Wherefore say to the sons of Israel. That this signifies that the law Divine shall give to those who are of the Lord's spiritual kingdom to notice, is evident from the representation of Moses, to whom it is said that he "should say to the sons of Israel," as being the law Divine (see n. 6723, 6752); from the signification of "saying" as being to notice (n. 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2506, 2515, 2619, 2862, 3509, 5877), here to give to notice, because it is said of the law Divine that it should "say;" and from the representation of the sons of Israel, as being those who are of the Lord's spiritual kingdom (n. 6426, 6637).
I am Jehovah. That this signifies confirmation from the Divine, is evident from what was said above (n. 7192).
And I will lead you out from under the burdens of the Egyptians. That this signifies that the Lord will release them from the infestations of those who are in falsities, is evident from the signification of "leading out," as being to release; from the signification of "burdens," as being infestations by falsities, thus combats (see n. 6757, 7104, 7105); and from the signification of "the Egyptians," as being those who infest by means of injected falsities (of which just above, n. 7199).
And I will liberate you from their service. That this signifies fully from the endeavor to subjugate, is evident from the signification of "service," as being an endeavor to subjugate (see n. 6666, 6670, 6671).
And I will redeem you with a stretched out arm. That this signifies leading forth from hell by virtue of Divine power, is evident from the signification of "redeeming," as being to bring forth from hell (that "redemption" is said of bondage, of evil, and of death - that men are released from these - thus that it is said of hell, and that the Lord as to the Divine Human is called the "Redeemer," see n. 6281) and from the signification of a "stretched out arm," as being Divine power. That "arm" denotes power, see n. 478, 4931, 4932, 4934, 4935; but that a "stretched out arm" denotes omnipotence or Divine power, is because when an arm appears stretched out in the heavens, there is represented power from the Divine; and when not stretched out, but bent, there is represented power in a general sense. Hence then it is, that in the Word, Divine power is very often expressed by a "stretched out arm," and by a "strong hand," as in these passages: I have made the earth, the man, and the beast, that are upon the faces of the earth, by My great power and by My stretched-out arm (Jer. 27:5) Ah, Lord Jehovih! Behold Thou hast made the heaven and the earth by Thy great power, and by Thy stretched-out arm; no word is too wonderful for Thee; and Thou hast led forth Thy people Israel out of the land of Egypt by signs and miracles, and by a strong hand, and by a stretched-out arm (Jer. 32:17, 21). I will lead you out from the peoples, and will gather you out of the lands wherein ye are scattered, by a strong hand and by a stretched-out arm (Ezek. 20:34). He led forth Israel from the midst of the Egyptians by a strong hand, and a stretched-out arm (Ps. 136:11, 12; see also Deut. 4:34; 5:15; 7:19; 9:29; 11:2; 26:8; 1 Kings 8:42; 2 Kings 17:36).
And with great judgments. That this signifies according to the laws of order from the Divine Human of the Lord, is evident from the signification of "judgments," as being truths (see n. 2235, 6397), and in the supreme sense, where it is said of the Lord, as being truths Divine; which truths are nothing but the laws of order from the Divine Human of the Lord, for all order is from Him, thus all the laws of order. The whole heaven, consequently also the universe, is in accordance with these laws. The laws of order, or the truths which proceed from the Lord, in accordance with which is the whole heaven, and the universe, are what are called "the Word by which all things were made" (John 1:1-3); for the "Word" denotes Divine truth proceeding from the Divine good of the Divine Human of the Lord; and hence it is that all things in the spiritual world and also in the natural world have relation to truth, as can be seen by him who reflects. [2] By "great judgments," in the proximate sense, are here meant the truths according to which they shall be judged who have infested by means of injected falsities, and who are signified by the "Egyptians" and by "Pharaoh;" and there are also meant the truths according to which they shall be judged who will be released from the infestations, and who are signified by the "sons of Israel." By these judgments they are condemned who are in falsities from evil, and by these judgments they are saved who are in truths from good. Not that the truths which proceed from the Lord condemn anyone, for all the truths which proceed from the Lord are from His Divine good, thus are nothing but mercies. But as men do not receive the mercy of the Lord, they expose themselves to condemnation, because they are then in evils, and evils condemn. Neither do the truths which proceed from the Lord save, if the man believes that he is saved by virtue of the truths of faith with him, and not by virtue of mercy; for man is in evils, and from himself is in hell, but by virtue of the mercy of the Lord he is withheld from evil and kept in good, and this by a strong force. That by "judgments" both are signified, namely, the condemnation of the evil and the salvation of the good, is plain from those passages in the Word where the Last Judgment is treated of, as in Matt. 25:31-45, and elsewhere.
And I will take you to Me for a people. That this signifies that they shall be added to those in heaven who serve the Lord there, is evident from the signification of "taking for a people," when said by Jehovah or the Lord, as being to receive among those who are in heaven; for they who are in heaven are called the "people of the Lord," and the same also when they are in the world, because as to their souls they are then also in heaven (see n. 687, 697, 3255, 4067, 4073, 4077). That by these words is signified that they who are of the spiritual church shall be added to those in heaven who there serve the Lord, is because before the Lord's coming they had been detained in the lower earth, and were uplifted into heaven when the Lord rose again, and were then added to those who serve the Lord (n. 6854, 6914, 7090).
