 falses burst forth from on all sides amongst them, appears from 
 the signification of the noxious flying thing, as denoting falses 
 of malevolence, see above, n. 7441 ; and from the signification 
 of the house of Pharaoh, the house of his servants, and all the 
 land, as denoting all and singular the things in the natural prin- 
 ciple, see n. 7396, 7441, 7442, in the present case from all and 
 singular things, or from oft all sides because it is signified that 
 those falses burst forth. By the noxious flying thing coming to 
 the house, is signified proximately, that falses entered where 
 evils were, and that they conjoined themselves witii evils ; but 
 when falses are conjoined with evils, then evils burst forth by 
 falses; hence it is, that by the noxious flying thing coming to 
 the house of Pharaoh and to the house of his servants, and into 
 all the land of Egypt, is signified that malevolent falses burst 
 forth, and indeed from on all sides. 
 
 7449. “The land was destroyed from before the noxious 
 flying thing.” — That hereby is signified that the natural mind 
 was corrupted as to all truth, appears from the signification of 
 being destroyed, as denoting to be corrupted ; and from the 
 signification of the land of Egypt, as denoting the natural mind, 
 see n. 5276, 5278, 5280, 5288, 5301 ; and from the signification 
 of the noxious flying thing, as denoting the false of malevolence, 
 see n. 7441; it is said that it was corrupted as to all truth, for 
 truth is altogether corrupted by the false derived from evil. 
 
 7450. Verses 21 to 28. And Pharaoh called Moses and 
 Aaron , and said , Go ye , sacrifice to your God in the land. 
 And Moses said , It is not advisable to do so , because we should 
 sacrifice the abomination of the Egyptians to Jehovah our God ; 
 behold , we should sacrifice the abomination of the Egyptians to 
 their eyes , will they not stone us t We will go a way of three 
 days into the wilderness , and will sacrifice to Jehovah our God 
 
7446 — 7450.] 
 
 EXODUS. 
 
 407 
 
 as he hath said unto us. And Pharaoh said , I will send you 
 away , and ye shall sacrifice to Jehovah your God in the wilder- 
 ness . , only in removing afar off ye shall not remove yourselves 
 afar off to go ; supplicate for me. And Moses said , Bdiold , 
 I go forth from being with thee , and will supplicate to J-hovah , 
 that he may remove the noxious flying thing from Pharaoh , 
 from his servants , and from his people, to-morrow • only let not 
 Pharaoh add to mock , //W should not send: away the people 
 i>o sacrifice to Jehovah. And Moses went forth from being with 
 Pharaoh , and supplicated to Jehovah. And Jehovah did ac- 
 cording to the word of Moses, and removed the noxious flying 
 thing from Pharaoh , from his servants , and from his people , 
 there was not one left. And Pharaoh made his heart heavy 
 this time also , and did not send away the people. And Pharaoh 
 called Moses and Aaron, signifies the presence of the law divine. 
 And said, Go ye, sacrifice to your God in the land, signifies that 
 they did not oppose their worshipping their God, hut in the 
 neighbourhood with them. And Moses said, signifies reply. 
 It is not advisable to do so, because we should sacrifice the 
 abomination of the Egyptians to Jehovah our God, signifies 
 that infernal filthiness and defilement would flow-in. Behold, we 
 should sacrifice the abomination of the Egyptians to their eyes, 
 signifies that if in their presence divine worship was infested 
 with such things. Will they not stone us? signifies that thus 
 they would extinguish the -truths of faith, which are of worship. 
 We will go a way of three days into the wilderness, signifies 
 that they would altogether remove themselves afar off that they 
 might be in freedom. And will sacrifice to Jehovah our God, 
 signifies that thus there would be worship. As he has said unto 
 us, signifies as he has commanded. And Pharaoh said, I will 
 send you away, and ye shall sacrifice to Jehovah your God in 
 the wilderness, signifies that they would leave them, and not 
 infest, that they may worship their God in freedom. Only in 
 removing afar off ye shall not remove yourselves afar off to go, 
 signifies although they be in nearness. Supplicate for me, sig- 
 nifies that they should intercede. And Moses said, Behold, I 
 go forth from being with thee, signifies the removal of the 
 appearance of truth divine amongst them. And will supplicate 
 to Jehovah, signifies intercession. That he may remove the 
 noxious flying thing from Pharaoh, from his servants, and from 
 his people, signifies that there may be an end of that state as to 
 the falses of malevolence. To-morrow, signifies forever. Only 
 let not Pharaoh add to mock, that he should not send away the 
 people to sacrifice to Jehovah, signifies if so be he does not 
 deceive by a lie, and does not leave them to worship their God 
 in freedom. And Moses went forth from being with Pharaoh, 
 signifies the removal of the appearance of truth divine amongst 
 those who are in the falses of malevolence. And supplicated 
 
408 
 
 EXODUS. 
 
 [Chap. viii. 
 
 to Jehovah, signifies intercession. And Jehovah did according 
 to the word of Moses, signifies that it was so done according to 
 the word of the Lord. And removed the noxious flying tiling 
 from Pharaoh, from his servants, and from his people, signifies 
 the end of this state of the false. There was not one left, sig- 
 nifies a full removal. And Pharaoh made his heart heavy this 
 time also, signifies obstinacy again. And did not send away 
 the people, signifies that they would not leave those who are of 
 the spiritual church. 
 
 7451. “And Pharaoh called Moses and Aaron.” — That 
 hereby is signified the presence of the law divine, appears from 
 the signification of calling, as denoting presence, see n. 6177, 
 7390 ; and from the representation of Moses and Aaron, as de- 
 noting the law divine, Moses the internal law, and Aaron the 
 external law, see n. 7381, 7390. 
 
 7452. “And said, Go ye, sacrifice to your God in the 
 land.”' — That hereby is signified that they would not oppose 
 their worshipping their God, but that they should do it in the 
 neighbourhood amongst them, appears from the signification of 
 saying, Go ye, as denoting that they would not oppose; and 
 from the signification of sacrificing, as denoting to worship, 
 see above, n. 7393 ; and from the signification of in the land, 
 viz., in the land of Egypt, as denoting in the neighbourhood; 
 that in the land denotes in the neighbourhood, is evident from 
 the reply of Moses, “ that it was not advisable to do so, be- 
 cause they should sacrifice the abomination of the Egyptians 
 to their eyes, but that they should go a way of three days into 
 the wilderness, and sacrifice to Jehovah their God ;” also from 
 the reply of Pharaoh, “ that in removing afar off they should 
 not remove themselves afar off* to go,” verses 21, 22, 23; thus 
 by the land in the internal sense is meant where they are who 
 are in falses and infest, concerning the nearness of whom, see 
 n. 7090. 
 
 7453. “And Moses said.” — That hereby is signified reply, 
 see above, n. 7103, 7394. 
 
 7454. “ It is not advisable to do so, because we should 
 sacrifice the abomination of the Egyptians to Jehovah our 
 God.” — That hereby is signified that infernal filthiness and 
 defilement would flow-in, appears from the signification of its 
 not being advisable to do so, as denoting that it cannot so be 
 done ; and from the signification of abomination, as denoting 
 infernal filthiness and defilement ; and from the signification 
 of sacrificing to Jehovah God, as denoting to worship their God, 
 see above, n. 7452: hence by sacrificing to Jehovah God the 
 abomination of the Egyptians, is signified that they would 
 worship God with a worship which they would abominate who 
 are in falses grounded in an infernal principle contrary to that 
 worship, wdiich would infest it. How the case herein is, is 
 
7451—7456.] 
 
 EXODUS. 
 
 m 
 
 evident from those tilings which manifest themselves in the 
 other life ; every spirit, and especially every society, have about 
 them the sphere of their faith and their life, which sphere is 
 a spiritual sphere; hereby a spirit is distinguished, and espe^ 
 cially a society, as to their quality, for it is perceived by those 
 who are in perception, sometimes at a considerable distance ; 
 and this although they are in concealment, and neither com- 
 municate by thought nor by speech : this spiritual sphere may 
 be compared to the material sphere which encompasses the 
 head of a man in the world, which sphere is a sphere of effluvia 
 exuding from him, and is sensibly smelt by sagacious beasts ; 
 concerning the spiritual sphere which encompasses spirits, see 
 n. 1048, 1053, 1316, 1504, 1519, 2401, 2489, 4464, 5179, 6206. 
 From these considerations it may be manifest, that if infernal 
 spirits were near at hand where they are who are in divine 
 worship, they would infest them by their sphere, for thus they 
 who are in divine worship would perceive what is filthy and 
 abominable. Hence it may be known in what manner it is to 
 be understood, that infernal filthiness and defilement would 
 flow-in, if they should worship God in a place near at hand. 
 From what has been said concerning the spiritual sphere, or the 
 sphere of faith and life, which exhales from every spirit, and 
 especially from a society of spirits, it may further be manifest; 
 that there is nothing at all concealed, but every thing is in 
 manifestation, whatsoever man in the world has thought, has 
 spoken, and done, for these are the things which constitute that 
 sphere : such a sphere also exudes from the spirit of a man 
 whilst he is in the body in the world ; hence also it is known 
 what his quality is : let it not therefore be believed, that what 
 things a man thinks in secret, and what things he acts in secret, 
 are secret, for they are as manifest in heaven as the things 
 which appear in mid-day light, according to the Lord’s words 
 in Luke, “There is nothing concealed, which shall not be 
 revealed, or hidden, which shall not be known ; therefore 
 whatsoever things ye have said in darkness, shall be heard in 
 light, and what ye have spoken into the ear in closets, shall be 
 preached upon the tops of houses,” xii. 2, 3. 
 
 7455. “ Behold we should sacrifice the abomination of the 
 Egyptians to their eyes.” — That hereby is signified that if divine 
 worship was performed in their presence, it would be infested 
 with such things, appears from what has been explained just 
 above, n. 7454. 
 
 7456. “Will they not stone us ?” — That hereby is signified 
 that they -would thus extinguish the truths of faith which are 
 of worship, appears from the signification of stoning, as denot- 
 ing to extinguish and blot out falses, but, in the opposite sense* 
 when by the evil, as denoting to extinguish and blot out the 
 truths which are of faith : if the infernal filthiness and defile* 
 
no 
 
 EXODUS. 
 
 [Chap. viii. 
 
 ments above spoken of flowed-in with those who are in the holy 
 principle of worship, the holy principle of worship would he 
 extinguished ; the reason is, because man, when he is in the 
 holy principle of worship, is withheld from such things, and they 
 who are in the good of faith and of life are elevated from the 
 sensual principle, where such things are, but when such objects 
 flow-in, then the defilements are excited which are in the 
 sensual principle, and from which man is withheld, as was said, 
 when he is in tlie holy principle of worship, and they who are 
 in good are elevated; hence is extinguished the holy principle 
 of worship; this may also he evident from experience, for when 
 a defiled object appears, and is not removed, whilst man is in 
 divine worship, so long worship perishes and is extinguished: 
 these are the things which are meant by the truths of faith which 
 are of worship being extinguished by those who are in falses 
 derived from evils, if they were at hand. As to what concerns 
 the signification of stoning, it is to be noted, that there were 
 two punishments of death amongst the Israelites and Jews, 
 amongst whom the representative of a church had been insti- 
 tuted, one punishment of death was stoning, the other was hang- 
 ing upon wood ; stoning was inflicted, if any one was desirous 
 to destroy the truths of worship which were commanded, and 
 hanging, if any one was desirous to destroy the good of life; 
 the reason why they were stoned who were desirous to destroy 
 the truths which are of worship, was, because a stone signified 
 truth, and, in the opposite sense, the false, see n. 643, 1298, 
 3720, 6426 ; and the reason why they were hanged upon wood, 
 who were desirous to destroy the good which is of life, was, 
 because wood signified good, and, in the opposite sense, the evil 
 of lusts, see n. 643, 2784, 2812, 3720. That the punishment of 
 stoning w r as inflicted, if any one destroy ed^tlie truths which are 
 of worship, is evident from the following passages: “At length 
 they shall cause to come up over thee a company, and they shall 
 stone thee with a stone , and they shall cut thee asunder with 
 their swords,” Ezek. xvi. 40 ; speaking of Jerusalem perverted, 
 and of the destruction of the truth of faith by falses; hence it 
 is said that they shall stone with a stone, and also that they shall 
 cut asunder with swords, for the sword signifies truth combat- 
 ing and destroying the false, and, in the opposite sense, the 
 false combating and destroying truth, see n. 2799, 4499, 6353, 
 7102 : in like manner in another passage in the same prophet, 
 “ Cause to come up against them a company, that the company 
 may stone them' with a stone , and cut them asunder with their 
 swords,” xxiii. 47, speaking of Jerusalem and Samaria, whereby 
 is signified the church, by Jerusalem the church celestial-spirit- 
 ual, by Samaria the church spiritual, and in that chapter is 
 described how in them the goods and truths of faith were 
 destroyed. And in Moses, u If at any time an ox shall gore 
 
7457.] 
 
 EXODUS. 
 
 411 
 
 [strike with a horn] a man or woman, that he die, by stoning the 
 ox shall be stoned ,” Exod. xxi. 28 ; to gore [strike with a horn] 
 a man or woman, signifies the false combating and destroying 
 truth and good, for horn denotes the false combating, and also 
 the power of the. false, n. 2832; by man (vir) and woman is 
 signified truth and good ; lienee it is evident what is the internal 
 sense of that command, and what the reason why the ox was to 
 be stoned. Again, “ He who blasphemetli the name of Jeho- 
 vah by slaying shall be slain, all the assembly by stoning shall 
 stone him” Levit. xxiv. 16 ; to blaspheme the name of Jehovah 
 signifies by malevolent falses to offer violence to the truths and 
 goods which are of worship; that the name of Jehovah denotes 
 all in one complex, whereby Jehovah is worshipped, see n. 2724, 
 3006, thus that it denotes the all of faith and charity, n. 6674; 
 hence also “the son of the Israelitish woman, who blasphemed 
 the name of Jehovah, was brought forth out of the camp and 
 stoned ,” Levit. xxiv. 11, 14, 23. It was also ordered, “ that they 
 who served other gods should be stoned ,” Deut. xvii. 3, 5 ; also 
 “they who incited to serve other gods,” Deut. xiii. 7 — 11; by 
 serving other gods is signified profane worship, by which true 
 worship is extinguished. The reason why a married damsel, “ if 
 virginities were not found appertaining to her, was to be stoned, 
 because she had wrought folly in Israel, by committing whore - 
 dom in the house of her father,” Deut. xxii. 20, 21, was, because 
 by whoredom was signified the falsification of truth, thus its 
 destruction, n. 2466, 4865. That “ if a man lay in the city with 
 a damsel a virgin betrothed to a man, they were both to be 
 stoned ,” Deut. xxii. 13, 14, was for the same reason, viz., on 
 account of whoredom, for spiritual whoredom is the falsification 
 of truth. And in Luke, “They concluded amongst themselves, 
 if they should say that the baptism of John was from heaven, 
 he would say, Why did ye not believe him ? but if they should 
 say it was of men, all the people would stone them,” xx. 5, 6 ; 
 in which passage also mention is made of stoning, because con- 
 trary to truth. The reason why the Jews willed to stone Jesus, 
 because he said, “Before Abraham was I am,” John viii. 58, 
 59, was, because that nation believed it to be false. In like 
 manner when they were willing to stone Jesus, because he 
 said, “He and his Father were One,” John x. 30, 31, 32, 33; 
 for this they believed to be blasphemy, as also it is there said. 
 From these considerations now it is evident what stoning is, and 
 why commanded, and also that the punishment of stoning from 
 ancient times, because in Egypt, was derived from the represen- 
 tatives of the ancient church. 
 
 7457. “ We will go a way of three days into the wilderness.” 
 — That hereby is signified that they would altogether remove 
 themselves afar off, that they might be in freedom, appears 
 from the signification of going a way of three days into the 
 
412 
 
 EXODUS. 
 
 [Chap. viil. 
 
 wilderness, as denoting altogether to remove themselves afar ; 
 off : that this is signified, follows from the things which are: 
 contained above in the internal sense, viz., that they could not 
 worship God in the neighbourhood and presence of those who 
 were from hell, see above, n. 7452, 7454, 7455, 7456 ; thus that 
 they would remove themselves afar off, that they might be in 
 freedom. ; 
 
 7458. “ And will sacrifice to Jehovah our God.” — That 
 hereby is signified that thus there should be worship, appears 
 from the signification of sacrificing to Jehovah, as denoting 
 worship, see above, n. 7393, 7452; and as denoting worship 
 when in freedom, n. 7349. 
 
 7459. “ As he hath said to us.” — That hereby is signified as 
 he has commanded, appears without explication. 
 
 7460. “ And Pharaoh said, I will send you away, and ye 
 shall sacrifice to Jehovah your God in the wilderness.” — That 
 hereby is signified that they would leave and not infest, that 
 they might worship their God in freedom, appears from the 
 signification of sending away, as denoting to leave, thus not to 
 infest; and from the signification of sacrificing to Jehovah God, 
 as denoting to worship their God, see above, n. 7458; that it 
 denotes in freedom, follows, for it is said that they should sacri* 
 fice in the wilderness, consequently not so in the neighbourhood, 
 as before ; that in the neighbourhood denotes in non-freedom, 
 see n. 7454, 7456. 
 
 7461. “ Only in removing afar off ye shall not remove your- 
 selves afar off to go.” — That hereby is signified although they 
 are in the neighbourhood, appears from the signification of not 
 removing afar off, as denoting not to be at a distance, or not to 
 be remote from the land of Egypt. 
 
 7462. “Supplicate forme.” — That hereby is signified that 
 they should intercede, appears from the signification of suppli- 
 cating for him, when it is said by Pharaoh to Moses, as denoting 
 intercession, as above, n. 7396. 
 
 7463. “And Moses said. Behold I go forth from being with 
 thee.” — That hereby is signified the removal of the appearance 
 of truth divine amongst them, appears from the representation 
 of Moses, as denoting the law divine, see n. 6723, 6752, thus 
 also truth divine, n. 7014, 7382 ; and from the signification of 
 going forth, as denoting removal, as above, n. 7404 ; for by 
 Pharaoh calling Moses and Aaron, is signified the presence of 
 truth divine, n. 7455 ; hence in the present case by going forth 
 from him, is signified removal. As to what concerns the 
 presence and removal of truth divine amongst the evil, it is to 
 be noted, that sometimes truth from the Divine Being or Prin- 
 ciple appears to them, and this by the presence of an angel 
 near them ; but truth from the Divine Being or Principle does 
 not flow-in with them through the interiors, as with the good. 
 
7458—7463.] 
 
 EXODUS. 
 
 413 
 
 for the interiors with them are closed, but only affects their 
 exteriors ; when this is the case they are in fear, and thence in 
 humiliation, for the presence of truth from the Divine Being or 
 Principle smites them with dismay, and strikes them with fear 
 as of death ; but when truth from the Divine Being or Principle 
 is removed, they then return into their former state, and are 
 without fear: these things are meant by the presence of the 
 appearance of truth divine, and by its removal : this also was 
 represented by Pharaoh, in that he, when Moses was present 
 with him, humbled himself, and promised to send away the 
 people, that they might sacrifice to Jehovah ; but when Moses 
 went forth from him he made his heart heavy, verse 28 follow- 
 ing,, for Moses, as was shown above, represented the law divine, 
 or truth divine. The reason why the law T divine is the same 
 thing with truth divine, is, because the law divine signifies the 
 Word, and thus truth divine. That the law signifies the Word, 
 and thus truth divine, is manifest from the following passages: 
 “ Jesus said, Is it not written in your law . I said, Ye are gods? 
 if he called them gods to whom the Word of God was effectual, 
 and the scripture cannot be broken,” John x. 34, 35 ; written 
 in the law denotes in the Word, for it is written in David. Again, 
 “The multitude said, We have heard out of the law , that Christ 
 abideth for ever,” John xii. 34; this also is written in David. 
 Again, in the same Evangelist, “Jesus said, That the word 
 written in the law might be fulfilled, they hated me without a 
 cause,” xv. 25 ; this also is in David. And in Luke, “ It is 
 written in the law of the Lord, that every male opening the 
 womb should be called a holy thing to the Lord ; and that they 
 should offer a sacrifice, according to what is written in the law 
 of the Lord, a pair of turtle doves, or two young pigeons,” ii. 
 23, 24, 39 ; this is in Moses. Again, in the same Evangelist, 
 “ A lawyer tempting Jesus said, What shall I do that I may 
 receive the inheritance of eternal life? Jesus said to him, What 
 is written in the law, how readest thou?” x. 25, 26. Again, in 
 the same Evangelist, “ The law and the prophets were until 
 John ; from that time the kingdom of God is evangelized : it is 
 easier for heaven and earth to pass, than one tittle of the law 
 to failfi xvi. 16, 17 ; besides in the passages where the Word 
 is called the law and the prophets, as Matt. v. 18 ; vii. 12 ; xi. 
 13 ; xxii. 40. And in Isaiah, “ Bind together the testimony, 
 seal up the law for my disciples,” viii. 16, where the law denotes 
 the Word. Again, “Lying sons, sons who have not willed to 
 hear the law of Jehovah ,” xxx. 9. Again, “ He shall set judg- 
 ment in the earth, in his law the islands shall hope,” xlii. 4, 
 speaking of the Lord, his law denotes the Word. Again, “Jeho- 
 vah shall magnify his lawf xlii. 21. And in Jeremiah, “Thus 
 saith Jehovah, If ye will not obey me, to go in my law, which 
 1 have given before you, and hear the Word of my servants the 
 
EXODUS. 
 
 41 + 
 
 [Chap. viii. 
 
 prophets” xxvi. 4, 5, where the law denotes the Word ; besides 
 in several other passages : hence it is evident, that the law is 
 the Word, and because it is the Word, it is truth divine, as in 
 Jeremiah, “This is the covenant which I will establish with 
 the house of Israel after those days, saith Jehovah, I will give 
 my law in the midst of them and will write it on their heart f 
 xxxi. 33, where the law of Jehovah denotes truth divine. That 
 the law, in an extended sense, is the whole Word, in a less ex* 
 tended sense the historical Word, in a still less extended sense 
 the Word which was written by Moses, and in a confined sense 
 the precepts of the decalogue, see n. 6752. From these con* 
 siderations now it may be manifest, why it is said that Moses 
 represents both the law divine and also the truth divine. 
 
 7464. “And will supplicate to Jehovah.” — That hereby is 
 signified intercession, see n. 7396, 7461. 
 
 7465. “That he may remove the noxious flying thing from 
 Pharaoh, from his servants, and from his people.” — That hereby 
 is signified that there maybe an end of that state as to falsesof 
 malevolence, appears from the signification of the noxious fly- 
 ing thing, as denoting the falses of malevolence, see n. 7441; 
 and from the representation of Pharaoh, as denoting those who 
 are in falses derived from evils, and infest, see above; and from 
 the signification of his servants and his people, as denoting all 
 and singular, see n. 7396, 7441 ; to remove those falses of 
 malevolence from all and singular who infest, is to put an end 
 to this state. It is to be noted, that every miracle done in 
 Egypt signifies the peculiar state into which they come who 
 are in falses and infest in the other life ; there are ten states 
 into which they successively come, before they are altogether 
 stripped of all truth’ thus before they are cast into hell ; for 
 they who are in the science of faith, but in evil of life, after 
 death are not immediately conveyed into hell, but successively ; 
 they are convinced first that they are in evil, and afterwards 
 the science of faith is taken away from them, and at length they 
 are left to the evil of their own life ; this is effected by several 
 successive states ; these states are what are described by the 
 miracles done in Egypt, consequently by the evils which befell 
 the Egyptians before they were immersed in the Red Sea [ynare 
 suph) :* these arcana cannot be known without revelation ; 
 the angels have better knowledge of them than of ordinary 
 things. 
 
 7466. “ To-morrow.” — That hereby is signified for ever, see 
 n. 3998, 7399. 
 
 7467. “ Only let not Pharaoh add to mock, that he should 
 not send away the people to sacrifice to Jehovah.” — That hereby 
 is signified if so be he does not deceive by a lie, and does not 
 
 * See note at n. 6907. 
 
74 : 64 :— 7m.] 
 
 EXODUS. 
 
 415 
 
 leave them to worship their God in freedom, appears from the 
 representation of Pharaoh, as denoting those who are in falses 
 derived from evils, and infest; and from the signification of 
 mocking, as denoting to deceive by a lie ; and from the signifi- 
 cation of sending away, as denoting to leave; and from the 
 representation of the sons of Israel, as denoting those who are 
 of the spiritual church ; and from the signification of sacrificing 
 to Jehovah, as denoting to worship their God, see n. 7393, 7452, 
 7458 ; that it must be in freedom, see n. 7454, 7456 : from these 
 considerations it is evident, that by the words, Only let not 
 Pharaoh add to mock, that h6 should not send away the people 
 to sacrifice to Jehovah,” is signified if so be he does not deceive 
 by a lie, and does not leave those who are of the spiritual church 
 to worship their God in freedom. 
 
 7468. “And Moses went forth from being with Pharaoh.” — 
 That hereby is signified the removal of the appearance of truth 
 divine amongst those who are in falses of malevolence, appears 
 from what was said above, n. 7462. 
 
 7469. “And supplicated to Jehovah.” — That hereby is sig- 
 nified intercession, see above, n. 7396, 7461. 
 
 7470. “And Jehovah did according to the word of Moses.” 
 • — That hereby is signified that it was so done according to the 
 Word of the Lord, appears from what was explained above, n. 
 7406. 
 
 7471. “And removed the noxious flying thing from Pha- 
 raoh, from his servants, and from his people.” — That hereby is 
 signified the end of that state of the false, appears from what 
 was said above, n. 6465, where like words occur. 
 
 7472. “There was not one left.” — That hereby is signified 
 a full removal, appears without explication. 
 
 7473. “And Pharaoh made his heart heavy this time also.” 
 — That hereby is signified obstinacy again, appears from the 
 signification of fixing firm, of hardening, and of making heavy 
 the heart, as denoting obstinacy, see n. 7272, 7300, 7305. 
 
 7474. “And did not send away the people.” — That hereby 
 is signified that they did not leave those who were <4* the spirit- 
 ual church, appears from the signification of sending away, as 
 denoting to leave; and from the representation of the sons of 
 Israel, who are here the people, as denoting those who are of 
 the spiritual church, see n. 6426, 6637, 6862, 6868, 7035, 7062, 
 7298, 7202, 7215, 7223. As to what concerns the spiritual 
 church, which is here represented by the sons of Israel, it is to 
 be noted, that it is internal and external ; and that they are in 
 the internal church who are in the good of charity, and that 
 they are in the external church who are in the good of faith; 
 they who are in the good of charity are they who, from charity 
 towards the neighbour, see the truths which are of faith; but 
 they who are in the good of faith are they who, from faith 
 
416 
 
 EXODUS. 
 
 [Chap. viii. 
 
 respect charity, thus who do good, not from the affection of 
 charity, but from the obedience of faith, that is, because it is 
 so commanded ; these latter are they who are here properly 
 represented by. the sons of Israel, for these latter are they who 
 in the other life are infested by those who are in falses ; for they 
 ■who are in the affection of charity cannot be so infested, inas- 
 much as the spirits who are in falses and evils cannot have ac- 
 cess to those who are in that good, because the Lord is in that 
 good ; if these are infested, it is only done as to the fallacies 
 and appearances, by which they believed what is not true to 
 be true, also as to such things as the doctrine of their church 
 taught for truths, which yet are not truths ; in the other life 
 they willingly reject falses, and receive truths, by reason that 
 the good of charity is recipient of truth, inasmuch as it loves it 
 and desires it. Infestations having been so often mentioned, it 
 may be expedient to say what they are, and of what quality : 
 infestations are effected by injections of the false against truths, 
 and those falses are refuted by an influx from heaven, that is, 
 through heaven from the Lord, with those who are infested ; 
 in such a state they are held who are in vastation as to falses, 
 until they have imbued the truths which are of faith, and by 
 degrees interior truths ; and so far as they have imbued these 
 truths, so far they are liberated from infestation. Infestations 
 are not temptations, for temptations are effected with anguish 
 of conscience, for they who are in temptations are held in a 
 state of damnation, hence they have anguish and grief. From 
 these considerations it is evident, what is the quality of vasta- 
 tions in the other life, in which they are who are in the good 
 of faith ; these vastations are vastations of the false ; but vas- 
 tations with those who have not been in the good of faith, but 
 scientifically in some truth of faith, yet in the life of evil, are 
 vastations of truth ; they who are vastated as to falses, succes- 
 sively imbue the truths and goods of faith and charity; but 
 they who are vastated as to truths, successively put off truths, 
 and imbue the evils which have been of their life : from these 
 considerations it may be manifest, what is meant in the Word 
 by vastations and desolations. 
 
 CONTINUATION OF THE SUBJECT CONCERNING THE SPIRITS AND 
 INHABITANTS OF THE PLANET MARS. 
 
 7475. THE spirits of the planet Mars appear to them- 
 selves as men , such as they have been in the world f on which 
 account also they appear in like manner to others , for every 
 one in the other life appears to others as lie appears to him: 
 
7475 — 7478-1 
 
 EXODUS. 
 
 417 
 
 self, because perception is communicated . Whilst I was won - 
 dering at this , they said that they cannot appear otherwise , 
 because when they lived in the world , 
 
 spirits clothed with a body , and because they then thought little 
 about their body, and only about the life . of their spirit in the 
 body ; hence , when they come into the other life, they scarce 
 knoio that the state of life is changed, and inasmuch as they 
 then also think about the life of their spirit, in like manner as 
 in the world, therefore they then appear like to themselves. 
 All spirits are indeed in the human form, but not in so ex- 
 tant * a form as the spirits of Mars are in, for with these 
 latter the idea remains such as they had in the world. More- 
 over also , with those who, during their abode in the world, 
 know and believe that in the other life they shall be in the 
 human form, as the body grows down, so that thought grows 
 up, wherefore when they put off the body, which had served 
 them for use in the world, from the idea impressed, they re- 
 main like to themselves. 
 
 7476. The spirits of Mars are amongst the spirits who are 
 the best of all from the earths of the world of this sun, fo-r 
 they are for the most part celestial men, not unlike those who 
 were of the most ancient church on this earth, concerning whom 
 see n. 1114 to 1125, and elsewhere. When .they are repre- 
 sented as to their quality, they are represented with the face 
 in heaven, and with the body in the world of spirits / and 
 such of them as are angels, with the face towards the Lord, 
 and with the body in heaven. 
 
 They, more than other spirits, acknowledge and adore 
 our Lord ; they say that Lie is the only God, and that Lie 
 rules both heaven and the universe, and that all good is from 
 Him : they say that it is the Lord who leads them, and that 
 also he frequently appears amongst them in their earth. That 
 the Lord rules both heaven and the universe, is a truth also 
 known to Christians in this earth from the Lord’s words in 
 Matthew, u All power is given to me in heaven and in earth f 
 xxviii. 18, but they do not believe it as they who are from the 
 earth Mars. 
 
 7478. On a time when the Lord was named, L saw that 
 those spirits humbled themselves so inmostly and prof oundly , as 
 cannot be described : for in their humiliation they have the 
 thought, that of themselves they are in hell, and that thus they 
 are altogether unworthy to look to the Lord, who is the holy 
 principle itself • they were so profoundly in that thought 
 
 * It is difficult to give the true and full sense of the original Latin, term cxtans 
 as here, and in other places, applied by our author. Suffice it to observe, that the 
 term is derived from the verb exto , signifying to stand or stick out, so as to be seen 
 above other things, and it is in this sense that the translator has adopted the Eng- 
 lish extant , and wishes it to be understood aooordingly. 
 
 VOT-. VTT. 
 
 27 
 
418 
 
 EXODUS. 
 
 [Chap. viiL 
 
 grounded in faith, that they were as it were out of themselves, 
 and they remained in it on their knees, until the Lord elevated 
 them, and then as it were drew them out from hell : when . they 
 emerge thus from humiliation, they are full of good' and of 
 love, and hence of joy of heart. When they so humble them. ■- 
 selves, they do not turn the face to the Lord, for this at the 
 time they dare not do, but turn it away. The spirits who were 
 around me said, that they never saw such humiliation. 
 
 7479. L have discoursed with some from that earth , con- 
 cerning the faith of those who dwell there : they said that they 
 there believe, that nothing appertains to them but what is filthy 
 and infernal, and that all good is of the Lord ; yea , they said 
 further, that of themselves they are devils, and that the Lord 
 draws them out, and continually withholds them from hell. 
 They wondered that so many evil spirits encompassed me, and 
 that they also spake to me ; but it was given to reply, that this 
 is permitted them, to the intent that L may thence know what 
 is their quality, and why they are in hell, and that this is ac- 
 cording to their life ; it was also given to say, that there were 
 several amongst them whom L had known when they lived in 
 the world, and that they were then in appointments of great 
 dignity, but the world had entire possession of their hearts : 
 howbeit, that no evil spirit, even the most infernal , can hurt me, 
 because L am continually protected by the Lord. 
 
 7480. L have been instructed, that the spirits of Mars have 
 reference to some principle which is interior in man, and in- 
 deed a middle principle between the intellectual and the will- 
 principle, thus to thought grounded in affection, and they who 
 are the best of them, to the affection of thought ; hence it is 
 that their face acts in unity with their thought, nor are they 
 able to impose upon any one by false pretences, on which subject 
 see what was before said concerning them, n. 7360, 7361. 
 
 7481. And whereas they have such reference in the Grand 
 Mam, that middle province, which is between the cerebr um and 
 the cerebellum, corresponds to them / for where the cerebrum and 
 the cerebellum are conjoined as to spiritual operations, with 
 such the face acts in unity with the thought, so that from the 
 face the very affection of the thought shines forth, and from 
 the affection ( some signs also coming forth from the eyes) the 
 coirimon or general 'principle of thought shines forth. Where- 
 fore when they were near in their attendance on me, L sensibly 
 upper ceived a drawing-back of the front part of the head towards 
 the hinder part, thus of the cerebrum towards the cerebellum. 
 
 7482. On a time when the spirits of Mars were attendant 
 on me, and occupied the sphere of my mind, they found spirits 
 from our earth, and were willing to infuse themselves also into 
 that sphere ; but on this occasion the spirits of our earth be* 
 came as insane, by reason that they did not at dll agree ; for 
 
EXODUS. 
 
 419 
 
 7479—7489.] 
 
 the spirits of our earth have respect to themselves and the world , 
 thus they are in an idea turned to themselves ; hut the spirits 
 of Mars have respect to heaven , thus to the Lord and their neigh- 
 bour, hence they are in an idea turned from themselves ; from 
 this circumstance comes contrariety , hut on this occasion there 
 arrived angelic spirits of Mars , by whose coming the communi- 
 cation was taken away , and thus the spirits of our earth retired . 
 
 7483. There was presented to me an inhabitant of that 
 earth ; his face was like the face of the inhabitants of our 
 earth , but the lower region of the face was black , not from a 
 beard , which they have not , but from blackness in the place of 
 it ; this is also from correspondence : the blackness extended 
 itself on both sides even to the ears ; the upper part of the face 
 was yellowish , like the faces of the inhabitants of our earth , 
 who are not guile white. 
 
 7484. They said , that they feed on the fruits of trees, and 
 especially on a certain round fruit, which springs up out of 
 their earth ; moreover also on pulse. 
 
 7485. They are clad with garments which they weave from 
 the cortical fibres of some trees, which have such a consistence 
 as to admit of their being woven, and also of being glued to- 
 gether by a kind of gum. which they have amongst them. 
 
 7486. Amongst other things they also said, that on their 
 earth they have the skill to make fluid fires, from which they 
 derive light in the evening and night. 
 
 7487. The subject will be continued concerning the inhab- 
 itants and spirits of Mars at the close of the follovnng chapter. 
 
 EXODUS. 
 
 CHAPTER THE NINTH. 
 
 THE DOCTRINE OF CHARITY. 
 
 7488. FROM what has been said concerning the loves of 
 self and the world, it is evident that all evils exist from them ; 
 and because all evils exist from them, all falses exist from them 
 likewise : and, on the other hand, from love to the Lord and 
 love towards the neighbour all goods exist, and because all 
 goods exist from them, all truths exist from them likewise. 
 
 7489. This being the case, it is evident, that so far as man 
 is in the loves of self and the world, so far he is not in love to* 
 
420 EXODUS. [Chap. ix. 
 
 wards the neighbour, still less in love to the Lord ; for they 
 are opposite loves. 
 
 7490. It is evident also, that so far as man is in the loves 
 of self and the world, so far he does not know what charity is, 
 till at length he does not know that it is ; also that a man so 
 far does not know what faith is, insomuch that at length he 
 does not know that it is any thing ; and further, that a man so 
 far does not know what conscience is, insomuch that at length 
 he does not know that it is ; yea, that a man so far does not 
 know what a spiritual principle is, thus neither what the life 
 of heaven is ; and lastly, that he does not believe that a hea- 
 ven is given, and that a hell is given, consequently he does 
 not believe that life after death is given. Such are the effects 
 of self-love and the love of world when they bear rule. 
 
 7491. The good of heavenly love, and the truth of its faith, 
 are continually flowing-in from the Lord, but where the loves 
 of self and the world bear rule, there they are not received ; 
 but where these latter loves bear rule, that is, are continually 
 in the thought, are regarded as an end, are in the will, and con- 
 stitute the life, with such, the good and truth which flow-in 
 from the Lord are either rejected, or extinguished, or perverted. 
 
 7492. Where they are rejected, with such the good which 
 is of love, and the truth which is of faith, are held in contempt, 
 and also in aversion. But where they are extinguished, with 
 such the good which is of love, and the truth which is of faith, 
 are denied, and evils and falses, which are contrary, are affirmed. 
 But where they are perverted, with such the good which is of 
 love, and the truth which is of faith, are purposely misinter- 
 preted, and applied to favour evil and the false thence derived. 
 
 7493. The loves. of self and of the world appertaining to 
 man begin to have rule, when he comes to years of discretion 
 and to be his own master ; for then man begins to think from 
 himself, or from a principle in himself, and in such case he 
 begins to appropriate those evils to himself, and this the more 
 he confirms himself as to a life in evil. So far as man appro- 
 priates evils to himself, so far the Lord separates the good of 
 innocence and charity, which man has received in infancy and 
 childhood, and afterwards at times receives, and stores them 
 up in his interiors ; for the good of innocence and the good of 
 
 -charity cannot in any wise be together with the evils of the 
 above loves ; and the Lord is not willing that they perish. 
 
 7494. They therefore, who either pervert, or extinguish, or 
 : reject in themselves the good which is of love, and the truth 
 , which is of faith, have not life in themselves ; for the life, 
 ' which is from the Divine Being or Principle, is to will what 
 
 is good and believe what is true ; but they who do not will 
 what is good but evil, nor believe what is true but what is 
 false, have what is contrary to life ; this contrary to life is hell, 
 
7490—74-94.] 
 
 EXODUS. 
 
 421 
 
 and is called death, and they are called dead. That the life 
 of love and faith is called life, and also eternal life, and that 
 they who have it in themselves are called living men ; and 
 that the contrary to life is called death, and also eternal death, 
 and that they who have it in themselves are called dead men, 
 is manifest from several passages in the Word, as in Matt. iv. 
 16 ; viii. 21, 22 ; xviii. 8, 9 ; xix. 16, 17, 29 ; John iii. 15, 16, 
 36 ; v. 24, 25 ; vi. 33, 35, 47, 48, 50, 51, 53, 57, 58, 63 ; viii . 
 21, 24, 51 ; x. 10 ; xi. 25, 26 ; xiv. 6, 19 ; xvii. 2, 3 ; xx. 31 ; 
 and in other places. 
 
 CHAPTER IX. 
 
 1. AHD Jehovah said to Moses, Come to Pharaoh, and speak 
 to him, Thus saith Jehovah, God of the Hebrews, Send away 
 my people, and let them serve me. 
 
 2. Because if thou refusest to send them away, and thou still 
 detainest them ; 
 
 3. Behold, the hand of Jehovah shall be into thy cattle 
 which is in the field, into the horses, into the asses, into the 
 camels, into the herd, and into the flock, a pestilence exceed- 
 ingly grievous. 
 
 4. And Jehovah will distinguish between the cattle of Israeli 
 and between the cattle of the Egyptians, and there shall not 
 any thing die of all that belongs to the sons of Israel. 
 
 5. And Jehovah set a stated time, saying, To-morrow will 
 Jehovah do this word in the land. 
 
 6. And Jehovah did this word on the morrow ; and all the 
 cattle of the Egyptians died ; and of the cattle of the sons of 
 Israel there died not one. 
 
 7. And Pharaoh sent, and behold there was not even one 
 dead of the cattle of Israel. And the heart of Pharaoh was 
 made heavy, and he did not send away the people. 
 
 8. And Jehovah said to Moses and to Aaron, Take to you 
 in the fulness of your fists ashes of the furnace ; and let Moses 
 scatter them towards heaven to the eyes of Pharaoh. 
 
 9. And it shall be for dust upon all the land of Egypt, and 
 it shall be upon man and upon beast for an ulcer flowering with 
 pustules in all the land of Egypt. 
 
 10. And they took ashes of the furnace, and stood before 
 Pharaoh, and Moses scattered them towards heaven, and they 
 became an ulcer of pustules flowering in man and in beast. 
 
 11. And the magicians could not stand before Moses by rea- 
 son of the ulcer, because the ulcer was in the magicians and in 
 all the Egyptians. 
 
422 
 
 EXODUS. 
 
 [Chap. ix. 
 
 12. And Jehovah fixed firm the heart of Pharaoh, and he 
 did not hearken to them, as Jehovah spake to Moses. 
 
 13. And Jehoyah said to Moses, Rise in the morning 
 early, and stand before Pharaoh, and say to him, Thus saith 
 Jehovah, God of the Hebrews, Send away my people, and let 
 them serve me. 
 
 14. Because this time I send all my plagues into thy heart, 
 and into thy servants, and into thy people, to the intent that 
 thou mayest know that there is none as I in the whole earth. 
 
 15. Because now I might send my hand, and smite thee and 
 thy people with the pestilence, and thou shouldest be cut off 
 from the earth. 
 
 16. Nevertheless for this have I made thee to stand, to the 
 intent that thou mayest see my virtue, and to the intent that 
 my name may be declared in the whole earth. 
 
 17. As yet liftest thou up thyself into my people, that thou 
 shouldest not send them away. 
 
 18. Behold, I cause to rain, about the time of to-morrow, an 
 exceeding grievous hail, such as hath not been in Egypt from 
 the day that it was founded even till now. 
 
 19. And now send, gather together thy cattle, and all that 
 thou hast in the field ; every man and beast, vwhich shall be 
 found in the field, and shall not be gathered to the house, the 
 hail shall descend upon them, and they shall die. 
 
 20. And he that feared the word of Jehovah of the ser- 
 vants of Pharaoh, caused his servants and his cattle to flee to 
 the houses. 
 
 21. And he who did not set his heart to the word of Jeho- 
 vah, left both his servants and his cattle in the field. 
 
 22. And Jehovah said to Moses, Stretch out thy hand to- 
 wards heaven, and there shall be hail in all the land of Egypt, 
 upon man, and upon beast, and upon every herb of the field in 
 all the land of Egypt. 
 
 23. And Moses stretched out his staff to heaven, and Jeho- 
 vah gave voices and hail, and the fire walked to the earth, and 
 Jehovah caused hail to rain upon the land of Egypt. 
 
 24. And there was hail, and fire together walking in the 
 midst of the hail, exceedingly grievous, such as had not been 
 in all the land of Egypt, from the time that it was a nation. 
 
 25. And the hail smote in all the land of Egypt every thing 
 which was in the field, from man and even to beast, and the 
 hail smote every herb of the field, and broke to pieces every 
 tree of the field. 
 
 26. Only in the land of Goshen, where the sons of Israel 
 were, there was no hail. 
 
 27. And Pharaoh sent, and called Moses and Aaron, and 
 said to them, I have sinned this time, Jehovah is just, and J 
 and my people are wicked. 
 
7495, 7496.] 
 
 EXODUS. 
 
 423 
 
 28. Supplicate to Jehovaii. and it is enough that the voices 
 of God and. the hail be away, and I will send you away, and ye 
 shall stay no longer. 
 
 29. And Moses said to him. As I go forth from the city, I 
 will stretch forth my hands to Jehovah, the voices shall cease, 
 and there shall be no longer hail, to the intent that thou mayest 
 know that the earth is Jehovah’s. 
 
 30. 'And thou and thy servants, I know that ye are not yet 
 afraid of the face of Jehovah God. 
 
 31. And the flax and the barley was smitten, because the 
 barley was a ripening ear, and the flax a stalk. 
 
 32. And the wheat and the spelt* were not smitten, because 
 the}" were hidden. 
 
 33. And Moses went forth from being with Pharaoh, from 
 the city, and spread forth his hands to Jehovah, and the voices 
 and hail ceased, and the rain was not poured forth on the 
 earth. 
 
 34. And Pharoah saw that the rain ceased, and the hail, 
 and the voices, and he added to sin, and made his heart heavy, 
 he and his servants. 
 
 35. And the heart of Pharaoh was fixed firm, and he did 
 not send away the sons of Israel, as Jehovah spake by the hand 
 of Moses. 
 
 THE CONTENTS. 
 
 7495. THE subject is continued in this chapter concerning 
 the vastation of those who infest those who are of the spiritual 
 church ; this chapter treats, in the internal sense, concerning 
 the sixth, the seventh, and the eighth state or degree of their 
 vastation, which are described by the pestilence , by the ulcer 
 flowering with pustules, and by the rain of hail / by which 
 things is signified vastation as to those things which are of the 
 church amongst them. 
 
 THE INTERNAL SENSE. 
 
 7496. VERSES 1 to 7. And Jehovah said to Moses , Come 
 to Pharaoh , and speak to him , Thus saith Jehovah , God of 
 
 * The word in the original here rendered spelt is ODD, which our author renders 
 by the Latin zea or speltha, see below, n. 7605. Spelt is a species of wheat, and 
 appears to have had its original name from its long beard, for the Hebrew ODD signi- 
 fies to have long hair. In our English translation of the Bible it is called rye , but 
 rye is evidently a distinct kind of grain. 
 
424 
 
 EXODUS. 
 
 [Chap. ix. 
 
 the Hebrews , Send away my people, and let them serve me. 
 Because if thou refusest to send them away , and thou still de* 
 tainest them, behold, the hand of Jehovah shall be into thy cattU 
 which is in the field, into the horses, into the asses , into the 
 camels, into the herd, and into the flock, a pestilence exceedingly 
 grievous. And Jehovah will distinguish between the cattle of 
 Israel, and between the cattle of the Egyptians, and there shall 
 not die any thing of all that belongs to the sons of Israel. And 
 Jehovah set a stated time, saying , To-morrow will Jehovah do 
 this word in the land. And Jehovah did this word on the 
 morrow , and all the cattle of the Egyptians died, and of the 
 cattle of the sons of Israel there died not one. And Pharaoh 
 sent, and behold there was not even one dead of the cattle of Is- 
 rael ; and the heart of Pharaoh was made heavy, and he did 
 not send away the people. And Jehovah said to Moses, signifies 
 instruction anew. Come to Pharaoh and speak to him, signi- 
 fies the appearance of truth from the Divine Being or Prin- 
 ciple amongst those who infest. Thus saith Jehovah God of 
 the Hebrews, signifies command from the Lord the God of the 
 church. Send away my people and let them serve me, signi- 
 fies that they should leave those who are of the spiritual 
 church, that they may worship the Lord. Because if thou 
 refusest to send them away, and thou still detainest them, sig- 
 nifies, if they should still be obstinate to infest. Behold, the 
 hand of Jehovah shall be into thy cattle which is in the field, 
 signifies the vastation of the truth and good of faith which they 
 had from the church of which they had been. Into the horses, 
 into the asses, into the camels, signifies the intellectual and 
 scientific things of truth which is of faith. Into the herd and 
 into the flock, signifies things of the will. A pestilence ex- 
 ceedingly grievous, signifies consumption in general. And Je- 
 hovah will distinguish between the cattle of Israel and between 
 the cattle of the Egyptians, signifies a difference between the 
 truths and goods of faith of those who are of the spiritual 
 church, and the truths and goods of faith which are derived 
 from the church to those who infest. And there shall not any 
 thing die of all that belongs to the sons of Israel, signifies that 
 they shall not be consumed. And Jehovah set a stated time, 
 signifies predetermination. Saying, To-morrow will Jehovah 
 do this word in the land, signifies that this shall be to them for 
 ever as to those things which are of the truth and good of the 
 faith of the church. And Jehovah did this word on the mor- 
 row, signifies effect according ’to predetermination. And all 
 the cattle of the Egyptians died, signifies the consumption of 
 the truth and good of faith amongst those who infest. And of 
 the cattle of the sons of Israel there died not one, signifies that 
 nothing of faith was consumed amongst those who were of the 
 spiritual church. And Pharaoh sent, and behold there was not 
 
7497 — 7499.] 
 
 EXODUS. 
 
 433 
 
 even one dead of the cattle of Israel, signifies that this was 
 made known to those who infest. And the heart of Pharaoh 
 was made heavy, signifies obstinacy. And he did not send 
 away the people, signifies that they did not leave them. 
 
 7497. “And Jehovah said to Moses.” — That hereby is sig? 
 nified instruction anew, see n. 6879, 6881, 6883, 6891 , 7226, 
 7304, 7380. 
 
 7498. “ Come to Pharaoh, and speak to him.” — That hereby 
 is signified the appearance of truth from the Divine Being or 
 Principle amongst those who infest, appears from the significa- 
 tion of coming or entering in to any one, as denoting presence 
 or appearance, of which we shall speak presently ; and from 
 the signification of speaking, as denoting communication ; and 
 from the representation of Pharaoh, as denoting those who in- 
 fest such as are of the spiritual church in the other life, see n. 
 7107, 7110, 7126, 7142, 7220, 7228, 7317 ; and from the repre- 
 sentation of Moses, who was to go in to Pharaoh and speak to 
 him, as denoting truth from the Divine Being or Principle, see 
 n. 6771, 6827, 7014, 7382. The reason why to come and enter 
 in denotes presence or appearance, is, because, in the spiritual 
 sense, they signify those things which are of the mind, conse- 
 quently which are of the thought, and when to come or enter 
 in to any one is predicated of the thought, it denotes to present 
 him to view, for he who thinks of any one makes him present 
 to himself; and what is wonderful, in the other life, lie, of 
 whom any one thinks from a desire of discoursing with him, is 
 also presented to view ; hence it is evident, that a spirit thinks 
 in like manner as a man in the world, and that what he thinks" 
 in the other life is presented to the life : hence now it may be 
 known, that by coming or entering in to any one, is signified 
 presence or appearance. 
 
 7499. “Thus saith Jehovah, God of the Hebrews.” — That 
 hereby is signified a command from the Lord, who is the God 
 of the church, appears from the signification of saying, as de- 
 noting a command, see n. 7036, 7107, 7310 ; and from the sig- 
 nification of the Hebrews, as denoting those who are of the 
 church, thus denoting the church, see n. 5136, 5236, 6675, 
 6684, 6738; that Jehovah, where he is named in the Word, is 
 the Lord, see n. 1347, 1736, 2921, 3023, 3035, 5041, 5663, 
 6280, 6303, 6381, 6905, 6945, 6956. The Lord in the Word 
 is called Jehovah as to divine good, for divine good is the very 
 Divine Being or Principle, and the Lord is called the Son of 
 God as to divine truth, for divine truth proceeds from divine 
 good, as a son from a father, and also is said to be born : how 
 the case herein is, it may be expedient further to say ; for the 
 Lord, when he was in the world, made his human principle 
 divine truth, and on this occasion called the divine good, which 
 is Jehovah, his Father, since, as was said, divine truth proceeds 
 
426 
 
 EXODUS. 
 
 [Chap. ix. 
 
 and is born from divine good ; but after that the Lord fully 
 glorified himself, which was done when he endured the last 
 of temptation on the cross, he then also made his human prin- 
 ciple divine good, that is, Jehovah, and in consequence thereof 
 the very divine truth proceeded from his divine human prin- 
 ciple ; this divine truth is what is called the Holy Spirit, and is 
 the holy principle which proceeds from the divine human prin- 
 ciple ; hence it is evident what is meant by the Lord’s words in 
 John, ‘‘The Holy Spirit was not yet, because Jesus was not yet 
 glorified,” vii. 39. That. divine good is what is named Father, 
 and divine truth what is named Son, see n. 3704. 
 
 7500. “Send away my people, and let them serve me.” — 
 That hereby is signified that they should leave those who are of 
 the spiritual church, that they may worship the Lord, appears 
 from the signification of sending away, as denoting to leave, 
 agreeable to what has frequently been said above; and from 
 the representation of the sons of Israel, who are here my people, 
 as denoting those who are of the spiritual church, see n. 4286, 
 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215,7223; 
 and from the signification of the expression, and let them serve 
 me, as denoting that they may worship the Lord ; that to serve 
 denotes to worship, is evident, and that Jehovah, whom they 
 were to sei‘ve, is the Lord, see just above, n. 7499. 
 
 7501. “ Because if thou refusest to send them away, and 
 thou still detainest them.” — That hereby is signified if they 
 should still be obstinate to infest, appears from the significa- 
 tion of refusing, as denoting to be obstinate ; hence to refuse 
 to send away denotes to be obstinate not to leave ; and from 
 the signification of detaining, as denoting still to infest ; for 
 they who are infested, are detained by the evil spirits who in- 
 fest. In regard to this circumstance, that they who are in- 
 fested are detained by evil spirits, the case is this : when evil 
 spirits assault any one, they are skilful to insinuate themselves 
 into his delights which are of lusts, and also into his pleasant- 
 nesses which are of principles, thus into those things which are 
 of his love ; and so long as they are in such insinuation, they 
 detain him whom they infest, as one bound, nor can he be 
 loosed, howsoever he attempts it, but by the Lord’s divine aid, 
 for love and insinuation into the delight of love conjoins ; 
 such is the art practised by evil spirits and genii in the other 
 life : this is also evident from what is similar in the world, 
 for he who insinuates himself into another’s delight which is 
 of his love, keeps him bound, and also leads him. 
 
 7502. “Behold, the hand of Jehovah shall be into thy cat- 
 tle which is in the field.” — That hereby is signified the vasta- 
 tion of the truth and good of faith which they had from the 
 church, in which they have been, appears from the signification 
 of the hand of Jehovah being into any one, as denoting a 
 
7500—7502.] 
 
 EXODUS. 
 
 427 
 
 plague or punishment, for by hand is signified power, n. 4931 
 to 4937, 6292, 6947, 7188, 7189, and by the hand of Jehovah 
 omnipotence, n. 878, 3387, and because by those who are in 
 the externals of the church it is believed from appearance 
 that every plague or punishment comes from Jehovah, for they 
 attribute all things to his power; therefore by the hand of Je- 
 hovah being into any one is denoted punishment, in the pres- 
 ent case vastation, for the degrees of the vastation of those 
 who infested were punishments ; and from the signification of 
 cattle, as denoting the truths and goods of faith, see n. 6016, 
 6045, 6049 ; and from the signification of field, as denoting 
 the church, see n. 2971, 3310; the reason why field denotes 
 the church is, because the seeds which are cast into a field 
 signify the truths which are of faith, and also because the pro- 
 duce from the field, as wheat, barley, rye, and several other 
 things, denote the goods which are of charity, and the truths 
 which are of faith, thus such things as are of the church. In 
 respect to this circumstance, that the infernal spirits who infest 
 the well-disposed in the other life, are vastated as to the truths 
 of faith which are of the church, it is to be noted, that they 
 who infest the well-disposed in the other life, are such as, dur- 
 ing their life in the world, were of the church; for they who 
 have not been of the church, cannot infest those who are of 
 the church, inasmuch as the falses, which are contrary to the 
 truths of faith of the church, are the means by which they in- 
 fest ; they who have been out of the church, are not able by 
 such falses to infest any one, because they had not been ac- 
 quainted with them ; that they who have made a profession of 
 faith, and have lived a life of evil, in the other life turn 
 themselves to falses, and infest the well-disposed, see n. 7097, 
 7127, 7317: lest therefore the truth of faith, which they have 
 had from the doctrine of their church when they lived in the 
 world, (for they carry along with them into the other life all 
 things which they had known in the life of the body, nor is 
 any thing wanting,) should give them any thing of light from 
 heaven, and lest they should apply those things which are of 
 the light of heaven to patronize falses and evils which are of 
 bell, therefore every thing of the sort is taken from them, and 
 they are left at length to the evils of their life, and to the falses 
 thence derived : this vastation is the subject now treated of. 
 The reason why they who have been of the church, and have 
 lived a life of evil, are thus by degrees devastated before they 
 are cast down into hell, is, because they had been acquainted 
 with the truths of faith, and thereby have had communication 
 with heaven ; the heavenly societies, with wdiicli they have 
 had communication, and also in the other life have communi- 
 cation, cannot be separated from them but by degrees; for 
 such is the order in heaven from the Lord, that nothing is done 
 
428 
 
 EXODUS. 
 
 [Chap. ix. 
 
 violently, but all things in freedom as from themselves ; there- 
 fore those heavenly societies are not plucked asunder from 
 them, but are successively separated, so that they seem to de- 
 part of their own accord : from these considerations now it is 
 evident how the case is with vastation amongst those who have 
 known the truths of faith which are of the church, and have 
 yet lived a life of evil. That the case is so, no one can know 
 but from revelation, for man has no knowledge of the things 
 which exist in the other life except from revelation ; and 
 whereas man is little solicitous to explore the truths and goods 
 which are of faith from the Word, being in no affection of 
 truth for the sake of truth, still less for the sake of life, there- 
 fore such things are not revealed to him ; nevertheless they 
 are extant in the Word, and as to every series and process in 
 its internal sense: because therefore the man of the church is 
 in no affection of knowing truth from the Word, but only in 
 the affection of confirming the doctrinals of his own church, 
 whether they be true or false, for worldly reasons, therefore he 
 knows nothing at all concerning the state after death, nothing 
 concerning heaven, and nothing concerning hell ; he does not 
 even know what makes heaven and what makes hell with 
 man ; yea, in such ignorance are men, that they teach and be- 
 lieve that every one is capable of being admitted into heaven, 
 some from the power which they arrogate to themselves, some 
 from the mercy of the Lord, without any regard to the man’s 
 life ; and scarce any know* that heaven is given to man whilst 
 he lives in the world, by the life of charity and faith, and that 
 that life endures. These things are said to the intent it may be 
 known what is the quality of the man of the church, who pro- 
 fesses faith alone, and is not concerned about the life of faith, 
 for these are they who are represented by the Egyptians both 
 here and in what follows. 
 
 7503. “Into the horses, into the asses, into the camels.” — 
 That hereby are signified the intellectual and scientific things of 
 truth which is of faith, appears from the signification of horses, 
 as denoting things intellectual, see n. 2761, 2762, 3217, 5321, 
 6125, 6534 ; and from the signification of asses, as denoting those 
 things which are serviceable .to the intellectual principle, thus 
 also denoting scientifics, see n. 5492, 7024 ; and from the signi- 
 fication of camels, as denoting scientifics in general, see n. 
 3048, 3071, 3143, 3145 : these three animals signify those things 
 which are of the intellectual part ; the rest, which appertain to. 
 the herd and to the flock, signify those things which are of the 
 will-part. As to what concerns the intellectual part, it is that 
 which receives the truths of faith, for the intellect, or the un- 
 derstanding, is internal sight, which is illustrated by the light 
 of heaven, and so far as it is illustrated, so far it apperceives, 
 6ees, and acknowledges the truths of faith, when it reads the 
 
EXODUS. 
 
 429 
 
 7503—7506.] 
 
 Word ; hence it is that they who are in perception of the truth 
 of faith, are called intelligent and wise, and also illustrated : 
 that the intellectual principle is recipient of the truth of faith, 
 see n. 5114, 6125, 6222. 
 
 7504. “ Into the herd and into the flock.” — That hereby are 
 signified things of the will, appears from the signification of the 
 herd, as denoting the good of the exterior natural principle ; 
 and from the signification of the flock, as denoting the good of 
 the interior natural principle, see n. 5913 ; and whereas good is 
 signified thereby, the will-principle is signified also, for all good 
 has relation to the will, and all truth to the understanding. 
 
 7505. “A pestilence exceedingly grievous.” — That hereby 
 is signified consumption in general, appears from the significa- 
 tion of pestilence, as denoting the vastation of truth, and be- 
 cause it is called a pestilence exceedingly grievous, it signifies 
 the consumption of truth : that pestilence signifies the vastation 
 of truth, is evident from the following passages in the Word: 
 “When I shall send upon Jerusalem my four evil judgments, 
 the sword, and the famine, and the evil beast, and the pestilence, 
 to cut off from it man and beast,” Ezek. xiv. 21 ; to cut off man 
 and beast denotes to vastate interior and exterior good. Again, 
 in the same prophet, “ The sword without, and the pestilence 
 and the famine within ; he that is in the field shall die by the 
 sword, but he that is in the city, the famine and the pestilence 
 shall devour himf vii. 15, where the pestilence denotes the 
 vastation of good. Again in the same prophet, •“ Therefore be- 
 cause thou hast polluted my sanctuary with all thine abomina- 
 tions, a third part of thee shall die by the pestilence , and they 
 shall be consumed in the midst of thee,” v. 12, where pestilence 
 denotes the consumption of good. And in Amos, u I sent into 
 you pestilence in the way of Egypt, I slew your youths with the 
 sword, with the captivity of your horses,” iv. 10; where pes- 
 tilence in the way of Egypt denotes the vastation of good and 
 truth by falses, which are the way of Egypt ; I slew your youths 
 with the sword, with the captivity of horses, denotes the vasta- 
 tion of truth ; youths are truths, and horses things intellectual, 
 as above, n. 7503. And in David, “Thou shalt not be afraid 
 of the terror of night, of the weapon that flieth by day ; of the 
 pestilence which creepeth in thick darkness , of the death that 
 w T asteth at mid-day,” Psalm xci. 5, 6 ; where the pestilence that 
 creepeth in thick darkness denotes the evil which wasteth in 
 what is hidden ; the death which wasteth at mid-day denotes 
 the evil which wasteth in what is open : besides in many other 
 passages. 
 
 7506. “And Jehovah will distinguish between the cattle of 
 Israel, and between the cattle of the Egyptians.” — That hereby 
 is signified the difference between the truths and goods of faith 
 of those who ai» of the spiritual church, and between the truths 
 
EXODUS. 
 
 m 
 
 [Chap, ix* 
 
 and goods of faith belonging to those who infest, appears from 
 the signification of distinguishing, as denoting difference; and 
 from the signification of cattle, as denoting the truths and goods 
 of faith, as above, n. 7502; and from the representation of the 
 sons of Israel, as denoting those who are of the spiritual church, 
 see also above, n. 7500 ; and from the signification of the cattle 
 of the Egyptians, as denoting the goods and truths of the church 
 which belong to those who-infest; that the Egyptians are they 
 who were of the church, and thence in the science of the truth 
 and good of faith, but in the life of evil, and who in the other 
 life infest, see n. 7097, 7127, 7317, 7502. As to what concerns 
 the difference between the truths and goods of the faith of those 
 who are of the church and are saved, and between the truths 
 and goods of the faith of those who are of the church and are 
 damned, it may be expedient to say a few words: the truths and 
 goods of faith which appertain to those who are of the church 
 and are saved, are from the good of charity, and inasmuch as 
 the affection of charity is the very spiritual principle itself, 
 those truths and goods are spiritual, and flow-in through heaven 
 from i he Lord, for the interiors of those who receive are open 
 to heaven ; but the truths and goods of those who are of the 
 church, and are damned, are not from the good of charity, thus 
 neither are they spiritual; they flow-in indeed through heaven, 
 but they are received in cold and thick darkness, in cold be- 
 cause there is no good of charity, in thick darkness because the 
 light by which they receive them is as the light of winter, 
 which light is to the light of heaven thick darkness ; neither are 
 their -interiors open to heaven, but to the world, into which they 
 determine the influx of truth and good out of heaven ; hence 
 also tbe ideas, which these have concerning the good and truth 
 of faith, are merely natural, yea material, which in the spiritual 
 world are represented deformed, and have not any likeness of 
 man ; but the ideas concerning the truth and good of faith of 
 those who are of the spiritual church, and are saved, are spirit- 
 ual, and although they terminate in the material things which 
 are of the world, they are nevertheless separate from them, for 
 they are capable of being elevated from them ; the ideas of 
 these in the spiritual world are represented beautiful, and have 
 the likeness of a man : such is the difference, howsoever they 
 appear alike in the external form, that is, in discourse and 
 preaching. The ground of such a difference is the life, for good 
 of life, which is from charity, when it flows-in into the intellect- 
 ual principle which is the receptacle of truth, forms beautiful 
 ideas concerning the truths and goods of faith ; but evil of life, 
 which is contrary to charity, when it flows-in into the intellect- 
 ual principle, makes deformed ideas concerning the goods and 
 truths of faith, and such as are not acknowledged in heaven. 
 
 7507 “And there shall not any thing die of^all that belongs 
 
EXODUS. 
 
 431 
 
 7507 — 7512.] 
 
 to the sons of Israel.” — That hereby is signified that they- shall 
 not be consumed, appears from the signification of not any 
 thing dying, as denoting not to be consumed ; and from the 
 signification of cattle, of which it is said that it shall not die, as 
 denoting the truth and good of faith, see above, n. 7502; and 
 from the representation of the sons of Israel, as denoting those 
 who are of the spiritual church : the reason why the goods and 
 truths of faith, which appertain to those who are of the church, 
 cannot die, is, because by charity they are conjoined to the 
 Divine Being or Principle, and the Divine* Being or Principle 
 is the very life, and is eternal ; and what is conjoined to the 
 very life and to what is eternal, this cannot die, or be con- 
 sumed, but remains to eternity, and is continually perfected ; 
 whereas the things of faith appertaining to those who are of the 
 church, and are damned, inasmuch as they are not conjoined 
 with the Divine Being or Principle, and hence have not life 
 in them, die; for they are as images without life, which, not 
 being alive, in the other life are consumed, that is, are taken 
 away. 
 
 7508. “And Jehovah set a stated time.” — That hereby is 
 signified predetermination, appears without explication. 
 
 7509. “Saying, To-morrow will Jehovah do this word in 
 the land.” — That hereby is signified that this shall be to them 
 for ever, as to those things which are of the truth and the good 
 of the church, appears from the signification of to-morrow, ns 
 denoting for ever, see n. 3998 ; that it denotes as to those things 
 which are of the truth and good of the church, is evident from 
 what goes before, for those principles are the subjects treated 
 of, viz., that they shall be consumed with those who are meant 
 by the Egyptians; and that they will have permanency with 
 those who are represented by the sons of Israel. 
 
 7510. “And Jehovah did this word on the morrow.” — That 
 hereby is signified effect according to predetermination, ap- 
 pears from the signification of doing this word, as denoting 
 effect; and from the signification of a stated time, which is 
 here the morrow, as denoting predetermination, as above, n. 
 7508: predetermination from the Divine Being or Principle, 
 when it has reference to what is perpetual, is expressed by the 
 morrow. 
 
 7511. “And all the cattle of the Egyptians died.” — That 
 hereby is signified the consumption of the truth and good of 
 faith amongst those who infest, appears from the signification 
 of dying, viz., by the pestilence, as denoting consumption, as 
 above, n. 7505, 7507 ; and from the signification of the cattle 
 of the Egyptians, as denoting the truths and goods of the 
 church amongst those who infest, as also above, n. 7506. 
 
 7512. “And of the cattle of the sons of Israel there died 
 not one.” — That hereby is signified that nothing of faith was 
 
432 
 
 EXODUS. 
 
 [Chap. ix. 
 
 consumed amongst those who were of the spiritual church, 
 appears from what was explained just above, n. 7506, 7507. 
 
 7513. “And Pharaoh sent, ancl behold there was not even 
 one dead of the cattle of Israel.” — That hereby is signified 
 that this was made known to those who infest, appears from 
 the representation of Pharaoh, as denoting those who infest, 
 see above, n. 7498 ; that it was made known to them, viz., that 
 nothing of the goods and truths of faith perished amongst 
 those who were of the spiritual church, is signified by sending 
 and finding that there was not any thing dead of the cattle of 
 Israel, is evident. 
 
 7514. “And the heart of Pharaoh was made heavy.” — 
 That hereby is signified obstinacy, see above, n. 7272, 7300, 
 7305. 
 
 7515. “And he did not send away the people.” — That here- 
 by is signified that they did not leave them, viz., those who 
 were of the spiritual church whom they infested, see n. 7474, 
 where the same words occur. 
 
 7516. Verses 8 to 12. And Jehovah said to Moses and to 
 Aaron , Take to you in the fulness of your fists ashes of the 
 furnace , and let Moses scatter them towards heaven to the eyes 
 of Pharaoh . And they shall be for dust upon all the land of 
 Egypt , and it shall' be upon man and upon beast for an ulcer 
 flowering with pustules in all the land of Egypt. And they 
 took ashes of the furnace , and stood before Pharaoh , and Moses 
 scattered them towards heaven , and they became an ulcer of 
 pustules flowering in man and in beast. And the magicians 
 could not stand before Moses by reason of the ulcer , because the 
 ulcer was in the magicians and in all the Egyptians. And 
 Jehovah fixed firm the heart of Pharaoh , and he did not hear- 
 ken to them , as Jehovah spake to Moses. And Jehovah said to 
 Moses and to Aaron, signifies instruction anew. Take to you 
 in the fulness of your fists, signifies power given so far as it 
 could be received. Ashes of the furnace, signifies of exciting 
 the falses of lusts by presence amongst those who infest. And 
 let Moses scatter them towards heaven, signifies those falses 
 shown to those who are in heaven. To the eyes of Pharaolj, 
 signifies in the presence. And they shall be for dust upon all 
 the land of Egypt, signifies the damnation of those falses in 
 the natural mind. And they shall be upon man and upon 
 beast, signifies which are from evil interior and exterior. For an 
 ulcer flowering with pustules, signifies things defiled with the 
 blasphemies thence derived. In all the land of Egypt, signi- 
 fies in the whole natural mind. And they took ashes of the 
 furnace, signifies the falses of lusts. And stood before Pha- 
 raoh, signifies in the presence of those who infest. And Moses 
 scattered them towards heaven, signifies those things shown to 
 them who are in heaven. And they became an ulcer of pus- 
 
7513 — 7518.] 
 
 EXODUS. 
 
 43m 
 
 tules flowering in man and in beast, signifies tilings defiled 
 with blasphemies derived from evil interior and exterior. And 
 the magicians conld not stand before Moses by reason of the 
 nicer, signifies that they conld not be present who abused 
 divine order by effigying what was like in the external form. 
 Because the nicer was in the magicians, signifies that like de- 
 filed things came forth from them. And in all the Egyptians, 
 signifies as in those who infested. And Jehovah fixed firm the 
 heart of Pharaoh, signifies that they made themselves obsti- 
 nate. And he did not hearken to them, signifies that they did 
 not obey. As Jehovah spake to Moses, signifies according to 
 prediction. 
 
 7517. “And Jehovah said to Moses and to Aaron.” — 'That 
 hereby is signified instruction anew, appears from the significa- 
 tion of Jehovah saying, as denoting instruction, as above, n. 
 7497 ; the reason why instruction anew is denoted, is, because 
 the subject now treated of is concerning a new state, the former 
 being ended : the instruction which is from Jehovah is effected 
 by the truth which proceeds from him; the truth which pro- 
 ceeds from Jehovah is represented by Moses and Aaron, internal 
 truth by Moses, and external by Aaron, n. 7382. 
 
 7518. “Take to you in the fulness of your fists.” — That 
 hereby is signified power given, so far as it could be received, 
 appears from the signification of fists or the palms of the hands, 
 as denoting power; the reason why fists or the palms of the 
 hands denote power, is, because hands signify power, of which 
 we shall speak presently ; so far as can be received, is signified 
 by fulness. As to what concerns the signification of fists or the 
 palms of the hands, it is to be noted, that the arms in the Grand 
 Man correspond to power ; hence not only the arms themselves 
 signify power, but also the shoulders, and likewise the hands, 
 even to the fingers ; that arms denote power, see n. 878, 4932, 
 4934, 4935, 7205 ; that shoulders denote the same, see n. 1085,. 
 4937 ; that hands denote the same, see n. 878, 3387, 5327, 5328*, 
 5544, 6292, 6947, 7011, 7188, 7189; that fingers also denote 
 the same, see n. 7430 ; concerning their correspondence in 
 general, see n. 4931 to 4937. The reason why all things which' 
 are of the arms correspond to power, is, because the body' exer- 
 cises its power by them. From these considerations it may be 
 manifest what is signified in Matthew by sitting on the right 
 hands, “Jesus said, Hereafter ye shall see the Son of Man sitting 
 on the right hands of grower” xxvi. 64 ; and in Luke, “ Hence- 
 forth the Son of Man shall sit on the right hands of the virtue 
 of Godf xxii. 69, viz., that it denotes the omnipotence which, 
 belongs to the Lord ; wherefore it is said on the right hands 
 of power, and on the right hands of virtue ; as also in David,. 
 “ Thou hast an arm with virtue , strong is thy hand , thy right 
 hand shall be exalted,” Psalm lxxxix. 14.. From these com- 
 
 vol. vii. 28 
 
434 
 
 EXODUS. 
 
 [Chap. ix. 
 
 siderations it is evident what light in the Word is given by 
 the internal sense, for unless it was thence known that by the 
 right hand is signified power, it would be understood according 
 to the words, that the Lord was to sit on the right hands of 
 Jehovah. 
 
