Spiritual Meaning of EXODUS 10:24-29
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AC 7720. Verses 24-29. And Pharaoh called unto Moses, and said, Go ye, serve Jehovah; only your flock and your herd shall stay; your babe also shall go with you. And Moses said, Thou shalt also give into our hand sacrifices and burnt-offerings, that we may perform it unto Jehovah our God. And our cattle also shall go with us; there shall not a hoof be left behind; for thereof we must take to serve Jehovah our God; and we know not with what we must serve Jehovah until we come thither. And Jehovah made firm Pharaoh‘s heart, and he would not let them go. And Pharaoh said to him, Go away from before me, take heed to thyself that thou see my faces no more; for in the day thou seest my faces thou shalt die. And Moses said, Thou hast rightly spoken; I will see thy faces again no more. "And Pharaoh called unto Moses," signifies the presence of the law Divine; "and said, Go ye, serve Jehovah," signifies that they should be left, so that they may worship the Lord their God; "only your flock and your herd shall stay," signifies but not from good; "your babe also shall go with you," signifies that it was done from truth; "and Moses said," signifies the answer; "Thou shalt also give into our hand sacrifices and burnt-offerings," signifies that they should leave all the things by which worship is to be performed; "that we may perform it unto Jehovah our God," signifies which is acceptable to the Lord; "and our cattle also shall go with us," signifies that it will be from the good of truth; "there shall not a hoof be left behind," signifies that not anything of truth from good shall be lacking; "for thereof we must take to serve Jehovah our God," signifies that from it the Lord must be worshiped; "and we know not with what we must serve Jehovah," signifies that it is unknown with what the worship must be performed; "even until we come thither," signifies before they have been removed from those who are in mere falsities from evil; "and Jehovah made firm Pharaoh’s heart," signifies that they were determined against the Divine; "and he would not let them go," signifies that they had no mind to leave them; "and Pharaoh said to him," signifies the growing hot of anger then against truth Divine; "Go away from before me," signifies that they were not willing to know anything about it; "take heed to thyself that thou see my faces no more," signifies that it did not enter into their mind; "for in the day thou seest my faces thou shalt die," signifies that if it entered into the mind it would be rooted out; "and Moses said," signifies the answer; "thou hast rightly spoken," signifies that from truth it is so; "I will see thy faces again no more," signifies that truth Divine will no longer enter into their minds.

AC 7721. And Pharaoh called unto Moses. That this signifies the presence of the law Divine, is evident from the signification of "calling unto himself," as being presence (n. 6177, 7390, 7451); and from the representation of Moses, as being the law Divine (n. 6723, 6752, 7014, 7382). By the presence of the law Divine with those who infest is meant that they perceived whence the plagues came, here whence came that densest falsity from evil which is signified by the "thick darkness." When the evil are being devastated in the other life, they are often allowed to perceive whence they have the evils of punishment, in order that they may know that the Divine is not the cause, but they themselves. Such things often happen also to those who are in hell, but at a time when they are in a quiet state; this is done for many reasons, but chiefly that they may remember the evils which they had done in the world.

AC 7722. And said, Go ye, serve Jehovah. This signifies that they should be left, so that they may worship the Lord their God (n. 7658).

AC 7723. Only your flock and your herd shall stay. That this signifies but not from good, namely, that they should worship the Lord, is evident from the signification of a "flock," as being interior good; and from that of a "herd," as being exterior good (n. 5913, 6048).

