And he heard them not. That this signifies that they who were in evils from falsities did not receive, is evident from what was said above (n. 7224, 7275); for by Pharaoh, of whom it is here said that "he did not hear," are represented those who are in falsities and infest; and insofar as they infest, so far they are in evil from falsities; for infestation is from evil, and is effected by means of falsities.
As Jehovah had spoken. That this signifies according to the prediction, is evident without explication.
Verses 14-24. And Jehovah said unto Moses, Pharaoh's heart is made heavy, he refuseth to let the people go. Go unto Pharaoh in the morning; behold he goeth out unto the waters; and stand thou to meet him near the bank of the river; and the rod which was turned into a serpent take in thy hand. And thou shalt say unto him, Jehovah the God of the Hebrews hath sent me unto thee, saying, Let My people go, that they may serve Me in the wilderness; and behold hitherto thou hast not heard. Thus said Jehovah, In this thou shalt know that I am Jehovah; behold I smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned into blood. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall labor to drink waters from the river. And Jehovah said unto Moses, Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt, over their streams, over their rivers, and over their pools, and over every gathering of their waters, and they shall be blood; and there shall be blood in all the land of Egypt, both in the woods and in the stones. And Moses and Aaron did so, as Jehovah commanded; and he lifted up the rod, and smote the waters that were in the river, unto the eyes of Pharaoh, and unto the eyes of his servants; and all the waters that were in the river were turned into blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink water from the river; and there was blood in all the land of Egypt. And the magicians of Egypt did so with their enchantments; and Pharaoh's heart was made hard, and he heard them not, as Jehovah had spoken. And Pharaoh looked back, and came unto his house, and did not set his heart even to this. And all the Egyptians digged round about the river for waters to drink; for they could not drink of the waters of the river. "And Jehovah said unto Moses" signifies Divine instruction; "Pharaoh's heart is made heavy, he refuseth to let the people go," signifies that they obstinately determined not to release those whom they infest; "go unto Pharaoh in the morning," signifies elevation to things more confirmatory; "behold he goeth out unto the waters," signifies that then they who were infesting would be in falsities from fallacies; "and stand thou to meet him near the bank of the river," signifies influx according to the state; "and the rod that was turned into a serpent take in thy hand," signifies power like the former; "and thou shalt say unto him," signifies command; "Jehovah the God of the Hebrews hath sent me unto thee, saying," signifies from the Divine of the church to those who were infesting; "Let My people go," signifies that they should release; "that they may serve Me in the wilderness," signifies worship in what is obscure; "and behold hitherto thou hast not heard," signifies no obedience; "thus said Jehovah, In this thou shalt know that I am Jehovah," signifies that they may be in fear of the Divine; "behold, I smite with the rod that is in my hand upon the waters which are in the river," signifies power over the falsities which are from fallacies; "and they shall be turned into blood," signifies that they shall falsify truths; "and the fish that is in the river shall die," signifies that the memory-knowledge of truth shall be extinguished; "and the river shall stink," signifies aversion for it; "and the Egyptians shall labor to drink waters from the river," signifies that they would desire to know scarcely anything about it; "and Jehovah said unto Moses," signifies execution; "Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt," signifies power against the falsities of those who infest; "over their streams, over their rivers," signifies against the things of doctrine; "and over their pools," signifies against the memory-knowledges that were of service to them; "and over every gathering of their waters," signifies where there is any falsity; "and they shall be blood," signifies that they shall falsify truths; "and there shall be blood in all the land of Egypt," signifies total falsification; "both in woods and in stones," signifies of the good that is of charity and of the truth that is of faith; "and Moses and Aaron did so as Jehovah commanded," signifies the effect; "and he lifted up the rod, and smote the waters that were in the river," signifies strong power against the falsities; "unto the eyes of Pharaoh, and unto the eyes of his servants," signifies in the notice of all who were infesting; "and all the waters that were in the river were turned into blood," signifies the consequent falsification of all truth; "and the fish that was in the river died," signifies the memory-knowledge of truth also extinguished; "and the river stank," signifies aversion; "and the Egyptians could not drink water from the river," signifies that they desired to know scarcely anything about it; "and there was blood in all the land of Egypt," signifies total falsification; "and the magicians of Egypt did so with their enchantments," signifies that their falsifiers fashioned the like by abusing order; "and Pharaoh's heart was made hard," signifies obstinacy; "and he heard them not," signifies no reception and no obedience; "as Jehovah had spoken," signifies according to the prediction; "and Pharaoh looked back, and came unto his house," signifies thought and reflection from falsities; "and did not set his heart even to this," signifies resistance from the will, and the consequent obstinacy; "and all the Egyptians digged round about the river for waters to drink," signifies a thorough search for truth which they might apply to falsities; "for they could not drink of the waters of the river," signifies no application from mere falsities.
