And Jehovah hardened the heart of Pharaoh. That this signifies obstinacy from the falsity which is from evil, is evident from the signification of "hardening the heart," as being to be determined (see n. 7272, 7300, 7305, 7616). Its being said that "Jehovah hardened Pharaoh's heart" signifies, in the internal sense, that they who are in evil and falsity hardened themselves, thus that the evils and falsities themselves did this (see n. 2447, 6071, 6991, 6997, 7533, 7643, 7877, 7926).
And he pursued after the sons of Israel. That this signifies an attempt to subjugate those who were in faith conjoined with charity, is evident from the signification of "pursuing," as being an attempt to subjugate (n. 8136); and from the representation of the sons of Israel, as being those who are of the spiritual church (as frequently above), thus who are in faith conjoined with charity, for they who are of this church are in this faith both as to doctrine and as to life. The good of faith, or charity, is the essential, thus is in the first place, with those who are of the genuine spiritual church; whereas with those with whom faith is separate from its good, both as to doctrine and as to life, the truth of faith, or faith itself, is the essential, or in the first place. These do not belong to this church, for the life makes the church; but not doctrine, except insofar as it becomes of the life. For this reason it is plain that the church of the Lord is not here, nor there, but that it is everywhere, both within those kingdoms where the church is, and out of them, where men live according to the precepts of charity. Hence it is that the church of the Lord is scattered through the whole world, and yet that it is a one; for when the life makes the church, and not doctrine separate from life, then the church is a one; but when doctrine makes the church, then there are many.
And the sons of Israel went out with a lofty hand. That this signifies when nevertheless they had been released by the Divine power from the endeavor to subjugate them, is evident from the representation of the sons of Israel, as being those who are of the spiritual church, or in faith conjoined with charity (as just above, n. 8152); from the signification of "to go out," as being to be liberated, that is, to be released from the endeavor to subjugate them, which endeavor is signified by "to pursue" (n. 8152); and from the signification of "a lofty hand," as being the Divine power, for by "hand" is signified power (see n. 878, 3387, 4931-4837, 5327, 5328, 5544, 6292, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8069); and by "lofty" is signified what is Divine. "Lofty" denotes what is Divine, because by it is meant heaven where the Divine is. Therefore in the Word it is said of Jehovah or the Lord that He "dwells on high," and He Himself is called "the Most High," as in these passages: Jehovah is exalted; for He dwelleth on high (Isa. 33:5). Thus saith the high and lofty One that inhabiteth eternity, and whose name is Holy: I dwell in the holy and high place (Isa. 57:15). Jehovah sent from on high, and He rescued me (Ps. 18:16). Therefore Jehovah is called "the Most High" (Deut. 32:8; Dan. 4:17, 32, 34; 7:18, 22, 25; Ps. 7:17; 9:2; 18:13; 46:4; 50:14; 57:2; 82:6). Because "high" signified heaven and the Divine therein, Divine worship was instituted on mountains and on high places by those who were of the representative church; and for this reason also it was performed in lofty places which they built for themselves, as frequently mentioned in the historical and prophetical portions of the Word, as in Ezekiel: Thou hast built unto thee a lofty place, and hast made thee a high place in every street. Thou hast built thy lofty place on every head of the way (Ezek. 16:24, 25, 31). That the Divine was signified by what is high, is because by the starry heaven was signified the angelic heaven, and it was also believed that it was there; although the wiser among them knew that heaven is not on high, but is where the good of love is, and this within man, wherever he may be. (That high things denote interior things, or the goods which are there, see n. 450, 1735, 2148, 4210, 4599.)
And the Egyptians pursued after them. That this signifies the effect from the endeavor to subjugate on the part of those who were in falsities from evil, is evident from the signification of "pursuing," as being an endeavor to subjugate (n. 8152), here the effect resulting from this endeavor, because it is said twice; and from the signification of "the Egyptians," as being those who are in falsities from evil (as frequently above).
And they overtook them encamping by the sea. That this signifies communication around the region of hell where are falsities from evils, is evident from the signification of "overtaking," as being communication, for in the spiritual sense "to overtake" or come in contact with denotes influx, by which there is communication, here of the falsities from evil of those who are signified by "the Egyptians" with those who are signified by "Israel"-that there was communication there is evident from the temptation which they first underwent there, of which in what follows, for all temptation arises through influx from the hells, thus by communication (n. 8131)-from the signification of "encamping," as being the setting in order of truth and good by the Lord for the undergoing of temptations (n. 8103, 8130, 8131) and from the signification of "the sea," here the sea Suph, as being the hell where are the falsities from evil of those who are in faith separate from charity and in a life of evil (n. 8099, 8137, 8148).
All the horses of the chariots of Pharaoh, and his horsemen, and his army. That this signifies all things which are of falsity from a perverted understanding, is evident from the signification of "horses," as being the understanding (see n. 2761, 2762, 3217, 5321, 7024, 8029), here a perverted understanding, such as is that of those who are in evil and in the derivative falsity; from the signification of "chariots," as being doctrinal things (n. 2761, 5321, 5945, 8146); from the signification of "horsemen," as being those things which are of the understanding (n. 6534), here false reasonings from a perverted understanding; and from the signification of "army," as being falsities (n. 8138). From all this it is evident that by "the horses of the chariots of Pharaoh, and his horsemen, and his army," are signified memory-knowledges, reasonings, and falsities, from a perverted understanding, thus all things which are of falsity.
Beside Pi-hahiroth, before Baal-zephon. That this signifies whence there was communication and therefore the beginning of the state of undergoing temptations, is evident from what was said above (n. 8130).
