Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

And now go, serve ye. That this signifies the continuation of infestation, is evident from the signification of "serving," as being to be infested by falsities (see n. 7120, 7129); hence, "go, serve ye" denotes the continuation of the infestation; for they had complained of the service, but the answer was that it should be continued.

And straw shall not be given you. That this signifies without such memory-knowledges, is evident from the signification of "straw," as being the most general memory-knowledges, and consequently the containants of truth (see n. 7112, 7144). That they must be without them is signified by "it shall not be given."

And the tale of bricks ye shall give. That this signifies the falsities which were to be injected in abundance, is evident from what was said above (n. 7116), where are the like words. These then are the things contained in these verses in the internal sense, and which to men may perhaps appear as of but little moment, and also disconnected; nevertheless they are each of them essential to the subject treated of, and cohere most beautifully. That this is so is perceived by the angels, for they see the series and connection of things in the light of heaven, together with countless secret things that are shaped from interior truths, giving rise to a form that is most beautiful and pleasing; which cannot possibly be done by man, because interior truths have been hidden from him, and consequently he cannot connect them together; but they appear to him disconnected, and therefore, as just said, of little moment.

Verses 19-21. And the officers of the sons of Israel saw that they were in evil when it was said, Ye shall not take anything away from your bricks on a day in its day. And they met Moses and Aaron standing to meet them as they went forth from Pharaoh; and they said unto them, Jehovah look upon you, and judge, because ye have made our odor to stink in the eyes of Pharaoh, and in the eyes of his servants, to put a sword into their hand to slay us. "And the officers of the sons of Israel saw that they were in evil," signifies that they saw themselves near damnation; "when it was said, Ye shall not take anything away from your bricks," signifies because nothing of the injection of falsities was diminished; "on a day in its day," signifies in every state whatever; "and they met Moses and Aaron," signifies thought about the law Divine and the doctrine thence derived; "standing to meet them as they went forth from Pharaoh," signifies manifestation at a time when falsities did not so much infest; "and they said unto them," signifies perception; "Jehovah look upon you, and judge," signifies the Divine disposal; "because ye have made our odor to stink in the eyes of Pharaoh, and in the eyes of his servants," signifies that by reason of these things all who are in falsities have so great an aversion to our compliance; "to put a sword into their hand to slay us," signifies that hence they have so great an ardor to destroy the truths of the church by means of falsities.

And the officers of the sons of Israel saw that they were in evil. That this signifies that they saw themselves near damnation, is evident from the signification of "seeing," as being to perceive (n. 2150, 3764, 4567, 4723, 5400); from the signification of the "officers," as being those who most closely receive and communicate the infestations (n. 7111, 7136); and from the signification of "evil," as being damnation for regarded in itself evil is hell (n. 6279), thus damnation. That "to be in evil" denotes to be near damnation, is because those who most closely received and communicated the infestations were injured, which is signified by their being beaten by the taskmasters (n. 7136), and because through the falsities that were continually injected they were infested even to despair (n. 7147). Hence it is that by "they saw that they were in evil" is signified that they perceived themselves to be near damnation. For as those who are in despair suppose that they can no longer endure the assaults, they think that they must needs deliver themselves up as captives to falsities, such being the state of despair; but then they begin to be relieved, and to be led as it were out of thick darkness into light.

When it was said, Ye shall not take anything away from your bricks. That this signifies because nothing of the injection of falsities was diminished, is evident from the signification of "not taking anything away," as being that nothing was to be diminished (as also above, n. 7129); and from the signification of "making bricks," as being to endure the injected falsities (n. 7113, 7145).

On a day in its day. That this signifies in every state whatever, is evident from the signification of "day by day," as being in every state whatever (as above, see n. 7133).

And they met Moses and Aaron. That this signifies thought about the Divine law and the doctrine thence derived, is evident from the signification of "meeting," as being thought, for by their meeting is here meant that they encountered them and spoke with them, which in the internal sense denotes to think about the things which they represent (that "to speak" denotes to think, see n. 2271, 2287, 2619); from the representation of Moses, as being the Divine law (n. 6752); and from the representation of Aaron, as being the doctrine of good and truth (n. 6998, 7009, 7089).

Standing to meet them as they went forth from Pharaoh. That this signifies manifestation at a time when falsities did not so much infest, is evident from the signification of "standing to meet," when said of the Divine law and doctrine thence derived, as being manifestation; and from the signification of "going forth from Pharaoh," as being when falsities did not so much infest. (That "Pharaoh" denotes the infesting falsity, see n. 7107, 7110, 7126, 7142.) 7159a. And they said unto them. That this signifies perception, is evident from the signification of "saying," in the historicals of the Word, as being to perceive (of which frequently above).

Jehovah look upon you, and judge. That this signifies the Divine disposal, is evident from the signification of "let Jehovah look and judge," as being the Divine disposal, for that which Jehovah sees and judges, He disposes. By "looking" is signified the Divine perception, properly foresight; and by "judging" is signified the Divine ordering, properly providence. Because these things are signified by these words in the internal sense, it was customary to say, when evil happened by anyone's fault, "Let Jehovah look and judge."