And Jehovah said unto Moses. That this signifies Divine instruction, is evident from the signification of "saying," when anything is commanded anew, as being instruction (see n. 7186, 7267, 7288), here Divine instruction, because "Jehovah said," namely, instruction how to act further.
Pharaoh's heart is made heavy, he refuseth to let the people go. That this signifies that they obstinately determined not to release those whom they infest, is evident from the signification of "the heart being made heavy," as also being "made firm," and "hardened," as being obstinacy (as above, n. 7272, 7300); from the signification of "refusing to let go," as being not to release; and from the representation of Pharaoh, of whom this is said, as being those who infest (of which above).
Go unto Pharaoh in the morning. That this signifies elevation to things more confirmatory, is evident from the signification of "going," or "entering to Pharaoh," as being communication (see n. 7000), here communication of things confirmatory that it is the Divine which warns them to desist from infestations; and from the signification of "morning," as being a state of enlightenment and revelation (see n. 3458, 3723, 5097, 5740), here elevation, because predicated of those who are in falsities and who cannot be enlightened, but can be elevated in respect to attention. The reason why they who are in falsities cannot be enlightened, is that falsities reject and extinguish all the light which enlightens, which light is received solely by truths.
Behold he goeth out unto the waters. That this signifies that then they who were infesting would be in falsities from fallacies, is evident from the representation of Pharaoh, as being those who infest (of which above); and from the signification of "waters," here the waters of Egypt, as being falsities from fallacies. That these falsities, or falsities from this origin, are here signified, is because by the "serpent into which the rod of Aaron was turned" these falsities are signified (see n. 7293). (That "waters" denote truths, and in the opposite sense falsities, see n. 739, 790, 2702, 3058, 3424, 4976, 5668; and that the "river of Egypt" denotes falsity, n. 6693.)
And stand thou to meet him near the bank of the river. That this signifies influx according to the state, is evident from the signification of "standing to meet," as being influx, for when it is said of the law Divine which is represented by Moses, that it should "stand to meet" those who are in falsities and infest, who are represented by Pharaoh, nothing else can be signified by "standing to meet" than influx and thence reception, and thus a noticing; and from the signification of "the bank of the river," as being the state of falsity in which they were who were infesting. That the "river of Egypt" denotes falsity (see n. 6693), here falsity from fallacies (n. 7307); but the "bank," which is like a containant, because it surrounds and includes, denotes the state of this falsity; for everything has its state, in which and according to which it is.
And the rod that was turned into a serpent take in thy hand. That this signifies power like the former, is evident from the signification of a "rod," as being power (n. 4013, 4015, 4876, 4936, 7026); that it is power like the former, is signified by his taking the rod that was turned into a serpent; and from the signification of "hand," as also being power, but spiritual power, from which comes the natural power signified by a "rod" (n. 6947, 7011).
And thou shalt say unto him. That this signifies a command, is evident from the signification of "saying," when by the law Divine that is represented by Moses to those who are in falsities who are represented by Pharaoh, as being a command.
Jehovah the God of the Hebrews hath sent me unto thee, saying. That this signifies from the Divine of the church to those who were infesting, is evident from the signification of "the Hebrews," as being the things of the church (see n. 5136, 6675, 6684, 6738); the Divine of the church is "Jehovah the God of the Hebrews," and "Jehovah God" is the Lord, "Jehovah" as to Divine good, and "God" as to Divine truth; and from the signification of "hath sent me unto thee," as being to those who infest. That by Pharaoh to whom Jehovah sent are represented those who infest, has often been shown above.
Let My people go. That this signifies that they should release, is evident without explication.
That they may serve Me in the wilderness. That this signifies worship in what is obscure, is evident from the signification of "serving Jehovah," as being worship; and from the signification of a "wilderness," as being that which is not inhabited and cultivated (see n. 2708, 3900); in the spiritual sense that which is obscure in respect to the good and truth of faith. That "wilderness" here denotes such obscurity is because in general they of the spiritual church, who are represented by the sons of Israel, are in obscurity in respect to the truths of faith (n. 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3833, 4402, 6289, 6500, 6865, 6945, 7233); specifically because they are in obscurity when they emerge from a state of infestations and temptations. For they who are in infestations are surrounded by falsities, and are shaken like a reed by the wind, thus from doubt to affirmative, and from affirmative to doubt; and therefore when they newly ascend out of this state they are in obscurity, but this obscurity is then gradually enlightened. As there is such a state with those who are being infested, therefore the sons of Israel were brought into the wilderness in order that they might represent this state, in which were those of the spiritual church before the Lord's coming; and also the state in which they who are of that church are at this day, and are being vastated in respect to falsities.