 7519. “Ashes of the furnace.” — That hereby is signified of 
 exciting the falses of lusts by presence amongst those who 
 ir.fest, appears from the consideration of ashes of the furnace, 
 as denoting the falses of lusts, of which we shall speak pres- 
 ently; that it denotes excitation by presence amongst those 
 who infest, is manifest from what follows in this verse, for it is 
 said that Moses scattered them towards heaven, in the eyes of 
 Pharaoh ; by in the eyes is signified presence, and by Pharaoh 
 are signified those who infest, as has been often shown. How 
 the case herein is, cannot be known without revelation, for they 
 are such things as are done in the other life, and are not known 
 in the world : evil or infernal spirits, so long as they are re- 
 moved and separated from heaven, that is, from the good of 
 love and the truth of faith which prevail there, so long they do 
 not know that they are in evils and falses, for in this case they 
 believe falses to be truths, and evils to be goods; but as soon 
 as heaven comes nearer to them, that is, any heavenly society, 
 they apperceive falses and evils, for the truth of faith which 
 then flows-in gives them to apperceive falses, and the good of 
 love which flows-in gives them to apperceive evils; also the 
 nearer that heaven comes, or in proportion as the influx of the 
 good of love and of the truth of its faith is more present, inas- 
 much as those things are intolerable to them, they are so much 
 the more grievously tormented by their evils and falses : from 
 these considerations it may now be manifest why it was com- 
 manded, that Moses should take ashes of the furnace, and should 
 scatter them towards heaven, and should do this in the eyes 
 of Pharaoh, also why it was commanded that he should scatter 
 the ashes towards heaven, but not Aaron; for by the ashes 
 being scattered towards heaven, is signified the influx of heaven ; 
 by this being done in the eyes of Pharaoh, is signified that it 
 was done in the presence of those who infest ; the reason why 
 Moses was to do this, and not Aaron, is, because the truth pro- 
 ceeding immediately from the Divine Being or Principle, pre- 
 sents that effect amongst the evil, for Moses is the truth which 
 proceeds immediately from the Divine Being or Principle, and 
 Aaron the truth which proceeds mediately, see n. 7010. From 
 these considerations it is evident what is meant in the internal 
 sense by what is contained in this verse and in those which 
 next follow, viz., that the meaning is, that the filthy and defiled 
 things of lusts with blasphemies should be excited, which are 
 signified by the ulcer flowering with pustules, and they are 
 excited when divine truth flows-in and heaven comes nearer 
 
7519.] 
 
 EXODUS. 
 
 435 
 
 Every one may see, that such tilings would not in any wise have 
 been commanded by Jehovah to Moses, unless they had in- 
 volved a heavenly arcanum, viz., that Moses should take ashes 
 of the furnace, and scatter them towards heaven ; such means of 
 producing an effect would never have been ordered by Jehovah 
 unless they had contained what is celestial, to which they corre- 
 spond ; hence it may be seen what is the quality of the Word, 
 viz., that it is quite full of arcana, but of arcana which are not 
 extant in the sense of the letter. The reason why ashes of the 
 furnace signify falses of lusts, is, because ashes are from com- 
 bustibles, and what is combustible, as also fire itself, in the 
 Word, in the good sense, signifies the good of heavenly affec- 
 tions, but, in the opposite sense, the evil of infernal lusts; 
 that fire has such a signification, see n. 934, 1861, 2446, 4906, 
 5071, 5215, 6314, 6832, 6834, 6849, 7324, and that combustion 
 or burning denotes the evil of lusts, see n. 1297, 5215; hence 
 it is, that ashes signify falses, for falses are from the evil of 
 lusts; inasmuch as the evils of lusts are signified by fire, they 
 are also signified by a furnace, a furnace being what contains, 
 which frequently involves the like with what is contained : 
 that furnace has such a signification, is manifest from the fol- 
 lowing passages: “ Behold, the day cometli burniny as a fur- 
 nace* and all the proud, and every one that doetli wickedness 
 shall be stubble, and the day that cometh shall set them on fire, 
 it shall not leave them root and branch,” Mai. iv. 1; where burn- 
 ing as a furnace denotes the lusts of evil ; to set them on fire 
 denotes to kindle with lusts. And in the book of Genesis, 
 “Abraham looked against the faces of Sodom and Gomorrah, 
 and against all the faces of the land of the plain, and saw, and 
 the smoke ascended, as the smoke of a furnace,” xix. 28 ; where 
 the smoke of a funace denotes falses derived from the evils of 
 lusts, for Sodom is the evil of lusts grounded in self-love, and 
 Gomorrah is the false thence derived, see n. 2220, 2246, 
 2322. And in the Revelation,* “ From the pit of the abyss went 
 up a smoke, as the smoke of a furnace ,” ix. 2 ; where the smoke 
 of a furnace in like manner denotes falses derived from evils 
 of lusts; the pit of the abyss denotes hell. And in Matthew, 
 “The Son of Man shall send his angels, who shall gather out 
 of his kingdom all things that offend, and those who do iniquity, 
 and shall send them into a furnace of fire f xiii. 41, 42; where 
 a furnace of tire denotes the evils of lusts ; for the fire of lusts 
 is what is meant in the Word by the fire of hell; loves also 
 are nothing else but the fires of life; lust is a continuation of 
 the love. And in Nahum, “Draw out to thyself the waters of 
 the siege, strengthen thy fortifications, enter into the mire, and 
 tread the clay, repair the furnace of the brick, the fire shall 
 devour thee, the sword shall cut thee off,” iii. 14, 15 ; where to 
 enter into the mire denotes into the false, to tread the clay 
 
436 
 
 EXODUS. 
 
 [Chap. ix. 
 
 denotes evil, n. 6699 ; the furnace of the brick denotes the 
 falses, which they contrive, and which are injected by the evil, 
 n. 1296, 6699, 7113 ; tire denotes the lust of evil, n. 1861, 2446, 
 5071, 5215, 6832, 7324; the sword denotes falsity, n. 4499. 
 And in Jeremiah, “Take into thy hand great stones, and hide 
 them in the clay in the furnace of brick , which is at the door 
 .of the house of Pharaoh in Tahphanes, in the eyes of the men 
 of Judah, and say to them, Behold I send and will take 
 Nebuchadnezzar, the king of Babylon, and will set his throne 
 upon these stones, which I have hid, so that he shall stretch 
 his tent upon them, he shall come and smite the land of Egypt,” 
 xliii. 9, 10; what these words signify cannot be known without 
 the internal sense : great stones are falses ; the furnace of brick 
 is the lust of the false derived from evil ; Nebuchadnezzar king 
 of Babylon is the waster of truth and good ; his throne and tent 
 being set upon these stones, denotes that he shall cause falses 
 to reign ; the land of Egypt which he shall smite is the natural 
 mind. 
 
 7520. “ And let Moses scatter them towards heaven.” — • 
 That hereby is signified that those falses were shown to those 
 in heaven, appears from the signification of ashes, as denoting 
 falses, of which we shall speak presently ; and from the signi- 
 fication of scattering or spreading abroad towards heaven, as 
 denoting to show them to those who are in heaven ; that to 
 scatter or spread abroad denotes to show, is evident, for hence 
 they are made to appear : by heaven, in the internal sence, is 
 meant the angelic heaven. What these words signify, is evi- 
 dent from what was said just above, n. 7519, viz., that by truth 
 from the Divine Being or Principle, which is represented by 
 Moses, the falses of the lusts of those who infest were shown 
 and manifested to heaven, whence the presence of heaven, and 
 from presence the existence of such things amongst the evil, 
 as are signified by the ulcer flowering with pustules. That 
 ashes (favilla) denote the false, may be confirmed from the 
 passages where ashes ( cinis ) are named, for ashes ( cinis ) is from 
 a like origin, and hence signifies the like with ashes (favilla), 
 as in Isaiah xliv. 20 ; lviii. 5 ; Jerem. vi. 26 ; Ezek. xxvii. 30 ; 
 xxviii. 18 ; Jonah iii. 6 ; Psalm cii. 9 ; Job ii. 8 ; xxx. 19. 
 
 7521. “ To the eyes of Pharaoh.” — That hereby is signified 
 in the presence, appears without explication. 
 
 7522. “And they shall be for dust upon all the land of 
 Egypt.” — That hereby is signified the damnation of those falses 
 in the natural mind, appears from the signification of dust, as 
 .denoting what is damned, see above, n. 7418 ; and from the 
 signification of ashes of the furnace, which were made into 
 dust, as denoting the falses of lusts, see just above, n. 7519, 
 7520; and from the signification of the land of Egypt, as de- 
 noting the natural mind, see n. 5276, 5278, 5280, 5288, 5301, 
 
7520—7523.] 
 
 EXODUS. 
 
 437 
 
 That dust denotes what is damned, is evident not only from 
 the passages quoted from the Word, n. 7418, but also from this 
 passage in Moses, “If thou shalt not obey the voice of Jeho- 
 vah thy God, thou shalt be cursed in the city, thou shalt be 
 cursed in the field : Jehovah will give the rain of thy land thin 
 dust and thick dust , from heaven it shall descend upon thee, 
 until thou be destroyed,” Deut. xxviii. 15, 16, 24. 
 
 7523. “ And it shall be upon man and upon beast.” — That 
 hereby is signified which are from evil interior and exterior, 
 appears from the signification of man, as denoting the affection 
 of good, and, in the opposite sense, the lust of evil, in like 
 manner beast, but when mention is made of man and beast, 
 then by man is signified interior affection or lust, and by beast 
 exterior, see n. 7424: the interior good, and also the interior 
 evil, which are signified by man, are those of intention or end, 
 for intention or end is the inmost principle of man ; but the 
 exterior good, and also the exterior evil, which are signified bv 
 beast, are those of the thought, and of the action thence derived, 
 when nothing opposes : the reason why what i9 exterior is sig- 
 nified by beast, is, because man as to his external or natural 
 man is nothing but a beast, for he has like lusts, and also plea- 
 sures, and like appetites and senses too ; and the reason why 
 what is interior is signified by man, is, because man is man as 
 to the internal or spiritual man, enjoying there the affection of 
 good and truth, such as appertain to the angels in heaven, and 
 because by that man he rules his natural or animal man, which 
 is a beast : that a beast denotes the affection of good and, in 
 the opposite sense, the lust of evil, see n. 45, 46, 142. 143, 246, 
 714, 715, 719, 776, 2179, 2180, 3218, 3519, 5198 : these are the 
 things which are signified by man and beast also in the follow- 
 ing passages : “ Mine anger and my wrath is poured out upon 
 this place, upon man and ujpon beast” Jer. vii. 20. Again 
 “ I will smite the inhabitants of this city, both man and beast , 
 they shall die by a great pestilence,” xxi. 6. Again, “ He shall 
 make his land a desolation, that there shall be none to dwell 
 therein, from man even to beast they have removed themselves, 
 they have gone away,” 1. 3. And in Ezekiel, “ When the land 
 shall sin to me, by trespassing a trespass, I will cut off from it 
 man and beast” xiv. 13, 19, 21. Again, “I will stretch out my 
 hand over Edom, and will cut off from it man and beast , and 
 will make it a waste*,” xxv. 13. And in Zephaniah, “ I will 
 consume man and beast , I will consume the -bird of the hea- 
 vens, and the fishes of the sea, and things that offend with the 
 wficked, and I will cut off man from the surfaces of the earth,” 
 i. 3. Man and beast denote interior and exterior good in the 
 following passages : “ I have made the earth man and beast by 
 my great virtue,” Jeremiah xxvii. 5. Again. “ Behold the days 
 come, saith Jehovah, in which I will sow the house of Israel 
 
438 
 
 EXODUS. 
 
 [Chap. ix. 
 
 and the house of Judah with the seed of man and with the seed 
 of beast xxxi. 27. Again, “ The earth shall be a desolation, so 
 that there shall be no man and beast,” xxxii. 43. Again, “ In 
 the cities of Judah, and in the streets of Jerusalem, shall be devas- 
 tation, there shall be no man and no inhabitant, and no beast f 
 xxxii. 10 ; li. 62. And in David, “ Thy justice is as the moun- 
 tains of God, thy judgments are the great abyss, thou preservest 
 man and beast, Jehovah,” Psalm xxxvi. 6. Inasmuch as such 
 things were signified by man and beast, therefore the first-born 
 of the Egyptians died both of men and. beasts , Exod. xii. 29; 
 and therefore the first-born was sanctified both of man and of 
 beast, Numb, xviii. 15 ; and for the same reason also from a holy 
 rite it was commanded by the king of Nineveh, that both man 
 and beast should fast, and should also be covered with sack- 
 cloth, Jon. iii. 7, 8. 
 
 7524. “ For an ulcer flowering with pustules.” — That here- 
 by are signified things defiled with blasphemies thence derived, 
 appears from the signification of an ulcer, as denoting things 
 defiled which are from evils ; and from the signification of pus- 
 tules, as denoting the blasphemies which are thence derived ; 
 the ulcers appertaining to man in his body correspond to the 
 defiled things which are from evils, and pustules to blasphe- 
 mies ; and they would also be in every evil mAn, unless he, so 
 long as he is in the world, was in a state of receiving the good 
 and truth of faith ; it is for the sake of that state that the Lore 
 prevents such things bursting forth from evils. That ulcers sig 
 nify defiled things with blasphemies, is evident also from tlu 
 Revelation, “The first angel poured out his vial on the earth, 
 and it became an ulcer evil and hurtful in the men who had 
 the character of the beast. The fifth angel poured out a vial 
 upon the throne of the beast, and they blasphemed the God of 
 heaven by reason of their uneasiness and by reason of their 
 ulcers,” xvi. 2, 11. And in Moses, “ Jehovah will smite thee 
 with the ulcer of Egypt, and with emerods, and with the scab, 
 and with the itch, that thou canst not, be healed ; so that thou 
 shalt be insane from the sight of thine eyes which thou shalt 
 see. Jehovah shall smite thee with an evil ulcer upon the knees 
 and upon the thighs, of which thou canst not be healed Jeho- 
 vah shall lead thee away and thy king, whom thou shalt appoint 
 overtime, to a nation which thou hast not known,” Dent, xxviii. 
 27, 34, 35, 36 ; the ulcer of Egypt denotes things defiled with 
 blasphemies ; and because blasphemies also are signified, it is 
 said, that he should become insane from the sight of the eyes, 
 for he who blasphemes God is insane ; the kinds of ulcers are 
 emerods, scab, the itch, which signify so many kinds of falses 
 derived from evils ; nearly the same is signified by ulcers on 
 the knees and thighs ; and because they signify falses, it imme- 
 diately follows, that the king whom they shall appoint should 
 
7524 -7531.] 
 
 EXODUS. 
 
 439 
 
 be led away ; for by king is signified truth, and, in the oppo- 
 site sense, the false, see n. 1672, 2015, 2069, 3009, 4581, 4966, 
 5044, 6148. The ulcers of the leprosy, as the swelling, the 
 abscess, the pupil, the burning, the scurf, the scall, which are 
 named, Levit. xiii. 1 to the end, denote also such things, for the 
 leprosy, in the spiritual sense, is the profanation of truth, see 
 n. 6903. That wounds also signify such things, is evident from 
 Isaiah, 44 From the sole of the foot even to the head there is no 
 soundness in it, a wound , and the blackness of a wound, and a 
 fresh gash, they have not been squeezed out, arid have not been 
 bound up. and have not been m oil i tied with oil,” i. 6. And in 
 David, u Mine iniquities have passed over my head, my wounds 
 are putrid and corrupt , by reason of my foolishness,” Psalm 
 xxxviii. 4, 5. 
 
 7525. 4 *In all the land of Egypt.” — That hereby is signified 
 the natural mind, see just above, n. 7522. 
 
 7526. 44 And they took ashes of the furnace.” — That hereby 
 are signified the falses of lusts, appears from the signification 
 of ashes of the furnace, as denoting the falses of lusts, see above, 
 n. 7519. 
 
 7527. “ And stood before Pharaoh.” — That hereby is signi- 
 fied in the presence of those who infest, appears from the signifi- 
 cation of standing before any one, as denoting in the presence; 
 and from the representation of Pharaoh, as denoting those who 
 infest, see n. 7107, 7110, 7126, 7142, 7220, 7228. 
 
 7528. “And Moses scattered them towards heaven.” — That 
 hereby are signified those falses shown to those who are in 
 heaven, is manifest from what was said above, n. 7520, where 
 like words occur. 
 
 7529. k4 And they became an ulcer of pustules flowering in 
 man and in beast.” — That hereby are signified things defiled with 
 blasphemies from interior and exterior evil, appears from the 
 signification of an ulcer of pustules, as denoting things defiled 
 with blasphemies, see above, n. 7524; and from the significa- 
 tion of man and beast, as denoting evil interior and exterior, 
 see also above, n. 7523. 
 
 7530. 44 And the magicians could not stand before Moses by 
 reason of the ulcer.” — That hereby is signified that they could 
 not be present who abused divine order by effigy ing what was 
 like in the external form, appears from the signification of not 
 being able to stand before any one, as denoting not to be able 
 to be present ; and from the signification of magicians, as 
 denoting those who abuse divine order by efligying what is like 
 in the external form, see n. 7296, 7337 ; and from the significa- 
 tion of ulcer, as denoting things defiled with blasphemies, see 
 above, n. 7524. 
 
 7531. 44 Because 'the ulcer was in the magicians.” — That 
 
440 
 
 EX.ODUS. 
 
 [Chap, ix 
 
 hereby is signified that like defiled things came forth from 
 them, appears from what was said just above, n. 7530. 
 
 7532. “ And in all the Egyptians.” — That hereby is signified 
 as in those who infested, appears from the signification of the 
 Egyptians, as denoting those who infest, see n. 7095, 7317. 
 
 7533. “And Jehovah fixed firm the heart of Pharaoh.” — 
 That hereby is signified that they made themselves obstinate, 
 appears from the signification of the heart being fixed firm, 
 being hardened, being made heavy, as denoting obstinacy, see 
 n. 7272, 7300, 7305. It being said that Jehovah fixed firm the 
 heart of Pharaoh, in the internal sense, signifies that they them- 
 selves, and not Jehovah, fixed firm their own heart, that is, 
 made themselves obstinate ; for it is the evil attendant on man 
 which fixes him firm, or makes him obstinate against divine 
 things, and evil comes from man, and flows-in from hell, but 
 not from heaven ; through heaven from the Lord nothing but 
 good flows-in ; from good, still less from the veriest good, evil 
 cannot come forth ; evil comes forth from its own origins, viz., 
 from the contraries of love to God and Jove to the neighbour ; 
 such origins are given with man, and in no wise with God ; 
 hence it is evident, that when it is said in the Word that God 
 induces evils, it is said according to the appearance ; but on 
 this subject see n. 2447, 6992, 6997. 
 
 7534. “ And he did not hearken to them.” — That hereby is 
 signified that he did not obey, appears from the signification of 
 not hearkening to any one, as denoting not to obey, as also n. 
 7224. 7278, 7339, 7413. 
 
 7535. “As Jehovah spake to Moses.” — That hereby is sig- 
 nified according to prediction, see above, n. 7302, 7340, 7414, 
 
 7432. 
 
 7536. Yerses 13 to 18. And Jehovah said to Moses , Rise 
 in the morning early , and stand before Pharaoh , and say to 
 him , Thus saith Jehovah God of the Hebrews , Send away my 
 people, and let them serve me. Because this time I send all 
 my plagues into thine heart , and into thy servants , and into 
 thy people, to the intent that thou mayest know that there is none 
 as I in the whole earth. Because now I might send my hand 
 and smite thee, and thy people, with the pestilence, and thou 
 shouldest be cut off from the earth. Nevertheless for this have 
 I made thee to stand, that thou mayest see my virtue, and 
 to the intent that my name may be declared in the whole 
 earth. As yet liftest thou up thyself into my people, that thou 
 shouldest not send them away. Behold I cause to rain, about 
 the time of to-morrow, an exceeding grievous hail, such as hath 
 not been in Egypt from the day that it was founded, even till 
 now . And Jehovah said to Moses, signifies instruction again 
 what was to be done. Kise in the morning early, and stand 
 before Pharaoh, signifies elevation of the attention of those who 
 
7532—7539.] 
 
 EXODUS. 
 
 441 
 
 infest by presence. And say to him, Thus saith Jehovah God 
 of the Hebrews, signifies command from the Lord, who is the 
 God of the church Send away my people, and let them serve 
 me, signifies that they should leave those who are of the spirit- 
 ual church, that they may worship the Lord their God. Be- 
 cause this time I send all my plagues, signifies that it might be 
 effected, that all evils to come should rush together into them. 
 Into thine heart, signifies into what is inmost. And into thy 
 servants, and into thy people, signifies into all and singular 
 things. To the intent that thou mayest know that there is none 
 as I in the whole earth, signifies what is thence made known 
 to them, that the Lord is the only God. Because now I might 
 send my hand, signifies that all communication might possibly 
 be taken away. And smite thee and^ thy people with the pesti- 
 lence, signifies thus total devastation. And thou shouldest be 
 cutoff from the earth, signifies that thus there would no longer 
 be communication by those things which are of the church. 
 Nevertheless for this have I made thee to stand, signilies that 
 communication would as yet remain, and they would pass 
 through states grounded in order. To the intent that thou 
 mayest see my virtue, signifies that they may apperceive how 
 great the divine power is. And to the intent that my name 
 may be declared in the whole earth, signifies that thus the Lord 
 may be acknowledged as the only God where the church is. 
 As yet liftest thou up thyself into my people, signifies because 
 he does not yet desist from infesting those who are in truth and 
 good. That thou shouldest not send them away, signifies and 
 does not yet leave them. Behold, I cause to rain about the time 
 of to-morrow an exceeding grievous hail, signifies falses de- 
 stroying all things of the church amongst them. Such as hath 
 not been in Egypt from the day that it was founded even till 
 now, signifies that such destruction has not place with others in 
 the natural mind. 
 
 7537. “And Jehovah said to Moses.” — That hereby is sig- 
 nified instruction again what was to be done, see above, n. 
 
 7517. 
 
 7538. “Rise in the morning early, and stand before Pha- 
 raoh.” — That hereby is signified elevation of the attention of 
 those who infest by presence, appears from the signification of 
 rising in the morning early, see n. 7435 ; and from the signifi- 
 cation of standing before any one, as denoting presence, see n. 
 7527 ; and from the representation of Pharaoh, as denoting 
 those who infest, see n. 7107, 7110, 7126, 7142, 7220, 7228. 
 
 7539. “And say to him, Thus saith Jehovah God of the 
 Hebrews.” — That hereby is signified a command from the Lord, 
 who is the God of the church, appears from the signification 
 of saying, when by Jehovah or the Lord to those who are in 
 evils and infest, as denoting command, see n. 7036, 7310 ; and 
 
442 
 
 EXODUS. 
 
 [Chap. ix. 
 
 from the signification of the Hebrews, as denoting those who are 
 of the church, thus denoting the church, see n. 6675, 6684, 
 6738 ; that where Jehovah is named in the Word, it is the Lord 
 who is meant, see n. 1343, 1736, 2921, 3023, 3035, 5011, 5663, 
 6280, 6281, 6303, 6905, 6945, 6956 ; thus Jehovah God of the 
 Hebrews denotes the Lord, who is the God of the church. 
 
 7540. “Send away my people, and let them serve me.” — • 
 That hereby is signified that they should leave those who are 
 of the spiritual church, that they may worship the Lord their 
 God. see above, n. 7500, where like words occur. 
 
 7541. “Because this time I send all my plagues.” — That 
 hereby is signified that it might be effected that all evils to come 
 should rush together into them, appears from the signification 
 of plagues, as denoting evils, in the present case evils to come, 
 until they were altogether cast into hell, wherefore it is said all 
 plagues ; and from the signification of sending, as denoting to 
 rush-in, for plagues or evils are not sent-in by Jehovah or the 
 Lord, but rush-in from evil itself ; for evil in the other life 
 brings punishment along with it, and has punishment as it 
 were in itself, see n. 696, 697, 1857, 6559 ; hence it is that by 
 I send all my plagues, is signified that all evils would rush-in 
 into them. It is according to order, that one plague should 
 follow another, and that the evil should thus be successively 
 cast down into hell, wherefore it is here said, that it might be 
 effected that they should rush-in together. The man of the 
 church, inasmuch as he has no knowledge concerning the state 
 of life after death, believes that man after life in the body is 
 instantly either elevated into heaven, or cast into hell, when 
 nevertheless this is effected successively, although with much 
 variety as to times and as to states ; with the good, who are to 
 be elevated into heaven, evil is successively separated, and they 
 are filled with goods according to the faculty of reception ac- 
 quired in the world; and with the evil, who are to be cast into 
 hell, good is successively separated, and they are filled succes- 
 sively with evils, according to the faculty of reception acquired 
 in the world. Moreover man in the other life enters into new 
 states, and undergoes changes ; they who are elevating into 
 heaven, and afterwards when they are elevated, are perfected 
 to eternity ; but they who are casting into hell, and afterwards 
 when they are cast, endure evils continually more grievous, and 
 this until they dare not occasion evil to any one ; and after- 
 wards they remain in hell to eternity, whence they cannot be 
 extracted, because it cannot be given them to will good to any 
 one, only not to do evil from fear of punishment, the lust to do 
 so always remaining. 
 
 7542. “ Into thine heart.” — That hereby is signified into what 
 is inmost, appears from the signification of the heart, as denot- 
 ing that which is of the will, thus which is of the love, see n 
 
7540 — 7545.] 
 
 EXODUS. 
 
 443 
 
 2930, 3313, 3888, 3889, consequently what is of the very life, 
 for the love, inasmuch as it is of the will, constitutes the very 
 life; hence it is that v the heart is signified what is inmost 
 or the inmost principle: the inmost principle appertaining to 
 the good is love to the Lord and love towards the neighbour, 
 but the inmost principle appertaining to the evil is self-love 
 and the love of the world ; this latter inmost principle is what 
 is here meant : the things which encompass the inmost prin- 
 ciple, and constitute as it were the circumferences, are the evils 
 with the falses which favour ; and these are arranged in the 
 order in which they favour. In the other life these things are 
 unfolded according to the order in which they are arranged ; 
 first come forth those things which occupy the ultimate cir- 
 cumferences, next those which occupy the interior circum- 
 ferences, and at length is manifested the inmost principle ; 
 hence it is, that man in the other life passes through several 
 states, and that the evil by degrees successively incur plagues, 
 before the} 7 are cast into hell, according to what has been said 
 just above: the inmost principle, at which they finally arrive, 
 is hell itself with them, for it is the evil itself which had been 
 of their love, thus the end for the sake of which they had 
 done all things, and which in the world they had inmostly 
 concealed. 
 
 7543. “ And into thy servants, and into thy people.” — That 
 hereby is signified into all and singular things, appears from the 
 signification of servants and people, as denoting all and singular, 
 thus all and singular things, see n. 7396. 
 
 7544. “To the intent that thou mayest know that there is 
 none as I in the whole earth.” — That hereby is signified what 
 is thence made known to them, that the Lord is the only God. 
 appears from what was said above, n. 7401. 
 
 7545. u Because now I might send my hand.” — That hereby 
 is signified that communication might possibly be taken away ? 
 appears from the signification of hand, as denoting power, see 
 n. 4931 to 4937, 6292, 6947, 7188, 7189, 7518; and that the 
 hand of Jehovah denotes omnipotence, see n. 878, 3387, 7518; 
 hence to send the hand denotes to show power, and from omni- 
 potence to do it; this omnipotence is described by beirtg able 
 to send all plagues into his heart, into his servants, and into his 
 people, whereby is signified that all evils would rush in together, 
 and thus that communication would be taken away with those 
 things which are of heaven : this is the power which is here de- 
 scribed by those words. How the case is with this communi- 
 cation, has been before said, viz., that they who infest the well- 
 disposed in the other life are they who in the world have been 
 in the church, and have read the Word, and have been acquainted 
 with the doctrinals of faith of their own church, and have also 
 professed them, but have lived a life of evil ; so long as such 
 
444 
 
 EXODUS. 
 
 [Chap. ix. 
 
 in the other life retain the things which are of faith, the) 7 have 
 communication with heaven, and so long they cannot be cast 
 down into hell ; wherefore those are the things which are taken 
 from them by degrees, and when they are taken from them, 
 they have no longer what may keep them elevated, but in such 
 case, like weights without support, or as birds deprived of their 
 wings, they fall downwards or into the deep: from these con- 
 siderations it is evident what is meant by communication pos- 
 sibly being taken away from them. 
 
 7546. “ And smite thee and thy people with the pestilence.” 
 — That hereby is signified thus total devastation, appears from 
 the signification of pestilence, as denoting the vastation of good 
 and of truth, see n. 7505, in the present case total devastation, 
 because it is said that Pharaoh and his people would be smitten 
 with it, but before, at verse 3, that the cattle would be smitten ; 
 hence at that verse by pestilence is not signified total devasta- 
 tion, but vastation in general as to those things which are of the 
 truth and good of the church, and which are without. 
 
 7547. “And thou shouldest be cut off from the earth.” — • 
 That hereby is signified that thus there would no longer be com- 
 munication by those things which are of the church, appeal’s 
 from the signification of being cut off, when it is said of those 
 things which are of the church, as denoting to be separated, 
 and when they are separated, or when there is no longer com- 
 munication with heaven by those things which are of the church, 
 then the man falls into hell, which is meant by being cut off, 
 see above, n. 7545 ; and from the signification of earth, as de- 
 noting the church, see n. 662, 1067, 1262, 1733, 1850, 2117, 
 2118," 2571, 2928, 3355, 4535, 4447, 5577. 
 
 7548. “Nevertheless for this have I made thee to stand.” — 
 That hereby is signified that as yet communication remained, 
 and they would pass through states grounded in order, appears 
 from the signification of causing to stand, when it is said of 
 plagues or evils that they should not rush-in together, n. 7541, 
 and of communication with heaven, that it should not be taken 
 away from them, n. 7545, as denoting that communication 
 should yet remain, consequently that they should pass through 
 states grounded in order, that is, that by degrees they should 
 be successively devastated, n. 7541. 
 
 7549. “To the intent that thou mayest see my virtue.” — 
 That hereby is signified that they may apperceive how great 
 the divine power is, appears without explication. 
 
 7550. “And to the intent that my name may be declared in 
 the whole earth.” — That hereby is signified that thus the Lord 
 may be acknowledged for the only God where the church is, 
 appears from the signification of name, as denoting all. in one 
 complex by which the Lord is worshipped, see n. 2724, 3006, 
 6674; and whereas the greatest essentia 1 of worship is the ac- 
 
7546 — 7553.] 
 
 EXODUS. 
 
 445 
 
 knowledgment that the Lord is the only God, and that his 
 human principle is divine, and that from that principle pro- 
 ceeds the all of faith and love, therefore by the name of Jeho- 
 vah being declared, is signified that the Lord is to be acknow 
 lodged for the only God; that the divine human principle of 
 the Lord is the name of Jehovah, see n. 2628, 6887; and from 
 the signification of the earth, as denoting the church, see jus* 
 above, n. 7547. That Jehovah or the Lord in this and in sev 
 .oral other passages wills that his virtue and power should 
 appear, and that his name should be declared ; and in other 
 places that he should be worshipped and adored with humility, 
 seems as if he was willing to make a show of his glory, and as 
 if he loved adoration for his own sake; but the case is alto- 
 gether otherwise; it is not for his own sake, but for the sake 
 of the human race, not from self-glory, but from love, for he 
 wills to be conjoined to the human race, and to give them 
 eternal life and felicity ; and this cannot be effected, unless man 
 be in humble worship ; and humble worship is not given, unless 
 man acknowledges and believes, that himself is dust and ashes, 
 that is, nothing but evil, and that Jehovah or the Lord is the 
 greatest and holiest, and that he dare not of himself approach 
 to him ; when man is in such humble worship, then the Lord 
 can flow-in with the life of his love, and give heaven and 
 eternal happiness: this is the reason why Jehovah or the Lord 
 so much extols his power and glory in the Word. 
 
 7551. “ As yet liftest thou up thyself into my people.” — • 
 That hereby is signified because he does not yet desist from 
 infesting those who are in truth and good, appears from the 
 signification of yet lifting up himself, as denoting not yet to 
 desist from infesting; for they who infest, believe they have 
 dominion over those who are infested, when they see them in 
 anguish, and not yet liberated, also when they see themselves 
 admonished ; and from the representation of the sons of Israel, 
 who are here my people, as denoting those who are of the 
 spiritual church, or, what is the same thing, who are in truth 
 and good, see n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 
 7198, 7201, 7215, 7223. 
 
 7552. u That thou shouldest not send them away.” — That 
 hereby is signified, and does not yet leave, appears from the 
 signification of sending away, as denoting to leave, as occasion- 
 ally above. 
 
 7553. “ Behold I cause to rain about the time of to-morrow 
 an exceeding grievous hail.” — That hereby are signified falses 
 destroying all-tilings of the church amongst them, appears from 
 the signification of a shower of hail, as denoting falses from 
 evil destroying the truths and goods of faith, thus the things 
 which are of the church : the reason why a shower of hail has 
 this signification,- is, because it is as stones, and destroys both 
 
446 
 
 EXODUS. 
 
 [Chap, ix, 
 
 men and beasts, also the produce of the field, and also because 
 it is cold : a shower in general signifies blessing, and, in the 
 opposite sense, a curs.-), n. 2445; when blessing, it signifies the 
 Influx and reception of the truth which is of faith and of the 
 good which is of charity, for this is blessing; but when a curse, 
 it signifies the false which is contrary to the truth of faith, and 
 the evil which is contrary to the good of charity, for these 
 are the curse; but a shower of hail in general signifies the 
 curse which is of the false grounded in evil, and indeed of the 
 false grounded in evil against the truths and goods of the church ; 
 this is signified by a shower of hail in the following passages: 
 “I will plead with Gog by pestilence and blood; and I will 
 cause to rain an overflowing shower, and hail-stones , fire and 
 sulphur, upon him, and upon his wings, and upon the many 
 people who are with him,” Ezek. xxviii. 22; Gog denotes ex- 
 ternal worship separate from internal, thus those who place the 
 all of divine worship in externals, to the extinction of charity ; 
 hail-stones denote falses grounded in evil. Again, “ Let iny 
 hand be against the prophets that see vanity, and that divine a 
 lie ; say to them that incrust what is unsuitable, that it shall 
 fall, there shall be an overflowing shower, by which ye hail- 
 stones shall fall, and a stormy wind shall break it in pieces,” 
 xiii. 9, 1 1 ; where the prophets that see vanity, and that divine 
 a lie, denote those who teach evils and falses ; incrusting what 
 is unsuitable, denotes that they contrive falses, and make them 
 as if they were like unto truth ; these are called hail-stones 
 from falses ; but hail in this and in the passage above quoted 
 ! n the original tongue is expressed by another term, which 
 signifies great hail. And in Isaiah, “ Then Jehovah shall cause 
 to be heard the glory of his voice, and shall see the rest of his* 
 arm. in the indignation of anger, and flame of devouring fire, 
 in dispersion and inundation, and the hail-stone ,” xxx. 30, 31 ; 
 where hail-stone denotes the vastation of truth by falses. 
 Again, “ Behold the Lord is strong and robust, as an inunda- 
 tion of hail . a storm of slaughter, as an inundation of mighty 
 waters overflowing, he will cast down to the earth with the 
 hand; the hail shall overturn the refuge of a lie , and they shall 
 overflow the hiding-place of waters,” xxviii. 2, 17 ; where in- 
 undation denotes immersion into falses, and thereby the vasta- 
 tion of truth, see n. 705, 739, 790, 5725, 6813; inundation of 
 hail denotes the destruction of truth by falses. And in David, 
 “ lie smote their vine with hail , and their sycamore trees with 
 grievous hail ; and he shut up their beast to the hail , and their 
 cattle to the frost, he sent into them the wrath of his anger,” 
 Psalm lxxviii. 47, 48, 49. Again, “ lie gave their showers hail y 
 a flaming fire in their land, and smote their vine and their fig- 
 tree, and brake to pieces the tree of their border,” Psalm cv. 32, 
 33 ; hail and shower denote the vastation of truth and good by 
 
7554.] 
 
 EXODUS. 
 
 447 
 
 falses derived from evil, vine denotes the truth and good of the 
 internal church, the sycamore and fig-tree denote the truths and 
 goods of the external church. Again, “Who giveth snow as 
 wool, scattereth the hoar-frost as ashes, who casteth forth his 
 hail as lumps , who can stand before his cold,” Psalm cxlvii. 
 16, 17 ; where hail denotes falses grounded in evils. Again, 
 “ lie hath set darkness his hiding-place, lfis circuits his tent, 
 the darkness of waters, the clouds of the heavens, from jj-ter 
 splendour before him, the clouds passed with hail and cotfifsof 
 lire, Jehovah thundered in the heavens, and the Highest/ gave 
 his voice, hail and coals of fire, so that he sent weapons and 
 dispersed them,” Psalm xviii. 12, 13, 14, 15 ; where hail denotes 
 falses grounded in evils which vastate truths and goods. And 
 in the Revelation, “The first angel sounded, and there Was 
 made hail and fire mixed with blood, and it fell upon the earth, 
 so that the third part of the trees was burnt up, and all the 
 green grass was parched,” viii. 7 ; hail denotes falses grounded 
 in evil, fire mixed with blood denotes the evils of lusts with 
 falsified truths; the trees which were burned denote the know- 
 ledges of truth destroyed by the evil of lusts ; the green grass 
 which was parched denotes the scientifics of truth in like 
 manner destroyed; that fire is the evil of lusts, see n. 1297, 
 1861, 2446, 5071, 5215, 6314, 6832, 7324; that blood is falsified 
 truth, see n. 4735, 4978, 7317, 7326 ; that trees are knowledges, 
 see n. 2722, 2972. And in Joshua, “ It came to pass, when they 
 fled before Israel in the descent of Bethoron, Jehovah cast upon 
 them great stones from the heavens, even to Azekah, that they 
 died ; there were more who died of the hail-stones . than whom 
 the sons of Israel slew with the sword,” x. 11, speaking of the 
 five kings who fought against Gibeon ; by those five kings and 
 by their people were represented those who are in falses 
 grounded in evils, hence they died of hail-stones; lumps of 
 hail are called stones, because stones also signify false*. From 
 these considerations it is evident what is signified by hail and a 
 shower of hail, viz., falses grounded in evils, and these things 
 being signified, the vastation of truth and good is also signified, 
 for such vastation is effected by falses grounded in evils. 
 
 7554. “Such as hath not been in Egypt from the day that it 
 was founded, even till now.” — That hereby is signified that such 
 destruction has not place with others in the natural mind, ap- 
 pears from the signification of a shower of hail, of which these 
 things are said, as denoting the destruction of truth by falses, 
 see just above, n. 7553; and from the signification of the land 
 of Egypt, as denoting the natural mind, see n. 5276, 5278, 5280, 
 5288, 5301; that from the day that it was founded and even till 
 now, denotes that such has not place with others, is, because 
 day signifies state, and foundation its quality, and Egypt the 
 natural mind in general. The reason why such destruction has 
 
EXODUS. 
 
 448 
 
 [Chap. ix. 
 
 not place with others, as it has with tho^b who infest the well- 
 disposed in the other life, is, because they who infest, in the 
 world were of the church, see n. 7317, 7502; they who tilled 
 the memory, which is of the natural mind, with such things 
 as are of faith derived from the Word, and from the doctrine 
 of their church, and yet have lived contrary to those things, 
 wherefore when they are vastated, then those things which are 
 of faith are plucked up, and at the same time very many things 
 adhering to them, hence come deep and filthy furrows and 
 ditches ; the evils of lusts also must needs he adjoined in some 
 measure, and likewise fafses; inasmuch as the former (the things 
 of faith) and the latter (viz., evils and falses) cannot be together, 
 it is evident, if they cannot be separated, that they must be 
 ejected to the borders, whence come vacuities within which 
 have a grievous stench, for every stench is from evils mixed 
 with goods, and from falses mixed with truths; these things 
 have not place with those who are out of the church, for they 
 have known nothing of the truths of faith derived from the 
 Word. This is what is signified by such destruction not having 
 place with others in the natural mind. 
 
 7555. Yerses 19 to 21. And now send, gather together thy 
 cattle , and all that thou hast in the field / every man and beast , 
 which shall be found in the field, and shall not be gathered to 
 the house, the hail shall descend ujpon them, and they shall die. 
 And he that feared the Word of Jehovah of the servants of 
 Pharaoh, caused his servants and his cattle to flee to the houses. 
 And he who did not set his heart to the Word of Jehovah, left 
 both his servants and his cattle in the field. And now send, 
 gather together thy 4 cattle, signifies that the truth of good should 
 be collected. And all that thou hast in the field, signifies which 
 is of the church. Every man and beast, signifies interior and 
 exterior good. Which shall be found in the field, signifies 
 which is of the church. And shall not be gathered to the house, 
 signifies which is not reserved. The hail shall descend upon 
 them, and they shall die, signifies that it shall be altogether 
 destroyed by the false principle. And he that feared the Word 
 of Jehovah of the servants of Pharaoh, signifies those things in 
 the natural mind which were of the Lord. Caused his servants 
 and his cattle to flee to the houses, signifies that they were stored 
 up and reserved in the interiors. And he who did not set his 
 heart to the Word of Jehovah, signifies the things which were 
 not from the Lord. Left both his servants and his cattle in the 
 field, signifies that they w r ere not stored up and reserved. 
 
 7556. “And now send, gather together thy cattle.” — That 
 hereby is signified that the truth of good was to be collected, 
 appears from the signification of gathering together, as denoting 
 to collect ; and from the signification of cattle, as denoting the 
 good of truth, and also the truth of good, see n. 6016, 6045; 
 
555—7560.] 
 
 EXODUS. 
 
 440 
 
 what the truth of good is and the good of truth, see u. 2063, 
 3295, 3332, 3669, 3688, 3882, 4337, 4353, 4390, 5526, 5733. 
 The subject treated of in this verse, and in the two following, is 
 concerning the good and truth which are reserved by the Lord 
 even with the evil ; for the good and truth which are not ad- 
 joined to evils and falses, are not vastated, but are stored up by 
 the Lord in the interiors, and are afterwards brought forth for 
 use ; the reservation of good and truth with man by the Lord is 
 signified by remains in the Word, concerning which remains 
 see n. 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 
 5342, 5344, 5897, 5898, 5899, 6156. 
 
 7557. “And all that thou hast in the field.” — That hereby 
 is signified which is of the church, appears from the significa- 
 tion of field, as denoting the church, see n. 2971, 3317, 3766, 
 4440, 4443, 7502. 
 
 7558. “Every man and beast.” — That hereby is signified in- 
 terior and exterior good, appears from the signification of man 
 and beast, as denoting interior and exterior good, see above, n. 
 7424, 7523. 
 
 7559. “ Which shall be found in the field.” — That hereby is 
 signified which is of the church, appears from the signification 
 of field, as denoting the church, see just above, n. 7557. 
 
 7560. “And shall not be gathered to the house.” — That 
 hereby is signified that it is not reserved, appears from the sig- 
 nification of not being gathered to the house, as denoting not to 
 be reserved, for house is the interior natural mind, where good 
 is with truth, it is also the rational mind, and thus the man him- 
 self, see n. 3538, 4973, 5023, 7353 , hence to be gathered to the 
 house denotes to be gathered within, and there to be stored up. 
 The reason why good and truth are stored up within, and are 
 there reserved by the Lord, even in the case of the evil, is, that 
 still there may be something of the human principle remaining; 
 for man without those things is not a man ; for the things stored 
 up and reserved are good and truth ; by these man has com- 
 munication with heaven, and so much as he has of communica- 
 tion with heaven so far he is a man : the evil indeed, even they 
 who are in hell, have communication with heaven, but not any 
 conjunction by good and truth, for at the instant that good and 
 truth flow down out of heaven, and come into hell, they are 
 turned into evil and the false, hence the conjunction is imme- 
 diately broken ; such is the communication ; but by the good 
 and truth, which are stored up and reserved in the interiors, 
 there is conjunction, nevertheless the truths and goods in the 
 interiors of those who are evil have no further effect than to 
 give them the ability of reasoning and of thinking, and thence 
 speaking from the sensual principle, thus of confirming what 
 is false, and defending what is evil ; no more can be put forth 
 from the goods and truths stored up and reserved in them, for 
 
 vol. vit. 29 
 
450 
 
 EXODUS. 
 
 [Chap. ix. 
 
 if more was put forth, the truths and goods would perish, and 
 thus nothing of the human principle would remain with them. 
 
 7561. “The hail will descend upon them, and they shall 
 die.” — That hereby is signified that it, viz., what is of the 
 church, will be altogether destiTyed by the false principle, 
 appears from the signification of hail, as denoting the false 
 grounded in evil, and thence the vastation of good and truth 
 by fahes, see n. 7553 ; and from the signification of dying, as 
 denoting to cease to be, see n. 494, 6587, 6593, and because it 
 is said of the vastation of good and truth, it denotes to be de- 
 stroyed. 
 
 7562. “And he that feared the Word of Jehovah of the 
 servants of Pharaoh.” — That hereby are signified those things 
 in the natural mind which were of the Lord, appears from the 
 signification of him that fears the Word of the Lord, as de- 
 noting those things which are of the Lord ; for by him that 
 fears, in the internal sense, is not meant the person that fears, 
 but the thing; that in heaven the idea of person is turned into 
 the idea of thing, see n. 5225, 5287, 5434, therefore by him 
 that fears the Word of Jehovah is meant the good and truth 
 which is from the Lord ; and from the signification of the 
 servants of Pharaoh, as denoting those things wdiich are of the 
 natural mind ; that Pharaoh denotes the natural principle in 
 general, see n. 5460, 5799, hence his servants denote the things 
 which are in the natural principle, or, what is the same thing, 
 which are in the natural mind ; for the things w r hich are in the 
 natural principle, by virtue whereof man thinks and forms 
 conclusions, form his mind. What things in the natural mind 
 are of the Lord, and wdiat are not of the Lord, see below, n. 
 7564. 
 
 7563. “ Caused his servants and his cattle to flee to the houses.” 
 — That hereby is signified that they were stored up and reserved 
 in the interiors, appears from the signification of servants, as 
 denoting those things which are in the natural mind, as just 
 above, n. 7562 ; and from the signification of cattle, as denoting 
 truth and good, see also above, n. 7556; and from the signifi- 
 cation of houses, as denoting those things which are within in 
 man, where good and truth from the Lord are stored up and 
 reserved, see n. 7560: hence it is evident, that by making his 
 servants and his cattle flee to the houses, is signified, that the 
 truths and goods which were in the natural mind, viz., those 
 which are of -the Lord, were collected, and stored up and re- 
 served in the interiors. 
 
 7564. “And he who did not set his heart to the Word of 
 Jehovah.” — That hereby are signified the things which are not 
 from the Lord, appears from what was explained above, n. 7562, 
 where he that feared the Word of Jehovah signifies the things 
 which were of the Lord ; hence, on the other hand, he who did 
 
7561 — 7566.] 
 
 EXODUS. 
 
 451 
 
 not set his heart to the Word of Jehovah, signifies those things 
 which are not from the Lord. Goods and truths are either of 
 the Lord or not of the Lord ; those which are of the Lord are 
 what man does for the sake of his neighbour, for the sake of his 
 country, for the sake of the church, for the sake of the Lord’s 
 kingdom, thus for the sake of truth and good itself, and espe- 
 cially for the sake of the Lord ; these truths and goods are 
 what are of the Lord ; but the truths and goods which are not 
 of the Lord, are what man does for the sake of himself as an 
 end, and for the sake of the world as an end ; these latter 
 sometimes appear in the external form like the former, but in 
 the internal form they are altogther different; for these latter 
 lead to self, but the former from self; the truths and goods 
 which are not of the Lord, are also for the most part what man 
 does in a state of misfortune, of sickness, of grief, and of fear, 
 and not in a free state, for these are also for the sake of self: 
 all truths and goods indeed flow-in from the Lord, but when the 
 goods and truths of the Lord are bended with man to himself, 
 they then become of man, and belong to him to whom they are 
 bended, for they become the goods of the love of self and the 
 world ; such are the goods of all the evil one amongst another: 
 from these considerations it is evident what goods and truths 
 are meant by the goods and truths of the Lord, and by the 
 goods and truths which are not of the Lord. 
 
 7565. “Left, both his servants and his cattle in the field.” — • 
 That hereby is signified that they were not stored up and re- 
 served, appears from the signification of being left in the field, 
 as denoting to perish by falses derived from evils, which are 
 signified by hail, by which they would die, n. 7559, 7560, 7561; 
 these are the things which are not stored up and reserved, and 
 they are those truths and goods which are not of the Lord, 
 concerning which see just above, n. 7564; by servants are sig- 
 nified those things which are in the natural mind, n. 7562, 7563, 
 and by cattle the truths and goods which, because they are not 
 of the Lord, cannot be stored up in the interiors. 
 
 7566. Yerses 22 to 26. And Jehovah said to Moses , Stretch 
 out thy hand towards heaven , and there shall he hail in all the 
 land of Egypt, upon man , and up>on beast, and upon every 
 herb of the fbld in all the land of Egypt. And Moses stretched 
 out his staff to heaven , and Jehovah gave voices , and hail , 
 and the fire walked to the earth , and Jehovah caused hail to 
 rain upon the land of Egypt. And there was hail , and fire 
 together walking in the midst of the hail , exceedingly griev- 
 ous , such as had not been in all the land of Egypt , from the 
 time that it was a nation . And the hail smote in all the 
 land of Egypt every thing which was in the field, from 7nan 
 and even to beast , and the hail smote every herb of the field, 
 and brake to pie res every tree of the field. Only in the ■. land 
 
452 
 
 EXODUS. 
 
 [Chap. ix. 
 
 of Goshen , where the sons of Israel were , there was no hail . 
 And Jehovah said to Moses, signifies command-. Stretch out 
 thy hand towards heaven, signifies the advertence, turning-to, 
 and approach of heaven. And there shall be hail in all the 
 land of Egypt, signifies the destroying false in the natural mind. 
 Upon man and upon beast, signifies interior and exterior good. 
 And upon every herb of the field in the land of Egypt, signifies 
 every truth of the church in the natural mind. And Moses 
 stretched out his staff to heaven, signifies communication with 
 heaven. And Jehovah gave voices, signifies the recession and 
 separation of communication with those who are in good and 
 truth. And hail, signifies falses destroying those things. And 
 the fire walked to the earth, signifies the evils of lusts. And 
 Johovah caused hail to rain upon the land of Egypt, signifies 
 the natural mind seized upon by the falses of evil. And there 
 was hail, and fire together walking in the midst of the hail, 
 exceedingly grievous, signifies the persuasions of the false 
 together with the lusts of evil. Such as had not been in all the 
 land of Egypt, signifies that such a state of the natural mind 
 did not befall others. From the time that it was a nation, sig- 
 nifies from the day in which it was made capable of admitting 
 good and the truth thence derived. And the hail smote in all 
 the land of Egypt, signifies that that false destroyed the things 
 which were in the natural mind. Every thing which was in 
 the fields signifies whatsoever was of the church. From man 
 and even to beast, signifies its interior and exterior good. And 
 the hail smote every herb of the field, signifies that those falses 
 destroyed every truth of the church. And broke to pieces 
 every tree of the field, signifies that they also destroyed all the 
 knowledges of the truth and good of the church. Only in the 
 land of Goshen, where the sons of Israel were, there was no 
 hail, signifies that it was not so where they were who were of 
 the spiritual church. 
 
 7567. “And Jehovah said to Moses.” — That hereby is sig- 
 nified command, appears from the signification of saying, as 
 denoting command, see n. 7036, 7101, 7310. 
 
 7568. “ Stretch out thy hand towards heaven.” — That hereby 
 is signified the advertence, turning-to, and approach of heaven, 
 appears from the signification of stretching out the hand, as 
 denoting to advert, turn-to ; for by stretching out, the hand is 
 adverted and shown ; and from the signification of heaven, as 
 denoting the angelic heaven ; and whereas when heaven is 
 adverted and shown to any one, he also stretches the sight and 
 thought thither, hence also is signified approach, for all approach 
 in the spiritual world is effected by the determination of the 
 thought ; how these things are, has, indeed, been said above, 
 n. 7519, but inasmuch as they are of such a sort as to be un- 
 known in the world, it is allowed still further briefly to illustrate 
 
7567—7571.] 
 
 EXODUS. 
 
 453 
 
 them : when any change of state is to he effected amongst the 
 evil who are to be vastated, as amongst those who are treated 
 of in these chapters, on such occasion the change is effected by 
 a more present influx of good and truth from heaven ; for the 
 nearer heaven accedes to them, so much the more the interior 
 evils and falses appertaining to them are excited ; for good and 
 truth from heaven penetrate towards the interiors, and the more 
 thoroughly as they come nearer; hence it is that the infernals 
 dare not accede near to any heavenly society, but recede as far 
 as they are able, see n. 4225, 4226, 4299, 4533, 4674, 5057, 
 5058, 7519. From these considerations it is now evident what 
 is meant by the advertence and approach of heaven, which are 
 signified by Moses stretching out the hand towards heaven ; 
 for a new state is now described, namely, the state of falses 
 grounded in evils destroying all the goods and truths of the 
 church amongst those who infest; and inasmuch as this state 
 exists by the more present influx of truth from the Divine 
 Being or Principle, and at the same time by the accession 
 [coming hear] of heaven, therefore it is said to Moses, that he 
 should stretch out his hand towards heaven. 
 
 7569. “ And there shall be hail in all the land of Egypt.” — - 
 That hereby is signified the destroying false in the natural 
 mind, appears from the signification of hail, as denoting the 
 destroying false grounded in evil, viz., destroying every good 
 and truth of the church, see n. 7553; and from the signification 
 of the land of Egypt, as denoting the natural mind, see n. 5276, 
 5278, 5280, 5288, 5301. 
 
 7570. “Upon man and upon beast.” — That hereby is signi- 
 fied interior and exterior good, appears from the signification 
 of man and beast, as denoting interior and exterior good, see n. 
 7424, 7523, 7558. 
 
 7571. “ And upon every herb of the field in all the land of 
 Egypt.” — That hereby is signified every truth of the church 
 in the natural mind, appears from the signification of herb, us 
 denoting truth, of which we shall speak presently ; and from 
 the signification of field, as denoting the church, see above, n. 
 7557 ; and from the signification of the land of Egypt, as 
 denoting the natural mind, see also above, n. 7569. The reason 
 why herb signifies truth, is, because earth signifies the church, 
 also field ; all the produce thence derived signifies either the 
 truth which is of faith, or the good which is of charity, for these 
 are of the church : by the herb of the field is meant every thing 
 in general which comes forth from the field, as is evident from 
 the Lord’s parable in Matthew, “ The kingdom of the heavens 
 is like unto a man sowing good seed in his field, when the herb 
 budded forth , and yielded fruit, then appeared the tares,” xiih 
 24, 26, where herb denotes the produce of the field ; that by herb 
 is there signified the truth of the church, and by tares the false, 
 
454 
 
 EXODUS. 
 
 [Chap, ix 
 
 is evident ; it is indeed a comparison, but all comparisons in the 
 Word are grounded in significatives, see n. 3579. And in David, 
 “ Who maketh the grass to bud for the beast, and herb for the 
 service of man, to bring forth bread from the earth,’’ Psalm civ. 
 14, where also herb denotes the produce of the field, and by it, 
 in the internal sense, is there signified truth. Again, u In pas- 
 tures of herb he shall cause me to lie down , to w r aters of rests he 
 shall lead me, he shall refresh rny soul,” Psalm xxiii. 2; pastures 
 of herb denote spiritual nourishment, which is of the soul, 
 wherefore it is said, he will refresh my soul. And in Isaiah, 
 “The waters of Nimrim shall be desolations, because the grass 
 is withered , the herb is consumed , there is nothing green,” xv. 6. 
 Again, “Iwfill vastate the mountains and hills, and make dry all 
 their herb, and I will set the rivers into islands, and will lead the 
 blind in a way which the} 7 have not known,” xlii. 15. And in 
 Jeremiah, “ How long shall the earth mourn, and all the herb 
 of the field wither f by reason of the wickedness of them that 
 dwell therein, the beasts and the birds shall be consumed,” xii. 4. 
 Again, “The hind bringeth forth in the field, but to be left, be- 
 cause there was no herb, and the wild asses stood upon the hills, 
 they snuffed up the wind as whales, because there was no herb,” 
 xiv. 5, 6. And in Joel, “Be not afraid, ye beasts of my fields, 
 because the habitations of the unlderness are made full of herb, be- 
 cause the tree will bear its fruit, the fig-tree and the vine will give 
 its strength,” ii. 22. And in Amos, “ When the locusts made 
 an end of eating the herb of the land , I said, Lord Jehovih, pardon 
 1 pray, in what quality shall Jacob stand, when he is small,” 
 yii. 2. And in Zechariah, “Ask of Jehovah the evening rain 
 in time; Jehovah will make light clouds, and will give them a 
 shower of rain, to a man the herb in the field,” x. 1. And in 
 the Revelation, “ The fifth angel sounded, and it was said, that 
 they should not hurt the grass of the earth, nor any green thing, 
 nor any tree,” ix. 4. Every one may see that in these passages 
 are not meant grass nor herb, but instead thereof such things as 
 are of the church ; that by the herb of the earth and the herb 
 of the field is meant the truth which is of faith, is evident. 
 Without such spiritual sense it is impossible that any one should 
 know why it should be said in the Revelation, when the fifth 
 angel sounded, that they should not hurt the grass of the earth, 
 'nor any green thing ; neither could any one know what is meant 
 by the passage in Jeremiah, “ The hind in the field bringeth 
 forth but to be left, because there was no herb; and the wild 
 asses snuffed up the wind as whales, because there was no herb 
 so neither what is meant in several other passages. Hence it 
 is evident how little the Word is understood, and how terrestrial 
 an idea would be had of very many things contained therein, 
 unless it be known what they signify, at least that there is a holy 
 principle, which is in singular the things thereof. 
 
To ( 2, To i 3. J 
 
 EXODUS. 
 
 455 
 
 7572. u And Moses stretched out his staff to heaven;” — 
 That hereby is signified communication with heaven, appeal’s 
 from the signification of stretching out a staff, as denoting to 
 turn to, thus to communicate, according to what was explained 
 above, n. 7568 : by heaven is signified the angelic heaven. 
 
 T573. “And Jehovah gave voices.” — That hereby is signi- 
 fied recession and separation of communication with those who 
 are in good and truth., appears from the signification of the 
 voices which were of thunders, as denoting truths divine which 
 illustrate and perfect those who are in heaven, and which ter- 
 rify and devastate those who are in hell, and because they de- 
 vastate these latter, they signify the recession and separation of 
 communication with those who are in good and truth, for thereby 
 they are devastated: how these things are, is evident from what 
 was said before, n. 7502, 7541, 7542, 7545, 7554, viz., that they 
 who have been of the church, and hence have drawn the know- 
 ledges of truth and good from the Word, but have lived a life 
 of evil, have communication with heaven by the truths and 
 goods which they have brought with them from the world, 
 when they were in the church ; that man brings along with him 
 into the other life whatsoever he has known in the world, yea, 
 whatsoever he has seen, heard, thought, spoken, willed, and 
 acted, see n. 2474, 2475, 2481 to 2486, 7398; this is the com- 
 munication which is taken away when they are devastated ; and 
 when the communication is taken away, then also truths and 
 goods with the knowledges thereof are taken away; for what- 
 soever is known by spirits, yea by angels, fiows-in through 
 heaven from the Lord, thus by communications, see n. 6053 to 
 6058, 6189 to 6215, 6307 to 6327, 6466 to 6495, 6589 to 6626; 
 from these considerations it is evident what is meant by reces- 
 sion and the separation of communication with those who are 
 in truth and good : in respect to truth divine in heaven and in 
 hell, which truth is signified by voices, the case is similar as 
 with thunders on earth ; thunders on high mountains are not 
 heard only as a soft and tacit sound, whereas beneath at the earth 
 they are heard as a terrible clangour; in like manner truth di- 
 vine in heaven is mild and gentle, but in hell is terrible. That 
 voices, which are of thunders, signify truths divine, which 
 illustrate and perfect those who are in heaven, and which terrify 
 and devastate those who are in hell, is evident from the follow- 
 ing passages: “There shall be joy of heart as of one marching 
 with a pipe to come to the mountain of Jehovah, to the rock of 
 Israel, then Jehovah shall make the glory of his voice to be 
 heard , and his arm shall cause to see rest: in the indignation 
 of anger, and the flame of a devouring fire, in dispersion, and 
 inundation, and hail-stone, for by the voice of Jehovah Ashur 
 shall be in consternation,” Isaiah xxx. 29, 30, 31; in which pas- 
 sage the voice of Jehovah denotes truth divine, which illustrates 
 
456 
 
 EXODUS. 
 
 [Chap. ix. 
 
 and perfects those who are in good, and terrifies and devastates 
 those who are in evil. And in Joel, “ Before him the earth 
 was moved, the sun and the moon were blackened, and the stars 
 contracted their splendour ; and Jehovah uttered his voice be- 
 fore his army , his exceeding great camp, because he is innu- 
 merable who doeth his Word ; inasmuch as the day of Jehovah 
 is great, and exceedingly terrible,” ii. 10, 11, where the senseis 
 the same. Again, in the same prophet, “Jehovah shall roar 
 out of Zion, and from Jerusalem shall give his voice / and the 
 heavens and the earth shall tremble : but Jehovah is a refuge 
 to his people, and a strong hold to the sons of Israel,” iii. 16 ; 
 where the voice of Jehovah in like manner denotes truth di- 
 vine ; the reason why it is said to be from Jerusalem, is, because 
 by Jerusalem is signified the Lord’s spiritual kingdom, in which 
 they are who are in good derived from truth, and in truth de- 
 rived from good. And in David, “ Jehovah thundered in the 
 heavens , and the Highest gave his voice , hail, and coals of fire; 
 so that he sent his weapons and dispersed them, and many 
 lightnings, and disturbed them,” Psalm xviii. 13, 14; where to 
 give a voice, hail, and coals of fire, denotes the devastation of 
 truth and good by falses and evils of lusts. Again, “The clouds 
 dropped waters, the ethers gave a voice , thy weapons also went 
 abroad, the voice of thy thunder into the orb , lightnings illus- 
 trated the orb,” Psalm lxxvii. 17, 18; where voice denotes truth 
 divine, which illustrates those who are of the church. Again, 
 “ The voice of Jehovah is on the waters, the God of glory 
 causeth it to thunder , Jehovah is on great waters : the voice of 
 Jehovah is in virtue : the voice of Jehovah is with honour: the 
 voice of Jehovah breaketh the cedars, Jehovah breaketh in 
 pieces the cedars of Lebanon : the voice of Jehovah cutteth the 
 flame of fire: the voice of Jehovah causeth the wilderness to 
 tremble : the voice of Jehovah causeth the hinds to bring forth, 
 and maketh bare the forests,” Psalm xxix. 3 to 11 ; where the 
 voice of Jehovah denotes truth divine and its power, thus 
 also the Word, for this is truth divine. And in the Revelation, 
 “ A strong angel descending cried with a great voice ; and 
 when he cried, seven thunders spake their voices • I was about 
 to write, but I heard a voice from heaven saying unto me, Seal 
 up what the seven thunders spake, and write them not,” x. 3, 
 4; voices denote truth divine, thunders those who carry it, and 
 bring it from heaven to earth. That by thunders and voices 
 are signified things divine, not thunders and noises, every one 
 may see, and because they signify things divine, and are called 
 the voices of Jehovah, it is evident that they are divine truth : 
 hence it was, that when Jehovah descended upon mount Sinai, 
 and promulgated the divine truth, there w qyq voices, lightnings, 
 and thunders , Exod. xix. 16; xx. 18; and he spake out of the 
 midst of the fire, Dent. iv. 11, 12; v. 22, 23, 24, 25. 
 
7574—7577.] 
 
 EXODUS. 
 
 457 
 
 7574. “And hail.”- -That hereby are signified falses destroy- 
 ing those things, appears from the signification of hail, as denoting 
 falses derived from evils destroying the goods and truths of the 
 church, see n. 7553. By hail are signified such falses as destroy 
 the truths and goods of the church, as are also signified by pes- 
 tilence above in this chapter ; for there are several genera and 
 species of falses, as of the evils from which they spring : the 
 falses, which are signified by hail, are of that genus, that they 
 destroy those things which are of the church, and can have 
 place only with those who have been born in the church, and 
 have lived contrary to the truths and goods of faith therein 
 taught. That falses, like evils, are of several genera and spe- 
 cies, is manifest from this consideration, that the hells are 
 distinct according to the genera and species of evils' and falses 
 thence derived, and that the hells are innumerable. From 
 these considerations it may be manifest how the case is with 
 this circumstance, that by the miracles or plagues in Egypt, are 
 signified falses and evils, as by the blood, the frogs, the lice, the 
 noxious flying things, the pestilence, the ulcer of pustules, the 
 hail, the locust, viz., that by each is signified some distinct 
 genus of the false and of evil. 
 
 7575. “ And the fire walked to the earth.” — That hereby 
 are signified the evils of lusts, appears from the signification of 
 fire, as denoting the evils of lusts, see n. 1297, 1861, 2446, 5071, 
 5215, 6314, 6832, 7324; and from the signification of walking 
 to the earth, as denoting to occupy the natural mind even to its 
 lowest things ; that the land of Egypt denotes the natural mind, 
 see n. 5276, 5278, 5280, 5288, 530i. Inasmuch as by hail are 
 signified falses, .and by fire the evils from which they spring, 
 therefore where mention is made of hail, mention is also made 
 of fire, in Isaiah xxx. 30, 31 ; Psalm xviii. 12, 13, 14, 15 ; 
 Psalm lxxviii. 47, 48, 49 ; Rev. viii. 7 ; and also in the follow- 
 ing verse, “ And there was hail and fire walking together in the 
 midst of the hail , exceedingly grievous.” 
 
 7576. “And Jehovah caused hail to rain upon the land of 
 Egypt.” — That hereby is signified thus the natural mind seized 
 upon b}’ the falses of evil, appears from the signification of 
 causing to rain, in the present case to be seized upon ; to rain 
 is predicated of truth and good, and, in the opposite sense, of 
 the false and evil, for rain is a blessing, and is a curse, n. 2445; 
 and from the signification of hail, as denoting the false of evil, 
 see n. 7553, 7574; and from the signification of the land of 
 Egypt, as denoting the natural mind, as above, n. 7575. 
 
 7577. “ And there w T as hail, and fire together walking in the 
 midst of the hail, exceedingly grievous.” — That hereby are sig- 
 nified the persuasions of the false toge ther with the lusts of evil, 
 appears from the signification of hail, as denoting the false de- 
 rived from evil, see above, n. 7574, in the present case the pei- 
 
4:58 
 
 EXODUS. 
 
 [Chap. ix. 
 
 suasion of the false, because it is said hail exceedingly grievous ; 
 and from the signification of fire, as denoting the lusts of evil, 
 see just above, n. 7575; and from the signification of walking 
 in the midst, as denoting to be together, and indeed the lust of 
 evil inmostly, because the false was derived from it. The state 
 of those is here described, who are of the church, and infest the 
 well disposed in the other life, when they are vastated as to those 
 things which are of the church, that is, as to the goods and 
 truths which they professed, viz., that in such case the persua- 
 sions of the false together with the lusts of evil reign amongst 
 them ; for their interior state is such : the persuasions of the 
 false and the lusts of evil are inseparable, for lie who is in evil 
 as to life, is in the false as to doctrine ; it may indeed seem other- 
 wise to themselves who are in evil of life, for when they make 
 a lip profession of truths from the Word, or from the doctrinals 
 of their church, they suppose that they are in the belief of those 
 truths; it appears also to them as if they were, but still they are 
 not, if the life be evil, for they either make a lip profession of 
 what disagrees with their thoughts, or they think that it is so 
 from a persuasive faith, which faith is for the sake of gain, or 
 for the sake of honours, wherefore when honour and gain are 
 no longer the objects of pursuit, that faith falls, and in this case 
 they seize eagerly upon falses which are in agreement with the 
 evils of lusts; falses agreeing with the evil of lusts have place 
 interiorly with those who live evilly, howsoever they believe that 
 they have not: that this is the case, is manifested clearly in the 
 other life, when externals are there taken away, and persons of 
 this description are left to their interiors, in which case falses 
 burst forth, as well those which they had thought in the w r orld, 
 as those which they had not manifestly thought; for they burst 
 forth from the evils which had been of their life, inasmuch as 
 falses are nothing else but evils reasoning and patronizing t hem- 
 selves: from these considerations it may be manifest what is the 
 quality of their state in the other life, viz., that they have apper- 
 taining to them persuasions of the false together with the lusts 
 of evil. 
 
 7578. “Such as had not been in all the land of Egypt.” — 
 That hereby is signified that such a state of the natural mind 
 did not befall others, appears from what was explained above, 
 n. 7554, where like words occur. 
 
 7579. “From the time that it was a nation.” — That hereby 
 is signified from the day in which it, viz., the natural mind, was 
 made capable of admitting good and the truth thence derived, 
 appears from the signification of nation, as denoting good, see 
 n. 1159, 1259, 1260, 1416, 1849, 4574, 6005 ; and whereas this 
 is said of the land of Egypt, by which is signified scientific truth 
 which is of the natural mind, therefore nation also denotes 
 truth which is from good ; and from the signification of the 
 
7578—7586.] 
 
 EXODUS. 
 
 459 
 
 expression, “ from the time that it was,” as denoting from the 
 day in which it was made. 
 
 7580. “ And the hail smote in all the land of Egypt.” — That 
 hereby is signified that that false destroyed those things which 
 were in thi natural mind, appears from the signification of 
 smiting, as denoting to destroy ; and from the signification of hail, 
 as denoting the false grounded in evils, n. 7553 ; and from the 
 signification of the land of Egypt, as denoting the natural mind, 
 see n. 7569. 
 
 7581. “Every thing which was in the field.” — That hereby 
 is signified whatsoever was of the church, appears from the 
 signification of field, as denoting the church, see above, n. 7557. 
 
 7582. “From man and even to beast.” — That hereby is sig- 
 nified its interior and exterior good, appears from the significa- 
 tion of man and beast, as denoting interior and exterior good, 
 see n. 7424, 7523. 
 
 7583. “And the hail smote every herb of the field.” — That 
 hereby is signified that those falses destroyed every truth of the 
 church, appears from the signification of the herb of the field, 
 as denoting the truth of the church, see above, n. 7571 ; and 
 from the signification of smiting, as denoting to destroy ; and 
 from the signification of hail, as denoting the false, see n. 
 7553. 
 
 7584. “ And broke to pieces every tree of the field.” — That 
 hereby is signified that they also destroyed all knowledges of 
 the good and truth of the church, appears from the significa- 
 tion of tree, as denoting the perceptions of good and truth, see 
 n. 103, 2163, 2682 ; and also the knowledges of good and truth, 
 n. 2722, 2972. 
 
 7585. “Only in the land of Goshen, where the sons of 
 Israel were, there was no hail.” — That hereby is signified that 
 it was not so where they were who were of the spiritual church, 
 appears from the signification of the land of Goshen, as denot- 
 ing what is inmost in the natural mind, see n. 5910, 6028, 
 6031, 6068 ; and as denoting the church, n. 6649 ; and from 
 the representation of the sons of Israel, as denoting those who 
 are of the spiritual church,, see n. 6426, 6637, 6862, 6868, 7035, 
 7062, 7198, 7201, 7215, 7223. 
 
 7586. Verses 27, 28, 29, 30. And Pharaoh sent, and called 
 Moses and Aaron, and, said to them , I have sinned this time , 
 Jehovah is just, and I and my peoj)le are wicked. Supplicate 
 to Jehovah, and it is enough that the voices of God and the 
 hail he away, and I will send you away, and ye shall stay no 
 longer. And Moses said to him, As I go forth from the city , 
 I will stretch forth my hands to Jehovah, the voices shall cease, 
 and there shall he no longer hail j to the intent that thou may- 
 est know, that the earth is JehovalCs. And thou and thy ser- 
 vants, I know, that ye are not yet afraid of the face of Jehovah 
 
460 
 
 EXODUS. 
 
 [Chai\ ix. 
 
 God. And Pharaoh sent, and called Moses and Aaron, signi- 
 fies the presence of the law divine. And said to them, signi- 
 fies humiliation. I have sinned this time, signifies separation 
 from truth and good. Jehovah is just, and I and my people 
 are wicked, signifies that divine good could not endure the 
 malice of those who infested, and that hence came this conse- 
 quence. Supplicate to Jehovah, signifies that they should in- 
 tercede. And it is enough that the voices of God and the hail 
 be away, signifies if those falses cease. And I will send you 
 away, and ye shall stay no longer, signifies that they would 
 leave them, and they should not be any longer detained. And 
 Moses said to him, signifies reply. As I go forth from the city, 
 signifies separation. I will stretch forth my hands to Jehovah, 
 signifies intercession. The voices shall cease, and there shall 
 be no longer hail, signifies an end of that state. To the intent 
 that thou mayest know’ that the earth is Jehovah’s, signifies 
 that hence it was known, that the Lord is the only God of the 
 church. And thou and thy servants, I know, that ye are not 
 yet afraid of the face of Jehovah God, signifies that they who 
 infest are not yet in fear on account of the Lord. 
 
 7587. “And Pharaoh sent and called Moses and Aaron.” — * 
 That hereby is signified the presence of the law divine, ap- 
 pears from what w T as said, n. 7390, 7451, where like words 
 occur. 
 
 7588. “And said to them.” — That hereby is signified hu- 
 miliation, appears from the words which immediately follow’, 
 viz., “ 1 have sinned this time; Jehovah is just, and I and my 
 people are wicked,” which are w’ords of humiliation, and are 
 contained in the expression, he said. 
 
 7589. “I have sinned this time.” — That hereby is signified 
 separation from truth and good, appears from the signification 
 of sinning, as denoting the putting asunder and turning aw^ay 
 from the Divine Being or Principle, thus from truth and good, 
 see n. 5229, 5474, 5841, consequently also separation, for he 
 who turns himself away from truth and good, separates him- 
 self from them. 
 
 7590. “Jehovah is just, and I and my people are wicked.” 
 — That hereby is signified that divine good could not endure 
 the malice of those wdio infested, and that hence came this con- 
 sequence, appears from this consideration, that Jehovah is the 
 divine good, for by Jehovah is meant the divine esse, which is 
 divine good, and by God the divine existere, wdiicli is divine 
 truth, see n. 6905: Jehovah is called just, because he cannot 
 endure the malice of those who infest ; for by Pharaoh and his 
 people are signified they who infest; and by their being wicked 
 is signified malice. 
 
 7591. “Supplicate to Jehovah.” — That herein is signified 
 that they should intercede, appears from the signification of sup- 
 
7587—7597.] 
 
