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Exodus 5

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1 And after that, Moses and Aaron came to Pharaoh, and said, The Lord, the God of Israel, says, Let my people go so that they may keep a feast to me in the waste land.

2 And Pharaoh said, Who is the Lord, to whose voice I am to give ear and let Israel go? I have no knowledge of the Lord and I will not let Israel go.

3 And they said, The God of the Hebrews has come to us: let us then go three days' journey into the waste land to make an offering to the Lord our God, so that he may not send death on us by disease or the sword.

4 And the king of Egypt said to them, Why do you, Moses and Aaron, take the people away from their work? get back to your work.

5 And Pharaoh said, Truly, the people of the land are increasing in number, and you are keeping them back from their work.

6 The same day Pharaoh gave orders to the overseers and those who were responsible for the work, saying,

7 Give these men no more dry stems for their brick-making as you have been doing; let them go and get the material for themselves.

8 But see that they make the same number of bricks as before, and no less: for they have no love for work; and so they are crying out and saying, Let us go and make an offering to our God.

9 Give the men harder work, and see that they do it; let them not give attention to false words.

10 And the overseers of the people and their responsible men went out and said to the people, Pharaoh says, I will give you no more dry stems.

11 Go yourselves and get dry stems wherever you are able; for your work is not to be any less.

12 So the people were sent in all directions through the land of Egypt to get dry grass for stems.

13 And the overseers went on driving them and saying, Do your full day's work as before when there were dry stems for you.

14 And the responsible men of the children of Israel, whom Pharaoh's overseers had put over them, were given blows, and they said to them, Why have you not done your regular work, in making bricks as before?

15 Then the responsible men of the children of Israel came to Pharaoh, protesting and saying, Why are you acting in this way to your servants?

16 They give us no dry stems and they say to us, Make bricks: and they give your servants blows; but it is your people who are in the wrong.

17 But he said, You have no love for work: that is why you say, Let us go and make an offering to the Lord.

18 Go now, get back to your work; no dry stems will be given to you, but you are to make the full number of bricks.

19 Then the responsible men of the children of Israel saw that they were purposing evil when they said, The number of bricks which you have to make every day will be no less than before.

20 And they came face to face with Moses and Aaron, who were in their way when they came out from Pharaoh:

21 And they said to them, May the Lord take note of you and be your judge; for you have given Pharaoh and his servants a bad opinion of us, putting a sword in their hands for our destruction.

22 And Moses went back to the Lord and said, Lord, why have you done evil to this people? why have you sent me?

23 For from the time when I came to Pharaoh to put your words before him, he has done evil to this people, and you have given them no help.

   

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Voice and hand

  

In Genesis 27:22, 'voice' relates to truth, and 'hand,' to good.

(Odkazy: Arcana Coelestia 3563)

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Arcana Coelestia # 6226

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6226. 'And sat on the bed' means which was turned towards the natural. This is clear from the meaning of 'the bed' as the natural, dealt with in 6188. The reason why 'Israel sat on the bed' means that spiritual good was turned towards the natural is that in the last verse of the previous chapter, Chapter 47, 'Israel bowed himself over the head of the bed' meant that spiritual good turned itself towards things of the interior natural, see 6188, and therefore moving himself from the head and sitting on the bed means that spiritual good turned itself towards the natural. Nothing intelligible can be said to show what turning itself to the interior natural is, or to the exterior natural, because very few people know of the existence of the interior natural and the exterior natural, or that thought takes place at one time in the first, at another in the second. And people who do not know these things do not stop to reflect on them and consequently cannot have gained any knowledge of this particular matter by anything they have experienced. Yet this turning to one and then to the other goes on in everyone, though with variations; for at one time a person's thought is raised to things on a higher level, and at another it comes down to those on a lower level, so that at one time his thought looks upwards, at another time downwards.

[2] Apart from all this anyone can see that 'Israel bowed himself over the head of the bed' and that after that 'he sat on the bed' are matters which would have been too trivial for mention in the most holy Word unless they had held some arcanum within them. That arcanum cannot be brought to light except by means of the internal sense, except therefore through a knowledge of what each individual word means in the spiritual sense, that is, the sense that angels understand. For angels thoughts are not based, as men's are, on worldly, bodily, and earthly objects, but on heavenly ones. The nature of the difference between those two kinds of objects is particularly evident from correspondences, which are the subject at the ends of a number of chapters.

  
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Thanks to the Swedenborg Society for the permission to use this translation.