Because ye have made odor to stink in the eyes of Pharaoh, and in the eyes of his servants. That this signifies that by reason of these things all they who are in falsities have so great an aversion to our compliance, is evident from the signification of "making to stink," as being aversion, of which in what follows; and from the signification of "odor," as being the perceptivity of what is grateful (see n. 925, 1514, 1517-1519, 3577, 4626, 4628, 4748); and as "odor" denotes the perceptivity of what is grateful, it denotes the perceptivity of faith and charity, for these are grateful (see n. 1519, 4628, 4748); and because these are grateful, compliance is most grateful, for compliance is the very good itself of faith and charity; hence it is that by "odor" is here signified compliance. [2] As "odor" denotes all that which is grateful to the Lord, so "stink" denotes that which is ungrateful to the Lord, consequently "stink" denotes aversion, and also abomination. Moreover, "stink" actually corresponds to the aversion and abomination which are of falsity and evil. As "stink" denotes that which belongs to aversion, it is used in the Word to denote aversion, as in Samuel: Israel had become stinking with the Philistines (1 Sam. 13:4). Achish says of David, that he had made himself utterly stinking in his people, in Israel (1 Sam. 27:12). When the sons of Ammon saw that they had become stinking with David (2 Sam. 10:6). Ahithophel said unto Absalom, That all Israel may hear that thou hast become stinking with thy father (2 Sam. 16:21). In these passages "stinking" denotes aversion. In Isaiah: Let the pierced of the nations be cast out, and the stink of their carcasses go up, and the mountains melt with blood (Isa.34:3); where "stink" denotes evil that is abominable. In like manner in Amos 4:10, and in David, Ps. 38:5-6. [3] That "in the eyes of Pharaoh and in the eyes of his servants" denotes in the perception of all those who are in falsities, is evident from the signification of "eyes," as being perception (n. 4339); and from the representation of Pharaoh, as being those who are in falsities (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142). That their odor is said "to stink in their eyes" is because all who are in falsities and evils feel aversion for goods, and truths stink to them. [4] That they who are in evils and thence in falsities have a stink, is very evident from the hells which are called the cadaverous hells, where are assassins and those who are most tenacious of revenge; and from the hells which are called excremental, where are adulterers and those who have filthy pleasures as the end. When these hells are opened, intolerable stenches exhale from them (n. 4631); but these stenches are not so perceived except by those who have the interiors, which are of the spirit, open. Nevertheless those who are in these hells perceive these stinks as grateful, and therefore love to live in them (n. 4628); for they are like those animals which live in dead bodies and excrements, and find there the delight of their life. When they come out of the sphere of these stenches, sweet and grateful odors are foul and most ungrateful to them. From all this it can be seen how it is to be understood that they who are in falsities feel such an aversion for the things of the law Divine and of the doctrine thence derived, which are represented by Moses and Aaron, of whom it is said that "they had made their odor to stink in the eyes of Pharaoh, and in the eyes of his servants."

To put a sword into their hand to slay us. That this signifies that hence they have so great an ardor to destroy the truths of the church by means of falsities, is evident from the signification of a "sword," as being falsity combating and vastating (see n. 2799, 6353, 7102); and from the signification of "slaying," as being to destroy the things of faith and charity n. 6767). The things of faith and charity are signified by the "sons of Israel," of whom it is said that they should be "slain;" for the essentials of the spiritual church, which is signified by the "sons of Israel" (n. 6637), are charity and faith.

Verses 22, 23. And Moses returned unto Jehovah, and said, Lord, wherefore hast Thou done evilly to this people? Why is this that Thou hast sent me? For since I came unto Pharaoh to speak in Thy name, he hath done evilly to this people; and liberating Thou hast not liberated Thy people. "And Moses returned unto Jehovah, and said," signifies complaint from the law Divine; "Lord, wherefore hast Thou done evilly to this people?" signifies that they who are in truths and goods are too much infested by falsities; "why is this that Thou hast sent me?" signifies when yet the law proceeding from the Divine seems to say otherwise; "for since I came unto Pharaoh to speak in Thy name, "thy name" signifies when the command from the things of the law Divine appeared to those who are in falsities; "he hath done evilly to this people," signifies that then through the injected falsities those who are in the truths and goods of the church seemed to be injured; "and liberating Thou hast not liberated Thy people," signifies that they were not released from a state of infestations by falsities.

And Moses returned unto Jehovah, and said. That this signifies complaint from the law Divine, is evident from the signification of "returning unto Jehovah," as being to prefer a complaint to the Divine about the infestation of those who are in truths and goods by those who are in falsities and evils; that "to return to Jehovah" denotes a complaint, is plain from what follows; and from the representation of Moses, as being the law Divine (see n. 6723, 6752, 6771, 6827, 7014); hence the complaint is from the truth which is of the law Divine, that they who are in falsities have such dominion over those who are in truths.

Lord, wherefore hast Thou done evilly to this people? That this signifies that they who are in truths and goods are too much infested by falsities, is evident from the signification of "doing evilly," as being to permit them to be too much infested by falsities, for in the spiritual sense this is "to do evilly" when said of those who are in truths and goods; and from the representation of the sons of Israel, who are here the "people," as being those who are of the spiritual church, thus who are in the truths of the church and in its goods (as just above, n. 7162).