Verses 10-14. And Pharaoh drew nigh, and the sons of Israel lifted up their eyes, and behold the Egyptian marching after them, and they were sore afraid; and the sons of Israel cried unto Jehovah. And they said unto Moses, Were there no graves in Egypt, that thou hast taken us to die in the wilderness? Why hast thou done this to us, to lead us forth out of Egypt? Is not this the word that we spake unto thee in Egypt, saying, Cease from us, and let us serve the Egyptians? because it is good for us to serve the Egyptians, rather than that we should die in the wilderness. And Moses said unto the people, Fear ye not, stand still, and see the salvation of Jehovah, which He will do for you today; for the Egyptians whom ye have seen today, ye shall see them again no more forever. Jehovah shall wage war for you, and ye shall keep silence. "And Pharaoh drew nigh," signifies the influx of falsity from evil being thence grievous; "and the sons of Israel lifted up their eyes," signifies the mind's intellectual part and its thought; "and behold the Egyptian marching after them," signifies the grievousness of falsity continually increasing; "and they were sore afraid," signifies a horrible dread; "and the sons of Israel cried unto Jehovah," signifies supplication for aid; "and they said unto Moses," signifies the height of temptation when there is despair; "Were there no graves in Egypt, that thou hast taken us to die in the wilderness?" signifies that if there is damnation it would be all the same whether it came through the falsities of the infested, or through a state of temptations in which they would yield; "why hast thou done this to us, to lead us forth out of Egypt?" signifies that it was in vain that they had been liberated from infestations by falsities; "is not this the word that we spake unto thee in Egypt, saying," signifies that some such thing was thought of when they were infested by falsities; "Cease from us, and let us serve the Egyptians," signifies that they would not be withheld from surrendering; "because it is good for us to serve the Egyptians, rather than that we should die in the wilderness," signifies that damnation by the violence of falsity in a state of infestations was to be preferred to the damnation which comes by yielding in a state of temptations; "and Moses said unto the people," signifies elevation from a state of despair by means of truth Divine; "Fear ye not," signifies that they must not despair; "stand still and see the salvation of Jehovah," signifies salvation from the Lord alone and not at all from them; "which He will do for you today," signifies which is to eternity; "for the Egyptians whom ye have seen today, ye shall see them again no more forever," signifies that the falsities which are once removed will be removed to eternity; "Jehovah shall wage war for you," signifies that the Lord alone sustains the combats of temptations "and ye shall keep silence," signifies that from their own strength they will effect nothing at all.
And Pharaoh drew nigh. That this signifies the influx of falsity from evil being thence grievous, is evident from the representation of Pharaoh, as being those who are in falsities from evil (see n. 8132, 8135, 8146, 8148); and from the signification of "drawing nigh," as being influx. In the internal sense, the subject treated of is the first temptation of those who had been liberated. All temptation is effected by means of an influx from the hells, for the spirits who are thence excite and draw forth all things in a man that have been evilly done and evilly thought, and thereby accuse and condemn him. Thereupon the conscience is troubled, and the mind comes into anxiety. This is done by influx from the hells, especially from this hell which is represented by the sea Suph. From all this it can be seen that by "drawing nigh," in the spiritual sense, in which temptations are treated of, is signified influx. [2] As in the verses that now follow, the subject treated of is the first temptation of those who had been of the spiritual church, be it known that they could not undergo temptations until after the Lord had glorified His Human, that is, made it Divine, and in this was present with them. If they had been tempted before, they would have yielded, for they who were of the spiritual church were saved solely through the Divine Human of the Lord. The temptations of those who were of the spiritual church, which they were to undergo after the Lord came into the world, and could then from the Divine Human fight for them against the hells, are meant by these words in Malachi: The Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant whom ye desire, behold He cometh, saith Jehovah Zebaoth: who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner's fire, and like fullers' soap; and He shall sit as a refiner and purifier of silver, and He shall purify the sons of Levi, and refine them as gold and as silver; and they shall bring unto Jehovah a meat-offering in righteousness. Then shall the meat-offering of Judah and Jerusalem be sweet to Jehovah, according to the days of eternity, and according to the former years (3:1-4); clearly speaking of the Lord's coming; "the sons of Levi" here denote those who are of the spiritual church, for by "Levi" is signified charity or spiritual good (n. 3875, 4497, 4502, 4503); "the refiner's fire" is temptation, whereby is effected purification, which is here meant by "purifying and refining them as gold and silver;" "the meat-offering which they shall bring to Jehovah" is faith and charity; "the days of eternity" and "the former years" denote the ancient churches, and the states of worship of the Lord at that time. [3] As regards temptations, the case with them is as was said above (n. 8131), that the hells fight against man, and the Lord for man; to every falsity the hells inject, there is an answer from the Divine. The falsities which are from the hells are injected and flow into the external or natural man; but the answer from the Divine flows into the internal or spiritual man. This latter influx, which is from the Divine, does not come to the man's perception so much as do the falsities; neither does it move the singulars of his thought, but its generals, and in such a manner that it scarcely comes to the perception otherwise than as hope and the consequent consolation, in which there are nevertheless innumerable things of which the man is ignorant, being such things as are in agreement with his affection or love, especially his affection or love of truth and good, from which he has conscience. [4] These things have been said in order that it may be known that by the life of the sons of Israel in the wilderness are described in their series the temptations which those underwent who had been of the Lord's spiritual church and had been liberated. They underwent temptations in order that they might be further prepared for heaven; for by means of temptations, and by these as the only means, goods and truths are confirmed and are conjoined; and by means of temptations charity becomes the charity of faith, and faith becomes the faith of charity. That they who are of the church must undergo temptations, is meant by what the Lord has said in these passages: He that does not take up his cross, and follow after Me, is not worthy of Me (Matt. 10:38, 39; Mark 8:31 to the end). Jesus said to His disciples, If anyone wishes to come after Me, let him deny himself, take up his cross, and follow Me (Matt. 16:24, 25; Luke 9:23, 24). Whosoever does not bear his cross, and come after Me, cannot be My disciple (Luke 14:27). Jesus said to the rich man, Come, follow Me, taking up the cross (Mark 10:21). Think not that I am come to send peace on the earth; I came not to send peace, but a sword (Matt. 10:34). [5] But be it known that in temptations the man does not fight; but the Lord alone fights for the man, although it appears as if it were done by the man; and when the Lord fights for a man the man conquers in all things. At this day few are admitted into temptations, for the reason that they are not in the life of faith, and therefore not in the conscience of truth; and he who is not in the conscience of truth from the good of life, yields; whereby his subsequent state becomes worse than the former.