 EXODUS. 
 
 461 
 
 plicating, when it is done for another, as denoting: intercession, 
 see n. 7396, 7462. 
 
 7592. “And it is enough that the voices of God and the 
 hail be away.” — That hereby is signified if those falses cease, 
 appears from the signification of its being enough to be away, 
 as denoting if they cease ; and from the signification of voices 
 which are of thunders, as denoting truths divine which terrify 
 and devastate the evil, and by influx and presence excite the 
 falses of evil which are signified by hail, see n. 7573 ; that hail 
 denotes falses destroying truths, see n. 7553, 7574. 
 
 7593. “ And I will send you away, and ye shall stay no 
 longer.” — That hereby is signified that they would Iqave them, 
 and they should not any longer be detained, appears from the 
 representation of Pharaoh, who says these things of himself, as 
 denoting those who infest, see frequently above ; and from the 
 signification of sending away, as denoting to leave ; and from 
 the signification of not staying any longer, as denoting to be no 
 longer detained. 
 
 7594. “And Moses said to him.” — That hereby is signified 
 reply, appears without explication. 
 
 7595. “As I go forth from the city.” — That hereby is signi- 
 fied separation, appears from the signification of going forth, 
 as denoting separation, see n. 6100, 7404, 7462; and from the 
 signification of the city where Pharaoh dwelt, as denoting the 
 false in which they are who infest; for by city is signified 
 what is of doctrine, and because it signifies what is of doctrine, 
 it signifies also truth, and, in the opposite sense, the false, see 
 n. 402, 2268, 2450, 2712, 2943, 3216, 4492, 4493. 
 
 7596. “I will stretch forth my hands to Jehovah.” — That 
 hereby is signified intercession, appears from the signification 
 of spreading forth the hands to Jehovah, or of supplicating, as 
 denoting intercession ; concerning supplicating see n. 7396, 
 7462, 7591 ; for to supplicate is of the mouth or speech, to 
 spread forth the hands is of the gesture or action, which cor- 
 responds to the supplication of the heart; there are gestures or 
 actions of the body, which correspond to every affection of the 
 mind, as falling down on the knees corresponds to humiliation, 
 and prostration to the earth to deeper humiliation ; but the 
 spreading out of the hands towards heaven corresponds to sup- 
 plication, and so forth; those gestures or actions in the Word 
 signify the affections themselves to wnicli they correspond, be- 
 cause they represent them ; hence it may be seen what is meant 
 by representations. 
 
 7597. “The voices shall cease, and there shall be no longer 
 hail.” — That hereby is signified the end of that state, appears 
 from the signification of voices which are of thunders, as de- 
 noting truths divine devastating the evil, see n. 7573 ; and from 
 the signification of hail, as denoting falses destroying truths, 
 
462 
 
 EXODUS. 
 
 [Chap. ix. 
 
 see n. 7553, 7574; and from the signification of ceasing and 
 not being any longer, as denoting their end, thus the end of 
 that state: for every plague signifies one state of the devas- 
 tation of those who infest the well-disposed in another life. 
 
 7598. “To the intent that thou mavest know that the earth 
 is Jehovah’s.” — That hereby is signified that hence it was 
 known that the Lord is the only God of the church, appears 
 from the signification of knowing, as denoting that it was 
 known ; and from the signification of*the earth, as denoting 
 the church, see n. 662 1063, 1067, 1262, 1413, 1607, 1733. 1850, 
 2117, 2118, 2928, 3355, 4447. 4535, 5577; and that Jehovah is 
 the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 
 6945, 6956; hence it is evident that by the earth being Jeho- 
 vah’s, is signified that the church is the Lord’s, thus that the 
 Lord is the only God of the church, as n. 7401, 7444, 7544. 
 
 7599. “And thou and thy servants, I know that ye are not 
 afraid of the face of Jehovah God.” — That hereby is signified 
 that they who infest are not yet in fear on account of the Lord, 
 appears from the representation of Pharaoh and his servants, 
 as denoting those who infest, see above; and from the signifi- 
 cation of being afraid of the face of Jehovah, as denoting that 
 there is no fear on account of the Lord; that the Lord is Je- 
 hovah in the Word, see from the places above cited, n. 759$. 
 It is said of the face of Jehovah, because by the face of Jeho- 
 vah is signified mercy, and hence peace and every good, see n. 
 222, 223, 5585, and, in the opposite sense, no mercy, no peace, 
 and no good, n. 5585, 5592, 5816, 5823 : the reason why no 
 mercy, no peace, and no good, are signified by the face of Je- 
 hovah, is, because the evil turn themselves away from Jehovah 
 or the Lord, for they turn themselves away from the good 
 which is of charity, and from the truth which is of faith, in 
 which is the Lord ; and in this case the things which are of the 
 Lord are to their back, and the things which are of themselves 
 are to the face; and those things which are to the back they 
 do not see, nor care for ; hence comes all evil, consequently 
 unhappiness and hell to man. 
 
 76U0. Verses 31‘ to the end. And the flax and the barley 
 was smitten , because the barley was a ripe7iing ear , and the 
 flax a stalk. And the wheat and the spelt were not smitten , 
 because they were hidden. And Moses went forth from being 
 with Pharaoh, from the city , and spread forth his hands to 
 Jehovah , and the voices and hail ceased , and the rain was not 
 poured forth on the earth. And Pharaoh saw that the rain 
 ceased , and the hail , and the voices ; and he added to sin , and 
 made his heart heavy , he and his servants. And the heart of 
 Pharaoh was fixed firm , and he did not send away the sons 
 of Israel , as Jehovah spake by the hand of Moses. And the flax, 
 signifies the truth of the exterior natural principle. And the 
 
7598 — 7601.1 
 
 EXODTJS. 
 
 463 
 
 barlev, signifies its good. Was smitten, signifies that they were 
 destroyed. Because the barley was a ripening ear, and the 
 flax a stalk, signifies that that good and truth were extant and 
 looked downwards. And the wheat and the spelt, signifies the. 
 good of the interior natural principle and its truth. Were not* 
 smitten, signifies that they were not destroyed. Because they 
 were hidden, signifies because they were not extant, and because 
 they verged inwards. And Moses went forth from being with 
 Pharaoh from the city, signifies separation from them. And 
 spread forth his hands to Jehovah, signifies intercession. And 
 the voices and hail ceased, signifies that there was an end of 
 that state. And the rain was not poured forth upon the earth, 
 signifies that those falses no more appeared. And Pharaoh 
 saw, signifies apperception. That the rain ceased, and the hail, 
 and the voices, signifies that there was an end of that state. 
 And he added to sin, signifies recession still. And made heavy 
 his heart, he and his servants, signifies obstinacy. And the 
 heart of Pharaoh was fixed firm, signifies that from evil they 
 made themselves obstinate. And he did not send away the 
 sons of Israel, signifies that they did not leave. As Jehovah 
 spake, signifies according to prediction. By the hand of 
 Moses, signifies by means of the law from the Divine Being or 
 Principle. 
 
 7601. “ And the flax.” — That hereby is signified the truth 
 of the exterior natural principle, appears from the signification 
 of flax, as denoting truth, but truth of the exterior natural 
 principle, of which we shall speak presen tly ; that the natural 
 principle is exterior and interior, see n. 4570, 5118, 5497, 
 5649, consequently that truth and good in that principle are 
 interior and exterior, n. 3293, 3294; the truth and good of the 
 exterior natural, principle are signified by flax and barley, 
 and the good and truth of the interior natural principle by 
 wheat and rye. The subject treated of in this and in the follow- 
 ing verse is concerning the truths and goods which were de- 
 stroyed and vastated, and concerning the goods and truths which 
 were not destroyed and vastated ; thus concerning the truths 
 and goods which were stored up and reserved for use, and which 
 were not stored up and not reserved ; for with the evil, when 
 they are vastated, that is, when they are separated from truths 
 and goods, and are left to their own evils and falses, on such 
 occasions they are vastated as to those truths and goods which 
 are in the exterior natural principle, and adjoined there to falses 
 and evils ; that those truths and goods look downwards, and 
 therefore cannot be reserved, will be seen below, n. 7604, 7607 : 
 but the truths and goods of the interior natural principle are 
 not vastated, but are brought more inwards, and are there re- 
 served for use ; and in this case the communication jetween the 
 interior natural principle and the exterior is so far closed, that 
 
464 
 
 EXODUS. 
 
 [Chap. ix. 
 
 it is impossible for any tiling of good and truth to flow-in 
 thence into the exterior natural principle, except only such a 
 general influence as may enable them to reason, and connect 
 arguments to confirm falses and evils. Those goods and truths, 
 which are reserved, in the Word are signified by remains, con* 
 cerning which see n. 468, 530, 560, 561, 576, 661, 1538, 1906, 
 2284, 5135, 5342, 5344, 5897, 5898, 5899, 6156, 7564. ThesS 
 are now treated of in these two verses, and are signified by the 
 flax and barley being smitten, because the barley was a ripen- 
 ing ear, and the flax a stalk ; and by the wheat and rye not 
 being smitten, because they were hidden. That flax signifies 
 truth, is from representatives in heaven ; in heaven, they who 
 are in the truth of the natural principle, appear clothed in white, 
 which white appears as from flax or linen ; the truth itself of the 
 natural principle is also there represented as what is woven 
 from the purer threads of flax or linen ; those threads appear 
 like threads of silk, bright, beautifully translucent, and soft, and 
 the clothing made of them appears similar, if the truth which 
 is so represented be from good ; but, on the other hand, those 
 threads, which are like linen threads, do not appear translucent, 
 nor bright, nor soft, but hard and brittle, and yet white, if the 
 truth which is so represented be not from good. From these 
 considerations now it may be manifest what is signified by the 
 angels, who have been seen of men, appearing in linen gar- 
 ments, as those spoken of in the Revelation, “Seven angels 
 went forth from the temple, having seven plagues, clothed in 
 white and shining linen, and girded about the breast with golden 
 girdles,” xv. 6. And in Daniel, “I lifted up mine eyes, and saw, 
 and behold one man clothed in linen, whose loins were girded 
 with gold of Uphaz,” x. 5. And in Ezekiel, “ Behold, six men 
 came from the way of the upper gate, and each had an instru- 
 ment of his dispersion in his hand ; but one man in the midst 
 of them clothed in linen, and he had a writer’s ink-born on his 
 loins,” ix. 2 ; which angel is further treated of in the same 
 chapter, verses 3, 4, and chap. x. 2 to 7. And in the same pro- 
 phet, speaking of the angel who measured the new temple, who 
 had “a line of thread of flax, or linen, and a measuring reed 
 in his hand,” chap. xi. The angels also, who were seen in 
 the Lord’s sepulchre, appeared clothed in white, bright and 
 glittering, Matt, xxviii. 3; Mark xvi. 5; Luke xxiv. 4; John 
 xx. 11, 12. Inasmuch as flax, or linen, signifies the truth of 
 the exterior natural principle, and the exterior natural prin- 
 ciple is what infests the interiors, therefore that truth is what 
 was represented by the linen garments with which the angels 
 were clothed ; and also by the garments of flax or linen 
 with which Aaron was clothed, when he ministered in what is 
 holy, concerning which garments it is thus written in Moses, 
 a When Aaron enters into the holy place, he shall jput on a 
 
7601.] 
 
 EXODUS. 
 
 465 
 
 coat of flax, or linen, of holiness, and shall gird himself with 
 a belt of flax, or linen,, and shall put upon himself a turban of 
 flax , or linen, these are the garments of holiness,” Levit. xvi. 
 4. In like manner in Ezekiel, “ The priests the Levites, the 
 sons of Zadok, when they shall enter in at the gates of the inner 
 court, shall put on garments of fax, or linen, neither shall 
 wool come up upon them ; when they shall minister in the 
 gates of the inner court and within, turbans of flax, or linen, 
 shall be upon their head , breeches of flax, or linen, shall be upon 
 their thighs,” xliv. 17, 18, speaking of the new temple, and of 
 the New Jerusalem, by which is meant the Lord’s kingdom. 
 Therefore also the priests carried “ ephods of flax, or linen,” 
 1 Sam. xxii. 18. “And Samuel ministered before Jehovah, a 
 boy girded with an ephod of flax, or linen,” 1 Sam. ii. 18. 
 David also, when the ark was translated into his city, “was 
 girded with an ephod of flax, or linen,” 2 Sam. vi. 14. From 
 these considerations also it may be manifest why the Lord, 
 when he washed the feet of the disciples, “girded himself about 
 with a linen cloth, and wiped their feet with the linen cloth 
 with which he was girded about,” John xiii. 4, 5, for washing 
 of the feet signified purification from sins, which is effected by 
 the truths of faith, for by them man is taught how he should 
 live. By flax also, or linen, is signified truth in the following 
 passages: “Jehovah said to the prophet, Go buy for thyself a 
 girdle of flax, or linen, and put it upon thy loins, but thou 
 shalt not draw it through water : take the girdle, and arise, go 
 to Euphrates, and hide it in a hole of the rock : at the end of 
 many days, when he took again the girdle, where he had hid 
 it, behold the girdle was marred, it was profitable for nothing,” 
 Jer. xiii. 1 to 7 ; by the girdle of flax or linen, upon the loins, 
 was represented truth derived from good, such as it is in the 
 beginning when a church is newly established by the Lord, and 
 such as it becomes afterwards, that about the end it is marred, 
 neither is profitable for any thing. And in Isaiah, “ They that 
 make flax, or linen, of silks shall be ashamed, and the weavers 
 of curtains,” xix. 9, speaking of Egypt, where to make flax, or 
 linen of silk, denotes to forge truths. And in Moses, “Thou 
 shalt not plough with an ox and ass together; thou shalt not 
 put on a mixed garment of wool and flax, or linej), together ,” 
 Dent. xxii. 11, 12; by an ox is signified the good of the natural 
 principle, by an ass its truth ; in like manner by wool and flax 
 that they were not to plough with an ox mi id an ass together, 
 neither to put on a mixed garment of \\ • •• *! and flax together, 
 signified that they were not to be in two states together, viz., 
 in good and thence to look at truth, and at the same time* in- 
 truth and thence to look at good ; the words involve the like 
 with what is involved in the Lord’s words in Matthew, “ He 
 who is on the house-top, let him not go down to take any 
 vol. vii. 30 
 
466 
 
 EXODUS. 
 
 [Chap. ix. 
 
 thing out of his house; and he who is in the field, let hi in not 
 return back to take his garment,” xxiv. 17, 18; concerning 
 which see n. 3652 at the end ; for they who from good Took at 
 truth are in the interior heaven, but they who from truth look 
 at good are in the exterior heaven ; the latter from the world 
 look at heaven, the former from heaven look at the world, 
 whence they are in a kind of opposite respect (ratio), wherefore 
 if they were together, the one would destroy the other. 
 
 7602. “And the barley.” — That hereby is signified its good, 
 appears from the signification of barley, as denoting the good 
 of the exterior natural principle ; the reason why barley has 
 this signification, is, because it is the produce of the field, and 
 is a grain which serves for food ; for grain, or corn, in general, 
 signifies the good of truth, see n. 3580, 5295, 5410, 5959 ; speci- 
 fically barley and wheat, barley the good of the exterior natural 
 principle, and wheat the good of the interior natural principle: 
 the former is the signification of barley in Joel, “The meat- 
 offering and the drink-offering is cut off from the house of Jeho- 
 vah ; the priests the ministers of Jehovah have mourned : the 
 field hath been devastated, the earth hath mourned, because the 
 corn hath been devastated , the new wine is dried up, the oil 
 languisheth: the husbandmen are ashamed, the vine-dressers 
 howl over the wheat and over the barley, because the harvest of 
 the field hath perished,” i. 9, 10, 11 ; the subject here treated 
 of in the prophet is concerning the vastation of good and truth, 
 as is manifest from what follows in the chapter ; wherefore by 
 corn, new wine, wheat, and barley, are not signified those 
 things, but things spiritual, thus by wheat interior good, and 
 by barley exterior good : barley has a like signification in 
 Ezekiel iv. 9, and in Deut. viii. 8 ; and in the book of Judges, 
 “ When Gideon came to the camp, a man related to his com- 
 panion a dream, and said. Behold, dreaming I dreamed, and 
 behold , a parched barley loaf rolled itself to the camp of Midian, 
 and came even to a tent, and smote it that it fell, and overturned 
 it upwards, and thus the tent fell,” vii. 13; by Midian are sig- 
 nified those who are in the truth of simple good, and, in the 
 opposite sense, who are not in good of life, see n. 3242, 4756, 
 4788, 6773 ; this good is the good of the exterior natural 
 principle, and is signified by a barley loaf ; but the delight 
 of pleasure's, if regarded as an end instead of that good, is 
 what is signified by a parched barley loaf , it is the state 
 which the Midianites at that time represented, which is there 
 described. 
 
 7603. “ Was smitten.” — That hereby is signified that they 
 were destroyed, appears without explication. 
 
 7604. “Because the barley was a ripening ear, and the flax 
 a stalk.” — That hereby is signified that that good and truth were 
 extant, and looked downwards, appears from the signification of 
 
7602 — 7605.] 
 
 EXODUS. 
 
 467 
 
 barley and flax, as denoting the good and truth of the exterior 
 natural principle, see just above, n. 7601, 7602; and from the 
 signification of a ripening spike, also of a stalk, as denoting that 
 they were extant, for it is said of the wheat and rye, that the} 7, 
 were hidden, see the following verse, that is, that they were not 
 extant ; for the grains that are ripe are extant in their ear and 
 stalk, that they fall down ; this, in the spiritual sense, which treats 
 of the good of faith and charity, signifies that they looked down- 
 wards. How the case herein is, is evident from what was said 
 above, n. 7601. The reason why goods and truths in the exte- 
 rior natural principle appertaining to the evil look downwards, 
 is, because they are in that principle together with evils and 
 falses, and adjoined to them ; all evils and falses look downwards, 
 that is, outwards to the earth and to the world, hence also the 
 goods and truths adjoined to them do the same, for evils and 
 falses draw goods and truths along with them, which effect is 
 produced by sinister applications : these goods and truths are 
 what are vastated amongst the evil, for if they were not vastated, 
 the goods and truths would flow-in, which are stored up and re- 
 served by the Lord in the interior natural principle, and would 
 conjoin themselves with those which are in the exterior, and thus 
 act in unity, whence also they would be bended downwards, and 
 would thereby perish: man is distinguished from brute animals* 
 by this, that he can look upwards, that is, to the Divine Being 
 or Principle; without such faculty man would be like a beast, 
 for a beast looks only downwards. Hence now it is evident, 
 why goods and truths appertaining to the evil, which look down- 
 wards, are taken away from them, and why, when they are taken 
 away, communication is closed with the interiors, where goods 
 and truths from the Lord are stored up and reserved for use. 
 
 7605. “And the wheat and the spelt.” — That hereby is sig- 
 nified the good of the interior natural principle, and its truth, 
 appears from the signification of wheat, as denoting the good of 
 love and charity, see n. 3941 ; and inasmuch as it is a more 
 noble grain than barley, it denotes the good of the interior na- 
 tural principle; and from the signification of spelt, as denoting 
 the truth of the interior natural principle corresponding to the 
 good which is signified by wheat: that spelt denotes such truth, 
 may be manifest from this consideration, that in the \Vord, where 
 mention is made of good, mention is made also of truth, and this 
 on account of the celestial marriage, which is that of good and 
 truth, in singular the things of the Word, and, in the supreme 
 sense, on account of the union of the divine principle itself 
 and the divine human in the Lord, to which the marriage of 
 good and truth in heaven corresponds; thus it may be manifest 
 that the Lord himself, as to the divine principle itself, and the 
 divine human, is inmostly in the Word, see n. 683, 793, 801, 
 2173, 2516, 2618, 2712, 2803, 3132, 4 138, 5502, 6179, 6343 
 
468 EXODUS. [Chap, ix, 
 
 Hence it is evident that by spelt is signified truth corresponding 
 to the good which is signified by wheat. 
 
 7606. ‘‘Were not smitten.” — That hereby is signified that 
 they were not destroyed, appears without explication. 
 
 7607. “ Because they were hidden.” — That hereby is signi 
 tied because they were not extant, and because they verged in- 
 wards, appears from the signification of their being hidden, as 
 denoting not to be extant; in the spiritual sense, because they 
 were in the interior natural principle, and there verged inwards; 
 the reason why they could not be destroyed is, because they 
 looked to heaven and to the Lord, which is to look inwards, and 
 not to the earth and the world, which is to look outwards. It 
 may be expedient briefly to say what it is to look inwards, and 
 to look outwards : man is so created, that he can look above 
 himself to heaven even to the Divine Being or Principle, and 
 also that he can look below himself to the world and the earth ; 
 herein man is distinguished from the brute animals ; and man 
 then looks above himself, or to heaven even to the Divine Being 
 or Principle, when he regards as an end his neighbour, his 
 country, the church, heaven, especially the Lord ; and he then 
 looks below himself, when he regards himself and the world as 
 an end ; to regard as an end is to love, for what is loved is re- 
 garded as an end, and what is loved reigns universally, that is, 
 in singular the things of the thought and will: whilst man looks 
 by or through one way, he does not look by or through the other, 
 viz., whilst he looks to the world and to himself, he does not 
 look to heaven and to the Lord, and vice versa / for the deter- 
 minations are opposite. From this circumstance, that man can 
 look above himself, that is, think of the Divine Being or Prin- 
 ciple, and be conjoined to the Divine Being or Principle by love, 
 it manifestly appears that there is an elevation of the mind by, 
 or from, the Divine Being or Principle, for it is altogether im- 
 possible for any one to look above himself, except by an eleva- 
 tion from him who is above ; hence also it is evident, that all 
 good and truth appertaining to man is of the Lord : it is mani- 
 fest also from hence, that when man looks below himself, he 
 separates himself from the Divine Being or Principle, and de- 
 termines his interiors to himself and to the world, in like man- 
 ner as they are determined with brute animals, and that in such 
 case he so far puts off the human principle. From these consid- 
 erations now it may appear, what is meant by looking inwards 
 or above himself, and by looking outwards or below himself. 
 
 7608. “And Moses went forth from being with Pharaoh, 
 from the city.” — That hereby is signified separation from them, 
 appears from what was explained above, n. 7595, where like 
 words occur. 
 
 7609. “And spread forth his hands to Jehovah.” — That 
 hereby is signified intercession, see above, n. 7596. 
 
7606— 7619.] 
 
 "exodus. 
 
 469 
 
 7610. “And the voices and hail ceased” — signifies an end 
 of that state, as above, n. 7597. 
 
 7611. “And the rain was not poured forth on the earth.” — 
 That hereby is signified that those falses no more appeared, 
 appears from the signification of rain, in the present case rain 
 of hail, as denoting falses, see n. 7553, 7574; and from the sig- 
 nification of not being poured out on the earth, as denoting 
 that they were ended, thus also that they did not appear, viz., 
 the falses which are signified by the rain of hail. 
 
 7612. “And Pharaoh saw.” — That hereby is signified ap- 
 perception, appears from the signification of seeing, as denoting 
 apperception, see n. 2550, 3764, 4723, 5400. 
 
 7613. “That the rain ceased, the hail and the voices” — 
 signifies an end of that state, as above, n. 7597, 7610. 
 
 7614. “ And he added to sin.” — That hereby is signified re- 
 cession still, appears from the signification of adding, as denot- 
 ing still and longer; and from the signification of sinning, as 
 denoting the putting asunder, recession, and separation from 
 good and truth, see n. 5229, 5494, 5841, 7589. 
 
 7615. “And made his heart heavy, he and his servants.” — 
 That hereby is signified obstinacy, appears from the significa- 
 tion of making heavy, of hardening and fixing firm the heart, 
 as denoting to make himself obstinate, see n. 7272, 7300, 7305. 
 
 7616. “And the heart of Pharaoh was fixed firm.” — That 
 hereby is signified that they made themselves obstinate from 
 evil, appears from the signification of the heart being fixed 
 firm, as denoting to make himself obstinate, see just above, n. 
 7615, where it is said that he made his heart heavy ; the differ- 
 ence is, that to make the heart heavy is from the false, but to 
 fix the heart firm is from evil. 
 
 7617. “And he did not send away the sons of Israel.” — 
 That hereby is signified that they did not leave, appears from 
 the signification of sending away, as denoting to leave, as fre- 
 quently above; and from the signification of the sons of Israel, 
 as denoting those who are of the spiritual church, whom they 
 infest, see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 
 7215, 7223. 
 
 7618. “As Jehovah spake.” — That hereby is signified ac- 
 cording to prediction, see above, n. 7302, 7340, 7414, 7432, 
 7534. 
 
 7619. “By the hand of Moses.” — That hereby is signified 
 by means of the law from the Divine Being or Principle, ap- 
 pears from the signification of by the hand of any one, as de- 
 noting mediately, or by means of, of which we shall speak 
 presently; and from the representation of Moses, as denoting 
 the law from the Divine Being or Principle, see n. 6771, 6827 ; 
 the reason why to speak by the hand of any one denotes by his 
 means, or mediately, is, because by hand is signified power, 
 
470 
 
 EXODUS. 
 
 [Chap. ix. 
 
 thus by the hand of any one, vicarious power, which is the 
 same tiling with mediately, for what is done mediately is done 
 by the power of another in himself; hence it is that in the 
 "Word this form of speech is adopted, as in the books of the 
 Kings, where mention is occasionally made of the Word which 
 Jehovah spake by the hand of any one, as which he spake by 
 the hand of Ahijah the prophet, 1 Kings xiv. 18. By the hand 
 of Ahijah the Shilonite, 1 Kings xv. 29. By the hand of Jehu 
 the prophet, 1 Kings xvi. 7, 12. By the hand of Joshua, verse 
 34 of the same chapter. By the hand of Elias, 1 Kings xvii. 
 16. By the hand of Jonah the prophet, 2 Kings xiv. 25. 
 
 CONTINUATION OF THE SUBJECT CONCERNING THE SPIRITS AND 
 INHABITANTS OF THE EARTH MARS. 
 
 7620. L OBSER VED somewhat flaming most beautifully ; 
 it was of various colours , as purple , and also a palish red , and 
 the colours likewise sparkled beautif ully by reason of the flame, 
 I saw also a kind of hand , which did not hold this flaming 
 thing , but to which it adhered , at first on the back part , after- 
 wards on the palm , and thence it played round the hand on all 
 sides : this continued for some tim.e : presently the hand with 
 the flame was removed at a distance , and where it rested there 
 was a bright appearance / in that bright appearance the hand 
 retired from view , and then the flame was changed into a bird , 
 which at first was of like colours with the flame , the colours 
 sparkling in like manner , but they successively changed , and as 
 the colours changed , the vigour of life in the bird changed also : 
 it flew all around , and at first about my head , afterwards in a 
 direction in front into a kind of narrow chamber • and as it 
 flew more in a front direction , its life in proportion departed , 
 till at length it was changed into a stone , at first of the colour 
 of a pearl, afterwards of an obscure colour , but although with- 
 out life , it still continued flying. 
 
 7621. Whilst that bird was flying about my head , and urns 
 still in the vigour of life, there was seen a spirit arising from 
 beneath, through the region of the loins to the region of the 
 breast, who thence desired to take away the bird ; but inasmuch 
 as it was so beautiful , he was prevented by the spirits around 
 me, who all kept their eyes fixed attentively upon it ; but the 
 spirit who arose from beneath strongly persuaded . them that 
 the Lord was with him, and thus that what he did was from 
 the Lord ; although most of them did not believe this , because 
 he arose from beneath, still they no longer hindered him. from 
 taking away the bird / but whereas heaven flowed-in at that in 
 
7620— 7622.] 
 
 EXODUS. 
 
 471 
 
 slant, he was not able to retain it, but presently let it fly out of 
 Ids hand at perfect liberty. 
 
 7622. When this had passed, the spirits attendant upon me, 
 who had been exceedingly attentive to the bird and its successive 
 changes . began to discourse with each other concerning it. and 
 continued their discourse for a considerable time ; they had a 
 perception that such a sight must needs signify somewhat celes- 
 tial ‘ they knew that what is flam ing signifies celestial love and 
 its affections ; that a hand, to which the flame adhered, signi 
 fies life and its power ; that changes of colour signify the 
 varieties of life as to wisdom and intelligence ; that a bird also 
 has a similar signification, but with this difference, that what 
 is flaming signifies celestial love and the things of that love, 
 whereas a bird signifies spiritual love and the things of that 
 love j celestial love is love to the Lord, and spiritual love is 
 mutual love and charity towards the neighbour / and that the 
 changes of colours and at the same time of life in the bird, un- 
 til it hecpme stony, signify the successive varieties of spiritual 
 life as to intelligence. They knew also that the spirits, who 
 ascend from beneath through the region of the loins to the re- 
 gion of the breast, are in a strong persuasive principle that they 
 are in the Lord, and hence believe that all that they do, even 
 though evil and wicked, is done by them according to the Lord's 
 will. Nevertheless they were not able thence to know who were 
 meant by this sight • at length they were instructed from heaven, 
 that the inhabitants of Mars were meant ; that their celestial 
 love, in which the generality of them are still principled, was 
 signi fir d by the flaming principle which adhered to the hand ; 
 and that their wisdom and intelligence were signified by the 
 successive variations of colours ; and that the bird in the be- 
 ginning, when it was in the beauty of its colours, and in the 
 vigour of its life, signified their spiritual love ‘ but that the 
 bird becoming as of stone and void of life, and in this case oj 
 an obscure colour, signified the inhabitants who removed them- 
 selves from the good of love, and are in evil, and yet believe 
 that they are in the Lord. But whereas several things have 
 been discovered, and also shown, concerning those inhabitants 
 who are of such a character, and concerning the state of their 
 life, it is allowed to relate them at the close of the followmg 
 chapter. 
 
472 
 
 EXODUS. 
 
 [Chap. x. 
 
 EXODUS. 
 
 CHAPTER THE TENTH. 
 
 THE D.OCTRINE OF CHARITY. 
 
 7623. THERE are two things or principles which proceed 
 from the Lord, and hence in their origin are divine, the one is 
 good, the other is truth ; hence these two things or principles 
 are what reign in heaven, yea, what constitute heaven : those 
 two things or principles in the church are called charity and 
 faith. 
 
 7624. Good and truth, when they proceed from the Lord, 
 are altogether united, and so united that they are not two but 
 one ; hence also they are one in heaven ; and inasmuch as they 
 are one in heaven, heaven is an image of the Lord : the church 
 would in like manner be an image of the Lord if charity and 
 faith therein were one. 
 
 7625. An idea respecting the good which is of charity, and 
 respecting the truth which is of faith, may be taken from the 
 sun and its light: when the light which proceeds from the sun 
 is conjoined to heat, as is the case in the time of spring and 
 summer, then all things of the earth germinate and live; but 
 when there is not heat in the light, as in the time of winter, 
 then all things of the earth are torpid and die. In the Word 
 also the Lord is compared to the sun ; and the truth conjoined 
 to good, which proceeds from him, is compared to the light, 
 and also in the Word the truth of faith is called light, and the 
 good of love is called fire : love also is the fire of life, and faith 
 the light of life. 
 
 7626. From these considerations also an idea may be formea 
 respecting the man of the church, what his quality is when the 
 faith appertaining to him is conjoined to charity, viz., that he 
 is as a garden and paradise ; ana what his quality is when the 
 faith appertaining to him is not conjoined to charity, viz., that 
 he is as a wilderness and earth covered with snow. 
 
 7627. Every man, from the mere light [lumen] of his 
 natural man, may see that truth and good agree together, and 
 also that they are capable of being conjoined ; and that truth 
 and evil disagree, and that they are not capable of being con- 
 joined ; in like manner faith and charity. Experience itself 
 testifies the same thing: he who is in evil as to life, is eitliei 
 
7623—7627.] 
 
 EXODUS. 
 
 473 
 
 in the false as to faith, or in no faith, or altogether against 
 faith. And what is an arcanum, he who is in evil as to life, is 
 In the false of his evil, although he believes that he is in the 
 truth ; the reason why he believes that he is in the truth, is, 
 because he is in persuasive faith, which will be treated of in 
 what follows. 
 
 CHAPTER X. 
 
 1. AND Jehovah said to Moses, Come to Pharaoh, because 
 I have made heavy his heart, and the heart of his servants, to 
 the intent that I may set these my signs in the midst of him. 
 
 2. And to the intent that thou mayest relate in the ears of 
 thy son, and of thy son’s son, what things I have operated in 
 Egypt, and my signs which I have set in them, and ye may 
 know that I am Jehovah. 
 
 3. And Moses and Aaron came to Pharaoh, and said to 
 him, Thus sai th Jehovah God of the Hebrews, How long dost 
 thou refuse to be humbled before me? send away my people, 
 and let them serve me. 
 
 4. Because if thou refusest to send away my people, behold 
 I bring to-morrow the locust into thy border. 
 
 5. And it shall cover the surface of the earth, and shall not 
 be able to see the earth, and shall devour the residue of what 
 is escaped that is left to you by the hail ; and shall devour 
 every tree germinating to you of the field. 
 
 6. And thy houses shall be filled, and the houses of all thy 
 servants, and the houses of all the Egyptians ; which neither 
 thy fathers have seen, nor thy fathers’ fathers, from the day 
 they have been upon the ground, even to this day: and he 
 looked back and went out from being with Pharaoh. 
 
 7. And the servants of Pharaoh said to him, How long 
 shall this be to us for a snare? send away the men, and let them 
 serve Jehovah their God ; knowest thou not yet that Egypt 
 perisheth ? 
 
 8. And Moses was brought back and Aaron to Pharaoh, and 
 he said to them, Go ye, serve Jehovah your God ; who and 
 who go? 
 
 9. And Moses said, With our boys, and with our old men, 
 we will go, with our sons and with our daughters, with our 
 flock and with our herd, we will go, because we have a feast to 
 Jehovah. 
 
 10. And he said to them, So shall Jehovah be with yon, 
 when I shall send you away and your infant; see ye that evil 
 is at your faces. 
 
474 
 
 EXODUS. 
 
 [Chap, a 
 
 11. Not so, go ye I pray young men, and serve Jehovah, 
 because this ye seek ; and he drove them out from the faces of 
 Pharaoh. 
 
 12. And Jehovah said to Moses, Stretch out thy hand over 
 the land of Egypt for the locust, and it shall come up over the 
 land of Egypt, and shall devour all the herb of the land, every 
 thing which the hail hath left. 
 
 13. And Moses stretched out his staff over the land of Egypt, 
 and Jehovah brought an east wind into the land all that day, 
 and all the night ; the morning was, and the east wind brought 
 the locust. 
 
 14. And the locust came up over all the land of Egypt, and 
 rested in all the border of Egypt, exceedingly grievous; before 
 it was not a locust so as it, and after it shall not be so. 
 
 15. And it covered the surface of the whole land, and the 
 land was darkened, and it devoured all the herb of the land, and 
 all the fruit of the tree, which the hail made a residue ; and 
 there was not any green thing a residue in the tree and in the 
 herb of the field in the whole land of Egypt. 
 
 16. And Pharaoh hastened to call Moses and Aaron, and 
 said, 1 have sinned to Jehovah your God, and to you. 
 
 17. And now remit thou I pray my sin, only this time, and 
 supplicate ye to Jehovah your God, and let him remove from 
 upon me only this death. 
 
 18. And he went forth from being with Pharaoh, and sup- 
 plicated to Jehovah. 
 
 19. And Jehovah turned the wind of the sea exceedingly 
 strong, and took away the locust, and cast it into the red sea, 
 {in are sup/i ), there was not one locust left in all the border of 
 Egypt. 
 
 20. And Jehovah fixed firm the heart of Pharaoh, and he 
 did not send away the sons of Israel. 
 
 21. And Jehovah said to Moses, Stretch out thy hand to 
 heaven, and there shall be thick darkness over the land of 
 Egypt, and it shall feel or grope in thick darkness. 
 
 22. And Moses stretched out his hand to heaven, and the 
 thick darkness was dense in the whole land of Egypt for three 
 days. 
 
 23. They did not see a man his brother, and they did not 
 rise up any one from under himself, for three days ; and all the 
 sons of Israel had light in their habitations. 
 
 24. And Pharaoh called to Moses, and said, Go ye, serve 
 Jehovah ; only your flock and your herds shall stay ; also your 
 infant shall go with you. 
 
 25. And Moses said, Thou shalt also give into our hand sacri- 
 fices and burnt-offerings, and we will do [offer ) to Jehovah our 
 God. 
 
 26. And also our cattle shall go with us, there shall not an 
 
7628, 7629.] 
 
 EXODUS. 
 
 475 
 
 hoof he left, because we must take thereof to serve Jehovah 
 our God, and we do not know wherewith we shall serve Jeho- 
 vah. until we come thither. 
 
 27. And Jehovah tixed firm the heart of Pharaoh, and he 
 was not willing to send them away. 
 
 28. And Pharaoh said to him, Depart from being with me, 
 take heed to thyself lest thou add to see my faces, because in 
 the day thou seest my faces, thou shalt die. 
 
 29. And Moses said, Thou hast rightly spoken, I will not add 
 any longer to see thy faces. 
 
 THE CONTENTS. 
 
 7628. IN this chapter, in the internal sense, the subject is 
 still continued concerning the vastation of those who infest 
 those who are of the spiritual church ; the ninth and tenth state 
 or degree of vastation are now treated of, which are described 
 by the locust and by thick darkness, whereby is signified the 
 false grounded in evil devastating all things which are of the 
 church amongst them. 
 
 THE INTERNAL SENSE. 
 
 7629. VERSE 1 to 6. And Jehovah said to Moses , Come to 
 Pharaoh , because I have made heavy his heart , and the heart 
 of his servants , to the intent that I may set these my signs in 
 the midst of him. And to the intent that thou mayest relate in 
 the ears of tly son , and of thy son’s son , what things I have 
 operat' d, in Egypt , and my signs which I have set in them , and 
 ye may know that I am Jehovah. And Moses and Aaron came 
 to Pharaoh , and said to him , Thus saith Jehovah God of the 
 Hebrews , How long dost thou refuse to be humbled before me? send 
 uway my people , and let them serve me. Because if thou refu- 
 sest to send away my people , behold I bring to-morrow the locust 
 into thy border. And it shall cover the surface of the earth , and 
 shall not be able to see the earth , and shall devour the residue 
 of what is escaped that is left to you by the hail , and shall de- 
 vour every tree germinating to you of the field. And thy houses 
 shall be filled, and the houses of all thy servants, and the houses 
 of all the Egyptians ; which neither thy fathers have seen, nor 
 thy fathers fat hers, from the day they have been upon the ground, 
 
476 
 
 EXODUS. 
 
 [Chap. x. 
 
 even to this day. And he looked hack, and went out from being 
 with Pharaoh. And Jeliovah said to Moses, signifies command. 
 Come to Pharaoh, signifies the presence of truth from the Di- 
 vine Being or Principle with those who infest. Because I have 
 made heavy his heart, and the heart of his servants, signifies 
 that in general they all made themselves obstinate. To the intent 
 that I may set these mv signs in the midst of him, signifies 
 that the evil may know that they are in evil, and that the good 
 may be illustrated concerning the state of those who within the 
 church live evilly. And to the intent that thou mayest relate in 
 the ears of thy son, and of thy son’s son, what things I have 
 operated in Egypt, signifies that they who are in truth and 
 good may know what has befallen those who are of the church 
 and infest the well-disposed. And my signs which I have set in 
 them, signifies that they may be illustrated concerning the state 
 of those who are of the church and live evilly. And ye may know 
 that I am Jehovah, signifies that thus it maybe known to them, 
 that the Lord is the only God. And Moses and Aaron came to 
 Pharaoh, signifies the presence of truth divine. And said to him, 
 signifies apperception. Thus saith Jehovah God of the Hebrews, 
 signifies command from the Lord, who is the God of the church. 
 How long dost thou refuse to be humbled before me? signifies 
 non-obedience. Send away ray people that they may serve me, 
 signifies that they should leave those who are of the spiritual 
 church, that they may worship the Lord. Because if thou re- 
 fusest to send away my people, signifies if they did not leave. 
 Behold I bring to-morrow the locust into thy border, signifies 
 that the false will seize upon their extremes. And it shall cover 
 the surface of the earth, signifies the ultimates of the natural 
 mind. And shall not be able to see the earth, signifies the ob- 
 scuration of the whole natural mind thence derived. And shall 
 devour the residue of what is escapee! that is left to you by the 
 hail, signifies the consumption of all things which have any 
 thing from truths. And shall devour every tree germinating to 
 you of the field, signifies thereby the consumption of all know- 
 ledges which they have from the church. And thy houses shall 
 be filled, and the houses of all thy servants, and the houses of 
 all the Egyptians, signifies that the false will reign in all and 
 singular things in the natural principle, from the interior thereof 
 to the extreme. Which neither thy fathers have seen, nor thy 
 fathers’ fathers, from the day they have been upon the ground 
 even to this day, signifies that such a false has not been from 
 ancient time in the church, as it was there. And he looked 
 back and went out from being with Pharaoh, signifies privation 
 of apperception, and separation. 
 
 7630. “And Jehovah said to Moses.” — That hereby is sig- 
 nified command, viz., which was to be brought to Pharaoh, 
 appears from the signification of saying, when by Jehovah to 
 
EXODUS. 
 
 7630— 7633.] 
 
 477 
 
 those who infest, as denoting command, see n. 7036, 7107. 
 7310. 
 
 7631. “ Come to Pharaoh.” — That hereby is signified the 
 presence of truth from the Divine Being or Principle with those 
 who infest, appears from the signification of coming or entering 
 in to any one, as denoting presence, see n. 5934, 6063, 6089, 
 7498; and from the representation of Moses, as denoting truth 
 from the Divine Being or Principle, see n. 6771, 6827 ; and 
 from the representation of Pharaoh, as denoting those who in 
 the other life infest those who are of the'spiritual church, see n. 
 6651, 6679, 6683, 7107, 7110, 7126, 7142, 7220, 7228. 
 
 7632. “Because I have made heavy his heart, and the heart 
 of his servants.” — That hereby is signified that in general they 
 all made themselves obstinate, appears from the signification of 
 making heavy, of hardening, and of fixing firm the heart, as de- 
 noting to make themselves obstinate, see n. 7272, 7300, 7305; 
 and from the representation of Pharaoh, whose heart was made 
 heavy, as denoting those who infest; and when it is said he 
 and his servants, all in general are signified, for the servants 
 with him constitute the house. By its being said that Jehovah 
 made heavy the heart of Pharaoh, in the internal sense is sig- 
 nified that he made heavy his own heart: in ancient times, on 
 account of the simple, all evil was attributed to Jehovah ; and 
 this by reason that the simple were not able to know, and the 
 generality not to comprehend, how the things which came to 
 pass could come from any other source than from Jehovah ; also 
 how it is to be understood, that Jehovah permits the diabolical 
 crew to induce evil, and does not hinder them, when yet he has 
 all power ; inasmuch as the simple could not conceive those 
 things, and scarcely the intelligent also, therefore it was said, 
 in agreement with the general belief, that even evil existed 
 from Jehovah; this is common in the Word, the literal sense 
 whereof is according to the faith of the simple. That the evil, 
 which in the Word is attributed to Jehovah, is from man, see n. 
 2447, 6073, 6692, 6997, 7533. 
 
 7633. “To the intent that I may set these my signs in the 
 midst of him.” — That hereby is signified that the evil may 
 know they are in evil, and that the good may be illustrated 
 concerning the state of those who within the church live evilly, 
 appears from the signification of signs, as denoting confirma- 
 tions of truths, and thus knowledges, see n. 6870, and also illus- 
 trations, see n. 7012, hence to set signs in the midst of him 
 denotes that the evil may know they are in evil ; that it denotes 
 also that the good may be illustrated concerning the state of 
 those who within the church live evilly, is evident from what 
 presently follows, where it is said, “And to the intent that thou 
 mayest relate in the ears of thy son, and of thy son’s son, what 
 'filings I have operated in Egypt, and my signs which I have 
 
478 
 
 EXODUS. 
 
 [Ohap. x. 
 
 set in tliem,” whereby is signified, that they who are in truth 
 and good may know what befalls those of the church who infest 
 the well-disposed. That they, who in the other life infest the 
 well-disposed, are they who have been of the church, and have 
 known the precepts of faith, and yet have lived contrary to 
 them, see n. 7317, 7502, 7545. 7554.' 
 
 7634. “And to the intent that thou mayest relate in the ears 
 of thy son, and of thy son’s son, what things I have operated in 
 Egypt.” — That hereby is signified that they who are in truth 
 and good may know what befalls those who are of the church, 
 and infest the well-disposed, appears from the signification of 
 relating in the ears, as denoting that they may know and ap- 
 perceive; and from the signification of son, and son’s son, as 
 denoting those who are in truth and good ; that son denotes 
 truth, see n. 489, 490, 491, 1147, 2623, 3373 ; and that the sons 
 of sons denote derivatives, see n. 6583 ; in the present case 
 sons denote those who are in truth and also in good, because 
 by them are signified they who are of the church, wherefore it 
 is said thy son’s son to Moses, by whom is represented the law 
 divine, which is the divine truth proceeding from the divine 
 good of the Lord, thus it is the divine truth to which is united 
 divine good, n. 7623, 7624, which principles give birth to the 
 church ; and from the signification of the things which I have 
 operated in Egypt, as denoting what befalls those who in the 
 other life infest the well-disposed ; that by signs is signified 
 what befalls, and that bv Pharaoh and the Egyptians are sig- 
 nified those who in the other life infest, is evident from what 
 has been said in the preceding pages : that the}> r who infest 
 are they who have been of the church, see just above, n. 7623 
 at the end. 
 
 7635. “ And my signs which I have set in them.” — That 
 hereby is signified that they may be illustrated concerning the 
 state of those of the church who live evilly, appears from what 
 was said just above, n. 7633, where like words occur. 
 
 7636. “ That ye may know that I am Jehovah.” — That 
 hereby is signified that thus it may be known to them that the 
 Lord is the- only God, appears from the signification of the 
 words that ye may know, as denoting that it may be known to 
 them ; the reason why I am Jehovah denotes that the Lord is 
 the only God, is, because Jehovah signifies IS (< est ), thus from 
 whom is the esse and existere of all things, which must needs 
 be single and alone; that Jehovah is the Lord, see n. 1343, 
 1736, 2921, 3023, 3035, 5663, 6303 ; 6905, 6945, 6956; and that 
 by those words is meant that he is the only God, see n. 7401, 
 7444, 7544, 7598. 
 
 7637. “And Moses and Aaron came to Pharaoh.” — That 
 hereby is signified the presence of truth divine, appears from 
 the signification of coming or entering in, as denoting presence, 
 
479 
 
 7634— 7642.] EXODUS. 
 
 as above, n. 7631 ; and from the representation cf Moses and 
 Aaron, as denoting truth divine, Moses the internal, Aaron the 
 external, see n. 7089, 7382. 
 
 7638. “And said to him.” — That hereby is signified apper- 
 ception, appears from the signification of saying, as denoting to 
 apperceive, see n. 1791, 1819, 1822, 1898, 1919, 2080, 2619, 
 2862, 3395, 3509, 5743, 5877 ; the reason why they said here 
 denotes to apperceive, is, because by Moses and Aaron is repre- 
 sented truth divine, and by coming the presence thereof, and 
 from the presence of truth divine, there is apperception. 
 
 7639. “Thus saith Jehovah God of the Hebrews.” — That 
 hereby is signified command from the Lord, who is the God of 
 the church, appears from the signification of saying, when by 
 Jehovah to those who infest, as denoting command, as above, 
 n. 7630 ; and from the signification of the Hebrews, as de- 
 noting those who are of the church, see n. 5136, 6675, 6684, 
 6738 ; that Jehovah God is the Lord, see above, n. 7636. 
 
 7640. “How long dost thou refuse to be humbled before 
 me?” — That hereby is signified non-obedience, appears from the 
 signification of refusing to be humbled, as denoting not to obey; 
 the reason why this is signified, is, because it is said to those, 
 who are in evil, who cannot be humbled before the Divine 
 Being or Principle; for there are two things which are in hu- 
 miliation, viz., acknowledgment of a man’s self that he is 
 nothing but evil, and that in respect to the Divine Being or 
 Principle he is as nothing, also acknowledgment of the Divine 
 Being or Principle, that he is nothing but good, and that he is 
 infinite; these two things cannot be given with the evil, be- 
 cause they are in self-love; if they humble themselves, it is 
 either from fear, or that they may be honoured or enriched, 
 thus they humble themselves only as to the body, and nothing 
 as to the mind (animus), which sometimes makes a mock on 
 the occasion ; such is the humiliation of fear, also for the sake 
 of gain and honour ; it is a like tiling before the Divine Being 
 or Principle, although they do not know this; for the internal 
 principle appertaining to those who are in evil derived from 
 self-love is only to look at and magnify themselves, and to turn 
 themselves away from all who do not favour: inasmuch as 
 humiliation is not given with the evil, therefore, in the internal 
 sense, by being humbled is signified obedience, thus by refus- 
 ing to be humbled is signified non-obedience. 
 
 7641. “ Send away my people, and let them serve me.” — 
 That hereby is signified that they should leave those who are 
 of the spiritual church, that they may worship the Lord, ap- 
 pears from what was before said, n. 7500, where the same words 
 occur. 
 
 7642. “ Because if thou refusest to send away my people.” 
 — -That hereby is signified if they did not lea\e, appears from 
 
480 
 
 EXODUS. 
 
 [Chap. x. 
 
 the signification of sending away, as denoting to leave, see 
 frequently above ; thus to refuse to send away denotes not to 
 be willing to leave. 
 
 7643. u Behold I bring to-morrow the locust into thy border.” 
 — That hereby is signified that the false will seize upon their 
 extremes, appears from the signification of the locust, as denot- 
 ing the false in the extremes, of which we shall speak present- 
 ly ; and from the signification of border, as denoting extremes ; 
 and from the signification of bringing, because it is predicated 
 of the false, as denoting to seize upon : it is said that Jehovah 
 brings, but thereby is meant that it will be brought, viz., by 
 evil ; the case herein is similar to what is attributed to Jehovah, 
 that is, the Lord, that he made heavy the heart of Pharaoh, 
 when yet this is from man, his evil in him, see above, n. 7632: 
 the reason why evil is not from the Lord, but exists from man, 
 is, because man turns that good to himself, which flows-in from 
 the Lord, and instead of looking at the Lord, and the things of 
 the Lord, in all and singular things, looks at himself; hence 
 the concupiscence of domineering over all, and of possessing 
 all the property of others, and hence contempt of others, and 
 hatreds, revenges, and cruelties against those who do not favour 
 and apply to himself; hence also contempt of all things which 
 relate to faith and charity, inasmuch as these things, when they 
 flow-in from the Lord, are turned to himself, thus are turned 
 away from the Lord : from these considerations it may be seen, 
 that man turns the good itself, which flows-in from the Lord, 
 into evil ; hence also it is, that the evil in the other life remove 
 themselves as far as possible from heaven ; for when heaven 
 comes near to them, that is, when good and truth flow-in more 
 powerfully, they then rush the more powerfully into the con- 
 trary, that is, into evil and into the false; and in the degree in 
 which evil and the false increase, they expel from themselves 
 the truth, and devastate themselves ; and in this case also in the 
 same degree they rush into evils of punishment, for evils and 
 punishments in the other life are conjoined. The Lord is con- 
 tinually arranging the heavens into order, and at every instant 
 inviting to him new inhabitants of heaven, to whom he gives 
 habitations and inheritances, and when he does this, heaven 
 approaches, that is, flows-in more powerfully ; hence the in- 
 fernal spirits rush more powerfully into evils and falses, aiid 
 into the punishments thereof, and in consequence of rushing 
 into evils and falses, they vastate themselves, as was said; and 
 this never ceases with them until they have altogether devas- 
 tated themselves, and cast themselves deeply into the hells. 
 From these considerations it may be manifest, that from the 
 Lord nothing but good proceeds, and that evil is from those who 
 are in evil. Hence now it may be seen how it is to be under- 
 stood wliat is said of Jehovah, that is, of the Lord, that lie 
 
7645.] 
 
 EXODUS. 
 
 481 
 
 made heavy the heart of Pharaoh, and in this case that he 
 brings the locust, by which is signified the false, derived from 
 evil In the extremes. In the Word, where the vastation of the 
 evil is treated of, mention is made occasionally of the locust 
 and the chafer,* and by the locust in the internal sense is 
 there meant the false, which vastates the extremes ; for, as was 
 before shown, the natural principle appertaining to man is in- 
 terior and exterior, the false which is in the extremes of the 
 natural principle is meant by the locust, and the evil in those 
 extremes is meant by the chafer. Inasmuch as by the locust is 
 meant the false, which is in the extremes of the natural prin- 
 ciple, therefore it is said that the locust should be brought into 
 the border, and should cover the surface of the earth ; and 
 afterwards, verse 14, “The locust came up over the land of 
 Egypt, and rested in all the border of Egypt, and covered the 
 surface of the whole land by the border and by the surface 
 are signified the extremes and ultimates, in which the interiors 
 rest, that is, terminate ; these things are meant by locust and 
 chafer in David, “ He sent into them a swarm which con- 
 sumed them, and the frog which destroyed them, and gave to 
 the chafer their provender, and their labour to the locust 
 Psalm lxxviii. 45, 46: and in another place, “He said that the 
 locust and the chafer should come, so as not to be numbered,” 
 Psalm cv. 34 ; these things are said of Egypt, and the chafer 
 is mentioned, although there is no mention made thereof in 
 Moses, but only of the locust ; the reason why the chafer also 
 is mentioned, is, because by the chafer is signified evil, and by 
 the locust the false, each in the extremes of the natural prin- 
 ciple ; but when the locust alone is named, it signifies both the 
 false and evil together, for the locust is the false derived 
 from evil. In Halmm, “There shall the fire devour thee, the 
 sword shall cut thee off ; it shall devour thee as the chafer, mul- 
 tiply thyself as the chafer, multiply thyself as the locust / thou 
 hast multiplied thy merchants above the stars of the heavens; 
 the chafer hath diffused itself, and hath flown away ; thy 
 crowned are as the locust, thy commanders are as the locust of 
 locustsf iii. 15, 16, 17 ; the subject treated of in this passage 
 is concerning the city of bloods, by which is signified the doc- 
 trine of the false ; and whereas the false and evil are princi 
 pally multiplied in the extremes of the natural principle, for in 
 that principle are the fallacies of the senses arising from the 
 objects of the world and of the earth, and pleasures derived 
 from various kinds of appetites, therefore from this ground the 
 
 * The term in the original Latin here rendered chafer is bruchus, from the 
 Greek Bps^of, which is the term adopted by the Septuagint to express the 
 Hebrew Son It is not absolutely certain that our English chafer is the animal 
 intended to be expressed by the Hebrew Son, or the Greek B pex°C, but thers is 
 reason to conclude, on the authority of the best commentators, that, it is so. 
 
 vol. vii. 34 
 
482 
 
 EXODUS. 
 
 [Chap. x. 
 
 multip'.ication of evil and of the false is also described by the 
 chafer and the locust; as also in the book of Judges, chap. vi. 
 5; vii. 12;* and in Jeremiah xlvi. 23: that the sensual principle, 
 which is the ultimate of the natural principle, is most full of 
 fallacies and consequent falses, see n. 5084, 5089, 5094, 6310, 
 6311, 6313, 6318, 6598, 6612, 6614, 6622, 6624, 6918. 6949. 
 And in Joel, “The residue of the caterpillar the locust hath de- 
 voured, and the residue of the locust hath the beetle devoured, 
 and the residue of the beetle hath the chafer devoured : awake 
 ye drunkards and weep, and howl ye that drink wine, by 
 reason of the new wine which is cut off ; for a nation shall 
 come up over my land, strong and without number, and shall 
 reduce my vine into a waste , and my fig-tree into froth ,” i. 4, 
 5, 6, 7. Again, in the same prophet, “ The floors are full of 
 pure corn, and the wine-fats overflow with new wine and oil ; 
 and I will recompense to you the years which the locust hath 
 consumed, the beetle, the chafer, and the caterpillar,” ii. 24, 25, 
 where the locust denotes the false in the extremes wasting 
 truths and goods. And in Moses, “Thou shalt bring forth 
 much seed into the fleld, but shalt gather little, because the 
 locust will consume it : thou shalt plant a vineyard, but shalt 
 not drink wine, neither shalt gather together, because the worm 
 shall devour it,” Deut. xxviii. 38, 39, where the locust denotes 
 the false grounded in evil. And in the Revelation, “ Out of 
 the smoke of the open abyss came forth locusts into the earth, 
 to whom was given power, as the scorpions of the earth have 
 power : it was said to them that they should not hurt the 
 grass of the earth, nor any tree, but the men alone, whosoever 
 had not the seal of God on their foreheads: it was given to 
 them, that they should not kill them, but should torment [them] 
 five months : the figures of the locusts were like to horses pre- 
 pared for war ; and upon their heads were as it were crowns 
 like to gold ; their faces were as it were the faces of men ; 
 they had hair as the hair of women, and their teeth were as it 
 were the teeth of lions ; they had breast-plates as it were of 
 iron ; and the voice of their wings was as the voice of chariots, 
 of many horses running to war ; they had lastly tails like 
 unto scorpions, and stings were in their tails, that they might 
 hurt men five months: they have over them a king, the angel 
 of the abyss, whose name in Hebrew is Abaddon ; but in 
 Greek he hath the name Apollyon ,” ix. 3 to 11 ; what is signi- 
 fied by all this description, no one can see but from the internal 
 sense ; from singular the things therein viewed according to 
 the internal sense, it is manifest that by locusts are there signified 
 reasonings grounded in fallacies and the falses thence derived, 
 also confirmed by things philosophical ; thus also by locusts 
 are signified the falses which are in the extremes appertaining 
 to man, and which are more terrestrial and corporeal than 
 
7644 .] 
 
 EXODUS. 
 
 483 
 
 other fhlses ; by which man may be easily deceived and se- 
 duced, for man comprehends those things which are obvious 
 to the senses, and hardly those which oppose the senses: to the 
 intent that it may be known that such is the signification of 
 locusts, it is allowed to expound singly the things contained in 
 the above passage: the abyss from which the locusts came up 
 is hell ; the grass of the earth which they were not to hurt is 
 the scientific principle, the tree are the knowledges of good 
 and truth, the men are the affections of good ; their hurting 
 these latter, and not the grass of the earth and the tree, denotes 
 that truth and good may be understood, although the life is 
 not regulated accordingly ; they who have the seal on their 
 foreheads are the regenerate ; that they should torment five 
 months those who have not the seal of God on their foreheads, 
 denotes that they should vastate ; the locusts being like to 
 horses prepared for war , denote reasonings from falses, 
 whereby combat is waged against the truths of the church ; 
 the crowns on their heads like gold , and their faces as of men , 
 denotes that the reasonings appeared to have a semblance of 
 truth, and were grounded as it were in good ; hair as of women , 
 and teeth as it were the teeth of lions , denote the external 
 things of the natural principle, or things sensual, or the fallacies 
 in that principle, which make an appearance of good; breast- 
 plates of iron denote external things which make an appear- 
 ance of truth ; the voice of wings as of the chariots of many 
 horses running to war , denote the falses of doctrinals, from 
 which and for which they fight; tails like to scorpions, and 
 stings in their tails, denote the mischiefs which such things 
 occasion; the king of the abyss denotes the infernal false; 
 Abaddon , denotes perdition : Apollyon denotes reasoning from 
 falses appearing as from truth, especially if, bv those who are 
 believed wise, it is confirmed by tilings philosophical per- 
 versely applied, for the blind admiration of wisdom in them 
 induces faith. By locust, in the good sense, is signified ulti- 
 mate and most common truth, also its pleasantness ; hence 
 ‘•Jnlm had locusts for aliment, and wild honey,” Matt. iii. 4; 
 Mark i. 6; the reason why those things were for aliment, was, 
 because John represented the Word, and by his food, also by 
 his clothing, which was of camel’s hair with a leathern girdle, 
 represented the Word in the external sense, for external pleas- 
 antness is signified by locust and wild honey, n. 5620, and 
 external truth by a garment of camel’s hair, and by a leathern 
 girdle, n. 3301 ; hence it is, that by John is meant Elias, who 
 was to come and announce the coming of the Lord ; that Elias 
 is the Word, see preface to Gen. xviii. and n. 2762, 5247 ; that 
 locnsts are amongst the small animals which were to be eaten, 
 «ee Levit. xi. 22. 
 
 7644. “And it shall cover the surface of the earth.” — -That 
 
484 
 
 EXODUS. 
 
 [Chap. x. 
 
 hereby are signified the ultimates of the natural mind, appears 
 from the signification of surface, as denoting things external, 
 thus ultimates ; and from the signification of earth, in the 
 present case the earth [or land] of Egypt, as denoting the 
 natural mind, see n. 5276, 5278, 5280, 5288, 5301. 
 
 7645. “And shall not be able to see the earth.” — That 
 hereby is signified obscuration of the whole natural mind 
 thence arising, appears from the signification of not being able 
 to see, as denoting obscuration, that is, no perception of truth; 
 and from the signification of the earth [or land] of Egypt, as 
 denoting the natural mind, as above, n. 7644. How this case 
 is, that from the vastation of the extremes in the natural prin- 
 ciple the whole natural mind is obscured, it may be expedient 
 briefly to say : the interior things appertaining to man termi- 
 nate in his ultimates or extremes, and there the things which 
 are successive in him are together; when there is nothing but 
 the false and the evil in the ultimates, in this case the truths 
 and goods which flow-in from the interiors into the ultimates, 
 fiow-in there into evils and falses, and hence are there turned 
 'into such things ; on this account there appears nothing but 
 what is false and evil in the whole natural principle ; this is 
 meant by the obscuration of the whole natural mind, which is 
 signified by not being able to see the earth. Hence also it is, 
 that infernal spirits, when they are devastated, are in the ex- 
 tremes of the natural principle, neither is their lumen, which 
 is called intellectual lumen, unlike the lumen of this world, 
 which in the other life becomes altogether thick darkness at 
 the presence of the light of heaven. Inasmuch as the extreme 
 of the natural principle, which extreme is called the sensual 
 principle, is replete with fallacies and the falses thence derived, 
 and with pleasures and the evils thence derived, n. 6844, 6845, 
 and inasmuch as the hells are in that lumen, therefore, when 
 inan is regenerating, he is gifted by the Lord with a faculty, 
 that from that sensual principle h^ can be elevated towards 
 things interior, see n. 6183, 6313, 7442. 
 
 7646. “And shall devour the residue of what is escaped 
 that is left to you by the hail.” — That hereby is signified the 
 consumption of all things which have any thing from truth, 
 appears from the signification of devouring, as denoting to be 
 consumed ; and from the signification of the residue of what 
 is escaped that is left by the hail, as denoting the truth not 
 consumed by the former false, which is signified by hail ; that 
 hail denotes the false, see n. 7553, 7574; the falses which the 
 hail signifies, are falses in the exterior natural principle, but 
 the Arises which the locust signifies, are falses in its extremes; 
 these latter falses are what consume the most common or gen- 
 eral truths and goods ; for exterior things are also more com- 
 mon or general, and external things are most common or most 
 
7645 — 7649.] 
 
 EXODUS. 
 
 485 
 
 general ; when common or general things are destroyed, partic- 
 ulars are dissipated, for common or general things are what 
 contain, and particulars are what are contained. 
 
 7647. “ And shall devour every tree germinating to you 
 of the field.” — That hereby is signified the consumption thus 
 of all the knowledges which they had from the church, appears 
 from the signification of devouring, as denoting consumption, 
 as just above, n. 7646 ; and from the signification of tree, as 
 denoting perceptions, also the knowledges of truth and good, 
 see n. 2722, 2972 ; and from the signification of field, as denot 
 ing the church, see n. 2971, 3317, 4766, 4440, 7502, 7571. 
 
 7648. “ And thy houses shall be filled, and the houses of all 
 thy servants, and the houses of all the Egyptians.” — That here- 
 by is signified that the false will reign in all and singular things 
 in the natural principle from its interior to the extreme, appears 
 from the signification of being filled, as denoting to reign, of 
 which we shall speak presently ; and from the signification of 
 the house of Pharaoh, the house of all his servants, and the 
 house of all the Egyptians, as denoting all and singular things 
 in the natural principle, see n. 7353, 7355, in the present case 
 from its interior to the extreme, according to what was explained 
 above, n. 7645. The reason why to be filled denotes to reign, 
 is, because when the mind of man is filled with falses derived 
 from evils, so that it is delightful to him to seduce by falses, and 
 to do evils, in this case it is said that it, the false, reigns with 
 him, and the affection itself is said to be reigning; that prin- 
 ciple is said to reign universally which fills the whole mind of 
 man, that is, both his thought and will ; what man loves above 
 all other things, and regards as an ultimate end, is such a reign- 
 ing principle; and this is in the most singular things of all that 
 appertain to his will and thought; what principle it is which 
 universally reigns, may be known from the delight when it sue-, 
 ceeds, and from the pain when it does not succeed. This prin- 
 ciple, which universally reigns with man, makes the image of 
 his spirit, the face whereof is altogether according to it; if evil 
 and false be the reigning principle, the form of his spirit is- 
 diabolical ; but if good and truth be the reigning principle, the 
 form is angelical ; for the spirit viewed in itself is affection in 
 form, and the ruling affection is its veriest form, and the rest 
 of its affections in-apply themselves to it. 
 
 7649. “ Which neither thy fathers have seen, nor thy fathers’ 
 fathers, from the day they have been upon the ground even to 
 this day.” — That hereby is signified that such a false has not, 
 been from ancient time in the church, as was there, appears 
 from the signification of the words, “ which they have not 
 seen,” viz., the locust, as denoting that such a false has not 
 been ; that the locust denotes the false in the extremes, see 
 above, n. 7643; and from the signification of fathers, and 
 
m 
 
 EXODUS. 
 
 [Chap. x. 
 
 fathers’ fathers, as denoting from ancient time ; and from the 
 signification of ground, as denoting the church, see n. 566, 
 1068; from the day they have been upon it even to this day, 
 signifies the state in which the church was from that time to 
 this; that day denotes state, see n. 23, 487, 488, 493, 2788, 
 3462, 4850; how this case is, see n. 7686. 
 
 7650. “ And he looked back and went out fr.om being with 
 Pharaoh.” — -That hereby is signified privation of apperception, 
 and separation, appears from the representation of Moses, of 
 whom it is said that he looked back and went out, as denoting 
 truth from the Divine Being or Principle; and from the rep- 
 resentation of Pharaoh, as denoting those who infest, see above, 
 ii. 7631 ; and from the signification of looking back, as denot- 
 ing the privation of apperception, for man is deprived of ap- 
 perception when .truth from the Divine Being or Principle looks 
 back or averts itself, that is, when man averts himself from it; 
 and from the signification of going out, as denoting separation, 
 see n. 6100, 7404. 
 
 7651. Yerses 7 to 11. And the servants of Pharaoh said to 
 him , How long shall this be to us for a snare f send away the 
 men y and let them serve Jehovah their God / knowest thou not 
 yet that Egypt peris heth f And Moses was brought back and 
 Acw'oh to Pharaoh , and he said to them, Go ye, serve Jehovah 
 your God / who and who go f And Moses said, With our boys 
 and with our old men, we will go, with our sons and with our 
 daughters, with our flock and with our herd, we will go, 
 because we have a feast to Jehovah. And he said to them, So 
 shall Jehovah be with you, when I shall send you away and 
 your infant ; see ye that evil is at your faces. Not so, go ye 1 
 pi' ay young men, and serve Jehovah, because this ye seek / and 
 he drove them out from the faces of Pharaoh. And the servants 
 of Pharaoh said to him, signifies admonition from those who 
 are in fear. How long shall this be to us for a snare? signifies 
 that thus they would be taken by their own evil. Send away 
 the men, and let them serve Jehovah their God, signifies that it 
 is advisable to leave them, that they may worship the L< rd 
 their God. Knowest thou not yet that Egypt perisheth ? signi- 
 fies that from facts it may be known, that all who tease or 
 trouble those simple ones are cast down into hell, whence is 
 no escape. And Moses was brought back and Aaron to Pha- 
 raoh, signifies the presence of truth divine thence. And he 
 said to them, signifies inclination. Go ye, serve Jehovah your 
 God, signifies that they shall be left that they may worship the 
 Lord. Who and who go ? signifies whether any should remain. 
 And Moses said, signifies reply. With our boys and with our 
 old men we will go, signifies the simple and the wise. With 
 our sons and with our daughters, signifies they who are in the 
 affection of truth, and they who are in the affection of good. 
 
7650 — T 655.] 
 
 EXODUS. 
 
 487 
 
 With onr flock and with our herd we will go, signifies they who 
 are in interior good and exterior. Because we have a feast to 
 Jehovah, signifies the worship of the Lord for all and singular. 
 And he said to them, signifies laughing to scorn. So shall 
 Jehovah he with you, when I shall send you away and your 
 infant, signifies as if the Lord would be with them if they were 
 left. See ye that evil is at your faces, signifies in the desire 
 there is no good. Not so, signifies denial. Go ye I pray young 
 men, and serve Jehovah, signifies that they shall he left who 
 are in truths confirmed, that they may worship the Lord. Be- 
 cause this ye seek, signifies that thus they have what they will. 
 .And he drove them out from the faces of Pharaoh, signifies 
 that the will of those who infested was altogether contrary to 
 truth divine. 
 
 7652. “And the servants of Pharaoh said to him.” — That 
 hereby is signified admonition by those who are in fear, appears 
 from the signification of saying, when by those who see their 
 own destruction to those in the society who make themselves 
 obstinate, as denoting admonition ; and from the signification 
 of the servants of Pharaoh, as denoting those of the inferior 
 sort, who infest, and are in fear; that they are in fear, is evi- 
 dent from these sayings of theirs, “ How long shall this be to 
 us for a snare? send away the men, that they may serve Jeho- 
 vah their God ; knowest thou not yet that Egypt perisheth ?” 
 which words, it is plain, are grounded in fear ; also from this 
 consideration, that by the servants of Pharaoh are meant the 
 evil who infest, and the evil never persuade to good but from 
 fear, see n. 7280. 
 
 7653. “ How long shall this be to us for a snare?” — That 
 hereby is signified that thus they would be taken by their own 
 evil, appears from the signification of this being for a snare, as 
 denoting to be taken by their own evil, and thereby to be 
 brought into the evil of punishment. 
 
 7654. “ Send away the men, and let them serve Jehovah 
 their God.” — That hereby is signified that it is advisable to 
 leave them, that they may worship the Lord their God, appears 
 from the signification of sending away, as denoting to leave ; 
 and from the signification of serving Jehovah, as denoting to 
 worship the Lord their God, as before, n. 7500, 7540, 7641. 
 
 7655. “ Knowest thou not yet that Egypt perisheth ?” — 
 That hereby is signified that from facts it may be known that 
 all who tease or trouble those simple ones are cast into hell, 
 whence is no escape, appears from the signification of the words, 
 
 ' Knowest thou not yet ?” as denoting that from facts it may be 
 known ; and from the signification of perishing, as denoting to 
 be cast down into hell, whence is no escape ; this, in the spirit- 
 ual sense, is signified by perishing, in like manner as by dying 
 or by death, which that it denotes damnation and hell, see n. 
 
EXODUS. 
 
 488 
 
 [Chap. x. 
 
 5407, 6119, 7494; and from the signification of Egypt, as denot- 
 ing infestation, see n. 7278, thus also those who infest ; but 
 whereas they speak, it is not said who infest, but who tease or 
 trouble, for the evil excuse their evil and make light of it ; 
 neither is it said, that they tease or trouble those who are of 
 the spiritual church, but those simple ones, for the evil call 
 all those simple who are of the church, and live according to 
 the truths and goods thereof, or the life of faith and charity. 
 
 7656. “And Moses was brought back and Aaron to Pha- 
 raoh.” — That hereby is signified the presence of truth divine 
 thence, appears from the signification of being brought back, 
 as denoting to be set present ; and from the representation of 
 Moses and Aaron, as denoting truth divine, Moses internal 
 truth, and Aaron external, see n. 7089, 7382. 
 
 7657. “And he said to them.” — That hereby is signified 
 inclination, appears from what follows, that under the impulse 
 of fear he was willing to send them away ; this will or inclina- 
 tion is contained in the words, he said to them. 
 
 7658. “Go ye, serve Jehovah your God.” — That hereby is 
 signified that they shall be left that they may worship the 
 Lord, appears from the signification of serving Jehovah, as de- 
 noting to worship the Lord, as n. 7500, 7540, 7641, 7654 ; that 
 to go or to depart, when it is said by Pharaoh to Moses concern- 
 ing the sons of Israel, denotes that they should be left, is evident. 
 
 7659. “ Who and who go?” — That hereby is signified whe- 
 ther any should remain, appears without explication. 
 
 7660. “And Moses said.” — That hereby is signified reply, 
 is evident. 
 
 7661. “ With our boys and with our old men we will go.” — 
 That hereby are signified the simple and the wise, appears from 
 the signification of boys, when they are adjoined to old men, 
 as denoting the simple, for old men denote the wise, n. 3183, 
 6523, 6890T 
 
 7662. “With our sons and with our daughters.” — That here- 
 by are signified they who are in the affection of truth and they 
 who are in the affection of good, appears from the signification 
 of sons, as denoting the truths which are of the church, see n. 
 489, 491, 533, 1147, 2623, 3373, thus affections, because truths 
 without affection are not any thing; and from the signification 
 of daughters, as denoting goods, see n. 489, 490, 491, thus the 
 affections of good, n. 2362, 3963. 
 
 7663. “With our flock and with our herd we will go.” — 
 That hereby are signified they who are in interior good and 
 they who are in exterior, appears from the signification of 
 flock, as denoting interior good, and of herd, as denoting exte- 
 rior good, see n. 5913, 6048. By the words in this verse, that 
 they would go with boys and old men, with sons and daugh- 
 ters, and with flock and herd, is meant, in the internal sense, 
 
6 56 — 7608.] 
 
 EXODUS. 
 
 489 
 
 every thing which is of the church both external and internal ; 
 the things which are of the external church are meant by 
 boys, sons, and herd, and the things which are of the internal 
 church are meant by old men, daughters, and flock ; for old 
 men denote wisdoms, daughters the affections of good, and 
 flock the good itself, these are of the internal church ; but 
 boys denote simplicities, sons the affections of truth, and the 
 herd external good, these are of the external church. 
 
