And there arose a new king over Egypt. That this signifies separated memory-knowledges which are opposed to the truths of the church, is evident from the representation of Pharaoh, who is here the "king," as being memory-knowledge in general (see n. 6015). He is called a "king," because a "king" in the genuine sense signifies truth (n. 1672, 2015, 2069, 3670, 4581, 4966, 5044, 6148), and in the opposite sense falsity; and when by the "king" is meant Pharaoh, false memory-knowledge is signified, that is, memory-knowledge which is opposed to the truths of the church. From this also a "new king" is mentioned, for he who was king in Joseph's time represented memory-knowledge that was in agreement with the truths of the church. (That "Egypt" denotes memory-knowledge, here in particular, see above, n. 6638.)
Who knew not Joseph. That this signifies which were completely alienated from the internal, is evident from the signification of "not knowing," as being to be alienated; for he who does not know truth, and does not desire to know it, is alienated from the truth of the church (that alienation is here signified is plain from what follows, for he severely and cruelly afflicted the sons of Israel, by whom is represented the church, n. 6637); and from the representation of Joseph, as being the internal (n. 6177, 6224). Memory-knowledges alienated from the internal are memory-knowledges opposed to the church; for the good and truth which make the church flow in through the internal; and if these are not received by the natural, the internal is closed, and so the man is alienated from good and truth, and then no other memory-knowledges which are in the natural are acknowledged as truths than those which are false. These are then multiplied, and the truths themselves are cast out of doors.
And he said unto his people. That this signifies subordinate memory-knowledges, is evident from the signification of "people," as being truths, and in the opposite sense falsities (n. 1259, 1260, 3295, 3581), here memory-knowledges separated from truth, because it is the people of Egypt. (That "Egypt" is memory-knowledge, see n. 6638.) That they are subordinate memory-knowledges is because it is said that "the king said unto his people." That by "people" are signified truths, is because in the word those are called a "people" who are under a king, and by a "king" is signified truth (n. 6651). By a "people" are signified truths, but those are meant who are in truths. The reason why truths are spoken of abstractedly, is that spirits and angels so think and speak, for in this way they comprehend a subject in a universal manner, and at the same time singly the particulars belonging to it, without reflecting specifically on any people that is in truths, which reflection would withdraw the mind from a universal idea, thus from extension of view, consequently from wisdom. For determination of the thought to any specific people, as also to any person, limits and confines the ideas, and turns them from the perception of a subject as it is from one boundary to the other. As is the case with the idea of a "people," so is it with other denominations which in the internal sense signify things unbounded - as with a "nation" as being good, with a "king" as being truth, with a "prince" as being primary truth, with a "priest" as being good, and with a "son," "daughter," "son-in-law," "daughter-in-law," "brother," "sister," "father," "mother," and many other denominations.
Behold, the people of the sons of Israel are many and numerous more than we. That this signifies that the truths of the church prevail over alienated memory-knowledges, is evident from the representation of the sons of Israel, as being the truths and goods of the church (see n. 6647); from the signification of "many" and "numerous," as being to prevail (that "to be multiplied," or "to become many and numerous," is said of truth, see also above, n. 6648); and from the representation of the king of Egypt and his people, who are here meant by "more than we," as being alienated memory-knowledges (as above, n. 6652). Hence it is plain that by "Behold the people of Israel are many and numerous more than we" is signified that truths prevail over alienated memory-knowledges.
Come, let us use prudence with it. That this signifies cunning, is evident from the signification of "prudence," when said of the evil, who have been alienated from truth and good, as being cunning; for that which the evil do from cunning, and also from deceit, they call prudence. Of the cunning which is signified by "prudence," something may here be related. All who are in evil call cunning "prudence," and make intelligence and wisdom to consist in nothing else. They who are of this character in the world become worse in the other life, and there act continually from cunning against things good and true; and those are recognized as intelligent and wise among them who seem to themselves able to invalidate and destroy truths by falsities, no matter by what art or wickedness. From this it can be seen what is the quality of men within the church when they make prudence to consist in cunning: that they have communication with the hells. Those who are true men of the church are so far removed from cunning that they absolutely abhor it; and those of them who are as the angels, desire that if it were possible their minds should be open, so that what they think may be manifest to everyone; for they intend nothing but good toward their neighbor, and if they see evil in anyone they excuse it. It is otherwise with those who are in evil; these are afraid lest anything which they think and will should show itself; for they intend nothing but evil to the neighbor; if good, it is for the sake of self; and if they do what is good, it is only in the outward form, that they may appear good for the sake of gain and honor; for they know that what is good and true, just and fair, and also what is honorable, have a strong hidden power of attracting minds, even of those who are evil.
Peradventure it will be multiplied, and it will be that wars will happen. That this signifies prevalence if it grows, is evident from the signification of "being multiplied," as being to grow as to truths (see n. 43, 55, 913, 983, 2846, 2847); and from the signification of "wars," as being combats concerning truths and falsities, that is, spiritual combats (n. 1664, 2686); and because it follows that "it will also join itself to our enemies," their prevalence in these combats is signified.
And it will also join itself to our enemies, and fight against us. That this signifies that so their companions who would occasion evil would be strengthened, is evident from the signification of "joining themselves to," as being to be strengthened, for armies are strengthened when a multitude is joined to them; from the signification of "enemies," as being companions who fight along with them; and from the signification of "fighting against us," as being to occasion evil, for when anyone is fought against, evil is occasioned him insofar as it cannot be resisted. The case herein is this. There is around every man, and also around every good spirit, a general sphere of endeavors from hell, and a general sphere of endeavors from heaven. The sphere from hell is one of endeavors to do evil and to destroy; and the sphere from heaven is one of endeavors to do good and to save (see n. 6477). These are general spheres: in like manner there are particular spheres around each man, for spirits from hell are with him, and also angels from heaven (n. 5846-5866, 5976-5993). From this a man is in equilibrium, and has freedom to think and will evil, and freedom to think and will good. [2] When therefore the man of the church comes into temptation, which takes place when he is let into his evil, there is then a combat around him between the spirits from hell and the angels from heaven (n. 3927, 4249, 5036), which combat lasts so long as the man is kept in his evil. In this combat it sometimes appears to the spirits from hell that they will conquer, and then they rise up; sometimes that they will be conquered, and then they withdraw, because they then fear that more angels from heaven will join themselves against them, and so that they will be cast down into hell, from which they will no more come out, which also takes place when they have been conquered. This is what is meant by the "prevalence if it grows, and that their companions who would occasion evil would be strengthened." [3] When the spirits from hell fight against the angels, they are in the world of spirits, and are in freedom there (n. 5852). From all this it can now be seen what is meant in the internal sense by the sons of Israel being so infested and oppressed by the Egyptians, and by their being multiplied the more, the more they were infested; and by Jehovah, that is, the Lord, fighting for them, and restraining the Egyptians by plagues, and at last submerging them all in the sea Suph.