Why is this that Thou hast sent me? That this signifies when yet the law proceeding from the Divine seems to say otherwise, is evident from the signification of "why is this?" as being why is it so when it is said otherwise; from the representation of Moses, who says these things of himself, as being the law from the Divine (of which just above, see n. 7164); and from the signification of "being sent," as being to proceed (n. 4710, 6831). Hence by "Why is this that Thou hast sent me?" is signified that the law proceeding from the Divine seems to say otherwise. As this is said by him who complains of infestation by falsities, it appears as if the law from the Divine said otherwise, and therefore it is said that it seems to say otherwise, when yet it does not say otherwise. For the law from the Divine is the law of order, and the law of order concerning those who are in a state of infestations from falsities is that they must be infested even to despair, and unless they are infested to despair, the uttermost of the use of the infestation is lacking. That temptation is increased even to despair is very evident from the Lord's temptation in Gethsemane (Matt. 26:38, 39; Mark 14:33-36; Luke 22:44), and also afterward upon the cross (Matt. 27:46), in that it was carried even to a state of despair; and the temptation of the Lord is a pattern of the temptation of the faithful; wherefore the Lord says that whosoever would follow Him must take up his cross (Matt. 10:38; 16:24); for the glorification of the Lord is a pattern of the regeneration of man (n. 3138, 3212, 3296, 3490, 4402, 5688), and regeneration is effected chiefly by means of temptation.

For since I came unto Pharaoh to speak in Thy name. That this signifies when the command from the things which are of the law Divine appeared to those who are in falsities, is evident from the signification of "coming to speak," as being to convey a command, here to appear; for a command from the Divine is not conveyed openly to those who are in the hells, but exhortation is made to them through spirits, and hence it appears to them as a command from the Divine; from the representation of Pharaoh, as being those who are in falsities and infest (see n. 6651, 6679, 6683, 7107, 7110, 7126, 7142); and from the signification of the "name of Jehovah," as being everything of faith and charity by which the Lord is worshiped (n. 2724, 3006, 6674), thus everything that is of the law Divine, for the law Divine is nothing else than that which is of charity and faith. For the law Divine is truth Divine proceeding from the Lord, and that which proceeds from the Lord is Divine good and truth; and Divine good is love and charity, and Divine truth is faith.

He hath done evilly to this people. That this signifies that then through the injected falsities those who are in the truths and goods of the church seemed to be injured, is evident from the signification of "doing evil," as being to injure by means of the injected falsities, here to seem to be injured; for they who are in infestation and in temptation cannot be injured by injected falsities, because the Lord protects them; and from the representation of the sons of Israel, who are here "the people," as being those who are in the truths of the church and its goods (as above, n. 7162).

And liberating thou hast not liberated Thy people. That this signifies that they were not released from a state of infestations by falsities, is evident from the signification of "to be liberated," as being to be released from a state of infestation by falsities; for in what goes before, the subject treated of is infestations by falsities; hence "to be liberated" here denotes to be released from them. (That "Thy people" denotes those who are in the truths and goods of the church, and are being infested see n. 7165, 7168.)

CONTINUATION ABOUT THE SPIRITS AND INHABITANTS OF THE EARTH MERCURY. The spirits of Mercury appeared at the left in a ball, and afterward in a roll stretching a long way, and next in a mass extending in length; and I wondered whither they desired to go, whether to this earth or elsewhere, and presently I observed that they bent themselves back to the right, and by unrolling themselves approached the earth Venus, on the side that is turned away from the sun. But when they came there, they said that they did not desire to be there, because the inhabitants were evil; therefore they bent themselves round to the other side of that earth, which looks to the sun, and then said that they desired to stay there, because the inhabitants were good. When this had taken place, I felt in the brain a remarkable change, and a strong operation from there. From this it was given to conclude that the spirits of Venus who are on that side of the planet were in accord with the spirits of the planet Mercury, and that they have relation to the memory of material things, which agrees with the memory of immaterial things, which the spirits of Mercury constitute; and therefore a stronger operation was felt from them when they were there.

Be it known that the sun of this world does not at all appear to any spirit, nor anything of its light; for to spirits the light of our sun is like thick darkness. This sun remains in perception with spirits solely from having been seen while they were in the world, and it is presented to them in idea as something that is intensely dark, and this behind them, at a considerable distance, in altitude a little above the plane of the head. The planets within our solar system appear in a fixed position relative to the sun: Mercury behind and a little toward the right; the planet Venus 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 wholly in front at a considerable distance; the Moon to the left rather high up; the satellites also to the left, each relatively to its own planet. Such is the situation of these planets in the ideas of spirits and angels; and the spirits also appear near their own planet, but outside of it.

I once saw that spirits of our earth were with spirits of the earth Mercury, and I heard them talking together; and then among other things the spirits of our earth asked them in whom they believed. They answered that they believed in God; but when further questioned about the God in whom they believed, they were unwilling to say, because it is their custom not to answer questions directly. But then in their turn the spirits from the earth Mercury asked the spirits from our earth in whom they believed. They said that they believed in the Lord God. The spirits of Mercury then said that they perceived that they believed in no God, and that they have the custom of saying with the mouth that they believe, and yet they do not believe. (The spirits of Mercury have an exquisite perception from the fact that by means of perception they are continually exploring what others know.) The spirits of our earth were among those who, in the world, had made a confession of faith from the doctrine of the church, but yet had not lived the life of faith. When the spirits from our earth heard these things, they were silent, because from a perception then given them they acknowledged that it was so.

