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

Arcana Coelestia

That thou mayest know that there is none like Jehovah our God. That this signifies that there is one God, and none besides Him, is evident from the fact that when in the historical sense it is said that "there is none like Jehovah God," in the internal sense it 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 sometimes said that "there is none like Jehovah God," and also that "there is no God like Him." It was so said in the Word, because at that time in the land where the church was, as also in the lands where the church was not, they worshiped many gods, and everyone preferred his own god to the god of another. They distinguished these gods by names, and the God of the Israelites and Jews by the name "Jehovah." The Jews and Israelites themselves also believed that there were many gods, but that Jehovah was greater than the rest on account of the miracles; and therefore when the miracles ceased, they at once fell away into the worship of other gods, as is manifest from the historical parts of the Word. That there is one God and none besides Him, they indeed said with the mouth, but did not believe with the heart. This then is the reason why it is said in the Word that "Jehovah is greater than the other gods," and "there is none like Him," as in David: Who is a great God like Thee? Thou art the God that doest wonders (Ps. 77:13-14). Who is like unto Jehovah our God? (Ps. 113:5.) Jehovah is a great God, and a great king above all gods (Ps. 95:3). Jehovah is great and greatly to be praised, He is to be feared above all gods (Ps. 96:4). Therefore also Jehovah is called God of gods, and Lord of lords (Ps. 136:2-3; Dan. 2:47). That this nevertheless means in the internal sense that there is one God, and none besides Him, is plain in Isaiah: Remember the former things from an age, for I am God, and there is no God else, and there is none like Me (Isa. 46:9).

And the frogs shall be removed from thee, and from thy houses, and from thy servants, and from thy people. That this signifies that they should not be driven to reason from mere falsities, is evident from the signification of the frogs being removed," as being not to be driven to reason from mere falsities (of which above, n. 7392); from the representation of Pharaoh, as being those who are in falsities and infest (of which also above); from the signification of "houses," as being the things of the natural mind (see n. 7397); and from the signification of "his servants and people," as being all and each who are in falsities and infest (of which also above, n. 7396).

Only in the river shall they be left. That this signifies that they should remain with falsities where these are, is evident from what was said above (n. 7398), where are the same words.

And Moses and Aaron went out from before Pharaoh. That this signifies separation from those who had reasoned from falsities, is evident from the signification of "going out," as being to be separated; from the representation of Moses and Aaron, as being the law Divine, Moses the internal law, and Aaron the external (see n. 7381); and from the representation of Pharaoh, as being those who are in falsities and infest (see n. 7396), here those who infest by means of reasonings from mere falsities.

And Moses cried unto Jehovah upon the word of the frogs which He had laid on Pharaoh. That this signifies intercession, is evident from what goes before, thus without further explication.

And Jehovah did according to the word of Moses. That this signifies that it was so done according to the word of the Lord, is evident from the fact that what Moses supplicated was indeed from the mouth of Moses, but still was from the Lord; for whatever a man thinks and then speaks, and whatever he wills and then does, flows in, the man being merely a recipient organ (see n. 6189-6215, 6307-6327, 6466-6495, 6598-6606, 6613-6626); just so it was with what Moses spoke and did; therefore here by "Jehovah did 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 denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5663, 6281, 6303, 6905.)

And the frogs died out of the houses, out of the courts, and out of the fields. That this signifies that reasonings from mere falsities ceased with them everywhere in the natural, is evident from the signification of "dying," as being to cease; from the signification of "frogs," as being reasonings from mere falsities (of which above); from the signification of "the houses," as being the things of the natural mind (of which above, n. 7397), here which are interior there; from the signification of "the courts," as being the outward things of the natural mind (that the natural is interior and exterior, see n. 3293, 3294, 4570, 5118, 5497, 5649); and from the signification of "the fields," as being things more general, thus still more outward, for "fields" are outside the houses and the courts. Thus by "the frogs dying out of the houses, out of the courts, and out of the fields," is signified that reasonings from mere falsities ceased everywhere in the natural.

And they gathered them together in heaps and heaps. That this signifies that these false reasonings were arranged in bundles in the natural, is evident from the signification of "being gathered together in heaps and heaps," as being to be arranged in bundles. That "to be gathered together in heaps" denotes these things, is because all things in the mind of man have been arranged into series, and as it were into bundles; and into series within series, or into bundles within bundles (see n. 5339, 5530, 5881). That there is such an arrangement, is plain from the arrangement of all things in the body, where fibers are seen arranged into bundles, and glandules into clusters, and this everywhere in the body, and still more perfectly in the purer parts not discernible by the naked eye. This bundling is especially to be seen in the brain, in the two substances there, one of which is called cortical and the other medullary. It is not dissimilar in the purer things, and finally in the purest of all, where the forms which receive them are the very forms of life. [2] That forms or substances are recipient of life can be seen from every single thing that appears in living creatures; and also that recipient forms or substances are arranged in the way most suitable for the influx of life. Without the reception of life in substances, which are forms, there would be no living thing in the natural world, nor in the spiritual world. Series of the purest filaments, like bundles, constitute these forms. It is the same with those things therein which are highly modified; for modifications receive their form from the forms which are the substances in which they are, and from which they flow, because the substances or forms are the determining subjects. The reason why the learned have regarded the things belonging to man's life, that is, to his thought and will, as being devoid of recipient substances or forms, has been that they believed life or the soul to be something either flamy or ethereal, thus such as after death would be dissipated; hence comes the insane notion of many, that there is no life after death. From all this it is evident how it is to be understood that the reasoning falsities were arranged in groups in the natural.