And behold hitherto thou hast not heard. That this signifies no obedience, is evident from the signification of "to hear," as being obedience (see n. 2542, 3869, 5017, 5471, 5475, 7216); thus "not to hear" denotes no obedience.
Thus said Jehovah, In this thou shalt know that I am Jehovah. That this signifies that they should be in fear of the Divine, is evident from what was said above (n. 7280), where are the like words.
Behold I smite with the rod that is in my hand upon the waters which are in the river. That this signifies power over the falsities which are from fallacies, is evident from the signification of "the rod," as being power (see above, n. 7309); and from the signification of "the waters which are in the river," as being falsities from fallacies (of which also above, n. 7307).
And they shall be turned into blood. That this signifies that they shall falsify truths, is evident from the signification of "blood," as being truth falsified (see n. 4735, 6978); for "blood" in the genuine sense denotes the truth proceeding from the Lord, thus the holy of faith; this is signified by "blood" in the Holy Supper; but in the opposite sense "blood" denotes violence done to Divine truth, and as this violence is done by means of falsifications, "blood" denotes the falsification of truth. From what is here said, and from what follows, it can be seen who are specifically represented by Pharaoh, that is, who are specifically meant by those who infest, namely, those within the church who have made a profession of faith, and have also persuaded themselves that faith saves, and yet have lived contrary to the precepts of faith; in a word, those who have been in persuasive faith and in a life of evil. [2] When these come into the other life they bring with them the principles that they are to be introduced into heaven because they have been born within the church, have been baptized, have had the Word and doctrine therefrom which they have professed, and especially because they have professed the Lord, and because He suffered for their sins, and thus saved those within the church who have from doctrine professed Him. When these persons come fresh from the world into the other life they do not desire to know anything about the life of faith and of charity, but make it of no account, saying that because they have had faith, all evils of life have been wiped off and washed away by the blood of the Lamb. When they are told that these things are contrary to the Lord's words in Matthew, where He says, "Many will say to Me in that day, Lord, Lord, have we not prophesied through Thy name, and through Thy name have cast out devils, and in Thy name have done many mighty deeds? But then will I confess, I know you not; depart from Me ye workers of iniquity; everyone that heareth My words and doeth them, I will liken to a prudent man, and everyone that heareth My words, and doeth them not, I will liken unto a foolish man" (Matt. 7:22-26); and in Luke, "Then shall ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; but He answering shall say to them, I know you not whence ye are; then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets; but He shall say, I say unto you, I know you not whence ye are; depart from Me all ye workers of iniquity" (Luke 13:25-27), they reply that by these are meant no others than such as have been in miraculous faith, but not in the faith of the church. [3] Yet the same after some time begin to know that no others are let into heaven than they who have lived the life of faith, thus who have had charity toward the neighbor; and when they begin to know this, then they begin to despise the teachings of their faith, and also their faith itself; for their faith was not faith, but only the knowledge of such things as are of faith; and was not for the sake of life, but for the sake of gain and honors. Consequently what they have had of the knowledge of faith they then despise, and also reject; and presently they cast themselves into falsities that are contrary to the truths of faith. Into this state the life of those is turned who have confessed faith, and have lived a life contrary to faith. These are they who in the other life infest the upright by means of falsities, thus who are specifically meant by "Pharaoh."