And I will be to you for God. That this signifies that they shall also receive the Divine, is evident from the signification of "being to them for God," when this is said by Jehovah or the Lord, as being to receive the Divine; for to all those who are in heaven it is given to receive the Divine, that is, Divine good and truth, thus wisdom and intelligence, consequently the happiness of a life from uses, which are the exercises of charity. These things are signified by "I will be to you for God."
And ye shall know that I am Jehovah your God. That this signifies a noticing then that the Lord alone is God, is evident from the signification of "knowing," as being to notice. That "I am Jehovah your God" denotes that the Lord alone is God, is because by "Jehovah" in the Word no other is meant than the Lord (see n. 1343, 1736, 2921, 3023, 3035, 5663, 6281, 6303, 6905); and also because in heaven they know and perceive that the Lord is the Lord of heaven, and thus is the Lord of the universe, as He Himself says in Matthew that He "has all power in the heavens and on earth" (Matt. 28:18); and that Jehovah "does not give His glory to any other than Himself" (Isa. 42:8); also that He is "one with the Father" (John 14:9-11); and that the "Holy Spirit" is the holy which proceeds from Him (John 16:13-15); thus that the Lord is the only God.
Who bringeth you out from under the burdens of Egypt. That this signifies who has liberated from infestations by falsities, is evident from what was said above (n. 7203), where are the like words.
And I will bring you unto the land where I lifted up My hand to give it to Abraham, to Isaac, and to Jacob. That this signifies an uplifting by the Divine power to heaven, where the Divine Human of the Lord is all, is evident from the signification of "bringing to the land," namely, to Canaan, as being to uplift to heaven (that the "land of Canaan" denotes the Lord's kingdom or heaven, see n. 7196); from the signification of "lifting up the hand," when said of Jehovah or the Lord, as being by Divine power (that "hand" denotes power, see n. 878, 4931-4937, 5327, 5328, 6947, 7011); and from the representation of Abraham, Isaac, and Jacob, as being the Lord as to the Divine Itself and as to the Divine Human (n. 6804, 6847); here the Lord as to the Divine Human, because this is the all in heaven. The reason why the Divine Human is the all in heaven, is that no one there, not even an angel of the inmost or third heaven, can have any idea about the Divine Itself, according to the Lord's words in John: "No one hath ever seen God" (John 1:18); "Ye have neither heard the voice of the Father at any time, nor seen His shape" (John 5:37). For the angels are finite, and what is finite cannot have an idea of the Infinite; and therefore unless in heaven they had in respect to God the idea of a human shape, they would have no idea, or an unbecoming one; and thus they could not be conjoined with the Divine either by faith or by love; and this being the case, in heaven they perceive the Divine in a human form; whence it is that the Divine Human in the heavens is the all in their regards, and hence is the all in their faith and love; whence comes the conjunction through which is salvation (n. 6700).
And I will give it you for an inheritance. That this signifies the Lord's life there to eternity, is evident from the signification of "inheritance," when predicated of heaven, as being the Lord's life (see n. 2658); and because everything given as an inheritance is the perpetual, and in heaven the eternal, possession of him to whom it is given, because there they live to eternity, the Lord's life there to eternity is signified. That the Lord's life is in heaven, consequently that those who are there are in His life, is because they are in the truth and good which proceed from the Lord, and the good which is in the truth is the Lord Himself, and the truth in which is the good is the life from the Lord from which all live. From all this it is evident that they who are in good and thence in truth, as are all in the heavens, are in the Lord's life.
I am Jehovah. That this signifies confirmation from the Divine, is evident from what was said above (see n. 7192, 7202).
Verses 9-13. And Moses spoke thus unto the sons of Israel; and they heard not Moses for distress of spirit, and for hard service. And Jehovah spoke unto Moses, saying, Come, speak unto Pharaoh king of Egypt, and let him send the sons of Israel out of his land. And Moses spoke before Jehovah, saying, Behold the sons of Israel have not heard me; and how shall Pharaoh hear me, and I uncircumcised in lips? And Jehovah spoke unto Moses and unto Aaron, and gave them a command unto the sons of Israel, and unto Pharaoh king of Egypt, to bring the sons of Israel out of the land of Egypt. "And Moses spoke thus unto the sons of Israel," signifies exhortation from the law Divine to those who are of the Lord's spiritual kingdom; "and they heard not Moses," signifies that they did not receive from faith and obedience; "for distress of spirit," signifies by reason of a state near to despair; "and for hard service," signifies by infestations from mere falsities; "and Jehovah spoke unto Moses, saying," signifies a continuation; "Come, speak unto Pharaoh king of Egypt," signifies a warning to those who infest by mere falsities; "and let him send the sons of Israel out of his land," signifies that they may go away and leave them; "and Moses spoke before Jehovah, saying," signifies the law from the Divine, and the thought thence derived; "Behold the sons of Israel have not heard me," signifies that the spiritual have not received the things announced to them; "and how shall Pharaoh hear me?" signifies that they who are in falsities will not receive; "and I uncircumcised in lips," signifies that to these I am impure; "and Jehovah spoke unto Moses and unto Aaron," signifies instruction anew from the law Divine, and at the same time from doctrine; "and gave them a command unto the sons of Israel," signifies concerning the mandate to those who are of the Lord's spiritual kingdom; "and unto Pharaoh king of Egypt," signifies a warning to those who infest by mere falsities; "to bring the sons of Israel out of the land of Egypt," signifies that they are to be liberated.