The sons of Israel lifted up their eyes. That this signifies the mind's intellectual part and its thought, is evident from the signification of "eyes," as being the intellectual part of the mind (see n. 2701, 3820, 4403-4421, 4523-4534); therefore "to lift up the eyes" denotes mental view, perception, and thought (n. 2789, 2829, 3198, 3202, 4083, 4086, 4339).
And behold the Egyptian marching after them. That this signifies the grievousness of falsity continually increasing, is evident from the signification of "the Egyptian," as being those who are in falsities from evil, thus also the falsity itself from evil (see n. 8132, 8135, 8146, 8148); and from the signification of "marching after them," as being a nearer influx and communication. By "Pharaoh drew nigh" was signified the influx of falsity from evil (n. 8159), therefore by "marching after them" is signified influx still nearer, thus more grievous; hence it is that there is signified the grievousness of falsity continually increasing. In what presently follows is described temptation, and as this arises through an influx of falsity from evil from the hells, its approach is now described, that is, its increasing grievousness.
And they were sore afraid. That this signifies a horrible dread, is evident from the signification of "being afraid," when predicated of temptation, as being horror, or horrible dread. That "fear" denotes a horrible dread, is because when temptation assails, the conscience-thus the internal man, for conscience is of the internal man is disheartened by reason of falsities and evils; whence comes horror, which is aversion conjoined with the fear of spiritual death. Horror arises from the mere influx of falsity and evil with those who have conscience, for conscience is from the truth and good of faith, thus from those things which make the spiritual life. Falsities and evils are destructive of that life, and thus endeavor to inflict death, that is, damnation; and from this comes the horrible dread.
And the sons of Israel cried unto Jehovah. That this signifies supplication for aid, is evident without explication.
And they said unto Moses. That this signifies the height of temptation when there is despair, is evident from the words that follow, for they are involved in "they said;" that the following words are words of temptation, when this comes to its height, and when there is despair, is evident. It is said "despair," because for the most part this is the end, or is at the end, of spiritual temptations (see n. 1787, 2694, 5279, 5280, 7147, 7155, 7166). Inasmuch as at this day few undergo spiritual temptations, and consequently it is not known how the case is with temptations, I may say something further on the subject. There are spiritual temptations, and there are natural temptations. Spiritual temptations belong to the internal man, but natural ones to the external man. Spiritual temptations sometimes arise without natural temptations, sometimes with them. Natural temptations exist when a man suffers as to the body, as to honors, as to wealth, in a word, as to the natural life, as is the case in diseases, misfortunes, persecutions, punishments, and the like. The anxieties which then arise, are what are meant by "natural temptations." But these temptations effect nothing whatever toward man's spiritual life, neither can they be called temptations, but griefs; for they arise from the wounding of the natural life, which is that of the love of self and of the world. The wicked are sometimes in these griefs, and they grieve and are tormented in proportion to the extent of their love of self and of the world, and the life they have from this source. [2] But spiritual temptations belong to the internal man, and assault his spiritual life. In this case the anxieties are not on account of any loss of natural life, but on account of the loss of faith and charity, and consequently of salvation. These temptations are frequently induced by means of natural temptations, for if when a man is in these-that is, in disease, grief, the loss of wealth or honor, and the like-he begins to think about the Lord's aid, His providence, the state of the evil in that they glory and exult when the good suffer and undergo various griefs and various losses, then spiritual temptation is conjoined with natural temptation. Such was the last temptation of the Lord in Gethsemane, and when He suffered the cross, which was the most frightful of all. From all this it is evident what natural temptation is, and what spiritual. There is also a third kind, namely, melancholy anxiety, the cause of which is for the most part to be found in an infirm state of the body or of the lower mind. In this anxiety there may be something of spiritual temptation, or there may be nothing of it.
Were there no graves in Egypt, that thou hast taken us to die in the wilderness? That this signifies that if there is damnation it would be all the same whether it came through the falsities of the infesters, or through a state of temptations in which they would yield, is evident from the signification of "graves," as being damnation (see n. 2916, 4564); from the signification of "Egypt," as being infestations (n. 7278), for by the Egyptians and Pharaoh are represented those who in the other life infest by means of falsities (n. 7097, 7107, 7110, 7126, 7142, 7317); from the signification of "dying," as also being damnation (n. 5407, 6119, 7494); and from the signification of "the wilderness," as being a state of undergoing temptations (n. 8098); whence "to die in the wilderness" denotes to yield in temptation, and consequently to be damned. From all this it is evident that by "Were there no graves in Egypt, that thou hast taken us to die in the wilderness?" is signified that if there is damnation it would be all the same whether it came through the falsities of the infesters (thus in the state in which they were before), or through temptations in which they would yield (thus in the state into which they come afterward). [2] That these words are words of despair is evident. Moreover those who are in despair, which is the last of temptation, think such things, and then they are as it were on the slope, or are as it were sinking down toward hell. But at this time such thought does no harm whatever, nor do the angels pay any attention to it, for every man's power is limited, and when the temptation arrives at the furthest limit of his power, the man cannot sustain anything more, but sinks down. But then, when he is on the downhill course, he is raised by the Lord and thus liberated from despair; and is then for the most part brought into a clear state of hope and of the consequent consolation, and also into good fortune. It is said "damnation through a state of temptations in which they would yield," because they who yield in temptations come into a state of damnation; for temptations are to the end that truths and goods may be confirmed, and may be conjoined together, in order that faith and charity may ensue; but this end is attained only when the man conquers in temptations; whereas when he yields, in this case truths and goods are rejected, and falsities and evils are confirmed, whereby such come into a state of damnation.
