ACV10 S04 8127-8157

CLICK TO PRINT READING CLICK TO GO TO COMMENTS 8127 And Jehovah spake unto Moses, saying. That this signifies instruction by the Divine by means of Divine truth, is evident from the signification of “Jehovah spake and said,” when concerning those things which shall be done and come to pass, as being instruction by the Divine (see n. 7186, 7241, 7267, 7304, 7380, 7517); and from the representation of Moses, as being the Lord as to Divine truth (n. 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382). It is said by means of Divine truth, because Moses, by whom Divine truth is represented, was to speak unto the people. The Divine Itself does not instruct and speak with men, nor indeed with angels, immediately; but mediately by means of Divine truth (n. 7009). This is meant by the Lord’s words in John:No one hath ever seen God; the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18; 5:37).By “the only-begotten Son” is meant the Lord as to Divine truth; from this also the Lord calls Himself “the Son of man” (n. 2628, 2803, 2813, 3704). The Lord also, when in the world, was Divine truth; but afterward, when He was glorified, He became also as to the Human, Divine good; and then from this proceeded Divine truth, which is the “Spirit of truth” or “Holy Spirit.” 8128 Speak unto the sons of Israel. That this signifies the influx of truth Divine with those who are of the spiritual church, is evident from the signification of “speaking,” as being influx (see n. 2951, 5481, 5797, 7270), and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223). “To speak” denotes influx, because in the internal representative sense Moses is Divine truth, and Divine truth comes into perception and thought by influx. Thought from perception is internal speech, to which external speech corresponds; and therefore in the internal sense the former is meant by the latter. 8129 That they turn back. That this signifies that they were not yet prepared, is evident from the signification of “turning back,” namely, from the way of the land of the Philistines to the way of the wilderness at the sea Suph, as being that they were not yet prepared, namely for introduction into heaven, which is signified by their entrance into the land of Canaan. How the case herein is, and that “turning back” denotes that they were not prepared, can be seen from what was unfolded and shown at verse 18 of the preceding chapter (n. 8098, 8099); namely, that they could not be introduced into heaven until they had undergone temptations, and the Lord had thereby confirmed truths and goods and had conjoined them. This is here meant by “being prepared.” 8130 And encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon. That this signifies the beginning of a state for undergoing temptations, is evident from the signification of “encamping,” as being the setting in order of truth and good (see n. 4236, 8103), here for undergoing temptations. This state is what is signified by the places at which they were to encamp. That this state is signified is plain from what follows, in that Pharaoh with his army afterward pitched his camp there, and that at the sight of them the sons of Israel came into grievous anxiety, by which the first state of temptations is signified (see what follows at verses 9 to 12). 8131 Over against it shall ye encamp by the sea. That this signifies that the influx of temptation is thence, is evident from the signification of “over against it,” as being near, so as to be in sight, and in the internal sense so that there was influx thence; and from the signification of “encamping,” as being the setting in order of truth and good for the undergoing of temptations (as just above, see n. 8130); and from the signification of “the sea Suph,” as being the hell where are falsities from evils (n. 8099). How it is to be understood that the influx of temptation was from there shall be briefly told. Temptations with man are spiritual combats between evil and good spirits, which combats are from those things and concerning those things which the man has done and thought, and which are in his memory. The evil spirits accuse and attack; but the good excuse and defend. These combats appear as if in the man, for the things which flow in from the spiritual world with a man are not presented as being from that world, but in himself (n. 741, 751, 761, 1820, 3927, 4249, 4307, 4572, 5036, 6657, 6666). It is the same with spirits when they undergo temptations. Therefore when people are about to undergo temptations, the interior things in them, that is, the truths and goods, are arranged by the Lord into such a state that by immediate influx from Himself and mediate influx through heaven, the falsities and evils which are from the hells may be resisted, and thereby he who is in temptation may be protected. When a man is being tempted he is also near hell, especially near that hell which is signified by “the sea Suph,” for in