And go up out of the land. That this signifies that thus the church will be set up anew, is evident from the signification of "going up," as being to be elevated, namely, toward more interior things of the church (see n. 3084, 4539, 4969, 5406, 5817, 6007), and from the signification of "land," here the land of Goshen, as being the church (of which above, n. 6649). To be elevated toward more interior things, which is signified by "going up out of the land and coming into the land of Canaan," denotes that the church will be set up anew. The church has indeed been set up anew with a man when he does what is good from affection; but still it has not been fully set up anew until he has fought against evils and falsities, thus until he has endured temptations; after this he becomes truly a church, and then is introduced into heaven, which is represented by the introduction of the sons of Israel into the land of Canaan.
And they set over it princes of tributes. That this signifies falsities that would compel to serve, is evident from the signification of "princes," as being primary truths (see n. 1482, 2089, 5044); here in the opposite sense primary falsities; and from the signification of "tributes," to which they were driven by the princes set over them, as being servitudes (see n. 6394).
To afflict it with burdens. That this signifies a growing worse through servitudes, is evident from the signification of "afflicting," as being a growing worse; and from the signification of "burdens," which were tributes, as being servitudes.
And it built cities of store-houses for Pharaoh. That this signifies doctrines from falsified truths in the natural where alienated memory-knowledges are, is evident from the signification of "cities," as being doctrines in both senses (see n. 402, 2449, 2943, 3216, 4492, 4493); from the signification of "storehouses" as being falsified truths (of which presently), and from the representation of Pharaoh, as being the natural (n. 5160, 5799, 6015); that alienated memory-knowledges are there, may be seen above (n. 6651, 6652). That the cities of storehouses which the people of Israel built for Pharaoh denote doctrines from falsified truths, is because they who are in memory-knowledges alienated from truth, who are here signified by Pharaoh and the Egyptians, pervert and falsify all the truths of the church, and make for themselves doctrines from the truths so perverted and falsified. [2] The word by which in the original tongue "store-houses" are expressed, signifies also "arsenals," and likewise "treasuries," which, in the internal sense, are of a nearly like signification. For storehouses are places where produce is collected, and by "produce" is signified truth (n. 5276, 5280, 5292, 5402), and, in the opposite sense, falsity; and arsenals are places where arms of war are stored, by which are signified such things as pertain to truth fighting against falsities, and in the opposite sense to falsity fighting against truths (n. 1788, 2685). Treasuries are places where wealth is stored, and by "wealth" and "riches" are signified the knowledges of good and truth (see n. 4508), in the opposite sense the knowledges of evil and falsity; thus by "cities of storehouses" or "of arsenals" or "of treasuries" are signified, in general, doctrines from falsified truths.
Pithom and Raamses. That this signifies their quality, namely, of doctrines from falsified truths, is evident from names in the Word, as being the quality and state of the thing being treated of.
And as they afflicted it, so it was multiplied. That this signifies that truths grew according to the infestations, is evident from the signification of "afflicting," as being infestation; and from the signification of "being multiplied," as being to grow in respect to truths (of which above, n. 6656). How the case herein is shall be told, because without experience of what is done in the other life, no one can now know what it is. Most spirits who come from the world and have lived the life of the Lord's commandments, before they can be uplifted into heaven and joined to societies there, are infested by the evils and falsities pertaining to them, to the end that they may be removed (see n. 6639); for there are impurities which they have contracted in the life of the body that in no wise agree with heaven. The infestations take place by their being immersed in their evils and falsities; and while they are in them, spirits who are in like evils and falsities are present, and labor by every means to lead them away from truth and good. But still they are not immersed so deeply in their evils and falsities that the influx through the angels from the Lord may not prevail; and the balance is maintained with exactness. The purpose of this is, that he who is infested may seem to himself to be in freedom, and thus to fight against the evils and falsities of himself, yet with the acknowledgment, if not at the time, yet afterward, that all the power of resisting was from the Lord (n. 1937, 1947, 2881, 5660). When this is being done, not only are the truths and goods strengthened which had been implanted before, but more are instilled; this being the result of every spiritual combat in which the combatant is victorious. That it is so is also plain from common experience; for he who defends his opinion against others who attack it, confirms himself the more in his opinion, and then also finds other confirmations of it which he had not before observed, and also others which deny the opposite; and in this way he strengthens himself in his opinion, and also illustrates it with further considerations. This is still more perfectly the case with spiritual combats, because the combat takes place in the spirit, and concerns goods and truths; and especially because the Lord is present and leads by the angels; for the contest is concerning eternal life and salvation. It is common in such combats for the Lord to turn into good all the evils which the hells intend; wherefore it is not permitted them to bring forth more or other evils than can be turned into good that is suited to him who is in combat. The reason of this originates in the fact that the Lord's kingdom is a kingdom of uses, and therefore nothing can be done there that is not a source of good. From all this it can now be seen how it is to be understood that truths grow according to infestations, which is signified by "as they afflicted it, so it was multiplied."
And so it was increased. That this signifies that they, namely, truths, were strengthened, is evident from the signification of "increasing," when said of truths multiplied by means of infestations from evils and falsities, as being to be strengthened; for no other truths remain than those which are strengthened; wherefore as many as are the truths strengthened, by so many are they increased. (That truths are strengthened by infestations, see just above, n. 6663.)
And they were moved with loathing because of the sons of Israel. That this signifies greater aversion, is evident from the signification of "being moved with loathing," as being aversion, here greater aversion, because they were still more multiplied and increased by afflictions.