And Moses spoke thus unto the sons of Israel. That this signifies exhortation from the law Divine to those who are of the Lord's spiritual kingdom, is evident from the signification of "speaking," as being exhortation, for he spoke to them what was commanded him by Jehovah; from the representation of Moses, as being the law Divine (see n. 6723, 6752); and from the representation of the sons of Israel, as being the Lord's spiritual kingdom (n. 6426, 6637).
And they heard not Moses. That this signifies that they did not receive from faith and obedience, is evident from the signification of "hearing," as being to receive from faith and obedience. (That "to hear" denotes faith in the will and act, and obedience, see n. 2542, 3869, 4652-4660, 5017.)
For distress of spirit. 7217-1 That this signifies by reason of a state near to despair, is evident from the signification of "distress of spirit," as being a state near to despair, for they who are in this state, are in distress of spirit. That this state is signified by the burden laid on the sons of Israel by Pharaoh, that they should search for themselves straw to make brick, was shown at the end of the preceding chapter. That distress of spirit denotes a state near to despair, can be seen from the fact that they who are in a state near to despair are in internal anxiety, and are then actually in shortness of breath. In the external sense this condition is a compression of the breast, and from this as it were a difficulty of breathing; but in the internal sense it is anxiety on account of the deprivation of the truth which is of faith, and of the good which is of charity, and from this is a state near to despair. (That a state of compression in respect to the breathing, and anxiety on account of the deprivation of the truth of faith and the good of charity, correspond to each other, as a natural effect in the body from a spiritual cause in the mind, can be seen from what has been shown above, n. 97, 1119, 3886, 3887, 3889, 3892, 3893.) That the deprivation of spiritual truth and good gives birth to such anxiety, and consequently to such distress, cannot be believed by those who are not in faith and charity; for these suppose that to be in distress on this account is weakness and sickliness of mind. The reason is that they do not place anything real in faith and charity, nor therefore in those things which belong to their souls and to heaven, but only in wealth and eminence, thus in the things of the body and the world. They also think, "What are faith and charity but mere words? What is conscience even? To feel distressed by these things is the same as being distressed by such things as a man sees within him from the silly creations of his fancy, and which he imagines to have some existence, although they have not any. Wealth and high position we can see with our eyes, and we know that they exist by the pleasure they afford, for they excite in our whole bodies an expansion and a fullness of joy." So think merely natural men, and so do they speak among themselves. But spiritual men think differently, for these have their chief life in their spirit, thus in the things that belong to their spirit, that is, in faith and charity; and therefore when they believe themselves deprived of the truths and goods of faith and charity, they are affected with anguish, as are they who are in the anguish of death, for they see before them spiritual death, that is, damnation. As before said, to the merely natural these persons appear weak and sickly in spirit, but they are strong and healthy; whereas they who are merely natural appear to themselves strong and healthy, and also are so as to the body, but as to the spirit they are quite weakly, because spiritually dead. If they could see what kind of a spirit they have, they would acknowledge it to be so; but they do not see the spirit until the body has died.
And for hard service. That this signifies by infestations from mere falsities, is evident from the signification of "service," as being infestation by falsities (see n. 7120, 7129); thus "hard service" denotes infestation by mere falsities; for they who are infested by mere falsities, and are not revived by truths whereby the falsities may be shaken off (and yet their life is the life of the truth which is of faith and of the good which is of charity), are in the greatest anguish, and so long as they are in this state, they are as it were in hard service. Hence it is that such infestations are signified by "hard service." Be it known that everything of thought flows in, but when spirits are in a state of evening and night, their thought is then in a forced state, they being then compelled to think of the falsities which are being injected, and not being able to at all loose themselves from this compulsion. But when it is the state of morning and midday with them, their thought is in a free state, for then they are allowed to think of things which they love, thus of the truths and goods of faith and charity, for these belong to their love. (That this freedom is that which belongs to the love, see n. 2870-2893.)
And Jehovah spoke unto Moses, saying. That this signifies a continuation, is evident from what was said above (n. 7191).
Come, speak unto Pharaoh king of Egypt. That this signifies a warning to those who infest by mere falsities, is evident from the signification of "speaking," when from Divine command, as being a warning; and from the representation of Pharaoh, as being those who infest by falsities (see n. 7107, 7110, 7126, 7142); and because by mere falsities, it is said, "Pharaoh king of Egypt," for by "king" is signified in the genuine sense truth, and in the opposite sense, falsity (n. 2015, 2069).