And the land stank. That this signifies what is foul and loathsome therefrom, is evident from the signification of "to stink," as being that which is foul and loathsome (n. 4516, 7161, 7319); and from the signification of "land," here the land of Egypt, as being the natural mind (n. 5276, 5278, 5280, 5288, 5301).

Verses 11-15. And Pharaoh saw that there was breathing, and he made heavy his heart, and heard them not, as Jehovah had spoken. And Jehovah said unto Moses, Say unto Aaron, Stretch out thy rod, 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 rod, and smote the dust of the land, and there was louse on man and on beast; all the dust of the land became louse in all the land of Egypt. And the magicians did so with their enchantments, to bring forth lice, and they could not; and there was louse on man and on beast. And the magicians said unto Pharaoh, This is the finger of God; and Pharaoh's heart was made firm, and he heard them not, as Jehovah had spoken. "And Pharaoh saw that there was breathing," signifies that the weariness ceased; "and he made heavy his heart," signifies obstinacy; "and he heard them not," signifies no obedience; "as Jehovah had spoken," signifies according to the prediction; "and Jehovah said unto Moses," signifies instruction anew; "Say unto Aaron," signifies the influx of the internal law into the external law; "stretch out thy rod," signifies that he should show Divine power; "and smite the dust of the land," signifies that he should remove the things in the natural that had been damned; "and it shall become lice," signifies that evils will rise up therefrom; "in all the land of Egypt," signifies through the whole natural mind; "and they did so," signifies the effect; "and Aaron stretched out his hand with his rod," signifies the power of internal truth through external truth; "and smote the dust of the land," signifies that things damned were removed; "and there was lice on man and on beast," signifies the interior and exterior evils of cupidities thence derived; "all the dust of the land became louse in all the land of Egypt," signifies that these evils were from the things that had been damned; "and the magicians did so with their enchantments, to bring forth lice," signifies an endeavor to pervert Divine order, and to portray the like in these things also; "and they could not," signifies in vain; "and there was louse on man and on beast," signifies the interior and exterior evils of cupidities; "and the magicians said unto Pharaoh," 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; "and Pharaoh's heart was made firm," signifies obstinacy; "and he heard them not," signifies disobedience; "as Jehovah had spoken," signifies according to the prediction.

And Pharaoh saw there was breathing. That this signifies that the weariness ceased, is evident from the signification of "there being breathing," as being that there was no longer what was undelightful, thus that there was no longer weariness. (That it was wearisome and undelightful to them to reason from mere falsities, see above, n. 7392.) That which is delightful causes man to breathe freely and fully; but that which is undelightful causes him to breathe neither freely nor fully; hence it is that by "there being breathing," is signified that what was undelightful or wearisome ceased.

And he made heavy his heart. That this signifies obstinacy, is evident from the signification of the "heart being made heavy," and also of "being hardened," and "being made firm," as being obstinacy (see n. 7272, 7300, 7305).

And he heard them not. That this signifies no obedience, is evident from what was said above (see n. 7224, 7275, 7301, 7339), where are the like words.

As Jehovah had spoken. That this signifies according to the prediction, see above (n. 7302, 7340).

And Jehovah said unto Moses. That this signifies instruction anew, see n. 7186, 7226, 7267, 7304, 7380.

Say unto Aaron. That this signifies the influx of the internal law into the external law, see above (n. 7381).

Stretch out thy rod. That this signifies that he should show Divine power, is evident from the signification "to stretch out," as being to exercise and to show (as above); and from the signification of a "rod," as being power (see n. 4013, 4015, 4876, 4936, 6947, 7011, 7026); which power was Divine because Aaron had no power, still less was there power in the rod; but the power was exercised through Aaron and his rod. That it was exercised through the rod was because the things done by Divine command within the church were done by means of representatives (this was before the Lord's Coming), thus by the stretching out of the hand and of the rod; because the arm and the hand correspond to power, and from this also the rod. The reason why before the Coming of the Lord the things done within the church by Divine command were done by means of representatives, was that all things and each represented the Lord and His kingdom in the heavens, and His kingdom on earth, that is, the church. That this is so can also be seen from the Word, in which all things and each in the supreme sense treat of the Lord, and in the internal sense treat of His kingdom and church.