Certain spirits knew from heaven that a promise had once been made to the spirits of the earth Mercury that they should see the Lord, and therefore they were asked by the spirits about me whether they remembered this promise. They said that they remembered it, but that they did not know whether the promise was of such a nature that they should have no doubt about it. While they were thus talking together, 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; all others see the light from it, and also the moon, n. 1529-1531, 4060.) When the sun was seen, they said that this was not the Lord God, because they saw no face. Meanwhile the spirits were talking together, but I do not know what they said. Then suddenly the sun appeared again, and in the midst of it the Lord encompassed with a solar circle. On seeing this, the spirits of Mercury humbled themselves profoundly, and settled down. Then also the Lord from the sun was seen by spirits of this earth who when they were men had seen Him in the world; and they all one after another, and thus many in order, confessed that it was the Lord Himself; and this they confessed before all the company. Then also the Lord from the sun was seen by the spirits of the planet Jupiter, who said in a plain voice, that it was He Himself whom they had seen on their earth when the God of the universe appeared to them.

After the Lord had been seen, certain ones were brought toward the front to the right, and as they advanced they said that they saw a light much clearer and purer than they had ever seen before, and that no greater light was possible; and it was then eventide here. Those who said this were many.

After some time there was shown me a woman of the inhabitants of the earth Mercury; she had a beautiful face, but it was smaller than that of a woman of our earth; she was also more slender, but of equal height. She wore linen on her head, put on without art, yet becomingly. I also saw a man from that earth, who likewise was more slender in body than the men of our earth; he who appeared was clad in a garment of dark blue, closely fitted to his body, without folds or prominences on either side. But that the inhabitants of that earth think little about their bodies, was evident to me from the fact that when they come into the other life, and become spirits, they do not wish to appear as men, like the spirits of our earth, but as crystal balls. The reason they desire so to appear is that they may remove from themselves material ideas; moreover the knowledges of things immaterial are represented in the other life by crystals.

There were also shown me their species of oxen and cows, which did not indeed differ much from those on our earth, but were smaller and in some respects resembled a kind of deer.

Being asked also about the sun of the world, how it appears from their earth, they said that it appears large, and that it appears larger there than from other earths: they said that they can know this from the idea of other spirits about the sun. They said further that they have a medium temperature, neither too hot nor too cold. I was then allowed to tell them that it has been so provided of the Lord in order that they may not be exposed to too much heat, by reason of their earth being nearer the sun than other earths; for heat does not come from nearness to the sun, but from the height and consequent density of the aerial atmosphere, as is evident from the cold on high mountains, even in hot climates. Moreover, heat varies according to the direct or oblique incidence of the sun's rays, as is evident from the seasons of winter and summer in every region. These are the things that have been granted me to know about the spirits and inhabitants of the earth Mercury. At the end of the following chapter I will speak of the spirits of the planet Venus.

Exodus 6 THE DOCTRINE OF CHARITY No one can know what good is, as understood in the spiritual sense, unless he knows what love toward the neighbor and love to God are; and no one can know what evil is, unless he knows what the love of self and the love of the world are. Nor can anyone know from inward acknowledgment what the truth is which is of faith, unless he knows what good is, and unless he is in good; nor can anyone know what falsity is, unless he knows what evil is. Consequently no one can examine himself unless he knows what good from its two loves is, and what truth from good is; and unless he knows what evil from its two loves is, and what falsity from evil is.

There are two faculties in man, one is called the understanding, and the other the will; the will has been 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 in a wonderful way with the other. They join themselves together in those who are in good and thence in truth; and they also join themselves together in those who are in evil and thence in falsity; with both classes these two faculties make one mind. But it is otherwise with those who are in truth as to faith, and in evil as to life; and also with those who are in falsity as to faith, and in apparent good as to life.

Man is not allowed to divide his mind, and to sunder these two faculties from each other; that is, to understand and speak truth, and to will and do evil; for then one faculty would look upward or toward heaven, and the other downward or toward hell, and thus the man would hang between the two. But let him know that the will carries him away, and the understanding favors. From all this it is evident how the case is with faith and with love, and how with the state of man if they are separated.

Nothing is more necessary to man than to know whether heaven be in him, or hell; for in one or the other he must live to eternity. In order that he may know this, it is necessary that he should know what good is, and what evil, for good makes heaven, and evil makes hell; the doctrine of charity teaches about both.