And the fish that is in the river shall die. That this signifies that the memory-knowledge of truth shall be extinguished, is evident from the signification of "the fish," as being memory-knowledge (see n. 40, 991), here the memory-knowledge of truth, because it is said that it should die, because in waters turned into blood, by which is signified that it would be extinguished through falsification; and from the signification of "dying," as being to be extinguished. What the falsification of truth is shall be illustrated by some examples. Truth is falsified when from reasonings it is concluded and said that because no one can do what is good from himself, therefore good effects nothing toward salvation. Truth is also falsified when it is said that all the good which a man does regards himself and is done for the sake of recompense, and this being so, works of charity are not to be done. Truth is falsified when it is said that because all good is from the Lord, therefore man ought to do nothing of good, but should await influx. Truth is falsified when it said that truth can exist in a man without the good which is of charity, thus faith without charity. Truth is falsified when it is said that no one can enter into heaven except one who is miserable and poor; also when it is said, unless he gives all he has to the poor, and reduces himself to miseries. [2] Truth is falsified when it is said that everyone can be admitted into heaven from mercy, no matter how he has lived. Truth is still more falsified when it is said that there has been given to man the power of admitting into heaven whomsoever he pleases. Truth is falsified when it is said that sins are wiped and washed away like filth by water; and truth is still more falsified when it is said that man has the power of remitting sins, and that when they have been remitted, they are altogether wiped away, and the man is pure. Truth is falsified when it is said that the Lord has taken all sins upon Himself, and so has taken them away, and that thus man can be saved, no matter what his life is. Truth is falsified when it is said that no one is saved except one who is within the church. The reasonings by which such falsification is effected, are that they who are within the church have been baptized, have the Word, know about the Lord, about the resurrection, life eternal, heaven, and hell, and thus they know what the faith is by which they can be justified. There are countless such things as these, for there is not a single truth which cannot be falsified, and the falsification confirmed by reasonings from fallacies.
And the river shall stink. That this signifies aversion for it, is evident from the signification of "stinking," as being aversion (see n. 7161); and from the signification of "river," here the river of Egypt turned into blood, as being truth falsified. Be it known that in the other life nothing is more abominable, and consequently nothing has a more offensive stench, than profaned truth; it is like the stench of a carcass, which arises when living flesh dies. For falsity has no bad smell unless it is applied to truth; nor evil unless it is applied to good; the quality of each being made sensible, not from itself, but from its opposite; from which it can be seen how great is the stench of profaned truth. Profaned truth is falsity conjoined with truth; and falsified truth is falsity not conjoined but adjoined to truth, and ruling over truth.
And the Egyptians shall labor to drink waters from the river. That this signifies that they would desire to know scarcely anything about it, is evident from the signification of "the Egyptians," as being those who falsify truths; and from the signification of "drinking," as being to be instructed in truths (see n. 3069, 3772, 4017, 4018), hence "to labor to drink" denotes not to desire to be instructed, thus to desire to know scarcely anything, that is, about truths; and from the signification of the "waters of the river," as being falsities (of which above, n. 7307), here falsified truths. From all this it is evident that by "the Egyptians laboring to drink waters from the river" is signified that they who are in falsities from fallacies desire to know scarcely anything about truths, thus that they have aversion for them. The cause of the aversion is that the truths which are perverted by falsities, still fight secretly and silently, and labor to shake off the falsities, and thus cause annoyance; for if the falsities are removed a little, together with their faith, truths condemn.
And Jehovah said unto Moses. That this signifies execution, is evident from the things which now follow, for "Jehovah said" involves them.
Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt. That this signifies power against the falsities of those who infest, is evident from the signification of a "rod," as being natural power, and from the signification of the "hand," as being spiritual power (of which above, n. 7309), hence "to take a rod and stretch out the hand" denotes to exercise spiritual power by means of natural power; and from the signification of "the waters of Egypt," as being the falsities which infest (of which also above, n. 7307).
Over their streams, over their rivers. That this signifies against the doctrinal things of falsity, is evident from the signification of "streams" and "rivers," as being things of doctrine; for "waters" denote falsities (see n. 7307), and therefore "streams and rivers," which are collections of water, are doctrinal things, here of falsity. That "streams" denote that which is of intelligence, thus of truth, see n. 2702, 3051; hence in the opposite sense, they denote that which is contrary to intelligence, thus that which is of falsity.