this hell are they who have been in the memory-knowledge of truth but in a life of evil, and thereby in falsities derived from evil. From the hells, through spirits, those things flow in which bring anxiety upon man in temptations. From all this it can be seen what is meant by the influx of temptation from hell, which is signified by their “encamping over against it by the sea Suph.” 8132 And Pharaoh will say of the sons of Israel. That this signifies the thought of those who are in damnation concerning the state of those who are of the spiritual church, is evident from the signification of “saying,” as being thought (see n. 7094, 7107, 7244, 7937); from the representation of Pharaoh, as being those who infest by means of falsities (n. 7107, 7110, 7126, 7142, 7220, 7228, 7317), here those who are in damnation, that is, in mere falsities from evil, for they who are merely in these, are in damnation (this state is signified by Pharaoh and the Egyptians after the firstborn were slain in Egypt, for by the slaying of the firstborn is signified damnation, n. 7766, 7778); and from the representation of the sons of Israel, as being those who are of the spiritual church (as just above, n. 8128). 8133 They are entangled in the land. That this signifies that they are in confusion in respect to the things of the church, is evident from the signification of “being entangled,” as being to be perplexed, thus to be in confusion (n. 2831); and from the signification of “land,” as being those things which are of the church. (That “land” denotes the church, see n. 8011.) 8134 The wilderness hath shut upon them. That this signifies that obscurity has taken possession of them, is evident from the signification of “shutting upon them,” when said of the obscurity which is signified by “the wilderness,” as being to take complete possession of them; and from the signification of “wilderness,” as being the obscurity of faith (see n. 7313). 8135 And I will harden Pharaoh’s heart. That this signifies that they who were in falsities from evil would still be determined, is evident from the signification of “hardening the heart,” as being to be determined (see n. 7272, 7300, 7305); and from the representation of Pharaoh, as being those who are in falsities from evil, or what is the same thing, who are in damnation (n. 8132). It is said “Pharaoh’s heart,” because by “heart” in the genuine sense is signified the good of celestial love (n. 3313, 3635, 3883-3896, 7542), consequently in the opposite sense is signified evil; here the evil of those who have been in the memory-knowledge of faith and in a life of evil. 8136 And he shall follow after them. That this signifies that they would still endeavor to subjugate them, is evident from the signification of “following after them,” as being to endeavor to subjugate; for the intention of their pursuit was to reduce them into a state of servitude, and by “making to serve,” when said of the Egyptians, is signified the intention to subjugate (n. 6666, 6670, 6671). 8137 And I will be glorified. That this signifies that they should see a Divine effect from the Divine Human of the Lord in the dissipation of falsity, is evident from the signification of “to be glorified,” when said of Jehovah or the Lord, as being a Divine effect, here from His Divine Human, because by coming into the world and assuming the Human and making it Divine, the Lord cast into the hells all evils and falsities, and reduced the heavens into order, and also liberated from damnation those who were of the spiritual church (see n. 6854, 6914, 7091, 7828, 7932, 8018). These things are in general signified by “being glorified,” but here there is signified that they who had infested the well-disposed should be cast into hell, and there encompassed about with falsities as with waters of a sea, and this as a Divine effect from the mere presence of the Lord.[2] To show how the case herein is, it shall be further unfolded. There are as many hells as there are genera and species of evils, each hell being separated from others as it were by rain-storms, clouds, or waters. In the other life evils and falsities appear before the eyes of spirits as rain-storms and clouds, and also as waters; the falsities from evils of those who have been of the spiritual church and have lived evilly, appear as waters; but the falsities from evils of those who have been of the celestial church, appear as rain-storms. They who are in the hells appear to be thus encompassed, with a difference everywhere in respect to amount and kind, density and rarity, thick darkness and dimness, according to the genus and species of the falsity from evil. The hell where they are who have lived in faith separate from charity and in a life of evil, is encompassed as by the waters of a sea; the falsities of evil do not indeed appear as waters to those who are there, but to those who look from without. Above that sea, where these are, are the hells of adulterers; these are above, because in the internal sense adulteries denote adulterations of good and the consequent perversions of truth, thus they denote evils from which come falsities contrary to the truths and goods of faith (n. 2466, 2729, 3399), being such falsities as are with those who are in the hell beneath, and who have lived contrary to the truth of the church, and have made its good of no account, and therefore have also adulterated and perverted everything that is said in the Word about good, that is, about charity toward the neighbor and about love to God.