AC 7724. Your babe also shall go with you. That this signifies that they should worship from truth, is evident from the signification of "babe" here, as being truth; for by "babe" are meant boys, youths, young men, in a word, sons, by whom are signified whatever is of intelligence, thus truths (n. 7668); and from the signification of "going with you," as being that they were to be left so that they may worship the Lord their God. It must be told what it is to worship the Lord from good, and what to worship from truth without good, which are here signified by "the flock and the herd that should stay," and by "the babe that should go." The veriest worship is from good through truth, for the Lord is present in good. But worship from truth without good is not worship, but only an external rite and act, without any internal; for truth without good is merely memory-knowledge. To make this memory-knowledge of faith, it must be conjoined with good, and then it passes into the internal man, and becomes faith. That faith without charity is not faith, has been frequently shown above. From this it is evident what is meant by worship from good, and what by worship from truth without good. By the good from which is worship, is meant the good of life, which has been made spiritual by conjunction with truth; for spiritual good has its quality from truth, and truth has its essence from good, so that good is the soul of truth. From this it is again evident what truth is without good--that it is like a body without a soul, thus is like a carcass.

AC 7725. And Moses said. That this signifies the answer, is manifest.

AC 7726. Thou shalt also give into our hand sacrifices and burnt-offerings. That this signifies that they shall leave all the things by which worship is to be performed, is evident from the signification of "giving into the hand," as being to leave, for by the "hand" is signified power, and hence by "giving into their hand" is signified to deliver up to their power, thus to leave; and from the signification of "sacrifices and burnt-offerings," as being worship in general, thus everything of worship (n. 923, 6905). The reason why sacrifices and burnt-offerings signify everything of worship is that Divine worship was performed chiefly by means of sacrifices, as can be seen from the books of Moses. See what has been before shown about sacrifices, (n. 922, 923, 1128, 1343, 1823, 2165, 2180, 2187, 2776, 2784, 2805, 2807, 2812, 2818, 2830, 3519, 6905).

AC 7727. That we may perform it unto Jehovah our God. That this signifies which worship is acceptable to the Lord, is evident from what goes before, namely, that by "sacrifices and burnt-offerings" is signified worship (n. 7726), and that by "the flock and the herd" of which the sacrifices were made, is signified the good from which is worship (n. 7723, 7724). Thus by "performing sacrifices and burnt-offerings to Jehovah" is signified worship from good, which is acceptable. That "Jehovah" in the Word denotes the Lord, see (n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956).

AC 7728. And our cattle also shall go with us. That this signifies that it--namely, worship--will be from the good of truth, is evident from the signification of "cattle," as being the good of truth (n. 6016, 6045). That "to go with us" denotes that from this there may be worship, namely, by sacrifices and burnt-offerings, is evident.

AC 7729. There shall not a hoof be left behind. That this signifies that not anything of truth from good shall be lacking, is evident from the signification of "hoof," as being truth from good; and from the signification of "not being left behind," as being not to be lacking, namely, for the worship of the Lord. In the proximate internal sense, by "a hoof not being left behind" is signified that nothing at all shall be lacking, because the hoof is common to all beasts; but in a more interior sense by "hoof" is signified truth in the ultimate degree, thus sensuous truth, which is the lowest; and in the opposite sense, falsity. That this is the signification of "hoof" is because by the "foot" is signified the natural, and by the "sole of the foot" the ultimate of the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328); and the like is signified by the "hoof," for this is the sole of the foot of beasts. And as the ultimate of the natural is signified by "hoof," as by the "sole of the foot," that truth is also signified which is the ultimate truth of the natural, for when the natural is spoken of, its truth and good are meant, or in the opposite sense its falsity and evil; from these it is, and without these nothing can be predicated of it.

[2] That by the "hoof," especially of horses, is signified truth in the ultimate degree, thus sensuous truth, and in the opposite sense falsity of the same degree, can be seen from the following passages. In Isaiah:--

Whose arrows are sharp, and all his bows bent, the hoofs of his horses are accounted as the rock, his wheels as the whirlwind (Isa. 5:28);

speaking of a devastating people; by "arrows" are signified the doctrinal things of falsity from which combat is waged; and by "bows," this doctrine (n. 2686, 2709); by "horses," intellectual things here perverted (n. 2761, 2762, 3217, 5321, 6125, 6534). From this it is plain what is meant by the "hoof of the horses," namely, falsity in the ultimate degree.

