8870. 'Or any likeness' means a resemblance of those things which are from God. This is clear from the meaning of 'a likeness' as a resemblance. The fact that the resemblance is of those things which are from God is evident from what comes before and after. What comes before declares that there must be no other gods before Jehovah God's face, and that people must not make for themselves a graven image, meaning truths that spring from a source other than God yet are made to look like those from Him. And what comes after speaks of that which is in heaven, that which is on the earth, and that which is in the waters, meaning such things everywhere as are from God.

[2] How a resemblance of those things which are from God should be understood must be stated here, since they are the subject in the rest of the present verse and in the first part of the next. A resemblance of those things which are from God is produced when people speak God's truths with their lips and also perform the kinds of deeds which have been commanded by God, and in so doing lead others to believe that they are governed by what is good and true, when yet at heart they think in a completely different way, and are intent only on what is bad. Such people are pretenders, hypocrites, and deceivers. These are the ones who produce a resemblance of those things which are from God. In the next life evil spirits produce a resemblance of those things which are from God; they present a likeness and appearance in externals, which inwardly have nothing at all of God in them. Pretenders, hypocrites, and deceivers in the next life learn to behave in this way, as in general do all who by frequent practice have become habituated to saying one thing while thinking another, and to doing one thing while being intent on another. People who engage in such presences wish to earn a reputation, some in order that they may seem to be good, and so may mislead other people, others in order that they may exercise dominion.

[3] Such things there are also misuses of correspondences. But the externals by means of which they have performed deeds that simulate acts of charity and faith are gradually removed from them, and then the internals, which are wicked and horrid, are laid bare. For as a result of this those people are led to act out their true nature which they acquired in the world, and no longer some pretence or hypocrisy. When people like these realize that externals are to be taken away from them they say that if the externals were left with them they could mix with companions in the next life and seemingly perform good deeds just as well as when they had previously been in the world. But this is impossible. Their externals which are seemingly good would place them in contact in some way with heaven - that is to say, with those who are in the outskirts there and are simple, who correspond to skin in the Grand Man - while their internals would place them in contact with hell. And since the evil desires within predominate because they occupy the will, and the simulations of good deeds in externals serve to acquire dominion for the evil, it is contrary to Divine order to leave those people free to dissemble and act hypocritically as they did in the world. Therefore such things are taken away from them, and they are left to the evil itself present in the intentions of their will.

6729. 'And the daughter of Pharaoh went down' means the kind of religion practised there. This is clear from the meaning of 'the daughter' as an affection for truth and good, and from this as the Church, dealt with in 2362, 3963, and in the contrary sense as an affection for falsity and evil, and from this as the kind of religion that springs from them, 3024. Here the kind of religion that springs from false factual knowledge is meant because the daughter is Pharaoh's; for 'Pharaoh' here represents false factual knowledge, 6651, 6679, 6683, 6692. In the Word Churches are meant by 'daughters', as may be recognized from the very many places in which the Church is called the daughter of Zion, and the daughter of Jerusalem. The false religions of quite a number of nations are also meant by 'daughters', as is evident from the places where those religions are called daughters, for example, the daughter of Tyre, Psalms 45:12; the daughter of Edom, Lamentations 4:22; the daughter of the Chaldeans and of Babel, Isaiah 47:1, 5; Jeremiah 50:41-42; Jeremiah 51:33; Zechariah 2:7, Psalms 137:8; the daughter of the Philistines, Ezekiel 16:27, 57; the daughter of Tarshish, Isaiah 23:10. 'The daughter of Egypt' is spoken of in Jeremiah,

Go up to Gilead and take balm, O virgin daughter of Egypt! Make for yourself vessels of migration, O inhabitant daughter of Egypt! The daughter of Egypt has been put to shame; she has been delivered into the hand of the people from the north. Jeremiah 46:11, 19, 24.

'The daughter of Egypt' stands for an affection for reasoning that relies, since a negative attitude of mind reigns, on factual knowledge - reasoning whether the truths of faith are indeed true. Thus she stands for the kind of religion which springs from that reasoning, a religion in which there is no belief in anything except what is false.