[3] As regards the “glorification in Pharaoh and in his army,” this here denotes immersion in this hell and being encompassed by waters as of a sea at the mere presence of the Lord, as was said above. For the evil flee from the presence of the Lord, that is, the presence of the good and truth that are from Him, feeling horror and torment at their mere approach; and also by reason of this presence they become encompassed about with their own evils and falsities, for these then burst forth from them; and indeed these evils and falsities encompass and are interposed in order to prevent the Divine from flowing in and tormenting them. This is the Divine effect which is here signified by the “glorification in Pharaoh and in his army.” That this effect is from the Divine Human of the Lord, is because, as before said, by the Lord’s coming into the world and assuming the Human and making it Divine, He cast all falsities and evils into hell, and reduced truths and goods in the heavens into order, and liberated from damnation those who were of the spiritual church. 8138 In Pharaoh and in all his army. That this signifies the immersion in hell of those who were in falsities from evil, and an environment there by falsities as by waters, is evident from what has just been mentioned (n. 8137), namely, that by “Pharaoh” and also by “his army,” are signified those who were cast into hell; by “Pharaoh,” those who are in falsities from evil, and by “his army,” the falsities themselves. (That “armies” denote truths from good see n. 3448, 7236, 7988, and therefore in the opposite sense they signify falsities from evil n. 3448.) It is said “an environment by falsities as by waters,” because falsities from evil, such as belong to those of the church who have been in faith separate and in a life of evil, appear there like waters (n. 8137), and it is from this that inundations of waters signify vastations of truth, and the waters of them, falsities (n. 705, 739, 756, 6346, 6853, 7307). 8139 And the Egyptians shall know that I am Jehovah. That this signifies that from this it will be known that the Lord is the only God, is evident from what has been unfolded above (n. 7401, 7444, 7544, 7598, 7636), where like words occur. 8140 And they did so. That this signifies obedience, is evident without explication. 8141 Verses 5-9. And it was told the king of Egypt that the people fled; and the heart of Pharaoh and of his servants was turned against the people, and they said, What is this we have done, that we have let Israel go from serving us? And he harnessed his chariot, and took his people with him; and he took six hundred chosen chariots, and all the chariots of Egypt, and tertian captains upon all of them. And Jehovah hardened the heart of Pharaoh king of Egypt, and he pursued after the sons of Israel; and the sons of Israel went out with a lofty hand. And the Egyptians pursued after them, and overtook them encamping by the sea, all the horses of the chariots of Pharaoh, and his horsemen, and his army, beside Pi-hahiroth, before Baal-zephon. “And it was told the king of Egypt that the people fled,” signifies the thought of those who were in mere falsities from evil, that they were completely separated; “and the heart of Pharaoh and of his servants was turned against the people,” signifies a change of state into evil in the case of those who were in falsities from evil; “and they said, What is this we have done?” signifies chiding; “that we have let Israel go from serving us,” signifies that they have left and have not subjugated them; “and he harnessed his chariot,” signifies the doctrine of falsity, which is that of faith separate in general; “and took his people with him,” signifies with all falsities both in general and in particular; “and he took six hundred chosen chariots,” signifies all and each of the doctrinal things of falsity which are of faith separate in their order; “and all the chariots of Egypt,” signifies also the doctrinal things of falsity that are of service to them; “and tertian captains upon all of them,” signifies reduced into order under generals; “and Jehovah hardened the heart of Pharaoh king of Egypt,” signifies obstinacy from the falsity which is from evil; “and he pursued after the sons of Israel,” signifies an attempt to subjugate those who were in faith conjoined with charity; “and the sons of Israel went out with a lofty hand,” signifies when nevertheless they had been released by the Divine power from the endeavor to subjugate them; “and the Egyptians pursued after them,” signifies the effect from the endeavor to subjugate on the part of those who were in falsities from evil; “and overtook them encamping by the sea,” signifies communication around the region of hell where are falsities from evil; “all the horses of the chariots of Pharaoh, and his horsemen, and his army,” signifies all things which are of falsity from a perverted understanding; “beside Pi-hahiroth, before Baal-zephon,” signifies whence there was communication, and therefore the beginning of the state of undergoing temptations. 