And the Egyptians made the sons of Israel to serve. That this signifies an intention to subjugate, is evident from the signification of "making to serve," as being subjugation, here the intention to subjugate, because they are in the continual endeavor to subjugate, but in no wise prevail against the good; from the signification of the "Egyptians," as being separated memory-knowledges which are opposed to the truths of the church (see n. 6651); and from the signification of the "sons of Israel," as being the church (n. 6637). Hence it is evident that by "the Egyptians made the sons of Israel to serve" is signified the intention to subjugate by those who are in separated memory-knowledges which are opposed to the truths of the church. [2] As regards the intention to subjugate, such as exists with the evil who are from hell, I have also been given to know this. Such is their endeavor and intention to subjugate those who are in good and truth that it cannot be described; for they make use of all malice, all cunning and fraud, all deceit, and all cruelty, so great and of such a nature that if these were told in part only, hardly anyone in the world could believe it; so cunning and artful are their devices, and so execrable. In a word, these infernals are of such a nature that they cannot possibly be resisted by any man, nor even by any angel, but by the Lord alone. The reason why they are possessed with such an endeavor and intention is that all their delight of life, thus their life itself, consists in doing evil; and therefore nothing else occupies their thoughts, consequently they intend nothing else. They are quite unable to do what is good, because this is repugnant to them: if they do what is good, it is for the sake of self, thus is done to self. [3] From such spirits the hells are at this day immensely increased, and wonderful to say, especially from those who are within the church, on account of the cunning, deceit, hatred, revenge, and adultery, which flourish there more than elsewhere; for within the church cunning is now esteemed ingenious, and adultery honorable, and they who deem otherwise are laughed at. Its being so within the church at this day is a sign that its last time is at hand, for "Except there be an end, no flesh would be saved," according to the Lord's words in Matt. 24:22; because all evil is contagious, and infects, as lees do the lump, thus at last all.
With cruelty. That this signifies unmercifulness can be seen without explication; for they who have just been treated of have no mercy, because they have no love of the neighbor, but only the love of self. The love of the neighbor which appears with them is nothing but the love of self; for insofar as another favors them, that is, so far as he is theirs, so far he is loved; but insofar as he does not favor them, or insofar as he is not theirs, so far he is rejected; and if he had previously been a friend, so far he is hated. Such things lie hidden in the love of self, nor do they show themselves in the world, but in the other life, where they burst forth. The reason why they there burst forth is that externals are there taken away, and then it appears what the man has been inwardly.
And they rendered their life bitter with grievous service. That this signifies until the intention to subjugate became troublesome, is evident from the signification of "the life being rendered bitter," as being to become troublesome; and from the signification of "servitude," as being subjugation, here the intention to subjugate (as above, n. 6666).
In clay, and in bricks. That this signifies by reason of the evils which they contrived, and the falsities which they devised, is evident from the signification of "clay," as being good, and in the opposite sense evil (of which in what follows); and from the signification of "bricks," as being the falsities which they devise (see n. 1296; concerning the evils and falsities which the infernals contrive and devise, see just above, n. 6666). That "clay" denotes evil from which is falsity, is plain from the following passages in the Word: The wicked are like the driven sea, when it cannot rest; its waters cast up mire and clay (Isa. 57:20); "mire" denotes falsity from which is evil; and "clay," evil from which is falsity. [2] In Jeremiah: Thy feet are sunk in the clay, they have gone backward (Jer. 38:22); "the feet sunk in the clay" denotes the natural sunk in evil. Draw thee waters for the siege, strengthen thy fortresses; enter into the mire, and tread the clay, repair the brick-kiln; there shall the fire devour thee, and the sword shall cut thee off (Nah. 3:14-15); "to tread the clay" denotes to think from evil what is false. He shall say, Woe to him that multiplieth what is not his! How long? And to him that ladeth himself with clay! Shall they not rise up suddenly that bite thee? (Hab. 2:6-7); "to lade himself with clay" denotes with evil. [3] In David: Jehovah hath made me to come out of the pit of devastation, out of the mire of clay, and He hath set my feet upon a rock (Ps. 40:2). I sank in deep clay where there is no standing. I am come into depths of waters, and the wave overwhelmed me; rescue me out of the clay, lest I be submerged, and out of the depths of waters; and let not the deep swallow me up (Ps. 69:2, 14-15); "clay" denotes evil, from which is falsity. In Isaiah: The rulers shall come as clay, and as the potter treadeth the mire (Isa. 41:25). [4] "Clay," however, denotes good in the following passages: Now, Jehovah, Thou art our Father; we are the clay, and Thou our potter; and we all are the work of Thy hand (Isa. 64:8); "clay" denotes the man of the church who is being formed, thus the good of faith by means of which man is formed, that is, reformed. [5] So in Jeremiah: Jehovah said to Jeremiah, Arise, and go down to the potter's house, and there I will make thee to hear My words. I went down therefore into the potter's house, and behold he wrought his work upon the board; but the vessel he was making was spoiled, as clay in the hand of the potter; and he turned back and made it another vessel, as was right in the hand of the potter to make it. Then was the word of Jehovah effected unto me, saying, Cannot I do with you, O house of Israel, as this potter? saith Jehovah. Behold, as the clay in the hand of the potter, so are ye in My hand, O house of Israel (Jer. 18:1-6); the "house of Israel" denotes the church which was to be formed; and as the formation is done by means of the good of charity and the truth of faith, and these are signified by "clay" and the "potter's vessel," therefore the prophet was ordered to go into the potter's house, which would not have been done unless these things had been signified by "clay" and the "potter's vessel." [6] Jehovah, or the Lord, is called a "potter," and the man who is being reformed is called "clay," namely, in Isa. 29:15, 16; 45:9; Job 10:9; 33:6. That the Lord made clay with spittle, and anointed the eyes of the man born blind, and commanded him to wash in the pool of Siloam, and that thereupon he that was blind was made to see (John 9:6, 7, 11), was done because there was represented the reformation of a man who has been born in ignorance of truth, and that reformation is made through the good of faith, which is the "clay."
And in all service in the field. That this signifies the intention to subjugate directed against the things of the church, is evident from the signification of "service," as being the intention to subjugate (see n. 6666); and from the signification of "field," as being the church (n. 2971, 3766).