Love to God is said, and by this is meant love to the Lord, for there is no other God; the Father is in Him (John 14:9-11), and the Holy of the Spirit is from Him (John 16:13-15). EXODUS 6 1. And Jehovah said unto Moses, Now shalt thou see what I will do to Pharaoh; for by a strong hand shall he let them go, and by a strong hand shall he drive them out of his land. 2. And God spoke unto Moses, and said unto him, I am Jehovah. 3. And I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai; and by my name Jehovah I was not known to them. 4. And I also set up My covenant with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned. 5. And moreover I have heard the groaning of the sons of Israel, in that the Egyptians make them to serve; and I have remembered My covenant. 6. Wherefore say to the sons of Israel, I am Jehovah, and I will lead you out from under the burdens of the Egyptians, and I will liberate you from their service; and I will redeem you with a stretched-out arm, and with great judgments. 7. And I will take you to Me for a people, and I will be to you for God, and ye shall know that I am Jehovah your God, who leadeth you out from under the burdens of Egypt. 8. And I will bring you unto the land where I lifted up my hand to give it to Abraham, to Isaac, and to Jacob, and I will give it you for a heritage: I am Jehovah. 9. And Moses spoke thus unto the sons of Israel; and they heard not Moses for distress of spirit, and for hard service. 10. And Jehovah spoke unto Moses, saying, 11. Come, speak unto Pharaoh king of Egypt, and let him send the sons of Israel out of his land. 12. And Moses spoke before Jehovah, saying, Behold the sons of Israel have not heard me; and how shall Pharaoh hear me, and I am uncircumcised in lips? 13. And Jehovah spoke unto Moses and unto Aaron, and gave them a command unto the sons of Israel, and unto Pharaoh king of Egypt, to lead forth the sons of Israel out of the land of Egypt. 14. These are the heads of their fathers' houses: the sons of Reuben the firstborn of Israel; Hanoch and Pallu, Hezron and Carmi; these are the families of Reuben. 15. And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman; these are the families of Simeon. 16. And these are the names of the sons of Levi according to their births; Gershon, and Kohath, and Merari; and the years of the life of Levi were a hundred and thirty and seven years. 17. The sons of Gershon; Libni and Shimei, according to their families. 18. And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel; and the years of the life of Kohath were a hundred and thirty and three years. 19. And the sons of Merari; Mahli and Mushi. These are the families of Levi according to their births. 20. And Amram took Jochebed his father's sister for a woman; and she bare him Aaron and Moses; and the years of the life of Amram were a hundred and thirty and seven years. 21. And the sons of Izhar; Korah and Nepheg, and Zichri. 22. And the sons of Uzziel; Mishael and Elzaphan, and Sithri. 23. And Aaron took him Elisheba, the daughter of Aminadab, the sister of Nahshon, for a woman; and she bare him Nadab and Abihu, Eleazar and Ithamar. 24. And the sons of Korah; Assir and Elkanah, and Abiasaph; these are the families of the Korahites. 25. And Eleazar Aaron's son took him one of the daughters of Putiel for a woman; and she bare him Phinehas. 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, Lead forth the sons of Israel from the land of Egypt according to their armies. 27. These are those who spoke to Pharaoh king of Egypt, to lead forth the sons of Israel from Egypt. This is the Moses and Aaron. 28. And it was in the day that Jehovah spoke unto Moses in the land of Egypt, 29. And Jehovah spoke unto Moses, saying, I am Jehovah; speak thou unto Pharaoh king of Egypt all that I speak unto thee. 30. And Moses said before Jehovah, Behold I am uncircumcised in lips, and how shall Pharaoh hear me?

THE CONTENTS. The subject treated of in the preceding chapter was that those who are of the Lord's spiritual kingdom were infested by falsities, and at last because of these infestations were near despair. Now they are encouraged with hope, and with the promise that they are certainly to be liberated; this is the subject treated of in the internal sense in the present chapter; and this is signified by the words which Jehovah spoke unto Moses.

Afterward 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 of faith; Levi and his families those of charity; Aaron and his families the things of doctrine; and Moses those of the law Divine.

THE INTERNAL SENSE. Verse 1. And Jehovah said unto Moses, Now shalt thou see what I will do to Pharaoh; for by a strong hand shall he let them go, and by a strong hand shall he drive them out of his land. "And Jehovah said unto Moses," signifies instruction about the law Divine; "Now shalt thou see what I will do to Pharaoh," signifies manifest perception as to what shall befall those who infest; "for by a strong hand shall he let them go," signifies that with all force and power they shall flee from them; "and by a strong hand shall he drive them out of his land," signifies that with all force and power they shall make them flee from their neighborhood.

And Jehovah said unto Moses. That this signifies instruction about the law Divine, is evident from the signification of "Jehovah said," as being instruction from the Divine (of which below); and from the representation of Moses, as being the law Divine (see n. 6723, 6752, 7014). That "Jehovah said unto Moses," signifies instruction about the law Divine, is because at the end of the preceding chapter it was believed from the law Divine, that it would come to pass that those 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 Divine order; and therefore such is the law Divine; for all law Divine is of order, insomuch that whether we say the law Divine, or the law of Divine order, it is the same. [2] Concerning this law they who are of the spiritual church are now instructed, and that it is from this law that they are certain to be liberated when the time and state according to order arrives. That Moses (by whom is here represented the law Divine, such as it is with those 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 plain from what he said at the close of the preceding chapter, namely, "Wherefore hast Thou done evil unto this people? Why is this that Thou hast sent me? And liberating Thou hast not liberated Thy people;" by which words is signified that they were too much infested by falsities, when yet the law proceeding from the Divine seems to say otherwise, and that in this way they have not been released from a state of infestations (n. 7165, 7166, 7169). [3] That those who are of the spiritual church, and who are in the lower earth, would be gradually liberated from infestations, and not immediately, is because the evils and falsities that cling to them cannot otherwise be removed, and goods and truths be instilled in their place; for this is effected by many changes of state, thus successively by degrees. They who believe that man can be immediately introduced into heaven, and that this is solely of the Lord's mercy, are very much mistaken. If this were possible, all whatsoever who are in hell would be raised into heaven, for the Lord's mercy extends to all. But it is according to order that everyone carries with him his life which he had lived in the world, and his state in the other life is according to this, and that the mercy of the Lord flows in with all, but is diversely received, and by those who are in evil, is rejected; and as in the world they have imbued themselves with evil, they also retain it in the other life, nor is amendment possible in the other life, for the tree lies where it has fallen. From all this it is evident that it is according to order that those who have lived in good, and with whom there are also gross and impure things which pertain to the love of the world and the love of self, cannot be associated with those who are in the heavens until these things have been removed. From all this it is evident that liberation from infestations is effected successively by degrees.