Why hast thou done this to us, in leading us forth out of Egypt? That this signifies that it was in vain that they had been liberated from infestations by falsities, is evident from the signification of "why hast thou done this to us?" as being that it was all in vain; from the signification of "to be led forth," as being to be liberated and from the signification of "Egypt," as being infestations (of which just above, n. 8165).
Is not this the word that we spake unto thee in Egypt, saying? That this signifies that some such thing was thought of when they were infested by falsities, is evident from the signification of "is not this the word that we spake?" as being that such a thing was thought of, for by "this word" is signified this thing, thus some such thing, and by "speaking" is signified thinking (that "to speak" denotes influx and the consequent reception, see n. 5797, 7270, 8128; therefore also thought, n. 2271, 2287, 2619); and from the signification of "Egypt," as being infestation by falsities (n. 8165).
Cease from us, and let us serve the Egyptians. That this signifies that they would not be withheld from surrendering, is evident from the signification of "to cease from us," when said of infestations, as being not to hinder, and not to withhold; and from the signification of "serving the Egyptians," as being to surrender to those who infest by means of falsities. That "to cease from us," when said in a state of infestations, and also in a state of temptations, of the influx of truth Divine represented by Moses, denotes not to hinder, and not to withhold, is because in these states two forces or powers are acting, one of which is from the falsities that are injected from the hells into the external man, and the other of which is from truths that are insinuated by the Lord into the internal man (n. 8164). These two forces act reciprocally against each other. The falsities injected from the hells have their force and power from the love of self and of the world, which are in the man; but the truths insinuated by the Lord have their force and power from love toward the neighbor and love to the Lord. When the man conquers, the internal force or power always prevails, because this is Divine; and it does not admit the force or power from falsities to be increased further than it can be repelled. Therefore when these two forces act, the internal force which is from the Lord continually as it were withholds the man and hinders him, lest the falsities drag him down, thus causing him to yield; for it is a general rule that when two forces act in opposition to each other, one draws and the other draws back. In the spiritual world, forces are the affections which are of the loves; and the instrumentalities by which they act are truths, and in the opposite sense, falsities.
Because it is good for us to serve the Egyptians, rather than that we should die in the wilderness. That this signifies that damnation by the violence of falsity in a state of infestations was to be preferred to the damnation which comes by yielding in a state of temptations, is evident from the signification of "to be good rather than that," as being that it was to be preferred; from the signification of "serving the Egyptians," as being a yielding to the falsities of the infesters; for "to serve" signifies subjugation (see n. 6666, 6670, 6671), thus a yielding, here to the falsities of the infesters; from the signification of "dying," as being damnation (n. 8165); and from the signification of "the wilderness," as being a state of undergoing temptations (n. 8098). From all this it is evident that by "it is good for us to serve the Egyptians, rather than that we should die in the wilderness," is signified that to yield to falsities when they were infested would be preferable to yielding in temptations. Moreover it is true that to yield in the former state is preferable to yielding in the latter; for to yield in temptations is to be confirmed in falsities and evils against the truths and goods of faith; whereas to yield in a state of infestations is to be confirmed in falsities and evils, yet not manifestly against the truths and goods of faith. Hence it is evident that in yielding in temptations there is a blaspheming of truth and good, and sometimes profanation; and the greatest and most direful damnation of all is that which comes from profanation.
And Moses said unto the people. That this signifies elevation from a state of despair by means of truth Divine, is evident from what now follows, which Moses "said," and which involves elevation from a state of despair. It is said "by truth Divine," because all elevation in a state of temptations is effected by means of truth Divine. (That in the internal representative sense truth Divine is meant by "Moses," see n. 6752, 7010, 7014, 7089.)
Fear ye not. That this signifies that they must not despair, is evident from the signification of "fearing," as being to feel horror (see n. 8162), here to despair; for spiritual fear in temptations is first a horrible dread, and finally is despair. Spiritual fear is fear on account of damnation.
Stand still, and see the salvation of Jehovah. That this signifies salvation from the Lord alone, and not at all from them, is evident from the signification of "standing still and seeing," as being to have faith (that "to see" denotes to understand, acknowledge, and have faith, see n. 897, 2150, 2325, 2807, 3863, 3869, 4403-4421, 5400); and from the signification of "the salvation of Jehovah," as being salvation from the Lord. Here, where the subject treated of is liberation from temptations, the meaning is salvation from the Lord alone, and not at all from them. (That "Jehovah" in the Word denotes the Lord, see above, n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6281, 6303, 6905, 6945, 6957.) It is here said that they must have faith that salvation is from the Lord alone, and not at all from them, because this is the main thing of faith in temptations. He who when he is tempted believes that he can resist from his own strength, yields; the reason is that he is in what is false, and that he therefore attributes merit to himself, and thus demands to be saved of himself, and thus shuts out the influx from the Divine. But he who believes that the Lord alone resists in temptations, conquers; for he is in the truth, and attributes the merit to the Lord, and perceives that he is saved by the Lord alone. He who is in the faith of charity ascribes everything of salvation to the Lord, and nothing to himself.
Which He will do for you today. That this signifies which is to eternity, is evident from the signification of "today," as being what is eternal (see n. 2838, 3998, 4304, 6165, 6984).
