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Exodus 8

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1 And Jehovah spake unto Moses, Go in unto Pharaoh, and say unto him, Thus saith Jehovah, Let my people Go, that they may serve me.

2 And if thou refuse to let them go, behold, I will smite all thy borders with frogs:

3 and the river shall swarm with frogs, which shall go up and come into thy house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneading-troughs:

4 and the frogs shall come up both upon thee, and upon thy people, and upon all thy servants.

5 And Jehovah said unto Moses, Say unto Aaron, Stretch forth thy hand with thy rod over the rivers, over the streams, and over the pools, and cause frogs to come up upon the land of Egypt.

6 And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt.

7 And the magicians did in like manner with their enchantments, and brought up frogs upon the land of Egypt.

8 Then Pharaoh called for Moses and Aaron, and said, Entreat Jehovah, that he take away the frogs from me, and from my people; and I will let the people go, that they may sacrifice unto Jehovah.

9 And Moses said unto Pharaoh, Have thou this glory over me: against what time shall I entreat for thee, and for thy servants, and for thy people, that the frogs be destroyed from thee and thy houses, and remain in the river only?

10 And he said, Against to-morrow. And he said, Be it according to thy word; that thou mayest know that there is none like unto Jehovah our God.

11 And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only.

12 And Moses and Aaron went out from Pharaoh: and Moses cried unto Jehovah concerning the frogs which he had brought upon Pharaoh.

13 And Jehovah did according to the word of Moses; and the frogs died out of the houses, out of the courts, and out of the fields.

14 And they gathered them together in heaps; and the land stank.

15 But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them, as Jehovah had spoken.

16 And Jehovah said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the earth, that is may become lice throughout all the land of Egypt.

17 And they did so; and Aaron stretched out his hand with his rod, and smote the dust of the earth, and there were lice upon man, and upon beast; all the dust of the earth became lice throughout all the land of Egypt.

18 And the magicians did so with their enchantments to bring forth lice, but they could not: and there were lice upon man, and upon beast.

19 Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as Jehovah had spoken.

20 And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith Jehovah, Let my people go, that they may serve me.

21 Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon they servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are.

22 And I will set apart in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am Jehovah in the midst of the earth.

23 And I will put a division between my people and thy people: by to-morrow shall this sign be.

24 And Jehovah did so; and there came grievous swarms of flies into the house of Pharaoh, and into his servants' houses: and in all the land of Egypt the land was corrupted by reason of the swarms of flies.

25 And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land.

26 And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to Jehovah our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us?

27 We will go three days' journey into the wilderness, and sacrifice to Jehovah our God, as he shall command us.

28 And Pharaoh said, I will let you go, that ye may sacrifice to Jehovah your God in the wilderness; only ye shall not go very far away: entreat for me.

29 And Moses said, Behold, I go out from thee, and I will entreat Jehovah that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to-morrow: only let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to Jehovah.

30 And Moses went out from Pharaoh, and entreated Jehovah.

31 And Jehovah did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one.

32 And Pharaoh hardened his heart this time also, and he did not let the people go.

   

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Arcana Coelestia # 7429

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7429. 'And the magicians said to Pharaoh' means perception and communication to those immersed in evils. This is clear from the meaning of 'saying' as perception, dealt with in 1791, 1815, 1819, 1822, 1898, 1919, 2080, 2619, 2862, 3509, 5743, and also as communication, 3060, 4131, 6228, 7291, 7381; from the meaning of 'the magicians' as those who pervert Divine order and produce something that looks the same to outward appearance, dealt with just above in 7426; and from the representation of 'Pharaoh' as those who are steeped in falsities and engage in molestation, dealt with in 6651, 6679, 6683, 7107, 7100, 7126, 7142, 7717, at this point those who are immersed in evils since they are now in a state of evil after the removal of the false reasonings, as is evident from what has gone before.

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

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Arcana Coelestia # 1904

Pag-aralan ang Sipi na ito

  
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1904. That 'Sarai, Abram's wife, took' means the affection for truth, which in the genuine sense is 'Sarai the wife', is clear from the meaning of 'Sarai' as truth allied to good, and from the meaning of 'wife' as affection, dealt with already in 915, 1468. There are two affections, distinct and separate - the affection for good and the affection for truth. While a person is being regenerated the affection for truth takes the lead, for it is an affection for truth for the sake of good that moves him; but once he has been regenerated the affection for good takes the lead, and it is now an affection for truth originating in good that moves him. The affection for good belongs to the will, the affection for truth to the understanding. The most ancient people established a marriage so to speak between these two affections. They used to refer to good (or the love of good) and truth (or the love of truth) as Man, calling the former 'the husband' and the latter 'the wife'. The comparison of good and truth to a marriage has its origins in the heavenly marriage.

[2] Regarded in themselves good and truth do not possess any life, but they derive their life from love or affection. They are merely the instruments that serve life. Consequently as is the love producing the affection for good and truth, so is the life; for the whole of life constitutes the whole of love or affection. This is why 'Sarai his wife' in the genuine sense means the affection for truth. And because the Intellectual desired the Rational as its offspring, and because what she says is an expression of that desire or affection, this verse contains the explicit wording, 'Sarai, Abram's wife, gave to Abram her husband' which would be an unnecessary repetition - for in themselves these words would be quite superfluous - if such matters were not embodied within the internal sense.

[3] Intellectual truth is distinct and separate from rational truth, and rational truth from factual truth, just as what is internal, what is intermediate, and what is external are. Intellectual truth is internal, rational truth is intermediate, while factual truth is external. These are quite distinct and separate because one is interior to another. With everyone intellectual truth, which is internal, or that present within the inmost part of him, is not his own but is the Lord's with him. From this the Lord flows into the rational, where truth first appears as if it were the person's own, and through the rational into his faculty of knowing. From these considerations it is clear that nobody can possibly think as of himself from intellectual truth, but from rational truth and factual truth because these do appear as if they were his.

[4] Only the Lord, when He lived in the world, thought from intellectual truth, for that truth was His own Divine truth joined to good, or the Divine spiritual joined to the Divine celestial. In this respect the Lord was different from all others. Man in no way possesses the ability to think from the Divine existing within himself as his essential self, nor can that ability possibly exist within man, only within Him who was conceived from Jehovah. Because He thought from intellectual truth, that is, from the love or affection for intellectual truth, from that truth also He desired the Rational. This is why it is stated here that 'Sarai, Abram's wife', by whom is meant the affection for intellectual truth, 'took Hagar the Egyptian and gave her to Abram her husband as his wife (mulier)'.

[5] No other arcana concealed here can be brought out and explained intelligibly because the human being dwells in very great obscurity regarding his own internals. Indeed he has no conception of these, for he identifies the rational and the intellectual degrees of the mind with the factual degree, not knowing that these degrees are distinct and separate, so distinct in fact that the intellectual is able to exist without the rational, as also can the rational, while subordinate to the intellectual, exist without the factual. This must inevitably seem absurd to those wholly immersed in factual knowledge, but it is nevertheless the truth. It is not possible however for anyone to have truth present in the factual degree of his mind, that is to say, to have an affection for it and a belief in it, if truth is not present in the rational, into which and through which the Lord flows in from the intellectual degree. These arcana do not lie open to man's view except in the next life.

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