8142 And it was told the king of Egypt that the people fled. That this signifies the thought of those who were in mere falsities from evil, that they were completely separated, is evident from the signification of anyone’s being told, as being to think and reflect (see n. 2862, 5508); from the representation of Pharaoh, as being those who are in falsities from evil (n. 8132, 8135), and who when he is called “king of Egypt” denotes those who are in mere falsities (n. 7220, 7228), for by “king” are signified truths (n. 1672, 2015, 2069, 4575, 4581, 4966, 5044, 6148), consequently in the opposite sense falsities; and from the signification of “fleeing,” as being to be separated. 8143 And the heart of Pharaoh and of his servants was turned against the people. That this signifies a change of state into evil in the case of those who were in falsities from evil, is evident from the signification of “the heart being turned,” as being a change of state into evil; (that “to be turned,” denotes to be changed, here as to the mind, thus as to the state, is evident, and that “heart” denotes evil see above, n. 8135); from the representation of Pharaoh, as being those who are in falsities from evil (n. 8132); from the signification of “servants,” as being those who are of lower condition, and who minister, consequently all and each who are in falsities from evil (n. 7396), and from the representation of the sons of Israel, as being those who are of the spiritual church. Hence it is evident that by “the heart of Pharaoh and of his servants being turned against the people,” is signified a change of state into evil in the case of all those who are in falsities from evil, against those who are of the spiritual church. 8144 And they said, What is this we have done? That this signifies a chiding, namely, of themselves, is evident without explication. 8145 That we have let Israel go from serving us. That this signifies that they have left and have not subjugated them, is evident from the signification of “letting go,” as being to leave; and from the signification of “from serving us,” when said by the Egyptians concerning the sons of Israel, as being from assaulting by means of falsities and infesting (see n. 7120, 7129), and from subjugating thereby (n. 6666, 6670, 6671). 8146 And he harnessed his chariot. That this signifies the doctrine of falsity, which is that of faith separate in general, is evident from the signification of a “chariot,” as being doctrine (see n. 2760, 5321, 5945), here the doctrine of falsity which is of faith separate, because it is the chariot of Pharaoh, and by Pharaoh are represented the falsities which are of faith separate; for they who are in faith separate from charity and at the same time in a life of evil must needs be in falsities (n. 8094).[2] In what now follows, the subject treated of is the gathering together of all the falsities derived from evil with those who have been in faith separate from charity and in a life of evil. In what precedes, the vastation of the truths of faith with them was described, and their final reduction to the state of being in mere falsities from evil, thus in damnation. In this chapter their being cast down into hell is now treated of, for this follows damnation. With this state of being cast down into hell, the case is this. When this is to be done, all the falsities that appertain to them are gathered together into one, which is effected by the opening of all the hells with which they have had communication, and their being poured in upon them. Thence come the condensations around them of falsities from evil which appear as waters to those who look at them from without (n. 8137, 8138), for they are exhalations from their life; and when they are encompassed about with these, they are in hell. That the falsities from evil are gathered together into one and are poured in upon them, is done in order that they may be surrounded by such things as have been of their life, and may be afterward kept in them. Their kind of evil and its derivative falsity then distinguish them and their hell from other hells.