 7664. “ Because w r e have a feast to Jehovah.” — That here- 
 by is signified the worship of the Lord to all and singular, 
 appears from the signification of a feast, as denoting worship 
 from a glad mind, see n. 7093 ; the reason why it denotes the 
 worship of the Lord, is, because Jehovah in the Word is the 
 Lord, see n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 
 6945, 6956 ; that it denotes worship to all and singular, is evi- 
 dent from what immediately precedes, where it is said that 
 they would go with boys and old men, with sons 'and daugh- 
 ters, and with flock and herd. 
 
 7665. “ And he said to them.” — That hereby is signified 
 laughing to scorn, appears from the words which Pharaoh says, 
 “ So shall Jehovah be with you, when I shall send you away 
 and your infant,” which words are words of scorn.* 
 
 7666. “See ye that evil is at your faces.”' — That hereby is 
 signified that in the desire there is no good, appears from the 
 signification of faces, as denoting the interiors as to affections 
 and consequent thoughts, see n. 358, 1999, 2434, 3527, 3573, 
 4066, 4796, 4797, 5102, 5165, 5168, 5695, 6604 ; and whereas 
 faces denote affections, they also denote desires ; hence it is, 
 that evil at your faces signifies that in the affections or in the 
 desire there is no good. 
 
 7667. “Not so.” — That hereby is signified negation, ap- 
 pears without explication. 
 
 7668. “Go ye I pray young men and serve Jehovah.” — 
 That hereby is signified that they should be left who are in 
 truths confirmed, that they may worship the Lord, appears 
 from the signification of going, as denoting that they shall be 
 left, as above, n. 7658 ; and from the signification of young 
 men, as denoting truths confirmed, of which we shall speak 
 presently ; and from the signification of serving Jehovah, as 
 denoting to worship the Lord, as above, n. 7654, 7664. The 
 reason why young men denote those who are in truths confirmed, 
 is, because by sons, boys, young men, men, and old men, are 
 signified those things which are of intelligence and wisdom 
 in their order ; such things are meant in heaven where those 
 
 * Here is an omission in the original, the author, in his explication, taking 
 no notice of the sentence, “ So shall Jehovah he with you , when I shall send you 
 Qway and your infant which ought to fiave been inserted between n. 7665 and 
 D. 7666. 
 
*90 
 
 EXODUS. 
 
 [Chap. x. 
 
 several descriptions of age occur ; for they who are in heaven 
 are in spiritual ideas, into winch it is impossible for any thing 
 of mere nature and the world to enter, but it is instantly put 
 off, and passes into somewhat of such a sort as is conformable 
 to the wisdom of heaven and to angelic thought; hence it is, 
 that by sons, boys, young men, men, old men, in the spiritual 
 sense, cannot be signified those who are so called, but that cor- 
 responding spiritual things are signified, wdiich are the things 
 of intelligence and wisdom ; that these things are signified, is 
 very manifest from the internal sense of those passages in the 
 Word where the} r are named; by young men in the Word are 
 rpeant they who are intelligent, or -according to abstract an- 
 gelic ideas, intelligence ; and because intelligence is meant, 
 truth confirmed is also meant, inasmuch as this is of intelli- 
 gence : the term also, by which young men are here expressed 
 in the original tongue, is derived from strength and power, 
 which truth nas from good, thus truth confirmed ; hence this 
 name is attributed to the Lord, in Zechariah, “Rise sword 
 against my shepherd, and against the man [young man] my 
 neighbour ; smite the shepherd, and let the sheep be scattered,” 
 xiii. 7 ; that these words were spoken of the Lord, see Matt, 
 xxvi. 31 : and also in Jeremiah, “ How long dost thou wander 
 about, O backsliding daughter? Jehovah hath created a new 
 thing in the earth, a woman hath encompassed a man [a young 
 man],” xxxi. 22. Young men in another term, in the original 
 tongue, denote intelligence, thus the truth thereof, in Amos, “I 
 have sent into you the pestilence in the way of Egypt, I have 
 slain your young men with the sword , with the captivity of 
 horses,” iv. 10 ; where the way of Egypt denotes the scientific 
 principle perverted ; the young men who were slain denote 
 the truths thence destroyed ; the captivity of horses denotes 
 the intellectual principle seduced. Again, in the same prophet, 
 “ They shall wander from sea to sea, and from the north even 
 to the east, they shall run about to seek the Word of Jehovah, 
 neither shall they find ; in that day the beautiful virgins and 
 young men shall faint for thirst,” viii. 12, 13; where beautiful 
 virgins denote the affection of truth, young men denote intelli- 
 gence, to faint for thirst denotes to be deprived of truth ; 
 therefore it is said, they shall run about to seek the Word of 
 Jehovah, neither shall they find ; that beautiful virgins are not 
 there meant, nor young men, nor faintness by reason of thirst, 
 is evident. And in Jeremiah, “Death cometh up through our 
 windows, it cometh into our palaces, to cut off* the infant from 
 the street, the young men from the villages ,” ix. 21. Again, 
 “ How is the city of glory not left, the city of my joy, where - 
 fore her young men shall fall in her streets ,” xlix. 26 ; 1. 30 
 Again, “ Hear ye I pray all people, see ye my grief, my virgins 
 and my young men have gone into captivity,” Lam. i. 18 In 
 
7669— 7671.] 
 
 EXODUS. 
 
 491 
 
 these passages young men denote the truths which are of intel- 
 ligence. 
 
 7669. “Because this ye seek.” — That hereby is signified that 
 thus they have what they will, appears without explication. 
 
 7670. “ And he drove them out from the faces of Pharaoh.” 
 — That hereby is signified that the will of those who infested 
 was altogether contrary to truth divine, appears from the repre- 
 sentation of Moses and Aaron, who were driven out, as denoting 
 truth divine, see above, n. 7637 ; and from the representation 
 of Pharaoh, as denoting those who infest, see also above, n. 
 7631 ; and from the signification of faces, as denoting the in- 
 teriors as to the affections, see n. 7666, thus the will, for the 
 affections are of the will, but the thoughts are of the under- 
 standing; that the will was contrary, is signified by driving 
 out from the faces, for that is driven out which is contrary to 
 the will, or which is contrary to the affections which are of 
 the will. 
 
 7671. Verses 12, 13, 14, 15. And Jehovah said to Moses, 
 Stretch out thy hand over the land of Egypt for the locust, and 
 it shall come up over the land of Egypt, and shall devour all 
 the herb of the land, every thing which the hail hath left. And 
 Moses stretched out his staff over the land of Egypt • and 
 Jehovah brought an east wind into the land, all that day and 
 all the night, the morning was, and the east wind brought the 
 locust. And the locust came up over all the land of Egypt, 
 and rested in all the border of Egypt, exceedingly grievous y 
 before it was not a locust so as it, and after it shall not be so. 
 And it covered the surface of the whole land, and the land was 
 darkened / and it devoured all the herb of the land, and all the 
 fruit of the tree, which the hail made a residue / and there was 
 not any green thing a residue in the tree and in the herb of the 
 field in the whole land of Egypt. And Jehovah said to Moses, 
 signifies instruction. Stretch out thy hand, signifies the do- 
 minion of power. Over the land of Egypt for the locust, sig- 
 nifies that the false may seize upon all the natural principle of 
 those who infest. And it shall come up over the land of Egypt, 
 signifies effusion into all things therein. And shall devour all 
 the herb of the land, signifies the consumption of all truth. 
 Every thing which the hail hath left, signifies which the former 
 false has not consumed. And Moses stretched out his staff 
 over the land of Egypt, signifies the dominion of the power 
 of truth divine over the whole natural principle of those who 
 infest. And Jehovah brought an east wind into the land, signi- 
 fies the medium of destruction. All that day and all the night, 
 signifies into the all of perception, both obscure and not ob- 
 scure, appertaining to those who infested. The morning was, 
 signifies a state of heaven in order. And the east wind brought 
 the locust, signifies a dense false amongst those whc infested by 
 
492 
 
 EXODUS 
 
 [Chap. x. 
 
 the medium of destruction. And the locust came up over all 
 the land of Egypt, signifies the effusion of the false into all 
 things of the natural principle. And rested in all the border 
 of Egypt, signifies from the extremes there. Exceedingly 
 grievous, signifies that it pervaded all and singular things. 
 Before it was not a locust so as it, and after it shall not be so, 
 signifies that such a false has not been from the first time of 
 the church, and that such shall not be. And it covered the 
 surface of the whole land, signifies that it seized upon the ulti- 
 mates of the natural mind. And the land was darkened, signi- 
 fies that the false was induced where truth w r as. And it devoured 
 all the herb of the land, signifies that it consumed every scientific 
 of truth. And all the fruit of the tree which the hail made a 
 residue, signifies every thing capable of knowing g,»o6. And 
 there was not any green thing a residue, signifies that every 
 thing sensitive of truth was obliterated. In the tree and in the 
 herb of the field, signifies of the knowing and scientific* prin- 
 ciple of the church. In the whole land of Egypt, signifies on 
 all sides in the natural principle. 
 
 7672. “And Jehovah said to Moses.” — That hereby is sig- 
 nified instruction, appears from the signification of saying, 
 when by Jehovah to Moses, by whom is represented truth 
 divine, what was to be done, as denoting instruction, see n. 
 6879, 6881, 6889, 6891, 7186, 7267, 7304, 7380. 
 
 7673. “Stretch out thy hand.” — That hereby is signified the 
 dominion of power, appears from the signification of stretching 
 out, as being predicated of dominion, of which we shall speak 
 presently ; and from the signification of hand, as denoting 
 power, see n. 878, 3387, 4931 to 4937, 5327, 5328, 5544, 6292, 
 6947, 7011, 7188, 7189, 7518. The reason why the stretching 
 out the hand denotes the dominion of power, is, because the 
 hand or arm has power when it is stretched out ; therefore when 
 it is said of Jehovah, that he stretched out the hand or arm, it 
 signifies power unlimited or infinite in act. Hence it is, that 
 Jehovah so often said to Moses, when miracles were to be done, 
 that he should stretch forth the hand or staff’, as chap. vii. 19, 
 “Stretch out thy hand over the waters of Egypt, and they shall 
 be blood.” Chap. viii. 1, 2, “ Stretch out thy hand over the 
 rivers, and cause the frogs to come up.” Chap. viii. 12, 13, 
 “ Stretch out thy staff, \ and smite the dust of the land, and it 
 shall become lice.” Chap. ix. 22, 23, “St? etch out thy hand 
 towards heaven, and there shall be hail :” it would never have 
 been so said, unless b} 7 stretching out the hand, in the supreme 
 
 * The distinction which the author here makes between knowing ( cognitivum ) 
 and scientific (scientificum) is grounded in his distinction between knowledges (cog- 
 nitiones) and sciences (sciential), the former, according to the sense in which he 
 applies the term, having respect conclusively to the truths and goods of the Word, 
 and the \atter to all other things which are the objects of science 
 
7672, 7673.] 
 
 EXODUS. 
 
 493 
 
 sense, was signified the omnipotence of Jehovah: in like manner 
 by what was said to Joshua, that he should stretch out a lance, 
 concerning which it is thus written in Joshua, “Jehovah said to 
 Joshua, Stretch out the lance which is in thine hand towards Ai ; 
 when therefore Joshua stretched forth the lance which was in 
 his hand towards Ai, the ambush arose quickly out of their 
 place, and they ran together, when he first stretched out his 
 hand y and came to the city, and took it: Joshua did not draw 
 hack his hand which he stretched out with the lance , until all 
 the inhabitants of Ai were given to the curse,” viii. 18, 19, 26 ; 
 because this was representative of divine omnipotence, there- 
 fore also it had force, as all representatives had at that time, 
 when they were commanded. In very many passages also om- 
 nipotence is described by Jehovah stretching out the hand, also 
 by his stretched-out hand, and by his stretched-out arm ; by 
 Jehovah stretching out the hand , in Isaiah, “Anger is kindled 
 against his people, and he hath stretched out his hand over them , 
 and hath smote them, and the mountains were moved,” v. 25. 
 And in Ezekiel, “ I will stretch out my hand against him , and 
 will destroy him,” xiv. 9, 13. Again, “ I will stretch out my 
 hand against thee, and will give thee for a spoil to the nations ;” 
 xxv. 7. “/ will stretch out my hand over Edom, and will cut 
 
 oft* from it man and beast, I will stretch out my hand over the 
 Philistines, and will cut off,” verses 13, 16, of the same chap- 
 ter ; in like manner, Ezek. xxxv. 3 ; Isaiah xxxi. 3 ; Zeph. i. 4 ; 
 ii. 13. Omnipotence is described by a stretched-out hand in 
 Isaiah, “ The hand of Jehovah is stretched out over all nations, 
 who shall repress it?” xiv. 27, 28. And in Jeremiah, “I will 
 fight with you by a stretched-out hand, and by a strong arm, 
 and in anger and in fury,” xxi. 5. Again, in Isaiah, “As yet 
 his hand, is stretched out,” ix. 12, 17 ; x. 4. Also by stretched- 
 out arm, in Jeremiah, “ I have made the earth, man, and beast, 
 by my great virtue, and by my stretched-out ann,” xxvii. 5. 
 Again, “Thou hast made the heaven and the earth by thy 
 great virtue, and thy stretched-out arm, there is no word impos- 
 sible with thee,” xxxii. 17 ; that in these passages by stretched- 
 out arm is signified omnipotence, is evident; in like manner in 
 several other passages, where it is said by a strong hand and 
 stretched-out arm, as Deut. iv. 35; v. 15; vii. 19; ix. 29; xi. 
 2; xxvi. 8; 1 Kings viii. 42; 2 Kings xvii. 36; Jeremiah xxxii. 
 21 ; Ezekiel xx. 33, 34. It is said also concerning Jehovah, 
 that he stretcheth out the heavens, and in this case also by 
 stretching out is signified omnipotence, viz., that he enlarges 
 the limits of heaven, and fills the inhabitants with life and wis- 
 dom ; as in Isaiah, “ Jehovah, who stretcheth out as a thin thing 
 the heavens, and spreadeth them out as a tent to dwell in,” xl. 
 22. Again, “ Jehovah stretching out the heavens, spreading out 
 the earth, giving soul to the people upon it, and spirit to them 
 
EXODUS. 
 
 194 
 
 [Chap. x. 
 
 that walk therein,” xlii. 5. And in Jeremiah, “ Who maketh 
 the earth bv his virtue, prepareth the orb by his wisdom, and 
 by his intelligence stretcheth out the heavens ,” li. 15. And in 
 Zvchariah, “ Jehovah that stretcheth out the heavens, and that 
 fmndeth the earth, and formeth the spirit of man in the midst 
 of him,” xii. 1 ; besides other passages, as Isaiah xliv. 24; xlv. 
 12; Psalm civ. 2. From these considerations now it may be 
 manifest, why it was commanded Moses to stretch out the hand 
 and staff, and that on such occasion miracles were done; and 
 that thus by stretching out the hand is signified the dominion 
 of power, and, in the supreme sense, omnipotence. 
 
 7674. “ Over the land of Egypt for the locust.” — That 
 hereby is signified that the false may seize upon all the natural 
 principle of those who infest, appears from the signification of 
 the land of Egypt, as denoting the natural mind, see n. 5276, 
 5278. 5280, 5288, 5301, and that Egypt denotes the natural 
 principle, see n. 6147, 6252 ; and from the signification of lo- 
 cust, as denoting the false in the extremes amongst those who 
 infest, see n. 7643. 
 
 7675. “And it shall come up over the land of Egypt.”* — * 
 That hereby is signified effusion into all things therein, appears 
 from the signification of coming up, as denoting to be effused 
 or poured forth ; for the locust signifies the false in the extremes, 
 and is said to ascend from the extremes towards the interiors, 
 for interior things are the same as superior ; that interior things 
 are seized upon by the false’ when exterior things are, see n. 
 7645; and from the signification of the land of Egypt, as de- 
 noting the natural mind, see just above, n. 7674. 
 
 7676. “And shall devour all the herb of the land.” — That 
 hereby is signified the total consumption of all truth, appears 
 from the signification of devouring, as denoting to consume; 
 and from the signification of the herb of the land, as denoting 
 the truth of the church, see n. 7571. 
 
 7677. “Every thing which the hail hath left.” — That hereby 
 is signified what the former false has not consumed, appears 
 from the signification of leaving, as denoting that it did not 
 consume, and from the signification of hail, as denoting the 
 false derived from evil in the exterior natural principle, see n. 
 7553, 7574. 
 
 7678. “ And Moses stretched out his staff over the land of 
 Egypt.” — That hereby is signified the dominion of the power 
 of truth divine over the whole natural principle of those who 
 infested, appears from the signification of stretching out a staff, 
 as denoting the dominion of power, see above, n. 7673; and 
 from the representation of Moses, as denoting truth divine, see 
 n. 6752, 7004, 7010, 7382 ; and from the signification of the 
 land of Egypt, as denoting the natural principle which is of 
 those who infest, see above, n. 7674. The power divine, which 
 
7674—7079.] 
 
 EXODUS. 
 
 495 
 
 is described by the hand of Moses, is the power of truth divine; 
 that all power is of truth, see n. 3091, 5623, 6344, 6413, 6948; 
 yea, such power lias the divine truth which proceeds from the 
 divine good, that by it were created all things that are in t ho 
 universe. The Word signifies that truth in John, “In the be- 
 ginning was the Word, and the Word was with God, and God 
 was the Word, all things were made by him,” i. 1, 3; hence it 
 is that miracles were done by Moses, for Moses represents the 
 divine truth. It is believed by the generality, that the Word, 
 or divine truth, is only speech from Jehovah, and command to 
 do so and so, and nothing further, but it is the very essential 
 principle from which and by which are all things; that esse 
 which proceeds from him, and hence the existere of all things, 
 is what is meant, by divine truth ; this may be illustrated by 
 the angels; from them proceeds a sphere of charity and faith, 
 which is sensibly perceived, and which also produces wonder- 
 ful effects ; from these effects some idea may be formed con- 
 cerning tbe divine truth which proceeds from the divine good 
 of the Lord. 
 
 7679. “ And Jehovah brought an east wind into the land.” — • 
 That hereby is signified a medium of destruction, appears from 
 the signification of an east wind, as denoting a medium of de- 
 struction ; the reason why an east wind has this signification, 
 is, because it was dry and tempestuous, and because hence it 
 dried up the productions of that land, and by its force broke in 
 pieces trees, and in the sea ships; hence by it, as by a medium, 
 is described the effect of power divine : moreover by the east is 
 signified the good of love and charity, because, in the supreme 
 sense, the Lord is signified, see n. 101, 1250, 3708 ; and the 
 good of love and charity in its origin, because divine, is most 
 mild, hence also in its process into heaven it is most mild ; but 
 when it glides down to the hells, it becomes inclement and 
 raging, because by the inhabitants it is so changed ; therefore 
 the influx and presence of that divine good there not only tor- 
 ments, but also devastates them ; from these considerations also 
 it is, that by a wind from the east, or an east wind, is s’gnified 
 a medium of destruction. That by that wind is signified a me- 
 dium of destruction, is evident from the passages in the Word 
 where it is mentioned, as in Jeremiah, “ As an east wind I will 
 disperse them before the enemy,” xviii. 17. And in Ezekiel, 
 “The vine that is planted shall not prosper; when the east 
 wind shall touch it , withering shall it not wither ?” xvii. 10. 
 Again, “That vine was plucked up in anger, was cast to the 
 earth, an east' wind dried up its fruit” xix. 12. And in Hosea, 
 “ He is fierce among the brethren, an east wind shall come , 
 the wind of Jehovah, ascending from the wilderness, and his 
 spring shall become dry , and his fountain shall he dried up” 
 xiii. 15. And in David, “ By an east wind thou shalt break in 
 
496 
 
 EXODUS. 
 
 [Chap, x 
 
 pieces the ships of Tar shishf Psalm xlviii. 7. And in Ezekiel, 
 “They have brought thee down into many waters, despising 
 thee, an east wind hath broken thee in the heart of the seasf 
 xxvii. 26. From these passages it it.is evident that an east wind 
 signifies a medium of destruction, by reason that it was dry and 
 tempestuous; hence also it signifies a medium of devastation, 
 as in Ilosea, “Ephraim feedeth on wind, and pursueth the east 
 wind , all the day he multiplies a lie and vastation,” xii. 1 ; 
 where Ephraim denotes the intellectual principle of the church, 
 see n. 5354, 6222, 6238 ; to feed on wind is to multiply a lie, 
 and to pursue the east wind is to multiply vastation : a state of 
 vastation and temptation is also called a day of the east winds 
 in Isaiah xxvii. 7, 8. 
 
 7680. “All that day and all the night.” — That hereby is 
 signified the all of perception, both obscure and not obscure, 
 appertaining to those who infest, viz., that it was destroyed, 
 appears from the signification of day, as denoting a state of 
 perception not obscure; and from the signification of night, as 
 denoting a state of obscure perception, for the times of the day, 
 as morning, mid-day, evening, and night, correspond to the 
 illustrations which are of intelligence and wisdom, see n. 5672, 
 6110, thus to perceptions ; in general day and night have this 
 correspondence: the term perceptions is used, not illustrations, 
 because the evil who infest have not illustration, yet still they 
 have perception ; but they have perception only so long as any 
 thing of truth and good, from the church in which they had 
 lived, remains with them, for by truth and good they communi- 
 cate with those who are in heaven ; but when they are deprived 
 of those knowledges, as is the case when they are devastated, 
 then they no longer have any perception : the internals indeed 
 can confirm their evils and also their falses, but this is not per- 
 ception ; perception consists in seeing that truth is truth, and 
 good good, also that evil is evil, and the false the false, but it is 
 not perception to see the truth as the false, and good as evil, 
 also vice versa , evil as good, and the false as truth ; they who 
 do this, instead of perception have phantasy, which causes an 
 appearance of perception, whereby persons of this description 
 are skilful to confirm falses and evils, by such things as are ob- 
 vious to the senses, and favour concupiscences. 
 
 7681. “The morning was.” — That hereby is signified a state 
 of heaven in order, appears from the signification of morning, 
 as denoting the Lord’s kingdom, and, in the supreme sense, the 
 Lord himself, see n. 22, 2333, 2405, 2540, 2780 ; and as denot- 
 ing a state of illustration, see n. 3458, 3723, 5740, 5962, but in 
 the present case by morning is signified heaven in order: how 
 this case is, may be manifest from what was said, n. 7643, viz., 
 that the evil are devastated, as the Lord arranges heaven in 
 order ; for the influx of good and truth from heaven causes de- 
 
7680— 7686.] 
 
 EXODUS. 
 
 407 
 
 vastation amongst, the evil, wherefore when the Lord arranges 
 the heavens in order, then the hells, which are in the opposite, 
 are arranged into order of themselves, and are removed from 
 heaven according to the degrees of evil, and take their places 
 according to the quality of evil ; hence it may be manifest, 
 that from the Lord proceeds nothing but good, and that evil is 
 from those who are against good, and w T ho at length do not en- 
 dure it. From these considerations it is evident that by its 
 being morning is here signified a state of heaven in order. 
 
 7682. “And the east wind brought the locust.” — That 
 hereby is signified a dense false amongst those who infested 
 by the medium of destruction, appears from the signification 
 of the east wind, as denoting a medium of destruction, see just 
 above, n. 7679 ; and from the signification of locust, as denoting 
 the false in the extremes, see n. 7643, in the present case a 
 dense false, because the whole natural principle was seized upon 
 by it, n. 7645. 
 
 7683. “ And the locust came up over all the land of Egypt.” 
 — That hereby is signified the effusion of the false into all tilings 
 of the natural principle, appears from what was said above, n. 
 7674, 7675, where like words occur. 
 
 7684. “And rested in all the border of Egypt.” — That 
 hereby is signified from the extremes there, appears from the 
 signification of border, as denoting an extreme, wherefore by 
 resting in all the border is signified, that the false pervaded 
 from the extremes into all things of the natural principle, and 
 next terminated in the extremes, according to what was shown, 
 n. 7645. 
 
 7685. “Exceedingly grievous.” — That hereby is signified 
 that it pervaded all and singular things, appears from what has 
 been explained above, n. 7684. 
 
 7686. “Before it was not a locust so as it, and after it shall 
 not be so.” — That hereby is signified that such a false has not 
 been from the first time of the church, and that such shall not 
 be, appears from the signification of locust, as denoting the 
 false in the extremes, see n. 7643: that such a false has not 
 been, nor shall be, see also above, n. 7649. How this case is,, 
 it may be expedient to say : in the internal sense the subject 
 treated of is specifically concerning those who, before the 
 Lord’s coming, were in the lower earth, and could not be ele- 
 vated into heaven, until the Lord came into the world, and as- 
 sumed the human principle, and made it divine, see n. 6854, 
 6914; in the mean time they were infested by the evil, who 
 also were of the church, and confessed the truths of faith, but 
 lived a life of evil ; they who before the Lord’s coming were 
 of the church, and evil as to life, were in such a false as had' 
 not been before, neither shall be afterwards: the reason was, 
 because they who were called Xephilim, also Enakim and 
 
 vol. vix. 32 
 
408 
 
 EXODUS. 
 
 [CfIA7\ X. 
 
 Rephaim, and were of the extreme posterity of the most ancient 
 church, were not yet shut up in hell, but wandered about, and 
 infused dire and deadly persuasions wheresoever they were able, 
 thus also into the evil in the church ; hence they derived such 
 a false ; concerning those Nephilim, and their dire persuasions, 
 see n. 310, 560, 562, 563, 570, 581, 586, 607, 660, 805, 808, 
 1034, 1120, 1265 to 1272, 1673 ; these, when the Lord was in 
 the world, were cast by him into the hell which is on the left 
 in front at some distance : unless this bad been done, very few 
 could have been saved, for the false which they infused was 
 attended with a dire persuasive power, and was deadly, such 
 as never had been, and such as never can again be ; with this 
 false they were imbued, who before the Lord’s coming infested 
 those who were of the spiritual church : these are the things 
 which, in the internal sense, are meant by the above words; 
 the subject specifically treated of is concerning the above 
 people, but in general it is concerning all who are of the church, 
 and who infest the well-disposed in the other life, of whom there 
 are very many at this day. 
 
 7687. “ And covered the surface of the whole land.” — That 
 hereby are signified the ultimates of the natural mind, appears 
 from the signification of surface, as denoting the ultimate, for 
 it is the most external or extreme part of the land ; and from 
 the signification of land, in the present case the land of Egypt, 
 as denoting the natural mind, see above, n. 7674. 
 
 7688. “And the land was darkened.” — That hereby is sig- 
 nified that the false was induced where truth was, appears from 
 the signification of darkness, as denoting falses, see n. 1839, 
 1860, 4418, 4531 ; thus to be darkened denotes to be in the 
 false ; and whereas the subject treated of is concerning the 
 devastation of those who have been of the church, and have 
 known truths, but have lived a life of evil, therefore by the 
 land being darkened is signified the false where truth was : 
 truth, in the internal sense, is signified by light, hence the false 
 is signified by darkness ; for truth and the false are opposites, 
 like light and darkness; and they who are in truth have actually 
 light, and they who are in the false have actually darkness ; 
 the lumen, in which they are who are in the false in the other 
 life, becomes thick darkness at the presence of the light of 
 heaven, and a thicker darkness with those who have been of 
 the church, because they were principled in the false against 
 the truth of faith, agreeable to the Lord’s words in Matthew, 
 “ If the lumen which is in thee be darkness, how great is the 
 darkness ,” vi. 23. And again, “The sons of the kingdom shall 
 be cast out into outer darkness ,” viii. 12; where the sons of the 
 kingdom denote those who are of the church ; outer darkness 
 denotes more grievous falses ; it is called outer, because falses 
 in the extreme are more grievous. That falses are called dark- 
 
7686— 7690.] 
 
 EXODUS. 
 
 499 
 
 ness is manifest from several passages in the Word, as in John, 
 “ Light is come into the world, but men loved darkness rather 
 than light , because their works were evil,” iii. 19. Again, 
 “ Walk whilst ye have the light, lest darkness seize upon you: 
 I am come a light into the world, that every one that believeth 
 in me may not abide in darkness ,” xii. 35, 46. And in Isaiah, 
 “Woe to them that call evil good, and good evil, that put 
 darkness for light , and light for darkness ,” v. 20. And in 
 Jeremiah, “Give glory to Jehovah your God, before he causa 
 darkness , and before vour feet stumble at the mountains of 
 twilight / then ye shall wait for light, but he will turn it into 
 the shadow of death, he shall turn it into thick darknesf xiii. 1 6. 
 And in Ezekiel, “ When I shall extinguish thee , I will cover the 
 heavens, and will make black the stars thereof, the sun I will 
 cover with a cloud , and the moon shall not make her light to 
 shine / all the luminaries of light I will make black over thee, 
 and will give darkness upon thy land,” xxxii. 7, 8. And in 
 Joel, “ The day of Jehovah cometh, it is near, a day of dark- 
 ness and of thick darkness , a day of a cloud and of obscurity ,” 
 ii. 1, 2. Amos v. 18 — 20. And in Zephaniah, “ This day is a 
 day of wrath, a day of wasting and devastation, a day of dark- 
 ness and of thick darkness ,” i. 15. In these passages darkness 
 signifies falses ; in the Word also darkness signifies ignorance 
 of truth, such as the Gentiles are in, who have not the Word, 
 and know nothing of the Lord. 
 
 7689. “And it devoured all the herb of the land.” — That 
 hereby is signified that it consumed every scientific of truth, 
 appears from the signification of devouring, as denoting to con- 
 sume; and from the signification of the herb of the land, as 
 denoting the scientific of truth, for by the herb of the field is 
 signified the truth of the church, n. 7571, because the field 
 is the church ; but by the herb of the land is signified the 
 scientific of truth, because the land in the present case is the 
 natural mind, and the truth of the natural mind is scientific $ 
 and moreover the evil have not any truth of faith, but have 
 only the science of truth which is of faith : some evil men, who 
 are in the church, persuade themselves that they are in the 
 truth of faith, but they are not-; they are in the false, and 
 against the truth of faith ; that they are in the false, is a thing 
 concealed with them, so long as they are in the world, but. this 
 concealed false comes forth and manifests itself in the other 
 life, when they are devastated as to the truths of faith which 
 they had known. 
 
 7690. “ And all the fruit of the tree which the hail made a 
 residue.” — That hereby is signified every thing capable of know- 
 ing good, appears from the signification of fruit, as denoting the 
 works of faith and charity, thus goods; whence to fructify is 
 predicated of good, see ii. 43, 45, 913, 983, 2846, 2847 ; and 
 
500 
 
 EXODUS. 
 
 [Chap. x. 
 
 from the signification of tree, as denoting perceptions, also know- 
 ledges, see n. 103, 2163, 2722, 2972. The reason why fruits 
 denote works of charity, thus goods, is, because the first of a 
 tree is the fruit in which is the seed, and the last of a tree is 
 the fruit in which is the seed, and the intermediates thereof are 
 branches or leaves ; the case is the same with the good of love 
 and the truth of faith : the good of love is the first when man is 
 regenerating or planting, and is also the last; the intermediates 
 are the truths of faith* which are from the good of love as from 
 their seed, and continually respect the good of love as their last, 
 in like manner as the intermediates of a tree respect their fruit 
 in which is the seed. That fruits signify goods, is evident from 
 several passages in the Word, as in Matt. iii. 8, 10; vii. 16 to 
 20 ; xii. 33 ; xxi. 43 ; Luke iii. 8, 9 ; vi. 43 to 49 ; xiii. 6 to 10; 
 John xv. 2 to 8, 16 ; Isaiah xxxvii. 31 ; Jeremiah xvii. 8 ; xxxii. 
 19 ; Rev. xxii. 2. 
 
 7691. u And there was not any green thing a residue.” — • 
 That hereby is signified that every thing sensitive of truth was 
 obliterated, appears from the signification of there not being a 
 residue, as denoting to obliterate; and from the signification of 
 a green thing, as denoting what is scientific and sensual, in the 
 present case what is sensitive of truth, because by the fruit of a 
 tree is signified what is capable of knowing good, n. 7690, and 
 because it is said every green thing in the tree and in the herb 
 of the field : the reason why a green thing denotes what is sen- 
 sitive of truth, is, because by herb, grass, the leaf of a tree, are 
 signified truths, hence the green of them denotes what is sen- 
 sitive of truth. By sensitive is signified the ultimate of per- 
 ception: the sensitive of truth is also signified by green thing in 
 Isaiah, “The waters of Nimrim shall be desolations, because the 
 grass is withered, the herb is consumed, there is no green thing” 
 xv. 6. And in the Revelation, “The fifth angel sounded, and 
 the locusts went forth ; it was said to them, that they should not 
 hurt the grass of the earth, neither any green thing” ix. 4. 
 
 7692. “In the tree and in the herb of the field.” — That 
 hereby is signified of the knowing and scientific* principle of 
 • the church, appears from the signification of tree, as denoting 
 
 what is capable of knowing the truth, see just above, n. 7690; 
 and from the signification of the herb of the field, as denoting 
 the scientific of truth, see also above, n. 7689. 
 
 7693. “In the whole land of Egypt.” — That hereby is sig- 
 nified on all sides in the natural principle, appears from the 
 signification of the land of Egypt, as denoting the natural mind, 
 thus the natural principle, see n. 7674. Inasmuch as by the 
 locust which is here treated of, is signified the false in the ex* 
 tremes, that is, in the sensual principle of man, it may be expe 
 
 * See note above, at n. 7671 
 
7691 — 7694.] 
 
 EXODUS. 
 
 501 
 
 diesjrit here to say what the sensual principle is, that hence it 
 may be known what the false in the extremes is : the sensual 
 man, or he who thinks and acts from the sensual principle, is 
 one who believes nothing but what is obvious to the external 
 senses, and who is led merely by corporeal appetites, pleasures, 
 and concupiscences, not by reasons, believing those tilings to be 
 reasons which favour such appetites, pleasures, and concupis- 
 cences ; such being the quality of the sensual man, he therefore 
 rejects every thing internal, till at length he is unwilling even 
 to hear it named ; hence he in heart denies whatsoever is of hea- 
 ven ; the life after death he certainly does not believe, because 
 he places life solely in the body, wherefore he supposes that he 
 himself shall die in like maimer as a beast: he thinks as it were 
 in the surface, that is, in ultimates or extremes, and is altogether 
 ignorant that there is given interior thought according to the 
 perception of truth and good : the ground of this ignorance, 
 and the reason why he does not even know that there is an in- 
 ternal man, is, because his interiors look downwards to those 
 things which are of the world, of the body, and of the earth, 
 with which they act in unity, hence they are diverted from look- 
 ing upwards or to heaven, for they are in a contrary direction. 
 To look upwards, or to heaven, does not consist in thinking about 
 the things which are of heaven, but in regarding them as an end, 
 that is, in loving them above all other things, for whither the 
 love turns itself, thither the interiors of the man turn themselves; 
 hence also the thought. From these considerations it may be 
 manifest what is the quality of man’s sensual principle, or of 
 the natural principle in the extremes, for he is called a sensual 
 man who thinks from the sensual principle. 
 
 7691. Verses 16 to 20. And Pharaoh hastened to call Moses 
 and Aaron , and said , I have sinned to Jehovah your God , and 
 to you. And now remit thou I ypray my sin only this time, and. 
 supplicate ye to Jehovah your God, and let him remove from 
 upon me oniy this death. And he went forth from being with 
 Pharaoh, and supplicated to Jehovah. And Jehovah turned, 
 the wind of the sea exceedingly strong, and took away the locust, 
 and cast it into the red sea (mare suph), there was not one locust 
 left in all the border of Egypt. And Jehovah fixed firm the 
 heart of Pharaoh, and he did not send away the sons of Israel. 
 And Pharaoh hastened to call Moses and Aaron, signifies fear 
 on this occasion for truth from the Divine Being or Principle. 
 And said, I have sinned to Jehovah your God, and to you, sig- 
 nifies confession that they have not obeyed the Divine Being or 
 Principle arid the truth. And now remit thou I pray my sin 
 only this time, signifies that they would not have respect to dis- 
 obedience. And supplicate ye to Jehovah your God, signifies 
 intercession. And let him remove from upon me only this 
 death, signifies that this false may not torment. And he went 
 
502 
 
 EXODUS. 
 
 [Chap, x 
 
 forth from being with Pharaoh, signifies separation. And sup- 
 plicated to Jehovah, signifies intercession. And Jehovah turned 
 the wind of the sea exceedingly strong, signifies the cessation 
 of divine influx through heaven. And took away the locust, 
 signifies the end of that state. And cast it into the red sea, sig- 
 nifies into hell. There was not one locust left in all the border 
 of Egypt, signifies that those falses in the extremes no more ap- 
 peared. And Jehovah fixed firm the heart of Pharaoh, signi- 
 fies that they who infested made themselves obstinate. Ana 
 he did not send away the sons of Israel, signifies that they did 
 not leave those of the spiritual church. 
 
 7695. “And Pharaoh hastened to call Moses and Aaron.” — 
 That hereby is signified fear on the occasion for truth from the 
 Divine Being or Principle, appears from the signification of 
 hastening, as denoting from fear, for all haste exists from some 
 affection excited, in the present case from the affection of fear, 
 as is evident from the words of Pharaoh, “ I have sinned to 
 Jehovah your God, and to you ; supplicate that he may remove 
 from me only this death and from the representation of Pha- 
 raoh, as denoting those who infest, see frequently above ; and 
 from the representation of Moses and Aaron, as denoting truth 
 from the Divine Being or Principle, Moses internal truth, and 
 Aaron external, see n. 7089, 7382. 
 
 7696. “And said, I have sinned to Jehovah your God, and 
 to you.” — That hereby is signified confession that they have not 
 obeyed the Divine Being or Principle and the truth, appears 
 from the signification of sinning, as denoting to do contrary to 
 order divine, see n. 5076, and to avert and separate themselves 
 from it, thus from good and truth, n. 5229, 5474, 5841, 7589 ; 
 hence also it denotes not to obey the Divine Being or Princi- 
 ple and the truth, for he who does not obey, averts himself; 
 the Divine Being or Principle is what is meant by Jehovah 
 your God, and the truth is meant by Moses and Aaron, n. 7695. 
 
 7697. “And now remit thou I pray my sin only this time.” 
 • — That hereby is signified that they should not have respect to 
 disobedience, appears from the signification of remitting, as 
 denoting not to respect, for to remit is not to respect any one 
 from evil but from good ; and from the signification of sin, as 
 denoting disobedience, as just above, n. 7696. 
 
 7698. “ And supplicate to Jehovah your God.” — That here- 
 by is signified intercession, appears from the signification of 
 supplicating to Jehovah, when it is done for another, as de- 
 noting intercession, see n. 7396, 7461. 
 
 7699. “And let him remove from upon me only this death.” 
 --That hereby is signified that this false may not torment, ap- 
 pears from the signification of removing this death, as denoting 
 that it may not torment ; for by death is signified damnation 
 and hell, n. 5407, 6119, thus also torment. The reason why 
 
7695 — 7705.] 
 
 EXODUS. 
 
 503 
 
 they who infest deprecate this false, is, because they had no 
 longer the faculty of reasoning against the truths of faith, inas- 
 much as they were devastated as to those truths, lienee they 
 had the infernal obscurity which tormented : that it, is rm de- 
 lightful to the internals to reason from mere falses, but delight- 
 ful to reason from truths falsified by fallacies and appearances, 
 see n. 7392. 
 
 7700. “ And he went forth from being with Pharaoh.” — 
 That hereby is signified separation, appears from the significa- 
 tion of going forth, as denoting separation, see n. 6100, 7404. 
 
 7701. “ And supplicated to Jehovah.” — That hereby is sig- 
 nified intercession, see above, n. 7698. 
 
 7702. “And Jehovah turned the wind of the sea exceed- 
 ingly strong.” — That hereby is signified cessation of the divine 
 influx through heaven, appears from the signification of the 
 wind of the sea, or the west wind, as denoting the cessation of 
 divine influx through heaven ; for by the east wind was signi- 
 fied the medium of destruction, by reason of the divine influx 
 through heaven, see n. 7643, 7679; hence by the wind of the 
 sea, or the west wind, which is opposite to the east wind, is sig- 
 nified the cessation of that influx. 
 
 7703. “ And took away the locust.” — That hereby is signified 
 an end of that state, appears from the signification of locust, as 
 denoting the false in the extremes, see n. 7643 ; to take away 
 the state of this false, thus the end of that state, is signified by 
 taking away the locust, in like manner as before, where the hail 
 was treated of, n. 7597, 7610. 
 
 7704. “And cast it into the red sea.” — That hereby is signi- 
 fied into hell, appears from the signification of the red sea 
 {mare suph ), as denoting hell, which will be treated of by the 
 divine mercy of the Lord in what follows, when we come to 
 speak of the passage of the sons of Israel through that sea, and 
 of the destruction of the Egyptians therein : by being cast into 
 hell, is not meant that the false was taken away from those who 
 infested, and cast elsewhere, but that it remained with those 
 who infested, and by it they were conjoined to the hells where 
 such things are: for the evil in the other life, by every state of 
 evil and the false into which they enter, are conjoined with the 
 hells, where those things are which are of such a state ; hence 
 conjunction is effected successively with several hells, before 
 they are fully devastated ; but on this subject we shall speak 
 from experience elsewhere. 
 
 7705. “ There was not one locust left in all the border of 
 Egypt.” — That hereby is signified that those falses in the ex- 
 tremes no more appeared, is manifest from the signification of 
 locust, as denoting the false in the extremes, and because it 
 denotes the false in the extremes, n. 7643, it is said in all the 
 border of Egypt, for the border is the extreme, and Egypt is 
 
504 : 
 
 EXODUS. 
 
 [Chap. x. 
 
 the natural principle ; that a locust not being left, signifies that 
 it did not appear, is evident ; the like is said of the hail, see n. 
 7611. 
 
 7706. “ And Jehovah fixed firm the heart of Pharaoh.” — 
 That hereby is signified that they who infested made themselves 
 obstinate, appears from the signification of fixing firm the heart, 
 as denoting to make oneself obstinate, see n. 7272, 7300, 7305: 
 that by its being said that Jehovah fixed firm the heart of* Pha- 
 raoh, in the internal sense, is signified that Pharaoh fixed firm 
 his own heart, see n. 7632; and that the evil which in the 
 Word is attributed to Jehovah, is from man, see n. 2447, 6073, 
 6692, 6997, 7533. 
 
 7707. “ And he did not send away the sons of Israel.” — That 
 hereby is signified that they did not leave those of the spiritual 
 church, appears from the signification of sending away, as 
 denoting to leave; and from the representation of the sons of 
 Israel, as denoting those who are of the spiritual church, see n. 
 7474, 7515, 7617. 
 
 7708. Verses 21, 22, 23. And Jehovah said to Moses , 
 Stretch out thy hand to heaven , and there shall he thick dark- 
 ness over the land of Egypt , and it shall feel or grope in thick 
 darkness. And Moses stretched out his hand to heaven , and the 
 thick darkness vjas dense in the whole land of Egypt , three 
 days. They did not see a man his brother, and they did not 
 rise up any one from under himself for three days / and all 
 the sons of Israel hud light in their habitations. And Jehovah 
 said to Moses, signifies instruction. Stretch out thy hand to 
 heaven, signifies the dominion of the power of truth divine in 
 heaven. And there shall be thick darkness over the land of 
 Egypt, signifies all manner of privation of truth and good. And 
 it shall feel or grope in thick darkness, signifies the density of 
 the false grounded in evil. And Moses stretched out his hand 
 to heaven, signifies the domination of truth divine in heaven. 
 And the thick darkness was dense in the whole land of Egypt, 
 signifies all manner of privation of truth and good. For three 
 days, signifies a full state. They did not see a man his brother, 
 signifies that they did not perceive the. truth of any good. And 
 they did not rise up any one from under himself, signifies that 
 there was no elevation of the mind. For three days, signifies a 
 full state. And all the sons of Israel had light in their habita- 
 tions, signifies that they who were of the spiritual church had 
 illustration in their mind throughout. 
 
 7709. “And Jehovah said to Moses” — signifies instruction, 
 as before, n. 7672. 
 
 7710. “ Stretch out thy hand to heaven.” — That hereby is 
 signified the dominion of the power of truth divine in heaven, 
 appears from the signification of stretching out the hand, as 
 denoting the dominion of power, see above, n. 7673 ; and from 
 
7706—7711.] 
 
 EXODUS. 
 
 505 
 
 the representation of Moses, who was to stretch out the hand, 
 as denoting truth divine, see n. 6723, 6752, 7010, 7014, 7382; 
 and from the signification of heaven, as denoting the angelic 
 heaven. How this case is, that the dominion of the power of 
 truth divine into heaven should produce a new state among 
 those who infest, which is signified by thick darkness, is mani- 
 fest from what was shown, n. 7643, 7679, viz., that the Lord is 
 continually arranging heaven into order, and gifting those who 
 are there, and who newly arrive there, with celestial and 
 spiritual good ; the effect of this arrangement is, that the evil 
 are by degrees devastated ; for that good flows-in more present 
 to the evil who are in the opposite (for the divine influx pro- 
 ceeds even into opposites, and thereby keeps the hells together 
 in connection and in bonds); and whereas the evil turn all 
 good into evil, thus the good which flows-in more present into 
 greater evil, and so far as they do this, so far they resist truth 
 and good more strongly, that is, infest more grievously ; hence 
 it is, that there are degrees of devastation, until at length 
 they are cast down into hell, which is the last of the degrees of 
 vastation. From these considerations it may be manifest, that 
 from the Lord nothing but good proceeds, and that he does not 
 vastate the evil, still less cast them into hell, but that they 
 themselves do this. 
 
 7711. “And there shall be thick darkness over the land of 
 Egypt.” — That hereby is signified all manner of privation of 
 truth and good, appears from the signification of thick darkness. 
 In the Word throughout, mention is made of darkness ( tenebrae ,) 
 and also at the same time of thick darkness ( caligo), and in 
 such passages darkness is predicated of the false, and thick 
 darkness of evil together with it: but the term by which thick 
 darkness is expressed in this verse, signifies thickest darkness, 
 by which, in the internal sense, are signified such falses as bub- 
 ble forth from evil ; such falses exist with those who have been 
 of the church, and have lived a life of evil contrary to the pre- 
 cepts of faith which they have known ; the evil from which 
 those falses bubble forth is contrary to the church, contrary to 
 heaven, and contrary to the Lord, thus diametrically contrary 
 to good and truth: this state is now described by thick dark- 
 ness. That in the Word both darkness and thick darkness are 
 mentioned together, and that darkness there denotes the pri- 
 vation of truth, and thick darkness the privation both of truth 
 and good, may be manifest from the following passages: 
 “Judgment is far from us, and justice doth not overtake us; 
 we wait for light, but behold darkness / and brightnesses, but 
 we walk in thick darknesses / we grope as the blind for the 
 wall, and as if we had no eyes we grope , we stumble at noon- 
 day as in twilight, as the dead amongst the living,” Isaiah lix. 
 9, 10; judgment is far from us, and justice doth not overtake 
 
506 
 
 EXODUS. 
 
 [Chap. x. 
 
 us, denote that there is neither truth nor good; that judgment 
 is predicated of truth, and justice of good, see n. 2235, 3997; 
 to wait for light denotes truth, and to wait for brightnesses de- 
 notes the good of truth, for the brightness or splendour of light 
 is from good; that darkness in this passage is opposed to light 
 and judgment, thus to truth, and that thick darkness is opposed 
 to brightness and justice, thus to good, is evident; wherefore 
 darkness denotes the privation of truth, and thick darkness the 
 privation both of truth and good. And in Amos, “ Is not the 
 day of Jehovah darkness , and not light, and thick darkness , 
 not having brightness?” v. 20, where the sense is the same. 
 And in Joel, “The day of Jehovah cometh, a day of darkness 
 and of thick darkness , a day of cloud and of obscurity,” ii. 2. 
 And in Zephaniah, “The day of Jehovah is a day of wasting 
 and devastation, a day of darkness and of thick darkness ,” i. 
 15, where darkness denotes the privation of truth, and thick 
 darkness the privation of truth and good ; if thick darkness 
 signified nothing else but darkness, it would be an idle repeti- 
 tion, which cannot in any wise have place in the Holy Word; 
 it is a thing common in the Word that there are two expres- 
 sions of one thing, one of which expressions has relation to 
 truth or the false, the other to good or evil. In like manner in 
 Isaiah, “He shall look to the earth, and behold straitness and 
 darkness , he shall be obscured by straitness, and by thick dark- 
 ness of impulse,” vi ii. 22. Darkness also signifies ignorance 
 of truth, such as prevails amongst the nations, and thick dark- 
 ness the ignorance of good, in the following passages: “In that 
 day the deaf shall hear the words of the book, and the eyes of 
 the blind shall see out of thick darkness and oat of darknessf 
 Isaiah xxix. 18. Again, “If thou shalt satisfy the afflicted 
 soul, thy light shall rise in darkness , and thy thick darkness 
 shall be as the noon-day,” lviii. 10; that darkness denotes falses, 
 see n. 7688. 
 
 7712. “And it shall feel or grope in thick darkness.” — • 
 That hereby is signified the density of the false grounded in 
 evil, appears from the signification of feeling or groping in 
 thick darkness, as denoting that the falses grounded in evil are 
 so dense, that there cannot any thing of truth and good be 
 known, but if it is inquired into, it is as one who feels or gropes 
 in thick darkness, and stumbles and impels in every direction; 
 wherefore in Isaiah thick darkness is called the thick darkness 
 of impulse ( caligo impulsus ), viii. 22, and is described in the 
 same prophet, “ We walk in thick darkness , we feel or ,grope 
 as the blind for the wall, and as those who have no eyes we feel 
 or grope ; we stumble at noon-day as in twilight, as the dead 
 amongst the living,” lix. 9, 10. 
 
 7713. “And Moses stretched out his hand to heaven.” — 
 
7712.— 7719.] 
 
 EXODUS. 
 
 507 
 
 That hereby is signified the domination of truth divine in hea- 
 ven, see n. 7710, where the same words occur. 
 
 7711. “ And the thick darkness was dense in the whole land 
 of Egypt.” — That hereby is signified all manner of privation 
 of truth and good, appears from what was said above, n. 7711. 
 
 7715. “For three days.” — That hereby is signified a full 
 state, appears from the signification of three days, as denoting 
 a full state, see n. 2788, 4195; by a full state is meant an en- 
 tire state from beginning to end; for every state has its begin- 
 ning, its increments, and its greatest maximum; this period is 
 what is meant by a full state, and is signified by three days. 
 
 7716. “They did not see a man his brother.” — That hereby 
 is signified that they did not perceive the truth of any good, 
 appears from the signification of seeing, as denoting to under 
 stand and perceive, see n. 2150, 2325, 2807, 3761, 3863, 4103 
 to 4121, 4567, 4723, 5100 ; and from the signification of a man 
 (mr), as denoting truth, see n. 3134; and from the signification 
 of brother, as denoting good, see n. 2360, 3303, 3803, 3815, 
 4121, 5409, 5686, 5692, 6756; and that man with brother de- 
 notes the good of truth, see n. 3459: from these considerations 
 it is evident, that by their not seeing a man his brother is sig- 
 nified, that they did not perceive the truth of any good. 
 
 7717. “And they did not rise up any one from under him- 
 self.” — That hereby is signified that there was no elevation of 
 the mind, appears from the signification of rising up, as denot- 
 ing elevation towards the interiors, thus of the mind, see n. 
 2401, 2785, 2912, 2927, 3171, 3458, 3723, 4103, 4881, 6012; 
 wherefore their not rising up denotes that there was no ele- 
 vation. 
 
 7718. “For three days” — signifies a full state, as just 
 above, n. 7715. 
 
 7719. “And all the sons of Israel had light in their habita- 
 tions.” — That hereby is signified that they who were of the 
 spiritual church had illustration in their mind throughout, ap- 
 pears from the representation of the sons of Israel, as denoting 
 those who are of the spiritual church, see n. 6426, 6637, 6862, 
 6868. 7035, 7062, 7198, 7201, 7215, 7223; and from the signi- 
 fication of light, as denoting illustration ; for the light which 
 is from the Lord illuminates the understanding, inasmuch as in 
 that light there is intelligence and wisdom, see n. 1521, 1524, 
 1619 to 1632, 2776, 3138. 3167, 3190, 3195, 3222, 3223, 3339, 
 3636, 3643, 3993, 4202, ' 4408. 4413, 4115, 5400, 6608 ; and 
 from the signification of habitations, as denoting those things 
 which are of the mind ; for by a house is signified the mind 
 of man, n. 3538, 4973, 5023, 7353, and by bed-chambers its 
 interiors, n. 7353 ; but habitations signify all things that are 
 of the mind ; also to inhabit, in the internal sense, signifies to 
 live, n. 1293, 3384, 3613, 4451, 6051 ; hence habitations are 
 
508 
 
 EXODUS. 
 
 [Chap. x. 
 
 where things appertaining to life are, that is, where the tilings 
 of intelligence and wisdom are, which, it is a known thing, are 
 of the mind : also in the other life, in the habitations or man- 
 sions of the angels there is light according to the intelligence 
 and wisdom of their mind ; and so far as they have light, so 
 far they who are in the opposite, who are they that infested, 
 have darkness. 
 
 7720. Verse 24: to the end. And Pharaoh called to Moses , 
 and said , Go ye , serve Jehovah , only your flock and your 
 herd shall stay / also your infant shall go with you. And 
 Moses said , Thou shalt also give into our hand sacrifices and 
 burn t -offerings, and we will do [offer'] to Jehovah our God. 
 And also our cattle shall go with us , there shall not a hoof 
 be left , because we must take thereof to serve Jehovah our 
 God ; and we do not know wherewith we shall serve Jehovah * 
 until we come thither. And Jehovah fixed firm, the heart of 
 Pharaoh , and he was not willing to send them a,way. And. 
 Pharaoh said to him , Depart from being with me j take heed 
 to thyself lest thou add to see my faces, because in the day 
 that thou seest my faces thou shalt die. And Moses said , 
 Thou hast righ tly spoken, I will not add any longer to see thy 
 faces. And Pharaoh called to Moses, signifies the presence of 
 the law r divine. And said, Go ye, serve Jehovah, signifies that 
 they should be left, that they may worship the Lord their God. 
 Only your flock and your herd shall stay, signifies but not 
 from good. Also your infant shall go with you, signifies that 
 it was from truth. And Moses said, signifies reply. Thou shalt 
 also <dve into our hands sacrifices and burnt-offering’s, signifies 
 that tluy should leave all things by which worship shall be 
 performed. And we will do [offer] to Jehovah our God, signi- 
 fies which is acceptable to the Lord. And also our cattle shall 
 go with us, signifies that from the good of truth. There shall 
 not a hoof be left, signifies that there shall not any thing of 
 truth from good be wanting. Because we must take thereof 
 to serve Jehovah our God, signifies that from that principle 
 the Lord will be worshipped. And we do not know where- 
 with we shall serve Jehovah, signifies that it is unknown with 
 what principle worship shall be performed. Until we come 
 thither, signifies before they are removed from those who are 
 in mere falses grounded in evil. And Jehovah fixed firm the 
 heart of Pharaoh, signifies that they made themselves obstinate 
 against the Divine Being or Principle. And lie was not will- 
 ing to send them away, signifies that they had not a mind (ani- 
 mus) to leave them. And Pharaoh said to him, signifies the 
 wrath of anger on the occasion against truth divine. Depart 
 from being with me, signifies that he was not willing to know 
 any thing about it. Take heed to thyself lest thou add to see 
 my faces, signifies that it did not enter into their mind ( animum ). 
 
7720—7724.] 
 
 EXODUS. 
 
 509 
 
 Because in the day thou seest my faces thou shalt die, signifies 
 that if it entered into the mind ( animum ) it would be extir- 
 pated. And Moses said, signifies reply. Thou hast rightly 
 spoken, signifies that from truth it is so. I will not add any 
 longer to see thy faces, signifies that truth divine will no longer 
 enter into the mind {animum). 
 
 7721. “And Pharaoh called to Moses.” — That hereby is 
 signified the presence of the law divine, appears from the 
 signification of calling to himself, as denoting presence, see n. 
 0177,7390, 7451; and from the representation of Moses, as 
 denoting the law divine, see n. 6723, 6752, 7014, 7382: by the 
 presence of the law divine with those who infest is meant, that 
 they perceived whence the plagues came, in the present case 
 whence the most dense false grounded in evil, which is signi- 
 fied by thick darkness: when the evil are devastating in the 
 other life, it is given them often to perceive whence they have 
 the evils of punishment, to the intent that they may know that 
 the Divine Being or Principle is not in cause, but that them- 
 selves are; such things also frequently occur to those who are 
 in hell, but at the time when they are in a quiet state ; this is 
 done for several reasons, principally that they may remember 
 the evils which they had done in the world. 
 
 7722. “ And said, Go ye, serve Jehovah.” — That hereby is 
 signified that they should be left, that the}" may worship the 
 Lord their God, see above, n. 7658. 
 
 7723. “ Only your flock and your herd shall stay.” — That 
 hereby is signified but not from good, viz., they may worship 
 the Lord, appears from the signification of flock, as denoting 
 interior good, and from the signification of herd, as denoting 
 exterior good, see n. 5913, 6048. 
 
 7724. “Also your infant shall go with you.” — That hereby 
 is signified that they may worship from truth, appears from 
 the signification of infant in this passage, as denoting truth, 
 for by infant are meant boys, youths, young men, in a word 
 sons, by whom are signified the things which are of intelli- 
 gence, thus truths, see n. 7668; and from the signification of 
 going with yon, as denoting that they were to be left, that they 
 may worship the Lord their God. It may be expedient to say 
 what is meant by worshipping the Lord from good, and what 
 by worshipping from truth without good, which things are here 
 signified by the flock and the herd that they should stay, and 
 by the infant that it should go : the most real worship is per- 
 formed from good by truth, for the Lord is present in good ; but 
 worship from truth without good is not worship, but only an 
 external ceremony and act, without what is internal, for truth 
 without good is a mere scientific ; to make this the scientific of 
 faith, it must be conjoined with good, and in this case it passes 
 into the internal man, and becomes faith; that faith withou 
 
510 
 
 EXODUS. 
 
 [OttAP. *. 
 
 charity is not faith, has been frequently shown; hence it is 
 evident, what is meant by worship grounded in good, and what 
 by worship grounded in truth without good. By the good from 
 which worship proceeds, is meant the good of life, which lias 
 been made spiritual by conjunction with truth, for spiritual 
 good has its quality from truth, and truth has its essence from 
 good, <) that good is the soul of truth ; hence it is further evi- 
 dent what is the quality of truth without good, that it is as a 
 body without a soul, thus as a carcass. 
 
 7725. “And Moses said.” — That hereby is signified reply, is 
 evident. 
 
 7726. “Thou shalt also give into our hand sacrifices and 
 burnt-offerings.”—' That hereby is signified that they shall leave 
 all things by which worship shall be performed, appears from 
 the signification of giving into the hand, as denoting to leave; 
 for by hand is signified power, hence by giving into the hand is 
 signified to deliver up to their power, thus to leave; and from 
 the signification of sacrifices and burnt-offerings, as denoting 
 worship in general, thus the all of worship, see n. 923, 6905 ; 
 the reason why sacrifices and burnt-offerings signify the all of 
 worship, is, because divine worship was principally performed 
 by sacrifices, as may be manifest from the books of Moses. 
 What has been before shown concerning sacrifices, see n. 922, 
 923. 1128, 1343, 1823, 2180, 2187, 2776, 2781, 2805, 2807, 
 2812. 2818, 2830, 3519, 6905. 
 
 7727. “And we will do [offer] to Jehovah onr God.” — That 
 hereby is signified which is acceptable to the Lord, viz., wor- 
 ship. appears from what goes before, viz., that by sacrifices and 
 burn i -offerings is signified worship, n. 7726, and by the flock 
 and the herd of which the sacrifices consisted, is signified the 
 good from which worship is derived, n. 7723, 7724 ; thus by 
 doing or offering sacrifices and burnt-offerings to Jehovah, is 
 signified worship grounded in good, which is acceptable: that 
 Jehovah in the Word is the Lord, see n. 1343, 1736, 2921, 
 3023, 3035, 5041, 5663, 6280, 6303, 6281, 6905, 6945, 6956. 
 
 7728. “And also our cattle shall go with us.” — That hereby 
 is signified that from the good of truth, viz., shall be worship, 
 appears from the signification of cattle, as denoting the good of 
 truth, see n. 6016, 6045 ; that to go with us denotes that hence 
 there may be worship, viz., by sacrifices and burnt-offerings, is 
 evident. 
 
 7729. “There shall not a hoof be left.” — -That hereby is 
 signified that not any tiling of truth grounded in good shall be 
 wanting, appears from the signification of hoof, as denoting 
 truth grounded in good, ot‘ which we shall speak presently ; and 
 from the signification of not being left, as denoting not to be 
 wanting, viz., for the worship of the Lord : in the internal prox- 
 imate sense, by a hoof not being left is signified that nothing 
 
7725 — 7729.] 
 
 EXODUS. 
 
 511 
 
 at all shall be wanting, because the hoof is the common or gen- 
 eral principle to all beasts; but. in the interior sense bv hoof is 
 signified truth in the ultimate degree, thus sensual truth, which 
 is the lowest, and, in the opposite sense, the false; the reason 
 why this is signified by hoof, is, because by the foot is signified 
 the natural principle, and by the sole of the foot the ultimate 
 of the natural principle, see n. 2162, 3147, 3765, 3986. 4280, 
 4938 to 4952, 5327, 5328; the like is signified by the hoof, for 
 it is the sole of the foot of beasts : and inasmuch as the ultimate 
 of the natural principle is signified by hoof as by the sole of the 
 foot, the truth is also signified which is the ultimate truth of the 
 natural principle, for when the natural principle is spoken of, 
 truth and good is meant, or, in the opposite sense, the false and 
 the evil, hence it originates, and without those principles it is 
 of no predication. That by the hoof, especially of horses, is 
 signified truth in the ultimate degree, thus sensual truth, and, 
 in the opposite sense, the false of the same degree, may be man- 
 ifest from the following passages: “Whose darts are sharp, and 
 all bows bent, the hoofs of his horses are counted as rocks, his 
 wheels as a tempest,” Isaiah v. 28, speaking of a vastating peo- 
 ple ; by darts are signified the doctrinals of the false, from which 
 combat is waged, and by bows that doctrine, n. 2686, 2709 ; by 
 horses things intellectual, in this case perverted, n. 2761, 2762, 
 3217, 5321, 6125, 6534; hence it is evident what is meant by 
 the hoof of the horses, viz., that it denotes the false in the ulti- 
 mate degree. And in Jeremiah, “ By reason of the voice of the 
 trampling of the hoofs of the strong , on account of the tumult 
 of his chariot, the rattling of his wheels,” xlvii. 3, speaking of 
 a people vastating the Philistines ; the trampling of the hoofs 
 of the strong, viz., of the horses, denotes the open combat of 
 the false against the truth ; chariot denotes the doctrine of the 
 false; that chariot denotes the doctrine both of the truth and 
 the false, see n. 5321, 5945. And in Ezekiel, “By reason of 
 the abundance of his horses, their dust shall cover thee, by reason 
 of the voice of the horseman and of the wheel and of the chariot 
 thy walls shall be shaken, by the hoofs of his horses he shall 
 trample all thy streets,” xxvi. 10, 11, speaking of Nebuchad- 
 nezzar vastating Tyre; horses denote things intellectual per- 
 verted, as above ; horseman denotes the things which are bf such 
 an intellectual principle, n. 6534 ; the wheels of a chariot denote 
 the falses of doctrine; charity is doctrine, as above; streets de- 
 note truths, n. 2336 ; hence it is evident that the hoofs of the 
 horses are falses; unless such things are signified by the words, 
 M By reason of the abundance of his horses their dust shall 
 cover thee ; by reason of the voice of the horseman and of the 
 wheel and of the chariot thy walls shall be shaken, by the hoofs 
 of his horses he shall trample all thy streets,” what can they 
 mean? Without an interior sense would they be any thing but 
 
512 
 
 EXODUS. 
 
 [Chap. x. 
 
 expressions of sound, when yet every expression in the Word has 
 a weighs, because from the Divine Being or Principle. Again, 
 “They shall devastate the pride of Egypt, that the multitude 
 thereof may be destroyed ; and I will destroy every beast there- 
 of upon many waters, that the foot of man shall not any longer 
 disturb them, neither shall the hoof of a beast distuil) them • 
 then I will cast the waters thereof into the deep, and I will 
 cause the rivers thereof to flow as oil,” xxxii. 12, 13, 14; neither 
 would these words be understood, unless it be known what 
 Egypt is, what the foot of man, what the hoof of beast, what 
 the waters upon which the beast shall be destroyed, which the 
 foot of man shall disturb and the hoof of beast, and which shall 
 be cast into the deep ; the waters and rivers of Egypt are scien- 
 tific truths, the hoof of a beast is the false in the ultimate of the 
 natural principle, which disturbs scientific truth. And in Mi- 
 cah, “ Arise, and thresh, O daughter of Zion, because I will 
 make thine horn iron, and I will make thy hoofs brass , that thou 
 mayest beat in pieces many people,” iv. 13; what these words 
 mean, it would be impossible also for any one to know without 
 the internal sense, thus unless it be known what is meant by 
 threshing, what by the daughter of Zion, what by the horn 
 which shall become as iron, what by the hoof which shall be- 
 come as brass, with which many people shall be beaten in 
 pieces : the daughter of Zion is the celestial church, n. 2362 ; 
 horn is the power of truth from good, n. 2832 ; iron is natural 
 truth which shall avail to destroy falses, n. 425, 426 ; hoof is 
 truth from good in the ultimate degree; brass is natural good 
 which shall avail against evils, n. 425, 1551. And in Zechariah, 
 “ I will raise up a shepherd in the earth, lie shall not visit those 
 that are to be cut off, her that is of tender age he shall not seek, 
 and her that is broken he shall not heal ; but he shall devour 
 the flesh of the fat, and shall divide asunder their hoofs f xi. 16, 
 speaking of a foolish shepherd ; to devour the flesh of the fat 
 denotes to turn good into evil ; to divide asunder the hoofs de- 
 notes to turn truth into the false. How much the ancients ex- 
 celled the moderns in intelligence, may be manifest from this 
 consideration, that the former knew to what things in heaven 
 several things in the world corresponded, and hence what they 
 signified ; and this was not only known to those who were of the 
 church, but also to those who were out of the church, as to the 
 inhabitants of Greece, the most ancient of whom described 
 things by significatives, which at this day are called fabulous, 
 because they are altogether unknown ; that the ancient Soplii 
 were in the science of such things, is evident from this circum 
 stance, that they described the origin of intelligence and wis- 
 dom by a winged horse, which they called Pegasus, in that with 
 his hoof he broke open a fountain, at which were nine virgins 
 and this upon a hill ; for they knew that by a horse was signi- 
 
7730—7737.1 
 
 EXODUS. 
 
 513 
 
 tied the intellectual principle, by his wings the spiritual princi- 
 ple, by hoofs truth of the ultimate degree where is the origin 
 of intelligence, by virgins the sciences, by hill unanimity, and 
 in the spiritual sense charity;- so in all other cases. But such 
 things at this day are amongst those that are lost. 
 
 7730. “Because we must take thereof to serve Jehovah.’' — 
 That hereby is signified that from that principle the Lord will 
 be worshipped, appears from the signification of serving, as de- 
 noting to worship; that Jehovah is the Lord, see above, n. 7727. 
 
 7731. “And we do not know wherewith we shall serve 
 Jehovah.” — That hereby is signified that it is unknown with 
 what principle worship shall be performed, appears from the 
 signification of serving Jehovah, as denoting the worship of the 
 Lord, as above, n. 7730. 
 
 7732. “ Until we come thither.” — That hereby is signified 
 before they are removed who are in mere falses grounded in 
 evil, is manifest from this consideration, that to come thither 
 or into the wilderness, is to be removed from the Egyptians, 
 thus from those who are in mere falses grounded in evil, who 
 are now signified by the Egyptians ; that to go into the wilder- 
 ness to sacrifice, denotes to be in a state removed from falses, 
 see n. 6904. 
 
 7733. “And Jehovah fixed firm the heart of Pharaoh.” — 
 That hereby is signified that they made themselves obstinate 
 against the Divine Being or Principle, see above, n. 7706. 
 
 7734. “And he was not willing to send them away.” — That 
 hereby is signified that they had not the mind ( animus ) to leave 
 them, appears from the signification of not being willing, as 
 denoting that they had not the mind ( animus)\ and from the 
 signification of sending away, as denoting to leave, as also 
 above, n. 7707, where like words occur. 
 
 7735. “ And Pharaoh said to him.” — That hereby is signi- 
 fied the wrath of anger on the occasion against truth, appears 
 from the signification of saying, as denoting, because it involves 
 those things which follow, the wrath of anger; for the things 
 which follow are thus expressed, “ Pharaoh said to Moses, De- 
 part from being with me ; take heed to thyself lest thou addest 
 to see my faces, because in the day thou seest my faces thou 
 shalt die,” which words are of anger against the truth divine 
 which is represented by Moses. 
 
 7736. “Depart from being with me.” — That hereby is sig- 
 nified that they were not willing to know any thing about it, 
 viz., about truth divine, .appears from the signification of de- 
 parting from being with me, as denoting, when it is said by the 
 evil concerning truth divine, that they were not willing to know 
 any thing about it, for they reject it. 
 
 7737. “Take heed to thyself lest thou add to see my faces.” 
 — That hereby is signified that it did not. enter, into their mind. 
 
 vol. vir. 33 
 
514 
 
 EXODUS. 
 
 [Chap. x. 
 
 {animus), appears from the signification of not adding to see 
 faces, as denoting no longer to enter into the mind, for by the 
 face are signified the interiors, see n. 1999, 2434, 3527, 3631, 
 4066, 4796, 4797, 4798, 5102, 5165, 5168, 5695, especially as to 
 the affections; thns by the face is signified the mind {animus). 
 
 7738. “ Because in the day thou seest my faces, thou shalt 
 die.” — That hereby is signified if it entered into the mind, that 
 it would be extirpated, appears from the signification of seeing 
 faces, as denoting to enter into the mind, as just above, n. 7737 ; 
 and from the signification of dying, as denoting to be extir- 
 pated. The reason why Pharaoh now says, that Moses should 
 depart from being with him, and that if be saw his faces he 
 should die, is, because now is described the state of those who 
 infest in mere false grounded in evil, which false is signified 
 by thick darkness : the infernals, the more they are in falses 
 grounded in evil, the more they are averse from the truth, and 
 at length to such a degree, that they are not willing even to 
 hear any thing of truth ; for truth is against the false, and the 
 false is to them satisfactory, because the evil, in which the false 
 is grounded, is the delight of their life; wherefore they alto- 
 gether reject truth from the mind {animus), because it is con- 
 trary to the satisfaction and delight of the life ; and if they hear 
 it, they are tormented, n. 7519; hence it is that because they 
 are in a state of the false grounded in evil, which is signified 
 by thick darkness, they remove from themselves the truth di- 
 vine, which is represented by Moses ; on this account Pharaoh 
 now said to Moses, that he should depart from being with him, 
 and should not see his faces, and if he saw, that he should die ; 
 on this account also Moses answered, Thou hast rightly spoken, 
 I will not add any longer to see thy faces. 
 
 7739. “And Moses said.” — That hereby is signified reply, 
 is evident. 
 
 7740. “Thou hast rightly spoken.” — That hereby is signified 
 that from truth it is so, appears from the signification of speak- 
 ing rightly, as denoting that it is so; that it is from truth, is 
 signified also by rightly, n. 5434, 5437. By its. being so from 
 truth is meant, that they are now in that state, that they have 
 no other will than to know nothing concerning truth divine ; 
 and if it entered into the mind {animum), they would cast it 
 out, according to what was shown just above, n. 7738. 
 
 7741. “I will not add any longer to see thy faces.” — That 
 hereby is signified that it will no longer enter into the mind, 
 appears from the signification of not seeing faces, as denoting 
 not to enter into the mind, according to what was said above, 
 n. 7737, 7738. 
 
773S — 7745.] 
 
 EXODUS. 
 
 515 
 
 CONTINUATION OF THE SUBJECT CONCERNING THE INHABITANTS 
 AND SPIRITS OF THE EARTH MARS. 
 
 7742. AT the close of the foregoing chapter , a relation was 
 given concerning a beautif ul bird, which was seen , and ivas at 
 length turned into stone; and- it was said, that by that bird 
 was represented the state of the inhabitants of Mars as to their 
 love, celestial and spiritual; concerning which state and its 
 change, it has been given to know the following particulars. 
 
 7743. That the inhabitants of Mars are in celestial love, has 
 been before mentioned; these are represented by what is flam- 
 ing, glittering beautif ully with variegations of colours, and 
 also by a bird of similar colourings ; that several at this day 
 begin to recede from that celestial love, and only to love know- 
 ledges, and in them alone to place celestial life , was represented 
 by that bird changed into stone ; for by a bird is signified spirit- 
 ual life ; by being turned into stone , is signified the life of 
 knowledges without love, which is no longer spiritual life, but 
 a life cold as stone, into which nothing from heaven flow s-in : 
 and that they still believe that they are in the Lord, as those who 
 are in the life of celestial love there, was signified and shown by 
 the spirit who rose up and was willing to take away the bird. 
 
 7743. By the stony bird were also represented the inhabit- 
 
 ants of that earth, who transmute the life of their thoughts and 
 affections by a strange method into almost no life; on which 
 subject I have seen and heard what follows. 1 
 
 7744. There was a certain one above my head, who dis- 
 
 coursed with me, and from the tone of his voice it 'tv as apper- 
 ceived as if he was in a state of sleep ; speaking in this state, 
 he asked several questions, and these with such a prudence as 
 could not be exceeded by that of a person awake : it was given 
 to jjerceive that he 'was a subject by or through which the angels 
 spake ; and he in that state apperceived it and brought it forth ; 
 for he spake nothing but what was true : if any thing flowed-in 
 from another source, he admitted it indeed, but did not bring 
 it forth. I questioned him, concerning his state ; he said that 
 tin it state was to him a pacific state, and that it was free from 
 all solicitude respecting things future; and, that at the same 
 time he performed uses, whereby he had communication with 
 heaven. It was told me, that such in the Grand Man have rela- 
 tion to the sinus longitmlinalis, which lies in the cerebrum be- 
 tween its two-hemispheres, and is there in a quiet state, howso- 
 ever the cerebrum be disturbed on each side. i 
 
 7745. During my conversation with this spirit, some spirits 
 introduced themselves towards the front part of the head, where 
 he was, and, pressed upon him, wherefore he retired to one side, 
 and gave them place . The stranger spirits discoursed with eat h 
 
516 
 
 EXODUS. 
 