Now shalt thou see what I will do to Pharaoh. That this signifies manifest perception as to what shall befall those who infest, is evident from the signification of "seeing," as being perception (see n. 2150, 3764, 4567, 4723, 5400), here manifest perception, because it is said of instruction from the Divine; from the signification of "what I will do," as being what shall befall; and from the representation of Pharaoh, as being those who infest by means of injected falsities (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142).

For by a strong hand shall he let them go. That this signifies that with all force and power they shall flee from them, is evident from the signification of a "strong hand," as being all force and power (that "hand" denotes power, see n. 878, 3387, 4931, 5327, 5328, 6947, 7011); and from the signification of "letting them go," as being to flee from them. The case herein is this. When the infernals are deterred by punishments from doing evils, they at last abstain from infestation, and desire to leave those who are being infested, and to flee away; but as it is the sole delight of their life to do evil and to infest, they therefore cannot abstain unless they employ all force and power to remove themselves; for as the delight of anyone's life is of his love, it is of his life, and carries him away, nor can it be resisted unless the undelight of punishment prevails over the delight of doing evil; hence come the punishments of the evil in the other life.

And by a strong hand shall he drive them out of his land. That this signifies that with all force and power they shall make them flee from their neighborhood, is evident from the signification, of a "strong hand," as being with all force and power (of which just above, n. 7188); from the signification of "driving them out," as being to put to flight; and from the signification of "their land," as being their neighborhood. (That the land where they of the spiritual church are infested by falsities is near the hells which infest, and is called the "lower earth," see n. 7090.) Hence "from their land" denotes from their neighborhood.

Verses 2-8. And God spoke unto Moses, and said unto him, I am Jehovah; and I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai; and by My name Jehovah I was not known to them. And I also set up My covenant with them, to give them the land of Canaan, the land of their sojournings, wherein they sojourned. And moreover I have heard the groaning of the sons of Israel, in that the Egyptians make them to serve; and I have remembered My covenant. Wherefore say to the sons of Israel, I am Jehovah, and I will lead you out from under the burdens of the Egyptians, and I will liberate you from their service; and I will redeem you with a stretched-out arm, and with great judgments; and I will take you to Me for a people, and I will be to you for God, and ye shall know that I am Jehovah your God, who leadeth you out from under the burdens of Egypt. And I will bring you unto the land where I lifted up My hand to give it to Abraham, to Isaac, and to Jacob, and I will give it you for a heritage: I am Jehovah. "And God spoke unto Moses" signifies what is new but continuous with what was before; "and said unto him, I am Jehovah" signifies confirmation from the Divine which is irrevocable; and "I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai" signifies the temptations of the Lord as to the Human, and the temptations of the faithful, and afterward consolations; "and by My name Jehovah I was not known to them" signifies that they of the spiritual church in a state of temptations did not think of the Divine things of the church; "and I also set up My covenant with them" signifies even then conjunction through the Divine Human of the Lord; "to give them the land of Canaan" signifies by means of which conjunction they would be uplifted into heaven; "the land of their sojournings, wherein they sojourned" signifies where the things of faith and charity are, concerning which they have been instructed, and according to which they have lived; "and moreover I have heard the groaning of the sons of Israel" signifies their grief from the combat; "in that the Egyptians make them to serve" signifies with those who are in falsities, who are endeavoring to subjugate; "and I have remembered My covenant" signifies release from them because of conjunction; "wherefore say to the sons of Israel" signifies that the law Divine shall give to those who are of the Lord's spiritual kingdom to notice; "I am Jehovah" signifies confirmation from the Divine; "and I will lead you out from under the burdens of the Egyptians" signifies that the Lord will release them from the infestations of those who are in falsities; "and I will liberate you from their service" signifies fully from the endeavor to subjugate them; "and I will redeem you with a stretched-out arm" signifies leading forth from hell by virtue of Divine power; "and with great judgments" signifies according to the laws of order from the Divine Human of the Lord; "and I will take you to Me for a people" signifies that they shall be added to those in heaven who serve the Lord there; "and I will be to you for God" signifies that they shall also receive the Divine; "and ye shall know that I am Jehovah your God" signifies a noticing then that the Lord alone is God; "who leadeth you out from under the burdens of Egypt" signifies who has liberated from infestations by falsities; "and I will bring you unto the land where I lifted up My hand to give it to Abraham, to Isaac, and to Jacob" signifies an uplifting by the Divine power to heaven, where the Divine Human of the Lord is all; "and I will give it you for a heritage" signifies the Lord's life there to eternity; "I am Jehovah" signifies confirmation from the Divine.