And over their pools. That this signifies against the memory-knowledges that were of service to them, is evident from the signification of "pools," as being memory-knowledges that are of service to the truths of doctrine, and in the opposite sense memory-knowledges that are of service to falsities of doctrine. "Pools," when mentioned in the Word, in the spiritual sense signify intelligence from the knowledges of good and truth, for "pools" there mean waters gathered together, or lakes; and waters gathered together, and lakes, denote in the complex the knowledges through which is intelligence, as in Isaiah: Out of the wilderness shall waters break out, and rivers in the plain of the wilderness, and the dry place shall become a pool, and the thirsty one springs of waters (Isa. 35:6-7). [2] In the same: I will open rivers upon the hillsides, and I will set fountains in the midst of the valleys; I will make the wilderness a pool of waters, and the dry land springs of waters (Isa. 41:18). where "to make the wilderness a pool of waters," denotes to give the knowledges of good and truth, and thence intelligence, where before they were not. In the same: I will lay waste mountains and hills, and dry up all their herbage; and I will make the rivers islands, and will dry up the pools (Isa. 42:15); where "pools" have a like signification. [3] So in David: Jehovah turneth rivers into a wilderness, and watersprings into a dry place; He turneth a wilderness into a pool of waters, and a land of drought into watersprings (Ps. 107:33, 35). Thou travailest, O earth, from before the Lord, from before the God of Jacob; who turned the rock into a pool of waters, the flint into a fountain of waters (Ps. 114:7-8). The streams of Egypt shall be diminished and dried up, therefore the fishers shall mourn, and all that cast a hook into the stream; thence shall the foundations thereof be broken to pieces; all that make wages out of the pools of the soul (Isa. 19:6, 8, 10); "the pools of the soul" denote things which belong to intelligence from knowledges; but as this is said of Egypt, "the pools of the soul" denote things which belong to intelligence from the memory-knowledges of the church; for "Egypt" denotes these memory-knowledges. Memory-knowledges are knowledges, but in a lower degree. [4] That "pools of waters," in the opposite sense, denotes evils from falsities, and the consequent insanity, is plain in Isaiah: I will cut off from Babel name and residue, and son and son's; and I will make it an inheritance of the bittern, and pools of waters (Isa. 14:22-23). And as "pools" in the opposite sense denote evils from falsities, and the consequent insanities, they also signify hell, where such things reign; but in this case the pool is called a "lake of fire," and a "lake burning with fire and brimstone" as in Rev. 19:20; 20:10, 14, 15; 21:8. "Fire and brimstone" denote the love of self and the derivative cupidities, for the love of self and its cupidities are nothing but fire-not elementary fire, but fire from spiritual fire, which spiritual fire causes man to live. That loves are vital fires is plain to him who considers the matter. These fires are what are meant by the sacred fires which are in the heavens, and by the fires of hell; elementary fire does not exist there.
And over every gathering of their waters. That this signifies where there is any falsity, is evident from the signification of "waters," as being falsities (of which above, n. 7307); hence a "gathering of waters" denotes where falsities are together.
And they shall be blood. That this signifies that they shall falsify truths, is evident from the signification of "blood" as being the falsification of truth (see n. 7317). "Blood" in the genuine sense signifies the holy of love, thus charity and faith, for these are the holy things of love; thus "blood" signifies holy truth proceeding from the Lord (see n. 1001, 4735, 6978). But in the opposite sense "blood" signifies violence done to charity, and also to faith, thus to the holy truth proceeding from the Lord; and as violence is done to truth when it is falsified, by "blood" is signified the falsification of truth, and in a greater degree by "blood" is signified the profanation of truth. This was signified by the eating of blood, which was for this reason so severely forbidden (n. 1003).
And there shall be blood in all the land of Egypt. That this signifies total falsification, is evident from the signification of "blood," as being the falsification of truth (of which just above, n. 7326); and from the signification of "in all the land of Egypt," as being everywhere, thus total. Falsification becomes total when falsity begins to reign, for the man then lives according to the evil that is inborn and acquired, and feels delight therein. And as the truths of faith forbid such things, he then holds these truths in aversion, and when he so holds them, he rejects truths from himself wherever they are, and if he cannot reject, he falsifies them.
Both in woods and in stones. That this signifies of the good which is of charity, and the truth which is of faith, namely, their total falsification, is evident from the signification of "woods," as being the goods which are of charity (see n. 2784, 2812, 3720); and from the signification of "stones," as being the truths which are of faith (n. 1298, 3720, 6426).
And Moses and Aaron did so as Jehovah commanded. That this signifies the effect, is evident without explication.
And he lifted up the rod, and smote the waters that were in the river. That this signifies strong power against the falsities, is evident from what was said above (see n. 7316); strong is signified by his "lifting up the rod," and thus "smiting."
Unto the eyes of Pharaoh, and unto the eyes of his servants. That this signifies in the notice of all who were infesting, is evident from the signification of "eyes," as being notice (see n. 4083, 4339); and from the representation of Pharaoh, as being those who infest by falsities (of which above). All those are signified when it is said "unto the eyes of Pharaoh and unto the eyes of his servants."