With all their service wherein they made them to serve with cruelty. That this signifies the intention to subjugate in many ways by reason of unmercifulness, is evident from the signification of "service," as being the intention to subjugate (see n. 6666, 6668, 6670), and because it is said "all service," there is signified that it is done in many ways; and from the signification of "cruelty," as being unmercifulness (n. 6667).
Verses 15-21. And the king of Egypt said to the midwives of the Hebrew women, of whom the name of the one was Shiphrah, and the name of the other Puah; and he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him; and if it be a daughter, then she shall live. And the midwives feared God, and did not as the king of Egypt spoke to them, and they kept the boys alive. And the king of Egypt called the midwives, and said to them, Wherefore do ye this word, and keep the boys alive? And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are living, and they have brought forth before the midwife comes unto them. And God did well to the midwives; and the people was multiplied and became very numerous. And it came to pass, because the midwives feared God, that He made them houses. "And the king of Egypt said to the midwives of the Hebrew women," signifies influx from the separated memory-knowledges into the natural, where the true memory-knowledges of the church are; "of whom the name of the one was Shiphrah, and the name of the other Puah," signifies the quality and state of the natural where memory-knowledges are; "and he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools," signifies a discernment of the truth and good flowing in from the internal into memory-knowledges; "if it be a son, then ye shall kill him," signifies if it is truth, that they should destroy it in any way they could; "and if it be a daughter, then she shall live," signifies that they should not do so if it is good; "and the midwives feared God," signifies that true memory-knowledges were guarded because by the Divine; "and did not as the king of Egypt spoke to them," signifies that it was not done as they who were in falsities intended; "and they kept the boys alive," signifies that truths being of good were preserved; "and the king of Egypt called the midwives," signifies that they who were in falsities conspired against those who were in true memory-knowledges in the natural; "and said unto them, Wherefore do ye this word, and keep the boys alive?" signifies anger because truths were not destroyed; "and the midwives said unto Pharaoh," signifies a discernment of these true memory-knowledges in the natural; "Because the Hebrew women are not as the Egyptian women," signifies that the memory-knowledges of the church are not like the memory-knowledges opposed to them; "for they are living," signifies that spiritual life is in them; "and they have brought forth before the midwife comes unto them," signifies that the natural has no knowledge before they have life; "and God did well to the midwives," signifies that the natural was blessed by the Divine; "and the people was multiplied and became very numerous," signifies that truths therein were brought forth continually, and so increased; "and it came to pass, because the midwives feared God," signifies because true memory-knowledges were guarded by the Divine; "that He made them houses," signifies that they were disposed into the heavenly form.
And the king of Egypt said to the midwives of the Hebrew women. That this signifies influx from the separated memory-knowledges into the natural where the true memory-knowledges of the church are, is evident from the signification of "saying," as being influx (see n. 5743, 6291); from the signification of the "king of Egypt," as being separated memory-knowledges which are opposed to the truths of the church (n. 6651); from the signification of "midwives," as being the natural (n. 4588, 4921); and from the signification of the "Hebrews," as being the things of the church (n. 5136, 5236); thus also true memory-knowledges which are of the church. That "midwives" denote the natural, is because the natural receives that which flows in from the internal, and thus as it were acts as a midwife.
Of whom the name of the one was Shiphrah, and the name of the other Puah. That this signifies the quality and state of the natural where memory-knowledges are, is evident from the signification of "name," as being quality (see n. 144, 145, 1896, 2009), and also state (n. 1946, 2643, 3422, 4298); for all names in the Word signify things, and comprise in sum total all things that belong to the subject that is being treated of, thus its quality and state; here therefore the names "Shiphrah and Puah" signify the quality and state of the natural where true memory-knowledges are, because this is the subject treated of, as is plain from what precedes (n. 6673). [2] He who does not know that a name denotes the quality and state of the subject being treated of, can believe that where a name is mentioned, the name merely is meant; thus when the Lord speaks of His "name," that it is merely the name, when yet it is the quality of the worship, that is, everything of faith and charity by which He is to be worshiped, as in these passages: Where two or three are gathered together in My name, there am I in the midst of them (Matt. 18:20); here the "name" is not meant, but worship from faith and charity. As many as received, to them gave He power to be the sons of God, to them that believe in His name (John 1:12); here also by "name" is meant faith and charity, whereby the Lord is worshiped. These things have been written that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in His name (John 20:31); where the sense is the same. [3] Again: If ye shall ask anything in My name, I will do it (John 14:13-14); Whatsoever ye shall ask the Father in My name, He will give it you (John 15:16; 16:23-24). Here it is not meant that they should ask the Father in the Lord's name, but that they should ask the Lord Himself; for there is no way open to the Divine Good which is the "Father" (see n. 3704), except through the Lord's Divine Human, as is also known in the churches; and therefore to ask the Lord Himself is to ask according to the truths of faith, and whatever is asked in accordance with these truths is granted, as the Lord Himself says in the previous passage from John: If ye shall ask anything in My name, I will do it (John 14:14). This can be seen further from the fact that the Lord is the "name" of Jehovah, of which thus in Moses: I send an angel before thee, to keep thee in the way; beware of His faces, and hear His voice, and do not provoke Him, because My name is in the midst of Him (Exod. 23:20-21). [4] In John: Father, glorify Thy name: there came forth a voice from heaven, saying, I have both glorified it, and I will glorify it again (John 12:28). I have manifested Thy name to the men whom thou hast given Me out of the world. I have made known unto them Thy name, and I will make it known; that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:6, 26). From these passages it is plain that the Lord as to the Divine Human is the "name" of Jehovah, or His whole quality; hence all Divine worship is from the Divine Human, and it is this which is to be worshiped; for thus is worshiped the Divine Itself, to which no thought reaches in any other way, and if no thought, no conjunction. [5] That the "name" of the Lord is everything of faith and love by which the Lord is to be worshiped is still more plain from the following passages: Ye shall be hated of all for My name's sake (Matt. 10:22). Whoso shall receive one such little child in My name receiveth me (Matt. 18:5). Everyone that hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or