And smite the dust of the land. That this signifies that he should remove the things in the natural that had been damned, is evident from the signification of "smiting," as being to remove; from the signification of "dust," as being that which is damned (of which in what follows); and from the signification of "the land," here the land of Egypt, as being the natural mind (n. 7409). That "dust" denotes that which is damned is because the places where evil spirits are, at the sides beneath the soles of the feet, appear as land, and in fact as land untilled and dry, under which are certain hells. This land is called "damned land," and the dust there signifies that which is damned. It has sometimes been granted me to see that the evil spirits shook off the dust there from their feet, when they desired to give anyone to damnation. This was seen to the right a little in front, in the border toward the hell of the magicians, where spirits are cast into their hell who during their life in the world have been in the knowledge of faith, and yet have led a life of evil. From this then it is that by "dust" is signified what is damned, and by "shaking off the dust" damnation. [2] It was from this signification that the Lord commanded His disciples to shake off the dust of their feet if they were not received, as 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 to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city (Matt. 10:14-15; Mark 6:11; Luke 9:5; 10:10-12); by the "disciples" here are not meant disciples, but all things of the church, thus all things of faith and charity (n. 2089, 2129, 2130, 3354, 3858, 3913, 6397); by "not receiving, and not hearing," is signified to reject the truths of faith and the goods of charity; and by "shaking off the dust of the feet," damnation. That "it would be more tolerable for Sodom 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 the Word, and thus could not receive. From this it can be seen that there is not meant a house or city which would not receive the disciples, but those who are within the church and do not live the life of faith. Everyone can see that a whole city could not be damned because they did not receive the disciples and at once acknowledge the new doctrine which they preached. [3] By the "dust" also which was formerly put on the head when in grief and repentance, is signified that which is damned, as in these passages: The elders of the daughter of Zion sit on the earth, they keep silence; they have made dust come up upon their head; they have girded themselves with sackcloth; the virgins of Jerusalem have made their head come down to the earth (Lam. 2:10). They shall cry bitterly, and shall make dust come up upon their heads, they shall roll themselves in the ashes (Ezek. 27:30). Weeping weep not in the house of Aphrah; roll thyself in the dust (Micah 1:10). They cast dust on their heads, and cried, weeping and wailing (Rev. 18:19); and also in the historical parts of the Word throughout. By dust upon the heads, and also by the casting down of the body and of the head to the earth, and there rolling in the dust, was represented humiliation, which when genuine is such that the person acknowledges and perceives himself to be damned, but to be received from damnation by the Lord (n. 2327, 3994, 4347, 5420, 5957). [4] By the "dust" into which the golden calf which they made in the wilderness was beaten and ground, is also signified what is damned, of which we read thus in Moses: I took your sin, the calf which ye had made, and burnt it with fire and I beat it, grinding it well, even until it was reduced unto dust; and I cast the dust thereof into the brook that descended out of the mountain (Deut. 9:21). By "dust" is also signified what is damned in the following passages: Jehovah God said unto the serpent, Upon thy belly shalt thou walk, and dust shalt thou eat all the days of thy life (Gen. 3:14). Feed Thy people as in the days of eternity, the nations shall see, and blush at all their power, they shall lick the dust like a serpent (Micah 7:14, 16-17). Dust shall be the serpent's meat (Isa. 65:25). Come down, and sit upon the dust, O virgin daughter of Babel (Isa. 47:1). Our soul is bowed down to the dust, our belly hath cleaved to the earth (Ps. 44:25). My soul cleaveth to the dust, quicken Thou me (Ps. 119:25). "Dust" in the Word signifies also the grave, likewise what is lowly, and what is numerous.

And it shall become lice. That this signifies that evils will rise up therefrom, is evident from the signification of "lice," as being evils; but what evils they are, and from what origin, can be seen from the correspondence of evils with such vermin, in that they are especially the evils which are in the sensuous, that is, in the wholly external man. The correspondence is from this, that lice are in the outermost skin, and within dirt there, and beneath a scab. Such also is the sensuous of those who have been in the knowledge of faith, but in a life of evil. When this knowledge is taken away from them, as is done with such in the other life, they are then of a gross and stupid mind; they have sometimes appeared; they are foul and loathsome. Infestations by evils are signified by their biting. That such is the signification of "lice" cannot be confirmed by other passages from the Word, for they are mentioned elsewhere only in David when speaking of Egypt (Ps. 105:31).

In all the land of Egypt. That this signifies through the whole natural mind, is evident from the signification of "the land of Egypt," as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301).

And they did so. That this signifies the effect, is evident without explication.

And Aaron stretched out his hand with his rod. That this signifies the power of internal truth through external truth, is evident from what was said above (n. 7382), where are like words.

And smote the dust of the land. That this signifies that things damned were removed, is evident from what was said above (n. 7418).