And all the waters that were in the river were turned into blood. That this signifies the consequent falsification of all truth, is evident from the signification of "the waters that were in the river," as being falsities (of which above, n. 7307); and from the signification of "blood," as being the falsification of truth (of which also above, n. 7317, 7326). The reason why it is permitted that they who are in falsities and infest in the other life, should falsify truths, is lest through the truths which are of faith they should have communication with those who are in heaven, and through the evils which are of life; they should have communication with those who are in hell; and hence through truths should acquire something of light from heaven, and thus something of intelligence, and should make these serve the evils which are of life; for they would apply in favor of evil the things that belong to intelligence, and thus would subject the things of heaven in them to those of hell; and also lest they should seduce simple upright spirits, with whom they would have communication through the truths. Moreover, the evil in the other life with whom truths have not yet been falsified, know how to acquire dominion by their means, for there is irresistible power in truths (n. 3091, 6344, 6423, 6948). Thus they would also abuse the truths. Moreover, truths with the evil have not the slightest effect toward the amendment of their lives; they merely use them as means to do evil; apart from this use they cover them with ridicule. They are like those evil clergymen who ridicule the truths of doctrine, unless these can be made profitable to them. These are the reasons why the evil are permitted to falsify the truths that pertain to them.
And the fish that was in the river died. That this signifies the memory-knowledge of truth also extinguished, is evident from what was said above (n. 7318), where are the same words.
And the river stank. That this signifies aversion, is evident from what was said above (n. 7319).
And the Egyptians could not drink water from the river. That this signifies that they desired to know scarcely anything about it, is also evident from what was said above (n. 7320).
And there was blood in all the land of Egypt. That this signifies total falsification, see above (n. 7327).
And the magicians of Egypt did so with their enchantments. That this signifies that their falsifiers fashioned the like, is evident from the signification of the Egyptian magic and enchantments, as being abuses of Divine order (see n. 5223, 6052, 7296). As regards miracles, be it known that Divine miracles differ from magical miracles as heaven does from hell. Divine miracles proceed from Divine truth and advance according to order, the effects in ultimates being miracles when it pleases the Lord that they be presented in this form. Hence it is that all Divine miracles represent states of the Lord's kingdom in the heavens, and of the Lord's kingdom in the earth, that is, of the church. This is the internal form of Divine miracles. Such is the case with all the miracles done in Egypt, and also with all others that are mentioned in the Word. All miracles which the Lord Himself wrought when He was in the world signified the coming state of the church; thus that the eyes of the blind were opened and the ears of the deaf, that the tongues of the dumb were loosed, that the lame walked, and the maimed and also the lepers were healed, signified that such men as are represented by the blind, deaf, dumb, lame, maimed, and leprous, would receive the gospel and be spiritually healed, and this through the coming of the Lord into the world. Such are Divine miracles in their internal form. [2] But magical miracles involve nothing at all, being wrought by the evil to acquire power over others; yet they appear in the external form like Divine miracles, and this for the reason that they flow from order, and order appears alike in the ultimates where miracles are presented. For example: the Divine truth proceeding from the Lord has in it all power, and hence it is that even in truths in the ultimates of order there is power; and therefore the evil acquire power and rule over others by means of truths. [3] Take also as an example the fact that in the other life it is according to order that states of affection and thought cause the idea of place and distance; and that the inhabitants appear distant from one another, so far as they are in a diverse state. This order is from the Divine, to the intent that all who are in the Grand Man may be distinct from one another. Magicians in the other life abuse this order, for they induce on others changes of state, and in this way at one time transport them on high, and at another into the deep, and also cast them into societies where they may serve them as subjects; and so in countless other ways. From all this it is evident that magical miracles, although in outward form similar to Divine miracles, nevertheless have within them a contrary end, namely, that of destroying the things of the church; whereas Divine miracles have within them the end of building up the things of the church. The case herein is like that of two beautiful women, one of whom is inwardly wholly rotten from whoredom, and the other absolutely pure within from chastity or genuine conjugial love. Their outward forms are alike, but their inward forms differ as do heaven and hell.
And Pharaoh's heart was made firm. That this signifies obstinacy, see above, n. 7272, 7300.
And he heard them not. That this signifies no reception and no obedience, see also above, n. 7224, 7275, 7301.
As Jehovah had spoken. That this signifies according to the prediction, also as above, n. 7302.
And Pharaoh looked back, and came unto his house. That this signifies thought and reflection from falsities, is evident from the signification of "looking back," as being thought and reflection, for in the spiritual sense "to look back" is not to look with the eyes toward anything, but to look with the mind, thus to think and reflect; and from the signification of "Pharaoh's house," as being falsity. For when Pharaoh represents falsity, his house also represents the same; hence "to come unto his house" signifies falsities. And as by these words are signified thought and reflection from falsities, therefore it follows that he "did not set his heart to this;" for he who thinks from falsities does not set his heart to the Divine which gives warning.