And let him send the sons of Israel out of his land. That this signifies that they may go away and leave them, is evident from the signification of "sending," as being to go away and leave; from the representation of the sons of Israel, as being those of the spiritual church (of which frequently above); and from the signification of the "land of Egypt," as being a state of infestations: from all which it is evident that by "sending the sons of Israel out of his land" is signified that they should leave those who are of the spiritual church, and not infest them.
And Moses spoke before Jehovah, saying. That this signifies the law from the Divine, and the thought thence derived, is evident from the signification of "speaking," as being thought (see n. 2271, 2287, 2619); and from the representation of Moses, as being the law from the Divine (n. 6771, 6827).
Behold the sons of Israel have not heard me. That this signifies that the spiritual did not receive the things announced to them, is evident from the representation of the sons of Israel, as being the spiritual, that is, those who are of the Lord's spiritual church (see n. 6426, 6637); and from the signification of "not hearing," as being not to receive from faith and obedience (of which above, n. 7216); that it denotes the things announced to them, that is, about liberation, is evident.
And how shall Pharaoh hear me? That this signifies that they who are in falsities will not receive, is evident from the signification of "not hearing," as being not to receive, (see just above, n. 7223); and from the representation of Pharaoh, as being those who are in falsities (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142). That by Pharaoh are represented those who are in falsities and infest, thus many, is because the king is the head of the people, and therefore by the king is signified the same as by the people (n. 4789).
And I uncircumcised in lips. That this signifies that to these I am impure, is evident from the consideration of "being uncircumcised," as being to be impure, for by circumcision was represented purification from filthy loves, that is, from the loves of self and of the world (n. 2039, 2632, 2799, 4462, 7045), and hence they who were not circumcised and were called "uncircumcised," represented those not purified from these loves, thus the impure (n. 3412, 3413, 4462, 7045); and from the signification of "lips," as being things of doctrine (n. 1286, 1288). Thus by "uncircumcised in lips" is signified to be impure in respect to the things which belong to doctrine, for "uncircumcised" is said both of doctrine and of life. Hence the ear is called "uncircumcised" in Jeremiah: Upon whom shall I speak and testify, and they will hear? Behold their ear is uncircumcised, and they cannot hearken; behold the Word of Jehovah is become a reproach, they do not want it (Jer. 6:10). And the heart is called "uncircumcised" in the following passages: All the house of Israel are uncircumcised in heart (Jer. 9:26). Ye bring in the sons of the stranger, uncircumcised in heart and uncircumcised in flesh, that they may be in My sanctuary (Ezek. 44:7). Then their uncircumcised heart shall be humbled (Lev. 26:41). [2] From these passages it is evident that "to be uncircumcised" denotes to be impure; and as everything impure is from impure loves, which are the love of the world and the love of self, therefore by "uncircumcised" is signified that which impedes the influx of good and truth. Where these loves are, the inflowing good and truth are extinguished, for they are contraries, like heaven and hell. Hence by the "uncircumcised ear" is signified disobedience, and by the "uncircumcised heart" the rejection of good and truth, which is especially the case when these loves have fortified themselves with falsity as with a wall. [3] That Moses, because he stammered, calls himself "uncircumcised in lips," is for the sake of the internal sense, that thereby might be signified that they who are in falsities, who are represented by Pharaoh, would not hearken to the things that would be said to them from the law Divine, because they who are in falsities call the truths which are of the law Divine, falsities; and the falsities which are contrary to the truths of the law Divine they call truths, for they are wholly in the opposite. Hence by them the truths of doctrine are not perceived otherwise than as impure; even heavenly loves appear to them impure. Moreover, when they approach any heavenly society, they have an offensive smell, and when they are sensible of it, they suppose that it emanates from the heavenly society, although it is from themselves; for an offensive smell is not perceived except near its opposite.
And Jehovah spoke unto Moses and unto Aaron. That this signifies instruction anew from the law Divine, and at the same time from doctrine, is evident from the signification of "speaking," as being instruction anew, for in what now follows they are instructed what they shall do; from the representation of Moses, as being the law Divine (n. 6723, 6752); and from the representation of Aaron, as being the doctrine of good and truth (n. 6998). The distinction between the law Divine and doctrine may be seen above (n. 7009, 7010, 7089).
And gave then a command unto the sons of Israel. That this signifies concerning the mandate to those who are of the Lord's spiritual kingdom, is evident from the signification of "to command," as being a mandate; and from the representation of the sons of Israel, as being those who are of the Lord's spiritual kingdom (of which frequently above).
And unto Pharaoh king of Egypt. That this signifies a warning to those who infest by mere falsities, is evident from the signification of "speaking," when from Divine command to those who are in falsities, as being a warning (see n. 7220); and from the representation of Pharaoh, when he is also called "king of Egypt," as being those who infest by mere falsities (of which above, n. 7220).
To bring the sons of Israel out of the land of Egypt. That this signifies that they are to be liberated, is evident without explication.