And there was louse on man and on beast. That this signifies that interior and exterior evils of cupidities were thence derived, is evident from the signification of "lice," as being evils (see n. 7419); and from the signification of "man," as being good (n. 4287, 5302), thus in the opposite sense evil; and from the signification of "beast," as being the affection of good, and in the opposite sense the affection of evil, or cupidity (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3218, 3519, 5198); but when "man and beast" are mentioned 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 that he is man from his internal man and its quality, but not from the external man; for the external man is not man without the internal; and in order that the external may also be man, it must be wholly subordinated to the internal, insomuch that it does not act from itself, but from the internal man. The reason why by "beast" is signified exterior good, and in the opposite sense exterior evil, is that beasts have no internal such as man has; the internal which they have has been immersed in the external, insomuch that it is one with it, and together with it looks downward or toward the earth, without any elevation toward what is interior. It is said "evils of cupidities" because all evils belong to cupidities, because cupidities belong to loves. Interior evils are distinguished from exterior by the fact that interior evils are those which are of the thought and will; and exterior evils are those which are of act. That there may be evils which are interior and not exterior, is evident from the fact that a man may be evil, and yet in the outward form may appear as an upright man, and even as a man of faith and conscience. Some also know how to counterfeit angels, when yet inwardly they are devils. So far can the inward form which is of the spirit differ from the outward form which is of the body.

All the dust of the land became louse in all the land of Egypt. That this signifies that these evils were from the things that had been damned, is evident from the signification of "the dust of the land," as being what is damned (of which above, n. 7418); from the signification of "lice," as being evils (n. 7419); and from the signification of "the land of Egypt," as being the natural mind (of which also above, n. 7420).

And the magicians did so with their enchantments, to bring forth lice. That this signifies an endeavor to pervert Divine order, and to portray the like in these things also, is evident from the signification of "they did," as being an endeavor to do the same thing, for it follows that "they could not;" from the signification of "magicians" and "enchantments," as being to pervert Divine order and to portray the like in the external form (see n. 7296, 7297, 7337); and from the signification of "bringing forth lice," as being to produce the evils signified by the "lice" (n. 7419).

And they could not. That this signifies in vain, is evident without explication.

And there was louse on man and on beast. That this signifies evils interior and exterior, is evident from what was said above (n. 7424), where are like words.

And the magicians said unto Pharaoh. That this signifies perception and communication with those who were in evils, is evident from the signification of "saying," as being perception (see n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509, 5743), and also communication (n. 3060, 4131, 6228, 7291, 7381); from the signification of "magicians," as being those who pervert Divine order and portray the like in the external form (of which just above, n. 7426); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142, 7317), here those who are in evils, because they are now in a state of evil, after false reasonings have been taken away, as is plain from what goes before.

This is the finger of God. That this signifies that the power was from the Divine, is evident from the signification of "the finger of God," as being power from the Divine; that "finger" denotes power is because the fingers belong to the hands, and by "hands" is signified power (see n. 878, 4931-4937, 6344, 6424, 6948). That "finger" denotes power, is evident also from the following passages: When I behold the heavens, the work of Thy fingers, the moon and the stars which Thou hast prepared (Ps. 8:3). Jesus said, If I by the finger of God cast out demons, surely the kingdom of God is come unto you (Luke 11:20). That Jesus took the deaf man who had an impediment in his speech apart from the people, and put His finger into his ears, and spat, and touched his tongue (Mark 7:32-33); was also a representative of Divine power. [2] That a finger represents power is plain also from the rites of the church among the Jews, in that blood should be put upon the thumb, and that the priest should sprinkle the blood with his finger, concerning which it is thus written in Moses: Thou shalt kill the ram, and put of the blood upon the thumb of the hand of Aaron and his sons, and upon the great toe of their right foot (Exod. 29:20). The priest shall take of the blood of the guilt-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 great toe of his right foot. Afterward 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 with his finger seven times before Jehovah; and of the rest 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 upon the thumb of his right hand, and upon the great toe of his right foot (Lev. 14:14, 16-17). Thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger (Exod. 29:12; Lev. 4:6; 9:9). [3] That all these things signified secrets of heaven and holy things, is evident from the fact that the Word is from the Divine, and is inspired as to every point [in the original] (Luke 16:17), thus also as to these details in Moses. That the "thumb" and the "finger" denote the power of good through truth, is here plain from the internal sense. Power is also signified by "finger" in David: Blessed be Jehovah who teacheth my hands to fight, and my fingers war (Ps. 144:1); And in Isaiah: He shall not look to the altars, the work of his hands, and that which his fingers have made (Isa. 17:8); "altars" denote worship in general (n. 4541); "the work of the hands, and what the fingers have made" denote such things as are from what is man's own, thus which are from his own power. 7430a. And Pharaoh's heart was made firm. That this signifies obstinacy, see n. 7272.

And he heard them not. That this signifies disobedience, see above (n. 7224, 7275, 7301, 7339).

As Jehovah had spoken. That this signifies according to the prediction, see above (n. 7302, 7340, 7414).