And did not set his heart even to this. That this signifies resistance from the will and the consequent obstinacy, is evident from the signification of "not setting the heart" to anything, as being not to attend; and as with the evil no attention to Divine things comes from resistance from the will, therefore this is signified by the same words; and as "not to set the heart" to a thing involves the same as "to be made firm," therefore obstinacy also is signified (as before, n. 7272, 7300, 7338). As regards resistance from the will, be it known that the will is that which rules the man. It is believed by some that the understanding rules, but the understanding does not rule unless the will inclines; for the understanding favors the will, because regarded in itself the understanding is nothing else than the form of the will. When the will is mentioned, there is meant the affection of love, for the will of man is nothing else. This affection is what rules man, for the affection of love is his life. If a man's affection is that of self and the world, then his whole life is nothing else, nor can he withstand it, for this would be to withstand his very life. Principles of truth effect nothing; if the affection of these loves has dominion, it draws truth over to its side and falsifies it, and if the truth does not fully favor, it rejects it. Hence it is that principles of true faith effect nothing whatever with man unless the Lord instills the affection of spiritual love, that is, of love toward the neighbor; and insofar as the man receives this affection, so far he also receives the truths of faith. The affection of this love is what makes the new will. From all this it can now be seen that a man never sets his heart to any truth if the will resists. Hence it is that as the infernals are in the affection or cupidity of evil, they cannot receive the truths of faith, consequently cannot be amended; and from this also it is that the evil falsify the truths of faith insofar as they can.
And all the Egyptians digged round about the river for waters to drink. That this signifies a thorough search for truth which they might apply to falsities, is evident from the signification of "digging," as being thorough search (of which in what follows); and from the signification of "waters about the river," as being truths; that "waters about the river" denote truths is because they were outside the river, and were not made blood (that "waters" denote truths, see n. 739, 790, 2702, 3058, 3424, 4976, 5668); and from the signification of "drinking," as being to apply to falsities. That "to drink" is to apply, see n. 5709; for he who drinks applies to himself; but be it known that the application is made according to the quality and state of him who applies to himself. He who is in the affection of truth applies truths to himself according to the state and quality of his affection; he who is in the affection of falsity, when he applies truths to himself, perverts and falsifies them, as can be seen from the fact that Divine truth flows in with all, but is varied with everyone according to the state and quality of his life; and hence that the infernals turn it into falsities, just as they turn Divine good into evil, heavenly loves into diabolical loves, mercy into hatred and cruelty, conjugial love into adulteries; thus into the contraries, because the quality and state of their life are contrary. Hence it is that by "all the Egyptians dug round about the river" is signified a thorough search for truth which they might apply to falsities. [2] That with those who are in falsities and evils truth is turned into falsity, and good into evil, and also the converse, is evident from the common maxim that "to the pure all things are pure, and to the impure all things are impure." This can also be illustrated by things in nature; as by the light which is from the sun, which light is white, but still is varied according to the forms into which it flows, whence are colors, being beautiful in beautiful forms, and unbeautiful in unbeautiful ones. It can also be illustrated by the grafting of young shoots in trees, when the shoot engrafted on the common stock bears its own fruit, whereby the juice of the tree is altered as soon as it flows into the ingrafted shoot, and becomes the juice of the shoot fit to produce its leaves and fruits. So it is with the things that flow in with man. [3] That "digging" denotes to search thoroughly is because by water, a fountain, and a well, which are digged, are signified truths, which are not digged, but are searched for; and therefore by the same word in the original tongue, when it is applied to truth, is signified to investigate. But in the prophetical books, instead of truth, either "water," or a "fountain," is mentioned; and instead of investigating, "digging," for such is the nature of prophetic speech, as is evident in Moses, where the "well Beer" is spoken of, concerning which Israel sang this song: Rise up, O spring, answer ye upon it; the spring which the princes digged, the chiefs of the people digged it through the lawgiver, with their staves (Num. 21:17-18); here by a "spring" is signified the doctrine of truth Divine, and by "digging," the investigation of it.