[3] In Jeremiah:--

For the voices of the beating of the hoofs of his strong ones, for the tumult of his chariot, the rumbling of his wheels (Jer. 47:3);

speaking of a people devastating the Philistines; "the beating of the hoofs of the strong ones," namely, of the horses, denotes the open combat of falsity against truth; the "chariot" denotes the doctrine of falsity. "Chariot" denotes doctrine both of truth and of falsity, (n. 5321, 5945).

[4] In Ezekiel:--

By reason of the abundance of his horses their dust shall cover thee; by reason of the noise of the horsemen and of the wheel and of the chariot thy walls shall be shaken. With the hoofs of his horses shall he tread down all thy streets (Ezek. 26:10, 11);

speaking of Nebuchadnezzar devastating Tyre; "his horses" denote intellectual things perverted, as above; a "horseman" denotes that which pertains to such an intellectual (n. 6534); the "wheels of a chariot" denote falsities of doctrine, a "chariot" being doctrine, as above; "streets" denote truths (n. 2336). From this it is evident that the "hoofs of the horses" denote falsities. Unless there were such a signification in these words, why should it be said, "By reason of the abundance of his horses their dust shall cover thee; by reason of the noise of the horseman and of the wheel and of the chariot thy walls shall be shaken; with the hoofs of his horses shall he tread down all thy streets?" Without an interior sense, would these be more than sounding words? when yet every expression in the Word has weight, because it is from the Divine.

[5] In the same:--

They shall devastate the pride of Egypt, that the multitude thereof shall be destroyed; and I will destroy every beast thereof upon many waters, that the foot of man shall not trouble them any more, nor shall the hoof of beast trouble them; then will I send their waters into the deep, and make their streams flow as oil (Ezek. 32:12-14);

neither would these words be understood unless it were known what is meant by "Egypt," by "the foot of man," what by "the hoof of beast," what by "the waters upon which the beast shall be destroyed, and which the foot of man and the hoof of beast shall trouble, and which shall be sent into the deep;" the "waters and streams of Egypt" denote truths of memory-knowledge; "the hoof of beast" denotes falsity in the ultimate of the natural, which disturbs the truth of memory-knowledge.

[6] In Micah:--

Arise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hoofs brass, that thou mayest break in pieces many peoples (Micah 4:13);

what these words mean no one can know without the internal sense, thus unless it is known what is meant by "threshing," by the "daughter of Zion," by the "horn which shall become as iron," by the "hoof which shall become as brass, with which many peoples shall be broken in pieces." The "daughter of Zion" denotes the celestial church (n. 2362); the "horn" denotes the power of truth from good (n. 2832); "iron" denotes natural truth which shall avail to destroy falsities (n. 425, 426); "hoof" denotes truth from good in the ultimate degree; "brass" denotes natural good which shall avail against evils (n. 425, 1551).

[7] In Zechariah:--

I will stir up a shepherd in the land, he shall not visit those who are to be cut off, her that is of tender age he shall not seek, and her that is broken he shall not heal, but he shall eat up the flesh of the fat one, and shall cleave asunder their hoofs (Zech. 11:16);

speaking of a foolish shepherd; "to eat up the flesh of the fat one" denotes to turn good into evil; "to cleave asunder the hoofs" denotes to turn truth into falsity.

[8] How much the ancients surpassed the moderns in intelligence can be seen from the fact that they knew to what things in heaven many things in the world correspond, and consequently what they signify; and this was known not only to those of the church, but also to those out of the church, as for instance to the inhabitants of Greece, the most ancient of whom described things by significatives which at this day are called fabulous, because wholly unknown. That the ancient Sophi were in the knowledge of such things is evident from the fact that they described the origin of intelligence and wisdom by a winged horse which they called Pegasus, who with his hoof broke open a fountain, at which were nine virgins, and this upon a hill; for they knew that by a "horse" was signified the intellectual, by his "wings" the spiritual, by "hoofs" truth of the ultimate degree, where is the origin of intelligence, by "virgins" the sciences, by a "hill" unanimity, and in the spiritual sense charity. So with everything else. But such things at this day are among the things that have been lost.