 [Chap. x. 
 
 other, but their discourse was unintelligible both to the spirits 
 about me and to myself : I was instructed by the angels that 
 they were spirits from, the earth Mars , who had the art of dis- 
 co'ursitig with each other in such a manner , that the spirits pres- 
 ent would neither understand nor perceive what they spake : I 
 -was surprised that such discourse could be given , inasmuch as 
 all spirits have one speech, and all speech flows from the thought , 
 amd the thought consists of ideas, which are instead of expres- 
 sion in the spiritual world, and the ideas which are expres- 
 sions, together with the thought itself before it becomes speaking 
 thought , are perceived manifestly in the other life ; it was told 
 me, that those spirits by a certain method form ideas not intel- 
 ligible to others by the lips and face ; and that in the very mo- 
 ment when they discourse thereby one amongst another , they art- 
 fully withdraw their thoughts from others , being principally 
 cautious lest any thing of affection should manifest itself, be- 
 cause in such case the thought would appear, for the thought 
 flows from the affection: I was further instructed, that the in- 
 habitants of the earth Mars, who make celestial life to consist 
 in knowledges alone, and not in the life of love, contrived such 
 speech, yet not all, and that when they become spirits they retain 
 it. These are they who were specifically signified by the stony 
 bird j for to form speech by modifications of the countenance 
 and. foldings of the lips with a removal of the affections, 
 and a withdrawing of the thoughts from others, is to deprive 
 speech of its soul, and to make it like a dead image, and by de- 
 grees to do the like also to themselves. 
 
 7746. But although they suppose that their discourse is not 
 understood by others, yet angelic spirits perceive all and singu- 
 lar the things which they discourse about ; the reason is, because 
 it is not possible for any thought to be withdrawn from angelic 
 spirits ; this was also shown them by living experience : I was 
 thinking concerning this circumstance, that the spirits of our 
 earth are not affected with shame when they infest others ; this 
 thought entered into me by influx from angelic spirits; the 
 spirits of Mars instantly acknowledged that that was the sub- 
 ject of their discourse amongst each other, and they were much 
 surprised ; moreover several things, which they both spake and 
 thought, ivere detected by an angelic spirit, notwithstanding all 
 their endeavours to withdraw their thoughts from him. 
 
 7747. Afterwards the spirits of Mars flowed-in from, above 
 into my face ; the influx felt like small striated rain, which was 
 a sign that they were not in the affection of truth and of good , 
 fey)' that is represented by what is striated (striatum): they 
 then spake plainly with me, saying, that the inhabitants of their 
 earth in like manner discourse one amongst another. They were 
 then told that this is evil, because thus they obstruct internal 
 things , and recede from them to things external , which also they 
 
7746 — 7750.] 
 
 EXODUS. 
 
 517 
 
 deprive of their life : and especially because it is not sincere to 
 speak so ; for they who are sincere , are not willing to speak or 
 even think any thing but what others may know , yea all others ] 
 and even the whole heaven ; whereas they who are not willing 
 that others should know what they speak, exercise judgment con- 
 cerning others, think ill of them and well of themselves , and at 
 length contract such a habit, that they think and speak ill even 
 of the church, of heaven, yea of the Lord himself. 
 
 7748. It was said, that they who love knowledges alone, but 
 not a life according to knowledges, have reference to the interior 
 membrane of the skull ; but that they who accustom themselves 
 to speak without affection , and to attract the thought to them- 
 selves, and to withdraw it from others^, have reference to the same 
 membrane, but made bony, because from having some spiritual 
 life they come to have no life. 
 
 7749. They who love knowledges alone, and not a life accord- 
 ing to knowledges, for the most part take glory to themselves 
 from thence, and seem to themselves to be wiser than others ; 
 thus they love themselves, and despise others, especially those 
 who are in good, whom they regard as simple and unlearned : 
 but the lot is inverted in the other life, where those wise ones, as 
 they seem to themselves, become foolish, and those simple ones 
 wise. 
 
 7750. Inasmuch as by a stony bird were represented those 
 who are in knowledges alone, and not in the life of love, and 
 inasmuch as hence they have scarce any spiritual life, therefore 
 here by way of appendix, it is allowed to show, that they alone 
 have spiritual life who are in celestial love, and thence in 
 knowledges ; and that love contains in it every thing knowable , 
 which is proper to that love. Take, for example, the animals 
 of the earth, and also the animals of heaven, or birds ; each has 
 the science of all things appertaining to its love, which love has 
 respect to nourishment, a safe habitation, the propagation of 
 their kind, the care of their young ; wherefore they have every 
 requisite science , for this is in those loves, and flows-in into 
 them as into its own proper receptacles ; which science in- 
 some cases is so extraordinary that man cannot but be amazed 
 at it; this science is said to be connate, and is called in- 
 stinct, but it is of the love in which they are principled^. If 
 man was principled in his love, which is love to God' and to- 
 wards his neighbour, this love being man' s proper love by which 
 he is distinguished from the beasts, in this case man would not 
 only be in all requisite science, but also in all intelligence and 
 wisdom, neither would he have occasion to learn them; for 
 they would flow-in from heaven into those loves, that is, through 
 heaven from the Divine Being or Principle : but whereas man 
 is not principled in those loves, but in contrary loves, viz., in 
 the love of self and the love of the world, therefore he must 
 
518 
 
 EXODUS. 
 
 [Chap. xx. 
 
 needs be born into all ignorance and unskilfulness / yet by di- 
 vine means he is brought to somewhat of intelligence and wis- 
 dom, but still not actually into any thing , unless he removes 
 the loves of self and of the world, and thereby opens a way for 
 love to the Lord, and towards the neighbour . That love to the 
 Lord and love towards the neighbour have in them all intelli- 
 gence and wisdom , may be manifest from those who, in the 
 world, have been principled in those loves, for when in the other 
 life they come into heaven , they there know and are sapient in 
 mch things as before they had never known • yea, they think 
 and speak there as the rest of the angels, viz., such things as 
 the ear has never heard nor the mind known , which are inef- 
 fable ‘ the reason is, because those loves have the faculty of re- 
 ceiving such things into them. 
 
 7751. At the close of the following chapter an account will 
 be given of the spirits and inhabitants of the planet Jupiter. 
 
 EXODUS. 
 
 CHAPTER THE ELEVENTH. 
 
 THE DOCTRINE OF CHARITY. 
 
 7752. GOOD and truth are the principles to which all 
 things in the universe have reference ; the things which have 
 not reference to those principles are not in the divine order; 
 and the things which have not reference to both together do 
 not produce any thing ; good is what produces, and truth is the 
 principle by which it produces. 
 
 7753. These things may illustrate how the case is with 
 spiritual good and truth, which are called charity and faith, 
 viz., that all things which are of the church have reference to 
 those principles, and the things which have not reference to 
 ^huse principles, have not any thing of the church in them ; 
 also, that the things which do not contain both in them, do not 
 produce any fruit, that is, good of charity or faith. 
 
 7754. For to the intent that any thing may be produced, 
 there must be two powers, one which is called active, the other 
 which is called passive; one without the other does not bring 
 forth any thing : such powers or lives are charity and faith in 
 the man of the church. 
 
7751 — 7760 .] 
 
 EXODUS. 
 
 519 
 
 7755. The first principle of the church is good, the other 
 is truth ; or the first principle of the church is charity, and 
 the other is faith ; for the truth of the doctrine of faith is for 
 the sake of the good of life; and that is the first principle, 
 which is the end for the sake of which other things or other 
 principles exist. 
 
 7756. In regard to the conjunction of the good which is of 
 charity, and the truth which is of faith, in man, the case is this: 
 the good which is of charity enters through the soul into man, 
 but the truth which is of faith enters through or by the hear- 
 ing; the former flows-in immediately from the Lord, but the 
 latter mediately through or by the Word; hence the way by 
 which the good of charity enters, is called the internal way ; 
 and the way by which the truth of faith enters, is called the 
 external way ; what enters by the internal way is not per- 
 ceived, because it does not fall manifestly into the sense ; but 
 what enters by the external way, this is perceived, because it 
 falls manifestly into the sense : hence it is, that the all of the 
 church is attributed to faith. It is otherwise with those who 
 are regenerated, inasmuch as they manifestly perceive the good 
 which is of charity. 
 
 7757. The conjunction of the good of charity with the truth 
 of faith is effected in the interiors of man; the good itself, 
 which flows-in from the Lord, adopts truth there, and appro- 
 priates it to itself, and thereby causes the good appertaining to 
 man to be good, and the truth to be truth, or the charity to be 
 charity, and the faith to be faith; without that conjunction 
 charity is not charity, but only natural goodness ; neither is 
 faith faith, but only the science of such things as are of faith, 
 and in some cases a persuasion that a thing is so, for the sake 
 of procuring gain or honour. 
 
 7758. Truth, when it is conjoined with good, is no longer 
 called truth, but good ; so faith, when it is conjoined with char- 
 ity, is no longer called faith, but charity ; the reason is, because 
 man in this case wills and does the truth, and what he wills and 
 does, this is called good. 
 
 7759. With respect to the conjunction of the good of charity 
 with the truth of faith, the case is altogether this, that good 
 acquires its quality from truth, and truth its essence from good ; 
 hence it follows that the quality of good is according to the 
 truths witli which it is conjoined ; wherefore good becomes 
 genuine, if the truths with which it is conjoined are genuine : 
 the genuine truths of faith may be given within the church, not 
 so out of it, for within the church is the Word. 
 
 7760. Moreover the good of charity receives also its quality 
 from the copiousness of the truths of faith ; likewise from the 
 connection of one truth with another; thus the spiritual good 
 appertaining to man is formed. 
 
520 
 
 EXODUS. 
 
 [Chap. xi. 
 
 7761. Distinction ought carefully to be made between spirit- 
 ual good and natural good : spiritual good has its quality from 
 the truths of faith, their copiousness, and connection, as was 
 said ; but natural good is connate, and also exists by tilings 
 accidental, as by misfortunes, diseases, and the like: natural 
 good saves no one, but spiritual good saves all ; the reason is, 
 because the good which is formed by the truths of faith, is the 
 plane into which heaven can flow-in, that is, the Lord through 
 heaven, and lead man, and withhold him from evil, and after- 
 wards elevate him into heaven, but natural good not so ; where- 
 fore they who are in natural good can be as easily carried 
 away by the false as by trufh, if the false only appears in the 
 form of truth, and can be as easily led by evil as by good, if 
 evil be only presented as good, they being like feathers in a 
 wind. 
 
 7762. The confidence of firm trust, which is said to be of 
 faith, and is called faith, is not spiritual confidence or firm 
 trust, but natural ; spiritual confidence or firm trust has its 
 essence and life from the good of love, but not from the truth 
 of faith separate ; the confidence of faith separate is dead ; 
 wherefore true confidence cannot be given with those who have 
 led an evil life : the confidence also itself, that there is salvation 
 by the merit of Christ, whatsoever the life has been, is not from 
 truth. 
 
 CHAPTER XI. 
 
 1. AND Jehovah said to Moses, Yet I will bring one 
 plague upon Pharaoh, and upon Egypt ; after thus he will send 
 you away from hence ; as he sends away every thing, in driv- 
 ing out he will drive you out from hence. 
 
 2. Come, say in the ears of the people, and let them ask a 
 man from his companion, and a woman from her companion, 
 vessels of silver and vessels of gold. 
 
 3. And Jehovah gave the grace of the people in the eyes 
 of the Egyptians ; also the man Moses was exceedingly great 
 in the land of Egypt, in the eyes of the servants of Pharaoh, 
 and in the eyes of the people. 
 
 4. And Moses said, Thus saith Jehovah, About the middle 
 of the night I will go forth into the midst of Egypt, 
 
 5. And every first-born in the land of Egypt shall die, from 
 the first-born of Pharaoh about to sit upon his throne, even to 
 the first-born of the handmaid who is behind the mills ; and 
 every first-born of beast. 
 
 6. And there shall be a great cry in the whole land of 
 Egypt, such as there hath not been, and as shall no longer be. 
 
7761 — 7764:.] 
 
 EXODUS. 
 
 521 
 
 7. And to all the sons of Israel a dog shall not move his 
 tongue, to from man and even to beast; to the intent that ye 
 may know, that Jehovah discerns between the Egyptians and 
 between Israel. 
 
 8. And all those thy servants shall come down to me, and 
 shall bow themselves to me, saying, Go thou forth and all the 
 people which is in thy feet, and after thus I will go forth ; and 
 he went forth from being with Pharaoh in the wrath of anger. 
 
 9. And Jehovah said to Moses, Pharaoh will not hearken 
 to you, to the intent that my prodigies may be multiplied in 
 the land of Egypt. 
 
 10. And Moses and Aaron did all those prodigies before 
 Pharaoh : and Jehovah fixed firm the heart of Pharaoh ; and 
 he did not send away the sons of Israel out of his land. 
 
 THE CONTENTS. 
 
 7763. THE subject treated of in this chapter, in the inter- 
 nal sense, is concerning the damnation of faith separate from 
 charity, which is signified by the first-born of Egypt which were 
 given to death in the middle of the night: also concerning the . 
 scientifics of truth and good to be transferred to those who are 
 of the spiritual church ; which scientifics are signified by the 
 vessels of silver and of gold which the sons of Israel were to 
 borrow of the Egyptians. 
 
 THE INTERNAL SENSE. 
 
 7764. YERSES 1, 2, 3. And Jehovah said, to Moses* Yet 
 I will bring one plague upon Pharaoh , and upon Egypt ; 
 after thus he will send you away from hence / as he sends 
 away every thing , in driving out he will drive you out from 
 hence. Come , say in the ears of the people , a7id let them ask , 
 a man from his companion, and a woman from her companion , 
 vessels of silver and vessels of gold. And Jehovah gave the 
 grace of the people in the eyes of the Egyptians ; also the man 
 Moses was exceedingly great in the land of Egypt, in the eyes 
 of the servants of Pharaoh , and in the eyes of the people. 
 And Jehovah said to Moses, signifies instruction. Yin 1 will 
 bring one plague upon Pharaoh, and upon Egypt, signifies the 
 end of vastation, which is damnation. After thus he will send 
 
522 
 
 EXODUS. 
 
 [Chap. xi. 
 
 yon away from hence, signifies that then they will he left. 
 As he sends away every thing, in driving out he will drive yon 
 out from hence, signifies that they will leave absolutely, and 
 will hold in aversion and slum their presence. Come, say in 
 the ears of the people, signifies information and obedience. 
 And let them ask, a man from his companion and a woman 
 from her companion, vessels of silver and vessels of gold, sig- 
 nifies that the scientifics of truth and good taken away from 
 the evil, who have been of the church, shall be allotted to the 
 good who are from the church. And Jehovah gave the grace 
 of the people in the eyes of the Egyptians, signifies the fear of 
 those who are in evils, for those who are of the spiritual church 
 by reason of plagues. Also the man Moses was exceedingly 
 great in the land of Egypt, signifies respect for truth divine on 
 this occasion ; in the eyes of the servants of Pharaoh and in 
 the eyes of the people, signifies with those there who were in 
 subordination. 
 
 7765. u And Jehovah said to Moses” — signifies instruction, 
 as n. 7186, 7276, 7304, 7380. 
 
 7766. u Yet I will bring one plague upon Pharaoh and upon 
 Egypt.” — That hereby is signified the end of vastation, which 
 is damnation, appears from the signification of yet one plague, 
 as denoting the ultimate of vastation. That by the plagues 
 brought upon Egypt are signified successive states of vasta- 
 tion, is evident from the explication of what goes before ; that 
 the ultimate is damnation, viz., of faith separate from charity, 
 will be evident from what follows, for by the first-born given 
 to death in Egypt, is signified the damnation of that faith, by 
 death the damnation itself, and by the first-born, faith : faith is 
 said to be damned, when those things which are of faith are 
 applied to patronize falses and evils, in which case they pass 
 over to their side, and become the means of confirming them, 
 as is the case with those who both in doctrine and life separate 
 faith from charity ; but with these there is no faith, there is 
 only the science of such things as are of faith, which science 
 by them is called faith; this is meant by faith damned : more- 
 over the subjects themselves, in whom the things of faith have 
 been adjoined to falses and evils, after vastations are in dam- 
 nation; the damnation is made sensible by the stench and stink 
 which exhales from them, more than from those who have not 
 been acquainted with the things of faith : the case herein is in 
 the particular as in the general ; in the general, if an evil spirit 
 approaches to a heavenly society, where there is charity, the 
 stink from him is sensibly manifested ; in like manner in the 
 particular, where there had been such things as are of heaven, 
 that is, as are of faith, and in the same subject also such things 
 as are of hell. From these considerations it is now evident, 
 that by yet one plague, which shall be brought upon Pharaoh 
 
7765—7770.] 
 
 EXODUS. 
 
 523 
 
 and upon Egypt, is signified the ultimate of vastation, which 
 .is damnation ; for by Pharaoh are represented those who in- 
 fested, in the present case who are damned ; and by Egypt, is 
 signified the natural mind, n. 5276, 5278, 5280, 5288, 5301, 
 6i47, 6252. 
 
 7767. “ After thus he will send you away from hence.” — 
 That hereby is signified that in this case they will be left, ap- 
 pears from the signification of sending away, as denoting to 
 leave, see frequently above. 
 
 7768. “ As he sends away every thing, in driving out he will 
 drive you out from hence.” — That hereby is signified that they 
 will leave absolutely, and will hold in aversion and shun their 
 presence, appears from the signification of sending away every 
 thing, as denoting to leave absolutely ; and from the significa- 
 tion of driving out by driving out, as denoting to hold in aver- 
 sion and shun those who are of the spiritual church, whom they 
 infested ; for he who holds in aversion the presence of any one, 
 shuns also that presence, and likewise drives the man away 
 from him. The reason why they now hold in aversion and shun 
 those who are of the spiritual church, is, because the good and 
 truth, which flow-in, now torment them ; the case herein is like 
 that of painful ulcers, which do not even endure the touch of 
 warm water, or a breath of air ; or as an eye which has suffered 
 injury cannot bear even the mild rays of the sun ; in like man- 
 ner the natural mind of those who infest is now such a sore; 
 for after that they have been vastated, that is, after that the 
 things of faith have been rejected, they then feel pain at the 
 least breath of good and truth, whence comes aversion. 
 
 7769. “ Come, say in the ears of the people.” — That hereby 
 is signified information and obedience, appears from the signi- 
 fication of saying, as here denoting information, for Jehovah 
 here says what the sons of Israel were to do when they were to 
 depart from Egypt: obedience is signified by saying in the ears, 
 for the ears correspond to obedience, and hence signify it, see 
 n. 2542, 3869, 4551, 4652 to 4660. 
 
 7770. “ And let them ask, a man from his companion, and a 
 woman from her companion, vessels of silver and vessels of 
 gold.” — That hereby is signified that the scientifics of truth and 
 good taken from the evil who have been of the church, shall be 
 allotted to the good who are from the church, appears from the 
 signification of vessels of silver and vessels of gold, as denoting 
 the scientifics of truth and good : that silver denotes truth, and 
 gold good, see n. 1551, 1552, 2954, 5658, 6112, and that vessels 
 denote scientifics, n. 3068, 3079 : scientifics are called the ves- 
 sels of truth and good, because they contain them : it is be- 
 lieved that the scientifics of truth and good are the very truths 
 and goods themselves which are of faith ; but it is not so, the 
 affections of truth and good are what constitute faith ; these 
 
524 
 
 EXODUS. 
 
 [Chap. xi. 
 
 flow-in into scientifics, as into their vessels. That to ask those 
 things of the Egyptians denotes to take them away, and allot 
 them to themselves, is evident ; hence in the preceding chap, 
 iii. it is said, that they should spoil the Egyptians, verse 22; 
 and in the following chapter xii. that they took away from 
 them : the reason why it is said, that a man shall ask of his 
 companion, and a woman of her companion, is, because man 
 (vir) has reference to truth, and woman to good, as also they 
 signify those principles. How this case is, see the explication 
 at chap. iii. 22, Exod. n. 6914 to 6917, from which it may he 
 manifest that the scientifics themsel ves of truth and good, which 
 had been in the possession of those of the church who have been 
 acquainted with the arcana of faith, and yet have lived a life of 
 evil, are transferred to those who are of the spiritual church; 
 how that translation is effected, see n. 6914: these things are 
 signified by the Lord’s words in Matthew, “The Lord said to 
 him who went away and hid the talent in the earth, Take ye the 
 talent from him , and give to him that hath ten talents / for to 
 every one that hath shall he given , that he may abound : hut 
 from him who hath not , shall he taken away even wliat he hath ; 
 hut cast out the unprofitable servant into outer darknessf xxv. 
 25, 28, 29, 30. And Luke xix. 24, 25, 26. In like manner in 
 the same Evangelist, “ Whosoever hath , to him shall he given , 
 that he may have abundantly , hut whosoever hath not , even what 
 lie hath shall he taken away from himfi xiii. 12 ; Mark iv. 24, 
 25. The reason is, because the knowledges of good and truth 
 appertaining to the evil are applied to evil uses; and the know- 
 ledges of good and truth appertaining to the good are applied 
 to good uses ; the knowledges are the same, but application to 
 uses constitutes their quality with every one: they are in this 
 respect like worldly riches, which with one are disposed of for 
 good uses, with another for evil uses; hence riches with every 
 one have a quality according to the quality of the uses to which 
 they are applied : from this consideration it is also evident, that 
 the same knowledges, like the same riches, which had apper- 
 tained to the evil, may appertain to the good, and serve for 
 good uses : from these considerations it may now be manifest, 
 what is represented by the command, that the sons of Israel 
 should borrow from the Egyptians vessels of silver and vessels 
 of gold, and thus should rob and plunder them ; such robbery 
 or plunder would in no wise have been commanded by Jeho- 
 vah, unless it had represented such things in the spiritual world : 
 similar hereto is what is written in Isaiah, “At length the mer- 
 chandise of Tyre, and her meretricions hire , shall be holy to 
 Jehovah ; it shall not be laid aside, neither shall it be withheld, 
 but her merchandise shall he for them that dwell before Jehovah , 
 to eat , to satiate themselves , and for him that covereth himself 
 with what is ancient xxiii. 18, speaking of Tyre, by which are 
 
7771 — 7773.] 
 
 EXODUS. 
 
 525 
 
 signified the knowledges of good and truth, n. 1201; merchan- 
 dise and meretricious hire are knowledges applied to evil uses; 
 that they would be given to the good, who will apply them to 
 good uses, is signified by her merchandise being for them who 
 dwell before Jehovah, to eat, to satisfy themselves, and for him 
 that covereth himself with what is ancient. Also in Micah, 
 44 Arise and thresh, O daughter of Zion, because thine horn I 
 will make iron, and thy hoofs I will make brass, that thou 
 m a vest bruise to pieces many people ; and I have devoted their 
 gain to Jehovah , and their wealth to the Lord of the whole 
 earth f iv. 13 ; to bruise in pieces many people denotes to de- 
 vastate them ; the gain which is devoted to Jehovah and to the 
 Lord of the whole earth, denotes the knowledges of truth and 
 good. The like is involved in what is written concerning David 
 and Solomon, concerning David, that he sanctified to Jehovah 
 the silver and the gold, which he had taken from the nations 
 which he subdued , from the Syrians, from Moab, from the sons 
 of Ammon, from the Philistines, and from the spoil of Ilnda- 
 dezar,” 2 Sam. viii. 11, 12, and of Solomon, 44 That he placed 
 the sanctified things of his father amongst the treasures of the 
 house of Jehovah ,” 1 Kings vii. 51. 
 
 7771. 44 And Jehovah gave the grace of the people in the 
 eyes of the Egyptians.” — That hereby is signified the fear of 
 those who are in evils for those who are of the spiritual church 
 by reason of plagues, appears from what was explained above, 
 n. 6914, where like words occur. 
 
 7772. 44 Also the man Moses was exceedingly great in the 
 land of Egypt.” — That hereby is signified respect for truth 
 divine on this occasion, appears from the representation of 
 Moses, as denoting truth divine, see frequently above; and 
 from the signification of exceedingly great, as denoting respect, 
 in this case respect grounded in fear, inasmuch as the evil who 
 are in hell have no other respect for what is divine than that 
 of fear; that exceedingly great denotes respect, is evident, for 
 it is said, in the eyes of the servants, and in the e^yes of the 
 people; and from the signification of the land of Egypt, as de- 
 noting the natural mind, see n. 5276, 5278, 5280, 5288, 5301, 
 6147, 6252 : hence it is evident, that bv the man Moses being 
 exceedingly great in the land of Egypt, is signified respect for 
 truth divine in the mind, viz., of those who infest. 
 
 7773. 44 In the eyes of the servants of Pharaoh, and in the 
 eyes of the people.” — That hereby is signified amongst those 
 who were there in subordination, appears from the signification 
 of servants and people, as denoting those who are subordinate; 
 for by Pharaoh are represented the primary or chief ones who 
 infested, under whom the rest were subordinate. The reason 
 why the subordinate are signified, is, because amongst the evil 
 as well as amongst the good, or in hell as in heaven, there ia 
 
EXODUS. 
 
 52fi 
 
 [Chap. xi 
 
 tlu* form of government, viz., there are sovereignties, and there 
 are subordinations, without which society would not cohere 
 together: but the subordinations in heaven are altogether dif- 
 ferent from the subordinations in hell : in heaven all are as 
 equals, for one loves another as a brother a brother ; neverthe- 
 less one prefers another to himself as lie excels in intelligence 
 and wisdom: the love itself of good and of truth produces this 
 effect, that every one subordinates himself as it were of him- 
 self to those who are in the wisdom of good and in the intelli- 
 gence of truth superior to himself: but the subordinations in 
 bell are the subordinations of imperiousness, and hence of 
 severity ; for he who is imperious, is severe towards those who 
 are not constantly at his beck ; for every one holds another for 
 an enemy, yet outwardly for a friend, for the sake of leaguing 
 together against the violence of others; this leaguing together 
 is like that of robbers; they who are subordinate continually 
 aspire at dominion, and also break all bonds to attain it; in 
 this case the state there is lamentable, for then follow severities 
 and cruelties ; this happens periodically {per vices). From 
 these considerations it maybe masifest how the case is with 
 subordinations in the other life. 
 
 7774. Verses 4, 5, fi, 7, 8. And Moses said , Thus saith 
 Jehovah* About the middle of the night I will go forth into the 
 midst of Egypt, and every first-born in the land of Egypt shall 
 die, from the first-born of Pharaoh about to sit upon his 
 throne . even to the first-born of the handmaid who is behind 
 the mills ; and every first-born of beast. And there shall be a 
 great cry in the whole land of Egypt , such as there hath not 
 been , and as shall no longer be. And to all the sons of Israel 
 a dog shall not move his tongue, to from man and even to beast, 
 to the intent that ye may know, that Jehovah discerns between 
 the Egyptians and between Israel. And all those thy servants 
 shall come down to me, and shall bow themselves to me, saying, 
 Go thou forth, and all the people which is in thy feet, and 
 after thus I will go forth : and he went forth from . berng with 
 Pharaoh in the wrath of anger. And Moses said, Thus saith 
 Jehovah, signifies instruction. About the middle of the night, 
 signifies when devastation is total. I will go forth into the 
 midst of Egypt, signifies the presence of the Divine Being or 
 Principle every where on the occasion. And every first-born 
 hi the land of Egypt shall die, signifies the damnation of faith 
 (separate from charity in this case. From the first-born of 
 Pharaoh about to sit upon his throne, signified the falsified 
 truths of faith which are in the first place. Even to the first- 
 born of the handmaid who is behind the mills, signifies the 
 falsified truths of faith which are in the last place. And every 
 first-born of beast, signifies the adulterated goods of faith. And 
 there shall be a great cry in the whole land of Egypt, signifies 
 
EXODUS. 
 
 777+ — 7778.] 
 
 •27 
 
 interior lamentation. Such as there hath not been, and as 
 shall no longer be, signifies that the state was such, that there 
 could not. he given any like to it. And to all the sons of Israel 
 a dog shall not move his tongue, signifies that amongst those 
 who were of the spiritual church there was not the least of 
 damnation and lamentation. To from man and even to beast, 
 signifies neither as to truth nor as to good. To the intent that 
 ye may know that Jehovah discerns between the Egyptians 
 and between Israel, signifies that it may be known what is the 
 ■quality of the difference between those who are in evil and 
 who are in good. And all those thy servants shall come down 
 to me, signifies those who are subordinate. And shall bow 
 themselves to me, signifies respect grounded in fear for truth 
 divine. Saying, Go thou forth, and all the people which is in 
 thy feet, signifies supplication that they may depart from those 
 who are in truth derived from the Divine Being or Principle, 
 from highest to lowest. And after thus I will go forth, signifies 
 that truth divine will depart. And he went forth from being 
 with Pharaoh in the wrath of anger, signifies the plucking 
 away of the presence of truth divine from those who are about 
 to be damned. 
 
 7775. “ And Moses said, Thus saith Jehovah.” — That hereby 
 is signified instruction, see above, n. 7764. 
 
 7776. “About the middle of the night.” — That hereby is 
 signified when devastation is total, appears from the significa- 
 tion of the middle of the night, as denoting when thick dark- 
 ness is most dense, that is, when there is mere false; for night 
 signifies a state of the false, n. 2353, 6000; its middle denotes 
 the highest state; thus the middle of the night denotes total 
 devastation. 
 
 7777. “ I will go forth into the midst of Egypt.” — That here- 
 by is signified the presence of the Divine Being or Principle 
 every where on the occasion, appears from the signification of 
 going forth into the midst, when it is said of Jehovah, as de- 
 noting the presence of the Divine Being or Principle; every 
 where is signified by the midst, when it is predicated of land or 
 earth ; for to go forth into the midst of Egypt denotes into all. 
 
 7778. “And every first-born in the land of Egypt shall 
 die.” — That hereby is signified the damnation of faith separate 
 from charity, appears from the signification of dying, as denot- 
 ing damnation, see n. 5407, 6119 ; and from the signification of 
 first-born, as denoting the faith of the church by which comes 
 charity, see n. 352, 2435, 6344, 7035; but the first-born in the 
 land of Eg} ; pt denotes faith without charity, concerning which 
 see above, n. 7766. As to what further relates to faith without 
 charity, it is to be noted that faith, which is without charity, is 
 not faith, but only the science of such things as are of faith, for 
 the truths of faith have respect to charity as their ultimate 
 
528 
 
 EXODUS. 
 
 [Chap. xi. 
 
 end, and afterwards proceed from charity as from their first 
 end ; hence it is evident, that those things which are of faith 
 are not given amongst those who are not in charity ; that 
 nevertheless the science of the truths of faith is given amongst 
 them, is a known thing; this science is what by them is called 
 faith ; and when the screntifics of the good and truth of faith 
 are applied by them to confirm falses and evils, in this case the 
 truths and goods of faith no longer appertain to them, for they 
 accede to falses and evils, which they serve, inasmuch as in this 
 case those very falses and evils which they confirm are beheld 
 in them ; those things which are of genuine faith look upwards 
 to heaven and to the Lord, but those things which are of faith 
 separate from charity look downwards, and when they confirm 
 evils and falses they look to hell ; hence also it is evident, that 
 faith separate from charity is not faith: from these considera- 
 tions it may be manifest what is meant by the damnation of 
 faith separate from charity, viz., that it is the damnation of the 
 falsified truth and adulterated good which are of faith, for 
 truth, when it is falsified, is no longer truth but the false, and 
 good, when it is adulterated, is no longer good but evil ; and 
 faith itself is no longer the faith of truth and good, but of the 
 false and evil, howsoever it appears and sounds in the external 
 form: and what is an arcanum, the quality of every one’s faith 
 is according to the quality of his life ; if therefore the life be 
 damned, so also is the faith, for it is the faith of the false when 
 the life is a life of evil : that this is so does not appear in the 
 world, but is manifested in the other life, when the evil there 
 are deprived of the science of truth and good, in which case 
 the falses grounded in evils, which had lain stored up in them, 
 come forth. In some cases amongst those that are evil, there 
 is a persuasion that the truth of faith is truth, which persuasion 
 is also supposed to be faith, but it is not faith ; for it is im- 
 pressed from this end, that it may serve as a means of securing 
 gain, honours, and reputation ; those truths, so long as they 
 serve as means, are loved for the sake of the end, which is evil, 
 but when they are no longer so serviceable, they are relin- 
 quished, yea they are regarded as falses; this persuasion is w y hat 
 is called persuasive faith, and is what is meant by the Lord’s 
 words in Matthew, “ Many shall say to me in that day, Lord, 
 Lord, have we not prophesied by thy name, and by thy name 
 cast out demons, and in thy name done many virtues? but then 
 will I confess to them, I know you not, depart from me, ye that 
 work iniquity,” vii. 22, 23. The same faith is also meant by 
 the lamps without oil appertaining to the five foolish virgins, 
 who also said, “Lord, Lord, open to us; but he answering 
 said, Yerily I say unto you, I know you not,” Matt. xxv. 11, 
 12 ; by lamps are signified the truths of faith, and by oil the 
 
7779.] 
 
 EXODUS. 
 
 529 
 
 good of charity ; thus by lamps without oil, the truths of faith 
 without the good of charity. 
 
 7779. “ From the ‘first-born of Pharaoh about to sit upon his 
 throne.” — That hereby are signified the falsified truths of faith 
 which are in the first place, appears from the signification of 
 first-born, as denoting faith, see n. 352, 2435, 6344, 7035 ; and 
 from the representation of Pharaoh, as denoting the scientific 
 principle in general perverting the truths of the church, see ti. 
 6015, 6651, 6679, 6683, 6692 ; thus the first-born of Pharaoh 
 denotes the faith of such, consequently the faith of the falsified 
 truths of faith ; and from the signification of throne, as denoting 
 the kingdom or reign of truth, and in the opposite sense, the 
 kingdom or reign of the false, see n. 5313 : that the falsified 
 truths of faith which are in the first place are meant by the first- 
 born of Pharaoh about to sit upon his throne, is evident from 
 this consideration, that it is said even to the first-born of the 
 handmaid who is behind the mills, by which are signified the 
 falsified truths of faith which are in the last place ; and more- 
 over the son of a king denotes what is primary, because a king 
 is the head. Those falsified truths are in the first place which 
 are acknowledged for essentials, as these, that faith saves howso- 
 ever a man has lived, and that it saves man at the last hour of 
 his life, and that in such case he is pure from sins, thus that sins 
 are wiped away in a moment, like the filth of the hands by 
 water ; which insist that faith is given without charity, and 
 that, in respect to man’s salvation, the life is of no account, also 
 that a man-devil can in an instant be made an angel of God ; 
 such and the like are truths falsified in the first place ; those 
 which are thence proximately derived are in the second place; 
 those which are remotely derived are in the last place; for there 
 are given ample derivations of every truth and in a long series, 
 of which some enter directly, some obliquely, those which only 
 touch being the last. That such and the like are falsified truths 
 of faith, is very manifest; for who does not know, if he thinks 
 justly, that the life of faith causes man to be spiritual, but not 
 faith except so far as it is implanted in the life ; the life of man 
 is his love, and what he loves this he wills and this he intends,, 
 and what he wills and intends, this he does ; this is the esse of 
 man, but not what he knows and what he thinks and does not 
 will : this esse of man cannot in any wise be changed into 
 another esse by thinking about mediation and salvation, but by 
 regeneration anew, which is effected by much of his life ; for 
 he must be conceived, be born, and grow up anew ; and this is 
 not effected by thinking and speaking, but by willing and act- 
 ing. These things are said, because by the first-born of Pha- 
 raoh, and the first-born of the Egyptians, is signified faith 
 separate from charity, which, as has been shown in what goes 
 before, is not faith, but the science of such things as are. 
 
 VOL. VTT. 34r 
 
530 
 
 EXODUS. 
 
 [Chap. xL 
 
 of faith. The reason why the first-born of the Egyptians 
 represented that faith, is, because the Egyptians were versed 
 in the science of the rituals of the church, above the rest, 
 who constituted the representative church after the time of 
 the flood, n. 4749, 4964, 4966, 6004 ; at that time all rites 
 were representative of the spiritual things which are in heaven ; 
 the Egyptians were better acquainted with these things than 
 others were, but in process of time they began to love know- 
 ledges alone, and on this occasion, in like manner as at this 
 day, to place the all of the church in the science of such things 
 as are of the church, and no longer in the life of charity ; thus 
 they inverted the whole order of the church, which being in- 
 verted, the truths, which are called truths of faith, must needs 
 be falsified ; for the truths which are applied contrary to divine 
 order, as is the case when they are applied to evils, and among 
 the Egyptians to magic, are no longer truths appertaining to 
 them, but become falses in consequence of what they derive 
 from the evils to which they are applied : to illustrate this by 
 the worship of a calf amongst the Egyptians ; they knew what 
 a calf represented, viz., that it represented the good of charity ; 
 so long as they knew this, and thought this, when they saw 
 calves, or when they prepared calves in feasts of charity such 
 as the ancients held, and afterwards when calves were applied 
 in sacrifices, they then thought sanely, and together with the 
 angels in heaven, for with the angels a calf denotes the good of 
 charity; but when they began to make calves of gold, and to 
 place them in their temples, and worship them, they then 
 thought insanely, and together with the infernals ; thus they 
 inverted a true representative into a false representative. 
 
 7780. “ Even to the first-born of the handmaid who is be- 
 hind the mills.” — That hereby are signified the falsified truths 
 of faith which are in the last place, appears from the significa- 
 tion of first-born, as denoting faith, see just above, n. 7779; 
 and because it denotes faith, it denotes truth in the complex, 
 for truth is of faith because it is to be believed; and from the 
 signification of handmaid, as denoting the exterior affection of 
 truth, or the affection of the sciences, see n. 1895, 2567, 3835, 
 3849 ; but a handmaid behind the mills denotes the most exter- 
 nal affection of science, for by behind the mills is signified what 
 is in the last place : it is said behind the mills, because a mill 
 is predicated of those things which are of faith ; for corn by 
 mills is ground into flour, and is thereby prepared for bread, 
 and by flour is signified the truth from which good is derived, 
 and by bread that very good itself which is derived thence : 
 thus to sit at the mills denotes to learn and imbue such things 
 as may be serviceable to faith, and by faith to charity ; hence 
 it is that the ancients, when they described the first rudiments 
 of the doctrine of faith, described them by sitting at the mills, 
 
7780- -7784.] 
 
 EXODUS. 
 
 531 
 
 and the things that were yet in ruder state, by sitting behind 
 the mills : it was in consequence of such signification that the 
 Lord, where he teaches concerning the last time of the church, 
 says, “ Two women shall he grinding in the mill , the one shall he 
 taken and the other shall he left” Matt. xxiv. 41 ; which would 
 never have been said, unless a mill had signified those things 
 which are of faith : what a mill and grinding denote in the in- 
 ternal sense, see n. 4335. As to what concerns the truths of 
 faith which are in the first place, and which are in the last, it 
 is to be noted, that those truths of faith, which immediately pro- 
 ceed from the good of charity, are what are in the first place, 
 for they are goods in form ; but the truths which are in the last 
 place are naked truths ; for when truths are successively derived, 
 they recede in each degree from good, and at length become 
 naked truths : such truths are what are signified by handmaids 
 behind the mills. 
 
 7781. “ And every first-born of beast.” — That hereby are 
 signified the adulterated goods of faith, appears from the sig- 
 nification of first-born, as denoting faith ; and from the signifi- 
 cation of beast, as denoting the affections of good, and, in the 
 opposite sense, the affections of evil, see n. 45, 46, 142, 143, 
 246, 714, 715, 719, 776, 2179, 2180, 3519, 5198: that beasts 
 have this signification, is from representatives in the other life, 
 n. 3218 ; therefore also such things were signified by them in 
 sacrifices, n. 2180, 2805, 2807, 2830, 3519 : inasmuch as beasts 
 had this signification, therefore by the first-born of beasts is 
 signified the good of truth, in this case adulterated, because 
 appertaining to the Egyptians, who perverted all truths and 
 goods by applications to evil uses. 
 
 7782. “And there shall be a great cry in the whole land 
 of Egypt.” — That hereby is signified interior lamentation, ap- 
 pears from the signification of a cry, which is on account of the 
 first-born being dead, in the internal sense on account of dam- 
 nation, as denoting lamentation ; the reason why a great cry 
 denotes interior lamentation, is, because the greater the lamen- 
 tation is, so much the more interior it is. 
 
 7783. “ Such as there hath not been, and as shall no longer 
 be.” — That hereby is signified that the state was such that there 
 could not be given any like to it, may appear from what was 
 explained, n. 7649, 7680. 
 
 7784. “ And to all the sons of Israel a dog shall not move 
 his tongue.” — That hereby is signified that amongst those who 
 are of the spiritual church there shall not be the least of dam- 
 nation and lamentation, appears from the representation of the 
 sons of Israel, as denoting those who are of the spiritual church, 
 see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201,7215, 
 7223 ; and from the signification of a dog not moving tlvj 
 tongue, as denoting that there is not the least of damnation and 
 
532 
 
 EXODUS. 
 
 [Chap. xi. 
 
 lamentation, for it is opposed to the great cry which shall be in 
 the land of Egypt, which is interior lamentation, see n. 7782, 
 and this on account of the damnation which is signified by the 
 death of the first-born. By those who are of the spiritual 
 church, that is, who are in the good of that church, not 
 having the least of damnation, it is not to be understood that 
 they are without any evil, but that they are withheld from evil 
 in good by the Lord ; their propriurn is nothing but evil and 
 what is damned, but the propriurn of the Lord which they re- 
 ceive is good, consequently without any damnation ; thus it is 
 meant that there is nothing of damnation to those who are in 
 the Lord. The expression, a dog shall not move his tongue, is 
 grounded in the signification of a dog ; a dog signifies the low- 
 est of all, or those who are. vile in the church, likewise those 
 who are out of the church, also those who babble much about 
 the things of the church, and understand little ; and in the 
 opposite sense, those who are altogether out of the faith of 
 the church, and speak disrespectfully of those things which 
 are of faith ; that dogs signify those who are out of the 
 church, is manifest from Matthew, “ Jesus said to the woman, 
 who was a Greek, a Syrophoenician, It is not good to take the 
 bread of the sons and cast it to the dogs; but she said. Certainly, 
 Lord, yet the young dogs also eat of the crumbs which fall from 
 the table of their lords : then Jesus answering said unto her, O 
 woman, great is thy faith, be it unto thee even as thou wilt ; 
 and the woman was healed,” xv. 26, 27, 28, and Mark vii. 27, 
 28; where by sons are meant those who are within the church, 
 and by dogs those who are without : the same is signified by the 
 dogs who licked the sores of Lazarus, Luke xvi. 21, for by the 
 rich man, in the internal sense, is there meant one who is with- 
 in the church, and hence abounds with spiritual riches, which 
 are the knowledges of truth and good. Dogs denote those who 
 within the church are in the lowest place, who babble much 
 about the things of the church, and understand little, and, in the 
 opposite sense, who speak disrespectfully of the things of faith, 
 in Isaiah, “ His watchmen are all blind, they do not know, they 
 are all dumb dogs , they cannot bark, looking, lying down, lov- 
 ing to sleep,” lvi. 10. And in David, “ They make a tumult 
 as a dog , they go about in the city, behold they belch with their 
 mouth, swords are in their lips,” Psalm lix. 6, 7, 14. Again, 
 “That thy foot may plunge into blood, the tongue of thy dogs,” 
 Psalm lxviii. 23. And in Matthew, “ Give not that which is 
 holy to the dogs ; neither cast your pearls before swine ; lest 
 perad venture they trample them with their feet, and being 
 turned tear you,” vii. 6. Hence the vilest of all things, which 
 was to be cast away, is signified by a dead dog, 1 Sam. xiv. 14 ; 
 2 Sam. ix. 8 ; xvi. 9. 
 
 7785. “To from man and even to beast.” — That hereby is 
 
7785—7789.] 
 
 EXODUS. 
 
 5.33 
 
 signified neither as to truth nor as to good, appears from the 
 signification of man (mV), as denoting truth, see n. 3134 ; and 
 from the signification of beast, as denoting the affection of good, 
 thus denoting good, see just above, n. 7781. 
 
 7786. “To the intent that ye may know that Jehovah dis- 
 cerns between the Egyptians and between Israel.” — That hereby 
 is signified that it may be known what is the quality of the dif- 
 ference between those who are in evil and those who are in 
 good, appears from the signification of knowing, as denoting to 
 be known ; and from the representation of the Egyptians, as 
 denoting those who are in evil ; by the Egyptians were before 
 signified those who are in the false, but now, after that they 
 have been vastated as to the truths of the church which they 
 knew, they signify those who are in evil ; for by the death of 
 the first-born is signified damnation, which is a state of evil ; 
 and from the representation of the sons of Israel, as denoting 
 those who are of the spiritual church, see above, n. 7784, thus 
 who are in good ; for they who are of the spiritual church by 
 faith are led to charity, thus by truth to good. 
 
 7787. “ And all those thy servants shall come down to me.” — 
 That hereby are signified those who are subordinate, appears 
 from the signification of the servants of Pharaoh, as denoting 
 those who are subordinate, see above, n. 7772. 
 
 7788. “ And shall bow themselves to me.” — That hereby is 
 signified respect grounded in fear for truth divine, appears 
 from the representation of Moses, as denoting truth divine, see 
 frequently above ; and from the signification of bowing them- 
 selves, as denoting humiliation, but in the present case, because 
 it is said of those who are in evil, it denotes respect grounded 
 in fear.: it is said respect grounded in fear, because the evil 
 have not any respect for truth divine, not even for the divine 
 principle itself, but what they derive from Fear ; for they who 
 are in hell love only themselves, and they who love only them- 
 selves have not any respect for another, for all respect for 
 others, even for the divine principle itself, they turn to them- 
 selves ; where love is, there is respect, where love is not, there 
 is no respect, except what is grounded in fear: hence it is, that 
 the evil in the other life undergo punishments, till at length 
 they have no desire to rise up against the good, and infest them ; 
 for they are deterred from doing evil by no other means than 
 by the fear of punishments. 
 
 7789. “ Saying, Go thou forth, and all the people which is 
 in thy feet.” — That hereby is signified supplication that they 
 may depart from those who are in truth derived from the Di- 
 vine Being or Principle, from highest to lowest, appears from 
 the signification of going forth, as denoting to depart ; and 
 from the representation of Moses, who is here meant by thou* 
 as denoting truth divine ; and from the signification of people, 
 
534: 
 
 EXODUS. 
 
 [Chap. xi. 
 
 as denoting those who are in truth from the Divine Being or 
 Principle ; for by the sons of Israel, who are here meant by 
 people, are represented those who are of the spiritual church, 
 thus who are in the truth of good, and in the good of truth, in 
 the present case who are in truth from the Divine Being or 
 Principle, because it is said the people who are in thy feet, for 
 by Moses is represented truth divine ; and from the significa- 
 tion of in thy feet, as denoting those who are beneath, thus who 
 are subordinate ; for the feet signify inferior things, because 
 natural things, for the natural world is beneath the spiritual 
 world; that the feet signify natural things, see n. 2162, 3761, 
 3986, 4280, 4938 to 4952 ; hence it is that it is said the people 
 who are in thy feet : from the highest to the lowest is also 
 signified, by Moses the highest, because truth divine, by the 
 people in his feet all and singular of those who are in truth 
 from the Divine Being or Principle. 
 
 7790. “ And after thus I will go forth.” — That hereby is 
 signified that truth divine will depart, appears from the signifi- 
 cation of going forth, as denoting to depart; and from the rep- 
 resentation of Moses, as denoting truth divine. These things 
 signify that from those who have infested the well-disposed, 
 when they are damned, all truth divine departs, for in this case 
 they are in the state of their own evil, and evil rejects and 
 extinguishes all truth divine : heretofore, previous to their 
 damnation, they were acquainted indeed with the truths of 
 faith, nevertheless they had not truths in themselves ; for 
 truths were then in their mouth, but not in the heart ; where- 
 fore when they are vastated as to those truths, evil remains, 
 and in this case also the false of evil comes forth to view, 
 which had lain stored up in them; for although they had pro- 
 fessed truths, yet they were not in truths, but in falses : the 
 profession itself of truth also did not descend from its principle, 
 viz., from good, but from evil, for in their case it was for the 
 sake of gain, of honours, and reputation, thus for the sake of 
 themselves and the world. The truths which descend from 
 such a principle stick in the surface, and hence, when they are 
 vastating, they fall off as scales, and when they fall off, they 
 leave stinking and putrid places grounded in the falses which 
 exhale there from evils : such is the lot of those who have 
 known the truths of faith, and yet have lived contrary to them, 
 according to the Lord’s words in Luke, “That servant who 
 knoweth the Lord’s will, but neither prepareth himself, nor doetli 
 his will, shall be beaten with many stripes ; but he who knoweth 
 not, although he doetli things worthy of stripes, shall be beaten 
 with few,” xii. 47, 48. 
 
 7791. “And he went forth from being with Pharaoh in 
 the wrath of anger.” — That hereby is signified the plucking 
 away of the presence of truth divine from those who are about 
 
7790—7795.7 
 
 EXODUS. 
 
 535 
 
 to be damned, appears from the signification of going forth, 
 as denoting to depart, in the present case to be plucked away, 
 because it is said in the wrath of anger ; ultimately also, when 
 damnation has place, there is a plucking away, for when they 
 begin to hold truth divine in aversion, also to fear it, and at 
 length to feel horror at its presence, they then pluck them- 
 selves away from it ; and from the representation of Moses, as 
 denoting truth divine, see frequently above; and from the rep- 
 resentation of Pharaoh, as denoting those who infested them 
 who are of the spiritual church, see also frequently above, but 
 in the present case who are about to be damned, for damnation 
 is signified by the first-born being given to death, n. 7778; 
 and from the signification of the wrath of anger, as denoting 
 repugnance and aversion, see n. 3614, 5034, 5798, and when it 
 is attributed to the Divine Being or Principle, as here to the 
 divine truth which is represented by Moses, it is not meant that 
 the divine principle averts itself, but that they who are in evil 
 avert themselves, n. 5798 : wrath is predicated of the false, and 
 anger of evil, n. 3614. 
 
 7792. Verses 9, 10. And Jehovah said to Moses, Pharaoh 
 will not hearken to you , to the intent that my prodigies may be 
 multiplied in the land of Egypt . And Moses and Aaron did 
 all those prodigies before Pharaoh. And Jehovah fixed firm 
 the heart of Pharaoh , and he did not send away the sons of 
 Israel out of his land. And Jehovah said to Moses, signifies 
 information. Pharaoh will not hearken to you, signifies non- 
 obedience. To the intent that my prodigies may be multiplied 
 in the land of Egypt, signifies that they may be confirmed 
 that they were in no faith, but in evil. And Moses and Aaron 
 did all those prodigies before Pharaoh, signifies that those vas- 
 tations, and the consequent confirmations that they were in 
 evil, were effected by truth proceeding from the Divine Being 
 or Principle. And Jehovah fixed firm the heart of Pharaoh, 
 signifies that they made themselves obstinate. And he did not 
 send away the sons of Israel out of his land, signifies that they 
 did not leave those who were of the spiritual church. 
 
 7793. “And Jehovah said to Moses.” — That hereby is sig- 
 nified information, appears from the signification of saying, 
 when it is foresaid by Jehovah what shall be done, as denot- 
 ing information. 
 
 7794. “ Pharaoh will not hearken to you.” — That hereby is 
 signified non-obedience, appears from the signification of hear- 
 ing, as denoting obedience, see n. 2542, 3869, 4652 to 4660, 
 5017, 7216 ; and from the representation of Pharaoh, as denot- 
 ing those who have infested the well-disposed in another life, 
 now denoting the same about to be damned. 
 
 7795. “To the intent that my prodigies may be multiplied 
 in the land of Egypt.” — That hereby is signified that it may be 
 
536 
 
 EXODUS. 
 
 [Chap, xi 
 
 confirmed that they were in no faith, but in evil, appears from 
 the signification of the prodigies and signs which were done in 
 Egypt, as denoting vastations, and thence confirmations that 
 they are in evil, see n. 7633; for those prodigies signified so 
 many degrees of the vastation of those who within the church 
 have been in the science of such things as are of faith, and yet 
 have lived evilly ; and whereas these are they who infest the 
 well-disposed in the other life, it is their state on this occasion 
 which is here signified, n. 7465. By those prodigies being 
 multiplied, are signified the successive degrees of their states. 
 The reason why there are so many degrees, is, that the evil may 
 be confirmed that they are in evil, and also ihat the good may 
 be illustrated concerning the state of those also within the 
 church who have lived evilly, n. 7633 ; unless those causes oper- 
 ated, the evil might be damned and let down into hell without 
 ** o many successive changes of states. That the evil, before they 
 are damned and sent into hell, undergo so many states, is a 
 thing altogether unknown in the world ; it is believed that man 
 immediately is either damned or saved, and that this is effected 
 without any process; but the case is otherwise; justice there 
 reigns, and no one is condemned until he himself knows, and 
 is interiorly convinced, that he is in evil, and that he is utterly 
 incapable of being in heaven; his own evils are also opened to 
 him, according to the Lord’s words in Luke, “There is nothing 
 concealed which shall not be revealed, or hidden which shall 
 not be known ; therefore whatsoever ye have said in darkness, 
 shall be heard in light ; and what ye have spoken into the ear 
 in closets, shall be preached on the house-tops,” xii. 2, 3, 9 ; 
 Matt. x. 26; Mark iv. 22; and what is more, he is also ad- 
 monished to desist from evil, but when he cannot do this by 
 reason of the dominion of evil, the power is then taken away 
 from him of doing evil by falsifications of truth and pretences 
 of good, which is effected successively from one degree to 
 another, and at length follows damnation, and the letting-down 
 into hell ; this effect has place when he comes into the evil of 
 his life. Evil of the life is evil of the will and of the thought 
 thence derived ; thus it is the man’s interior quality, and the 
 quality which he would have exteriorly, if he was not opposed 
 by laws, and likewise by the fears of the loss of gain, of honour, 
 of reputation, and likewise of life; that is, the life which 
 follows every man after death ; but not the external life, unless 
 what proceeds from internal life ; for man in externals assumes 
 contrary semblances ; wherefore when man after death is vas- 
 tated as to externals, it then evidently appears what was* his 
 quality both in will and thought ; to this state every evil 
 person is reduced by degrees of vastation ; for all vastation in 
 the other life proceeds from externals to internals : from these 
 considerations it may be manifest what is the quality of justice 
 
7796, 7797 ] 
 
 EXODUS. 
 
 sa7 
 
 in the other life, and what is the quality of the process before 
 an evil person is damned ; hence it is evident, that by my 
 prodigies being multiplied in the land of Egypt is signified, that 
 they may be confirmed that they have been in no faith, but in 
 evil : that the} 7 who are in evil have no faith, see above, n. 7778. 
 
 7796. “And Moses and Aaron did all those prodigies before 
 Pharaoh.” — That hereby is signified that those vastations, and 
 consequent confirmations that they are in evil, were effected 
 by truth from the Divine Being or Principle, appears from the 
 representation of Moses and Aaron, as denoting truth divine, 
 Moses the truth which proceeds immediately from the Divine 
 Being or Principle, and Aaron the truth which proceeds 
 mediately, see n. 7010, 7089, 7S82 ; and from the signification 
 of the prodigies which were done in Egypt, or before Pharaoh, 
 as denoting so many vastations of those who were of the church 
 and have lived evilly; that the prodigies of Egypt have this 
 signification, may be manifest from the signification of each 
 prodigy; that the} 7 denote also confirmations that they are not 
 in faith but in evil, see just above, n. 7795. It is said that 
 Moses and Aaron did those prodigies, when yet they were not 
 done by them, but by the Divine Being or Principle; but it 
 is said, because by Moses and Aaron is represented truth 
 divine, and the prodigies were wrought from the Divine Being 
 by truth proceeding from himself; for all things which are done 
 by the Divine Being himself, are done by the truth proceeding 
 from himself; the divine principle itself is the esse of all 
 things, but the truth proceeding from it is thence the existere 
 of all things ; good itself, which is the divine esse, produces 
 all things by its truth. It is said that vastations are effected 
 by truth from the Divine Being or Principle, but it is to be 
 understood, that divine truth is not the cause, for what is 
 divine vastates no one; but the evil person himself vastates 
 himself, by rendering himself obstinate against truth divine, 
 by extinguishing, or rejecting, or perverting it, and by turning 
 the divine good, which continually flows-in, into evil ; this 
 evil then is what vastates, and hence it is evident in what the 
 cause originates, viz., that the influx of good and of truth from 
 the Divine Being or Principle is not the cause, for without the 
 influx thereof there is no life, but the cause is the conversion 
 of those principles into what is evil and false, as is done by 
 him who is in evil. 
 
 7797. “And Jehovah fixed firm the heart of Pharaoh.” — 
 That hereby is signified that they made themselves obstinate, 
 appears from the signification of fixing firm the heart, as de- 
 noting to make themselves obstinate, see n. 7272, 7300, 7305 ; 
 that Jehovah does not fix the heart firm, or do evil, although 
 it is attributed to him in the sense of the letter of the Word, 
 see n. 7533, 7643. 
 
538 
 
 EXODUS. 
 
 [Chap. xi. 
 
 7798. “And he did not send away the sons of Israel out of 
 his land.” — That hereby is signified that they did not leave 
 those who were of the spiritual church, appears from the sig- 
 nification of sending away, as denoting to leave ; and from the 
 representation of the sons of Israel, as denoting those who are 
 of the spiritual church, see n. 6426, 6637, 6862, 6868, 7035, 
 7062, 7198, 7201, 7215, 7223. 
 
 CONCERNING THE SPIRITS AND INHABITANTS OF THE EARTH 
 
 JUPITER. 
 
 7799. IT has been given to hold longer commerce of associa- 
 tion with the spirits and angels of the planet Jupiter , than with 
 the spirits of the rest of the planets / wherefore it is in my 
 power to relate more particulars concerning their state , and the 
 state of the inhabitants of that planet. 
 
 7800. The planet Jupiter does not indeed appear to those 
 who are in the other life , but the spirits who are thence ; these 
 appear in front to the left at some distance , and this constantly j 
 there also is the planet in the idea of spirits and angels / the 
 spirits of every planet are separated from each other , and are 
 near their own orb : the reason why they are separated , is , 
 because they are of different dispositions , and in different prov- 
 inces in the Grand Man • and they who are of different dis- 
 positions, appear remote from each other , according to such 
 diversity ; all separation and distinction of spirits and angels , 
 as to places and distances in the other life , appear according 
 to the diversities of dispositions and genius, for place corre- 
 sponds to ttate, see n. 2625, 2837, 3356, 3387, 4321, 4882, 5606, 
 7381. 
 
 7801. There are several genera of spirits from the planet 
 Jupiter, but there are three with which I have co7iversed and 
 often discoursed / one genus, which is also the lowest, appears 
 obscure, almost black • they are despised by others , and are 
 called chastisers, because they chastise the inhabitants of their 
 own earth who live evilly ; they are continually desirous to 
 come to heaven. Another genus have shining faces as from the 
 reflected light of a candle / they appear to sit as idols, for they 
 suffer themselves to be adored by others, especially by the ser- 
 vants whom they have had in the world : for there they per- 
 suaded them that they were mediators with the Lord ; they are 
 called by them saints, and also lords. The third genus, which 
 is the best, excels the rest in intelligence and wisdom / they 
 appear in blue clothing , or clothing of a celestial colour, with 
 interwoven spots of gold. But the angels themselves , who are 
 
7798—7803.] 
 
 EXODUS. 
 
 539 
 
 from, that earth , are together with the angels of the rest of the 
 earths / for all who are truly angels constitute one common 
 heaven. 
 
 7802. It is a common thing in that earthy that spirits speak 
 with the inhabitants, and instruct them, and also chastise them 
 if they have done evil / on which subject , inasmuch as several 
 particulars have been related to me by their angels, I wish to 
 mention them in order. The reason why spirits discourse there 
 with men, is, because the latter think much about heaven, and 
 about the life after death / and because they are comparatively 
 little solicitous about life in the world / for they hnow that they 
 shall live after their decease, and in a happy state according to 
 the state of their internal man formed in the world. It was 
 also a common thing in this earth , in ancient times, to speak 
 with spirits and angels, from, a like cause, viz., because they 
 thought about heaven arid little about the world / but this living 
 communication with heaven was in time closed, as man from 
 internal became external, that is, as he began to think about the 
 world, and little about heaven / and especially when he no 
 longer believed that a heaven or hell was given, nor that there 
 was in himself a man-spirit who lives after death : for at this 
 day it is believed that the body lives from itself , not from its 
 spirit / wherefore unless man could now have faith that he 
 was to rise again with the body, he would have no faith in the 
 resurrection. 
 
 7803. As to what concerns the speech of spirits with the 
 inhabitants of the earth Jupiter, it is to be noted that there are 
 spirits who chastise, there are who instruct, and there are who 
 rule them : the spirits who chastise, apply themselves to the left 
 side, and incline themselves towards the back / and when they 
 are there , they fetch forth from mails memory all his deeds 
 and thoughts ; for this is easy to spirits, inasmuch as when 
 they flock to man, they come instantly into all his memory, see 
 n. 6192, 6193, 6198, 6199, 6214; if they find he has acted 
 evilly or thought evilly, they reprove him, and also chastise 
 him with a pain of the joints of the feet or hands, or with a 
 pain about the epigastric region [ the region from the belly 
 downwards ] ; this also spirits have the dexterity to effect , when 
 it is permitted : such chastisers, when they come to man, excite 
 horror with fear ; hence he is aware of their approach : evil 
 spirits can excite fear when they approach any one, espe- 
 cially they who, during their life in the world, have been rob- 
 bers. That I might know in what manner those spirits act, 
 when they com# to a man of their own earth , it was permitted 
 that such a spirit should also come to me / when he was near, 
 a horror attended with fear manifestly seized me, but I was not 
 interiorly terrified and in horror, but exteriorly, because I knew 
 that the spirit was of such a quality : he was also seen , and 
 
540 
 
 EXODUS. 
 
 [Chap. xi. 
 
 appeared as an obscure cloud with little stars moveable in the 
 cloud / moveable stars signify falsities, but fixed stars truths : 
 he applied himself to my left side towards the bach ; and he 
 also began to reprove me from the things done and thought, 
 which he pressed forth from my memory, and interpreted unfa- 
 vourably / but he was hindered by the angels, who were also 
 yfi'esent : when he apperceived that he was attendant upon 
 another, and not a man of his own earth, he began to speak 
 with me, and to say, that when he comes to a man, he knows all 
 aiid singular the things which the man has done and thought / 
 also that he severely reproves him, and likewise chastises him 
 with various pains. 
 
 7804. But the spirits who instruct apply themselves also to 
 the left side of those whom they instruct, but 7nore in front / 
 they also reprove, but gently, and presently teach how they 
 ought to live : they appear also obscure, but 7iot as the former 
 like clouds, but as clothed with sackcloth ; these latter are 
 called instructors, but the former chastisers. 
 
 7805. When these spirits are present, the angelic spirits 
 also, who are likewise from their earth, are present, and take 
 their seat at the head, omd as it were fill it in a special manner ; 
 their presence is also perceived there as a gentle breathing, for 
 they are afraid lest the man, from their allapse [sliding to ] 
 a7id influx, should perceive the least either of pain or of anxiety : 
 they ride the chastising and instructing spirits, preventing the 
 former from doing worse to the man than is permitted by the 
 Lord , and enjoining the latter to say the truth : with those 
 angelic spirits it has also been granted to speak. 
 
 7806. There are two signs, which appear to those spirits, 
 when they are attendant on man: they see an old mmi of a 
 whitish looking face j this is a sign that they should say nothmg 
 but what is true / they see also a face in the window, this is a 
 sign that they should depart thence : both the old man was seen 
 by 7ne, and likewise the face in the window ; and when the lat- 
 ter was seen, the spirit instantly departed from me. 
 
 7807. When the chastising spirit was attendant upon me, 
 the angelic spirits on this occasion kept my face continually 
 cheerful and smilmg, and the region about the lips prominent, 
 and my mouth open • this the angels very easily effect by in- 
 flux ; they said that they induce such a countenance in the 
 inhabitants of their earth when they are present. 
 
 7808. If man, after chastisement and instruction, again 
 does evil , or thinks to do evil, and does not restrain himself by 
 virtue of the precepts of truth, in this case, if the chastising 
 spirit returns, lie is more severely punished / but the angelic 
 spirits inoderate the punishment according to the intention in 
 what was done, and according to the will in yjhat was thought. 
 
 7809. Spirits there speak with man, but not vice versa, 7iian 
 
7804—7812.] 
 
 EXODUS. 
 
 541 
 
 with spirits , only these words when he is instructed , that he 
 will do so no more. Neither is it allowed him to tell to any 
 one of his own companions or friends that a spirit has spoken 
 with him y if he does this , lie is severely punished. Those 
 spirits of Jupiter supposed at first , when they were attendant 
 upon me, that they were attendant upon a man of their own 
 earth / but when I spake in my turn with them, and also when 
 I thought that I would publish such things, and in this case it 
 was not allowed them to chastise, or to instruct, they remarked 
 that they were attendant upon ariother. 
 
 7810. At another time also a chastising spirit cams to me, 
 and applied himself to my left side below the middle of the 
 body, as before, and there also was willing to punish j but he 
 was driven away by their angels, who were likewise present on 
 the occasion. lie then showed me the kinds of punishments, 
 which are permitted them to inflict on the men of their earth, 
 if they do evil and intend to do evil / besides a pain of the 
 limbs, there was a painful straiiness induced about the middle 
 of the belly, which is felt as a compression by a sharp girdle / 
 there was also a removal of respiration by turns, even to strait- 
 ness ; also a prohibition against eating any thing but bread ; 
 lastly a denunciation of death if they continued in like prac- 
 tices, and on this occasion a privation of joy arising from a 
 conjugial partner, from children and companions, whence also 
 grief in such cases is insinuated. 
 
 7811. From these considerations it may be manifest, that 
 their angels, who sit at the head, exercise a species of judication 
 over the man, for the angels permit, moderate, check, and flow- 
 in : but it was given to say to them, that they ought not to 
 believe that they judge, but that the Lord alone is the judge, 
 and that from him. flow-in, to be at their arbitration, all things 
 which they order and charge to the chastising and instructing 
 spirits , and that those things appear as if from them . 
 
 7812. Besides the spirits, of which mention has now been 
 made, there are given also spirits who infuse contrary persua- 
 sions , and they are those who, whilst they lived in the world, 
 were banished from the society of others, because they were evil / 
 iv hen they approach, there appears as it were a flying fire, 
 which glides down near the face ; they place themselves beneath 
 at the man’s posteriors, and hence speak towards the parts 
 above , they speak things contrary to those which the instructor- 
 spirit from the angels said, viz., that they ought not to live 
 according to instruction, but at their own disposal and license, 
 and like things ; they generally come immediately after the de- 
 parture of the former spirits / but the men in that earth know 
 who and of what quality those spirits are, and therefore they 
 pay no regard to them / nevertheless they thus learn what evil 
 is. and thereby what good is ; for by evil is learnt what is good , 
 
EXODUS. 
 
 54 •- 
 
 [Chap. xii. 
 
 inasmuch as the quality of good is known from its contrary y 
 every perception of a thing is according to reflection relative to 
 discriminations arising from contraries in various modes and 
 degrees. 
 
 7813. The subject concerning the spirits and inhabitants 
 of the planet Jupiter will be continued at the close of the fob 
 loioing chapter. 
 
 EXODUS- 
 
 CHAPTER THE TWELFTH. 
 
 THE DOCTRINE OF CHARITY. 
 
 7814. MAX is so created that lie can look upwards or above 
 himself, and also look downwards or below himself. To look 
 above himself is to look to his neighbour, to his country, to the 
 church, to heaven, especially to the Lord ; but to look below 
 himself is to look to the earth, to the world, and especially to 
 himself. 
 
 7815. The reason why to look to his neighbour, to his conn- 
 try, and to the church, is to look above himself, is, becanse this 
 is to look to the Lord, for the Lord is in charity, and it is the 
 property of charity to look to a man’s neighbour, his country, 
 and the church, that is, to will well to them : but they look 
 below themselves who avert themselves from those objects, and 
 will well only to themselves. 
 
 7816. To look above oneself, is to be elevated by the Lord, 
 for no one can look above himself unless he be elevated by 
 him who is above : but to look below himself is of the man, 
 because in such case he does not suffer himself to be elevated. 
 
 7817. They who are in the good of charity and of faith, 
 look above themselves, because they are elevated by the Lord ; 
 but they who are not in the good of charity and of faith, look 
 below themselves, because they are not elevated by the Lord : 
 man then looks below himself, when he turns the influx of truth 
 and good from the Lord to himself: he who turns to himself 
 the good and truth flowing-in from the Lord, sees himself and 
 the world before himself, and does not see the Lord with his 
 good and truth, because they are to the back behind him, 
 whence they come into such obscurity in respect to him that he 
 has no concern about them, and at length that he denies them. 
 
7813“ — 7821.] 
 
 EXODUS. 
 
 54-3 
 
 7818. By looking above self and below self, is meant to 
 regard as an end, or to love above all tilings ; thus by looking * 
 above self, is meant to regard as an end, or above all things 
 to love, what is of the Lord and heaven ; and by looking be- 
 low self, is meant to regard as an end, and above all things to 
 love, what is of self and the world : the interiors of man also 
 actually turn themselves whither the love turns itself. 
 
 7819. Man who is in the good of charity and faith loves 
 also himself and the world, but no otherwise than as means, 
 or mediums, conducive to the end are loved ; the love of self 
 appertaining to him has respect to the lcve of the Lord, for ho 
 loves himself as a mean, or medium, to the end that he may 
 serve the Lord ; and the love of the world appertaining to him 
 has respect to the love of his neighbour, for he loves the world 
 as a mean, or medium, for the sake of the end, that he may 
 serve his neighbour; when therefore the mean, or medium, is 
 loved for the sake of the end, it is not the mean, or medium, ' 
 that is loved, but the end. 
 
 7820. Hence it may be seen, that they who are in the glory 
 of the world, that is, in distinguished emjnence and opulence, 
 can alike look above themselves to the Lord, as they who are 
 notin eminence and opulence ; for they then look above them- 
 selves when they regard eminence and opulence as means, or 
 mediums, and not as the end. 
 
 7821. To look above self is proper ( projyriurri ) to man, but 
 to look below self is proper ( proprium ) to beasts : hence it 
 follows, that so far as man looks below himself or downwards, 
 so far he is a beast, and also so far an image of hell ; and that 
 so far as he looks above himself or upwards, so far he is a man, 
 and also so far an image of the Lord. 
 
 CHAPTEK XII. 
 
 1. AND Jehovah said to Moses and to Aaron in the land 
 of Egypt, saying ; 
 
 2. This month is to you the head of months, this first is to 
 you for the months of the yeah 
 
 3. Speak ye to all the company of Israel, saying, In the 
 tenth of this month, and let them take to themselves every one 
 a cattle* for the house of fathers, a cattle for a house. 
 
 * The translator is very sensible that the expression a cattle , which is here 
 adopted, will sound strange in the ears of an English reader, and he would have 
 been happy if he could have avoided such an offence against the propriety of the 
 English language. He is further sensible that the rendering of the next verse 
 
544 
 
 EXODUS. 
 
 [Chap. xii. 
 
 4. And if the house be too little to be for the cattle, and let 
 him take he and his neighbour near to his house, in the num- 
 
 * her of souls, every one to the mouth of his eating, ye shall 
 number upon the cattle. 
 
 5. A cattle entire, a male, a son of a year shall be to you, 
 from the lambs and from the goats ye shall take it. 
 
 6. And it shall be to you for keeping even to the fourteenth 
 day of this month ; and they shall kill it, all the congregation 
 of the company of Israel, between the evenings. 
 
 7. And they shall take of the blood, and shall give or put 
 upon the two posts, and upon the lintel, upon the houses, in 
 which they shall eat it. 
 
 8. And they shall eat the flesh in that night roasted with 
 fire, and unleavened bread, upon bitters they shall eat it. 
 
 9. Eat not of it raw, and boiling boiled in waters ; but 
 roasted with fire, its head upon its legs, and upon the middle 
 thereof. 
 
 10. And ye shall not leave of it even to the morning ; 
 and the residue thereof even to the morning, ye shall burn 
 with fire. 
 
 11. And thus shdll ye eat it, your loins girded, your shoes 
 on your feet, and your staff in your hand, and ye shall eat it 
 in haste, this is the passover to Jehovah. 
 
 12. And 1 will pass through the land of Egypt in this night, 
 and I will smite every first-born in the land of Egypt from man 
 and even to beast ; and on all the gods of Egypt will I do 
 judgments, I am Jehovah. 
 
 13. And the blood shall be to you for a sign upon the 
 houses, where ye are, and I shall see the blood, and I will pass 
 by beside you, and there shall not be in you the plague for the 
 destroyer, in my smiting the land of Egypt. 
 
 14. And that day shall be to you for a memorial, and ye 
 shall keep it a feast to Jehovah, for your generations, by an 
 eternal statute ye shall keep it. 
 
 15. Seven days ye shall eat unleavened bread ; also on the 
 first day ye shall cause leaven to cease from your houses, be- 
 cause every one that eateth what is leavened, and that soul shall 
 
 (the 4th) will appear very uncouth, as well on account of its variation from the 
 common version, which Jong habit has familiarized, as on account of the seeming 
 obscurity in which the several expressions there used are involved. The only 
 apology he has to offer on the occasion, is, that tlie explication of the internal 
 sense rendered it absolutely necessary for him to give the most literal translation 
 of the original, and he conceived it of far more importance to be correct in fol- 
 lowing his author, than in adjusting his expressions to the reader’s ear. In regard 
 to the expression a cattle , he has been compelled to adopt it, because there is no 
 other in the English language which can so well express the meaning both of the 
 author, and of the original Hebrew. The term lamb, adopted in our English ver- 
 sion, it is plain, does not convey the complete idea suggested by the Hebrew 
 for it appears from the following verse (the 5th) that the term HIP includes both 
 lambs ana goats. 
 