Verses 14-25. These are the heads of their fathers' houses; the sons of Reuben the firstborn of Israel; Hanoch and Pallu, Hezron and Carmi; these are the families of Reuben. And the sons of Simeon; Jemuel and Jamin, and Ohad and Jachin, and Zohar, and Saul the son of a Canaanitish woman; these are the families of Simeon. And these are the names of the sons of Levi according to their births; Gershon, and Kohath, and Merari; and the years of the life of Levi were a hundred thirty and seven years. The sons of Gershon; Libni and Shimei, according to their families. And the sons of Kohath; Amram and Izhar, and Hebron, and Uzziel; and the years of the life of Kohath were a hundred thirty and three years. And the sons of Merari; Mahli and Mushi. These are the families of Levi according to their births. And Amram took him Jochebed his father's sister for a woman; and she bare him Aaron and Moses; and the years of the life of Amram were a hundred and thirty and seven years. And the sons of Izhar; Korah, and Nepheg, and Zichri. And the sons of Uzziel; Mishael, and Elzaphan, and Sithri. And Aaron took him Elisheba, the daughter of Amminadab, the sister of Nahshon, for a woman; and she bare him Nadab, and Abihu, and Eleazar, and Ithamar. And the sons of Korah; Assir and Elkanah, and Abiasaph; these are the families of the Korahites. And Eleazar Aaron's son took him one of the daughters of Putiel for a woman; and she bare him Phinehas. These are the heads of the fathers of the Levites according to their families. [2] "These are the heads of their father's houses" signifies the chief things of the church; "the sons of Reuben the firstborn of Israel; Hanoch and Pallu, Hezron and Carmi" signifies the things that are of faith in the understanding; "these are the families of Reuben" signifies the truths thereof; "and the sons of Simeon; Jemuel and Jamin, and Ohad and Jachin, and Zohar" signifies the things that are of faith in act; "and Shaul the son of a Canaanitish woman" signifies the things that are of truth in act outside the church; "these are the families of Simeon" signifies the truths and goods thereof; "and these are the names of the sons of Levi according to their births; Gershon, and Kohath, and Merari" signifies the things that are of charity; "and the years of the life of Levi were a hundred thirty and seven years" signifies the quality and state. [3] "The sons of Gershon; Libni and Shimei, according to their families" signifies the first class of the derivations of good and of the derivative truth; "and the sons of Kohath; Amram and Izhar, and Hebron, and Uzziel" signifies the second class of the derivations of good and of the derivative truth; "and the years of the life of Kohath were a hundred thirty and three years" signifies the quality and state; "and the sons of Merari; Mahli and Mushi" signifies the third class of the derivations of good and of truth; "these are the families of Levi according to their births" signifies that these are goods and truths from charity; "and Amram took him Jochebed his father's sister for a woman" signifies the conjunction of derived good with kindred truth; "and she bare him Aaron and Moses" signifies that hence they had the doctrine of the church and the law from the Divine; "and the years of the life of Amram were a hundred and thirty and seven years" signifies the quality and state. [4] "And the sons of Izhar; Korah, and Nepheg, and Zichri" signifies a successive derivation from the second class, in respect to good and the derivative truth; "and the sons of Uzziel; Mishael, and Elzaphan, and Sithri" signifies the second successive derivation from the same class in respect to good in truth; "and Aaron took him Elisheba, the daughter of Amminadab, the sister of Nahshon, for a woman" signifies the doctrine of the church, and how good and truth were there conjoined; "and she bare him Nadab, and Abihu, and Eleazar, and Ithamar" signifies the derivations of faith and charity, and their quality. [5] "And the sons of Korah; Assir and Elkanah, and Abiasaph" signifies a repeated derivation from the second class; "these are the families of the Korahites" signifies the quality of the goods and truths, "and Eleazar Aaron's son" signifies doctrinal things derived from the very doctrine of charity; "took him one of the daughters of Putiel for a woman" signifies the conjunction of good and truth in these doctrinal things; "and she bare him Phinehas" signifies the derivation thence; "these are the heads of the fathers of the Levites according to their families" signifies the chief things of the church in respect to charity, and the faith thence derived.
As these are mere names it is needless to unfold them in detail; and besides it has been already shown what is represented by Reuben, Simeon, Levi, Aaron, and Moses; their sons and grandsons, who are here named, being merely the derivations therefrom. (That Reuben represents faith in the understanding, see n. 3861, 3866, 4731, 4734, 4761; that Simeon represents faith in the will and in act, n. 3769-3872, 4497, 4502, 4503, 5482, 5626, 5630; Levi, charity, n. 3875, 3877, 4497, 4502, 4503; Aaron, the doctrine of the church, n. 6998, 7009, 7089; and Moses, the law from the Divine, n. 6771, 6827.) The reason why mention is here made of Reuben, Simeon, Levi, and their sons, and not the rest of the fathers of the tribes with their sons in order, cannot be known except from the internal sense. That this enumeration was made in this chapter to make known the nativity of Aaron and Moses is evident; but for this the genealogy of Levi would have sufficed, for the genealogy of Reuben, Simeon, and their sons contributes nothing thereto. But the reason (which is seen from the internal sense alone) is that the subject treated of is the spiritual church, which is represented by the sons of Israel, which church begins with man by means of faith in knowledge and next in understanding, which faith is represented by Reuben and his sons afterward, when the church grows with man, this faith passes into the will, and from the will into act, and then the man wills the truth which is of faith and does it because it has been so commanded in the Word; this stage of faith is represented by Simeon; lastly, in his will, which is new, there is perceived the affection of charity, so that he wills to do what is good, not as before from faith, but from charity toward the neighbor; for when the man is being regenerated thus far, he is then a man of the spiritual church, for the church is then in him; this charity with its affection is what is represented by Levi. Hence then it is that the families of Reuben and also of Simeon are enumerated, and lastly the family of Levi, by whom as before said is represented charity, which is the very spiritual of the church. Aaron represents the external of this church, and Moses the internal; the internal of the church is called the law from the Divine, and the external is called the derivative doctrine. The law from the divine, which is the internal of the church, is also the Word in the internal sense; and the derivative doctrine is the Word in the external sense. (That these are represented by Moses and Aaron, see n. 7089.)