For they could not drink of the waters of the river. That this signifies no application from mere falsities, is evident from the signification of "not being able to drink," as being no application (that "to drink" is to apply, see just above, n. 7343); and from the signification of "the waters of the river," as being falsities (of which also above, n. 7307). That by "not being able to drink of the waters of the river" is signified that truths cannot be applied to mere falsities, that is, cannot be falsified by mere falsities, follows also from the internal sense of what immediately precedes, namely, "digging waters to drink round about the river," as being to search out truths which they might apply to falsities. That truths cannot be applied to falsities by mere falsities, is because truths and falsities are absolute opposites, and opposites cannot be applied unless there are intermediates which conjoin. The intermediates which conjoin are the fallacies of the external senses, and also the things that have been said in the Word according to the appearance. Take for example, that nothing but what is good is from the Lord, and never anything that is evil; this truth is falsified by the fallacies that the Lord can take away evil if He will, by His omnipotence, and that because He does not take it away, He is therefore the cause of it, and thus evil too is from the Lord; and by what has been said in the Word according to the appearance, that Jehovah or the Lord is angry, punishes, condemns, casts into hell; when yet it is those who are in evil who do this to themselves, and thereby bring upon themselves the evil of punishment; for in the other life the evil of punishment and the evil of guilt are conjoined. So in innumerable other cases.
Verses 25, 26, 7345-1 27, 28, 29. And seven days were fulfilled after that Jehovah had smitten the river. And Jehovah said unto Moses, Come unto Pharaoh, and say unto him, Thus saith Jehovah, Let My people go, that they may serve Me. And if thou refuse to let them go, behold I will smite all thy border with frogs; and the river shall make frogs to creep forth, and they shall go up and come into thy house, and into thy bed-chamber, and upon thy bed, and into the house of thy servants and of thy people,
And seven days were fulfilled after that Jehovah had smitten the river. That this signifies the end of that state after truths had been falsified, is evident from the signification of "seven days," as being an entire period from beginning to end, thus a full state (see n. 728, 6508), the same as a week (n. 2044, 3845), thus "seven days fulfilled" denotes the end of that period or state; and from the signification of "after that Jehovah had smitten the river," as being after truths had been falsified; for that the river smitten with the rod of Aaron, and the waters made blood, denotes that truths had been falsified, see n. 7316, 7317, 7330, 7332.
And Jehovah said unto Moses. That this signifies new instruction is evident from the signification of "Jehovah said," when anything is commanded anew, as being new instruction (see n. 7186, 7267, 7304).
Come unto Pharaoh, and say unto him. That this signifies a command to those who infest, is evident from the signification of "coming or entering in and saying," when said by Jehovah, as being a command; and from the representation of Pharaoh, as being those who infest by falsities (see n. 7107, 7110, 7126, 7142).
Thus saith Jehovah, Let My people go, that they may serve Me. That this signifies that they should leave those who are of the church to worship their God in freedom, is evident from the signification of "letting go," as being to leave; from the representation of the sons of Israel, who are here "My people," as being those who are of the spiritual church (see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of "serving Me," as being to worship their God. That it denotes to worship in freedom, is because there could be no worship where falsities were infesting; and because all worship which is truly worship must be in freedom (n. 1947, 2875, 2876, 2880, 2881, 3145, 3146, 3158, 4031).
And If thou refuse to let them go. That this signifies if they did not leave them, is evident from the signification of "letting go," as being to leave (as just above, n. 7349), thus "if thou refuse to let go" denotes if they did not leave them.
7345-1 and into thine ovens, and into thy kneading-troughs; and on thee, and on thy people, and on all thy servants, shall the frogs come up. "And seven days were fulfilled after that Jehovah had smitten the river," signifies the end of that state after truths had been falsified; "and Jehovah said unto Moses" signifies new instruction "Come unto Pharaoh, and say unto him," signifies a command to those who infest; "Thus saith Jehovah, Let My people go, that they may serve Me," signifies that they should leave those who are of the church to worship their God in freedom; "and if thou refuse to let them go," signifies if they would not leave them; "behold I will smite all thy border with frogs," signifies reasonings from mere falsities; "and the river shall make frogs to creep forth," signifies that there will be reasonings from these falsities; and they shall go up and come into thy house, and into thy bedchamber," signifies that they shall fill the mind even to its interiors; "and upon thy bed," signifies to the inmosts; "and into the house of thy servants, and of thy people," signifies all things that are in the natural; "and into thine ovens, and into thy kneadingtroughs," signifies into the delights of cupidities; "and on thee, and on thy people, and on all thy servants, shall the frogs come up," signifies that reasonings from falsities shall be in all things both in general and in particular.
7345-2 Numbered as in the Hebrew in the English text Chapter VIII. begins with this verse. 7345-2 Et in populum tuum, but et populi tui below.