fields, for My name's sake; shall receive a hundredfold (Matt. 19:29). They cried, Hosanna to the Son of David; blessed is He that cometh in the name of the Lord (Matt. 21:9). Verily I say to you, For ye shall not see Me until the time shall come when ye shall say, Blessed is He that cometh in the name of the Lord (Luke 13:35). Whosoever shall give you to drink a cup of water in My name, because ye belong to Christ, verily I say unto you, he shall not lose his reward (Mark 9:41). The seventy returned with joy, saying, Lord, even the demons obey us in Thy name. Jesus said to them, In this rejoice not, that the spirits obey you, but rather rejoice that your names have been written in heaven (Luke 10:17, 20); "names written in heaven" are not names, but the quality of their faith and charity. [6] So it is with "names written in the book of life" in the following passages: Thou hast a few names even in Sardis which have not defiled their garments. He that overcometh shall be clothed in white garments, and I will not blot his name out of the book of life, and I will confess his name before the Father and before His angels (Rev. 3:4-5). He that entereth in by the door is the Shepherd of the sheep. He calleth His own sheep by name (John 10:2-3). Jehovah said unto Moses, I know thee by name (Exod. 33:12, 17). Many believed in His name, when they saw His signs which He did (John 2:23). He that believeth in Him is not judged, but he that believeth not is judged already, because he hath not believed in the name of the Only-begotten Son of God (John 3:18). They shall fear the name of Jehovah from the west (Isa. 59:19). All people walk everyone in the name of his God, and we will walk in the name of Jehovah our God (Micah 4:5). [7] In Moses: They were to worship Jehovah God in the place which He should choose, and should put His name (Deut. 21:5, 11, 14). Also in Isa. 18:7; Jer. 7:12; and in many other passages; as Isa. 26:8, 13; 41:25; 43:7; 49:1; 50:10; 52:5; 62:2; Jer. 23:27; 26:16; Ezek. 20:14, 44; 36:21-23; Micah 5:4; Mal. 1:11; Deut. 10:8; Rev. 2:17; 3:12; 13:8; 14:11; 15:2; 17:8; 19:12, 13, 16; 22:3-4. [8] That the "name of Jehovah" denotes everything by which He is worshiped, thus in the supreme sense everything that proceeds from the Lord, is evident from the benediction: Jehovah bless thee and keep thee, Jehovah make His faces to shine upon thee, and have mercy on thee; Jehovah lift up His faces upon thee, and give thee peace. So shall they put My name upon the sons of Israel (Num. 6:23-27). From all this it is now clear what is meant by this commandment of the Decalogue: Thou shalt not take the name of thy God in vain; for Jehovah will not hold him innocent that taketh His name in vain (Exod. 20:7); also by Hallowed be Thy name, in the Lord's prayer (Matt. 6:9).
And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools. That this signifies a discernment of the truth and good flowing in from the internal into the memory-knowledges of the church, is evident from the signification of "doing the office of a midwife," as being reception of the good and truth flowing in from the internal into the natural, for the natural is a "midwife" insofar as it receives the influx (see n. 4588, 6673); from the signification of "the Hebrew women," as being things of the church (n. 5136, 5236); from the signification of "seeing," as being to discern (n. 2150, 3764, 4567, 4723, 5400); and from the signification of "stools," as being those things in the natural which receive the goods and truths flowing in from the internal, thus true memory-knowledges, for these receive. Hence it is evident that by "When ye do the office of a midwife to the Hebrew women and see them upon the stools," is signified a discernment of the truth and good flowing in from the internal into the memory-knowledges of the church which are in the natural.
If it be a son, then ye shall kill him. That this signifies, if it is truth, that they should destroy it in any way they could, is evident from the signification of "son," as being truth (see n. 489, 491, 533, 1147, 2623, 3373); and from the signification of "killing," as being to destroy, for it is said of truth. But they were to destroy "in any way they could," for the evil are not able to destroy truths with the good.
And if it be a daughter, then she shall live. That this signifies that they should not do so if it is good, is evident from the signification of "daughter," as being good (see n. 489-491, 2362); and from the signification of "living," as being not to be destroyed. The reason why the king of Egypt said that a son should be slain, but not a daughter, is plain from the internal sense, which is that they would attempt to destroy truth, but not good; for when the infernals infest, they are allowed to attack truths, but not goods. The reason is that truths are what can be assaulted, but not goods, these being protected by the Lord; and when the infernals attempt to attack goods, they are cast down deep into hell, for they cannot withstand the presence of good, because in all good the Lord is present. Hence it is that the angels, being in good, have such power over infernal spirits that one angel can master thousands of them. Be it known that there is life in good, for good is of love, and love is the life of man. If evil, which is of the love of self and of the world, and which appears good to those who are in these loves, assaults the good which is of heavenly love, the life of the one fights against the life of the other; and as the life from the good of heavenly love is from the Divine, therefore if the life from the love of self and of the world comes into collision with the former life, it begins to be extinguished, for it is suffocated. Thus they are tortured like those who are in the death agony, and therefore they cast themselves headlong into hell, where they again recover their life (n. 3938, 4225, 4226, 5057, 5058). This also is the reason why good cannot be assaulted by evil genii and spirits; and thus that they dare not destroy good. It is otherwise with truth, which has not life in itself; but from good, that is, through good from the Lord.
And the midwives feared God. That this signifies that true memory-knowledges were guarded because by the Divine, is evident from the signification of "fearing God," as being to guard what the Divine has commanded (for they who fear God guard or keep the commandments, but as all holy fear, and hence obedience and the guarding of the commandments, are from the Divine, and not at all from man, therefore by "they feared God" is signified that they were guarded by the Divine); and from the signification of midwives," as being the natural where true memory-knowledges are (n. 4588, 6673, 6675).
And did not as the king of Egypt spoke to them. That this signifies that it was not done as those who were in falsities intended, is evident from the signification of "they did not do as he spoke," as being that it was not done as they intended, namely, that those who were in falsities were not able to destroy the truths which are signified by "sons," but that they intended to destroy them in every way they could (see n. 6676); and from the signification of "the king of Egypt," as being separated memory-knowledge which is opposed to the truth of the church (see n. 6651), thus falsity, for this memory-knowledge is falsity.
And they kept the boys alive. That this signifies that truths, being of good, were preserved, is evident from the signification of "keeping alive," as being to preserve; and from the signification of "sons," here called "boys," as being truths (see n. 6676). Sons are here called "boys" because by "boys" is signified the good of innocence (n. 430, 2782, 5236); and therefore "boys" here denote truths which are of good.