And God spoke unto Moses. That this signifies what is new but continuous with what was before, is evident from the fact that we often read in continuation of the text, "Jehovah said," and "Jehovah spoke," as also in this chapter, verse 1, "Jehovah said unto Moses," in this verse, "God spoke unto Moses," and similarly in verses 10, 13, 28, 29, and also in other places, which repetition signifies nothing else than something new that begins there, which, however, is to be connected with what goes before. (That "Jehovah said" denotes newness of perception, see n. 2061, 2238, 2260.) Be it known that the Word in its original tongue is devoid of stops, and therefore instead of them there were such phrases; and instead of the lesser stops or distinctions there was "and," which is the reason why this occurs so frequently. Angelic speech also is continuous, with stops indeed, but such that what precedes is wonderfully connected with what follows; for angelic ideas are very full of realities, and of countless things that are unutterable, and to man, while in the world, incomprehensible; and therefore the endings of the preceding periods can be fully connected with the beginnings of the following ones; and in this way one series can be formed out of many. Astonishing and incredible to say, the form of heaven is represented in the angelic discourse, and therefore in all angelic discourse there is a harmony like that of songs, which at every stop closes in a word of one syllable, thus in a unity; and I have been told that the reason of this is that each and all things in heaven have relation to the one God as to their end. From all this also it was evident that everything of thought and of the consequent discourse flows in through heaven from the Lord, and that from this there is such a harmony in discourse closing in a unity.

And said unto him, I am Jehovah. That this signifies confirmation from the Divine which is irrevocable, can be seen without explication; for nothing can be confirmed by Jehovah, that is, by the Lord, except by Himself: it cannot be confirmed by heaven, because this is far beneath Him, still less by anything in the world; but in order that there may be Divine confirmation which is eternal and irrevocable, it must be by the Divine Itself. Such confirmation, namely, "I am Jehovah," occurs frequently in Moses (as in Exod. 12:12; Lev. 18:5, 6; 19:12, 14, 18, 28, 30, 32, 37; 20:8; 21:12; 22:2-3, 8, 30-33; 26:2, 45; Num. 3:13, 41, 45). And in the prophets we read, "said Jehovah," by which likewise is meant confirmation by the Divine (as in Isa. 3:15; 14:22, 23; 17:6; 22:14, 25; 43:12; 52:5; Jer. 2:22; 3:1, 10, 13, 20; 8:12; 12:17; 13:25; 25:7, 29; 16:16; 23:7, 24, 29, 31; and many other places). Confirmation by the Divine is also made by the Divine Human, thus also by Himself, in Isaiah: God sware by His right hand and by the arm of His strength (Isa. 42:8).

And I appeared unto Abraham, unto Isaac, and unto Jacob, in God Shaddai. That this signifies the temptations of the Lord as to the Human, and the temptations of the faithful, and afterward consolations, is evident from the signification of "appearing," or "being seen," when said of Jehovah, as being perception from the Divine (see n. 2150, 3764, 4567, 5400); and from the representation of Abraham, of Isaac, and of Jacob, as being the Lord as to the Divine Itself, and as to the Divine Human (n. 6804, 6847); but here, as Jehovah speaks and says that "He appeared to them," the Lord is signified as to the human, that is, the human before it was made Divine. By "Abraham" is signified the celestial in this human; by "Isaac," the spiritual; and by "Jacob," the natural. [2] That the Lord as to the human is here meant by these, not as to the Divine Itself, nor as to the Divine Human, is because the subject is temptations, and the Lord as to the human before it was made Divine could be tempted, but not as to the Divine Human, and still less as to the Divine Itself; for the Divine is beyond all temptations. The infernals who tempt cannot approach even the celestial angels, for when they approach them, they are seized with horror and anguish, and become as if half dead; and as they cannot approach the celestial angels, and this by reason of the Divine with them, much less can they approach the Divine which is infinitely above the angelic. From all this it can be seen that the Lord assumed an infirm human from the mother in order that He might be tempted, and by temptations reduce into order all things in heaven and in hell, and then at the same time glorify His Human, that is, make it Divine. [3] (That by "God Shaddai" are signified temptations, and afterward consolations, see n. 1992, 3667, 4572, 5628.) It is said "afterward consolations," because it is from Divine order that comfortings follow the pains of temptations, just as morning and dawn follow evening and night. There is also a correspondence between them, for there are alternations of states in the other life, as there are of the seasons in the world. States of temptations and of infestations, and also states of desolations, are in the other life evening and night; and states of consolations and festivities are morning and dawn. That by the same words, namely, "I appeared to Abraham, to Isaac, and to Jacob, in God Shaddai," are also signified the temptations of the faithful, and afterward consolations, is because the regeneration of man, which is effected by means of temptations, is an image of the glorification of the Lord (n. 3138, 3212, 3296, 3490, 4402, 5688); therefore the things in the Word which are understood of the Lord in the supreme sense, are understood of the faithful in the relative internal sense.