Verses 16-20. And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo he goeth forth unto the waters; and say unto him, Thus saith Jehovah, Let My people go, that they may serve Me. For if thou let not My people go, behold I send against thee, and against thy servants, and against thy people, and into thy houses, the noisome fly; and the houses of the Egyptians shall be filled with the noisome fly, and also the land whereon they are. And I will sever in that day the land of Goshen, upon which My people stands, that no noisome fly be there; to the end that thou mayest know that I am Jehovah in the midst of the land. And I will set redemption between My people and thy people; unto the morrow shall this sign be. And Jehovah did so; and there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt; the land was destroyed from before the noisome fly. "And Jehovah said unto Moses" signifies instruction again; "Rise up early in the morning" signifies elevation to a still greater sign of power; "and stand before Pharaoh" signifies the appearance of the Divine to those who are in evils; "lo he goeth forth to the waters" signifies that from these evils they again think falsities; "and say unto him, Thus saith Jehovah" signifies command; "Let My people go, that they may serve Me" signifies that they should leave those who are of the spiritual church in order that they may worship their God in freedom; "for if thou let not My people go" signifies if they would not release them; "behold I send against thee, and against thy servants, and against thy people, and into thy houses, the noisome fly" signifies that they would have malevolent falsity in all things and in each; "and the houses of the Egyptians shall be filled with the noisome fly, and also the land whereon they are" signifies that the falsities of malevolence will take possession of all things of the natural mind; "and I will sever in that day the land of Goshen, upon which My people stands, that no noisome fly be there" signifies that they shall not be able to infest by falsities of malevolence those who are of the spiritual church, although they will be near them; "to the end that thou mayest know that I am Jehovah in the midst of the land" signifies a consequent noticing that the Lord is the only God of the church; "and I will set redemption between My people and thy people" signifies the liberation of those who are of the spiritual church from those who are near in the hells; "unto the morrow shall this sign be" signifies the manifestation of Divine power from this forever; "and Jehovah did so" signifies that as said, so it was done; "and there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt" signifies that malevolent falsities burst forth from all sides among them; "the land was destroyed from before the noisome fly" signifies that the natural mind was corrupted in respect to truth.

And Jehovah said unto Moses. That this signifies instruction again is evident from the signification of "saying" when by Jehovah to Moses, as being instruction (see n. 7186, 7226, 7267, 7304, 7380, 7415), here instruction again, because he was again told what he should do.

Rise up early in the morning. That this signifies elevation to a still greater sign of power, is evident from the signification of "rising in the morning," as being elevation. (That "rising" denotes elevation see n. 2401, 2785, 2912, 2927, 3171, 4103; and also that the "morning" denotes elevation, n. 7306.) Properly by "rising in the morning" is signified a state of enlightenment (n. 3458, 3723), but as the enlightenment which is effected from the Divine by the influx of good and truth does not exist with the evil who are represented by Pharaoh and the Egyptians; but elevation to attention, therefore by "rising up early in the morning" is here signified such elevation. That it denotes to a still greater sign of power is plain from what follows, where still another new sign is treated of.

And stand before Pharaoh. That this signifies the appearance of the Divine to those who are in evils, is evident from the signification of "standing before" anyone, as being presence, here the appearance of the Divine, because Moses was to stand, who denotes the truth from the Divine through which the Divine appears; and from the representation of Pharaoh, as being those who are in falsities, here those who are in evils (as above, n. 7429).

Lo he goeth forth to the waters. That this signifies that from these evils they again think falsities, is evident from the signification of "going forth," as being thought from evils to falsities, for when those who are in evils think from them to falsities, they are said to "go forth," for as evil is of the will it is inmost, and falsity is outside of it, because falsity is of the understanding, consequently of the thought; this is signified by "going forth" in the spiritual sense, and also evil action from an evil will, as in Mark 7:21-23; and from the signification of "waters," as being truths, and in the opposite sense falsities (see n. 739, 790, 2702, 3058, 3424, 4676, 5668), and also because the waters of the river of Egypt, to which Pharaoh would go forth, denote falsities (n. 7307). [2] As regards thought from evils to falsities, be it known that they who are in evils cannot do otherwise than think from them to falsities; for evils are of their will and consequently of their love, and falsities are of their thought and consequently of their faith. For what a man wills, he loves; and what he loves, he confirms and defends; and evils cannot be confirmed and defended except by means of falsities; and therefore in the Word, where evil is compared to a city, falsities are compared to the walls round about the city. That they who are in evils think to the falsities by which they defend the evils, is because evils are the very delights of their life, insomuch that they are their very life. And therefore when they apprehend from others that they are evils, then in order to prevent their appearing so, they devise falsities by which they may cause the evils not to be believed to be evils; but if the evils dare not appear through falsities, they are hidden in the interiors, nor do they show themselves except when the fear of the law, or of the loss of reputation for the sake of gain or of acquiring honors, ceases; and then the evils burst forth either under the form of artifices, or of open hostilities. [3] From all this it can be seen that they who are in evils cannot do otherwise than think from evils to falsities. It is the same also with those who are in a state of good, in that they cannot do otherwise than think from good to truths; for good and truth are conjoined, and also evil and falsity, insomuch that he who knows that anyone is in good, can know that he is in the truth of his good; and that he who is in evil is in the falsity of his evil; and that he is in this falsity in proportion as he excels in the gift of reasoning and perverting, and also in proportion as he is in the fear of the loss of reputation for the sake of gain and honors, and in proportion as he desires to be in the freedom of doing evil. Strange to say, after such persons have for some time defended evils by means of falsities, they at last persuade themselves that evils are goods, and that falsities are truths.