And the king of Egypt called the midwives. That this signifies that they who were in falsities conspired against those who were in true memory-knowledges in the natural, is evident from the signification of "calling," as here being to conspire, for the reason of the call was to destroy truths, but the plot was made futile because the truths were guarded by the Divine, which is signified by the "midwives fearing God" (n. 6678), (moreover, the evil in the other life, who infest the good, really conspire together, as I have been given to know from experience); from the signification of "the king of Egypt," as being those who are in falsities (of which just above, n. 6679); and from the signification of "midwives," as being the natural wherein are true memory-knowledges (n. 4588, 6673, 6675, 6678). Hence it is evident that by "the king of Egypt called the midwives" is signified that they who were in falsities conspired against those who were in true memory-knowledges in the natural.
And said unto them, Wherefore do ye this word, and keep the boys alive? That this signifies anger because truths were not destroyed, is evident from the signification of "Wherefore do ye this word?" as being words of chiding, thus of anger; from the signification of "keeping alive," as being not to destroy (see n. 6677, 6680); and from the signification of "boys," as being truths which are of good (n. 6680).
And the midwives said unto Pharaoh. That this signifies a discernment of these true memory-knowledges in the natural, is evident from the signification of saying," in the historic parts of the Word, as being a noticing or perception, of which often above; from the signification of "midwives," as being true memory-knowledges in the natural (n. 6681); and from the representation of Pharaoh, as being false memory-knowledges in general (see n. 6679, 6681).
Because the Hebrew women are not as the Egyptian women. That this signifies that the memory-knowledges of the church are not like the memory-knowledges opposed to them, is evident from the signification of "the Hebrew women," as being things of the church (see n. 5136, 5236, 6673, 6675); and from the signification of "the Egyptian women," as being such things as are opposed to the things of the church, which are memory-knowledges, as is plain from what goes before; also from the signification of "Egypt," as being memory-knowledges (n. 6638), here memory-knowledges opposed to the true memory-knowledges of the church. (That "women" denote things of the church, see n. 252, 253.)
For they are living. That this signifies that spiritual life is in them, is evident from the signification of "living," as being spiritual life (see n. 5890), here spiritual life in the things of the church, which are signified by "Hebrew women." What spiritual life is, has been repeatedly told above, but because few at this day know what the spiritual is, it may here be briefly explained further. The spiritual in its first origin is the Divine truth proceeding from the Lord's Divine Human; which truth has in it Divine good, because the Divine truth comes forth from the Lord's Divine Human, which is Divine good. The Divine truth, in which is Divine good, is the spiritual itself in its origin, and is the life itself which fills heaven, nay, which fills the universe; and where there is a subject, there it flows in. But in its subjects it is varied according to their form. In the subjects which agree with good, it presents spiritual life; but in the subjects which disagree with good, it presents life opposed to spiritual life, which in the Word is called "death." From this it is now plain what spiritual life is, namely, that it is to be in truths from good, which proceed from the Lord.
And they have brought forth before the midwife comes unto them. That this signifies that the natural has no knowledge before they have life, that is, the true memory-knowledges which are of the church, is evident from the signification of "midwife," as being the natural in which are the true memory-knowledges of the church (see n. 6681); and from the signification of "bringing forth," as being what is of faith and charity (n. 3860, 3868, 3905, 3915); thus what is of spiritual life. That the natural has no knowledge, is signified by "before the midwife comes unto them." In regard to the natural having no knowledge before the true memory-knowledges have life, the case is this. The true memory-knowledges in the natural have all their life from the good which flows in through the internal; when good flows in, the natural knows nothing of it, because the natural is relatively in obscurity. That it is in obscurity is because it is in the light of the world, and hence at the same time in worldly things, into which there comes obscure perception when the light of heaven flows in; and also because in the natural there are general things which are not capable of perceiving singulars, for the more general anything is, the less it perceives singulars, and hence the less it perceives the happenings that come forth in itself; and moreover in the natural there are not goods and truths themselves, but their representatives. Hence then it is that the natural does not know when true memory-knowledges have life, consequently when or how regeneration goes on, according to the Lord's words in John: The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth; so it is with everyone that is born again of the spirit (John 3:8). By "the natural" is meant the external man, which is also called "the natural man."
And God did well to the midwives. That this signifies that the natural was blessed by the Divine, is evident from the signification of "doing well," when said of God, as being to bless; and from the signification of "midwives," as being the natural where true memory-knowledges are (see n. 4588, 6673, 6675, 6678).
And the people was multiplied, and became very numerous. That this signifies that truths were brought forth therein continually, and thus increased, is evident from what was said above (see n. 6648), where are like words. (That "people" is predicated of truths, see n. 1259, 1260, 3295, 3581.)
And it came to pass, because the midwives feared God. That this signifies because true memory-knowledges were guarded by the Divine, is evident from what was said above (n. 6678), where like words occur.
That He made them houses. That this signifies that they, namely, the true memory-knowledges in the natural, were disposed into the heavenly form, is evident from the signification of "house," as being the natural mind (n. 4973, 5023), thus the things of this mind, which here, because midwives are spoken of, are true memory-knowledges in the natural (n. 6687); therefore "to make houses for them" denotes to dispose them into order, and they are disposed into order when they are disposed into the heavenly form. That such is the signification of "making them houses" cannot easily be known, unless it is known how the case is with the true memory-knowledges of the natural mind; wherefore this shall be briefly told. The memory-knowledges in the natural have been disposed into continuous series; one series coheres with another, and in this way they all cohere together according to various affinities and propinquities; and are circumstanced not unlike families and their generations, for one is born from another, and so they become productive. Hence the things of the mind, which are goods and truths, were by the ancients called "houses," the good reigning therein being named "father," and the truth joined to this good, "mother," and the derivations "sons," "daughters," "sons-in-law," "daughters-in-law," and so forth. But the disposition of true memory-knowledges in the natural varies with every man; for the ruling love induces a form on them, this love being in the midst, and setting in order everything around it. Those things which most agree with it, it sets next to itself, and everything else in order in accordance with their agreement. From this the memory-knowledges have their form. If heavenly love rules, then all things are disposed there by the Lord into the heavenly form, which form is like that of heaven, thus is the form of the good of love itself. Into this form truths are disposed, which, when so disposed, make one with good; and then when the one is called forth by the Lord, the other is called forth; that is to say, when the things of faith are called forth, so are those of charity, and the converse. Such is the disposition that is signified by "God made houses for the midwives."