Verses 26-30. This is the Aaron and Moses to whom Jehovah said, Lead forth the sons of Israel from the land of Egypt according to their armies. These are they who spoke to Pharaoh king of Egypt, to lead forth the sons of Israel from Egypt. This is the Moses and Aaron. And it was in the day that Jehovah spoke unto Moses in the land of Egypt. And Jehovah spoke unto Moses, saying, I am Jehovah; speak thou unto Pharaoh king of Egypt all that I speak unto thee. And Moses said before Jehovah, Behold I am uncircumcised in lips, and how shall Pharaoh hear me? "This is the Aaron and Moses," signifies that from them was doctrine and the law Divine with that church; "to whom Jehovah said," signifies from whom was the command; "Lead forth the sons of Israel from the land of Egypt," signifies that those who are of the Lord's spiritual kingdom should be liberated; "according to their armies," signifies according to the genera and species of good in truths; "these are they who spoke to Pharaoh king of Egypt," signifies a warning from them to those who infest by mere falsities; "to lead forth the sons of Israel from Egypt," signifies that they should leave, and not infest them; "this is the Moses and Aaron," signifies that this was from the law from the Divine, and from the doctrine thence derived; "and it was in the day that Jehovah spoke unto Moses in the land of Egypt," signifies the state of the church then when command was given through the law from the Divine to those who are of the Lord's spiritual kingdom, when as yet they were in proximity to those who are in the hells; "and Jehovah spoke unto Moses, saying," signifies instruction from the Divine; "I am Jehovah," signifies Divine confirmation; "speak thou unto Pharaoh king of Egypt all that I speak unto thee," signifies warnings to those who infest by mere falsities given by the things that flow in from the Divine; "and Moses said before Jehovah," signifies thought about the law Divine among those who are in falsities; "Behold I am uncircumcised in lips," signifies that it is impure; "and how shall Pharaoh hear me?" signifies that thus they who are in falsities will not receive.
This is the Aaron and Moses. That this signifies that from them is doctrine and the law Divine with that church, is evident from the representation of Aaron, as being the doctrine of the church (see n. 6998, 7009, 7089); and from the representation of Moses, as being the law Divine (see n. 6723, 6752). These, namely, the law Divine and doctrine, with those of the spiritual church, arise chiefly from the Word, but still with reference to the faith and charity that had existed with its founders. It is said "from them," but it is not meant from Aaron and Moses, but from the charity and faith which are represented by Levi, Simeon, and Reuben (of whom just above). [2] In respect to this matter, be it known further that the doctrine of the spiritual church is not that of truth Divine itself, because those who are of the spiritual church have no perception of truth Divine, as have those who are of the celestial church; but instead of this perception they have conscience, which is formed from the truth and good which they have acknowledged within their own church, of whatever kind these may be. (That those who are of the spiritual church are relatively in obscurity in respect to the truths of faith, see n. 86, 2708, 2715, 2716, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289, 6500, 6865, 6945.) Hence it is that everyone within the spiritual church acknowledges as the truth of faith that which its founders have dictated, nor do they search further from the Word whether it be the very truth; and moreover if they did search they would not find it unless they had been regenerated and at the same time enlightened in an especial manner; and this for the reason that their intellectual can indeed be enlightened, but the new will cannot be affected with any other good than that which has been formed by means of conjunction with the truth received within the church. For their own will has been destroyed, and a new will has been formed in the intellectual part (see n. 863, 875, 1023, 1043, 1044, 1555, 2256, 4328, 5113); and when their own will has been separated from the new will which is in the intellectual part, the light in this is feeble, such as is the nocturnal light from the moon and stars compared with the diurnal light from the sun. Hence also it is that by the "moon" in the Word, in the internal sense, is meant the good of spiritual love, and by the "sun" the good of celestial love (n. 30-38, 1529-1531, 2495, 4060). [3] The case being so with the spiritual church, it is not to be wondered at that with most persons faith is the essential of the church, and not charity, and also that they have no doctrine of charity. Their doctrinal things being from the Word does not make them Divine truths, for from the sense of the letter of the Word any doctrinal thing whatever can be hatched, and that which favors the concupiscences can be readily learned; thus also what is false can be taken for what is true, as is the case with the doctrinal things of the Jews, of the Socinians, and of many others; but not so if doctrine is formed from the internal sense. The internal sense is not only that sense which lies concealed in the external sense, as has heretofore been shown, but is also that which results from a number of passages of the sense of the letter rightly collated, and which is discerned by those who are enlightened by the Lord in respect to their intellectual. For the enlightened intellectual discriminates between apparent truths and real truths, especially between falsities and truths, although it does not judge about real truths in themselves. But the intellectual cannot be enlightened unless it is believed that love to the Lord and charity toward the neighbor are the principal and essential things of the church. He who proceeds from the acknowledgment of these, provided he himself is in them, sees innumerable truths; nay, he sees very many secrets disclosed to him, and this from interior acknowledgment, according to the degree of the enlightenment from the Lord.