For the Egyptians whom ye have seen today, ye shall see them again no more forever. That this signifies that the falsities which are once removed will be removed to eternity, is evident from the signification of "the Egyptians," as being those who are in falsities from evil (see n. 8132, 8135, 8146, 8148), thus also the falsities themselves from evil; and from the signification of "seeing no more," when said of falsities, as being to be removed, for the falsities in man are not cast out, but are removed, man being withheld from evils and the falsities therefrom, and being held in good, by the Lord (n. 1581, 2256, 2269, 2406, 4564); and from the signification of "forever," as being to eternity.
Jehovah shall wage war for you. That this signifies that the Lord alone sustains the combats of temptations, is evident from the signification of "to wage war for you," when said about Jehovah in temptations, as being that He sustains alone the combats of temptations. (That "Jehovah" denotes the Lord, see just above, n. 8172.) That the Lord alone sustains the combats of temptations, and conquers, is because the Divine alone can conquer the hells. Unless the Divine acted against them, they would rush in like a vast ocean, one hell after another, for the resisting of which man is of not the slightest avail; and the less so because in respect to what is his own, man is nothing but evil, thus is hell, from which the Lord then withdraws him, and afterward withholds him (see above, n. 1581, 1661, 1692, 6574).
And ye shall keep silence. That this signifies that from their own strength they will effect nothing at all, is evident from the signification of "to be silent," as being to acquiesce, and as temptations are treated of, as being not to think or believe that they effect anything by their own strength. (On this subject see what was said and shown above, n. 8172, 8175.) That nevertheless they ought not to slack their hands, and await immediate influx; but ought to fight as from themselves, and yet acknowledge and believe that it is from the Lord, see n. 1712, 1937, 1947, 2882, 2883, 2891.
Verses 15-18. And Jehovah said unto Moses, Why criest thou unto Me? speak unto the sons of Israel, that they set forward. And thou, lift up thy rod, and stretch out thy hand over the sea, and cleave it asunder; and the sons of Israel shall come into the midst of the sea on the dry. And I, behold I harden the heart of the Egyptians, and they shall come after them; and I will be glorified in Pharaoh, and in all his army, in his chariots, and in his horsemen. And the Egyptians shall know that I am Jehovah, when I am glorified in Pharaoh, in his chariots, and in his horsemen. "And Jehovah said unto Moses," signifies exhortation; "Why criest thou unto Me?" signifies that there is no need of intercession; "speak unto the sons of Israel," signifies influx and perception; "that they set forward," signifies what follows on continuously until they are prepared; "And thou, lift up thy rod," signifies the power of Divine truth; "and stretch out thy hand over the sea," signifies the rule of power where the hell of falsity from evil is; "and cleave it asunder," signifies the consequent dissipation of falsity; "and the sons of Israel shall come into the midst of the sea on the dry," signifies that they who are of the spiritual church may pass safely and without the influx of falsity; "and I, behold I harden the heart of the Egyptians," signifies the obstinacy of falsity from evil; "and they shall come after them," signifies an endeavor to offer violence by means of the influx of falsity from evil; "and I will be glorified in Pharaoh, and in all his army, in his chariots, and in his horsemen," signifies that they will see the effect of the dissipation of falsity and of reasonings by virtue of the Divine good of the Lord's Divine Human; "and the Egyptians shall know that I am Jehovah," signifies that it may be known that the Lord is the only God, and besides Him there is none else; "when I am glorified in Pharaoh, in his chariots, and in his horsemen," signifies, as above, from their seeing the effect of the dissipation of falsity and of its teachings and reasonings, by the Lord alone.
And Jehovah said unto Moses. That this signifies exhortation, is evident from the signification of "Jehovah said," when the subject treated of is elevation and liberation from temptation, as being exhortation (see n. 7033, 7090).
Why criest thou unto Me? That this signifies that there was no need of intercession, is evident from the signification of "crying unto Jehovah," as being to intercede, namely, for liberation from temptation. Hence "Why criest thou unto Me?" denotes why dost thou intercede when there is no need of intercession? and therefore it follows, "speak unto the sons of Israel, that they go forward," by which is signified that they shall have aid, but that still the temptation will be continued, even until they are prepared. [2] As to there being no need of intercession, the case is this. They who are in temptations are wont to slack their hands and betake themselves solely to prayers, which they then ardently pour forth, not knowing that prayers will not avail, but that they must fight against the falsities and evils which are being injected by the hells. This fight is performed by means of the truths of faith, which help because they confirm goods and truths against falsities and evils. Moreover in the combats of temptations, the man ought to fight as of himself, but yet acknowledge and believe that it is of the Lord (see above n. 8176). If man does not fight as of himself, the good and truth which flow in through heaven from the Lord are not appropriated to him; but when he fights as of himself, and still believes that it is of the Lord, then they are appropriated to him. From this he has an own [proprium] that is new, which is called the heavenly own, and which is a new will. [3] Moreover they who are in temptations, and not in some other active life than that of prayers, do not know that if the temptations were intermitted before they had been fully carried through, they would not be prepared for heaven, and thus could not be saved. For this reason, moreover, the prayers of those who are in temptations are but little heard; for the Lord wills the end, which is the salvation of the man, which end He knows, but not the man; and the Lord does not heed prayers that are contrary to the end, which is salvation. He who conquers in temptations is also confirmed in the truth stated above; whereas he who does not conquer entertains a doubt with respect to the Divine aid and power, because he is not heard; and then sometimes, because he slacks his hand, he partly yields. From all this it can be seen what is meant by there being no need of intercession, namely, that prayer is not to be relied upon. For in prayer from the Divine it is always thought and believed that the Lord alone knows whether it is profitable or not; and therefore the suppliant submits the hearing to the Lord, and immediately after prays that the will of the Lord, and not his own, may be done, according to the Lord's words in His own most grievous temptation at Gethsemane (Matt. 26:39, 42, 44).