Chap, xii.] 
 
 EXODUS. 
 
 545 
 
 be cut off from Israel, and from the first day even to the seventh 
 day. 
 
 16. And in the first day shall be a holy convocation, and in 
 the seventh day shall be a holy convocation to you ; no work 
 shall be done in them, only what shall be eaten by every soul, 
 this only shall be done by you. 
 
 17. And ye shall observe unleavened bread, because in this 
 same day I have brought forth your armies out of the land of 
 Egypt, and ye shall keep this day for your generations by an 
 eternal statute. 
 
 18. In the first, in the fourteenth day of the month in the 
 evening, ye shall eat unleavened bread, even to the first and 
 twentieth day of the month in the evening. 
 
 19. For seven days leaven shall not be found in your houses, 
 because every one that eateth what is leavened, and that soul 
 
 * shall be cut off from the company of Israel, in a sojourner and 
 in one that is a native in the land. 
 
 20. Ye shall eat no leavened thing, in all your habitations 
 ye shall eat unleavened bread. 
 
 21. And Moses called all the elders of Israel, and said to them, 
 Draw forth and take to yourselves a cattle of the flock accord- 
 ing to your families, and kill the passover. 
 
 22. And ye shall take a bunch of hyssop, and dip it in the 
 blood which is in the bowl,* and ye shall cause it to reach to 
 the lintel, and to the two posts, from the blood which is in 
 the bowl ; and ye shall not go forth any one out of the door of 
 his house even to the morning. 
 
 23. And Jehovah will pass through to inflict a plague upon 
 Egypt, and he will see the blood upon the lintel, and upon the 
 two posts, and Jehovah will pass by beside the door, and will 
 not 'give to the destroyer to come to your houses to inflict a 
 plague. 
 
 24. And ye shall keep this word for a statute to thee and to 
 thy sons for ever. 
 
 25. And it shall be that ye shall come to the land, which 
 Jehovah shall give unto you, as he spake, and ye shall keep 
 this service. 
 
 26. And it shall be that your sons shall say to you, What is 
 this service to you ? 
 
 27. And ye shall say, This is the sacrifice of the passover to 
 Jehovah, that he passed by beside the houses of the sons of 
 Israel in Egypt, in his inflicting the plague on Egypt, and 
 delivered our houses : and the people bended themseives, and 
 bowed themselves. 
 
 28. And the sons of Israel went and did as Jehovah com- 
 manded Moses and Aaron, so they did. 
 
 * The term bowl is here adopted in preference to basin, because from out 
 author’s explication it is manifest that it was a vessel of wood. 
 
 VOL. VII. 
 
 35 
 
546 
 
 EXODUS. 
 
 [Chap. xiL 
 
 29. And it came to pass in the middle of the night, and 
 Jehovah smote every first-born in the land of Egypt, from the 
 first-born of Pharaoh about to sit upon his throne, even to the 
 first-born of the captive who was in the house of a pit, and 
 every first-born of beast. 
 
 30. And Pharaoh arose in that night, and all his servants, 
 and all the Egyptians, and there was a great cry in Egypt, be- 
 cause there was no house where there was not one dead. 
 
 31. And he called Moses and Aaron by night, and said, 
 Pise ye, go forth from the midst of my people, also you, also' 
 the sons of Israel, and go ye, serve Jehovah, according as ye 
 spake. 
 
 32. Also your flocks, also your herds take ye, as ye spake, 
 and go ye, and bless also me. 
 
 33. And Egypt was urgent upon the people, by hastening 
 to send them away out of the land, because they said, We all 
 die. 
 
 34. And the people carried their dough before it was leav- 
 ened, their kneading troughs were bound in their garments upon 
 their shoulder. 
 
 *35. And the sons of Israel did according to the word of 
 Moses, and asked of the Egyptians vessels of silver and vessels 
 of gold, and garments. 
 
 36. And Jehovah gave the grace of the people in the eyes 
 of the Egyptians ; and they lent to them, and they spoiled the 
 Egyptians. 
 
 37. And the sons of Israel journeyed from Raamses to 
 Succoth, as it were six hundred thousand footmen, besides 
 infant. 
 
 38. And also much mixed crowd went up with them, and 
 flock and herd, acquisition exceedingly weighty. 
 
 39. And they baked the dough which they brought forth 
 out of Egypt, unleavened cakes, because it was not leavened, 
 because they were driven out from Egypt, and could not stay ; 
 and also they made not to themselves provision for the way 
 {viaticum). 
 
 40. And the dwelling of the sons of Israel, by which they 
 dwelt in Egypt, was thirty years, and four hundred years. 
 
 41. And it was at the end of thirty years, and of four hun- 
 dred years, and it was in this same day all the armies of Jeho- 
 vah went forth from the land of Egypt. 
 
 42. A night of watches* {custodiarum) was this to Jehovah, 
 to bring them forth out of the land of Egypt ; this is that night 
 of watches to Jehovah, for all the sons of Israel to their gene- 
 rations. 
 
 * What is here rendered watches might be also rendered guards or kicpings, 
 for the original term is the same with what occurs in verse the 6th, where it is 
 said, “ It shall be to you for keepings f &c. 
 
7822, 7823.] 
 
 EXODUS. 
 
 547 
 
 43. And Jehovah said to Moses and Aaron, This is the. 
 statute of the passover, every son of a stranger shall not eat it 
 
 44. And every servant of man (mV), the purchase of silver, 
 and thou shalt circumcise him, then shall he eat it. 
 
 44. A lodger* ( inquilinus ) and a hireling shall not eat it. 
 
 46. In one house it shall be eaten, thou shalt not bring forth 
 from the house aught of the flesh abroad : and ye shall not 
 break a bone in it. 
 
 47. All the company of Israel shall do it. 
 
 48. And when a sojourner sojourneth with thee, and doeth, 
 or offereth, the passover to Jehovah, let every male be circum- 
 cised to him, and then let him come near to do it, and he shall 
 be as a native of the land : and every one uncircumcised shall 
 not eat it. 
 
 49. One law shall be to the native and to the sojourner 
 sojourning in the midst of you. 
 
 50. And all the sons of Israel did as Jehovah commanded 
 Moses and Aaron, so they did. 
 
 51. And it was in this same day Jehovah brought forth the 
 sons of Israel out of the land of Egypt as to their armies. 
 
 THE CONTENTS. 
 
 7822. THE subject treated of in this chapter, in the inter- 
 nal sense, is concerning the liberation of those who are of 
 the spiritual church, and concerning the damnation of those 
 who are in faith separate from charity ; the damnation of these 
 latter, and the liberation of the former, is represented by the 
 passover ; and the states, as to the charity and faith of those 
 who are liberated, by the things to be observed on the days of 
 the passover. 
 
 7823. In the supreme sense by the passover is represented 
 the damnation of the unfaithful, and the liberation of the faith- 
 ful by the Lord, when he was glorified ; their state, what it. 
 was at that time, and what it will be afterwards, as well in 
 the universal as in every particular, is described by the statutes 
 of the passover in that supreme sense. 
 
 * We have no word in the English language to express the full sense of the 
 term inquilinus , as it is here used by our author, and which is here rendered 
 lodger. Suffice it to observe, that the term is applied to denote those from the 
 neighbouring nations, who were brought up and educated amongst the children 
 cf Israel, but yet were not of the children of Israel. 
 
548 
 
 EXODUS. 
 
 [Chap. xii. 
 
 THE INTERNAL SENSE. 
 
 7824. YERSES 1, 2. And Jehovah said to Moses and to 
 Aaron in the land of Egypt, saying, This month is to you the 
 head of months, this first is to you for the months of the year. 
 And Jehovah said to Moses and to Aaron, signifies information 
 by truth divine. In the land of Egypt, signifies when as yet 
 they who were of the spiritual church were in the neighbour- 
 hood of those who infested. Saying, This month is to you the 
 head of months, signifies this state, that it is the principal of 
 all states. This first is to you for the months of the year, signi- 
 fies the beginning from which all following states to eternity 
 were derived. 
 
 7825. “And Jehovah said to Moses and to Aaron.” — That 
 hereby is signified information by truth divine, appears from 
 the signification of saying, when by Jehovah concerning what 
 was to be instituted in the church, as denoting information, 
 for to say involves the things which follow ; and from the 
 representation of Moses and Aaron, as denoting truth divine, 
 Moses the truth immediately proceeding from the Divine Being 
 or Principle, Aaron what proceeds mediately, see n. 7009, 
 7010, 7089, 7382. 
 
 7826. “In the land of Egypt.” — That hereby is signified 
 when as yet they who were of the spiritual church were in the 
 neighbourhood of those who infested, appears from the signi- 
 fication of the land of Egypt, as denoting where they are who 
 infest; for by Pharaoh and by the Egyptians are represented 
 and signified those of the church who have been in faith 
 separate from charity, and in the other life infest the well- 
 disposed, see n. 6692, 7097, 7107, 7110, 7126, 7142, 7317, 
 and by the land of Egypt the infestations themselves, n. 7278 ; 
 but by the sons of Israel are represented those who were of the 
 spiritual church, and were infested, n. 6426, 6637, 6862, 
 6868, 7035, 7002, 7198, 7201, 7215, 7223; that these were 
 in the neighbourhood of those who infested in the other life, 
 seen. 7240; this neighbourhood, or nearness, is signified by 
 the sons of Israel being in the midst of the land of Egypt, 
 viz., in the land of Goshen ; and the infestations are signified 
 by the burdens imposed upon them : hence now it is evident, 
 that by the expression, “ Jehovah said to Moses and to Aaron 
 in the land of Egypt,” is signified information by truth divine, 
 when as yet they who were of the spiritual church were in the 
 neighbourhood of those who infested. 
 
 7827. “ Saying, This month is to you the head of months.” — 
 That hereby is signified this state that it was the principal 
 of all states, appears from the signification of month, as denoting 
 the end of a former state and the beginning of a following one, 
 
7824—7829.] 
 
 EXODUS. 
 
 5.49 
 
 thus a new state, see n. 3814 ; and from the signification of the 
 head, when it is predicated of the months of the year, and in 
 the internal sense of states of life, as denoting a principal : 
 hence it is manifest, that by this month is to you the head of 
 months, is signified this state that it was the principal of all 
 states: the reason why that state is the principal of all, is con- 
 tained in what follows. 
 
 7828. “This first is to you for the months of the year.”— ^ - 
 That hereby is signified the beginning from which all following 
 states to eternity are derived, appears from the signification 
 of being the first, when it is said of the months of the year, 
 and, in the internal sense, of states of life, as denoting the ; 
 beginning; and from the signification of months, as denoting 
 states, see just above, n. 7827 ; and from the signification of 
 year, as denoting a period of life from beginning to end, see 
 n. 2906 ; in the present case, because it is said of those who 
 are of the spiritual church in the other life, the period of 
 whose life has a beginning, but not an end ; by year is sig- 
 nified a period of life from the beginning to eternity ; that 
 year has also this signification, see n. 2906. The reason why 
 this month was made the head of months, and the first of all. 
 is, because by it is signified the beginning of the liberation of 
 those who are of the spiritual church, and who hav^ been to 
 this time in a state of captivity, because detained in the lower 
 earth, and there infested by the evil, who are represented by 
 Pharaoh and the Egyptians : the reason why their first state, 
 when they were liberated, was the principal of all, and the be- 
 ginning from which all the following to eternity were derived, 
 is, because they who were there were liberated by the coming 
 of the Lord into the world, and because without the coming of 
 the Lord into the world they could not in any wise have been 
 saved ; and because they were then liberated when the Lord 
 rose again; hence it is evident that that state, viz., when they 
 were liberated, was to them the principal of all states : the 
 case was similar also afterwards with all those who were of the 
 spiritual church, who could not in any wise have been saved, 
 unless the Lord had come into the world, and glorified his 
 human principle, that is, made it divine : that they who were 
 of the spiritual church before the Lord’s • coming, were de- 
 tained in the lower earth, and were liberated and saved by the 
 Lord, see n. 6854, 6914; and in general, that they who are 
 of the spiritual church were saved by the Lord’s coming, see 
 n. 2261, 2716, 6372, 7035, 7091 ; wherefore, in the supreme 
 sense, by those words is signified, that the glorification and 
 resurrection of the Lord as to his human principle is the source 
 of all salvation. 
 
 7829. Verses 3, 4, 5, 6. Speak ye to all the company of 
 Israel , saying , In the tenth of this month , and let them take to 
 
550 
 
 EXODUS. 
 
 [Chap. xii. 
 
 themselves every one a cattle for the house of fathers, a cattle 
 for a house. And if the house be too little to be for the. cattle , 
 and let him take he and his neighbour near to his house in the 
 number of souls , every one to the mouth of his eating, ye shall 
 number upon the cattle. A cattle entire, a male, a son of a 
 year , shall be to you * from the lambs and from the goats ye 
 shall take it. And it shall be to you for keeping even to the 
 fourteenth d,ay of this month / and they shall kill it, all the 
 congregation of the company of Israel between the evenings. 
 Speak ye to all the company of Israel, saying, signifies influx 
 with information of all who are of the spiritual church. In 
 the tenth of this month, signifies the state of the initiation of 
 the interiors. And let them take to themselves every one a 
 cattle, signifies as to innocence. For the house of fathers, a 
 cattle for a house, signifies according to the specific good of 
 every one. And if the house be too little to be for the cattle, 
 signifies if particular good be not sufficient for innocence. And 
 let him take he and his neighbour near to his house, sig- 
 nifies conjunction with the proximate good of truth. In the 
 number of souls, every one to the mouth of his eating, ye 
 shall number upon the cattle, signifies thereby the filling of 
 good for innocence from so many truths of good according to 
 the appropriation thereof. A cattle entire, signifies innocence 
 unspotted. A male, signifies which is of the faith of charity. 
 A son of a year shall be to you, signifies a full state. From the 
 lambs and from the goats ye shall take it, signifies the good of 
 innocence interior and exterior. And it shall be to you for keep- 
 ing, signifies the time and state of initiation. Even to the four- 
 teenth day of this month, signifies to a holy state. And they 
 shall kill it, all the congregation of the company of Israel, 
 signifies preparation for enjoyment by all in general who are 
 of the spiritual church. Between the evenings, signifies the 
 last state and the first. 
 
 7830. “ Speak ye to all the company of Israel, saying.” — 
 That hereby is signified influx with information of all who are 
 of the spiritual church, appears from the signification of speak- 
 ing, as denoting influx, see n. 2951, 5481, 5743 ; that it also 
 denotes information, viz., about the things to be observed when 
 they are liberating, is evident from what follows ; and from 
 the signification of the company of Israel, as denoting all truths 
 and goods in the complex ; for by the company of Israel are 
 meant all the tribes, that is, all things of truth and good, or all 
 things of faith and charity, as may be seen, n. 3858, 3926, 4060, 
 6335 ; and because those things are signified, by 'the company 
 of Israel are signified those who are of the spiritual church, n. 
 6337, for truths and goods constitute the church ; that by the 
 sons of Israel is represented the spiritual church, see n. 6426, 
 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 
 
7830 — 7832.] 
 
 EXODUS. 
 
 551 
 
 7831. “In the tenth of this month. n — -That hereby is sig- 
 nified the state of the initiation of the interiors, appears from 
 the signification of tenth, viz., day, as denoting the state of the 
 interiors, for by day is signified state, n. 23, 487, 488, 493, 576, 
 893, 1738, 2788, 3462, 3785, 4850, 5672, and by ten are signi- 
 fied remains, n. 576, 1906, 2284, that is, truths and goods stored 
 up by the Lord in man’s interiors, n. 1050, 1906, 2284, 5135, 
 5897, 7560, 7564 ; and whereas remains are in the interiors, 
 and man by them is prepared and initiated to receive good and 
 truth from the Lord, therefore by the tenth day is here signified 
 a state of the initiation of the interiors : that man by remains 
 is regenerated, consequently is initiated to receive the influx 
 of good and truth from the Lord, see n. 5342, 5898, 6156, and 
 that by them man communicates with heaven, n. 7560, for 
 those goods and truths are from the Lord, and not from man, 
 n. 7564; by month is signified an entire state from the begin- 
 ning to its end, n. 3814, thus the whole state of liberation, which 
 is signified by the passover in the complex : from these con- 
 siderations it is evident, that by in the tenth of this month 
 is signified a state of the initiation of the interiors: this state, 
 viz., of the initiation of the interiors, was from the tenth day 
 of that month even to the fourteenth day thereof, within 
 which days the paschal cattle was to be in keeping ; by the 
 paschal cattle is signified the good of innocence, which is 
 the inmost good, thus that this inmost, with the interiors in 
 which it is, in the mean time should be secluded and withheld 
 from such things as defile : this state is the state of the initia- 
 tion of the interiors, that is, of preparation to receive the influx 
 of good -and truth from the Lord. This is the holy thing or 
 principle which is contained in these words, for without a holy 
 thing or principle stored up within, it would not have been 
 commanded, that in the tenth of the month the paschal cattle 
 should be taken, and should be kept even to the fourteenth day, 
 nor that afterwards it should be slain between the evenings, 
 and should be eaten roasted with fire, not boiled with waters, 
 that they should not leave any thing of it to the morning, that 
 they should burn the residue with fire, that they should not 
 break its bone, and several particulars, which, it must be plain 
 to every considerate person, must involve holy things, with 
 which no one as yet is acquainted; and that those holy things 
 are spiritual things, which are of the church, and of heaven, 
 and which relate to the Divine Being or Principle, from whom 
 have descended singular the things of the Word. 
 
 7832. “And let them take to themselves every one a cat- 
 tle ” — That hereby is signified as to innocence, appears from 
 the signification of a lamb or a she-goat, which here are the cat- 
 tle, as denoting innocence, a lamb the innocence of the interior 
 man, and a she-goat the innocence of the exterior, n. 3519. 
 
552 
 
 EXODUS. 
 
 [Chap, xii 
 
 7833. “For the house of fathers, a cattle for a house.”— 
 That hereby is signified according to the specific good of every 
 one, appears from the signification of the house of fathers, as 
 denoting the good of one family distinct from the good of 
 another ; for by the house of a father is signified a man as to 
 internal good, n. 3128. The case herein is this : by all the 
 tribes of Israel are signified all the goods and truths of faith 
 and charity in one complex ; and by each tribe one genus of 
 good or truth, see n. 3858, 3926, 3939, 4060, 6335, 6337, 6640 ; 
 thus by each family within its tribe, is signified specific good, 
 consequently the good of one specifically distinct from the good 
 of another; but by the house of fathers within a family was 
 signified the particular good of one species : the reason, why 
 those things were signified by the tribes, the families and 
 houses, into which the sons of Israel were distinguished, was, 
 that they might represent heaven, for goods are there distin- 
 guished in the genus, in the species, and in the particular, and 
 according to them the angels are conjoined : it is to be noted, 
 that the good of one is in no case given exactly alike to the 
 good of another, but that they are various, and so various, that 
 they are distinct into universal superior genera, and these into 
 inferior, even to singular and most singular; that the goods of 
 love and of faith are so various, see n. 684, 690, 3241, 3267, 
 3744, 3745, 3746, 3986, 4005, 4149, 5598, 7236. Hence now 
 it is evident why it was commanded, that they should take to 
 themselves each a cattle for the house of fathers, a cattle for a 
 house. 
 
 7834. “ And if the house be too little to be for the cattle.” 
 — That hereby is signified if particular good be not sufficient 
 for innocence, appears from the signification of house, as denot- 
 ing particular good, see just above, n. 7833 ; and from the sig- 
 nification of being too little, as denoting not to be sufficient ; 
 and from the signification of the cattle, as denoting innocence, 
 see also just above, n. 7832. 
 
 7835. “ And let him take he and his neighbour near to his 
 house.” — That hereby is signified conjunction with the prox- 
 imate good of truth, appears from the signification of taking, 
 viz., with a near neighbour one cattle together, as denoting con- 
 junction ; and from the signification of a neighbour near to his 
 house, as denoting the proximate good of truth ; that a neigh- 
 bour near denotes proximate, is evident ; and that house denotes 
 good, see above, n. 7833 : it is said the good of truth, because 
 the subject treated of is concerning those who are of the spir- 
 itual church, amongst whom is the good of truth, for the good 
 of truth is truth in the will and in the act; for when the truth 
 of faith is received with the affection which is of charity, in 
 this case it is implanted in the interiors of the mind ; and when 
 the truth is re-produced, the affection also to which the truth 
 
7833— 7836.] 
 
 EXODUS. 
 
 553 
 
 was adjoined is re-produced, and appears under the face of 
 good ; hence now it is, that the good of that church is the goftti 
 of truth, which is also called spiritual good. 
 
 7836. 44 In the number of souls every one to the mouth of 
 his eating, ye shall number upon the cattle.” — That hereby is 
 signified the filling thus of good for innocence from so many 
 truths of good according to its appropriation, appears from the 
 signification of the number of souls, as denoting so many truths 
 of good ; for number in the Word is predicated of truth, and 
 soul of spiritual good ; and from the signification of to the mouth 
 of his eating, as denoting according to its appropriation ; that 
 to eat denotes appropriation, see n. 3168, 3513, 3596, 3832 ; 
 and from the signification of cattle, as denoting innocence, see 
 above, n. 7832 ; the filling of good for innocence is signified 
 by taking from the house of a near neighbour in that number, 
 that it may be sufficient for the cattle ; that house denotes good, 
 see above, n. 7833. It is said the truth of good, and by it, is 
 meant the truth which is from good ; for they who are of the 
 spiritual church, when they are regenerating, are introducing 
 to the good of charity by the truth of faith ; but when they are 
 introduced to the good which is of charity, the truths which are 
 thence afterwards born are called the truths of good. But how 
 the case is with the things contained in this verse, cannot in 
 any wise be known, unless it be known how the case is with 
 the societies in heaven ; for the consociations of the sons of 
 Israel according to tribes, families, and houses, represented 
 those societies ; with the societies in heaven the case is this : 
 the universal heaven is one society, which as one man is ruled 
 by the Lord ; the general societies there are as many as the 
 members, the viscera, and the organs in man ; but the special 
 or specific societies are as many as viscerula [little viscera] 
 within each content of a viscus, a member, and an organ ; and 
 the particular societies are as many as in these there are 
 lesser parts constituting a greater; that this is the case, is evi- 
 dent from the correspondences of man, and of his members, 
 organs, and viscera, with the Grand Man, that is, heaven, treated 
 of from experience at the close of several chapters above : from 
 these considerations it may be manifest how the case is with 
 the distinction of societies in heaven. But with each society 
 in particular the case is this : it consists, of several angels, who 
 agree together as to goods, the goods are various, for each has 
 a peculiar good ; but those various goods agreeing together are 
 arranged by the Lord into such a form, that together they pre- 
 sent. one good; such societies represented the houses of the 
 fathers amongst the sons of Israel ; this is the reason why the 
 sons of Israel were not only distinguished into tribes, but also 
 into families, and houses ; and when they are named, that the 
 names of their fathers in order even to the tribe are mentioned,. 
 
554 
 
 EXODUS. 
 
 [Chap. xii. 
 
 as concerning the father of Samuel, that he was of mount 
 Ephraim, whose name was Elkanah, the son of Jeroham, the 
 son of Elihu, the son of Tahu, the son of Zoph, 1 Sam. i. 1 ; 
 also concerning the father of Saul, that he was of Benjamin, his 
 name Kish, the son of Abiel, the son of Zeror, the son of Ba- 
 horath, the son of Aphiah, the son of a man a Jeminite, 1 Sam. 
 ix. 1 ; so concerning very many others ; such mention was made, 
 to the intent that in heaven might be known the quality of the 
 good, which being successively derived from the first father, 
 was represented by him. Moreover in heaven the case is this : 
 if a society be not complete, as it ought to be, in this case there 
 are taken elsewhere, from some neighbouring society, as many 
 as may fill the form of that good, according to the necessity in 
 each state and its changes, for the form of good varies as the 
 state is changed. But it is further to be noted, that in the third 
 or inmost heaven, which is next above the heaven where the 
 spiritual are (for these constitute the middle or second heaven), 
 innocence reigns, inasmuch as the Lord, who is innocence itself, 
 flows-in immediately into that heaven ; whereas into the second 
 heaven, where the spiritual are, the Lord flows-in with inno- 
 cence mediately, viz., through the third heaven; this influx it 
 is, by which the societies in the second heaven are disposed or 
 arranged in order according to their goods ; wherefore accord- 
 ing to the influx of innocence the states of good are changed, 
 and consequently the conjunctions of the societies there are 
 varied. From these considerations it may be manifest, how 
 the things are to be understood which are in this verse in the 
 internal sense, viz., that if the particular good of any one is not 
 sufficient for innocence, conjunction shall be effected with the 
 proximate good of truth, that good may be filled for innocence 
 from so many truths of good, according to the appropriation 
 thereof. 
 
 7837. “ A cattle entire.” — That hereby is signified innocence 
 unspotted, appears from the signification of a cattle, as denot- 
 ing innocence, see above, n. 7832 ; and from the signification 
 of entire, as denoting without blemishes, thus unspotted : the 
 reason why it was to be without blemishes and unspotted, is, 
 because every blemish, or spot, signifies some false or evil in 
 the spiritual world. 
 
 7838. “A male.” — That hereby are signified the things 
 which are of the faith of charity, appears from the signification 
 of a male, as denoting the truth of faith, see n. 2046, 4005, thus 
 the faith of charity, for the truth of faith is not the truth of 
 faith, unless it be with the good of charity, especially from it. 
 The reason why the paschal cattle was to be a male was, be- 
 cause the paschal cattle signified the innocence of those who 
 were of the spiritual church ; and they who are of the spirit- 
 ual church are in no other good than what in itself is the truth 
 
7837 — 7840.] 
 
 EXODUS. 
 
 555 
 
 of faith, for this, the truth of faith, is called good, when it is put 
 into act from the affection of charity, see n. 7835; hence it is 
 that the cattle was to be a male. In other cases in the sacri- 
 fices female cattle were also employed, when worship from good 
 was to be represented. 
 
 7839. “ A son of a year shall be to you.” — That hereby is 
 signified a full state, appears from the signification of a son, as 
 denoting truth, see n. 489, 491, 533, 1147, 2623, 2803, 2813, 
 3373. 3704 ; and from the signification of a year, as denoting an 
 entire period from beginning to end, see n. 2906, thus denoting 
 a full state. It may be expedient to say what is meant by a 
 full state: a state is called full, when the good is such that 
 there is not any thing wanting for receiving the influx of inno- 
 cence; the truths of faith conjoined to the good of charity, 
 causes good to be such ; for spiritual good receives its quality 
 from the truths of faith; this is here meant by the full state, 
 which is signified by the son of a year. But the state is not 
 full, when truths have not as yet qualified good, so as to make 
 it capable of receiving the corresponding state of innocence; 
 the state then first becomes a full state, when truths are re- 
 garded from good ; and it is then not yet full, when good is 
 regarded from truths ; in this latter state are they who are re- 
 generating, but in the former are they who are regenerated ; 
 the former are in truth leading to good, but the latter are in 
 truth which is derived from good ; or the former are in the 
 obedience of truth, but the latter in the affection of doing truth ; 
 wherefore the former are men of the external church, but the 
 latter of the internal. Inasmuch as by the son of a year was 
 signified a full state, therefore it was so often commanded, that 
 a lamb or a kid a son of a year should be sacrificed, as Exod. 
 xxix. 38; Levit. ix. 3; xii. 6; xiv. 10; xxiii. 12, 18, 19; Numb, 
 vi. 12 ; vii. 15, 87, 88 ; xv. 27 ; xxviii. 9, 11 ; and where the 
 new temple is treated of in Ezekiel, it is written, “ The jprince 
 shall offer a lamb the son of his year entire a burnt-offering for 
 the day to Jehovah, every morning he shall offer it,” xlvi. 13 ; 
 where by the new temple is meant the Lord’s spiritual king- 
 dom ; by the prince, they who are in genuine truths and thence 
 in good ; by the burnt-offering of a lamb, the worship of the 
 Lord from the good of innocence ; and by the son of a year, a 
 full state. 
 
 7840. “ From the lambs and from the she-goats ye shall 
 take it.” — That hereby is signified the good of innocence ex- 
 terior and interior, appears from the signification of a lamb, as 
 denoting the good of innocence, see n. 3994 ; and from the sig- 
 nification of a she-goat or a kid, as denoting the good of 
 truth, in which is innocence, see n. 3995, 4005, 4006, 4871 ; 
 that a lamb denotes the interior good of innocence, and a kid 
 or a she-goat the exterior good of innocence, see n. 3519. It 
 
556 
 
 EXODUS. 
 
 [Chap. xii. 
 
 may be expedient briefly to say what is meant by the interior 
 and the exterior good of innocence : in all good there must 
 be innocence, to make it good ; without innocence good is as 
 without its soul ; the reason is, because the Lord by innocence 
 flows-in, and thereby vivifies the good appertaining to those 
 who are regenerating ; the good, which innocence vivifies, is 
 internal and external ; internal good appertains to those who 
 are called men of the internal church, but external good ap- 
 pertains to those who are men of the external church ; men of 
 the internal church are they who have qualified their good by 
 interior truths, such as are those of the internal sense of the 
 Word; but men of the external church are they who have 
 qualified their good by exterior truths, such as are those of the 
 literal sense of the Word ; men of the internal church are they 
 who from the affection of charity do good to their neighbour, 
 but the men of the external church are they who do good from 
 obedience; every man, when he is regenerating, first becomes 
 a man of the external church, but afterwards a man of the inter- 
 nal church ; they who are of the internal church are in superior 
 intelligence and wisdom to those who are of the external church, 
 and on that account also more interiorly in heaven : from these 
 considerations it is now evident what is meant by the interior 
 and exterior good of innocence. 
 
 7841. “ And it shall be to you for keeping.” — That hereby 
 is signified the time and state of initiation, appears from the 
 signification of the tenth day, from which the cattle was to be 
 in keeping to the fourteenth day, as denoting a state of the 
 initiation of the interiors, see n. 7831. 
 
 7842. “ Even to the fourteenth day of this month.” — That 
 hereby is signified to a holy state, appears from the signification 
 of the fourteenth day, as denoting a holy state ; that day de- 
 notes state, see above, n. 7831 ; but fourteen signify the same 
 with seven, and that seven denote what is holy, see n. 395, 
 433, 716, 881, 5265, 5268, for numbers multiplied together sig- 
 nify the like thing as simple numbers, see n. 5291, 5335, 5708 ; 
 hence it is that the passover was to begin on the fourteenth day 
 of the month, was to continue seven days, and was to close on 
 the twenty-first day, which day also signifies what is holy, be- 
 cause it arises from the multiplication of three with seven : 
 hence it was, that on the first day of the passover there was to 
 be a holy convocation , and on the twenty-first day a holy con- 
 vocation , verse 16. 
 
 7843. “ And they shall kill it, all the congregation of the 
 company of Israel.” — That hereby is signified preparation for 
 enjoyment by all in general who are of the spiritual church, 
 appears from the signification of killing, when it is said of the 
 lamb or of the she-goat to offer the passover, as denoting pre- 
 paration for enjoyment, viz., of the good of innocence, which 
 
7841 — 7844.] 
 
 EXODUS. 
 
 557 
 
 is signified by the lamb and the she-goat ; and from the signi* 
 fication of all the congregation of tlie company of Israel, as de- 
 noting by all in general who are of the spiritual church, see 
 above, n. 7830 ; by the congregation of the company are signi- 
 fied the truths of good, which belong to those who are of that 
 church ; for congregation is predicated of truth, n. 6355, and 
 company of good. 
 
 7844. “ Between the evenings.” — That hereby is signified the 
 last state and the first, appears from the signification of evening, 
 as denoting a state of the false, and also a state of the ignorance 
 of truth, for the shade of the evening is the false, and is also 
 ignorance of truth ; for all the times of the day, as all the times 
 of the year, in the spiritual sense signify vicissitudes of states as 
 to truth and good, n. 5672, 5962, 6110 ; their end and their be- 
 ginning is the evening, wherefore when it is said between the 
 evenings, all states are also involved ; in the present passage 
 therefore by between the evenings is . signified the state of the 
 liberation of those who are in truth from good, and the state of 
 the damnation of those who are in the false from evil, which 
 slates are signified by the departure of the sons of Israel out of 
 Egypt, when the first-born were there put to death ; that this is 
 called the evening, is manifest from these words inMoses, “ They 
 shall sacrifice the passover in the evening when the sun shall set at 
 the stated time of thy departure out of Egypt” Dent. xvi. 4, 6. 
 From these considerations it is evident, that the end of the 
 state of infestations and the beginning of the state of the libe- 
 ration of those who are represented by the sons of Israel, is 
 meant by between the evenings ; with these [the sons of Israel] 
 from that beginning the state tends to morning, which is eleva- 
 tion into heaven : and also the end of the state of infestation, 
 and the beginning of the state of damnation of those who are 
 represented by the Egyptians, is meant by between the evenings, 
 but the state of these tends to night, which is the casting down 
 into hell ; the casting down of these latter into hell is represented 
 by immersion into the red sea ( mare supK) ; but the elevation 
 of the former into heaven is represented by introduction into the 
 land of Canaan. In the Word throughout mention is made of 
 the evening, and by it is signified the last time of the church, and 
 also its first time, the last w T ith those amongst whom the church 
 ceases, and the first with those amongst whom it commences ; 
 hence primarily by evening is signified the coming of the 
 Lord, for then was the end of the former church, and the be- 
 ginning of a ne\V one ; the first state of which is also called 
 evening, because the man of the church begins from obscure 
 light, and advances to clear light, which to him is morning. 
 That the coming of the Lord into the world is signified by 
 evening and morning, is manifest from Daniel, “ I heard one 
 holy one speaking, How long is this vision, the continual sacri- 
 
558 
 
 EXODUS, 
 
 [Chap. xii. 
 
 fice, and the transgression, the treading down of the holy one 
 and of the host? and he said to me, Even to the evening , the 
 morning , two thousand three hundred, for then shall the holy 
 one he justified,” viii. 13, 14; that by evening in this passage 
 is meant the last time, when the church was altogether vastated, 
 and the Lord came into the world, and by morning the light 
 and rising of a new church from him, is evident. In like man- 
 ner in Zechariah, “There shall be one day, which shall be 
 known to Jehovah, not day nor night, because about the time 
 of evening shall be light f xiv. 7. And in Zephaniah, “At 
 length let the coast be for the remains of the house of Judah, 
 they shall feed thereupon in the houses of Askelon, in the evening 
 they shall have rest , when Jehovah their God shall visit them , 
 and shall bring back their captivity,” ii. 7, w.here evening de- 
 notes the first state of the rising church; inasmuch as evening 
 signified the last state of the old church, and the first of the 
 new, therefore it was commanded that Aaron and his sons 
 should cause a lamp to ascend “ from evening even to morning 
 before Jehovah,” Exod. xxvii. 20, 21. That evening denotes the 
 last state of the church, when the dense false prevails because 
 there is no faith, and the dense evil because there is no charitj 7 , 
 is evident from Jeremiah, “Woe unto you, because the day 
 departeth, because the shadows of evening are inclined ,” vi. 4. 
 And in Ezekiel, “I spake to the people in the morning, and 
 my wife died in the evening ,” xxiv. 18, where wife denotes the 
 church. And in David, “ At the day-dawn it will flourish, and 
 will pass away, at evening he shall cut it down , it shall wither ,” 
 Psalm xc. 6. 
 
 7845. Verses 7, 8, 9, 10, 11. And they shall take of the 
 blood , aiid shall give or put it upon the two posts , and upon 
 the lintel , upon the houses in which they shall eat it. And 
 they shall eat the flesh in that night roasted with fire , and 
 unleavened bread , upon bitters they shall eat it. Eat not of it 
 raw , and boiling boiled in waters , b ut roasted with fire, its head 
 upon its legs , and upon the 7niddle thereof. And ye shall not 
 leave of it even to the morning, and the residue thereof even to 
 the morning ye shall burn with fire. And thus shall ye eat it, 
 your loins girded, your shoes on your feet, and your staff in 
 your hand / and ye shall eat it in haste / this is the passover to 
 Jehovah. And they shall take of the blood, signifies the holy 
 truth which is of the good of innocence. And shall give or put 
 it upon the two posts, and upon the lintel, signifies the truths 
 and goods of the natural principle. Upon the houses, signifies 
 those things which are of the will of good. In which they shall 
 eat it, signifies enjoyment. And they shall eat the flesh, signi- 
 fies the enjoyment of good. In that night, signifies when 
 the damnation of the evil has place. Poasted with fire, signi- 
 fies the good which is of love. And unleavened bread, sig- 
 
EXODUS. 
 
 559 
 
 7845—7847.] 
 
 nifies purified from all false. Upon bitters, signifies by the un* 
 delightful things of temptations. They shall eat it, signifies en- 
 joyment. Eat not of it raw, signifies not without love. And 
 boiling boiled in waters, signifies that it shall not go forth from 
 truth. But roasted with fire, signifies that it shall go forth from 
 love. Its head upon its legs and upon the middle thereof, signi- 
 fies from the inmost principle to the external. And ye shall not 
 leave of it even to the morning, signifies the duration of this 
 state before a state of illustration in heaven. And the residue 
 thereof even to the morning ye shall burn with fire, signifies a 
 state of means or mediums to the end by temptations. And thus 
 shall ye eat it, signifies enjoyment in a state of separation from 
 the evil who infested, and conservation in such case. Your loins 
 girded, signifies as to the interiors. Your shoes on your feet, 
 signifies as to the exteriors. And your staff in your hand, sig- 
 nifies as to middle principles or means. And ye shall eat it in 
 haste, signifies the affection of separation. This is the passover 
 to Jehovah, signifies the presence of the Lord, and liberation by 
 him. 
 
 7846. “ And they shall take of the blood.” — That hereby is 
 signified the holy truth which is of the good of innocence, ap- 
 pears from the signification of blood, as denoting the holy truth 
 proceeding from the Lord, see n. 4735, 4978, 7317, 7326; and 
 because it is the blood of a lamb, by which [lamb] is signified 
 the good of innocence, n. 3994, it denotes the holy truth which 
 is of the good of innocence. 
 
 7847. “And shall give or put it upon the two posts and 
 upon the lintel.” — That hereby are signified the truths and the 
 goods of the natural principle, appears from the signification 
 of the posts of a door, as denoting the truths of the natural 
 principle; and from the signification of the lintel, as denoting 
 the goods thereof : the reason why the posts and the lintel have 
 this signification, is, because by a house is signified the man 
 himself, or his mind, and by those things which are of a door, 
 are signified the things which serve to introduce ; that these are 
 the truths and goods of the natural principle, is evident; for the 
 natural man is instructed before the rational, and the things 
 which a man then learns are natural, into which are successively 
 insinuated things spiritual, which are interior things : hence it 
 is evident how the natural principle as to truths and goods is 
 serviceable to introduce. Moreover the lintel and the posts 
 signify a like thing as the frontlet and the hands appertaining 
 to man ; angelic ideas are such, that natural things have re- 
 ference to such as are of man ; the reason is, because the 
 spiritual world or heaven is in the form of a man, and there- 
 fore to that form all things of that world have reference, 
 that is, all spiritual things, which are truths and goods, as 
 has been shown at the close of several chapters, in treating of 
 
500 
 
 EXODUS. 
 
 [Chap. xii. 
 
 correspondences: and whereas natural things in angelic ideas 
 become spiritual, so also a house, which to them is the mind of 
 man ; the bed-chambers and closets are the interiors of the 
 mind, and the windows, the doors, the posts, and the lintels, 
 are the exteriors of the mind which introduce ; inasmuch as 
 angelic ideas are of such a quality, they are also alive ; and thus 
 the things in the natural world which are dead objects, whilst 
 they pass into the spiritual world, become living objects; for 
 every thing spiritual is living, because it proceeds from the 
 Lord. That the posts and the lintel have a like signification as 
 the frontlet and hands of man, appears from these words in 
 Moses, “Thou shalt love Jehovah thy God from thy whole 
 heart, and from thy whole soul, and from all thy strength ; thou 
 shalt bind them for a sign upon thy hand , and let them be 
 for frontlets between thine eyes ; and thou shalt write them 
 •upon the posts of thy house , and in thy gates” Deut. vi. 
 5,8, 9; xi. 13, 18, 20; because they involve the like thing 
 both are mentioned. That the lintel and posts, in the spiritual 
 sense, denote the goods and truths of the natural principle, by 
 which there is introduction to spiritual things, is manifest from 
 the description of the new temple in Ezekiel, by which temple 
 is signified the spiritual church ; posts and lintels are there 
 frequently mentioned, and they are also measured, which 
 would never have been done, unless they also signified some- 
 what of the church and of heaven, that is, somewhat spiritual, 
 as in the following passages in that prophet : “The priest shall 
 take of the blood of the sin-offering, and shall give or put it' 
 on the post of the house , and on the four corners of the promi- 
 nence of the altar, and upon the post of the gate of the inner 
 court , on the first day of the month,” xlv. 19. Again, “ The 
 prince shall enter by the way of the porch without, and shall 
 stand at the post of the gate , and the priest shall offer his 
 burnt-offering, then he shall adore upon the threshold of the 
 gate” xvi. 2 ; that by a temple is not there meant a temple, 
 but the Lord’s church, every one may know ; for such things 
 as are there described in several chapters never came to pass, 
 nor will come to pass ; that in the supreme sense, by a temple 
 is meant the Lord as to the divine human principle, he him- 
 self teaches in John ii. 19, 21, 22; hence, in the representative 
 sense, by a temple is meant his church : that an angel measured 
 the lintels of that new temple, see Ezek. xl. 9, 10, 14, 16, 24 ; 
 xli. 21, 25, which measuring would have been of no importance, 
 unless the lintel signified somewhat of the church, and also 
 the numbers. Inasmuch as the posts and the lintel signified 
 truths and goods in the natural principle, which are serviceable 
 for introduction, therefore in that new temple they were made 
 square in prospect, Ezek. xli. 21, and therefore in the temple 
 of Solomon the posts were made of olive wood, 1 Kings vi. 31, 
 
7848—7850.] 
 
 EXODUS. 
 
 561 
 
 33 ; olive wood signified the good of truth, or the good which 
 is of the spiritual church. 
 
 7848. “Upon the houses.” — That hereby are signified those 
 things which are of the will of good, appears from the signi- 
 fication of a house, as denoting a man ( homo ), see n. 3128, and 
 as denoting the mind of man, n. 3538, 4973, 5023, 7353, con- 
 sequently that which is of the will, in the present case what is 
 of the will of good : the reason why by a house is also sig- 
 nified the will, is, because by it is signified a man, and man is 
 man principally from his will-principle : moreover, whether we 
 speak of man, or of his mind, it is the same thing; for man 
 is not man from the form of his body, but from his mind, and 
 man is of such a quality as his mind is, that is, such as his 
 understanding and will are, especially such as his will is. 
 
 7849. “In which they shall eat it.” — That hereby is signi- 
 fied enjoyment, appears from the signification of eating, as 
 denoting appropriation, see n. 3168, 3513, 4745, but in the 
 present case enjoyment, because the subject treated of is con- 
 cerning a state of initiation. The case herein is this : they who 
 before the Lord’s coming were detained in custody in the lower 
 earth, n 6854, 6914, 7091, 7828, when they were to be liberated, 
 were to be prepared to receive influx of good and truth from 
 the Lord, for they were to pass through the middle of hell ; 
 and lest in that passage evils and falses should flow-in from the 
 internals round about, therefore they were to be prepared, that 
 on the occasion they might be in a full state of truth and good ; 
 but concerning that passage, by the divine mercy of the Lord, 
 more will be said in what follows : this preparation, or initia- 
 tion to a state of the reception of good and truth, is described 
 by the things which were to be done between the tenth day of 
 the month and the fourteenth, and which were to be observed 
 about the eating of the paschal lamb. 
 
 7850. “And they shall eat the flesh.” — That hereby is sig- 
 nified the enjoyment of good, appears from the signification of 
 eating, as denoting enjoyment, see just above, n. 7849 ; and 
 from the signification of flesh, as denoting the proprium of man 
 vivified by the divine human principle of the Lord, thus all celes- 
 tial and spiritual good appertaining to man, see n. 3813, 6968 :: 
 that flesh has this signification, was a thing most known amongst 
 the ancients ; nevertheless at this day it is so unknown, that 
 there is no one but what is surprised to hear of it; if it be said, 
 that it is a spiritual thing which corresponds, this is not under- 
 stood ; if it be said that it is a thing significative, this indeed is 
 understood, but in another sense than what a corresponding, 
 significative is used in, viz., as a thing altogether separate, when, 
 yet a corresponding spiritual thing or a thing significative is 
 conjoined with that to which it corresponds, as the sight of 
 man with its eye, the hearing with its ear, the thought, whick. 
 
 VOL. VII. 
 
EXODUS. 
 
 562 
 
 [Chap. xii. 
 
 is spiritual, with the form of man’s interiors, and by it with the 
 little organs of speech, or as the will, which is also spiritual, is 
 conjoined with the muscular fibres, by which action is pro- 
 duced ; such is the case with every spiritual corresponding 
 principle, or every thing significative in respect to its natural 
 principle, with which there is correspondence : who cannot see, 
 that by flesh is not meant flesh, nor by blood, blood, when the 
 Lord says in John, “Verily, verily, I say unto you, unless ye 
 shall eat the flesh of the Son of Man , and shall drink his blood , 
 y e have not life in you : whoso cheweth * my flesh and drinketh 
 my blood hath eternal life, and I will raise him up in the last 
 day ; for my flesh is truly meat and m,y blood is truly drink,” 
 vi. 53, 54, 55, 56 ; that by flesh is meant the divine good of the 
 divine love of the Lord, which is from his divine human prin- 
 ciple, and by blood the divine truth proceeding from his divine 
 good, also the reciprocal principle of man, few at this day 
 know, and they who are capable of knowing, are not willing ; 
 the reason why they are not willing to know, is, because they 
 are in no affection of truth for the sake of truth, but from 
 worldly motives ; also because natural men are willing to ap- 
 prehend all things naturally. These observations are made, to 
 the intent that it may be known wliat is signified by eating 
 flesh in the paschal supper, consequently what in the holy sup- 
 per, which on that occasion was instituted : concerning the 
 bread and wine, which signify the same thing with flesh and 
 blood, in the holy supper, see n. 2165, 2177, 2187, 3464, 3478, 
 3735, 3813, 4211, 4217, 4735, 4976, 5915. That flesh does not 
 denote flesh in the spiritual sense of the word, besides being 
 manifest from other passages, is evident from this in the Apoca- 
 lypse, “ Come, and gather yourselves together to the supper of 
 the great God, that ye may eat che flesh of captains, and the 
 flesh of the mighty, and the flesh of horses, and of them who 
 sit on them, and the flesh of all both free and bond, both small 
 and great,” xix. 17, 18, where by flesh are signified goods of 
 various kinds. 
 
 7851. “In that night.” — That hereby is signified when the 
 damnation of the evil has place, appears from the signification 
 of night, as denoting a state of the devastation of truth and 
 good, see n. 221, 709, 2353, 7776, thus damnation, for when 
 there is no longer truth and good, but the false and evil, there 
 is damnation, in the present case the damnation of those who 
 infested them who were of the spiritual church. 
 
 7852. “ Roasted with fire.” — That hereby is signified the 
 
 * The word in the original Latin, here rendered cheweth , is manduco, which is a 
 literal translation from the Greek rpuyu, as distinct from (payu , which latter sig- 
 nifies to eat. In our English version no distinction is made between rpuyu and 
 ipayu, both being rendered by eating ; whereas it is plain that some distinction 
 must needs be here intended, otherwise it is not easy to assign a reason why dis 
 tinct terms are applied. 
 
7351 — 7854.] 
 
 EXODUS. 
 
 563 
 
 good which is of love, appears from the signification of roasted 
 with fire, as denoting the good of love, for fire signifies love, 
 n. 934, 4906, 5213, 6314, 6832, 6834, 6849, 7324, and roasted 
 signifies that which is imbued with love, consequently good : 
 in the Word a distinction is made between what is roasted and 
 what is boiled, and by roasted is signified good because by fire, 
 and by boiled is meant truth because by water; in like manner 
 in this passage, for it is said, “ Eat not of it raw, and boiling 
 boiled in waters , but roasted with fire” verse 9 ; the reason is, 
 because by the paschal lamb is signified the good of innocence, 
 which good is the good of love to the Lord. From these con 
 siderations it is evident what is meant by the roasted fish in 
 Luke xxiv. 42, 43, in the spiritual sense ; also what by the fish 
 set upon the fire of coals, when the Lord appeared to the disci- 
 ples, concerning which it is thus written in John, “When the 
 disciples came down to land, they see a fire of coals set , and a 
 little fish lying upon it , and bread : Jesus coineth and taketli 
 bread, and giveth to them, and the little fish in like manner,” 
 xxi. 9, 13, where by fish is signified the truth of the natural 
 principle, n. 991, but by the fire of coals good, thus by the 
 little fish tying upon it the truth of spiritual good in the natural 
 principle. He who does not believe that an internal sense of 
 the Word is given, must needs believe that no arcanum is in- 
 volved in the circumstance, that when the Lord appeared to 
 the disciples, there was a fish upon a coal of fire, and that it 
 was given to them by the Lord to eat. Inasmuch as by roasted 
 with fire is signified the good which is of celestial and spiritual 
 love, therefore, in the opposite sense, by roasted with fire is sig- 
 nified the evil which is of self-love and the love of the world, 
 as in Isaiah, “ Part thereof heburned with fire, upon part thereof 
 he eat flesh, he roasted roast , that he might be satisfied, he was 
 also made warm ; and he said, Brother, I am made warm , I 
 have seen the fire : part thereof I have burned with fire, and I 
 have also baked bread on the coals thereof, I have roasted the 
 flesh and eaten,” xliv. 16, 19, speaking of the worshippers of a 
 graven image by a graven image is signified the false of evil, 
 which is so described ; to roast roast, and to roast flesh, is to 
 operate evil from a defiled love; that fire, in the opposite sense, 
 denotes the evil of self-love and the love of the world, or of the 
 lusts which are of those loves, see n. 1297, 1861, 2446, 5071, 
 5215, 6314, 6832, 7324. 
 
 7853. “And unleavened bread.” — That hereby is signified 
 what is purified from all false, appears from the signification 
 of what is unleavened, as denoting what is purified from the 
 false, see n. 2342; the reason why unleavened has this signifi- 
 cation, is, because leaven signifies the false, on which subject 
 more will be said in what follows. 
 
 7854. “Upon bitters.” — That hereby is signified by the un- 
 
EXODUS. 
 
 [Chap. xii. 
 
 564- 
 
 delightful things of temptations, appears from the signification 
 of bitters or bitternesses, as denoting things undelightful, in the 
 present case which are of temptations; for the good of inno- 
 cence, which is represented by the paschal lamb, cannot be 
 appropriated to any one, except by temptations ; by unleavened 
 bread such a good is signified, which, because it is appropriated 
 by temptations, was appointed to be eaten upon bitters ; and 
 moreover that bread was to them the bread of affliction, like 
 the manna, Deut. viii. 15, 16; xvi. 3, because it was without 
 leaven, that is, without any false derived from evil, for man 
 dees not endure pure truth and pure good. That things unde- 
 lightful are signified by bitters, is evident from Isaiah, “Woe 
 to them that say of evil it is good, and of good ijt is evil, to 
 them that put hitter for sweet and sweet for hitter ,” v. 10. And 
 again, “With singing they shall not drink wine, strong drink 
 shall he hitter to them that drink, it,” xxiv. 9. That the unde- 
 lightful things of temptations are signified by things bitter, is 
 evident from these words in Exodus, “ At length they came to 
 Marah, but they could not drink the waters by reason of hit - 
 ter ness, because they were hitter : the people therefore mur- 
 mured against Moses, and when he cried to Jehovah, Jehovah 
 showed him a piece of wood, which he cast into the waters, 
 and the waters were made sweet : there he set for him a statute 
 and a judgment, because there he tempted him,” xv. 23, 24, 25 
 And also in the Revelation, “There fell from heaven a great 
 star burning as a lamp, the name of the star is called worm- 
 woody and many men died of the waters, because they were made 
 hitter ,” viii. 10, 11 : in these passages bitter waters denote the 
 undelightful things of temptations ; the men who died of the 
 waters denote those who fell away, sunk under, in temptations. 
 
 7855. “They shall eat it.” — That hereby is signified enjoy- 
 ment, appears from what was said above, n. 7849. 
 
 7856. “Eat not of it raw.” — That hereby is signified that it 
 should not be without love, appears from the signification of 
 eating, as denoting enjoyment, as above, n. 7849 ; and from the 
 signification of raw, as denoting without the good of love ; that 
 raw has this signification, is plain from the signification of 
 roasted with fire, as denoting the good of love, see above, n. 
 7852, hence raw denotes what is not roasted with fire, thus what 
 •is without love. 
 
 7857. “And boiling boiled with waters.” — That hereby is 
 signified that it shall not go forth from the truth which is of 
 faith, appears from the signification of waters, as denoting the 
 truths which are of faith, see n. 2702, 3058, 3424, 4976, 5668 ; 
 hence boiled with waters denotes what thence goeth forth, that 
 is, the good which is from the truth of faith ; this good is dis- 
 tinguished from the good which is from love, which is signified 
 by roasted with fire, n. 7852. Every spiritual good either pro* 
 
7855 — 7859.1 
 
 EXODUS. 
 
 565 
 
 ceeds from faith, that is, by faith, or proceeds from love ; when 
 man is regenerating, the good appertaining to him at that time 
 proceeds from the truth of faith, for he then does good accord- 
 ing to truth, not from the affection of truth, but from obedience, 
 because it was so commanded ; but afterwards when he is re- 
 generated, he does good from affection, thus from love : these 
 two states appertaining to man are altogether distinguished in 
 the Word, by reason that man cannot be at the same time in 
 each state; he who is in the first state, cannot enter into the 
 other until he is regenerated ; and he who is in the other state, 
 ought not to betake himself to the former ; if any one betakes 
 himself to the former, he loses in this case the affection of doing 
 good from love, and relapses into the state of faith, which had 
 been serviceable to him to introduce to good, and also he re- 
 lapses out of that state : this, in the internal sense, is meant by 
 the Lord’s words concerning the last judgment in Matthew, 
 “Then he who is upon the house, let him not come down to 
 take any thing out of his house; and he who is in the field, 
 let him not return back to take his garments,” xxiv. 17, 18 ; 
 and also by Lot’s wife, “ in that she looked back behind her,” 
 Luke xvii. 31, 32 ; hence may be understood what is meant 
 by enjoying the good which comes forth from love, but not 
 which comes forth from the truth of faith, which things are 
 signified by eating flesh roasted with fire, but not boiled in 
 waters. Inasmuch as by the sacrifices and burnt-offerings was 
 signified the worship of the Lord from faith and love, by sacri- 
 fices from faith, and by burnt-offerings from love ; and whereas 
 the glorification of the Lord, and gladness on account of the 
 enjoyment of good things from the Lord, was signified by re- 
 pasts made of the sanctified things, therefore it was allowed on 
 such occasions to boil the flesh; for the glorification of the 
 Lord, and gladness on account of the enjoyment of good things, 
 proceed from the affection of truth which is of faith, as also 
 does all confession ; that the flesh of the sacrifice was to he 
 boiled, see Exod. xxix. 31, 32 ; 1 Sam. ii. 13, 14, 15 ; 1 Kings 
 xix. 21. The like is signified by boiling in Zechariah, u In 
 that day every pot in Jerusalem and in Judah shall be holi- 
 ness to Jehovah of Hosts, and all that sacrifice shall come , and 
 take of them, and boil therein ,” xiv. 21. 
 
 7858. “ But roasted with fire.” — That hereby is signified 
 that it should come forth from love, appears from the significa- 
 tion of roasted with fire, as denoting the good which is from 
 love, see above, n. 7852. 
 
 7859. “ Its head upon its legs, and upon the middle thereof.” 
 — That hereby is signified from the inmost principle to the ex- 
 ternal, appears from the signification of head, when it is said 
 upon the legs and the middle, as denoting the inmost principle, 
 for the head is the highest, and the highest in the spiritual 
 
566 
 
 EXODUS. 
 
 [Chap. xii. 
 
 sense, is the inmost, n. 2148, 3084, 4599, 5146 ; that by the head 
 are signified interior things, and by the body exterior, see n. 
 6436 ; and from the signification of legs, as denoting things 
 exterior, for the legs in respect to the head are inferior, and as 
 superior things signify interior, so inferior things signify ex- 
 terior; and from the signification of middle, as denoting the 
 things which are still more inferior, as the things of the belly 
 arid the intestines. The command to roast the head upon the 
 legs and upon the middle, represented that interior things and 
 exterior must be conjoined, that is, must act in unity ; for inte- 
 rior things are those which are of the internal man, exterior 
 those which are of the external man ; or interior things are 
 those which are of the spiritual man, but exterior those which 
 are of the natural man ; these things must be conjoined, that is, 
 must, act in unity, in order that man may be a kingdom of the 
 Lord ; they are separated, when the natural or external man 
 does otherwise than the spiritual or internal w r ills. From these 
 considerations it may be manifest what was signified by the 
 paschal lamb being commanded to be roasted with fire, the 
 head upon the legs and the middle : by the middle is meant 
 the natural principle still more external, or the sensual princi- 
 ple. That a divine arcanum is in these commands, every one 
 may see, for the paschal lamb was the most holy thing in that 
 church ; such holy arcanum is not made evident except by the 
 spiritual meaning of the things and words, which in these pas- 
 sages is such as has been described. 
 
 7860. “And ye shall not leave of it even to the morning.” 
 — That hereby is signified the duration of this state before the 
 state of illustration in heaven, appears from the signification of 
 morning, as denoting heaven and a state of illustration there, 
 see n. 2405, 3458, 3723, 5740. 5962 ; that to leave nothing of it 
 even to that time denotes the duration of that state, is evident, 
 for then the former state will cease. The subject treated of in 
 the internal sense, as was before shown, is concerning the liber- 
 ation of those who are of the spiritual church from infestations ; 
 the state of their liberation is represented by the passover, but 
 the state of their elevation into heaven by introduction into the 
 land of Canaan ; this latter state is what is meant by morning ; 
 these two states are altogether different, as are the state of means 
 or mediums to the end, and the state of the end ; when the 
 state of the end is at hand, then the things contained in the 
 state of the means or mediums will have come to a conclusion : 
 from these considerations it is evident, why it was commanded 
 that they should leave nothing of it to the morning. 
 
 7861. “And the residue thereof even to the morning ye 
 shall burn with fire.” — That hereby is signified the middle state* 
 
 * What the author here calls a middle state , he had before called a state of means 
 or mediums, that is, of middle things or principles, see above, n. 7845. 
 
7860— 7865.] 
 
 EXODUS. 
 
 567 
 
 or state of mediums to the end by temptations, appears from 
 the signification of the residue to the morning, as denoting the 
 middle state to the last, which is of elevation into heaven ; for 
 by morning is signified elevation into heaven and illustration 
 there, see just above, n. 7860, therefore by the time before 
 morning is signified the middle state; in this state it was 
 allowed to enjoy the residue, or to eat it, but not afterwards; 
 and from the signification of burning with fire, as denoting to 
 undergo’ temptations ; the reason why temptations are signified 
 by burning with fire, is, because purifications are effected by 
 fire ; also because when man is let into temptations, he is let 
 into his lusts, which are fires. 
 
 7862. “ And thus shall ye eat it.” — That hereby is signified 
 enjoyment in a state of separation from the evil who infested, 
 and conservation in such case, appears from the signification 
 of eating, as denoting enjoyment, see above, n. 7849 ; inas- 
 much as the subject treated of is concerning departure out of 
 Egypt, and by that departure is signified separation from those 
 who infested, therefore it is that state which is meant by the 
 expression, thus shall ye eat it ; that it denotes also conserva- 
 tion, is evident. 
 
 7863. “Your loins girded.” — That hereby is signified as to 
 the interiors, appeal’s from the signification of the loins, as 
 denoting those things which are of conjugial love, n. 3021, 
 4277, 4280, 5050 to 5062, thus those things which are of the 
 love of good and truth, for conjugial love descends from thence, 
 see n. 686, 2618, 2727 to 2759, 4434, 5054; from this ground, 
 and because the loins are above the feet, which are the exteri- 
 ors, spoken of just below, by them, the loins, are signified the 
 interiors: by the loins being girded is signified meetness to 
 receive the influx of good and truth from the Lord, also meet- 
 ness to do according to influx ; all girding and investiture sig- 
 nifies a state prepared to receive and act, for in such case all 
 and singular things are kept in their order ; it is otherwise 
 when they are not girded. 
 
 7864. “ Your shoes on your feet.” — That hereby is signified 
 as to the exteriors, appears from the signification of shoes, as 
 denoting the external or ultimate things of the natural princi- 
 ple, which in general cover the interior things of the natural 
 principle ; and from the signification of feet, as denoting the 
 natural principle, see n. 2162, 3147, 3761, 3986, 4280, 4938 to 
 4952. 
 
 7865. “ And your staff in your hand.” — That hereby is sig- 
 nified as to middle things, appears from the signification of a 
 staff in the hand, as denoting middle things* when the subject 
 treated of is concerning journeying or sojourning, and when 
 the loins are mentioned, and also shoes on the feet, which 
 denote things interior and exterior. 
 
568 
 
 EXODUS. 
 
 [Chap. xii. 
 
 7866. “And ye shall eat it in haste.” — That hereby is sig- 
 nified the affection of separation, appears from the signification 
 of haste, as denoting affection, because of affection, see n.7695 ; 
 in the present case the affection of separation, because from 
 those who infest, who are signified by the Egyptians. 
 
 7867. “ This is the passover to Jehovah.” — That hereby is 
 signified the presence of the Lord, and liberation by him, ap- 
 pears from what has been heretofore said, especially from what 
 has been said concerning the liberation of those who are of 
 the spiritual church by the Lord’s coming, n. 6854, 6914, 7035, 
 7091, 7828 ; that Jehovah in the Word is the Lord, see n. 
 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905. 
 
 7868. Verses 12, 13, 14, 15, 16. And I will pass through 
 the land of Egypt in this night , and I will smite every first- 
 horn in the land of Egypt from man and even to beast , and 
 on all the gods of Egypt will I do judgments ; I am Jehovah. 
 And the blood shall be to you for a sign upon the houses where 
 ye are , and I shall see the bloody and I will pass by beside you , 
 and there shall not be in you the plague for the destroyer , in 
 my smiting the land of Egypt. And that day shall be to you 
 for a memorial , and ye shall keep it a feast to Jehovah for your 
 generations , by an eternal statute ye shall keep it. Seven days 
 ye shall eat unleavened bread , also on the first day ye shall 
 cause leaven to cease from your houses, because every one that 
 eateth what is leavened , and that soul shall be cut off from Is- 
 rael, from the first day even to the seventh day. And in the 
 first day shall be a holy convocation , and in the seventh day 
 shall be a holy convocation to you / no work shall be done in 
 them, only what shall be eaten by every soul , this only shall be 
 done by you. And I will pass through the land of Egypt, sig- 
 nifies presence amongst those who infested. In this night, sig- 
 nifies the state of their evil. And I will smite every first-born 
 in the land of Egypt, signifies the damnation of those who are 
 in faith separate from charity. From man. and even to beast, 
 signifies their evil lusts interior and exterior. And on all the 
 gods of Egypt will I do judgments, signifies their falsities 
 which are to be damned. I am Jehovah, signifies the Lord 
 that he is the only God. And the blood shall be, signifies the 
 truth of the good of innocence. To you for a sign upon the 
 houses where ye are, signifies that it is the testification of the 
 will of good. And 1 shall see the blood, signifies the appercep- 
 tion of that truth by those who bring damnation. And I will 
 pass by beside you, signifies that it will fly thence. And there 
 shall not be in you the plague for the destroyer, signifies that 
 damnation from the hells shall not flow-in. In my smiting the 
 land of Egypt, signifies when they are damned who are in 
 faith separate from charity. And that day shall be to you for 
 a memorial, signifies the quality of that state in worship. And 
 
7866— 7870.] 
 
 EXODUS. 
 
 569 
 
 ye shall keep it a feast to Jehovah, signifies the worship of the 
 Lord on account of liberation from damnation. For your gen- 
 erations, signifies in those things which are of faith and charity. 
 By an eternal statute ye shall keep it, signifies the worship of 
 the Lord according to the order of heaven for those who are of 
 the spiritual church. Seven days, signifies what is holy. Ye 
 shall eat unleavened bread, signifies purification from falses. 
 Also, on the first day ye shall cause leaven to cease from your 
 houses, signifies that nothing false shall be at all in good. Be- 
 cause every one that eateth what is leavened, signifies who 
 appropriates to himself the false. And that soul shall be cut 
 off from Israel, signifies that he shall be separated from those 
 who are of the spiritual church, and that he shall be damned. 
 From the first day even to the seventh day, signifies a holy full 
 state. And in the first day shall be a holy convocation, signi- 
 fies that in the beginning all shall be together. And in the 
 seventh day shall be a holy convocation to you, signifies so in 
 the end of the state. Xo work shall be done in them, signi- 
 fies a withholding on such occasion from things terrestrial and 
 worldly. Only what shall be eaten by every soul, signifies 
 when spiritual and celestial good is appropriated. This only 
 shall be done by you, signifies that on such occasion they shall 
 only study these things. 
 
 7869. “And I will pass through the land of Egypt.” — -That 
 hereby is signified presence amongst those who infest, appears 
 from the signification of passing, when through a land and by 
 Jehovah, as denoting presence ; and from the signification of 
 the Egyptians, as denoting those who infested them who were 
 of the spiritual church, see n. 6692, 7097 ; in the present case 
 the land of Egypt denotes those. 
 
 7870. “ In this night.” — That hereby is signified a state of 
 their evil, appears from the signification of night, as denoting 
 a state where there is nothing but evil and the false; for night 
 is opposed to day, and thick darkness to light, and by day and 
 light is signified when there is truth and good ; hence by night 
 is also signified the last time of the church, for then, inasmuch 
 as there is no faith and charity, falses and evils reign, see n. 
 2353, 6000 ; by night is also signified total devastation, n. 7776, 
 and likewise damnation, n. 7851. From these considerations 
 it is evident that the state of those who are in hell is called 
 night ; not that the thick darkness of night is amongst them, 
 for they see each other, but because the state of truth and good, 
 which is in the heavens, is called day, hence the state of the 
 false and of evil is called night ; there is also thick darkness 
 there when any thing of light from heaven flows-in thither;, 
 for in such case their lumen, from which they see, is dissipated 
 and becomes thick darkness. The lumen from which they 
 see originates indeed in light from the Lord through lieaven ; 
 
570 
 
 EXODUS. 
 
 [( hap. xii. 
 
 for in the other life there is not any light from any other source ; 
 but this light amongst those in hell is received by the faculty 
 of understanding truth, which faculty appertains to them ; this 
 faculty by which they are able to understand truth, remains 
 witli them, as with every man, howsoever they are in evil and 
 the false, but when that heavenly light passes from that faculty 
 into the will, where (viz., in the will) they are not willing to 
 understand, and thence passes into evil and the false, in this 
 case the heavenly light appertaining to them is turned into a 
 lumen, which is like the lumen arising from a coal-fire which 
 lumen, as was said, is turned into thick darkness by the light 
 of heaven when it flows-in : that in the hells there is a lumen 
 such as that which arises from a coal-fire, see n. 1528, 3340, 
 4418, 4531 ; and that that lumen is turned into thick dark- 
 ness at the presence of the light of heaven, see n. 1783, 3412, 
 4533, 5057, 5058, 6000. From these considerations it may be 
 manifest, that in the other life every one has light according 
 to the faculty of understanding instructed in truths grounded in 
 good, or in falses grounded in evil. 
 
 7871. “And I will smite every first-born in the land of 
 Egypt.” — That hereby is signified the damnation of those who 
 are in faith separate from charity, appears from the significa- 
 tion of smiting, as denoting damnation, for to smite is to kill 
 or to put to death, and by death, in the spiritual sense, is sig- 
 nified damnation, see n. 6119 ; and from the signification of 
 first-born, when it is predicated of the Egyptians, by whom are 
 represented they who are in falses derived from evil, as denoting 
 faith separate from charity, see n. 3325, 7039, 7766, 7778, 
 7779 ; that the first-born, in the genuine sense, when it is said 
 of the spiritual church, denotes the faith which is of charity, 
 see n. 367, 2435, 3325, 3494, 6344, 7035, hence, in the oppo- 
 site sense, the first-born denotes faith without charity. 
 
 7872. “From man and even to beast.” — That hereby are 
 signified their evil lusts interior and exterior, appears from the 
 signification of the expression from man and even to beast, as 
 denoting the affection of interior and exterior good, see n. 4724, 
 7523; for by man is signified the affection of interior good, 
 and by beast the affection of exterior good ; hence, in the op- 
 posite sense, as here where the first-born of the Egyptians are 
 treated of, are signified evil affections, or interior and exterior 
 lusts: that beasts denote good affections, and, in the opposite 
 sense, evil affections or lusts, see n. 45, 46, 142, 143, 246, 
 714, 715, 719, 776, 1823, 2179, 2180, 2781, 3218, 3519, 5198. 
 
 7873. “And on all the gods of Egypt will I do judg- 
 ments.” — That hereby are signified their falsities which are to 
 be damned, appears from the signification of gods, as denot- 
 ing falsities, and of which we shall speak presently ; and from 
 the signification of doing judgments, as denoting to be damned. 
 
78 < 1 — 78 4 7 .] 
 
 EXODUS. 
 
 571 
 
 for to judge or to do judgments is either for life or for death, 
 for life is salvation, for death is damnation. In the Word 
 mention is made of several gods ; when the angels are so called, 
 truths are signified, see n. 4295, 4402, 7268 ; hence, in the 
 opposite sense, by the gods of the nations are signified falses, 
 see n. 4402, 4544. The reason why truths are called gods, is, 
 because truth proceeds from the divine principle itself, and 
 in itself is divine, whence they who receive it are called gods; 
 not that they are gods, but that the truth which appertains to 
 them is divine; hence it is that, in the original tongue, God is 
 called Elohim in the plural. The divine principle itself is the 
 divine good, but what proceeds from it is the divine truth, which 
 fills the universal heaven. Inasmuch now as the term God 
 denotes truth, hence, in the opposite sense, it denotes the false. 
 
 7874. “I am Jehovah.” — That hereby is signified the Lord 
 that he alone is God, may be manifest from what was explained 
 above, n. 7404, 7444, 7544, 7598, 7636. 
 
 7875. “ And the blood shall be.” — That hereby is signified 
 the truth of the good of innocence, appears from the significa- 
 tion of the blood of the lamb, as denoting the truth of the good 
 of innocence, as above, n. 7846. 
 
 7876. “To you for a sign upon the houses where ye are.” — 
 That hereby is signified that it would be a testification of the 
 will of good, appears from the signification of being for a sign, 
 as denoting a testification ; and from the signification of houses, 
 as denoting those things which are of the will of good, see above, 
 n. 7848. 
 
 7877. “ And I shall see the blood.” — That hereby is signified 
 the apperception of that truth by those who bring damnation, 
 appears from the signification of seeing, as denoting to under- 
 stand and apperceive, see n. 2150, 2325, 2807, 3764, 4403 to 
 4421, 4567, 4723, 5400 ; that it denotes apperception by those 
 who bring damnation, will be seen presently ; and from the 
 signification of blood, as denoting the truth of the good of 
 innocence, as above, n. 7846. It may be expedient to say 
 what is meant by the truth of the good of innocence : the good 
 of innocence is the good of love to the Lord, for they who are 
 in this love are in innocence; hence it is, that they who are in 
 the inmost or third heaven are in innocence above the rest of 
 the angels, because in love to the Lord ; by virtue, of innocence, 
 they who are in that heaven appear to others as infants, and 
 still they are the wisest of all who are in heaven, see n. 2306, 
 for innocence dwells in wisdom, n. 2305, 3495, 4797 : the 
 truth of the. good of innocence, which appertains to them, is 
 not the truth of faith, but is the good of charity ; for they 
 who are in the third heaven do not know what faith is, thus 
 neither do they know what the truth of faith is, for they are 
 in the perception of the truth which is of faith, from which 
 
572 
 
 EXODUS. 
 
 [Chap. xii. 
 
 perception they know instantly that a thing is so, nor do they 
 ever reason about it, whether it he so, still less do they dispute 
 about it; that they are in perception in this manner, is incom- 
 prehensible to science; it is otherwise with the spiritual, who 
 are in the second heaven ; these, by the truth which is of faith, 
 are led to the good which is of charity, wherefore they reason 
 whether a thing be true or not, because they do not perceive 
 whether it be true, hence truths to them become science, and 
 are called the doctrinals of faith. That they who are in the 
 inmost or third heaven, are in such a state, that they perceive 
 what is the truth of faith, and therefore do not refer it to 
 science, see n. 202, 337, 2715, 2718, 3246, 4448. How this 
 case is, that by Jehovah saying I shall see, thus saying it of 
 himself, is signified apperception by those who bring damna- 
 tion, that is, by the internals, may be evident from what has 
 been above shown, viz., that evil is attributed to Jehovah 
 or the Lord, although nothing of evil comes forth from him, 
 but from hell, see n. 2447, 6073, 6992, 6997, 7533, 7633, 7643 ; 
 that evil is permitted, this appears as from him who permits, 
 when he is able to take it away ; thus in the present case, that 
 the first-born of the Egyptians were given to death, this is at- 
 tributed to Jehovah, for it is said, “ I will pass through the land 
 of Egypt in this night, and will smite every first-born in the 
 land of Egypt: and it came to pass in the middle of the night, 
 and Jehovah smote every first-born in the land of Egypt, from 
 the first-born 'of Pharaoh about to sit upon his throne, even to 
 the first-born of the captive who was in the house of the pit,” 
 verses 12, 29 ; and yet in this verse he is called the destroyer 
 who does this, u The blood shall be to you for a sign upon the 
 houses where ye are, and I shall see the blood, and will pass 
 bv beside you, and there shall not be in you the plague for the 
 destroyer /” the case is similar with respect to the devastation 
 of the evil in the other life, and with respect to damnation and 
 casting down into hell, which, in the internal sense, are meant 
 by the plagues, and by the death of the first-born, and by im- 
 mersion into the red sea ( mare suph) ; Jehovah or the Lord 
 vastates no one, still less damns and casts down into hell, but 
 it is the evil spirit himself who does this unto himself, it is the 
 evil which is in him; hence now it is, that by the expression, 
 I shall see the blood, is signified apperception by those who 
 bring damnation. How the case is with permission, cannot be 
 said in a few words, because it involves very many arcana ; 
 when the wicked are damned, and are tormented, the permis- 
 sion from the Lord is not as of one who wills, but as of one who 
 does not will, who cannot bring aid, in consequence of the 
 pressure and resistance of the end, which is the salvation of the 
 whole human race, for if he was to bring aid, it would be 
 doing evil, which is altogether contrary to the Divine Being or 
 
7878, 7879.] 
 