To whom Jehovah said. That this signifies a command, is evident from the signification of "Jehovah said," as being a command (see n. 7036).
Lead forth the sons of Israel from the land of Egypt. That this signifies that those who are of the Lord's spiritual kingdom should be liberated, namely, from the proximity of those who are in falsities, is evident from the signification of "leading forth," as being to liberate; from the representation of the sons of Israel, as being those who are of the Lord's spiritual kingdom (see n. 6426, 6637, and also n. 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of "the land of Egypt," as being where the falsities are from which come the infestations.
According to their armies. That this signifies according to the genera and species of good in truths, is evident from the signification of "armies," as being the truths which are of faith (see n. 3448). But the goods of the spiritual church are in their essence nothing else than truths, for these are called goods when the life is according to them. Hence by "armies," when said of the regenerate within the spiritual church, are signified the goods of truth, or goods in truths. The reason why it is said that the sons of Israel were to be "led forth according to their armies," is that it is said of them when going out of Egypt; in the internal sense when they come out of combats with falsities, thus after they have waged spiritual warfare. By their being "led forth according to their armies" is properly meant that they were to be classified as to goods in truths, thus into classes according to the qualities of good, and this in order that they might represent the Lord's kingdom in the heavens, where all have been classified and allotted a place in the Grand Man according to the quality of the good, both generically and specifically. [2] From the heavens (as all there have been classified according to goods) it can be seen how manifold and various good is, for it is so various that one is never in the like good with another; nay, if myriads of myriads were multiplied to eternity, the good of one would not be like that of another; just as one person has not the like face as another; moreover, in the heavens good forms the faces of the angels. That there is perpetual variety is because every form consists of various distinct things, for if two things were exactly alike, they could not be two things, but one. Hence also it is that in nature there is never one thing in every respect like another. [3] That which makes good so various is truth; for when truth is conjoined with good it qualifies it. The reason why truth is so manifold and various that it can so greatly vary good, is that truths are countless, and interior truths are in a different form from exterior truths, and because the fallacies which are of the external senses adjoin themselves, and also falsities which are of concupiscences. Seeing then that truths are so countless, it can be seen that by means of the conjunctions so many varieties arise that one thing can never be the same as another. This is clear to him who knows that from only twenty-three letters, put together in different ways, there can arise the words of all languages, and even with a perpetual variety if there were thousands of languages. What then may not arise from thousands and myriads of various things such us truths. And this is confirmed by the common maxim, "many men, many minds," that is, there are as many diversities of ideas as there are men.
These are they who spoke to Pharaoh king of Egypt. That this signifies a warning from them to those who infest by mere falsities, is evident from what was said above (n. 7228), where are the like words.
To lead forth the sons of Israel from Egypt. That this signifies that they should leave and not infest them, is evident from the signification of "to be led forth," as being to be liberated (as above, n. 7235), thus that they should leave and not infest; from the representation of the sons of Israel, as being those of the spiritual church (of which just above, n. 7235); and from the signification of "Egypt," as being falsity from which comes infestation (of which also above).
This is the Moses and Aaron. That this signifies that this was from the law from the Divine, and from the doctrine thence derived, is evident from the representation of Moses, as being the law from the Divine (see n. 6771, 6827); and from the representation of Aaron, as being the doctrine thence derived (n. 6998, 7009, 7089).
And it was in the day that Jehovah spoke unto Moses in the land of Egypt. That this signifies the state of the church then, when commandment was given through the law from the Divine to those who were of the Lord's spiritual kingdom, when yet they were in proximity to those who are in the hells, is evident from the signification of "day," as being state (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850, 6110), here the state of the church, because this is the subject treated of; from the signification of "Jehovah spoke," as being a command, here to those of the Lord's spiritual kingdom; from the representation of Moses, as being the law from the Divine (n. 6771, 6827); and from the signification of "the land of Egypt," as being where they who were of the Lord's spiritual kingdom were infested by falsities; that this was in the lower earth, which is near the hells, may be seen above (n. 7090). The land of Egypt, where the sons of Israel were, and which was called "Goshen," signifies that lower earth; but where the Egyptians were, signifies the hells around, from which came the infestations by falsities.