AC 7730. For thereof we must take to serve Jehovah our God. That this signifies that from that the Lord must be worshiped, is evident from the signification of "serving," as being to worship. "Jehovah" denotes the Lord, (n. 7727).

AC 7731. And we know not with what we must serve Jehovah. That this signifies that it is unknown with what the worship must be performed, is evident from the signification of "serving Jehovah," as being the worship of the Lord (n. 7730).

AC 7732. Even until we come thither. That this signifies before those have been removed who are in mere falsities from evil, is evident from the fact that "to come thither," that is, into the wilderness, means to be removed from the Egyptians, thus from those who are in mere falsities from evil, who are now signified by the "Egyptians." To "go into the wilderness to sacrifice" denotes to be in a state removed from falsities, (n. 6904).

AC 7733. And Jehovah made firm Pharaoh‘s heart. This signifies that they were determined against the Divine (n. 7706).

AC 7734. And he would not let them go. That this signifies that they had no mind to leave them, is evident from the signification of "not to be willing," as being that they have no mind; and from the signification of "to let go," as being to leave (n. 7707), where are like words.

AC 7735. And Pharaoh said to him. That this signifies the growing hot of anger then against truth Divine, is evident from the signification of "to say," which, as it involves the things which follow, denotes the growing hot of anger, for there follows, "Pharaoh said unto Moses, Go away from before me, take heed to thyself that thou see my faces no more, for in the day thou seest my faces thou shalt die," which are words of anger against truth Divine, which is represented by Moses.

AC 7736. Go away from before me. That this signifies that they are not willing to know anything about it, namely, about truth Divine, is evident from the signification of "go away from before me," as being when said by the evil with respect to truth Divine, that they are not willing to know anything about it, for they reject it.

AC 7737. Take heed to thyself that thou see my faces no more. That this signifies that it did not enter into their mind, is evident from the signification of "seeing the faces no more," as being no longer to enter into the mind, for by the "face" are signified the interiors (n. 1999, 2434, 3527, 3631, 4066, 4796-4798, 5102, 5165, 5168, 5695), especially as to the affections; thus by the "face" is signified the mind (animus).

AC 7738. For in the day thou seest my faces thou shalt die. That this signifies that if it entered into the mind it would be rooted out, is evident from the signification of "seeing the faces," as being to enter into the mind (n. 7737); and from the signification of "dying," as being to be rooted out. That Pharaoh now says that Moses should "go away from before him, and that if he saw his faces he should die," is because there is now described the state of the infesters in mere falsity from evil, which falsity is signified by the "thick darkness." The more the infernals are in falsities from evil, the more they are averse to truth, and at last to such a degree that they are not willing even to hear anything of truth. For truth is contrary to falsity, and falsity is pleasant to them, because evil, from which is falsity, is the delight of their life; and therefore they utterly reject truth from their minds, because it is contrary to the pleasantness and delight of their life; and if they hear it they are tormented (n. 7519). It is for this reason that being in a state of falsity from evil, which is signified by "thick darkness," they remove from themselves the truth Divine which is represented by Moses, and therefore Pharaoh now said to Moses that he should "go away from before him and should see his faces no more, and if he saw, that he should die;" and therefore Moses replied, "thou hast rightly spoken, I will see thy faces again no more."

AC 7739. And Moses said. That this signifies the answer, is evident.

AC 7740. Thou hast rightly spoken. That this signifies that from truth it is so, is evident from the signification of "speaking rightly," as being to be so; that it is from truth, is also signified by "rightly" (n. 5453, 5437). By its being so from truth is meant that they are now in such a state that they desire to know nothing about truth Divine; and if it should enter into the mind, they would cast it out, according to what was shown just above (n. 7738).

AC 7741. I will see thy faces again no more. That this signifies that truth Divine will no longer enter into their minds, is evident from the signification of "not to see the faces," as being not to enter into the mind, according to what was said above (n. 7737, 7738).