 EXODUS. 
 
 573 
 
 Principle: but on this subject, by the divine mercy of the 
 Loyd, more will be said elsewhere. 
 
 7878. “And I will pass by beside yon.” — That hereby is 
 signified that it will fly thence, viz., the damnation which is 
 from the hells, appears from the signification of passing by, 
 when this is said of damnation, as denoting to fly thence ; the 
 sphere of damnation also, which flows-fortli from the hells, flies 
 beside those who are in truth and good from the Lord ; for 
 damnation flows-in with those who are in evil and the false, 
 inasmuch as there is a state of reception there, but not with 
 those who are in truth and good, for they are opposites, one of 
 which shuns the other. All things which have hitherto been 
 ordained concerning the paschal lamb, concerning the roasting 
 and eating of it, also concerning the blood upon the posts and 
 lintel, have reference to this, viz., that the destroyer will pass 
 by their houses, in the internal sense that they shall be free 
 from all damnation ; for the sake of this end, viz., that damna- 
 tion might fly from them, they were prepared ; the process of 
 preparation is what, in the internal sense, has been described 
 by the statutes concerning the paschal lamb. 
 
 7879. “And there shall not be in you the plague for the de- 
 stroyer.” — That hereby is signified that damnation from hell 
 shall not flow-in, appears from the signification of plague, as 
 here denoting damnation, for this plague was the death of all 
 the first-born in Egypt, and that it denotes damnation, see n. 
 7778 ; and from the signification of the destroyer, as denoting 
 the hell which brings damnation. In regard to hell bringing 
 damnation, the case is this : the devastation of the evil in the 
 other life, also their damnation, and likewise their casting down 
 into hell, does not come immediately from the spirit who is in 
 evil, but comes from the hells ; for the evils which are there all 
 exist by influx from the hells, and none without influx thence, 
 and they exist according to the state of evil, in which the spirits 
 are who are vastated and damned ; and the state of evil exists 
 according to the privation of good and truth ; according to that 
 state communication is made with the hells ; and the hells are 
 most ready to bring in evil ; for to bring in evil is the very 
 delight of their life. Inasmuch as the hells are of such a quality, 
 therefore they are kept shut by the Lord ; for if they were 
 opened, the universal human race would perish, inasmuch as 
 the hells continually breathe the destruction of all: when sev- 
 enty thousand men perished by the pestilence, on account of 
 the numbering the people by David, 2 Sam. xxiv., and when a 
 hundred eighty and five thousand were slain in one night in 
 the camp of the Assyrians, 2 Kings xix. 35, these effects were 
 wrought by the hells, which were then opened ; similar effects 
 would be produced at this day, if they were opened ; therefore 
 they are kept closely shut by the Lord. That damnation from 
 
574- 
 
 EXODUS. 
 
 [Chap. xii. 
 
 the hells cannot flow-in with those who are kept by the Lord 
 in good and truth, which is signified by the words, ‘‘There shall 
 not be in you the plague for the destroyer,”, see just above, n. 
 7878. 
 
 7880. “In my smiting the land of Egypt.” — That hereby is 
 signified when they are damned who are in faith separate from 
 charity, is manifest from what was said above, n 7871. 
 
 7881. “And that day shall be to you for a memorial.”— 
 That hereby is signified the quality of that state in worship, 
 appears from the signification of day, as denoting state, see n. 
 ‘28, 487, 488, 493, 2788, 3462, 3785, 4850, 5672, 5962, 6110; 
 and from the signification of memorial, as denoting quality in 
 worship, see n. 6688. 
 
 7882. “Ye shall keep it a feast to Jehovah.” — That hereby 
 is signified the worship of the Lord on account of liberation 
 from damnation, appears from the signification of keeping a 
 feast to Jehovah, as denoting the worship of the Lord, and in- 
 deed on account of liberation from damnation, because on that 
 account this day was a feast; that the passover was instituted 
 on account of the liberation of those who are of the spiritual 
 church by the Lord, see n. 7867. 
 
 7883. “For your generations.” — That hereby is signified in 
 those things which are of faith and charity, appears from the 
 signification of generations, as denoting the things which are 
 of faith and charity, see n. 613, 2020, 2584, 6239. 
 
 7884. “ By an eternal statute ye shall keep it.” — That hereby 
 is signified the worship of the Lord according to the order of 
 heaven for those who are of the spiritual church, appears from 
 the signification of an eternal statute, as denoting the order 
 of* heaven, of which we shall speak presently; and from the 
 signification of keeping a feast, as denoting the worship of the 
 Lord, as just above, n. 7882; and because it is said to the sons 
 of Israel, that they should keep it, they are meant who are of 
 the spiritual church. The reason why an eternal statute de- 
 notes the order of heaven, is, because all the statutes, which 
 were commanded to the sons of Israel, were such as flowed 
 from the order of heaven ; hence also they represented those 
 things which are of heaven. By worship according to the order 
 of heaven is meant all the exercise of good according to the 
 precepts of the Lord : by the worship of God at this day is 
 meant principally the worship of the mouth in a temple, both 
 morning and evening; but the worship of God does not con- 
 sist essentially in this, but in a life of uses ; this worship is 
 according to the order of heaven ; the worship of the mouth is 
 also worship, but it is altogether of no avail, unless there be 
 worship of the life, for this latter worship is of the heart, and 
 the former, that it may become worship, must proceed from this 
 
7880—7889.] 
 
 EXODUS. 
 
 575 
 
 7885. “ Seven days.” — That hereby is signified what is holy, 
 appears from the signification of seven, as involving what is 
 holy, and of seven days, as being what is holy ; that seven in- 
 volves what is holy, see n. 395, 433, 716, 881, 5265, 5268. 
 
 7886. “Ye shall eat unleavened bread.” — That hereby is 
 signified purification from falses, appears from the signification 
 of unleavened bread, as denoting purification from falses, see 
 n. 2342. 
 
 7887. “ Also on the first day ye shall cause leaven to cease 
 from your houses.” — That hereby is signified that nothing false 
 shall be at all in good, appears from the signification of the 
 first day, as denoting the beginning of that state; that day de- 
 notes state, see just above, n. 7881 ; and from the signification 
 of leaven, as denoting the false, of which we shall speak pres- 
 ently ; and from the signification of house, as denoting;; good, 
 see *n. 2233, 2234, 2559, 3652, 3720, 7833, 7834, 7835, 7848 ; 
 hence it is evident that by the words, “In the first day ye shall 
 make leaven to cease from your houses,” is signified that from 
 the very beginning of that state there shall be nothing false in 
 good. With respect to good the case is this : goods are infinite 
 in variety, and they have their quality from truths; hence the 
 good becomes such as the truths are which enter; the truths 
 which enter are seldom genuine, but are appearances of truth, 
 and also are falses, but still not opposite to truths ; nevertheless 
 when these flow-in into good, which is the case when the life 
 is formed according to them from ignorance, in which igno- 
 rance is innocence, and when the end is to do good, in this case 
 they are regarded by the Lord, and in heaven, not as falses, 
 but as bearing a resemblance to truth, and according to the 
 quality of innocence are accepted as truths ; hence good re- 
 ceives its quality : from these considerations it may be manifest, 
 what is meant by the expression that nothing false shall be in 
 good. 
 
 7888. “Because every one that eateth what is leavened.” — • 
 That hereby is signified who appropriates to himself the false, 
 appears from the signification of eating, as denoting to appro- 
 priate to himself, see n. 2187, 2343, 3168, 3513, 3596, 4745; 
 and from the signification of what is leavened, as denoting the 
 false, as above, n. 7887. 
 
 7889. “ And that soul shall be cut off from Israel.” — That 
 hereby is signified that he shall be separated from those who 
 are of the spiritual church, and that he shall be damned, ap- 
 pears from the signification of being cut off, as denoting to be 
 separated, and also to be damned ; and from the representation 
 of the sons of Israel, as denoting those who are of the spiritual 
 church, see frequently above: the reason why he shall be 
 separated and damned who has the false in good, is, because 
 the false, which is signified by what is leavened, in good, 
 
576 
 
 EXODUS. 
 
 [Chap. xii. 
 
 makes it of such a quality that it carmot but receive evil from 
 the hells which bring damnation ; when they are to be liberated 
 from those who infested, that on this occasion damnation will 
 flow-in from all sides, and that they who are in genuine good, 
 or in good without the false, will pass safe through the midst 
 of damnation, see above, n. 7878. 
 
 7890. “From the first day even to the seventh day.” — That 
 hereby is signified a holy full state, appears from the significa- 
 tion of seven days, as denoting a holy state, see above, n. 7885, 
 and also denoting a full state, n. 6508, which is also signified 
 by a week; that a week denotes an entire period greater or 
 less, from beginning to end, see n. 2044, 3845. 
 
 7891. “And in the first day shall be a holy convocation.” — 
 That hereby is signified that in the beginning all shall be to- 
 gether, appears from the signification of the first day, as denot- 
 ing the beginning, viz., of liberation from those who infested, 
 and thereby from damnation ; and from the signification of a 
 holy convocation, as denoting that all shall be together. Con- 
 vocations were made, to the intent that the whole company of 
 Israel might be together, and might thus represent heaven, 
 for on such occasions they were all distinguished into tribes, 
 and the tribes into families, and the families into houses; that 
 heaven with the societies there was represented by the tribes, 
 the families, the houses of the sons of Israel, see n. 7836 ; there- 
 fore those convocations were called holy, and were made at 
 every feast, Lev. xxiii. 27, 36 ; Numb. xxviii. 26 ; xxix. 1, 7, 12; 
 from this circumstance the feasts themselves were called holy 
 convocations, for it was commanded that all the males should 
 be present in them ; that the feasts were called holy convoca-' 
 tions, is manifest from Moses, “ These are the appointed feasts 
 to Jehovah, which ye shall call holy convocations , to offer a fire- 
 offering ( ignitum ) to Jehovah,” Levit. xxiii. 37. That at such 
 times all males were to be present, is further manifest from 
 these words, “ Three times in the year shall every male of thine 
 appear before Jehovah thy God , in the place which he hath 
 chosen, in the feast of unleavened bread, and in the feast of 
 weeks, and in the feast of tabernacles,” Dent. xvi. 16. 
 
 7892. “And in the seventh day shall be a holy convocation 
 to you.” — That hereby is signified so in the end of the state, 
 appears from the signification of the seventh day, which was 
 the last of the feast, as denoting its end : what is meant by a 
 holy convocation, see just above, n. 7891. 
 
 7893. “No work shall be done in them.” — That hereby is 
 signified a withholding on such occasions from things terrestrial 
 and worldly, appears from the signification of work, as denot- 
 ing labours and studies, which have for their end those things 
 which are of the world and of the earth ; hence by no work 
 being to be done in them, is signified a withholding from such 
 
7890—7896.] 
 
 EXODUS. 
 
 577 
 
 things. The reason why it was so severely forbidden to do any 
 work on the feasts and sabbaths, was, that on such occasions 
 they might be in a full representative state, that is, in such 
 things as represented things celestial and spiritual ; which state 
 would have been disturbed if they had done works which re- 
 spected the world and the earth as an end ; for the representa- 
 tives of the church were instituted amongst the posterity of 
 Jacob, to the intent that by them there might be a communi- 
 cation of heaven with man, which is the end for which the 
 church is established ; this communication would not have been 
 obtained, unless under the penalty of death it had been forbid- 
 den to do any work on the days of the feasts and sabbaths; for 
 things worldly and terrestrial had gained a place in their minds, 
 and they were men of such a quality, that they immersed them- 
 selves in such things with their whole hearts ; wherefore if they 
 had been at liberty to employ themselves at the same time in 
 those things, the communication by representatives would have 
 been altogether interrupted and annihilated : but afterwards 
 the same feasts were retained for the sake of heavenly life on 
 such occasions, and for the sake of doctrine, that at those times 
 they might learn what faith and charity are. 
 
 7894. “Only what shall be eaten by every soul.” — That 
 hereby is signified when spiritual and celestial good is appro- 
 priated, appears from the signification of eating, as denoting 
 appropriation, see n. 2187, 2343, 3168, 3513, 3596, 4745; that 
 wdiat is spiritual and celestial should be appropriated, is meant 
 by those things which were instituted concerning the paschal 
 lamb. 
 
 7895. “This only shall be done by you.” — That hereby is 
 signified that on such occasions they shall only study these 
 things, appears without explication. 
 
 7896. Yerses 17, 18, 19, 20. And ye shall observe unleav- 
 ened bread , because in this same day I have brought forth your 
 armies out of the land of Egypt, and ye shall keep this day for 
 your generations by an eternal statute. In the first in the four- 
 teenth day of the month , in the evening , ye shall eat unleavened 
 bread , even to the first and twentieth day of the month in the even- 
 ing. For seven days leaven shall not be found in your houses , 
 because every one that eateth what is leavened , and that sold 
 shall be cut off from the company of Israel, in a, sojourner and. 
 in one that is a native in the land. Ye shall eat no leavened 
 thing, in all your habitations ye shall eat unleavened bread. 
 And ye shall observe unleavened bread, signifies that there 
 shall be no false. Because in this same day I have brought your 
 armies out of the land of Egypt, signifies because on this occasion 
 there was a state of charity and faith, by which separation was 
 effected from those who were in evils and falses. And ye shall 
 keep this day for your generations, by an eternal statute, signifies- 
 
 VOL. vii. 37 
 
578 
 
 EXODUS. 
 
 [Chap. xii. 
 
 worship grounded in faith and charity according to the order 
 of heaven. In the first in the fourteenth day of the month, sig- 
 nifies in the beginning of a holy state. In the evening, signi- 
 fies the end of a former state and the beginning of a new one. 
 Ye shall eat unleavened bread, signifies the appropriation of 
 truth by good purified from the false. Even to the first and 
 twentieth day of the month, signifies the end of that holy state. 
 In the evening, signifies the end of a former state and the be- 
 ginning of a new one. For seven days, signifies the entire 
 period of this state. Leaven shall not be found in your houses, 
 signifies that nothing of the false shall at all accede to good. 
 Because every one that eateth what is leavened, and that soul 
 shall be cut off from the company of Israel, signifies that he 
 who adjoins the false to his good is damned. In a sojourner 
 and in one that is a native in the land, signifies who is of the 
 church, whether he be not born there, or born there. Ye shall 
 eat no leavened thing, signifies that every caution is to be used 
 lest the false should be appropriated. In all your habitations 
 ye shall eat unleavened bread, signifies that in the interiors, 
 where good is, truth shall be appropriated. 
 
 7897. “ And ye shall observe unleavened bread.” — That 
 hereby is signified that there shall be no false, appears from 
 the signification of unleavened bread, as denoting what is pu- 
 rified from all false, see n. 2342. 
 
 7898. “Because in this same day I have brought forth your 
 armies out of the land of Egypt.” — That hereby is signified 
 because on this occasion there was a state of charity and faith, 
 whereby separation was effected from those who were in evils 
 and falses, appears from the signification of day, as denoting 
 state, see above, n. 7881 ; and from the signification of armies, 
 as denoting those things which are of charity and faith, see n. 
 3448, 7236 ; and from the signification of bringing forth, as 
 denoting to be separated ; and from the signification of the 
 Egyptians, as denoting those ’who are in evils and falses, see 
 frequently above. 
 
 7899. “ And ye shall keep this day for your generations by 
 an eternal statute.” — That hereby is signified worship grounded 
 in faith and charity according to divine order, appears from 
 the signification of keeping, as denoting worship, for that day 
 was kept when the passover was worshipped in it ; and from 
 the signification of generations, as denoting those things which 
 are of faith and charity, see above, n. 7883 ; and from the sig- 
 nification of an eternal statute, as denoting according to divine 
 order, see also above, n. 7884. 
 
 7900. “ In the first in the fourteenth day of the month.” — 
 That hereby is signified in the beginning of a holy state, ap- 
 pears from the signification of in the first, as denoting the be- 
 ginning, as above, n 7887, 7891 ; and from the signification of 
 
J&AODLb. 
 
 679 
 
 the fourteenth day, as denoting a holy state ; that the number 
 fourteen denotes what is holy, see above, n. 7842, and that day 
 denotes state, n. 7881 : the reason why the number fourteen 
 denotes what is holy, is, because it exists from seven ; seven, 
 where the number occurs in the Word, signifies what is holy; 
 for the simple and compound numbers involve a like thing, n. 
 5291, 5335, 5708 : inasmuch as the passover was the most holy 
 of the feast days, therefore it was commanded, that it should 
 be celebrated on the fourteenth day of the month, should con- 
 tinue seven days, and should conclude on the twenty-first day, 
 by which is also signified what is holy: therefore also it was 
 ordained, that they who could not celebrate the passover in the 
 first month, should celebrate it in the following month, also 
 on the fourteenth day, on which subject it is thus written in 
 Moses, “ When any man shall be unclean on account of the 
 soul, or in a long journey, with you or your generations, he 
 shall nevertheless offer the passover to Jehovah, in the second 
 month , in the fourteenth day , between the evenings they shall 
 offer it,” Numb. ix. 10, 11. 
 
 7901. “In the evening.” — That hereby is signified the end 
 of a former state, and the beginning of a new one, appears from 
 the signification of the evening, as denoting the end of a for- 
 mer state, and the beginning of another, see n. 7844. 
 
 7902. “ Ye shall eat unleavened bread.” — That hereby is 
 signified the appropriation of truth by good, purified from the 
 false, appears from the signification of eating, as denoting ap- 
 propriation, see n. 2187, 2343, 3168, 3513, 3596, 4745; the 
 reason why it denotes the appropriation of truth by good, is, 
 because truth is appropriated by good, and good, as has been 
 before abundantly shown, derives its quality from truth, where- 
 fore that truth may be appropriated, it must be appropriated 
 by good, and that good may be appropriated, it must be by 
 truth ; and from the signification of unleavened bread, as de- 
 noting truth purified from all false, see n. 2342. As to what 
 concerns truth purified from all false, it is to be noted, that 
 pure truth cannot in any wise be given to appertain to man, 
 as well because the false is continually flowing-forth from the 
 evil in which he is, and which has its abode in him, as because 
 truths have a connection one amongst another, and therefore 
 if there be one false, and especially if there be more than one, 
 the rest of the truths are thence defiled, and take something 
 from the false : but truth is said to be purified from the false, 
 when man is. capable of being kept by the Lord in the good of 
 innocence ; innocence consists in acknowledging that there 
 appertains to himself nothing but evil, and that all good is 
 from the Lord ; also in believing, that he does not know nor 
 perceive any thing from himself, but from the Lord, thus also 
 
580 
 
 EXODUS. 
 
 [Chap. xii. 
 
 false can be removed from him, and truth from the Lord be in- 
 sinuated : this state is what is signified by unleavened bread, 
 and also by eating the paschal lamb. 
 
 7908. “Even to the first and twentieth day of the month.” — 
 That hereby is signified the end of that holy state, appears from 
 the signification of the first and twentieth day, as denoting a 
 holy state, and also denoting the end of that state ; the reason 
 why it denotes a holy state, is, because it is the product of 
 seven and three multiplied into each other, and seven signifies 
 what is holy, and also three ; that first and twentieth day 
 denotes the end of that state, is evident, because it was the last 
 day. 
 
 7904. “ In the evening” — signifies the end of a former 
 state, and the beginning of a new one, as above, n. 7902. 
 
 7905. “ For seven days.” — That hereby is signified the en- 
 tire period of this state, appears from the signification of seven 
 days, as denoting a holy state, as above, n. 7885, and also an 
 entire period from beginning to end, or a full state, n. 728, 
 6508, in like manner as a week, n. 2044, 3845 ; inasmuch as 
 those things were signified, it was ordained that this feast should 
 continue seven days. 
 
 7906. “ Leaven shall not be found in your houses.” — That 
 hereby is signified that nothing of the false shall at all accede 
 to good, appears from the signification of leaven, as denoting 
 the false, of which we shall speak present^ ; and from the 
 signification of house, as denoting good, see n. 3652, 3720,4982, 
 7833, 7834, 7835. That leaven denotes the false, may be mani- 
 fest from those passages where leaven and leavened, also where 
 unleavened, are named, as in Matthew, “Jesus said, See ve 
 and beware of the leaven of the Pharisees and of the Saddu- 
 cees y afterwards the disciples understood that he had not said 
 that they should beware of the leaven of bread , but of the 
 doctrine of the Pharisees and of the Sadduceesfi xvi. 6, 12 ; 
 where leaven manifestly denotes false doctrine. Inasmuch as 
 leaven signified the false, it was forbidden “ to sacrifice upon 
 what was leavened the blood of the sacrifice ,” Exod. xxiii. 18, 
 xxxiv. 25, for by the blood of the sacrifice was signified holy 
 truth, thus truth pure from all false, see n. 4735, 4978, 7317, 
 7326, 7846, 7850 ; it was also ordained that the meat-offering , 
 which was offered upon the altar, “ should not be baked with 
 leaven ,” Levit. vi. 17 ; and that “ the cakes and wafers should 
 also be unleavened ,” Levit. vii. 11, 12, 13. As to what further 
 concerns what is leavened and unleavened, it is to be noted, 
 that the purification of truth from the false appertaining to 
 man cannot possibly exist without leavening (fermentatio) so 
 called, that is, without the combat of the false with truth, and 
 of truth with the false ; but after that the combat has taken 
 place, and the truth has conquered, then the false falls down 
 
7903—7908.] 
 
 EXODUS. 
 
 581 
 
 like dregs, and the truth exists purified ; like wine, which grows 
 clear after fermentation, the dregs falling down to the bottom : 
 this fermentation or combat exists principally when the state 
 appertaining to man is turned, viz., when he begins to act from 
 the good which is of charity, and not as before from the truth 
 which is of faith ; for the state is not yet purified when man 
 acts from the truth of faith, but it is then purified when he 
 acts from the good which is of charity, for then he acts from 
 the will, before only from the understanding: spiritual combats 
 or temptations are leavenings or fermentations in the spiritual 
 sense, for on such occasions falses are desirous to conjoin them- 
 selves to truths, but truths reject them, and at length cast them 
 down as it were to the bottom, consequently refine (< defceccmt ): 
 in this, sense is to be understood what the Lord teaches concern- 
 ing leaven in Matthew, “ The kingdom of the heavens is Wee 
 unto leaven , which a woman taking hid in three measures of 
 meal, until the whole was leavenedf xiii. 33, where meal de- 
 notes the truth which gives birth to good : also in Hosea, 
 “They are all adulterers, as an oven heated by the baker, the 
 raiser ceaseth from working the dough even to its leavening ,” 
 vii. 4. Because, as was said, such combats as are signified by 
 leavenings or fermentations have place with man in the state 
 previous to a new state of life, therefore also it was ordained, 
 that when the new meat-offering on the feast of the first fruits 
 was brought, the shake-bread (panis motitationis), it should be 
 baked leavened , and should be the first fruits to Jehovah,” 
 Levit. xxiii. 16, 17. 
 
 7907. “ Because every one that eateth what is leavened, and 
 that soul shall be cut off from the company of Israel.” — That 
 hereby is signified that he who adjoins the false to his good is 
 damned, appears from the signification of eating, as denoting 
 to appropriate, see n. 2343, 3168, 3513, 3596, 4745, thus also to 
 conjoin, n. 2187, for he who appropriates any thing to himself 
 conjoins it to himself; and from the signification of what is 
 leavened, as denoting the false, see just above, n. 7906; and 
 from the signification of being cut off, as denoting to be sepa- 
 rated, and to be damned, see n. 7889 ; and from the significa- 
 cation of a soul, as denoting a man ; and from the signification 
 of the company of Israel, as denoting those who are of the spirit- 
 ual church, see Yi. 7830, 7843 : from these considerations it is 
 evident, that by every one that eateth what is leavened, and 
 that soul shall be cut off from the company of Israel, is signi- 
 fied that he, who adjoins the false to his good, will be separated 
 from the spiritual church, and will be damned. 
 
 7908. “ In a sojourner and in one that is a native in tbe 
 land.” — That hereby is signified who is of the church, whether 
 he be not born there, or born there, appears from the significa- 
 tion of the sojourner, as denoting one who is instructed in the 
 
5S2 
 
 EXODUS. 
 
 [Chap. xii. 
 
 truths and goods of the church, and receives them, see n. 
 14:63, 4444, thus who is not born within the church, but still 
 accedes to it; and from the signification of him that is a native 
 in the land, as denoting one who is born within the church. 
 
 7909. “ No leavened thing shall ye eat.” — That hereby is 
 signified that every caution is to be used lest the false should bo 
 appropriated, appears from the signification of a leavened thing, 
 as denoting the false, see above, n. 7906; and from the sig- 
 nification of eating, as denoting to appropriate to themselves, see 
 also above, n. 7907. The frequent prohibition against eating 
 what is leavened, as at verses 15, 17, 18, 19, involves, that the 
 utmost caution is to be used against the false ; the reason why this 
 caution against the false is to be used, is, that man may be in 
 good ; the false does not accord with good, but destroys good, 
 for the false is of evil, and truth is of good; if the false be 
 appropriated, that is, firmly believed, there is no reception of 
 the good of innocence, consequently no liberation from dam- 
 nation. It is one thing for men to appropriate the false to them- 
 selves, and it is another thing to adjoin; they who adjoin, if 
 they be in good, reject the false when the truth appears to 
 them ; but they who appropriate the false to themselves, retain 
 it, and resist the truth itself, when it appears : this now is the 
 ground of the frequent prohibition against eating what is 
 leavened. 
 
 7910. u In all your habitations ye shall eat unleavened 
 bread.” — That hereby is signified that in the interiors, where 
 good is, truth shall be appropriated, appears from the significa- 
 tion of habitations, as denoting those things which are of the 
 mind, thus which are of intelligence and wisdom, see n. 7719, 
 consequently the interiors, for intelligence and wisdom are 
 there, and also good is there ; and from the signification of 
 eating unleavened bread, as denoting to appropriate truth to 
 themselves, see occasionally above. In regard to appropriation 
 being effected in the interiors, and to good being there, it is to 
 be noted, that with those who are in the Lord, that is, who 
 are in the life of faith and charity, good dwells in the interiors, 
 and the more interiorly it dwells with them, so much the 
 purer and more celestial is the good ; but truth dwells in the 
 exteriors, and the more exteriorly it dwells with them, so 
 much the more is truth widowed from good ; the reason is, 
 because man as to his interiors is in heaven, and as to his 
 inmost near the Lord, but as to exteriors he is in the world ; 
 hence it is tha*t the truths which are of faith enter by an ex- 
 ternal way, but good by an internal way, see n. 7756, 7757; 
 also that the appropriation of truth is effected in the interiors 
 where good is. 
 
 7911. Yerses 21, 22, 23, 24. And Moses called all the 
 elders of Israel , and said to them , Draw forth and take to 
 
^909—7912.] 
 
 EXODUS. 
 
 583 
 
 yourselves a cattle of the flock , according to your families , 
 and kill the passover. And ye shall take a hunch of hyssop , 
 and dip it in the blood which is in the bowl, and ye shall 
 cause it to reach to the lintel , and to the two posts, from the 
 blood which is in the bowl / and ye shall not go forth any one 
 out of the door of his house even to the morning . And Jeho- 
 vah will pass through to inflict a plague upon Egypt, and he 
 will see the blood upon the lintel, and upon the two posts, and 
 Jehovah will pass by beside the door, and will not give to the 
 destroyer to come to your houses to inflict a plague. And ye 
 shall keep this Word for a statute to thee and to thy sons for 
 ever. And Moses called all the elders of Israel, signifies the 
 illustration of the understanding of those who are of the spiritual 
 church, by the influx and presence of truth divine. And said 
 to them, signifies perception. Draw forth, signifies that they 
 should compel themselves. And take to yourselves a cattle of 
 the flock, signifies to receive the good of innocence. According 
 to your families, signifies according to the good of every truth. 
 And kill the passover, signifies preparation for the presence of 
 the Lord, and consequent liberation. And ye shall take a 
 bunch of hyssop, signifies an external medium effective of puri- 
 fication. And dip it in the blood, signifies the holy truth which 
 is of the good of innocence. Which is in the bowl, signifies 
 which is in the good of the natural principle. And ye shall 
 cause it to reach to the lintel and to the two posts, signifies the 
 goods and truths of the natural principle. From the blood 
 which is in the bowl, signifies the holy truth which is of the* 
 good of innocence in the natural principle. And ye shall not 
 go forth any one out of the door of his house, signifies that 
 they shall abide steadfast in good which must not be looked at 
 from truth. Even to the morning, signifies to a state of illustra- 
 tion. And Jehovah will pass through, signifies the presence 
 of the Divine Being or Principle. To inflict a plague upon 
 Egypt, signifies whence damnation comes to those of the church 
 who have been in faith separate from charity. And will see 
 the blood upon the lintel and upon the two posts, signifies ap- 
 perception of the holy truth which is of the good of innocence 
 in the natural principle. And Jehovah will pass by beside the 
 door, signifies that damnation will fly thence. And will not 
 give to the destroyer to come to your houses, signifies that the 
 false and evil which are from the hells shall in no wfise accede 
 to the will. To inflict a plague, signifies damnation which them- 
 selves bring on themselves. And ye shall keep this Word for 
 a statute to- thee and to thy sons for ever, signifies that all this 
 shall be according to divine order hereafter for those who are 
 of the spiritual church. 
 
 7912. “ And Moses called all the elders of Israel.” — That 
 hereby is signified the illustration of the understanding of those 
 
584 
 
 EXODUS. 
 
 [Chap. xii. 
 
 who are of the spiritual church by the influx and presence of 
 truth divine, appears from the signification of calling,, when it 
 is said of truth divine, as denoting influx and presence, see n. 
 6177, 6840, 7390, 7451, 7721 ; and from the representation of 
 Moses, as denoting the law divine, thus the Word and truth 
 divine, see the preface to Gen. xviii., also n. 4859, 5922, 6723, 
 6752, 6771, 6827, 7010, 7014, 7089, 7382 ; and from the signi 
 location of elders, as denoting the chief things of wisdom and 
 intelligence which are in concord with truth and good, see n. 
 6523, 6525, 6890, to call which things or to present them to 
 view is to illustrate the understanding; and from the represen- 
 tation of Israel,. as denoting the spiritual church, see n. 4286, 
 6426, 6637 : from these considerations it is evident, that by 
 Moses calling all the elders of Israel, is signified the illustration 
 of the understanding of those who are of the spiritual church 
 by the influx and presence of truth divine. 
 
 7913. “ And said to them.”- — That hereby is signified per- 
 ception, appears from the signification of saying in the histori- 
 cal of the Word, as denoting perception, see n. 1791, 1815, 
 1819, 1822, 1898, 1919, 20S0, 2419, 2862, 3395, 3509, 5687, 
 5743, 5837, 6251. 
 
 7914. “Draw forth.” — That hereby is signified that they 
 should compel themselves, appears from the signification of 
 drawing forth, when it is said of the good of innocence which 
 they were to receive from the Lord who are of the spiritual 
 church, as denoting to compel themselves ; for the good of in- 
 nocence, which is the good of love to the Lord, is not received 
 by the man of the spiritual church, unless he compels himself, 
 for it can hardly be believed by him that the Lord is the only 
 God, and also that his human principle is divine, wherefore 
 because he is not in faith, neither can he be in love to him, 
 consequently not in the good of innocence, unless he compels 
 himself ; that man ought to compel himself, and when he him- 
 self compels himself, it is the effect of freedom, but not when 
 he is compelled, see n. 1937, 1947 ; this is signified by draw- 
 ing forth, viz., the paschal cattle; that to draw it forth involves 
 some arcanum, which is not extant in the sense of the letter, is 
 evident. 
 
 7915. “And take to yourselves a cattle of the flock.” — That 
 hereby is signified to receive the good of innocence, appears 
 from the signification of the paschal lamb, which is here the 
 cattle of the flock, as denoting the good of innocence, see n. 
 3519, 3994, 7840. 
 
 7916. “ According to your families.” — That hereby is sig- 
 nified according to the good of every truth, appears from the 
 signification of families, when it is said of the sons of Israel, by 
 whom is represented the spiritual church, as denoting the goods 
 of truth, for the goods of that church are called goods of truth : 
 
7913—7918.] 
 
 EXODUS. 
 
 585 
 
 the reason why families have this signification, is, because, in 
 the internal sense, none but spiritual things are meant, which 
 are the things of heaven and the church, thus which are of faith 
 and charity ; wherefore families in that sense denote the things 
 which descend from good by truth, and denote the goods of 
 truth. 
 
 7917. “ And kill the passover.” — That hereby is signified 
 preparation for the presence of the Lord, and consequent libe- 
 ration, appears from the signification of killing, as denoting 
 preparation, as above, n. 7813 ; and from the signification of 
 the passover, as denoting the presence of the Lord, and the 
 liberation of those who are of the spiritual church. 
 
 7918. “And ye shall take a bunch of hyssop.” — That hereby 
 is signified an external medium effective of purification, appears 
 from the signification of hyssop, as denoting external truth 
 which is the medium of purification, of which we shall speak 
 presently : it is said that they should take a bunch of hyssop, 
 because bunch ( fasciculus , a bunch or bundle) is predicated of 
 truths and their arrangement, see n. 5530, 5881, 7108. The 
 reason why hyssop denotes external truth, which is the medium 
 of purification, is, because all spiritual purification is effected 
 by truths ; for the terrestrial and worldly loves, from which 
 man is to be purified, are not known except by truths, and 
 when these are insinuated by the Lord, at the same time also is 
 insinuated a horror at those loves, as at things unclean and 
 damnable, which horror causes, that when a similar thing flows* 
 in into the thought, the dread of it returns, consequently aver- 
 sion towards it ; thus man is purified by truths, as by external 
 mediums : it was on this account ordained, that circumcision 
 should be effected by knives or lancets of flint ; that lancets 
 or knives of flint denote the truths of faith, whereby purifica- 
 tion is effected, see n. 2799, 7011, and that circumcision denotes 
 purification from filthy loves, see n. 2039, 2632, 3112, 3113, 
 1162, 7015. Inasmuch as hyssop has this signification, there- 
 fore it was applied in cleansings, which, in the internal sense, 
 signified purifications from falses and evils; as in the cleansing 
 of the leprosy, “ The priest shall tak efor cleansing a leper two 
 living clean birds, and a piece of cedar wood , and scarlet, and 
 hyssop ; and he shall dip them into the blood of a slain bird, 
 and shall sprinkle upon him that is to be cleansed,” Levit. xiv. 
 1, 5, 6, 7. In like manner in the cleansing of a house , if the 
 leprosy be in it, verses 19, 50, 51, of the same chapter. To 
 compound the water of separation, by which cleansings were 
 wrought, cedar wood and hyssop were also applied, Numb. xix. 
 6, 18; by cedar wood was signified internal spiritual truth, but 
 by hyssop external ; thus by cedar an interior medium of puri- 
 fication, by hyssop an exterior: that hyssop denotes a medium 
 of purification, is very manifest in David, “ Thou shalt expiate 
 
586 
 
 EXODUS. 
 
 [CiiAP. xii. 
 
 me with hyssop , and I shall be made clean ; thou shalt wash me, 
 and I shall be made whiter than snow,” Psalm li. 9 ; where to 
 expiate with hyssop and to be made clean, denote external pu- 
 rification ; to wash and to be made whiter than snow, denote 
 internal purification : snow and whiteness are predicated of 
 truth, n. 3301, 3993, 4007, 5319; that hyssop denotes the lowest 
 truth, and cedar higher truth, is evident from these words in 
 the first book of Kings, “Solomon spake of plants f ignis) from 
 the cedar which is in Libanus , even to the hyssop which cometh 
 forth from, the wall,” iv. 33, where cedar denotes the internal 
 truth which is of intelligence, and hyssop the external truth 
 which is of intelligence. 
 
 7919. “ And dip it in the blood.” — That hereby is signified 
 the holy truth which is of the good of innocence, appears from 
 the signification of blood, in the present case the blood of a 
 lamb, as denoting the holy truth of the good of innocence, see 
 above, n. 7846, 7877 ; what the truth of the good of innocence 
 is, see n. 7897. 
 
 7920. “ Which is in the bowd.” — That hereby is signified 
 which is in the good of the natural principle, appears from the 
 signification of bowl, as denoting the good of the natural princi- 
 ple ; for by vessels in general are signified the scientifics which 
 are of the natural principle, n. 3068, by reason that they are the 
 receptacles of the influx of good and truth ; and because by ves- 
 sels are signified scientifics, the natural principle is also signi- 
 fied for scientifics are of the natural principle, and the natural 
 principle is the common or general receptacle: but specifically 
 by vessels of wood and of brass were signified the goods of the 
 natural principle, for wood denotes good, and so also does brass ; 
 hence it is, that a bowl denotes the good of the natural princi- 
 ple. It is to be noted, that one thing is meant by natural good, 
 and another by the good of the natural principle : natural good 
 is what man has hereditarily, and the good of the natural prin- 
 ciple is what he has from the Lord by regeneration ; concern- 
 ing natural good, see n. 7197. 
 
 7921. “ And ye shall cause it to reach to the lintel and to 
 the two posts.” — That hereby are signified the goods and truths 
 of the natural principle, appears from the signification of the 
 lintel, as denoting the good of the natural principle, and from 
 the signification of the posts, as denoting the truths thereof, see 
 li. 7847. 
 
 7922. “ From the blood which is in the bowl.” — That hereby 
 is signified the holy truth which is of the good of innocence in 
 the natural principle, appears from the signification of the 
 blood, viz., of the lamb, as denoting the holy truth which is of 
 the good of innocence, see n. 7919 ; and from the signification 
 of bowl, as denoting the natural principle, see just above, n. 
 7920. 
 
7919— 7926.] 
 
 EXODUS. 
 
 587 
 
 7923. “ And ye shall not go forth any one out of the door 
 of liis house.” — That hereby is signified that they shall abide 
 steadfast in good which must not be looked at from truth, ap- 
 pears from the signification of not going forth, as denoting to 
 abide steadfast; and from the signification of house, as denot- 
 ing good, see n. 2233, 2234, 2559, 3652, 3T20, 7833, 7834, 7835, 
 7848 : hence it is evident, that by the words, “Ye shall not go 
 forth any one from the door of his house,” is signified that they 
 shall abide steadfast in good ; the reason why it is further sig- 
 nified that good must not be looked at from truth, is, because 
 to abide in the house is to abide in good, but to go forth from 
 the door of the house is to go from good to truth, for good is 
 within, but truth without, n. 7910; what is meant by looking 
 from good to truth, see n. 5895, 5897, 7857 : from truth to look 
 at good, is to look from what is external to what is internal ; 
 but from good to look at truth, is to look from what is internal 
 to what is external, for, as was just now said, good is interior, 
 but truth exterior; from good to look at truth is according to 
 order, for all divine influx is through things interior to things 
 exterior ; but from truth to look at good, is not according to 
 order ; wherefore during man’s regeneration, the order is turned, 
 and good or charity is regarded in the first place, and truth or 
 faith in the second. 
 
 7924. “ Even to the morning.” — That hereby is signified 
 to a state of illustration, appears from the signification of morn- 
 ing, as denoting a state of illustration, see n. 3458, 3723, 5740, 
 7860. 
 
 7925. “ And Jehovah will pass through.” — That hereby is 
 signified the presence of the Divine Being or Principle, appears 
 from the signification of passing, viz., through the land of Egj r pt, 
 when it is said of Jehovah, as denoting the presence of the 
 Divine Being or Principle, see above, n. 7869. 
 
 7926. “To inflict a plague upon Egypt.” — That hereby is 
 signified whence damnation comes to those of the church who 
 have been in faith separate from charity, appears from the sig- 
 nification of plague, which is here the death of the first-born, 
 as denoting the damnation of those of the church who are in 
 faith separate from charity, see n. 7766, 7778 ; for by Egypt or 
 the Egyptians are signified those who have been in the science 
 of such things as are of the church, but who have separated 
 life from doctrine, that is, charity from faith ; the Egyptians 
 also were of this character, for they had the science of the 
 things which were of the church at that time, which church 
 was representative ; they were acquainted with the represent- 
 ations of spiritual things in natural, which constituted the rit- 
 uals of the church at that time ; consequently they were 
 acquainted with correspondences, as may evidently appear 
 from their hieroglyphics, which were images of natural things 
 
588 
 
 EXODUS. 
 
 [Chap, xii, 
 
 that represented spiritual : hence it is, that by the Egyptians 
 are also signified those who are in the science tf the things of 
 faith, but in a life of evil; such in the other life are vastated 
 as to all things which are of faith, or as to all things which are 
 of the church, and at length are damned ; which damnation is 
 what, in the internal sense, is meant by the death of the first- 
 born in Egypt. Inasmuch as it is said, that Jehovah shall pass 
 to inflict a plague on Egypt, and thereby is signified the pres- 
 ence of the Divine Being or Principle, whence comes the dam- 
 nation of those of the church who are in faith separate from 
 charity, it may be expedient to say how this case is: Jehovah 
 or the Lord does not exhibit himself present amongst those who 
 are in hell, that he may bring damnation, nevertheless it is his 
 presence which causes damnation ; for the hells are continually 
 desirous to infest the good, and also are continually eager to 
 ascend into heaven, and to disturb. the inhabitants, but they 
 cannot reach higher than to those who are in the ultimate 
 boundaries of heaven ; for it is enmity, which continually 
 breathes hostility and violence ; but the Lord continually pro- 
 vide^, that they who are in the ultimate boundaries of heaven, 
 may be kept in safety and quiet ; this is effected by his presence 
 amongst them ; the internals on such occasions, when they let 
 themselves in where the Lord is present, that is, into his pres- 
 ence, cast themselves into the evils of vastation, and at length 
 into damnation ; for the presence of the Lord, into which they 
 rush, produces such effects, as has been abundantly shown in 
 the course of this w r ork: hence it is evident, that the Lord does 
 not exhibit himself present amongst them, that he may bring 
 upon them the evils of punishment, but that they cast them- 
 selves into those evils. From these considerations it is evident, 
 that nothing but good comes from the Lord, and that all evil is 
 from those who are in evil, thus that the evil bring themselves 
 into vastations, damnation, and hell : hereby it may be man- 
 ifest # how it is to be understood that Jehovah will pass to inflict 
 a plague on Egypt. 
 
 7927. “And he will see the blood upon the lintel, and upon 
 the two posts.” — That hereby is signified the apperception of 
 holy truth which is of the good of innocence in the natural prin- 
 ciple, appears from the signification of seeing, as denoting to 
 understand and apperceive, see n. 2150, 2325, 2807, 3761, 4403 
 to 4421, 4567, 4723, 5400 ; and from the signification of the 
 blood, as denoting the holy truth of the good of innocence, as 
 above, n. 7919; and from the signification of the lintel and the 
 two posts, as denoting the goods and truths of the natural prin- 
 ciple, see also above, n. 7847. 
 
 7928. “ And Jehovah will pass by beside the door.” — That 
 hereby is signified that damnation will fly thence, appears from 
 what was said above, n. 7878, where like words occur. 
 
7927—7932.] 
 
 EXODUS. 
 
 589 
 
 7929. “ And will not give to the destroyer to come to your 
 houses.” — 'That hereby is signified that the false and evil, which 
 are from the hells, will in no wise accede to the will, appears 
 from the signification of he will not give, as denoting that it 
 will not accede ; and from the signification of the destroyer, as 
 denoting hell, see n. 7879, thus denoting the false and evil 
 which are from the hells, for the hells are grounded in the false 
 and evil ; and from the signification of houses, as denoting 
 those things which are of the will, see n. 710, 7848 ; for by 
 house is signified a man, hence also his mind, inasmuch as man 
 is man from this, that he understands truth and wills good, 
 which are of the mind ; and whereas man is man principally 
 from that part of the mind which is called the will, hence also 
 by house is signified the will: but which of these is signified, 
 is evident from the series of the things treated of in the inter- 
 nal sense. 
 
 7930. “To inflict a plague.” — That hereby is signified the 
 damnation which they bring on themselves, appears from the 
 signification of a plague, as here denoting the damnation of 
 those of the church who have been in faith separate from 
 charity, see n. 7879, 7926 ; that the evil bring damnation upon 
 themselves, see just above, n. 7926. 
 
 7931. “And ye shall keep this Word for a statute to thee 
 and to thy sons for ever.” — That hereby is signified that all this 
 shall be according to divine order hereafter for those who are 
 of the spiritual church, appears from the signification of keep- 
 ing this Word for ever, as denoting that all this was to be ob- 
 served hereafter; and from the signification of for a statute, as 
 denoting according to order, see n. 7884 ; and from the repre- 
 sentation of the sons of Israel, as denoting those who are of the 
 spiritual church, see n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 
 7198, 7201, 7215, 7223. By order is meant that order which was 
 in heaven from the time when the Lord from his divine human 
 principle began to arrange all things in heaven and in earth, 
 which was immediately after the resurrection, Matt. xxviii c 18; 
 according to that order, they who were of the spiritual church 
 could then be elevated into heaven, and enjoy eternal blessed- 
 ness, but not according to the former order; for the Lord here- 
 tofore arranged all things by or through heaven, but afterwards 
 by or through his human principle, which he glorified and 
 made divine in the world, by which there was such an accession 
 of strength, that they were elevated into heaven who before 
 could not be elevated ; also that the evil from on all sides re- 
 ceded, and were shut up in their hells : this is the order which 
 is meant. 
 
 7932. Yerses 25, 26, 27, 28. And it shall be that ye shall 
 come to the land , which Jehovah shall give unto you as he 
 spake,' and ye shall keep this service. And it shall be that 
 
590 
 
 EXODUS. 
 
 [Chap. xii. 
 
 your sons shall say to you , What is this service to you ? And 
 ye shall say , This is the sacrifice of the passover to Jehovah, 
 that he passed by beside the houses of the sons of Israel in 
 Egypt , in his inflicting the plague on Egypt , and delivered, our 
 houses : and, the people bended themselves and bowed themselves. 
 And the sons of Israel went and did as Jehovah commanded 
 Moses and, Aaron , so they did. And it shall be that ye shall 
 come to the land which Jehovah shall give unto you, signifies 
 to heaven, which they shall have from the Lord. As he spake, 
 signifies according to promise in the Word. And ye shall keep 
 this service, signifies worship on account of liberation. And it 
 shall be that your sons shall say to you, signifies the interior 
 perception of truth, which perception is of conscience. What 
 is this service to you? signifies when in worship. And ye shall 
 say, signifies thought. This is the sacrifice of the passover to 
 Jehovah, signifies the worship of the Lord on account of libera- 
 tion. That he passed by beside the houses of the sons of Israel, 
 signifies that damnation fled away from the goods in which they 
 were withheld by the Lord. In Egypt, signifies when in near- 
 ness to the evil. In his inflicting the plague on Egypt, signi- 
 fies when they of the church were damned who were in faith 
 separate from charity. And delivered our houses, signifies that 
 still nothing damnable came to them, because in good from the 
 Lord. And the people bended themselves and bowed them- 
 selves, signifies humiliation of the mouth and of the heart. 
 And the sons of Israel went and did as Jehovah commanded 
 Moses and Aaron, signifies that they who were of the spiritual 
 church obeyed truth divine. So they did, signifies act grounded 
 in will. 
 
 * — “And it shall be that ye shall come to the land, which 
 Jehovah shall give unto you.” — That hereby is signified to 
 heaven which they shall have from the Lord, appears from the 
 signification of land, in this case the land of Canaan, to which 
 they were about to come, as denoting the Lord’s kingdom, thus 
 heaven, see n. 1607, 1866, 3038, 3481, 3705, 4116, 4240, 4447, 
 4757 : for the sons of Israel represented those who were of the 
 spiritual church, and were in the world before the Lord’s com- 
 ing, and could not be saved but by the Lord, and on this ac- 
 count were kept together and detained in the lower earth, 
 where in the mean time they were infested by the hells which 
 were round about ; when therefore the Lord came into the 
 world, and made his human principle in himself divine, on this 
 
 * In the original there is an omission of the numerical character 7933, which 
 ought to have been prefixed to this paragraph, but which, by some mistake or 
 other, is transferred to the succeeding one. The translator was under the neces- 
 sity of continuing the omission, otherwise he must have altered the numbers of all 
 the following paragraphs throughout the work, and consequent, y have introduced 
 inexplicable confusion into the references. 
 
7933.] 
 
 EXODUS. 
 
 591 
 
 occasion, at his resurrection, he liberated those who were there 
 kept together and detained, and elevated them into heaven, 
 after that they had undergone temptations; these are the things 
 which, in the internal sense, are contained in the second book 
 of Moses or Exodus: by the Egyptians are signified those who 
 infested ; by bringing forth thence is signified liberation ; by a 
 way of forty years in the wilderness are signified temptations; 
 and by introduction into the land of Canaan is signified eleva- 
 tion into heaven, see what has been related above on these sub- 
 jects, n. 6854, 6914, 7091, 7828. From these considei •at.ions it 
 is evident, that by when ye shall come into the land, is signi- 
 fied to heaven which they shall have from the Lord. 
 
 7933. “Ashe spake.” — That hereby is signified according 
 to promise from the Word, appears from the signification of 
 speaking, when it is said by the Lord concerning heaven, to 
 which they were about to come who were of the spiritual 
 church, as denoting promise in the Word ; for in the internal 
 sense of the Word, both in the books of Moses and in the 
 prophets, the subject treated of is concerning the liberation of 
 those who before the Lord’s coming were detained in the lower 
 earth, and infested by the evil, and concerning their elevation 
 into heaven, and they are there meant by the sons of Israel ; 
 this is the promise which is here signified by the words, as 
 Jehovah spake. The Lord’s frequent declarations, that in him 
 are to be consummated and are consummated all things con- 
 tained in the scripture, involve those things which are in the 
 internal sense of the Word, for the subject there treaced of is 
 solety concerning the Lord’s kingdom, and, in the supreme 
 sense, concerning the Lord himself; as these declarations in 
 Luke, “Jesus said to the disciples, These are the words which 
 I spake to you , when I was yet with you , that all things must 
 he fulfilled which were written in the law of Moses, and in 
 the prophets, and in the psalms concerning me: then opened 
 he their mind, that they might understand the scriptures ,” 
 xxiv. 44, 45. Again, “ Behold we go up to Jerusalem, where 
 all things shall he accomplished which were written by the pro - 
 phets concerning the Son of Man,” xxviii. 31. And in Mat- 
 thew, “ Think not that I am come to dissolve the law and the 
 prophets : I am not come to dissolve, hut to fulfil : verily I 
 say unto you, until heaven and earth pass away, one iota or 
 one tittle shall not pass away in the law, until all things are 
 ejfected ,” v. 17, 18. These things, and what the Lord in other 
 places says concerning the fulfilling of the law or the scripture, 
 involve, as was said, those things which were predicted of him 
 in the internal sense ; in that sense all and singular things, even 
 to every iota, or to every smallest apex, treat of the Lord ; 
 wherefore it is said that one iota or one tittle shall not pass 
 away in the law until all things be effected; and in Luke, “ It 
 
592 
 
 EXODUS. 
 
 [Chap. xii. 
 
 is easier for heaven and earth to pass, than for one apex of the 
 law to fall ,” xvi. 17 ; lie who does not know that singular 
 things, even to the least of all, in the internal sense treat of the 
 Lord and of his kingdom, and that hence the Word is most 
 holy, cannot in any wise comprehend what this means, that one 
 apex shall not fall, nor one iota or tittle pass away, and that 
 it is easier that heaven and earth should pass away; for those 
 things which are extant in the external sense, do not appear of 
 so great moment; but the internal text is of such content ( tarn 
 continens est ), that a single expression, howsoever small, could 
 not be omitted without an interruption of the series. 
 
 7934. “ And ye shall keep this service.” — That hereb}’’ is 
 signified worship on account of liberation, appears from the 
 signification of keeping, as denoting that it ought to be ob- 
 served, as above, n. 7930; and from the signification of serving 
 or service, as denoting the worship of the Lord. 
 
 7935. “ And it shall be that your sons shall say to you.” — 
 That hereby is signified the interior perception of truth, which 
 perception is of conscience, appears from the signification of 
 saying, as denoting perception, see above, n. 7913 ; and from 
 the signification of sons, as denoting truths, see n. 489, 491, 
 533, 1147, 2623, 3373, 4257 ; the reason why it denotes the 
 interior perception which is of conscience, is, because the sub- 
 ject treated of is concerning the state hereafter or future of 
 those who are of the spiritual church, and liberated by the 
 Lord, that this truth should remain fixed in their minds, that 
 their salvation being received from the Lord is due only to him ; 
 the perception of this truth is of conscience ; for they who are 
 of the spiritual church have not perception like those who are 
 of the celestial church, but instead thereof they have conscience : 
 the conscience appertaining to them is born and formed from 
 the truths of the church wherein they were born, which truths 
 they have imbibed in childhood and afterwards, and have con- 
 firmed by life, and have thereby been made truths of faith, 
 to act according to those truths is according to conscience, and 
 to act contrary to them is contrary to conscience; thej 7 remain 
 as if inscribed on the interior memory, and at length as those 
 things which have been impressed in infancy, which appear 
 afterwards altogether familiar, and as innate, like the speech, 
 the thoughts, recollections, various reflections, and in externals 
 the gait, the gesture, the countenance, and several other things, 
 into which man is not born, but is introduced by habits: when 
 the truths which are of faith are thus also impressed, which is 
 done in the interior man, then they in like manner become 
 familiar, and at length as innate impel man to think, to will, 
 and to act according to them; this principle of life is called 
 conscience, and is the life of the spiritual man, which is so far 
 to be estimated, as the truths are genuine goods which are of 
 
7934 — 7941.] 
 
 EXODUS. 
 
 593 
 
 faith, from which he thinks, and as they are genuine goods 
 which are of charity, from which he acts; from the series of 
 what follows it is also evident, that by the above words is sig- 
 nified the interior perception which is of conscience. 
 
 7936. “What is this service to you?” — That hereby is sig- 
 nified when in worship, viz., that then is perception which is of 
 conscience, appears from the signification of service, as denoting 
 worship, as above, n. 7934. 
 
 7937. “And ye shall say.” — That hereby is signified thought-, 
 appears from the signification of saying, as denoting thought, 
 see n. 3395,7094: the reason why saying here denotes thought, 
 is, because by saying just above, n. 7935, was signified the per- 
 ception which is of conscience, and in this case is the reply, 
 which to perception which is of conscience is thought. 
 
 7938. “This is the sacrifice of the passover to Jehovah.” — 
 That hereby is signified the worship of the Lord on account of 
 liberation, appears from the signification of a sacrifice, as denot- 
 ing worship, see n. 922, 6905 ; and from the signification of 
 passover, as denoting the presence of the Lord, and the libera- 
 tion of those who are of the spiritual church, see n. 7093, 7867. 
 
 7939. “ That he passed by beside the houses of the sons of 
 Israel.” — That hereby is signified that damnation fled away 
 from the goods, in which they were withheld by the Lord, 
 appears from the signification of Jehovah passing by, as denot- 
 ing that damnation will fly thence, as above, n. 7878, 7928 ; and 
 from the signification of houses, as denoting goods, see n. 3652, 
 4720, 4982, 7833, 7834, 7835; and from the representation of 
 Israel, as denoting those who are of the spiritual church, see 
 frequently above. The reason why it is said, that they were 
 withheld in goods by the Lord, is, because when they passed 
 through the places of damnation or the hells, which was the 
 case when they were liberated, they were then withheld in good 
 by the Lord ; for this end they were prepared, the process of 
 which preparation is described by the statutes concerning the 
 blood, and concerning the paschal lamb, and eating thereof,, 
 treated of in verses 3 to 11, 15 to 20, 22, 43 to 48 : that when 
 they were liberated, they passed through places of damnation 
 or the hells, will be seen in what follows. 
 
 7940. “In Egypt.” — That hereby is signified when in near- 
 ness to the evil, appears from the signification of the Egyptians,, 
 as denoting the evil who infested those who were of the spiritual 
 church, see frequently above ; hence by Egypt is signified the 
 state or place where they were; that they were in nearness is 
 evident, because in the land of Goshen; that it may be known 
 how this case is, see what was said above, n. 7932. 
 
 7941. “ In his inflicting the plague on Egypt.” — That hereby 
 is signified when they of the church were damned who- were iiL 
 faith separate from charity, appears from the signification of in- 
 
 vol. vn. 38' 
 
594 
 
 EXODUS. 
 
 [Chap. xii. 
 
 Aiding the plague on Egypt, as denoting the damnation of those 
 who were in faith separate from charity, see n. 7766, 7778, 7926. 
 
 7942. “ And delivered our houses.” — That hereby is sig- 
 nified that even to them came nothing damnable, because they 
 were in goods from the Lord, appears from what was explained 
 above, n. 7939. 
 
 7943. “ And the people bended themselves and bowed them- 
 selves.” — That hereby is signified humiliation of the mouth and 
 heart, appears from the signification of bending themselves, as 
 denoting exterior humiliation, thus of the mouth ; and from the 
 signification of bowing themselves, as denoting interior humilia- 
 tion, thus of the heart, see n. 5682, 7068. 
 
 7944. “ And the sons of Israel went and did as Jehovah 
 commanded Moses and Aaron.” — That hereby is signified that 
 they who are of the spiritual church must obey truth divine, 
 appears from the signification of going and doing, as denoting 
 to obey ; and from the representation of the sons of Israel, as 
 denoting those who are of the spiritual church, see frequently 
 above ; and from the representation of Moses and Aaron, as de- 
 noting truth divine, Moses internal truth and Aaron external, 
 see n. 7089, 7382. 
 
 7945. “ So they did.” — That hereby is signified act grounded 
 in will, appears from this consideration, that they did is re- 
 peated, and that in the first case it signifies act grounded in the 
 understanding, but in this latter case grounded in the will ; for 
 it is common in the Word to give as it were two repetitions of 
 one thing ; but one expression of repetition has relation to the 
 truth which is of the understanding, and the other to the good 
 which is of the -will: the reason is, that in singular things of 
 the Word there may be the heavenly marriage, which is that 
 of good and truth, see n. 683, 793, 801, 2173, 2516, 2712, 4138, 
 5138, 5502, 6343 ; and, in the supreme sense, the divine mar- 
 riage, which is of the divine good in the Lord, and of the divine 
 truth proceeding from him, see n. 3004, 5502, 6179; from which 
 considerations it may also be manifest, that the Word is most 
 holy. 
 
 7946. Yerses 29, 30, 31, 32, 33, 34. And it came to pass 
 in the middle of the night , and Jehovah smote every first-born 
 in the land of Egypt , from the first-born of Pharaoh about to 
 sit upon his throne , even to the first-born of the captive who 
 was in the house of a pit, and every first-born of beast . And 
 Pharaoh arose in that night , and all his servants , and all the 
 Egyptians , and there was a great cry in Egypt , because there 
 was no house where there was not one dead . And he called 
 Moses and Aaron by night , and said , Arise , go forth from the 
 midst of my people , also you , also the sons of Israel , and go ye , 
 serve Jehovah , according as ye spake. Also your flocks , also 
 your herds take ye , as ye spake , and go ye , and bless also me ♦ 
 
7942 — 7948.] 
 
 EXODUS. 
 
 595 
 
 And Egypt was urgent upon the people , by hastening to send 
 them away out of the land , because they said , We all die. And 
 the people carried their dough before it was leavened , their 
 kneading troughs were bound in their garments upon their 
 shoulder. And it came to pass in the middle of the night, sig* 
 nifies a state of mere false grounded in evil. And Jehovah, 
 smote every first-born in the land of Egypt, signifies the damna 
 tion of faith separate from charity. From the first-born of Pha- 
 raoh about to sit upon his throne, signifies the falsified truths of 
 faith which are in the first place. Even to the first-born of the 
 captive who was in the house of a pit, signifies the falsified 
 truths of faith which are in the last place. And every first-born 
 of beast, signifies the adulterated good of faith. And Pharaoh 
 arose in that night, and all his servants, and all the Egyptians, 
 signifies that all and singular the damned, when they were let 
 into the mere false derived from evil, apperceived aversion and 
 fear for those who were of the spiritual church. And there was 
 a great cry in Egypt, signifies interior lamentation. Because 
 there was no house where there was not one dead, signifies 
 because there was no one not damned. And he called Moses 
 and Aarort by night, signifies the afflux of truth from the Divine 
 Being or Principle in that state. And said, Arise ye, go forth 
 from the midst of my people, signifies that they should depart 
 from them. Also you, also the sons of Israel, signifies with 
 that truth from the Divine Being or Principle, and w r ith the 
 truth by which good is procured, and with the truth which is 
 derived from good. Go ye, serve Jehovah, signifies that they 
 should worship the Lord. According as ye spake, signifies ac- 
 cording to will. Also your flocks, also your herds take ye, signi- 
 fies the interior and exterior goods of charity. As ye spake, sig- 
 nifies according to the will. And go ye, signifies that they should 
 altogether depart. And bless also me, signifies that they should 
 intercede. And Egypt was urgent upon the people, by hasten- 
 ing to send them away out of the land, signifies that from aver- 
 sion and fear they pressed them to depart. Because they said, 
 We all die, signifies thereby hell to them. And the people car- 
 ried their dough before it was leavened, signifies the first state 
 of truth from good in which there is nothing of the false. Their 
 kneading troughs were bound in their garments, signifies the 
 delights of the affections adhering to truths. Upon their shoul- 
 ders, signifies according to all ability. 
 
 7947. “ And it came to pass in the middle of the night.” — 
 That hereby is signified a state of mere false grounded in evil, 
 appears from the signification of the middle of the night, as 
 denoting total devastation, see n. 7776, that is, privation of all 
 good and truth, whence a state of mere false grounded in evil : 
 that it is not a state of evil, see n. 2353, 6000, 7870. 
 
 7948. “And Jehovah smote every first-born in the land of 
 
596 
 
 EXODUS. 
 
 [Chap. xii. 
 
 Egypt.” — That hereby is signified the damnation of faith sepa- 
 rate from charity, appears from the signification of smiting, as 
 denoting damnation, see n. 7871 ; and from the signification of 
 the first-born in the land of Egypt, as denoting faith separate 
 from charity, see n. 7039, 7766, 7778. 
 
 7949. “From the first-born of Pharaoh about to sit upon 
 his throne.” — That hereby are signified the falsified truths of 
 faith which are in the first place, appears from what was ex- 
 plained, n. 7779, where like words occur. 
 
 7950. “Even to the first-born of the captive who was in the 
 house of a pit.” — That hereby are signified the falsified truths 
 of faith which are in the last place, appears from the significa- 
 tion of the first-born in the land of Egypt, as denoting faith 
 separate from charity, as just above, n. 7948, thus also the 
 falsified truth of faith, of which we shall speak presently ; and 
 from the signification of the captive who is in the house of tho 
 pit, as denoting those who are in the last place, for he is op- 
 posed to the first-born of Pharaoh about to sit upon his throne, 
 whereby is signified the falsified truth of faith which is in the 
 first place, n. 7779, 7949 ; by the captive in the house of the 
 pit, in the proximate spiritual sense, is meant one who is in the 
 corporeal sensual principle, thus in mere thick darkness con- 
 cerning truths and goods, because not even in the faculty of 
 perceivings as they who are in the interior sensual principle ; 
 hence it is, that they are signified who are in the last place. 
 The reason why the first-born in the land of Egypt denotes the 
 falsified truth of faith, is, because the first-born of Egypt denotes 
 faith separate from charity, n. 7948 ; they who are in this faith 
 are in a principle of mere darkness and thick darkness concern- 
 ing the truths which are of faith, for they cannot be in any 
 light, thus not in any perception what truth is, and whether it 
 be truth ; for all spiritual light comes by or through good from 
 the Lord, thus by or through charity, for the good of charity is 
 as the flame from which light flows, for good is of love, and 
 love is spiritual fire, from which comes illustration ; he who 
 believes that they who are in evil of life can also be in illustra- 
 tion as to the truth of faith, is very greatly deceived ; they may 
 be in a state of confirmation, that is, they may be able to confirm 
 the doctrinals of their church, and this sometimes with skill and 
 ingenuity, but they cannot see whether what they confirm be 
 true or not : that the false may also be confirmed, even that it 
 may appear as truth, and that it is not the part of a wise man 
 to confirm, but to see whether it be so, n. 4741, 5033, 6816, 
 7012, 7680. He therefore who is in evil as to life, is in the 
 false of his evil, and does not believe the truth, howsoever he 
 knows it; sometimes he supposes that he believes, but he is 
 deceived ; that he does not believe, will be given him to know 
 in the other life, when his perceptive principle is reduced to 
 
7949—7956.] 
 
 EXODUS. 
 
 597 
 
 agreement with his will-principle, in which case he will deny, 
 hold in aversion, and reject the truth, and will acknowledge 
 for truth what is contrary, that is, the false ; hence now it is, 
 that they who are in faith separate from charity, cannot do 
 otherwise than falsify the truths which are of faith. 
 
 7951. “ And every first-born of beast” — signifies the falsi- 
 fied good of faith, as before, n. 7781. 
 
 7952. “ And Pharaoh arose in that night, and all his servants, 
 and all the Egyptians.” — That hereby is signified that all and: 
 singular the damned, when they were let into the mere false 
 derived from evil, apperceived aversion and fear for those who 
 were of the spiritual church, appears from the signification of 
 night, as denoting a state of mere false grounded in evil, as 
 above, n. 7947, and hence damnation : whether you say a state 
 of mere false grounded in evil, or damnation, it is the same 
 thing, for they who are in that state are damned ; and from the 
 signification of Pharaoh, of his servants, and of all the Egyp- 
 tians, as denoting all and singular: that it is also signified, that 
 they apperceived aversion and fear for those who were of the 
 spiritual church, is evident from what follows ; for Pharaoh 
 called Moses and Aaron, and said that they should depart from 
 the midst of his people ; and the Egyptians drove them out, 
 verse 39. 
 
 7953. “And there was a great cry in Egypt” — signifies 
 interior lamentation, as n. 7782, where the same words occur. 
 
 7954. “Because there was no house where there was not 
 one dead.” — That hereby is signified because there was no one 
 not damned, appears from the signification of there being no 
 house, as denoting there being no one there ; and from the 
 signification of dead, as denoting damned, see n. 5407, 6119, 
 7494, 7871. 
 
 7955. “And he called Moses and Aaron by night.” — That 
 hereby is signified the afflux of truth from the Divine Being 
 or Principle in that state, appears from the signification of he 
 called, as denoting presence and influx, see n. 6177, 6840, 
 7390, 7451, 7721, in the present case afflux, because it is said 
 of those who were in a state of damnation, that is, who were in 
 a state of mere false grounded in evil ; these cannot interiorly 
 receive any influx of truth and good, but exteriorly, which is 
 afflux; and from the representation of Moses and Aaron, as 
 denoting truth from the Divine Being or Principle, see n. 6771, 
 6827 ; it is said truth from the Divine Being or Principle, not 
 truth divine, because it is predicated of those who are in damna- 
 tion ; and from the signification of by night, as denoting a state 
 of damnation, see above, n. 7851, 7870. 
 
 7956. “And said, Arise ye, go forth from the midst of my 
 people.” — That hereby is signified that they should depart, ap- 
 pears without explication. 
 
598 
 
 EXODUS. 
 
 [Chap. xii. 
 
 7957. “Also yon, also the sons of Israel.” — That hereby is 
 signified with that truth from the Divine Being or Principle, 
 and with truth by wdiich good is procured, and with truth 
 which is derived from good, appears from the representation 
 of Moses, as denoting truth from the Divine Being or Principle, 
 see just above, n. 7955; and from the representation of the 
 sons of Israel, as denoting those who are of the spiritual church, 
 see frequently above, thus those who are in truth by which 
 good is procured, and in truth which is derived from good ; for 
 the spiritual church is distinguished from the celestial church 
 in this, that by the truth which is of faith it is introduced into 
 the good which is of charity, thus that it has truth for an essen- 
 tial ; initiation is effected by truth, for by truth they are in- 
 structed what is to be done, and when they do that truth, it is 
 called good ; from this good, when they are initiated, they after- 
 wards see truths according to which they again act ; hence it 
 is evident, that whether we speak of those who are of the 
 spiritual church, or of those who are in truth by which good is 
 procured, and in truth which is derived from good, it is the 
 same thing. 
 
 7958. “ And go ye, serve Jehovah.” — That hereby is signi- 
 fied that they should worship the Lord, appears from the signi- 
 fication of serving, as denoting to worship; that by Jehovah, 
 where he is named in the Word, is meant the Lord, see n. 1343, 
 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905. 
 
 7959. “ According as he spake.” — That hereby is signified 
 according to tlie will, appears from the signification of speaking, 
 as denoting the will, see n. 2626. 
 
 7960. “ Also your flocks, also -your herds take ye.” — That 
 hereby are signified the interior and exterior goods of 'charity, 
 appears from the signification of flocks, as denoting the interior 
 goods of charity ; and from the signification of herds, as denot- 
 ing the exterior goods of charity, see n. 2566, 5913, 6048. 
 
 7961. “As ye spake” — signifies according to the will, as 
 nist above, n. 7953. 
 
 7962. “And go ye.” — That hereby is signified that they 
 should altogether depart, appears from the signification of go- 
 ing, or going away, as denoting to depart, and because it is 
 again said, it signifies that they should altogether depart. 
 
 7963. “ And bless also me.” — -That hereby is signified that 
 they should intercede, appears from the signification of bless- 
 ing, as denoting to intercede, for blessing here signifies that 4 
 they would supplicate for him ; that to supplicate for Pharaoh 
 denotes to intercede, see n. 7396, 7462. 
 
 7964. “ And Egypt was urgent upon the people by hasten- 
 ing to send them away out of the land.” — That hereby is signi- 
 fied that from aversion and fear they pressed them to depart, 
 appears from the signification of being urgent upon the people 
 
7957— 7967.1 
 
 EXODUS. 
 
 599 
 
 by hastening to send them away, as denoting to press them to 
 depart ; that it was from aversion and fear, is evident, for they 
 who are in the mere false derived from evil, are so averse from 
 those who are in truth derived from good, that they cannot 
 even endure their presence; hence it is that they who are in 
 evii cast themselves down into hell to a depth according to the 
 quality and quantity of evil, that they may he far off from 
 good, and this not only from aversion, but also from fear, for in 
 the presence of good they are tormented. 
 
 7965. “Because they said, We all die.” — That hereby is 
 signified hell thereby to them, appears from the signification of 
 dying, as denoting hell ; that death, in the spiritual sense, is hell, 
 see n. 5407, 6119. 
 
 7966. “And the people carried their dough before it was 
 leavened.”— That hereby is signified the first state of truth from 
 good, in which there is nothing of the false, appears from the 
 signification of dough, as denoting truth from good ; for by 
 flour and fine flour is signified truth, by the dough which is 
 thence made the good of truth, and by the bread which is from 
 the dough is signified the good of love : when by bread is sig- 
 nified the good of love, by the rest, viz., by the dough and by 
 the flour, are signified in their order goods and truths; that 
 bread denotes the good of love, see n. 276, 680, 2165, 2177, 
 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915; and 
 from the signification of before it was leavened, as denoting in 
 which there was nothing of the false; that leaven denotes the 
 false, see above, n. 7906. That this is the first state, viz., when 
 they were liberated, is evident, because it is said, that the peo- 
 ple carried their dough, thus when they departed ; but the 
 second state is described in the following verse 39, by their 
 baking the dough, which they brought forth out of Egypt, into 
 unleavened cakes, because it was not leavened, by which is 
 signified, that from the truth of good was again produced good, 
 in which there was nothing of the false : these are the two 
 states in which they who are of the spiritual church, when 
 in good, are kept by the Lord, the first, that from the good 
 which is of the will they see and think truth ; the second, that 
 from that marriage of good and truth they produce truths 
 which, by willing them and doing them, again become goods, 
 and so on continually; such are the productions and deriva- 
 tions of truth amongst those who are of the spiritual church ; 
 this, in the spiritual world, is presented representatively as a 
 tree with leaves and fruits, the leaves in this case are truths, 
 the fruits are the goods of truth, the seeds are the goods them- 
 selves from which the rest of the things are produced. 
 
 7967. “Their kneading troughs bound in their garments.” — 
 That hereby are signified the delights of the affections adhering 
 to truths, appears from the signification of kneading troughs, 
 
600 
 
 EXODUS. 
 
 [Chap. xii. 
 
 as denoting the delights of affection, see n. 7356 ; and from 
 the signification of being bound, as denoting to adhere to ; and 
 from the signification of garments, as denoting truths, see n. 
 1073, 2576, 4545, 4763, 5248, 5319, 5954, 6914, 6917. It may 
 be expedient to say what is meant by the delights of affections 
 adhering to truths : all the truths which have entrance with 
 man are conjoined with some delight, for truths without delight 
 are not of any life ; from the delights which are conjoined to 
 truths, it is known how it is with the truths appertaining to 
 man ; if they are delights of evil affections, then it is ill ; but 
 if they are delights of the good affections, it is well ; for the 
 angels attendant on man flow-in continually with good affec- 
 tions, and on such occasions excite the truths which are con- 
 joihed to them ; the case is the same with contrary influences 
 {similiter vicissim) ; if truths are not conjoined to good affec- 
 tions, in this case the angels labour in vain to excite those things 
 which are of faith and charity. From these considerations it 
 may be manifest, what is meant by the delights of the affec- 
 tions adhering to truths, which are signified by the kneading 
 troughs being bound in their garments. 
 