And say unto him, Thus saith Jehovah. That this signifies command, see n. 7036, 7310.

Let My people go, that they may serve Me. That this signifies that they should release those who are of the spiritual church in order that they may worship their God in freedom, is evident from the signification of "letting go," as being to release; from the representation of the sons of Israel, here "My people," as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of "serving Jehovah," as being to worship. That they should worship in freedom is plain from what follows (verses 21-23), and also from the fact that all worship which is truly worship must be in freedom. [2] The sons of Israel being called "the people of Jehovah" was not because they were better than other nations, but because they represented the people of Jehovah, that is, those who are of the Lord's spiritual kingdom. That they were not better than other nations is plain from their life in the wilderness, in that they did not at all believe in Jehovah, but in their hearts believed in the gods of the Egyptians, as is evident from the golden calf which they made for themselves, and which they called their gods who had brought them forth out of the land of Egypt (Exod. 32:8). The same is evident also from their subsequent life in the land of Canaan, as described in the historicals of the Word, and from what was said of them by the prophets, and finally from what was said of them by the Lord. [3] For this reason also few of them are in heaven, for they have received their lot in the other life according to their life. Therefore do not believe that they were elected to heaven in preference to others; for whoever so believes, does not believe that everyone's life remains with him after death, nor that man must be prepared for heaven by his whole life in the world, and that this is done of the Lord's mercy, and that none are admitted into heaven from mercy alone, regardless of how they have lived in the world. Such an opinion about heaven and the Lord's mercy is induced by the doctrine of faith alone, and of salvation by faith alone without good works; for those who hold this doctrine have no concern about the life, and so believe that evils can be washed away like dirt by water, and thus that man can in a moment pass into the life of good, and consequently be admitted into heaven. For they do not know that if the life of evil were taken away from the evil, they would have no life whatever, and that if they who are in a life of evil were admitted into heaven, they would feel hell in themselves, and this the more grievously, the more interiorly they were admitted into heaven. [4] From all this it can now be seen that the Israelites and Jews were by no means elected, but only accepted to represent the things that belong to heaven; and that this must needs be done in the land of Canaan, because the Lord's church had been there from the most ancient times, and from this all the places there became representative of heavenly and Divine things. In this way also the Word could be written, and the names in it could signify such things as belong to the Lord and His kingdom.

For if thou let not My people go. That this signifies if they would not release them, is evident from the signification of "letting go," as being to release; and from the signification of the "people of Jehovah," as being those who are of the Lord's spiritual church (as just above, n. 7439).

Behold I send against thee, and against thy servants, and against thy people, and into thy houses, the noisome fly. That this signifies that they would have the falsity of malevolence in all things and in each, is evident from the signification of "Pharaoh, his servants, and his people," as being all things and each that belong to the natural mind (see n. 7396), and as "into thy houses" is added, there is also signified into the interiors of this mind (as above, n. 7407); and from the signification of "the noisome fly," as being the falsities of that evil which was signified by the portent which precedes, thus the falsities of malevolence. What falsities, therefore, and of what kind, are here signified by "the noisome fly," is clear from the evils from which these falsities come. That these evils were the evils that are in the outermost parts of the natural mind, thus that are in the sensuous, see above, n. 7419; and the falsities that are from these evils are of the same kind, and are the falsities which are signified also by the "flies of Egypt" in Isaiah: It shall come to pass in that day, that Jehovah shall hiss for the fly that is in the uttermost part of the rivers of Egypt, and for the bee that is in the land of Asshur; and they shall come, and shall rest all of them in the rivers of desolations and in the clefts of the rocks (Isa. 7:18-19); here "the fly in the uttermost part of the rivers of Egypt" denotes the falsities that are in the outermost parts of the natural mind, thus that are in the sensuous nearest the body. These falsities are compared to such an insect, because the things in this part of the mind are like insects flying in the air, obscuring interior things and also inflicting injury on them; for they are mostly imaginary, and are fallacies, the reasonings from which are like castles in the air. The "noisome fly" of this kind is mentioned only in David (Ps. 78:45, and 105:31), where Egypt is also spoken of. Be it known that all the flying things mentioned in the Word signify things of the intellect, and consequently truths, and in the opposite sense falsities (n. 40, 745, 776, 778, 866, 988, 3219, 5149); but flying things of the lowest sort, which are insects, signify truths, and in the opposite sense falsities, which are more ignoble and obscure in proportion as they belong to the sensuous, for unless these things are enlightened by things more interior they are in total obscurity and darkness, being next the body, and consequently near to earthly things, where heavenly things terminate, and are immersed in thick darkness.