And by My name Jehovah I was not known to them. That this signifies that they of the spiritual church in a state of temptations did not think of the Divine things of the church, is evident from the signification of the "name Jehovah," as being everything in one complex by which God is worshiped (see n. 2724, 3006, 6674), thus everything Divine in the church. By the "name Jehovah" is properly meant the Divine Human of the Lord (see n. 2628, 6887), and because by this and from it proceeds everything of faith and everything of love, which are the Divine things in the church, this is, in one complex, everything of Divine worship. And from the signification of "not being known," as being not to be known, or not to be thought of, that is to say, the Divine things of the church in the state of temptations which are signified by "God Shaddai"' and therefore 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 historic sense is different, and from this latter sense it is evident that Abraham, Isaac, and Jacob did not worship Jehovah, but God Shaddai (n. 1992, 3667, 5628), and that Abraham knew not Jehovah (see n. 1356, 2559). But that "Jehovah" is named in the historicals concerning Abraham, Isaac, and Jacob, is because that Word was written by Moses, to whom the name "Jehovah" was made known, and in these historicals "Jehovah" is named for the sake of the internal sense; for everywhere in the Word "Jehovah" is named when the subject treated of is the good of love, whereas "God" is named when it is the truth of faith (n. 709, 732, 1096, 2586, 2769, 2807, 2822, 3921, 4402).

And I have also set up My covenant with them. That this signifies even then conjunction through the Divine Human, is evident from the signification of "covenant," as being conjunction (see n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804); and from the representation of Abraham, Isaac, and Jacob, who here are those with whom is the covenant, as being the Divine Human of the Lord (n. 6804, 6847). From all this it is evident what is the internal sense of these words; the proximate, that the union of the Divine Itself is with the Divine Human; and from this the sense which follows that there is a conjunction through the Divine Human of the Divine Itself with those who are of the spiritual church. For, as sometimes previously shown, they who were of the spiritual church were saved through the Divine Human of the Lord (n. 6854, 6914, 7035, 7091). It is said "even then," in order that this may be joined with what immediately precedes, namely, that there was conjunction then, when in a state of temptations they did not think about the Divine things in the church; for the Lord is more present in a state of temptations than out of this state, although it appears otherwise (n. 840).

To give them the land of Canaan. That this signifies by means of which conjunction they would be uplifted into heaven, is evident from the signification of "the land of Canaan," as being the Lord's kingdom in the heavens, and as being the church (see n. 1607, 3038, 3481, 3705, 4447, 6516). That to be uplifted into heaven is signified by "giving that land," is plain, for they to whom heaven is given are lifted up.

The land of their sojournings, wherein they sojourned. That this signifies where the things of faith and charity are, about which they have been instructed, and according to which they have lived, is evident from the signification of "land," as being the Lord's kingdom in the heavens and on earth (of which just above, n. 7196), thus also the things of the Lord's kingdom, which, it is known, are faith and charity, and therefore these also are signified by the "land of Canaan" where the subject treated of is the instruction and life which are signified by "sojourning;" and from the signification of "sojourning," as being instruction and life (n. 1463, 2025, 3672). From this it is evident that by "the land of their sojournings wherein they sojourned" is signified where the things of faith and charity are, about which they have been instructed and according to which they have lived. The case herein is this. In the other life heaven is given to everyone in accordance with the things of faith and charity in him, for charity and faith make heaven with everyone; but when it is said that charity and faith make heaven, there is meant the life of charity and faith. But note well that the life which has heaven in it, is a life according to the truths and goods of faith about which the man has been instructed. Unless these are the rules and principles of his life, in vain does he look for heaven, no matter how he has lived; for without these truths and goods a man is like a reed which is shaken by every wind; for he is bent by evils equally as by goods, because he has nothing of truth and good made firm within him, whereby he may be kept by the angels in truths and goods, and be withdrawn from the falsities and evils which the infernals are continually injecting. In a word, the life of Christian good is what makes heaven; not a life of natural good.

And moreover I have heard the groaning of the sons of Israel. That this signifies their grief from the combat, is evident from the signification of "groaning," as being grief from combat; and from the representation of the sons of Israel, as being those of the spiritual church who are infested by falsities and are thence in combat.

Because the Egyptians make them to serve. That this signifies with those who are in falsities, who are endeavoring to subjugate, is evident from the signification of "the Egyptians," as being those who are in falsities (see n. 6692, 7097, 7107, 7110, 7126, 7142); and from the signification of "making to serve," as being to endeavor to subjugate (n. 6666, 6670, 6671).

And I have remembered my covenant. That this signifies that there was release from them because of conjunction, is evident from the signification of "remembering the covenant," namely, with Abraham, Isaac, and Jacob, to give them the land of Canaan, as being liberation or release from the infestations signified by the servitudes in Egypt, and an uplifting to heaven; and from the signification of "covenant," as being conjunction (see n. 7195). It is said that because of the conjunction they were to be liberated and uplifted into heaven; for conjunction with the Lord is effected through faith and love, because the truths of faith and the goods of love proceed from the Lord, and the things which proceed from Him are His, insomuch that they are Himself; and therefore they who receive these things are conjoined with Him; and they who are conjoined with Him cannot but be uplifted to Him, that is, into heaven.