 7968. “Upon their shoulder.” — That hereby is signified 
 according to all ability, appears from the signification of shoul- 
 der, as denoting all ability, see n. 1085, 4931 to 4937. 
 
 7969. Verses 35, 36. And the sons of Israel did accord- 
 ing to the word of Moses , and ashed of the Egyptians ves- 
 sels of silver , and vessels of gold , and garments. And Jeho- 
 vah gave the grace of the people in the eyes of the Egyptians , 
 and they lent to them j and they spoiled the Egyptians. And 
 the sons of Israel did according to the word of Moses, signifies 
 that they obeyed truth divine. And asked of the Egyptians 
 vessels of silver, and vessels of gold, and garments, signifies 
 the scientifics of truth and good taken from the evil, who are 
 of the church, to be allotted to the good who are from thence. 
 And Jehovah gave the grace of the people in the eyes of the 
 Egyptians, signifies the fear of those who are damned, for 
 those who were of the spiritual church. And they lent to 
 them, signifies that they were transferred. And they spoiled 
 the Egyptians, signifies that they who were in damnation were 
 altogether devastated of such things. 
 
 7970. It is needless to explain these things as to singulars, 
 because they have been twice explained before, viz., at Exod. 
 iii. 21, 22, n. 6814 to 6920 ; and at the foregoing chapter, 
 verses 2, 3,' n. 7768 to 7773. 
 
 7971. Verses 37, 38, 39. And the sons of Israel journeyed 
 from Raamses to Succoth, as it were six hundred thousand 
 footmen , besides infant. And also much mixed crowd went up 
 ■with them , and flock and herd , acquisition exceedingly weighty. 
 And they baked the dough which they brought forth out of 
 
7968—7973.] 
 
 EXODUS. 
 
 601 
 
 Egypt , unleavened calces, because it was not leavened \ because 
 they were driven out from Egypt , and could not stay , and also 
 they made not to themselves provision for the way (viaticum). 
 And the sons of Israel journeyed from Raamses to Succotn, 
 signifies the first state of departure and its quality. As it were 
 six hundred thousand footmen, signifies all the things of the 
 truth and good of faith in one complex. Besides infant, signifies 
 the good of innocence. And also much mixed crowd, signifies 
 truths which were not genuine. Went up with them, signifies 
 which were adjoined. And flock and herd, acquisition exceed- 
 ingly weighty, signifies good acquired by interior and exterior 
 truth in much abundance. And they baked the dough which 
 they brought forth out of Egypt, unleavened cakes, signifies 
 that from the truth of good was again produced good in which 
 was nothing of the false. Because it was not leavened, signifies 
 because in the truth derived trom good there was nothing of the 
 false. Because they were driven out from Egypt, and could not 
 stay, signifies because they were removed from those who 
 were in the false grounded in evil. And also they made not to 
 themselves provision for the way, signifies that they had with 
 them no other support than truth and good. 
 
 7972. “And the sons of Israel journeyed from Raamses to 
 Suecotii.” — That hereby is signified the first state of departure, 
 and its quality, appears from the signification of journeying, 
 as denoting order and institutes of life, see n. 1293, 3335, 
 1882, 5103, 5606 ; hence the journeyings of the sons of Israel, 
 treated of in Exodus, denote states of the life and their changes 
 from first to last; in the present case therefore by the journey 
 from Raamses *to Succoth is signified the first state and its 
 quality ; for the names of places, as also of persons, all signify 
 things and their quality, see n. 768, 1221, 1261, 1876, 1888, 
 3122, 1298, 1310, 1112, 5905, 6516. 
 
 7973. “As it were six hundred thousand footmen.” — That 
 hereby are signified all things of the truth and good of faith in 
 one complex, appears from the signification of the number six 
 hundred thousand, as denoting all things of faith in one com- 
 plex, for this number results from six and also from twelve, 
 and twelve signify all the things of faith and charity, see n. 577, 
 2089, 2129, 2130, 3272, 3858, 3913 ; hence it is that the sons 
 of Jacob were twelve, and that their posterity were distinguished 
 into so many tribes, and also that by the Lord were appointed 
 twelve disciples, viz., that they might represent all the things 
 of faith and charity; concerning the tribes, see n. 3858, 3862, 
 3039, 3926, 1060, 6335, 6337, 6610, 7836, 7891 ; concerning 
 the disciples, see n. 3351, 3188, 5858, 6397 ; the reason why 
 six hundred thousand in the present case have a similar sig- 
 nification, is, because a greater and lesser number, or a multi- 
 plied and divided number, involves the same with the simple 
 
602 
 
 EXODUS. 
 
 [Chap. xii. 
 
 numbers from which it is derived, n. 5291, 5335 ; this is very 
 manifest from the number twelve, which has a similar sig- 
 nification, whether it be divided into six, or multiplied into 
 seventy-two, or into 144; that is, twelve into twelve, or into 
 12,000, or into 144,000 ; as 144,000 in the Revelation, “ I heard 
 the number of them that were sealed, a hundred forty-four 
 thousand , they were sealed out of every tribe of Israel, out 
 of each tribe twelve thousand vii. 4, 5, and the following 
 verses ; in this passage, by the sons of Israel are not meant the 
 sons of Israel, nor by tribes tribes, nor by number number, 
 but such things as are in the internal sense, viz., all the things 
 of faith and charity, and thus specifically by every tribe one 
 genus or one class, according to what has been explained at 
 Genesis xxix. and xxx. In like manner in the Revelation 
 again, “ Lo, a Lamb standing upon Mount Zion, and with 
 him 144,000 having his Father's name written upon their 
 foreheads : they sung a new song before the throne, and no 
 one could learn the song, but the 144,000 bought from the 
 earth / these are they that follow the Lamb, whithersoever he 
 goetli ; these were bought from men the first-fruits to God 
 and the Larnbf xiv. 1, 3, 4 ; from this description it is evi- 
 dent, that they who are in charity are meant by 144,000 ; and 
 it is also evident, that that number merely marks state and 
 quality ; that number marks the same as twelve, inasmuch as 
 it results from 12,000 and 12 multiplied into each other in like 
 manner as the lesser number 144, which is twelve times twelve, 
 in the following passage, “ He measured the wall of the holy 
 Jerusalem coming down from God out of heaven, 144 cubits , 
 which is the measure of a man, that is, of an angel,” Rev. 
 xxi. 2, 17; that the wall of the holy Jerusalem is not a wall 
 in the spiritual sense, but that it is the truth of faith defending 
 those things which are of the church, see n. 6419 ; hence also 
 it is said that it was 144 cubits; that this is the case is very 
 manifest, for it is said that it is the measure of a man, that is, 
 of an angel ; for by a man and by an angel is signified the all 
 of the truth and good of faith ; and it is also evident from the 
 twelve precious stones which formed the foundation of the 
 wall, and from the twelve gates, each of which was a pearl, 
 verses 19, 20, 21, of the same chapter, for by precious stones 
 are signified the truths of faith which are from the good of 
 charity, n. 643, 3720, 6426 ; in like manner by a gate, and also 
 by a pearl : hence now it is manifest, that a lesser and greater 
 number involves the like with the simple number from which 
 it is formed ; that all numbers in the Word signify things, see 
 n. 482, 487, 575, 647, 649, 755, 813, 1963, 1988, "2075, 2252, 
 3252, 4264, 4495, 4670, 5265, 6175. From these considera- 
 tions it may now be seen, that the number of six hundred 
 thousand men going forth out of Egypt, signifies also such 
 
7974—7976.] 
 
 EXODUS. 
 
 603 
 
 things : tliat this number has such a signification, scarce any 
 one can believe, by reason that it is an historical fact, and 
 every historical fact keeps the mind continually in the external 
 sense, and withdraws it from the internal sense ; nevertheless 
 this number has also such a signification, for there is not even 
 an expression ever so small, nor yet one iota or one apex in 
 the Word, which is not in itself holy, because in itself it in- 
 volves what is holy ; that there is nothing holy in the mere 
 historical fact, every one must see. 
 
 7974. “ Besides infant.’’ — That hereby is signified the good 
 of innocence, appears from the signification of infant, as denot- 
 ing the good of innocence, see n. 430, 1616, 2126, 2305, 3183, 
 3494, 4797, 5608. 
 
 7975. “ And also much mixed crowd.” — That hereby are sig- 
 nified goods which are not genuine, appears from the significa- 
 tion of a mixed crowd, as denoting goods not genuine; for when 
 by the sons of Israel are represented genuine goods and truths, 
 which are of the spiritual church, n. 7956, by a mixed crowd 
 accompanying them are signified truths and goods not genuine: 
 for with those who are of the spiritual church, the case is this: 
 they have genuine goods and truths, and they have goods and 
 truths not genuine ; the man also of the spiritual church has no 
 perception of good and truth, but for good and truth acknow- 
 ledges and believes what the doctrinals of his church teach ; 
 hence it is that he is in very many truths not genuine, conse< 
 quently also in like goods, for goods have their quality from 
 truths ; that the spiritual are in very many truths not genuine, 
 see n. 2708, 2715, 2718, 2831, 2849, 2935, 2937, 3240, 3241, 
 3246, 3833, 4402, 4788, 5113, 6289, 6500, 6639, 6865, 6945, 
 7233 ; hence they have truths not pure, n. 6427 ; but still they 
 are kept by the Lord in goods mostly genuine, which is ef- 
 fected by an influx through the interiors, n. 6499, and in this 
 case the truths and goods not genuine are separated thence, 
 and rejected to the sides ; these are the things which are signi- 
 fied by a much mixed crowd. In like manner by that crowd 
 are signified they who are of the church, but not within it, as is 
 the case with the Gentiles who live in obedience and mutual 
 charity amongst themselves, neither have they genuine truths, 
 because they have not the Word ; these likewise, and also the 
 truths themselves not genuine, are signified by the much crowd 
 in the Revelation, “ 1 heard the number of them that were 
 sealed, a hundred forty-four thousand, sealed out of every 
 tribe of Israel ; after these things I saw, when lo, much crowd 
 which no one could number , out of every nation, and tribe, and 
 people, and tongues, ^standing before the throne, and before 
 the Lamb, clad in white raiment, and palms in their hands,” 
 vii. 4, 9. 
 
 7976. “ Came up with them.” — That hereby is signified 
 
604 
 
 EXODUS. 
 
 [Chap. xii. 
 
 which were adjoined, appears from the signification of coming 
 np with them, when it is said of goods and truths, as denoting 
 that they were adjoined ; for truths and goods not genuine are 
 separated indeed from the genuine goods and truths appertain- 
 ing to the spiritual man, but are not taken away, remaining ad- 
 joined on the side whither they are rejected, n. 7975; the case 
 is similar with the Lord’s church amongst the Gentiles, who 
 have not genuine truths ; they in heaven are also adjoined to 
 those who are in genuine truths and goods. 
 
 7977. “And flock and herd, acquisition exceedingly weighty.” 
 — That hereby is signified the good acquired by truth, interior 
 and exterior, in nrluch abundance, appears from the signification 
 >f flock, as denoting interior good, and from the signification of 
 herd, as denoting exterior good, see n. 2566, 5913, 6048, 7960 ; 
 that it was acquired, is signified by acquisition ; for every good 
 appertaining to those who are of the spiritual church is ac- 
 quired by truth, for without the truth which is of faith they do 
 not know what spiritual truth is, nor what spiritual good is : 
 they are capable of knowing indeed civil truth, also, moral 
 truth, and their goods, because these are congruous to things 
 which are in the world, whence also they have their percep- 
 tion : but spiritual truth and its good are not congruous to those 
 things which are in the world, yea in several instances they are 
 altogether at variance wfith them, wherefore they are to be in- 
 structed concerning them. These things are said, to the intent 
 it may be known that every good appertaining to those who 
 are of the spiritual church, is to be acquired by truth : that ex- 
 ceedingly weighty denotes in much abundance, is evident. 
 
 7978. “And they baked the dough which they brought forth 
 out of Egypt, unleavened cakes.” — That hereby is signified that 
 from the truth of good was again produced good, in which was 
 nothing of the false, appears from the signification of baking, 
 when it is said of the truth of good, which is signified by dough, 
 as denoting to produce ; and from the signification of dough, as 
 denoting the truth of good, see above, n. 7966 ; and from the 
 signification of unleavened cakes, as denoting goods in which is 
 nothing of the false; that unleavened denotes which are with- 
 out the false, see n. 2342, 7906. That this is the second state 
 of truth from good, in which they were when liberated, see 
 above, n. 7966, 7972. The reason why cakes denote goods, is, 
 because they are bread, and bread, in the internal sense, is the 
 good of love, see n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 
 4211, 4217, 4735, 4976, 5915 ; but the bread of cakes is distin- 
 guished from common bread in this, that by the bread of cakes 
 is signified the good of love towards the neighbour, thus spirit- 
 ual good, and by common bread is signified the good of love to 
 the Lord, thus celestial good : this spiritual good was signified 
 by the meat-offering, which was offered and burnt with the 
 
7977— 7982.] 
 
 EXODUS. 
 
 005 
 
 sacrifice on the altar, for the meat-offering was baked into cakes 
 and into wafers, as may be manifest, Exod. xxix. 2, 3, 23, 24, 
 41 ; Levit. ii. 2, and following verses; vi. 13, 14; Numb. vi. 
 15, 19 ; xv. 18, 19, 20, 21. The like was signified by the twelve 
 loaves of proposition, which were also baked into cakes, con- 
 cerning which it is thus written in Moses, “Thou slialt take fine 
 flour, and shalt bake it into twelve cakes , one cake shall be of 
 two tenths : and thou shalt set them in two rows ( ordines ), six 
 in a row, upon a clean table, before Jehovah; and thou slialt 
 put upon the row pure frankincense ; and it shall be for breads 
 for a memorial, a fire-offering to Jehovah,” Levit. xxiv. 5, 6, 7, 
 8, 9 : from thes-e considerations it may be manifest that the 
 loaves [breads] signified what is holy, for otherwise no such 
 thing would ever have been commanded ; and because they 
 signified what is holy, they are also called holiness of holinesses, 
 verse 9 of the same chapter : but by these loaves [breads] was 
 signified the good of celestial love ; and by their being baked 
 into cakes were signified the goods of spiritual love. From 
 these considerations, and from what has been adduced in the 
 passages above quoted, it may be manifest that the like is 
 meant by bread in the holy supper. 
 
 7979. “Because it was not leavened.” — That hereby is sig- 
 nified because in the truth from good there was nothing of the 
 false, appears from the signification of the dough, of which it is 
 said that it was not leavened, as denoting the truth of good, see 
 above, n. 7966 ; and from the signification of not being leav- 
 ened, as denoting without the false, see n. 2342, 7906. 
 
 7980. “ Because they were driven out from Egypt, and could 
 not stay.” — That hereby is signified inasmuch as they were 
 removed from those who were in the false derived from evil, 
 appears from the signification of being driven out, as denoting 
 to be removed, for he who is driven out is removed, see n. 
 7964; and from the signification of Egypt, as denoting those 
 who are in the false derived from evil, see above ; and from the 
 signification of not being able to stay, as denoting the necessity 
 of removal. 
 
 7981. “ And also they made not to themselves provision 
 for the w r ay (viaticum)” — That hereby is signified that they 
 had not with them any other support from truth and good, viz., 
 than what was signified by the dough not leavened, which, 
 that it denotes the truth of good in which is nothing of the false, 
 see n. 7966, appears from the signification of provision for the 
 way (viaticum), as denoting support from truth and good, see 
 n. 5490, 5953. ' 
 
 7982. Yerses 40, 41, 42. And the dwelling of the sons of 
 Israel, by which they dwelt in Egypt, was thirty years and 
 four hundred years. And it was at the end of thirty years 
 and, of four hundred years, and it was in this same day all 
 
600 
 
 EXODUS. 
 
 [Chap. xii. 
 
 the armies of Jehovah went forth from the land of Egypt. A 
 night of watches (custodiarum) was this to Jehovah , to bring 
 them forth out of the land of Egypt ; this is that night of 
 watch e* to Jehovah for all the sons of Israel to their genera - 
 tions. And the dwelling of the sons of Israel by which they 
 dwelt in Egypt, signifies the duration of infestations. Was 
 thirty years and four hundred years, signifies their quality 
 and state. And it came to pass at the end of thirty years 
 and of four hundred years, signifies the time of the Lord’s com- 
 ing when they were liberated. And it was in this same day, 
 signifies that on this occasion. All the armies of Jehovah went 
 forth from the land of Egypt, signifies that they who were in 
 truth and good, and were still detained there, were taken out. 
 A night of watches was this to Jehovah, signifies the Lord’s 
 presence with those who were in truth and good, and with those 
 who were in evil, and hence in the mere false. To bring them 
 forth out of the land of Egypt, signifies liberation from spir- 
 itual captivity. This is that night of watches to Jehovah, sig- 
 nifies that now they were withheld from all false and evil. Foi 
 all the sons of Israel to their generations, signifies those of the 
 spiritual church, with whom there is good derived from truth 
 and truth from good. 
 
 7983. “ And the dwelling of the sons of Israel by which 
 they dwelt in Egypt.” — That hereby is signified the duration 
 of infestations, appears from the signification of dwelling, as 
 denoting a state of the life, see n. 1293, 3384, 3613, 4451, 
 6051, in the present case a state of infestations, for this is the 
 state of life which is now treated of, and which is signified by 
 the number of thirty and four hundred years, to which those 
 words have reference. 
 
 7984. “ Thirty years and four hundred years.” — That hereby 
 is signified their quality and state, appears from the significa- 
 tion of thirty, as denoting a state full of remains, for that num- 
 ber results from three and ten multiplied into each other, and 
 by three is signified a full state, n. 2788, 4495, 7715, and by 
 ten remains, n. 576, 1906, 2284 : what a full state is, will be 
 shown in what follows ; and from the signification of four hun- 
 dred, as denoting the duration of vastation, see n. 2959, 2966, 
 and hence the conjunction of good and truth, n. 4341 : that all 
 numbers signify things and states, and that a compound number 
 signifies the like with the simple ones of which it is compound- 
 ed, see above, n. 7973. As to what concerns the vastation, 
 which is signified by four hundred years, it is two-fold, viz., the 
 vastation of evil and of the false, and the vastation of good and 
 of truth ; with those who are damned, the vastation of good and 
 of truth has place, but with those who are saved, the vastation 
 of evil and of the false has place ; vastation is privation : that 
 the evil, who have been of the church, are vastated as to all 
 
7983, 7984.] 
 
 EXODUS. 
 
 607 
 
 good aiid truth, has been hitherto shown, for the successive 
 degrees of vastation are signified by the plagues in Egypt ; hut 
 the good are vastated as to the evil and the false; the e [the 
 evil and the false] are with them successively separated, that 
 is, rejected to the sides, and goods and truths are collected 
 together to the midst ; this collection or gathering together of 
 good and truth is meant by remains; and when they have a 
 full state of remains, they are then elevated into heaven ; this 
 state is what is signified by thirty, and the vastation by font 
 hundred: the vastation of evil and the false, and the insinua- 
 tion of good and truth with the good, is effected by infestations, 
 and by temptations ; by the former and the latter, falses and 
 evils are removed, and goods and truths are put on ; and this 
 until the state is full. It may be expedient also briefly to say 
 what is meant by a full state : every one, who is either damned 
 or saved, has a certain measure which is capable of being filled ; 
 the evil, or they who are damned, have a certain measure of 
 evil and the false ; and the good, or they who are saved, have 
 a certain measure of good and of truth ; this measure appertain- 
 ing to every one is filled in the other life ; but some have a 
 greater measure, some a lesser ; this measure is procured in the 
 world by the affections which are of the love; by how much 
 the more any one had loved evil and the false thence derived, 
 so much the greater measure he had procured to himself; and 
 by how much the more any one had loved good and the truth 
 thence derived, so much the greater is his measure; the limits 
 and degrees of the extension of that measure appear manifestly 
 in the other life, and cannot there be transcended, but may be 
 filled, and also actually are filled, viz., with goods and truths in 
 the case of those who have been in the affection of good and 
 truth, and with evils and falses in the case of those who have 
 been in the affection of evil and the false ; hence it is evident, 
 that that measure is the faculty of receiving either evil and the 
 false, or good and truth, procured in the world : this state is 
 what is meant by a full state, and is signified by thirty ; it is 
 described by the Lord in the parables, concerning the talents in 
 Matthew, xxv. 14 to 31, and concerning the pounds in Luke, 
 xix. 13 to 25 ; and at length in these words in Matthew, To 
 every one that hath shall be given that he may abound, but 
 from him who hath not, even what he hath shall be taken away 
 from him,” xxv. 29 ; and in Luke, “ He said to them who stood 
 near, Take from him the pound, and give it to him who hath 
 ten pounds : they said unto him, Lord, he hath ten pounds ; 
 I say unto yon, that to every one who hath shall be given, but 
 from him who hath not, even what he hath shall be taken away 
 from him,” xix. 24, 25, 26 : that every one’s measure is filled, 
 the Lord also teaches in another place in Luke, “ Give, and it 
 shall be given to you, good measure, pressed, shaken, and over 
 
608 
 
 EXODUS. 
 
 [Chap. xii. 
 
 flowing, shall they give into your bosom,” vi. 38 : from these 
 considerations now it is evident what is meant by a full state. 
 
 7985. It is said that the dwelling of the sons of Israel, bv 
 which they dwelt in Egypt, was thirty years and four hundred 
 years ; and further, that at the end of thirty years and four 
 hundred years, in this same day, all the armies of Jehovah 
 went forth from the land of Egypt, when yet the dwelling of 
 the sons of Israel, from the going down of Jacob into Egypt to 
 the departure of his posterity at this time, was not more than 
 half that time, viz., 215 years, as is very manifest from the 
 chronology of the sacred scriptures ; for Moses was born of 
 Amram, Amram of Kehath, and Kehath of Levi, and Kehath 
 together with his father Levi came into Egypt, Gen. xlvi. 11 ; 
 the age of the life of Kehath was a hundred and thirty-three 
 years, Exod. vi. 18, and the age of the life of Amram, from 
 wdiom came Aaron and Moses, was 137 years, verse 20 of the 
 same chapter ; 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 Kehath Amram w'as born, nor in what 
 year of the age of Amram Moses was born ; but that there 
 were not 430 years may be manifest, for the years of their 
 ages do not amount to 430, but three hundred and fifty, as is 
 plain, if the years of the age of Kehath, 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 ; still less if the years 
 from their nativities be added ; that they were 215 years may 
 be seen from chronologists. But from the descent of Abraham 
 into Egypt to the departure of the sons of Israel were four 
 hundred and thirty years, see also chronology : hence now it 
 may be manifest, that by 430 years is here meant the entire 
 period of time from Abraham, and not from Jacob: that these 
 years were designed, and were called the years of the dwelling 
 of the sons of Israel in Egypt, is on account of the internal 
 sense, in which by them is signified a full state and duration of 
 the vastation of those who were of the spiritual church, and 
 were detained in the lower earth even to the Lord’s coming, 
 and were then liberated, see n. 6854, 6914, 7035, 7091, 7828, 
 7932. 
 
 7986. “ And it was at the end of thirty years and of four 
 hundred years.” — That hereby is signified the time of the Lord’s 
 coming, when they were saved, appears from the signification 
 of thirty and four hundred years, as denoting a full state and 
 duration of the vastation or infestation of those who were of 
 the spiritual church, and were detained in the lower earth even 
 to the Lord’s coming, and then liberated, see just above, n. 7985, 
 and n. 6854, 6914, 7035, 7091, 7828, 7932 ; hence at the end 
 of those years signifies the time of the Lord’s coming when 
 they were saved. 
 
7985—7988.] 
 
 EXODUS. 
 
 609 
 
 7987. “And it was in this same day.” — That hereby is sig- 
 nified that on this occasion, appears from the signification of 
 day, as denoting state, see n. 23, 487, 488, 493, 2788, 3462, 
 3785, 4850, 5672, 5962, 7680; hence in this same day denotes 
 in that state, thus on this occasion, viz., when the coming of the 
 Lord was, which is signified by at the end of thirty and four 
 hundred years, and the liberation of those who were of the 
 spiritual church, which is signified by all the armies of Jehovah 
 going forth from the land of Egypt. 
 
 7988. “All the armies of Jehovah went forth from the land 
 of Egypt.” — That hereby is signified that they who were in 
 truth and good, and were still detained there, were taken out, 
 appears from the signification of going forth from the land of 
 Egypt, as denoting to be taken out and liberated from infesta- 
 tions ; that to go forth denotes to be taken out, is evident, and 
 that the land of Egypt denotes infestations, see n. 7278 ; and 
 from the signification of the armies of Jehovah, as denoting 
 the truths and goods appertaining to the spiritual church, thus 
 denoting those who are in truth and good, see n. 3448, 7236. 
 That truths and goods are the armies of Jehovah, is manifest 
 from Daniel, “ One horn of the goat went forth from what was 
 little,* and grew exceedingly towards the south, and towards 
 the east, and towards honourableness, and grew even to the 
 armies of the heavens , and cast down to the earth from the 
 army , and from the stars, and trod them under foot; yea lifted 
 up itself even to the prince of the army : and the army was 
 delivered upon the daily sacrifice for transgression , because 
 it cast down truth to the earth : then I heard one holy one 
 speaking, How long is both the holy and the army given to be 
 ti'od under foot % he said to me, Even till the evening and the 
 morning, twice three hundred thousand, then shall the holy 
 thing or principle be justified,” viii. 9 to 14, where it is very 
 evident that armies denote truths and goods ; for it is said that 
 it cast to the earth from the army and from the stars, and after- 
 awards that it cast down truth to the earth, and that the army 
 was to be trod under foot even to the evening and the morning, 
 that is, to the coming of the Lord. Inasmuch as truths and 
 goods are the armies of Jehovah, therefore the angels are called 
 his armies in the first book of the Kings, “ Micah the prophet 
 said, I saw Jehovah sitting on his throne, and the universal 
 army of the heavens standing near himfi xxii. 19 ; and in 
 David, “Bless Jehovah ye angels of his, powerful in strength ; 
 bless ye Jehovah all ye his armies , his ministers,” Psalm ciii. 
 20, 21, where angels are called armies from the truths and 
 goods in which they are principled ; nor were the angels alone 
 called the armies of Jehovah, but also the luminaries of heaven, 
 
 * In the original Latin it is expressed, exivit cornu unurn de exigno hirci, which, 
 appears to be the literal rendering from the original Chaldee. 
 
 VOL. VII. 
 
 39 
 
610 
 
 EXODUS. 
 
 [Chap. xii. 
 
 as the sun, the moon, and the stars, and this because by the 
 sun was signified the good of love, by the moon the good of faith, 
 and by the stars the knowledges of good and truth ; that those 
 luminaries are called armies, is evident in the book of Genesis, 
 “The heavens and the earth were finished, and all their ar- 
 mies” ii. 1, where by armies are meant all the luminaries of 
 heaven, but, in the internal sense, in which the new creation 
 of man is there treated of, are meant truths and goods: in like 
 manner in David, “Praise ye Jehovah all his angels, praise 
 him all his armies ; praise him sun and moon, praise him all 
 ye stars of light,” Psalm cxlviii. 2, 3: that the sun denotes the 
 good of love, and the moon the good of faith, see n. 1529, 1530, 
 2441, 2495, 4060, 4696, 5377, 7083 ; and that the stars denote 
 the knowledges of good and truth, n. 1808, 2120, 2495, 2849, 
 4697. The reason why the sun, the moon, and the stars signify 
 goods and truths, is, because the Lord in heaven is a sun to 
 the celestial, and a moon to the spiritual, see n. 1521, 1529, 
 1530, 1531, 3636, 3643, 4300 ; 4321, 5097, 7078, 7083, 7171, 
 7173 ; and because the angelic habitations shine as stars, ac- 
 cording to these words in Daniel, “Then the intelligent shall 
 be bright as the brightness of the expanse, and they who justify 
 many shall he as the stars , for an age and eternity,” xii. 3. 
 Inasmuch as the angels from truths and goods are called the 
 armies of Jehovah, and also the sun, the moon, and the stars, 
 and all truth and good proceeds from the Lord, therefore the 
 Lord in the Word is called Jehovah Zebaoth or of armies, n. 
 3448 ; he is so called also from this consideration, because he 
 fights for man against the hells. From these considerations 
 now it may be manifest what is meant in the internal sense by 
 the armies of Jehovah: that the sons of Jacob, who went forth 
 out of Egypt, were not those armies, but that they represented 
 them, is evident from their life in Egypt, in that they did not 
 know Jehovah, not even his name, until this was told to Moses 
 out of the bush, Exod. iii. 13, 14, 15, 16; also that they were 
 adorers of the calf, alike with the Egyptians, as may be con- 
 cluded from Exod. xxxii., also from their life in the wilderness, 
 in that they were such, that they could not be introduced into 
 the land of Canaan ; thus they had no claim at all to the title 
 of the armies of Jehovah. 
 
 7989. “ A night of watches* was this to Jehovah.” — That 
 hereby is signified the presence of the Lord with those who are 
 in truth and good, and with those who are in evil and thence 
 in the mere false, appears from the signification of night, as de- 
 noting a state of damnation, see n. 7951 ; and from the signifi- 
 cation of watches to Jehovah, as denoting the presence of the 
 Lord and thence protection ; for by the presence of the Lord 
 they are. illustrated who are in good and thence in truth, and 
 * See note above, at verse 42 of the text of the chapter. 
 
7089 —' 7992 .] 
 
 EXODUS. 
 
 611 
 
 they are blinded who are in evil and thence in the false ; also 
 by the presence of the Lord they are brought out from damna- 
 tion who are to be elevated into heaven, for they are withheld 
 from evil and held in good, and this by a strong force from the 
 Lord ; and by the presence of the Lord also they who are to be 
 cast down into hell, are brought into damnation, for according 
 to the degree of the Lord’s presence they are in evil, n. 7626, 
 7643 ; hence now it is, that that state and that time is called a 
 night of watches to Jehovah. The presence of the Lord in 
 what follows is described by a pillar of a cloud by day, and a 
 pillar of fire by night, to lead them, Exod. xiii. 21, and the 
 presence both with those who were in good and truth, and 
 with those who were in evil and the false, is described by that 
 pillar interposing itself between the camp of Israel and the 
 camp of the Egyptians, and by this circumstance, that when 
 Jehovah looked thence to the camp of the Egyptians, the 
 Egyptians were immersed in the red sea ( mare suph ),' Exod. 
 xiv. 19, 20, 24, 25, 26, 27. 
 
 7990. “To bring them forth out of the land of Egypt.” — * 
 That hereby is signified liberation from spiritual captivity, ap- 
 pears from the signification of bringing forth, as denoting to 
 liberate, and from the signification of the land of Egypt, as de- 
 noting where they were infested by the evil, thus where they 
 were in spiritual captivity, according to what was adduced, n. 
 6854, 6914, 7035, 7091, 7828, 7932, 7985. They are said to be 
 in spiritual captivity who are held as to the interiors by the 
 Lord in good and truth, but as to the exteriors by hell in evil 
 and the false ; whence a combat of the external man with the 
 internal : in this state they are held who are infested ; and on 
 such occasions the Lord, by an influx through the interiors, 
 figlits for them against the afflux of evil and the false from the 
 hells; in this case they are held as it were captive, for by influx 
 from the Lord they are willing to be in good and truth, but by 
 afflux from the hells they seem to themselves not to be able. 
 This combat has place on account of the end, that the external 
 man may be reduced to obedience to the internal, and thereby 
 natural things be made subordinate to spiritual. 
 
 7991. “This is that night of watches to Jehovah.” — That 
 hereby is signified that on this occasion they were withheld 
 from all false and evil, appears from what was said just above, 
 n. 7989, concerning the night of watches to Jehovah. 
 
 7992. “ For all the sons of Israel to their generations.” — 
 That hereby are signified those of the spiritual church with whom 
 there is good derived from truth, and truth derived from good, 
 appears from the representation of the sons of Israel, as denoting 
 those who are of the spiritual church, see frequently above ; and 
 from the signification of generations, as denoting those things 
 which are of faith and charity, see n. 2020, 2584, 6239, thus 
 
EXODUS. 
 
 [Chap. xii. 
 
 m 
 
 those with whom there is good derived from truth and truth de- 
 rived from good, for they who are of the spiritual church by the 
 truth which is of faith are introduced to the good which is of 
 charity, and when they are introduced they are led from good to 
 truths : they who are led from good to truths, are they who 
 constitute the internal church, but they who by truths are in- 
 troducing to good, are they who constitute the external church. 
 
 7993. Verses 43 to 49. And Jehovah said to Moses and 
 Aaron , This is the statute of the passover , every son of a stranger 
 shall not eat it. And every servant of a man (vir) the purchase 
 of silver, and thou shalt circumcise him , then shall he eat it. 
 A lodger (inquilinus) and a hireling shall not eat it. In one 
 house it shall be eaten , thou shalt not bring forth from the house 
 aught of the flesh abroad / and ye shall not break a bone in it. 
 All the company of Israel shall do it. And when a sojourner 
 sojourneth with thee , and doeth , or offer eth , the passover to 
 Jehovah , let every male be circumcised to him , and then let 
 him come near to do it, and he shall be as a native of the land ; 
 and every one uncircumcised shall not eat it. One law shall 
 be to the native and to the sojourner sojourning in the midst of 
 you . And Jehovah said to Moses and Aaron, signifies infor- 
 mation by truth divine. This is the statute of the passover, 
 signifies the laws of order for those who are liberated from 
 dajmnation and infestation. Every son of a stranger shall not 
 eat it, signifies those who are not in truth and good, that they 
 are separated from them. And every servant of a man, signi- 
 fies the natural man as yet. The purchase of silver, signifies 
 who has any spiritual truth. And thou shalt circumcise him, 
 signifies purification from filthy loves. Then shall he eat it, 
 signifies that he shall be with them. A lodger and a hireling 
 shall not eat it, signifies that they who do good from mere 
 natural disposition, and who do good for the sake of gain, shall 
 not be with them. In one house it shall be eaten, signifies 
 consociations of suitable goods, that they make together one 
 good. Thou shalt not bring forth from the house aught of 
 the flesh abroad, signifies that this good shall not be mixed 
 together with the good of another. And ye shall not break 
 a bone in it, signifies scientific truth that it also shall be entire. 
 All the company of Israel shall do it, signifies that that law 
 of order is for all who are in the good of truth and in the truth 
 of good. And when a sojourner sojourneth with thee, signifies 
 those who have been instructed in the truth and good of the 
 church, and have received those principles. And doeth, or 
 offereth, the passover to Jehovah, signifies if he is willing to be 
 together with them. Let every male be circumcised to him, 
 signifies that his truth must be defaecated from impure loves. 
 And then let him come near to do it, signifies that then he 
 shall be with them. And lie shall be as a native of the land, 
 
EXODUS. 
 
 613 
 
 7093 — 7996.] 
 
 signifies that he shall be received as he who is in that truth 
 and good, and is purified from filthy loves. And every one 
 uncircumcised shall not eat it, signifies that he who is in the 
 loves of self and of the world cannot be together with them. 
 One law shall be to the native and to the sojourner sojourning 
 in the midst of you, signifies that he who being instructed re- 
 ceives the truth and good of the church, and lives according to 
 those principles, shall be as he who being before instructed is 
 within the church, and lives a life conformable to the precepts 
 of faith and charity. 
 
 7994. “And Jehovah said to Moses and Aaron.” — That 
 hereby is signified information by truth divine, appears from 
 the signification of Jehovah said, when the statutes of the 
 church are treated of, as denoting information or instruction, 
 see n. 7186, 7267, 7304, 7380, 7517, 7769, 7793, 7825 ; and from 
 the representation of Moses and Aaron, as denoting truth divine, 
 Moses internal truth, and Aaron external, see n. 7009, 7010, 
 7089, 7382. 
 
 7995. “This is the statute of the passover.” — That hereby 
 are signified the laws of order for those who are liberated from 
 damnation and infestations, appears from the signification of a 
 statute, as denoting that which is grounded in order, of which 
 we shall speak presently ; and from the signification of the 
 passover, as denoting the presence of the Lord and liberation 
 from damnation, see n. 7093, 7867. As to what concerns that 
 which is of order, which is signified by a statute, it is to be 
 noted, that all the statutes which were commanded to the sons 
 of Israel, were laws of order in the external form, but those 
 things which they represented and signified were laws of order 
 in the internal form ; the laws of order are the truths which are 
 from good; the complex of all the laws of order is the divine 
 truth proceeding from the divine good of the Lord ; hence it is 
 evident, that the divine principle itself of the Lord in heaven 
 is order, the divine good the essential principle of order, and 
 the divine truth the formal principle thereof. 
 
 7996. “Every son of a stranger shall not eat it.” — That 
 hereby are signified those who are not in truth and good, that 
 they are separated from them, appears from the signification 
 of a stranger, as denoting those out of the church who do not 
 acknowledge any thing of the truth and good which are of 
 faith, as were the nations of the land of Canaan, see n. 2049, 
 2115, thus who are not in truth and good ; and from the sig- 
 nification of not eating it, as denoting not to communicate and 
 be conjoined with them, thus to be separated from them : the 
 subject treated of in what now follows is concerning those who 
 should together eat the passover, and who should not eat ; the 
 supper of the passover was what represented the consociations 
 of the good in heaven ; in the statutes which follow, it is de- 
 
614 
 
 EXODUS. 
 
 [Chap, xii 
 
 dared who could consociate, and who could not. In general, 
 feasts, both dinners and suppers, in ancient times, were made 
 within the church, to the intent that they, the members, 
 might be consociated and joined together as to love, and that 
 they might instruct each other in those things which are of love 
 and faith, thus in those things which are of heaven, see n. 
 3596, 3832, 5161 ; such were at that time the delights attend- 
 ing meals, ( commessationes , messings together,) and such was 
 the end for the sake of which dinners and suppers were insti- 
 tuted ; thus the mind was nourished, and also the body unani- 
 mously and correspondently ; hence they had health and lon- 
 gevity, and hence they had intelligence and wisdom, also hence 
 they had communication with heaven, and some had manifest 
 communication with the angels. But as all internal things in 
 process of time vanish, and pass off into external, so also the 
 ends of feasts and meals, which at this day are not for the 
 sake of any spiritual conjunction, but for the sake of worldly 
 conjunctions, viz., for the sake of gain, for the sake of the pur- 
 suit of honor, and for the sake of pleasures, whence the body 
 has nourishment, but the mind none. 
 
 7997. That the paschal supper represented the consociations 
 of the angels in the heavens as to goods and truths, see above, 
 n. 7836, 7996, and because it represented those consociations, 
 it was ordained, that not only every house by itself should on 
 this occasion be together and eat, but also that no others should 
 be consociated, but they who represented the conjunction of 
 love, such as is that of the heavenly societies, and thus that 
 the rest should be separated ; they who were to be separated 
 were strangers, for by them were signified those who are not 
 in the good and truth of the church ; also lodgers and hirelings, 
 because by them were represented those who from mere natural 
 disposition, and who for the sake of gain did and made a boast 
 of good and truth ; the latter and the former cannot be conso- 
 ciated with the angels in the heavens, but when it is allowed 
 them to wander about, as is the case at the first time of their 
 coming into the other life, before they undergo the vastations 
 of good and truth, on these occasions when they come to any 
 angelic society, and are sensible of the sphere of sanctity de- 
 rived from the truth of the good of innocence, which is signi- 
 fied by the blood of the paschal lamb, n. 7846, 7877, they can- 
 not approach, but from fear and aversion immediately fly away. 
 
 7998. “And every servant of a man.” — That hereby is sig- 
 nified the natural man as yet, appears from the signification of 
 a servant, as denoting the natural principle, see n. 3019, 3020, 
 3191, 3192, 3204, 3206, 3209, 5305, thus the natural man ; the 
 reason why the natural man is called a servant, is, because he 
 was made to minister to the spiritual, also to obey him, as a 
 servant his lord 
 
75)97—8002.] 
 
 EXODUS. 
 
 01 5 
 
 7999. “ The purchase of silver.’’ — That hereby is signified 
 who has an} T spiritual truth, appears from the signification of 
 purchase, as denoting acquisition and appropriation, see n. 4397, 
 4487, 5374, 5397, 5406, 5410 ; and from the signification of 
 silver, as denoting truth, see n. 1551, 2954, 5658, in the present 
 case spiritual truth, because the servant who is bought, in the 
 internal sense, is the natural man, and therefore the lord who 
 buys is the spiritual. How this case is, cannot be known, 
 unless it be known how the spiritual principle buys, that is, 
 acquires and appropriates to itself the natural ; when man is 
 regenerating, his internal and external principles, that is, the 
 spiritual and the natural, at first disagree, for the spiritual prin- 
 ciple wills those things which are of heaven, but the natural 
 those things which are of the world ; nevertheless on this occa- 
 sion the spiritual flows-in continually into the natural, and 
 brings it to agreement, this is effected by truth ; and what the 
 spiritual principle in the natural brings to itself, this is called 
 bought with silver, that is, acquired and appropriated by truth. 
 
 8000. “And thou shalt circumcise him.” — That hereby is 
 signified purification from filthy loves, appears from the signi- 
 fication of being circumcised, as denoting purification from the 
 loves of self and of the world, thus from filthy loves, see n. 
 2039, 2056, 2632, 3412, 3413, 4462, 7045. 
 
 8001. “Then shall he eat it.” — That hereby is signified that 
 he shall be with them, appears from the signification of eating, 
 viz., the paschal lamb together with the rest, as denoting to 
 communicate and to be conjoined, see n. 2187, 5643 ; for the 
 paschal supper represented, as was said above, n, 7836, 7841, 
 7996, 7997, angelic consociations as to goods and truths ; and 
 by the statutes concerning strangers, servants, lodgers, hire- 
 lings and sojourners, who are here treated of, in the internal 
 sense, is declared who might be consociated, and who might 
 not; hence it is that by eating is signified to be with them, or 
 to be consociated, and by not eating, not to be with them, or to 
 be separated. 
 
 8002. u And a lodger and a hireling shall not eat it.” — That 
 hereby are signified they who from mere natural disposition do 
 good, and who do it for the sake of gain, that they cannot be 
 with them, appears from the signification of a lodger, as de- 
 noting those who do good from mere natural disposition, of 
 which signification we shall speak presently ; and from the sig- 
 nification of a hireling, as denoting those who do good for the 
 sake of gain, of which signification we shall also speak pres- 
 ently ; and from the signification of not eating it, as denoting 
 not to be with them, see just above, n. 8001. The reason why 
 a lodger denotes one who does good from mere natural disposi- 
 tion, is, because lodgers were those who came from other peo- 
 ple, and were inhabitants, and dwelt with the Israelites and 
 
616 
 
 EXODUS. 
 
 [Chap, xii, 
 
 Jews in one house ; and to dwell together signifies to be to- 
 gether in good ; but whereas, as was said, they were from peo- 
 ple out of the church, the good which is signified is not the 
 good of the church, but is a good not of the church, which 
 good is called natural good, because it is possessed hereditarily 
 by birth ; such good also some derive from ill health and in- 
 firmity ; this good is meant by the good which they do who 
 are signified by lodgers. This good differs altogether from the 
 good of the church, for by the good of the church conscience 
 is formed with man, which is the plane into which the angels 
 flow-in, and by which is given consort with them ; but by 
 natural good no plane can be formed for the angels ; they who 
 are in this good, do good in the dark from blind instinct, not in 
 the light of truth by virtue of influx from heaven ; wherefore 
 in the other life they are led away, like chaff by the wind, by 
 every one, both evil and good, and more by an evil one, who 
 has the skill to adjoin to reasonings something of affection and 
 persuasion, nor in this case can they be led away by the angels, 
 for the angels operate by the truths and goods of faith, and fiow- 
 in into the plane which has been formed inwardly in man from 
 the truths and goods of faith : from these considerations it is 
 evident, that they who do good from mere natural dispositions, 
 cannot be consociated with the angels : concerning them and 
 their lot in the other life, see n. 3470, 3471, 3518, 4988, 4992, 
 5032, 6208, 7197. That lodgers are they who stay not in theif 
 own land, nor in their own house, but in a strange land, is 
 manifest from Moses, “The land shall be sold precisely, for the 
 land is mine, but ye are sojourners and lodgers with me,” Levit. 
 xxv. 23 : and in David, “ Hear my prayers, Jehovah, be not 
 silent at my tear, because I am a sojourner with thee , a lodger 
 as all my fathers were,” Psalm xxix. 12 ; and in the book of 
 Genesis, “ Abraham said to the sons of ITeth, I am a sojourner 
 and lodger with you, give me the possession of a sepulchre,” 
 xxiii. 4 ; by a sojourner alike as by a lodger is signified a 
 comer and inhabitant from another land, but by a sojourner 
 are signified those who were instructed in the truths of the 
 church and who received those truths, but by lodgers those 
 who were not willing to be ' instructed in the truths of the 
 church, because they were not willing to receive them. As to 
 what concerns hirelings, they were such as laboured for hire, 
 being servants, but not bought ; that these were called hire- 
 lings, see Levit. xix. 13; xxv. 4, 5, 6 ; Deut. xxiv. 14, 15; 
 inasmuch as hirelings were those who laboured for hire, by 
 them, in the internal sense, are meant those who do good for 
 the sake of gain in the world ; and in a yet interior sense those 
 who do good for the sake of hire or reward in the other life, 
 thus who are willing to merit by works. They who do good 
 merely for the sake of gain in the world cannot in any wise be 
 
8002.] 
 
 EXODUS. 
 
 017 
 
 consociated with the angels, for the end regarded is the world, 
 that is, opulence and eminence, but not heaven, that is, the 
 blessedness and happiness of souls ; the end regarded is what 
 determines actions, and gives them quality : concerning those 
 who do good merely for the sake of gain, the Lord thus speaks 
 in John, “ I am the good shepherd, the good shepherd layeth 
 down his soul for the sheep ; but the hireling and who is not 
 the shepherd, whose own the sheep are not, seeth the wolf 
 coming, and forsake th the sheep, and fleeth, and the wolf seizes 
 them, and disperseth the sheep, but the hireling fleeth, because 
 he is a hireling” x. 11, 12, 13 : and in Jeremiah, “ Egypt is a 
 most beautiful calf, destruction from the north cometh, her 
 hirelings are as fatted calves , for also they have converted them- 
 selves, they have fled together, they have not stood, because 
 the day of their destruction cometh upon them,” xlvi. 20, 21. 
 That lodgers and hirelings were not to be consociated as to 
 holy things with those who are of the church, is plain from 
 Moses, “ No stranger shall eat what is holy, the lodger of a 
 priest and a hireling shall not eat what is holy,” Levit. xxii. 
 10 : and that from the sons of lodgers were to be bought serv- 
 ants who should serve for ever, is plain from the same, “Ye 
 shall buy a man-servant and a maid-servant from the nations 
 which are round about you ; and also from the sons of lodgers 
 sojourning with you, from these shall ye buy, and from theif 
 family which is with you, although they have brought forth in 
 your land, that they may be to you for a possession, and for an 
 inheritance; ye may transmit them to your sons after you, tc 
 inherit by possession, ye shall rule over them for ever,” Levit. 
 xxv. 44, 45, 46 ; by the sons of lodgers are signified the sci* 
 entities which are derived from mere natural lumen ; that spir- 
 itual truth should rule over them, is signified by servants being 
 bought from the sons of lodgers for perpetual possession. But 
 they who do good for the sake of hire or reward in the other 
 life, who are also signified by hirelings, differ from those just 
 now spoken of, in that they regard as an end life and happiness 
 in heaven; but inasmuch as that end determines and converts 
 their divine worship from the Lord to themselves, and thence 
 they will well to themselves alone, but to others only so far as 
 they favour them, and in this case self-love is in singular the 
 things they think and do, but not the love of the neighbour, 
 thus they have not genuine charity ; neither can these be con- 
 sociated with the angels, for the angels are altogether averse 
 from both the name and idea of hire or recompense : that good 
 ought to be done without a view to hire or reward, the Lord 
 teaches in Luke, “ Love ye your enemies , and do good , and lend, 
 hoping nothing thence, then shall your hire or reward be much, 
 and ye shall be the sons of the Highest,” vi. 32 to 35 ; also xiv. 
 12, 13, 14. Concerning meritorious goods and their quality, 
 
618 
 
 EXODUS. 
 
 [Chap. xii. 
 
 see n. 1110, 1111, 1774, 1835, 1877, 2027, 2273, 2340, 2373, 
 2400, 3816, 4007, 4175, 4943, 6388, 6389, 6390, 6392, 6393, 
 6478. The reason why it is so often said by the Lord, that 
 they who do good should have hire or reward in heaven, as 
 Matt. v. 11, 12 ; vi. 1, 2, 16 ; x. 41, 42 ; xx. 1 to 17 ; Luke vi. 
 23, 35 ; xiv. 14 ; John iv. 36, is, because man, before he is 
 regenerated, must needs think of hire or reward ; but it is 
 otherwise when he is regenerated ; in this case he is indignant 
 if any one thinks that he does good to his neighbour for the sake 
 of hire or reward, for he is sensible of delight and blessedness 
 in doing good, but not in recompense ; that hire or reward, in 
 the internal sense, is the delight of the affection of charity, see 
 n. 3816, 3956, 6388, 6478. 
 
 8003. “ In one house it shall be eaten.” — That hereby are 
 signified the consociations of suitable goods, that they may 
 make one good, appears from this consideration, that the pas- 
 chal supper represented the angelic consociations in heaven, 
 and that every house of the sons of Israel represented a society 
 in particular, see n. 7836, 7891, 7996, 7997 ; the angelic socie- 
 ties are all distinct amongst themselves according to goods, and 
 this in the genus, in the species, and in the particular, n. 3241, 
 4625, they are consociated who are in similar good : the reason 
 why these make one good, is, because every one exists not from 
 one but from several ; for from several various things or prin- 
 ciples, but still agreeing together, is effected a form, which 
 makes one by harmony, in heaven by spiritual harmony, which 
 is that of the goods of love, see n. 3241, 3267, 3744, 3745, 3746, 
 3986, 4005, 4149, 5598, 7236, 7833, 7836: from these con- 
 siderations it is evident, that by being to be eaten in one house 
 are signified the consociations of suitable goods, that they may 
 make together one good ; that to eat, viz., the passover, denotes 
 to be consociated, or to be with them, see above, ti. 8001. 
 
 8004. “ Thou shalt not bring forth from the house aught of the 
 flesh abroad.” — That hereby is signified that this good shall not 
 be mixed together with the good of another, appears from the 
 signification of bringing forth from the house abroad, as denot- 
 ing to give to another to eat, thus to commix with another good 
 than what is of his own society ; and from the signification of 
 flesh, as denoting good, n. 6968, 7850. For the societies in 
 heaven are distinct according to the functions of all the mem- 
 bers, viscera, and organs in the body, as has been shown at the 
 close of several chapters ; the function of each member, vis- 
 cus, and organ by correspondence has reference to the peculiar 
 good, distinct from another ; hence it is evident, that goods are 
 manifold, and that, in order that from them distinct forms may 
 exist, which taken together may constitute the most perfect 
 form of heaven, they are in no wise to be mixed together, for 
 if they should be mixed together distinction would perish : this 
 
8003— SOOT.] 
 
 EXODUS. 
 
 619 
 
 is signified by the law, that they should not bring out of the 
 house aught of the flesh abroad. 
 
 8005. “ And ye shall not break a bone in it.” — That hereby 
 is signified scientific truth that it also shall be entire, appears 
 from the signification of bone, as denoting the ultimate in 
 which interior things terminate as in their bases, that they may 
 be supported to prevent their being severed asunder ; such an 
 ultimate in spiritual things is the scientific principle, for all 
 spiritual truths and goods flow-down according to order to in- 
 ferior things or principles, and terminate at length in scien- 
 tifics, and there present themselves visibly to man : that not to 
 break denotes that it shall be entire, is evident. The scientific 
 principle is said to be entire, when it admits into itself nothing 
 but truths which are in agreement with their good, for the 
 scientific principle is the common receptacle. Moreover, sci- 
 entifics are circumstanced as the bones in man ; if they be not 
 entire, or in their order, as when they are out of joint, or when 
 distorted, the form of the body hence varies, and according to 
 it the actions. Scientific truths are doctrinals. 
 
 8006. “ All the company of Israel shall do it.” — That hereby 
 is signified that that law of order is for all who are in the good 
 of truth and in the truth of good, appears from the signification 
 of the company of Israel, as denoting all truths and goods in 
 one complex, n. T830, thus those who are in truth productive 
 of good, and in good productive of truth, n. 7956, consequently 
 who are of the spiritual church. The reason why all those 
 might do or offer, the passover was, that they might represent 
 the liberation of those of the spiritual church who were detained 
 in the lower earth even to the Lord’s coming, n. 6854, 6914, 
 7091, 7847, 7932 ; and by eating together in one house might 
 represent the angelic consociations in heaven, n. 7836, 7996, 
 7997, thus by all the company of Israel doing, or offering, 
 might represent the whole heaven. At that time there was no 
 where a church, but only the representative of a church, to 
 which the posterity of Abraham from Jacob were appointed ; 
 by the representatives of a church was given communication 
 with heaven, and by, or through, heaven with the Lord ; hence 
 it was that it was enjoined to that nation to observe strictly all 
 the statutes and all the laws, especially the statutes concerning 
 the passover, insomuch, that he who was clean, and did not do, 
 or offer, the passover, was to be cut off, Xu mb. ix. 13. 
 
 8007. “ And when a sojourner sojourneth with thee.” — 
 That hereby are signified those who have been instructed in 
 the truth and good of the church, and have received those prin- 
 ciples, appeal’s from the signification of a sojourner, as denot- 
 ing those who were instructed, and received the statutes and 
 laws of the church, see n. 2025, 4444, 7903 ; it is said, when he 
 Bojourneth with thee, because by sojourning is signified to be 
 
620 
 
 EXODUS. 
 
 [Chap. xii. 
 
 instructed and to live, n. 1463, 3672 ; thus by sojourners so- 
 journing with them are signified not only those who were in- 
 structed in the truth and good of the church, but also who lived 
 according to those principles. 
 
 8008. “ And doeth or offereth the passover to Jehovah.” — • 
 That hereby is signified if he is willing to be together with 
 them, appears from the signification of doing or offering the 
 passover to Jehovah, or eating it, as denoting to be together 
 with them, see n. 8001. 
 
 8009. “ Let every male be circumcised to him.” — That 
 hereby is signified that that truth was to be defsecated from 
 impure loves, appears from the signification of being circum- 
 cised, as denoting to be purified or defaecated from impure 
 loves, see n. 2039, 2056, 2632, 3412, 3413, 4462, 7045 ; and 
 from the signification of a male, as denoting the truth of faith, 
 see n. 749, 2046, 4005, 7838. 
 
 8010. “ And then let him come near to do it” — signifies 
 that then he shall be with them, as above, n. 8008. 
 
 8011. “And he shall be as a native of the land.” — That 
 hereby is signified that he shall be accepted as he who is in 
 that truth and good, and purified from filthy loves, appears from 
 the signification of a native of the land, as denoting one who is 
 born within the church, and is in its truth and good, conse- 
 quently who is purified from filthy loves; he is called a native 
 of the land, because by land or earth is signified the church ; 
 that land or earth in the Word denotes the church, see n. 566, 
 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850; 2117, 2118, 2571, 
 2928, 3355, 4447, 4535, 5577 ; the reason why land or earth 
 denotes the church, is, because by land or earth in the Word 
 the land or earth of Canaan is meant, and by the land or earth 
 of Canaan is signified the Lord’s kingdom and church, n. 1413, 
 1437, 1585, 1607, 1866, 3038, 3481, 3705, 4116, 4240, 4447, 4454, 
 4516, 4517, 5136, 5757, 6516. By every land or earth, which is 
 named in the Word, by the angels is not understood land or earth, 
 but the nation which dwells there, and when the nation is under- 
 stood, the quality thereof is understood as to its spiritual princi- 
 ple, that is, as to that which is of the church : that the idea of the 
 quality of a nation occurs, when mention is made of a land or 
 earth, is a known thing, for this is the case even amongst men, 
 and more so amongst the angels, who think spiritually of every 
 natural thing. 
 
 8012. “And every one uncircumcised shall not eat it.” — 
 That hereby is signified that he who is in the loves of self and 
 of the world cannot be together with them, appears from the 
 signification of one uncircumcised, as denoting one who is in 
 the loves of self and of the world, see n. 2056, 3412, 3413, 7045 ; 
 and from the signification of eating it, viz., the passover, as 
 denoting to be with them, see above, n. 8001. 
 
8008—8013.] 
 
 EXODUS. 
 
 621 
 
 8013. “One law shall he to the native and to the sojourner 
 sojourning in the midst of you.” — That hereby is signified that 
 he who being instructed receives the truth and good of the 
 church, and lives according to those principles, shall be as he 
 who being before instructed is within the church, and lives a 
 life conformable to the precepts of faith and charity, appears 
 from the signification of the expression, “One law shall be,” 
 as denoting a similar right, thus that he shall be as another ; 
 and from the signification of a native, as denoting one who is 
 born within the church, and is in its truth and good, as to 
 doctrine and as to life, see just above, n. 8011 ; and from the 
 signification of a sojourner that sojourneth in the midst of you, 
 as denoting one who is instructed in the truth and good of the 
 church, and receives those principles, and lives according to 
 them, see also above, n. 8007. It is said according to the pre- 
 cepts of faith and charity , on account of the difference; for 
 the life before regeneration is according to the precepts of faith, 
 but after regeneration it is according to the precepts of charity : 
 before regeneration no one knows what charity is from affec- 
 tion, but only from doctrine ; according to the precepts of this 
 latter, viz., doctrine, which are called the precepts of faith, the 
 life is then formed ; bu4 after regeneration it is known from af- 
 fection what charity is, for a man then loves his neighbour, and 
 has a hearty good-will towards him, and in this case the life is 
 formed according to an inscribed law, for the man acts from the 
 affection of charity : this state differs altogether from the fore- 
 going state ; they who are in the first state are in obscurity as 
 to the truths and goods of faith, but they who are in the latter 
 state are respectively in clearness ; these latter see truths and 
 confirm them from illustration, but the former do not see truths 
 and confirm them from illustration, but from persuasion con- 
 cerning the doctrinals of the church that they are truths ; and 
 whereas they do not see them from illustration, they can con- 
 firm falses alike as truths, and after they are confirmed, they 
 see them altogether as truths : from these considerations it may 
 be manifest what is meant by living according to the precepts 
 of faith, and what by living according to the precepts of charity. 
 As to what concerns sojourners, it was occasionally commanded 
 in the Word, that there should not be any distinction made be- 
 tween a native of the land and a sojourner sojourning with 
 them, by reason that the nations or gentiles, from whom the 
 sojourners came, are alike received into heaven as they who are 
 within the church, after that being instructed they have re- 
 ceived the truths of faith ; concerning the nations or gentiles in 
 the other life, see n. 932, 1032, 1059, 2049, 2284, 2589 to 2604, 
 2861, 2863, 3263, 4190, 4197 ; hence it was commanded, that 
 as the native is, so should the sojourner be, as in Moses, “ But 
 if a sojourner shall sojourn with you, who shall make a fire- 
 

 EXODUS. 
 
 [Chap. xii 
 
 offering 1 of an odour of rest to Jehovah, as ye do so shall he do, 
 as t<> the assembly, one statute shall be to you and to the so- 
 journer that sojourneth , a statute of eternity to your genera- 
 tions ; such as ye are such shall a sojourner be before Jehovah j 
 one law and one judgment shall be to you , and to the sojourner 
 sojourning with you,” Numb. xv. 14, 15, 16. Again, “As the 
 native of you , shall be to you the sojourner that sojourneth with 
 you” Levit. xix. 34. Again, “ One judgment shall be to you, 
 such shall it be to the sojourner as to the native Levit. xxiv. 
 22. Again, “ When a sojourner shall sojourn with you , he shall 
 do or offer the passover to Jehovah, according to the statute of 
 the passover, and according to the statute thereof so shall he 
 do; one statute shall be to you , both for the sojourner and the 
 native ,” Numb. ix. 14. 
 
 8014. Verses 50, 51. And all the sons of Israel did , as Je- 
 hovah commanded Moses and Aaron , so they did. And it was 
 in this same day , Jehovah brought forth the sons of Israel out 
 of the land of Egypt as to their armies. And all the sons of 
 Israel did as Jehovah commanded Moses and Aaron, signifies 
 an act, of obedience according to truth divine. So they did, 
 signifies an act from the will. And it was in this same day, 
 signifies a state of the presence of the Lord. Jehovah brought 
 forth the sons of Israel out of the land of Egypt, signifies that 
 the Lord liberated those who were in the good of truth and the 
 truth of good from damnation. As to their armies, signifies 
 them distinguished according to the quality of good from truth. 
 
 8015. “And all the sons of Israel did as Jehovah com- 
 manded Moses and Aaron.” — That hereby is signified an act of 
 obedience according to truth divine, appears from what was 
 said above, n. 7944, where like words occur. 
 
 8016. “ So they did.” — That hereby is signified an act from 
 the will, appears from the signification of doing, when it is said 
 repeatedly, as denoting an act from the will, as above, n. 7945. 
 
 8017. “ And it was in this same day.” — That hereby is sig- 
 nified a state of the presence of the Lord, appears from the sig- 
 sification of day, as denoting time and state, see n. 23, 487, 
 488, 493, 893, 2788, 3462, 3785, 4850, 7680; the reason why 
 it denotes a state of the presence of the Lord, is, because it was 
 the day of the passover, and by the passover is signified the 
 presence of the Lord, and the liberation of those of the spiritual 
 church from spiritual captivity, and from damnation, n. 7867 ; 
 that on this occasion there was liberation, is signified by what 
 follows in this verse, viz., that “ On that day Jehovah brought 
 forth the sons of Israel out of the land of Egypt as to their 
 armies ;” that this was on the morrow after the passover is 
 evident from Moses, “They departed out of Egypt on the 
 fifteenth day of the first month, on the morrow after the pass- 
 over, in the eyes of all the Egyptians, the Egyptians on this 
 
8014—8018.] 
 
 EXODUS. 
 
 m 
 
 occasion bulging the slain first-born,” ISTilmb. xxxiii. 3, 4. 
 That the presence of the Lord liberates those who are in good 
 from damnation, and leads those who are in evil into damna- 
 tion, see n. 7926, 7989. 
 
 8018. “Jehovah brought forth the sons of Israel out of the 
 land of Egypt.” — That hereby is signified that the Lord liberated 
 those who were in the good of truth and in the truth of good 
 from damnation, appears from the signification of bringing 
 forth, as denoting to liberate ; and from the representation of 
 the sons of Israel, as denoting those who are of the spiritual 
 church, or what is the same thing, who are in the good of 
 truth, and in the truth of good, see above, n. 7956, 8006 ; and 
 from the signification of the land of Egypt, as denoting dam- 
 nation ; the reason why the land of Egypt here denotes damna- 
 tion, is, because by the state of the Egyptians is now signified 
 damnation, n. 7766, 7778. That the Lord liberated from dam- 
 nation those who were of the spiritual church, that is, wdio 
 were in the good of truth and in the truth of good, see n. 6854, 
 6914, 7691, 7828, 7932. Their liberation by the Lord, when he 
 rose again, is signified by the Lord’s descent to those beneath ; 
 and was manifested by the rising of the dead out of the tombs, 
 concerning which it is thus written in Matthew, “ And the 
 tombs were opened, and many bodies of sleeping saints were 
 raised up, and going forth from their tombs after his resurrec- 
 tion entered into the holy city, and appeared to many,” xxvii. 
 52, 53; their going forth from the tombs, and entering into the 
 holy city, also their appearing, existed for a testification that 
 they were liberated by the Lord, who had been hitherto de- 
 tained in spiritual captivity, and that they w r ere introduced into 
 heaven ; heaven, in the internal sense, is signified by the holy 
 city; on this account it is said the holy city, when yet it was 
 not holy but profane, since its inhabitants had so cruelly treated 
 the Lord himself, who was represented in all the rituals of their 
 church, and described in the Word which they were in posses- 
 sion of, and thus who had been the God of their church. The 
 like is signified by this passage in Daniel, “ At this time thy 
 people shall be snatched out, every one who shall be found 
 written in the book : finally many of those who slept in the 
 dust of the earth shall awake, these to life eternal, but the rest 
 to disgrace, to eternal ignominy,” xii. 1, 2. And also by these 
 words in Ezekiel, “ Prophesy and say, Thus saitli the Lord Je- 
 hovah, Behold I am about to open your sepulchres, and I will 
 cause you to come up out of your sepulchres, my people, and I 
 will bring you upon the land of Israel, that ye may know that 
 I am Jehovah, when I shall open your sepulchres, and cause 
 you to come up out of your sepulchres, my people, and shall 
 give my spirit in you, that ye may live, and shall place you 
 upon your own land, that ye may know that I Jehovah have 
 
624 
 
 EXODUS. 
 
 [Chap. xii. 
 
 spoken, and have done, saith Jehovah,” xxvii. 12, 13, 14; 
 where by the land of Israel, or by the land of Canaan, is meant 
 heaven, n. 8011 ; by these words in the prophet is described the 
 new creation or regeneration of man, and also the vivification 
 of those who are of the spiritual church, by the Lord. 
 
 8019. u As to their armies.” — That hereby are signified 
 those distinct according to the quality of good from truth, ap- 
 pears from the signification of armies, as denoting goods and 
 truths, see above, 7988 ; as to armies, signifies that they who 
 are represented by the sons of Israel were distinct, according 
 to the quality of good from truth ; that all in the other life are 
 distinct and conjoined according to goods, see n. 7833, 7836, 
 8003. It is said according to the quality of good from truth, 
 because all good has its quality from truth, and hence varies, 
 see n. 3804, 4149, 5345, 5355, 6917. 
 
 8020. From the statutes and laws concerning the eating of 
 the paschal lamb, which are treated of in this chapter, it is 
 manifestly evident, that there are heavenly mysteries contained 
 and stored up in singular the things thereof, and that without 
 knowledge derived from the internal sense, nothing is known 
 but a mere ritual in an external form, and nothing celestial, 
 still less divine ; as for instance, why the paschal cattle should 
 be a lamb or a kid ; why the cattle should be male, and the 
 son of a year; why it should be slain on the fourteenth day of 
 the month ; why the blood thence should be sprinkled upon 
 the door-posts and lintel ; why it should be eaten roasted with 
 fire, with unleavened bread upon bitters, and not raw or boiled 
 in waters ; why it should be roasted the head upon the legs and 
 upon its middle ; why nothing of it should be left to the morn- 
 ing, and why what was left should be burned with fire ; why 
 they should eat unleavened bread seven days, and why he who 
 ate what was leavened should be cut off ; why a stranger, a 
 lodger, and a hireling should not eat it, but a man-servant 
 the purchase of silver, and a sojourner, if they were circum- 
 cised ; why it was to be eaten in one house, nor should aught 
 of the flesh be brought forth abroad ; why a bone should not 
 be broken in it : what these and very many other particulars 
 involve, and why they were commanded, would be altogether 
 unknown, unless the laws of order in the spiritual world be 
 known, to which they correspond, and unless it be known from 
 the internal sense what singular the things in that world, that 
 is, in heaven, signify ; and especially unless it be believed that 
 in all things there is a spiritual principle ; unless in all and 
 singular there was a spiritual principle, the angels attendant 
 upon man, when he reads the Word, would comprehend little 
 and scarce any thing from the Word, for the angels compre- 
 hend all things spiritually, which in the Word are described in 
 a natural manner. 
 
8019—8025.] 
 
 EXODUS. 
 
 625 
 
 CONTINUATION OF THE SUBJECT CONCERNING THE SPIRITS AND 
 INHABITANTS OF THE PLANET JUPITER. 
 
 8021 . A CERTAIN one from those spirits of Jupiter, who 
 strike terror by their coming , of whom mention has been before 
 made , arrived at my left side beneath the elbow , and thence 
 discoursed , but his speech was grating , nor were the expressions 
 very discrete and separate amongst themselves , insomuch that 
 I was obliged to wait long before I could collect the sense ; and 
 whilst he was speaking , he also interjected something of terror ; 
 he said , that this is the case on their earth , and that they , be- 
 fore their angels come , are sent before to man , and in this 
 manner prepare him ; admonishing me also to give them a 
 good reception on their arrival ; but it was given to answer , 
 that this did not depend on myself , for that all were received 
 by me according to what they themselves are . 
 
 8022. Afterwards the angels of that earth came , and it 
 was given to perceive from their discourse with me. , that they 
 differ altogether from the angels of our earth , for their dis- 
 course was not effected by expressions , but by ideas , which dif- 
 fused themselves through my interiors in all directions , and 
 thence also had an influx into the face, so that the face con- 
 curred to every particular, beginning from the lips, and pro- 
 ceeding towards the circumference on all sides; the ideas, 
 which were instead of verbal expressions, were discrete, but in 
 a slight degree ; they said that this was their manner of dis- 
 course with their own on their earth, and that there the dis- 
 course is also of the face, beginning from the lips. 
 
 8023. Afterwards they discoursed with me by ideas still 
 less discrete, so that scarce any thing of interstice was perceiv- 
 able ; it appeared in my perception like the meaning of the 
 verbal expressions with those who attend only to the meaning 
 abstractedly from the expressions ; this discourse was more in- 
 telligible to me than the former , and also was more full ; it 
 flowed-in into the face in like manner as the former, but the 
 influx was more continuous according to the quality of the 
 discourse ; it did not however begin from the lips, like the 
 former, but from the eyes. They said that they also speak in 
 this manner with their own on their earth , but with those there 
 who excel the rest in interior sense and apperception. 
 
 8024. Afterwards they discoursed in a manner still more 
 continuous and full ; and on this occasion the face could not 
 concur by a suitable motion ; but an influx into the brain was 
 sensibly felt, which was acted upon in like manner. 
 
 8025. Lastly, they discoursed so that the discourse fell only 
 into the interior intellect, its volubility being like that of atten- 
 uated aura ; I perceived the influx itself, but not the singulars 
 
 vol. vn. 40 
 
626 
 
 EXODUS. 
 
 [Chap. xii. 
 
 thereof distinctly : they said , that there are men on their earth , 
 with whom they discourse in this manner , and that they are 
 those who after death are immediately carried away into hea- 
 ven. 
 
 8026. These hinds of discourse may be compared with fluids, 
 the first hind with fluent water , the second with water more 
 attenuated , the third with the atmospheric air respectively , and 
 the fourth with attenuated aura. 
 
 8027. The spirit above mentioned , who was on the left side , 
 sometimes interrupted the discourse , admonishing me espe- 
 cially to behave modestly with his angels ; for there were spi- 
 rits from our earth who suggested such things as gave displea- 
 sure / he said also , that he aid not understand what the angels 
 spake , but that he did afterwards , when he removed to my left 
 ear ; on this occasion his speech was not harsh as before , but 
 like that of other spirits. 
 
 8028. Hence it might be manifest how the case is according 
 to the order in heaven , and hence in the orb of the earths , 
 viz., that when the angels are about to come, a spirit is sent 
 before to prepare the way , and that he strikes terror , and ad- 
 monishes to receive the angels humanely , and that he interrupts 
 discourse ; also that at first he does not understand what the 
 angels speak , but afterwards , when he is reduced to a better 
 state , he understands / in a word , that he is continually at 
 hand , and prepares the mind , and endeavours to avert things 
 unworthy. On this occasion there occurred to me a thought 
 concerning John the Baptist , that it was according to the order 
 of heaven , that he should be sent before and announce the 
 Lord's coming , and should prepare the way , that he might be 
 worthily received , according to what is written in Matthew iii. 
 3 ; Luke i. 17, iii. 4 ; John i. 23. 
 
 8029. From what has been before occasionally related con- 
 
 cerning the state of man after death , it is manifest that there 
 are few who , when they come into the other life , instantly 
 enter heaven , that they tarrif a . while beneath heaven , 
 
 those things which are of terrestrial and corporeal loves , which 
 they have brought with them from the world , may be wiped 
 away , z^y m«y Aws be prepared to be capable of being in 
 society with the angels / the case is similar with the men of all 
 the earths , viz., that after their decease they are at first be- 
 neath heaven amongst spirits , and afterwards, when they are 
 prepared, become angels / it has been given to see , when the 
 spirits of that earth became angels, there appeared bright horses 
 as of fire, by which, in like manner as Elias, they were carried 
 away ; bright horses as of fire signify an understanding illus- 
 trated ; that horses in the Word signify the intellectual prin- 
 ciple, see n. 2760, 2761, 2762, 3217, 5321, 6125, 6534 ; and 
 that the horses of fire, and the chariots of fire, which carried 
 
8026—8032.] 
 
 EXODUS. 
 
 627 
 
 away Elias , signify the understanding of the Word as to its 
 interiors , n. 2762. 
 
 8030. This angelic heaven , to which they are carried away , 
 
 is the first heaven , or tfAo ultimate of the three ; this heaven 
 appears to the right from their earth , is altogether separate 
 
 from the first or ultimate heaven of the angels who are from 
 our earth j they who are in that heaven appear clothed in blue , 
 spotted with little stars of gold ; for they believe that colour to 
 be the veriest celestial colour • when they are in the world , and 
 contemplate the starry heaven , they call it the habitation of the 
 angels , hence also the colour of blue is loved by them. 
 
 8031. The spirits of that earth are altogether unwilling to 
 be in consort with the spirits of our earth , because they differ 
 in minds and manners ; for they say that the spirits of our 
 earth are cunning , and prompt, and ingenious to contrive evils , 
 and that they know and think little about good / also that 
 they do not, like them, acknowledge the only Lord. Moreover 
 the spirits of the earth Jupiter are much wiser than the spirits 
 of our earth, concerning whom they also say, that they speak 
 much and think little, and thus that they cannot interiorly 
 perceive many things, and not even what good is / hence they 
 conclude, that the men of our earth are external men. 
 
 8032. The subject concerning the spirits and inhabitants of 
 the planet Jupiter will be continued at the close of the fol- 
 lowing chapter. 
 
 JEHD OF VOL. VH.