Verse 22. And Pharaoh commanded all his people, saying, Every son that is born, ye shall cast him forth into the river, and every daughter ye shall keep alive. "And Pharaoh commanded all his people," signifies general influx into the memory-knowledges opposed to the truths of the church; "saying, Every son that is born, ye shall cast him forth into the river," signifies that they should immerse in falsities all truths which appear; "and every daughter ye shall keep alive," signifies that they should not assault good.
And Pharaoh commanded all his people. That this signifies general influx into the memory-knowledges opposed to the truths of the church, is evident from the signification of "commanding," as being influx (see n. 5486, 5732) here general influx, because done by Pharaoh, by whom is represented memory-knowledge in general (see n. 6015); and from the signification of "his people," as being memory-knowledges opposed to the truths of the church. (That the Egyptians, who here are the "people," denote memory-knowledges, has been often shown above, see n. 6838.) That by the "Egyptians" are signified memory-knowledges opposed to the truths of the church, is because the representatives and significatives of the Ancient Church, which church had also been with them, were there turned into things magical; for by the representatives and significatives of the church of that time there was communication with heaven. This communication was with those who lived in the good of charity, and was open with many; whereas with those who did not live in the good of charity, but in its opposites, open communication was sometimes granted with evil spirits, who had perverted all the truths of the church, and together with these had destroyed its goods, whence came things magical. This can also be seen from the hieroglyphics of the Egyptians, which also were made use of in sacred things, for by them they signified spiritual things, and perverted Divine order. [2] Magic is nothing but the perversion of order, and is especially the abuse of correspondences. It is order that the goods and truths which proceed from the Lord should be received by man. When this is done, there is order in everything the man intends and thinks. But when a man does not receive goods and truths according to the order which is from the Lord, but believes that all things are blind flowings, and that if there comes forth anything that has been determined, it is of his own prudence, he perverts order; for he applies to himself the things of order with a view to taking care only of himself, and not of his neighbor, except insofar as his neighbor favors him. Hence, wonderful to say, all who have firmly impressed on themselves that all things are of their own prudence, and nothing of the Divine providence, are in the other life very prone to magic, and insofar as they can, they imbue it, especially those who in consequence of trusting to themselves, and ascribing everything to their own prudence, have contrived various arts and craftinesses to raise themselves above others. When such men are judged in the other life, they are cast down toward the hells of the magicians, which are in the plane beneath the soles of the feet to the right, a little toward the front, extending to a great distance; in the lowest depths of which are the Egyptians. Hence then it is that by "Pharaoh," the "Egyptians," and "Egypt," are signified memory-knowledges opposed to the truths of the church. [3] Lest therefore the representatives and significatives of the church should be further turned into magic, the Israelitish people was taken, with whom the representatives and significatives of the church might be restored; which people was of such a nature that it could not make anything magical therefrom, because it was altogether in externals, and had no belief in anything internal, still less in anything spiritual. With people of such a character, such magic as existed with the Egyptians cannot arise.
Saying, Every son that is born, ye shall cast him forth into the river. That this signifies that they should immerse in falsities all truths which appear, is evident from the signification of "son," as being truth (see n. 489, 491, 533, 1147, 2623, 3373); and from the signification of "river," as being things that belong to intelligence (n. 108, 109, 2702, 3051), here in the opposite sense, things contrary, thus falsities. That "to cast forth" denotes to immerse is manifest. [2] That the "river of Egypt" denotes what is contrary to intelligence, thus falsity, is evident also in Isaiah: The rivers shall recede; the rivers of Egypt shall diminish and be dried up; the papyri beside the river, beside the mouth of the river, and all the seed of the river, shall become dry, shall be driven forward; and therefore the fishers shall mourn, and all they that cast a hook into the river shall be sad, and they that spread a net upon the faces of the waters shall languish (Isa. 19:6-8); that here by the "river of Egypt" no river is meant, nor by "fishers" fishers, but that other things are meant, which do not appear unless it is known what is meant by "Egypt," by the "river" there, and by "fishers," is also evident; if these things are known, the sense is manifest. That by the "river of Egypt" is signified falsity, is plain from the particulars here. [3] In Jeremiah: Who is this that riseth up like the river, whose waters are tossed like the rivers? Egypt riseth up like the river, and his waters are tossed as the rivers; for he hath said, I will go up, I will cover the earth, I will destroy the city, and them that dwell therein (Jer. 46:7-8); here also the "river of Egypt" denotes falsities; to "go up and cover the earth" denotes to do so to the church; to "destroy the city," denotes to destroy the doctrine of the church; "and them that dwell therein," denotes the goods thence derived. (That the "earth" is the church may be seen above, n. 6649; and the "city," the doctrine of the church, n. 402, 2449, 3216, 4492, 4493; and "inhabitants," the goods therein, n. 2268, 2451, 2712.) [4] In Ezekiel: Behold I am against thee, Pharaoh king of Egypt, the great whale that liest in the midst of his rivers; who hath said, The river is mine, and I have made myself. Therefore I will put hooks in thy jaws, and I will make the fish of thy rivers to stick unto thy scales, and I will make thee go up out of the midst of thy rivers, and every fish of thy rivers shall stick in thy scales. I will leave thee in the wilderness, and every fish of thy rivers (Ezek. 29:3-5, 9-10); what these things signify no one can know without the internal sense (that Egypt is not meant, is evident), thus unless it is known what is meant by "Pharaoh," and what by a "river," a "whale," a "fish," and "scales." (That "Pharaoh" is the natural where memory-knowledge is, may be seen above, n. 5160, 5799, 6015; and that "whales" are the generals of memory-knowledges in the natural, n. 42; and "fishes" memory-knowledges under the general, n. 40, 991.) "Scales" denote those things which are manifestly external, thus sensuous, to which memory-knowledges which are falsities adhere. When these things are known, it is evident what is meant in the above passage by the "river of Egypt" namely, falsity. [5] Again: In that day when Pharaoh shall go down into hell I will make a mourning; I will cover the abyss over him, and I will curb his rivers, and the great waters shall be dammed up (Ezek. 31:15). Shall not the earth be shaken for this, and everyone mourn that dwelleth therein, so that it shall go up all of it like a brook, and be driven out, and overwhelmed as by the river of Egypt? In that day I will make the sun to set at noon, and I will darken the earth in the day of light (Amos 8:8-9; 9:5); the "earth" which shall be "shaken" denotes the church (n. 6649); "to be overwhelmed as by the river of Egypt" denotes to perish by falsities; and because falsities are signified, it is said that "the sun shall set at noon," and that "the earth shall be darkened in the day of light." By "the sun setting at noon" is signified that the good of celestial love would recede, and by "the earth being darkened in the day of light," that falsities would take possession of the church. (That the "sun" is the good of celestial love, may be seen above, n. 1529, 1530, 2441, 2495, 3636, 3643, 4060, 4696; also that "darkness" is falsity, n. 1839, 1860, 4418, 4531; and that the "earth" is the church, n. 82, 662, 1066, 1067, 1262, 1411, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 2355, 4447, 4535, 5577.) Everyone can see that other things are signified here than what appear in the letter, as that "the earth shall be shaken," and that "everyone that dwelleth therein shall mourn," that "the sun shall set at noon," and "the earth be darkened in the day of light." Unless the church is understood by the "earth," falsity by the "river," and celestial love by the "sun," no sense which can be unfolded is found there. [6] As the "river of Egypt" signifies falsity, therefore Moses was commanded to smite with his staff upon the waters of that river, and they were consequently turned into blood, and every fish died in the river, and the river stank (Exod. 7:17-21); and Aaron also was commanded to stretch out his hand with the rod over the rivers, over the streams, and over the pools, whereupon frogs came up over the land of Egypt (Exod. 8:1, 2). That "waters" in the opposite sense signify falsities (see n. 790); and as the waters are those of the river, the "river" relatively denotes falsity in general.