[3] As the subject treated of is the gathering together of all the falsities from evil which appertain to them, therefore such frequent mention is made in this chapter of the chariots of Pharaoh, his horses, horsemen, army, and people, for by these are signified all things of falsity which appertain to them, as in this verse, “He harnessed his chariot, and took his people with him;” in the seventh verse, “He took six hundred chosen chariots, and all the chariots of Egypt;” in the ninth verse, “And the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army;” in verse seventeen, “I will be glorified in Pharaoh, in all his army, in his chariots, and in his horsemen;” in like manner in verse eighteen; again in verse twenty-three, “And the Egyptians pursued, and came after them, all Pharaoh’s horses, his chariots, and his horsemen;” in verse twenty-five, “Jehovah removed the wheel of their chariots;” in verse twenty-six, “That the waters may return upon the Egyptians, upon their chariots, and upon their horsemen;” in verse twenty-eight, “The waters returned, and covered the chariots, and the horsemen, even to all the army of Pharaoh.” These things are repeated so many times because the subject treated of is falsities from evil, in that these were gathered together and poured in upon them; for by the things mentioned above are signified all things of falsity from evil; by “Pharaoh and the Egyptians,” the men themselves who are in falsities from evil; by “chariots,” the doctrinal things of falsity; by “horses,” false memory-knowledges from a perverted understanding; by “horsemen,” the derivative reasonings; by “army,” and “people,” the falsities themselves. 8147 And took his people with him. That this signifies with all falsities both in general and in particular, is evident from the signification of “people,” as being truths, and in the opposite sense falsities (see n. 1259, 1260, 3295, 3581), here falsities derived from evil, which are represented by Pharaoh and the Egyptians when it is said “Pharaoh and his servants,” or “Pharaoh and his people,” there are signified all, both in general and in particular, who are in these falsities, also all the falsities both in general and in particular (n. 7396). 8148 And he took six hundred chosen chariots. That this signifies all and each of the doctrinal things of falsity which are of faith separate, in their order, is evident from the signification of the number “six hundred,” as being each and all things of the truth and good of faith in one complex, thus in the opposite sense each and all things of the falsity and evil of faith separate from charity (that these are signified by “six hundred” can be seen from what has been shown concerning the number “six hundred thousand,” n. 7973); and from the signification of “chariots,” as being doctrinal things of faith, here of faith separate (see just above, n. 8146). By “chosen chariots” are signified the chief doctrinal things of this faith, on which the rest depend; those which depend on them, or serve them, being signified by “the chariots of Egypt” (of which presently).[2] Be it known that these falsities, which are here signified by “Pharaoh, his army, and his people,” also by his “chariots, horses, and horsemen,” are especially the falsities of those who are in persuasive faith, that is, who persuade themselves that the doctrinal things of the church in which they are, are true, and yet are in a life of evil. Persuasive faith exists together with evil of life, but not saving faith; for persuasive faith is a persuasion that all things that belong to the doctrine of the church are true, not for the sake of truth, nor for the sake of life, nor even for the sake of salvation, for in this they scarcely believe; but for the sake of self-advantage, that is, for the sake of getting honors and wealth, and for the sake of reputation with a view to these. They learn doctrinal things in order to acquire such things, thus not to the end that they may be of service to the church and the salvation of souls, but to serve themselves and those who belong to them; and therefore it is all the same to them whether these doctrinal things are true, or false; this they care nothing about, still less inquire into, for they are in no affection of truth for the sake of truth. No matter what kind of doctrinal things they may be, they confirm them; and when they have confirmed them, they persuade themselves that they are true, not considering that falsities can be confirmed equally as well as truths (n. 4741, 5033, 6865, 7012, 7680, 7950).[3] This is the source of persuasive faith, which, because it has not for its end, and does not regard, the neighbor and his good, thus not the Lord, but self and the world, that is, honors and self-advantage, is conjoined with evil of life, but not with good of life; for assuredly the faith that is conjoined with this is saving faith. This faith is given by the Lord, but the other is from the man himself. The one remains to eternity; the other is dissipated in the other life, and is also dissipated in the world if nothing is gained by it. But so long as men profit by it, they fight for it as for heaven itself, although it is not for that faith, but for themselves; for the things of faith, that is, of doctrine, are to them as means to an end; that is, to eminence and opulence. They who are in this faith in the world can with difficulty be distinguished from those who are in saving faith, for they speak and preach from an ardor as of zeal for the doctrine; but it is an ardor from the fire of the love of self and of the world.