Speak unto the sons of Israel. That this signifies influx and perception, is evident from the signification of "speaking," when said of truth Divine, which is represented by Moses, to those who are of the spiritual church, who are "the sons of Israel," as being influx and the consequent perception (see also n. 2951, 5481, 5797, 7270, 8128).
That they set forward. That this signifies what follows on continuously even until they are prepared, is evident from the signification of "setting forward," as being what is successive and continuous (see n. 4375, 4554, 4585, 5996); for thereby is signified that they were not to cry out, that is, to supplicate, but that the journey was to be continued to the sea Suph, and afterward through it to the wilderness, thus through hell, which they should pass through safely, to temptations in successive continuation, even until they should be prepared. (That by the "sea Suph" is signified hell, see n. 8099, 8137, 8148, and by the "wilderness" a state of undergoing temptations, n. 8098.)
And thou, lift up thy rod. That this signifies the power of Divine truth, is evident from the signification of "rod," as being power (see n. 4013, 4015, 4876, 4936, 6947, 7011, 7026); and from the representation of Moses, to whom it is said that he should "lift up his rod," as being Divine truth (of which frequently above).
And stretch out thy hand over the sea. That this signifies the rule of power where the hell of falsity from evil is, is evident from the signification of "stretching out the hand," as being the rule of power (see n. 7673); and from the signification of "the sea," here the sea Suph, as being the hell in which are the falsities from evil of those who have been of the church (n. 8099, 8137, 8148). Concerning this hell, of the Lord's Divine mercy something further shall be said at the end of the last chapters of Exodus, where the hells will be told about from experience.
And cleave it asunder. That this signifies the consequent dissipation of falsity, is evident from the signification of "cleaving this sea asunder," as being to dissipate the falsities from evil which are in that hell; for the falsities there appear like waters, according to what was shown above (n. 8099, 8137, 8148). For when the angelic pillar in which the Lord is present passes through that sea, then the falsities recede, consequently the waters there-which are falsities-disappear; from which it is evident that "to cleave the sea asunder" signifies the dissipation of the falsities that belong to the hell which is represented by the "sea Suph."
And the sons of Israel shall come into the midst of the sea on the dry. That this signifies that they who are of the spiritual church may pass safely and without the influx of falsity, is evident from the signification of "coming" or entering "into the midst," as being to pass through; and from the representation of the sons of Israel, as being those who are of the spiritual church (of which frequently); and from the signification of "on the dry," as being safely, and without the influx of falsity; for by the waters of this sea are signified falsities derived from evil (see n. 8137, 8138); consequently by "the dry" is signified without falsity. The like is signified by "dry," and "making dry," in David: Thou hast broken the heads of leviathan in pieces. Thou didst cleave the fountain and the river; Thou hast made dry the rivers of strength (Ps. 74:14, 15); "to make dry the rivers of strength" denotes to dissipate the more powerful falsities. [2] In Zechariah: I will gather them, because I will redeem them; I will bring them back out of the land of Egypt, and gather them out of Assyria; and I will bring them unto the land of Gilead and to Lebanon. He shall pass through the sea of distress; but he will smite the waves in the sea, and will make dry all the depths of the stream; and the pride of Assyria shall be cast down, and the staff of Egypt shall depart. And I will render them mighty in Jehovah (Zech. 10:8-12); this passage treats of those who trust in themselves and in their own wisdom in spiritual things, and also of the dissipation of falsities by means of temptations: "the land of Egypt" denotes memory-knowledges; "Assyria," the reasonings therefrom; "to pass through the sea of distress," denotes temptations; "to smite the waves in the sea and dry up the depths of the stream," denotes to dissipate the falsities thence derived; "the pride of Assyria shall be cast down, and the staff of Egypt shall depart," denotes that they shall not trust any longer in their own wisdom, but in wisdom from the Lord, which is signified by "I will render them mighty in Jehovah." [3] In like manner in Isaiah: That saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the waste places thereof; that saith to the abyss, Be dry, and I will dry up thy rivers (Isa. 44:26, 27); "to say to the abyss, be dry," and "to dry up the rivers thereof," denotes to dissipate evils and falsities. But where "waters" signify truths, there "to make dry" signifies a state of no truth, or one without truth, as in Isaiah: I will pour waters upon him that is thirsty, and streams upon the dry (Isa. 44:3); "waters" and "streams" denote truths; "the dry" denotes where there is no truth. [4] In Jeremiah: O sword against the Chaldeans, and against the inhabitants of Babel, O sword against the horses thereof, and against the chariots thereof; a drought upon the waters, that they may be dried up (Jer. 50:35-38); "the Chaldeans" denote those who profane truths; and "the inhabitants of Babel," denote those who profane goods (n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326); a "sword" denotes truth fighting against falsity, and falsity fighting against truth, consequently vastation (n. 2799, 4499, 6353, 7102); "horses" denote the intellectual faculty (n. 2761, 2762, 3217, 5321, 6125, 6534); "chariots," doctrinal things (n. 5321, 8148); "a drought upon the waters that they may be dried up," denotes that by reason of falsification there is no life in the truths. But where "dry," or "making dry," in the Word, is said of other things, as of trees, of herbs, of harvest, of bones, the contrary to the above is signified. The earth itself is also called "the dry" relatively to the sea, and then "dry" is predicated of good, and "the sea" of truth.
And I, behold, I harden the heart of the Egyptians. That this signifies the obstinacy of falsity from evil, is evident from the signification of "hardening the heart," as being obstinacy (n. 7272, 7300, 7305, 7616); and from the representation of the Egyptians, as being those who are in falsities from evil (n. 8132, 8135, 8148). When it is said in the Word that "Jehovah hardens the heart" and also "leads into evil," in the internal sense, where the truth itself is in its nakedness, it is meant that they who are in falsity and in evil harden their own heart and lead themselves into evil (n. 2447, 6071, 6991, 6997, 7533, 7632, 7877, 7926).