And Jehovah spoke unto Moses, saying. That this signifies instruction from the Divine, is evident from the signification of "Jehovah speaking," as being instruction anew (see n. 7226); and from the representation of Moses, as being the law from the Divine (n. 6771, 6827).
I am Jehovah. That this signifies Divine confirmation, is evident from what was said above (n. 7192, 7202).
Speak thou unto Pharaoh king of Egypt all that I speak unto thee. That this signifies warnings given from the things that flow in from the Divine, to those who infest by mere falsities, is evident from the signification of "speaking," when it is to those who are in falsities, as being a warning (as above, n. 7220); from the representation of Pharaoh king of Egypt, as being those who infest by mere falsities (n. 7220, 7228); and from the signification of "all that I speak unto thee," as being the things which flow in from the Divine.
And Moses said before Jehovah. That this signifies thought about the law Divine with those who are in falsities, is evident from the signification of "saying," as being thought (see n. 7094); and from the representation of Moses, as being the law Divine (n. 6723, 6752). That it denotes thought about the law Divine with those who are in falsities, is plain from the series as continued in what follows; for when the word "said" is used, and thereby is signified thought, that which follows is involved, here that the law Divine is impure to those who are in falsities.
Behold, I am uncircumcised in lips. That this signifies that it is impure, namely, the law Divine to those who are in falsities, and that and how shall Pharaoh hear me, signifies that thus they who are in falsities will not receive, is evident from what was said above (n. 7224, 7225), where are the same words. Moses calling himself "uncircumcised in lips," in the internal sense signifies that the law Divine appears impure to those who are in falsities (according to what was shown above, n. 7225); but in the historic sense, in which Moses as the head represents the posterity from Jacob, and that which is of the church with them (as above, n. 7041), "uncircumcised in lips" signifies that the Divine worship with that nation was such. For the worship with that nation was impure, because they worshiped external things, and utterly rejected internal ones, which are faith and charity; nay, they spat out the very knowledges of internal things, just as they did all those things which the rituals signified and represented. And as they were of this nature, their worship was impure, for they worshiped Jehovah from the love of self and the love of the world, but not from love to Him and from love toward the neighbor. In the historic sense, this worship is signified by Moses calling himself "uncircumcised in lips," but in the internal sense the signification has been unfolded above (n. 7225).
ON THE INHABITANTS AND SPIRITS OF THE PLANET VENUS. In the planet Venus there are two kinds of men, of contrary disposition, one kind savage and almost like wild beasts, and the other gentle and humane. They who are savage and almost like wild beasts appear on the side of the planet looking our way; but they who are gentle and humane, on the opposite side. Be it known, however, that they so appear according to the states of their life, for the state of life makes all the appearance of place and space.
In the idea of spirits the planet Venus appears to the left, a little behind, at some distance from this earth. It is said "in the idea of spirits" because neither the sun of the world nor any planet appears to any spirit; but spirits merely have an idea that they exist, and according to this idea they appear-the sun of the world behind them as something very dark, the planets not moving about, as in the world, but constant in their places (see n. 7171).
I have been told that the inhabitants of that planet who, when they die and become spirits, appear on this side, are very much delighted with plunder, and especially with eating of their plunder; their delight when they think about eating of their plunder was communicated to me, and I noticed that it was intense. That there have been inhabitants on this earth also of such a ferine nature, is plain from the histories of various nations, also from the inhabitants of the land of Canaan (1 Sam. 30:16), and likewise from the Jewish and Israelitish nation even in the time of David, in that they made yearly raids, and plundered the nations, and rejoiced over their prey. As regards these inhabitants of the planet Venus, they are indeed delighted with plunder, but yet are not cruel. They cast the men whom they rob into the water, and so put them to death, but they save as many as they can; and those whom they so put to death they afterward bury, a sign that they have some humanity. In this they differ from the Jews, who took delight in casting out those whom they slew, and exposing them to be devoured by the beasts of the forest and by the birds, and sometimes in putting them to death in a savage and cruel manner (2 Sam. 12:31). How much delight the Jews had in such things, it was also given me to perceive from the sphere of many of them communicated to me, who approached quickly and then fled away.
I was also told that the inhabitants of that earth are for the most part giants, the inhabitants of our earth reaching only to their navel; and also that those who appear on this side of that earth are stupid, making no inquiry about heaven, or about eternal life, but caring only for what concerns their land and their cattle.
Being of this character, when they come into the other life they are very much infested by falsities and evils. Their hells appear around that earth, and do not communicate with the hells of the evil of our earth, because they are of a wholly different genius and disposition; hence also their evils and falsities are of quite another kind. But they who are such that they can be saved are in places of vastation, and are there reduced to the extremity of despair; for evils and falsities of that kind cannot be removed in any other way. When they are in a state of despair, they cry out that they are beasts, brutes, abominations, hatreds, and thus that they are damned. Some of them when in such a state cry out also against heaven, but for this they are excused, because it is from despair. The Lord moderates it, lest they should break out into reproaches beyond certain fixed limits. When they have suffered to the utmost, as their bodily things are then as it were dead, they are at last saved.
7217-1 Or "shortness of breath."