And every daughter ye shall keep alive. That this signifies that they should not assault good, is evident from what was said above (n. 6677), where like words occur.
On the inhabitants of other earths. As of the Lord's Divine mercy the interiors of my spirit have been opened, and it has thus been granted me to speak with those who are in the other life, not only with those from this earth, but also with those from other earths, therefore, as it was my desire to know about these latter, and as the things that have been given me to know are worthy of mention, I may relate them at the end of the following chapters. I have not spoken with the inhabitants themselves of these earths, but with the spirits and angels who had been inhabitants of them; and this not merely for a day or a week, but for some months, with open instruction from heaven as to whence they were. That there are many earths, and men upon them, and spirits and angels from them, is very well known in the other life, for everyone who so desires is allowed to speak with them.
There are spirits who in the Grand Man bear relation to the memory, and they are from the planet Mercury. They are allowed to wander about, and to acquire knowledges of things that are in the universe; and they are also allowed to pass out of this solar system into others. They have said that there are earths, with men upon them, not only in this system, but also in the universe, in immense numbers.
I have sometimes spoken about this with spirits, and it was said that a man of good understanding can know from many things that there are many earths with inhabitants upon them; for he can conclude from reason that masses of such size as the earths, some of which surpass this earth in magnitude, are not empty masses, created only to course about the sun, and give light to one earth; but that their use must be of greater eminence than this. He who believes, as everyone ought to believe, that the Divine created the universe for no other end than that the human race may arise, and a heaven therefrom (for the human race is the nursery of heaven), cannot but believe that there are men wherever there is any earth. That the earths which are visible to our eyes, being within the boundaries of this solar system, are earths may be clearly known from the fact that they are bodies of earthy material, because they reflect the sun's light; also that they, like our earth, revolve around the sun, and thereby make years and seasons of the year-spring, summer, autumn, and winter-with variation according to climate; and likewise that they revolve upon their own axes like our earth, and thereby make days and times of the day-morning, noon, evening, and night; and moreover that some of them have moons, which are called satellites and revolve about their respective earths in stated times, as the moon does about our earth; and that the earth Saturn, because very far from the sun, has also a great lunar belt, which gives much light to that earth, though reflected. How can anyone who knows these facts and thinks from reason, say that these are empty bodies!
Moreover, I have said with spirits that men can believe that there are more earths in the universe than one from the fact that the visible universe, resplendent with countless stars, is so immense, and yet is only a means to the ultimate end of creation, which is a heavenly kingdom, in which the Divine can dwell. For the visible universe is a means for the existence of earths, and of men upon them, from whom is the heavenly kingdom. Who can ever think that so vast a means exists for so small and limited an end as there would be if only one earth were inhabited, and from it alone existed heaven! What would this be for the Divine, which is infinite, and to which a thousand, nay, myriads of earths, and all of them full of inhabitants, would be little, and scarcely anything! Moreover, the angelic heaven is so immense that it corresponds to every single thing in man, and tens of thousands of its inhabitants to each member, organ, and viscus; and it has been granted to know that heaven, in respect to all its correspondences, can in no wise exist except from the inhabitants of a host of earths.
I have sometimes seen as it were a great continuous stream, at a considerable distance to the right, in the plane of the sole of the foot; and it was said by angels that they who come from the worlds come that way, and that they appear as a stream by reason of their multitude. From the size and rapidity of the stream I could judge that some myriads of men flow to it daily. From this also it has been given me to know that the earths are very numerous.
As regards the Divine worship of the inhabitants of other earths, all who are not idolaters acknowledge the Lord as the only God. They do not indeed know, except a very few, that the Lord assumed the Human in this earth and made it Divine; but they adore the Divine not as a Divine altogether incomprehensible, but as comprehensible through the human form; for when the Divine appears to them it appears in this form, as it also formerly appeared to Abraham and others on this earth; and because they adore the Divine under a human form, they adore the Lord. They also know that no one can be conjoined with the Divine in faith and love unless the Divine is in a form which they comprehend with some idea; if not in a form the idea would be dissipated, like sight in the universe. When told by the spirits of our earth that the Lord took upon Himself the Human in this earth, they mused a while, and presently said that this was done for the sake of the salvation of the human race; and that they adore with most holy worship the Divine which shines as the sun in heaven, and when it appears, presents itself to view in the human form. That the Lord appears as a sun in the other life. And that thence comes all the light of heaven, see n. 1053, 1521, 1529, 1530, 1531, 3636, 3643, 4060, 4321, 5097; but on this subject more will be specifically related hereafter.