And they shall come after them. That this signifies an endeavor to offer violence by means of the influx of falsity from evil, is evident from the signification of "coming after them," as being the influx of falsity from evil, and also an endeavor to subjugate, thus to offer violence; for by "drawing nigh" is signified influx (n. 8159); by "marching after them," a closer influx and communication (n. 8161); and by "pursuing after them," an endeavor to subjugate (n. 8136, 8152, 8154); consequently by "coming after them" is signified an endeavor to offer violence by means of the influx of falsity from evil.
And I will be glorified in Pharaoh, and in all his army, in his chariots, and in his horsemen. That this signifies that they will see the effect of the dissipation of falsity and of reasonings by virtue of the Divine good of the Lord's Divine Human, is evident from the signification of "being glorified in Pharaoh and his army," as being the immersion in hell of those who are in falsity from evil, and the encompassing of them there by falsities as by waters, by reason of the mere presence of the Divine Human of the Lord (see above, n. 8137); from the representation of Pharaoh, as being those who are in falsities from evil; from the signification of "army," as being falsities; from the signification of "his chariots," as being doctrinal things of falsity; and from the signification of "his horsemen," as being false reasonings (of which above, n. 8146, 8156).
And the Egyptians shall know that I am Jehovah. That this signifies that it may be known that the Lord is the only God, and besides Him there is none else, is evident from what has been unfolded above (n. 7401, 7444, 7544, 7598, 7636), where like words occur.
When I am glorified in Pharaoh, in his chariots, and in his horsemen, signifies that they will see the effect of the dissipation of falsity, and of the doctrinal things and reasonings of falsity, by the Lord alone (as just above, n. 8188).
Verses 19-22. And the angel of God set out, marching before the camp of Israel, and he went behind them; and the pillar of cloud set out from before them and stood behind them; and it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness, and it lighted up the night; and the one came not near the other all the night. And Moses stretched out his hand over the sea; and Jehovah made the sea go away by a strong east wind all night, and made the sea dry, and the waters were cleft asunder. And the sons of Israel came into the midst of the sea in the dry; and the waters were a wall to them on their right hand, and on their left. "And the angel of God set out," signifies a setting in order by Divine truth; "marching before the camp of Israel," signifies that was around the truths and goods of the church; "and he went behind them," signifies protection lest the falsity of evil should flow into the will; "and the pillar of cloud set out from before them and stood behind them," signifies the presence of the Lord protecting the things of the will, as it had previously protected those of the understanding; "and it came between the camp of the Egyptians and the camp of Israel," signifies between the falsities of evil on the one side, and the truths of good on the other; "and it was a cloud and darkness," signifies the condensation of falsity from evil on the one side; "and it lighted up the night," signifies the enlightenment of truth from good on the other; "and the one came not near the other," signifies consequently no communication; "all the night," signifies in the obscure state; "and Moses stretched out his hand over the sea," signifies the rule of the power of truth Divine over hell; "and Jehovah made the sea go away by a strong east wind," signifies the means of the dissipation of falsity; "all the night," signifies in the obscure state; "and made the sea dry," signifies the dissipation of falsity; "and the waters were cleft asunder," signifies separation from truths, and removal; "and the sons of Israel came into the midst of the sea in the dry," signifies the entrance and passage of those who were of the spiritual church through hell in safety, and without any influx of falsity; "and the waters were a wall to them on their right hand, and on their left," signifies that they were withheld from falsities on every side.
And the angel of God set out. That this signifies a setting in order by Divine truth, is evident from the signification of "setting out," as being a setting in order. That "to set out" denotes a setting in order is because the pillar of cloud-which was an angelic choir-that had previously advanced before the sons of Israel, now betook itself between the camp of the Egyptians and the camp of Israel, and thus brought darkness upon the Egyptians, and gave light to the sons of Israel; and because these things were thus set in order by the Lord, by means of the setting out of the angel of God, or the pillar, and by means of its interposition, therefore by "to set out" is here signified a setting in order. From the signification of "the angel of God," as being Divine truth, in like manner "God;" for in the Word, where truth is treated of, the term "God" is used, but where good is treated of, the term "Jehovah" (n. 2586, 2769, 2807, 2822, 3921, 4402, 7010, 7268, 7873). [2] As regards the angels, be it known that by "angels" in the Word is meant the Lord (n. 1925, 3039, 4085); and therefore the Lord Himself is called an "angel" (n. 6280, 6831). Hence "angels" signify Divine truth, for the Divine truth proceeding from the Lord makes heaven, consequently also the angels who constitute heaven; for insofar as they receive the Divine truth which is from the Lord, so far they are angels. This can also be seen from the fact that the angels are quite unwilling, and are even averse, to have anything of truth and good attributed to them, because it is of the Lord with them. Hence also it is said that the Lord is the all in all of heaven, and that they who are in heaven are in the Lord; and moreover by virtue of the Divine truth which they receive from the Lord, the angels are called in the Word "gods" (n. 4295, 7268), and therefore "God" in the original tongue is in the plural number. [3] Be it known further, that in the Word "an angel" is spoken of, when yet many are meant; as in the present case, where it is said "the angel of God," and there is meant the pillar which advanced before the sons of Israel, and which was constituted of many angels. Moreover in the Word angels are mentioned by name, as "Michael," "Raphael," and others. They who do not know the internal sense of the Word believe that "Michael" or "Raphael" is some one angel who is supreme among his associates; but by these names in the Word is not signified some one angel, but the angelic function itself, thus also the Divine of the Lord in respect to that which belongs to the function.
