9373. Come up unto Jehovah. That this signifies conjunction with the Lord, is evident from the signification of “coming up,” as being to be raised toward interior things (see n. 3084, 4539, 4969, 5406, 5817, 6007), consequently also to be conjoined (n. 8760). That it denotes conjunction with the Lord, is because by “Jehovah” in the Word is meant the the Lord, (n. 1343, 1736, 1793, 2004, 2005, 2018, 2025, 2921, 3023, 3035, 5663, 6280, 6303, 6905, 8274, 8864, 9315). A secret which also lies hidden in the internal sense of these words, is that the sons of Jacob, over whom Moses was the head, were not called and chosen; but they themselves insisted that Divine worship should be instituted among them (according to wh at has been said in n. 4290, 4293); and therefore it is here said, “and He said unto Moses, Come up unto Jehovah,” as if not Jehovah, but another, had said that he should come up. For the same reason in what follows it is said that “the people should not go up” (verse 2); and that “Jehovah sent not His hand unto the sons of Israel who were set apart” (verse 11); and that “the appearance of the glory of Jehovah was like devouring fire on the top of the mountain in the eyes of the sons of Israel” (verse 17); and lastly that Moses, being called the seventh day, “entered into the midst of the cloud.” For by “the cloud” is meant the Word in the letter (n. 5922, 6343, 6752, 6832, 8106, 8443, 8781); and with the sons of Jacob the Word was separated from its internal sense, because they were in external worship without internal, as can be clearly seen from the fact that now, as before, they said, “all the words which Jehovah hath spoken we will do” (verse 3); and yet scarcely forty days afterward they worshiped a golden calf instead of Jehovah; which shows that this was hidden in their hearts while they were saying with their lips that they would serve Jehovah alone. But nevertheless those who are meant by “the called and the chosen” are those who are in internal worship, and who from internal worship are in external; that is, those who are in love to and faith in the Lord, and from this in love toward the neighbor.

7411. 'And Pharaoh saw that he could breathe again' means that the weariness ceased. This is clear from the meaning of 'that he could breathe again' as the fact that there was no longer anything undelightful, and so no longer any weariness. Regarding the weariness and lack of delight experienced by those who use reasonings that arise from utter falsities, see above in 7392. What is delightful causes a person to breathe freely and fully, whereas what is undelightful prevents him from breathing freely or fully. So it is that 'he could breathe again' means that what was undelightful - that is, the weariness - ceased.

7392. 'To remove the frogs from me, and from my people' means in order that they might not be compelled to use reasonings arising from utter falsities. This is clear from the meaning of 'removing' as not being compelled, for what caused the pleading was weariness resulting from their being compelled to use reasonings arising from utter falsities; from the meaning of 'the frogs' as reasonings arising from utter falsities, dealt with in 7351, 7352; and from the representation of Pharaoh, and also of the Egyptians, as those who are steeped in falsities and engage in molestation, dealt with often.

[2] With regard to that weariness which is the cause of the pleading or self-abasement in those who engage in molestation, it should be recognized that those people find this undelightful; for they are unable to do evil by the use of reasonings that arise from utter falsities, since the upright - who at this point are those members of the Lord's spiritual Church whom they were molesting - laugh at utter falsities, which are contradictions of the truth. But they were able to do evil through their use of falsities based on illusions and appearances, by which they falsify truths, such truths being meant by 'the blood' into which the waters of Egypt were turned, 7317, 7326; for illusions and appearances mislead people since they cast a sort of shadow or veil over truths. Because they are unable to do any evil through their use of reasonings arising from utter falsities, that is, arising from total contradictions of the truth, they have found them to be undelightful and therefore beg to have them taken away. For nothing delights those in hell except doing evil, in whatever possible way. Indeed doing evil is the very delight of their life; so great is it that it constitutes their whole life. When therefore they are not allowed to do it weariness overtakes them. This is the reason why Pharaoh begged to have the plague of frogs taken away, but not that of blood described above, nor that of the lice described below. For 'the plague of frogs' means molestation through the use of reasonings arising from utter falsities, by the use of which however they are unable to do any evil; but 'the plague of blood' means molestation by the use of falsities arising from illusions and appearances, a molestation which gives them delight because they are able to do ill by means of it. And 'the plague of lice' means evils which give them delight because they are evils.

[3] A feeling of delight in doing evil exists in the next life with all those who in the world do not do good to their neighbour for their neighbour's sake, to their country for their country's sake, or to the Church for the Church's sake, but for their own sake. Consequently they do not do what is true and good for the sake of what is true and good. The fact that their delight consists in doing evil is not evident in the world because the external man conceals it. But in the next life, when superficial things are taken away and a person is left with what he is inwardly, that delight then emerges and reveals itself. So it is that such people are in hell; for those who are there all love to do evil, whereas those in heaven all love to do good.