And the houses of the Egyptians shall be filled with the noisome fly, and also the land whereon they are. That this signifies that the falsities of malevolence will take possession of all things of the natural mind, is evident from the signification of "filling," as being to take possession of; from the signification of "the house of the Egyptians," as being the interiors of the natural mind (of which above, n. 7407); from the signification of "the noisome fly," as being falsities of malevolence (of which just above, n. 7441); and from the signification of "the land of Egypt," as being the natural mind in general (see n. 5276, 5278, 5280, 5288, 5301). [2] How it is that the interiors also of the natural mind shall be taken possession of by the falsities of evil which are in the outermost parts of this mind, must be briefly told. The things that flow in with man through heaven from the Lord, flow into his interiors, and advance down to the ultimates or outermost parts, and there they are presented to man in a sensible form, consequently they flow down into the sensuous, and through this into the things of the body. If the sensuous has been filled with phantasies from fallacies and appearances, and especially if it has been filled with phantasies from falsities, then the truths which flow in are there turned into similar things, for they are received there according to the form that is induced on them (see n. 7343). Insofar also as truths are turned into falsities, so far the interiors through which they pass are closed, and at last there is no opening beyond that which is necessary for a sufficient transflux to confer the faculty of reasoning, and of confirming evils by means of falsities. [3] Such being the case with man, it must needs be that while he is being regenerated his natural must be regenerated down to the sensuous; for unless this is regenerated, there is no reception of truth and good, because, as before said, the inflowing truth is there perverted, and then the interiors are closed. And therefore when the exteriors have been regenerated, the whole man has been regenerated, as was signified by the Lord's words to Peter when He washed his feet: Simon Peter said unto Him, Lord, wash Thou not my feet only, but also my hands and my head. Jesus said to him, He that hath been bathed needeth not save to have his feet washed, and is clean every whit (John 13:9-10); by the "feet" are signified natural things (n. 2162, 3761, 3986, 4280, 4938-4952); by "washing" is signified purifying (n. 3147, 5954); by "hands" are signified the interiors of the natural; and by the "head" spiritual things; hence is plain what is meant by "him that hath been bathed needing only to have his feet washed, and being clean every whit," namely, that a man has already been regenerated when he has been regenerated also in respect to the exteriors that belong to the natural. When therefore man has been regenerated also in respect to the natural, then all things therein have been made subordinate to the more interior things; and when these flow in there, they flow as into their generals, by which they present themselves to man in a sensible form. When this is the case with a man, he sensibly feels the affection of the truth that is of faith, and the affection of the good that is of charity. [4] But the sensuous itself, which is the ultimate of the natural, can with difficulty be regenerated, because it has been filled with material ideas from things earthly, bodily, and worldly. Therefore the man who is being regenerated, especially at this day, is not regenerated as to the sensuous, but as to the natural which is next above the sensuous, to which he is elevated by the Lord from the sensuous, when he is thinking about the truths and goods of faith. The man who is being regenerated by the Lord is endowed with the capacity of elevation from the sensuous. With respect to the nature of the sensuous, and the elevation of the thought above it, see n. 5084, 5089, 5094, 5125, 5128, 5767, 6183, 6201, 6310, 6311, 6313, 6314, 6316, 6318, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845, 6948, 6949.)

And I will sever in that day the land of Goshen, upon which My people stands, that no noisome fly be there. That this signifies that they shall not be able to infest by falsities of malevolence those who are in the spiritual church, although they are near them, is evident from the signification of "severing," as being to separate so that there is no communication; from the signification of "day," as being state (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850), and therefore "to sever in that day" denotes to separate in that state; from the signification of "the land of Goshen," as being the midst or inmost in the natural (n. 5910, 6028, 6031, 6068), and as the sons of Israel were in Goshen, as being also the church (n. 6649); from the representation of the sons of Israel who are here the "people of Jehovah," as being those who are of the spiritual church (see above, n. 7439); and from the signification of the "noisome fly," as being the falsity of malevolence (n. 7441). Thus "no noisome fly being there," denotes that they could not flow in, consequently could not infest by means of these falsities. That they could not infest by means of these falsities, is because these falsities are falsities from the evils in the outermost parts of the natural mind, that is, in the sensuous, from which sensuous, thus from the falsities therein, they who are in good and truth can be elevated (according to what was said just above, n. 7442); and when they are being elevated, they are then also separated from those who are in falsities there.

To the end that thou mayest know that I am Jehovah in the midst of the land. That this signifies a noticing that the Lord is the only God of the church, is evident from the signification of "knowing," as being to notice; and from the signification of "the midst of the land," as being where truth and good are with those who are of the Lord's church; the inmost being where truth from good is (n. 3436, 6068, 6084, 6103); thus by "the midst of the land" is signified the church, the same as by "the land of Goshen" just above spoken of (n. 7443); by "I am Jehovah" is signified that He only is the I AM, thus that He only is God. (That "Jehovah" in the Word denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 6945, 6956.) Hence it is evident that by "that thou mayest know that I am Jehovah in the midst of the land" is signified a noticing that the Lord alone is the God of the church.