[4] These are they who are especially signified by “Pharaoh and the Egyptians,” and in the other life they are vastated in respect to this faith; and this being vastated, they are in mere falsities from evil, for falsities then burst forth from the evil. Every evil is attended with its falsity, for they are joined together; and the falsities appear when they are left to the evil of their life. The evil is then like a fire, and the falsities are like the light from it. This kind of evil and the consequent falsity is quite different from other kinds of evils and the consequent falsities, being more detestable than all others, because it is contrary to the goods and truths of faith, and therefore there is profanation in this evil. (Profanation is the acknowledgment of truth and good and yet a life contrary thereto, n. 593, 1008, 1010, 1059, 2051, 3398, 3898, 4289, 4601, 6959, 6963, 6971.) 8149 And all the chariots of Egypt. That this signifies also the doctrinal things of falsity that are of service to them, is evident from the signification of “the chariots of Pharaoh,” as being the chief doctrinal things of falsity on which the others depend; consequently by “the chariots of Egypt” are signified the doctrinal things of falsity which are of service to them (of which just above, n. 8148); for by a king and his chariots are signified principal things, but by the people, that is, “the Egyptians,” and their “chariots,” are signified secondary things. The doctrinal things of the church with those who are in evil of life are called doctrinal things of falsity, although it is possible that as to some part, greater or less, they are true. The reason is that with those who are in evil of life, truths, insofar as such people are concerned, are not truths, because by application to the evil which is of the life they put off the essence of truth, and put on the nature of falsity, for they look to evil, with which they conjoin themselves. Truths cannot be conjoined with evil unless they are falsified, which is done by means of wrong interpretations, and thus perversions. Hence it is that with such the doctrinal things of the church are called doctrinal things of falsity, even although they had been truths; for it is a canon that with those who are in evil of life truths are falsified, and with those who are in good of life falsities are made true. The reason why with these falsities are made true, is that they are applied so as to agree with good, and in this way the crudities of the falsity are wiped away (n. 8051). 8150 And tertian captains* upon all of them. That this signifies reduced into order under generals, is evident from the signification of “tertian captains,” as being generals under which are particulars. “Tertian captains” have this signification because “three,” from which they are called “tertian,” signifies what is complete and perfect (see n. 2788, 4495, 7715), and “captains” signify chief things; and these together with what is complete and perfect are generals, for each and all things that must be in a series are set in order under generals; the setting in order under the generals causes the several things to act as a one, and to be in a form, and to have a quality together. (Concerning generals, that under them are particulars, and under these singulars, see n. 920, 2384, 3739, 4325, 4329, 4345, 4383, 5208, 5339, 6115, 6146.) See 1 Kings 22:32. [Reviser.] 8151 And Jehovah hardened the heart of Pharaoh. That this signifies obstinacy from the falsity which is from evil, is evident from the signification of “hardening the heart,” as being to be determined (see n. 7272, 7300, 7305, 7616). Its being said that “Jehovah hardened Pharaoh’s heart” signifies, in the internal sense, that they who are in evil and falsity hardened themselves, thus that the evils and falsities themselves did this (see n. 2447, 6071, 6991, 6997, 7533, 7643, 7877, 7926). 