Marching before the camp of Israel. That this signifies that was around the truths and goods of the church, is evident from the signification of "the camp," as being truths and goods; for by "the camp" is signified the whole assemblage of Israel, and by the "assemblage of Israel" are signified all goods and truths in the complex (see n. 7830, 7843); hence also "encampment" denotes a setting in order according to truths and goods (n. 8103, 8130, 8131, 8155). That "Israel" denotes the spiritual church has been frequently shown.
And he went behind them. That this signifies protection lest the falsity of evil should flow into the will, is evident from the signification of "going behind" the sons of Israel, as being protection lest the Egyptians should attack; in the internal sense, lest the falsities from evil which are signified by "the Egyptians" should flow in (n. 8132, 8135, 8148). That it denotes lest they should flow into the will, is because in the Grand Man, or in the spiritual world, the things of the will are presented at the back, or behind, and those of the understanding in front, or before. As regards influx into the will and into the understanding of man, be it known that the Lord takes the utmost care lest the infernals flow into a man's will; for if they were to flow into his will after he had been regenerated or made a church, it would be all over with him, because his will is nothing but evil. Hence it is that the man of the spiritual church is regenerated by the Lord in respect to the intellectual part, and that a new will is formed in this part, which is completely separated from the will that the man has by heredity (n. 863, 875, 927, 1023, 1043, 1044, 2256, 4328, 4493, 5113). From all this it can now be seen whence it is that by "he went behind them" is signified protection lest the falsity of evil should flow into the will.
And the pillar of cloud set out from before them, and stood behind them. That this signifies the presence of the Lord protecting the things of the will, as it had previously protected those of the understanding, is evident from the signification of "the pillar of cloud," as being the presence of the Lord (see n. 8110), it being an angelic choir in which the Lord was; and from the signification of "from before them," as being the understanding, and of "behind them," as being the will (of which just above, n. 8194); that protection is meant is evident.
And it came between the camp of the Egyptians and the camp of Israel. That this signifies between the falsities of evil on the one side and the truths of good on the other, is evident from the signification of "camp," as being goods and truths in the complex (of which just above, n. 8193); thus, in the opposite sense, evils and falsities also in the complex. Consequently "the camp of the Egyptians" denotes falsities of evil, because by "the Egyptians" are signified falsities from evil (see n. 8132, 8135, 8148); and "the camp of Israel" denotes the goods of truth, because by "Israel" are signified the truths which are from good (see n. 7957). That "to come between them" denotes to prevent the falsities from evil from flowing in, is evident.
And it was a cloud and darkness. That this signifies the condensation of falsity from evil on the one side, and that it lighted up the night, signifies the enlightenment of truth from good on the other, is evident from the signification of a "cloud and darkness," as being the condensation of falsity from evil (that a "cloud" denotes falsity see n. 1043, 1047, 8137, 8138; also "darkness," n. 1839, 1860, 4418, 4531, 7688, 7711); and from the signification of "to light up the night," as being the enlightenment of truth by good. (That the "pillar of fire by night" denotes a state of obscurity tempered by enlightenment by good, see n. 8108.) [2] In regard to this circumstance, that the pillar brought darkness upon the Egyptians, and gave light to the sons of Israel, the case is as follows. The presence of the Lord, here signified by "the pillar," is heavenly light itself, from which heaven has its light, and this light is a thousand times brighter than the noonday light of the world. But the same light becomes thick darkness with the evil: even if they are in the light itself, and it becomes thicker darkness in proportion as the falsity from evil is denser with them. The reason is that the truth Divine proceeding from the Lord appears before the eyes of the angels as light, but to those who are in falsities from evil it cannot appear as light, but as thick darkness, for falsity is opposite to truth and extinguishes truth. Hence it is that the pillar, which was the presence of the Lord, brought cloud and darkness on the Egyptians, because by "the Egyptians" are signified those who are in falsities from evil, and that it lighted up the night with the sons of Israel, because by "the sons of Israel" are signified those who are in truth from good. That the Lord appears to everyone according to his quality, see n. 1861, 6832.
And the one came not near the other. That this signifies consequently no communication, is evident from the signification of "coming near," as being influx and communication (see n. 8159).
All the night. That this signifies in the obscure state, is evident from the signification of "the night," as being a state of obscurity in respect to the truth and good of faith (see n. 1712, 6000). By "the night" is here meant that obscurity which follows immediately after temptations; for they who are liberated from temptations first come into obscurity before they come into clearness, because the falsities and evils that are injected by the hells adhere to them awhile, and are not dissipated except successively.
And Moses stretched out his hand over the sea. That this signifies the rule of the power of truth Divine over hell, is evident from the signification of "stretching out the hand," as being the rule of power (see n. 7673, 8183); from the representation of Moses, as being truth Divine (of which frequently); and from the signification of "the sea," here the sea Suph, as being hell (n. 8099, 8137, 8138). It is said "the rule of the power of truth Divine," because all Divine power is through the truth which proceeds from the Lord. This created all things, according to this in John: All things were made by means of the Word, and without Him was not anything made that was made (John 1:3); "the Word" denotes the Lord as to Divine truth; by means of this truth all things in heaven and in hell are set in order; from this also is all order on the earth; all the miracles were brought by means of it; in short, Divine truth has in it all power, insomuch that it is power itself. There are some in the other life who are in truth in advance of others, and they are in such power therefrom that they can pass through the hells without any danger. They who are in the hells flee in every direction at their presence. There are some also who by means of truth from the Divine exercise power magically. Of the Lord's Divine mercy more shall be said of both of these at the end of the chapters, when the hells will be spoken of. They who pay attention to the causes of things from things external and earthly, cannot perceive otherwise than that truth from the Divine is a mere affair of thought, of no real essence; but on the contrary it is the veriest essentiality from which are all the essences of things in both worlds, the spiritual and the natural.