And I will set redemption between My people and thy people. That this signifies the liberation of those who are of the spiritual church from those who are near in the hells, is evident from the signification of "redemption," as being a bringing forth from hell (see n. 7205), and as being specifically said of those who are being liberated from vastation (n. 2959); from the representation of the sons of Israel, who here are "My people," as being those who are of the spiritual church (n. 7439); and from the representation of the Egyptians, who here are "thy people," as being those who are near in the hells and infest (n. 7090). Hence it is plain that by "I will set redemption between My people and thy people" is signified the liberation of those who are of the spiritual church from those who are in the hells.

Unto the morrow shall this sign be. That this signifies the consequent manifestation of Divine power forever, is evident from the signification of "the morrow," as being forever (see n. 3998); and from the signification of a "sign," as being the confirmation of truth, and thus knowledge (n. 6870), consequently the manifestation of Divine power; for truth was formerly made manifest by means of signs, and the Divine power at the same time.

And Jehovah did so. That this signifies that, as said, so it was done, is evident without explication.

And there came the grievous noisome fly into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt. That this signifies that malevolent falsities burst forth from all sides among them, is evident from the signification of "the noisome fly," as being the falsities of malevolence (of which above, n. 7441); and from the signification of "the house of Pharaoh, and the house of his servants, and all the land," as being all things and each in the natural (see n. 7396, 7441, 7442), here from all things and each, or from all sides, because it is signified that these falsities burst forth. By "the noisome fly coming into the house" is proximately signified that falsities entered where evils were, and that they conjoined themselves with evils; but when falsities have been conjoined with evils, then evils burst forth by means of falsities. From this it is that by "the noisome fly came into the house of Pharaoh, and into the house of his servants, and into all the land of Egypt," there is signified that malevolent falsities burst forth, and indeed from all sides.

The land was destroyed from before the noisome fly. That by this is signified that the natural mind was corrupted in respect to all truth, is evident from the signification of "being destroyed," as being to be corrupted; from the signification of "the land of Egypt," as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301); and from the signification of "the noisome fly," as being the falsity of malevolence (n. 7441). It is said that it was corrupted in respect to all truth, because truth is wholly corrupted by means of falsity from evil.

Verses 21-28. And Pharaoh called Moses and Aaron, and said, Go ye, sacrifice to your God in the land. And Moses said, It is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God; lo, we shall sacrifice the abomination of the Egyptians unto their eyes, and will they not stone us? We will go a way of three days into the wilderness, and will sacrifice to Jehovah our God, as He hath said unto us. And Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness; only ye shall not go very far away: supplicate for me. And Moses said, Behold, I go forth from thee, and I will supplicate unto Jehovah that He may remove the noisome fly from Pharaoh, from his servants, and from his people, tomorrow; only let not Pharaoh mock any more in not letting the people go to sacrifice to Jehovah. And Moses went out from before Pharaoh, and he supplicated unto Jehovah. And Jehovah did according to the word of Moses; and He removed the noisome fly from Pharaoh, from his servants, and from his people; there was not one left. And Pharaoh made heavy his heart this time also, and he did not let the people go. "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 would not oppose their worshiping their God, but it must be done in their neighborhood; "and Moses said," signifies the answer; "it is not meet to do so, for we shall sacrifice the abomination of the Egyptians to Jehovah our God," signifies that infernal foulness and filthiness would flow in; "lo, we shall sacrifice the abomination of the Egyptians before their eyes," signifies that Divine worship would be infested by such if done in their presence; "and 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 utterly depart so as to be in freedom; "and will sacrifice to Jehovah our God," signifies that in this way there would be worship; "as He hath said unto us," signifies as He has commanded; "and Pharaoh said, I will let you go, and ye shall sacrifice to Jehovah your God in the wilderness," signifies that they would leave them, and not infest them, so that they may worship their God in freedom; "only ye shall not go very far away," signifies although they are in the neighborhood; "supplicate for me," signifies that they should intercede; "and Moses said, Behold, I go forth from thee," signifies the removal of the appearance of truth Divine among them; "and I will supplicate unto Jehovah," signifies intercession; "that He may remove the noisome fly from Pharaoh, from his servants, and from his people" signifies that there may be an end of this state in respect to the falsities of malevolence; "tomorrow," signifies forever; "only let not Pharaoh mock anymore in not letting the people go to sacrifice to Jehovah," signifies provided he does not deceive by a lie, and does not [fail to] leave them to worship their God in freedom; "and Moses went out from Pharaoh" signifies the removal of the appearance of truth Divine among those who are in falsities of malevolence; "and he supplicated unto 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 he removed the noisome fly from Pharaoh, from his servants, and from his people," signifies the end of this state of falsity; "there was not one left," signifies a full removal; "and Pharaoh made heavy his heart this time also," signifies obstinacy again; "and he did not let the people go," signifies that they would not leave those who were of the spiritual church.