8152 And he pursued after the sons of Israel. That this signifies an attempt to subjugate those who were in faith conjoined with charity, is evident from the signification of “pursuing,” as being an attempt to subjugate (n. 8136); and from the representation of the sons of Israel, as being those who are of the spiritual church (as frequently above), thus who are in faith conjoined with charity, for they who are of this church are in this faith both as to doctrine and as to life. The good of faith, or charity, is the essential, thus is in the first place, with those who are of the genuine spiritual church; whereas with those with whom faith is separate from its good, both as to doctrine and as to life, the truth of faith, or faith itself, is the essential, or in the first place. These do not belong to this church, for the life makes the church; but not doctrine, except insofar as it becomes of the life. For this reason it is plain that the church of the Lord is not here, nor there, but that it is everywhere, both within those kingdoms where the church is, and out of them, where men live according to the precepts of charity. Hence it is that the church of the Lord is scattered through the whole world, and yet that it is a one; for when the life makes the church, and not doctrine separate from life, then the church is a one; but when doctrine makes the church, then there are many. 8153 And the sons of Israel went out with a lofty hand. That this signifies when nevertheless they had been released by the Divine power from the endeavor to subjugate them, is evident from the representation of the sons of Israel, as being those who are of the spiritual church, or in faith conjoined with charity (as just above, n. 8152); from the signification of “to go out,” as being to be liberated, that is, to be released from the endeavor to subjugate them, which endeavor is signified by “to pursue” (n. 8152); and from the signification of “a lofty hand,” as being the Divine power, for by “hand” is signified power (see n. 878, 3387, 4931-4837, 5327, 5328, 5544, 6292, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8069); and by “lofty” is signified what is Divine. “Lofty” denotes what is Divine, because by it is meant heaven where the Divine is. Therefore in the Word it is said of Jehovah or the Lord that He “dwells on high,” and He Himself is called “the Most High,” as in these passages:Jehovah is exalted; for He dwelleth on high (Isa. 33:5).Thus saith the high and lofty One that inhabiteth eternity, and whose name is Holy: I dwell in the holy and high place (Isa. 57:15).Jehovah sent from on high, and He rescued me (Ps. 18:16).Therefore Jehovah is called “the Most High” (Deut. 32:8; Dan. 4:17, 32, 34; 7:18, 22, 25; Ps. 7:17; 9:2; 18:13; 46:4; 50:14; 57:2; 82:6). Because “high” signified heaven and the Divine therein, Divine worship was instituted on mountains and on high places by those who were of the representative church; and for this reason also it was performed in lofty places which they built for themselves, as frequently mentioned in the historical and prophetical portions of the Word, as in Ezekiel:Thou hast built unto thee a lofty place, and hast made thee a high place in every street. Thou hast built thy lofty place on every head of the way (Ezek. 16:24, 25, 31).That the Divine was signified by what is high, is because by the starry heaven was signified the angelic heaven, and it was also believed that it was there; although the wiser among them knew that heaven is not on high, but is where the good of love is, and this within man, wherever he may be. (That high things denote interior things, or the goods which are there, see n. 450, 1735, 2148, 4210, 4599.) 8154 And the Egyptians pursued after them. That this signifies the effect from the endeavor to subjugate on the part of those who were in falsities from evil, is evident from the signification of “pursuing,” as being an endeavor to subjugate (n. 8152), here the effect resulting from this endeavor, because it is said twice; and from the signification of “the Egyptians,” as being those who are in falsities from evil (as frequently above). 8155 And they overtook them encamping by the sea. That this signifies communication around the region of hell where are falsities from evils, is evident from the signification of “overtaking,” as being communication, for in the spiritual sense “to overtake” or come in contact with denotes influx, by which there is communication, here of the falsities from evil of those who are signified by “the Egyptians” with those who are signified by “Israel”-that there was communication there is evident from the temptation which they first underwent there, of which in what follows, for all temptation arises through influx from the hells, thus by communication (n. 8131)-from the signification of “encamping,” as being the setting in order of truth and good by the Lord for the undergoing of temptations (n. 8103, 8130, 8131) and from the signification of “the sea,” here the sea Suph, as being the hell where are the falsities from evil of those who are in faith separate from charity and in a life of evil (n. 8099, 8137, 8148). 8156 All the horses of the chariots of Pharaoh, and his horsemen, and his army. That this signifies all things which are of falsity from a perverted understanding, is evident from the signification of “horses,” as being the understanding (see n. 2761, 2762, 3217, 5321, 7024, 8029), here a perverted understanding, such as is that of those who are in evil and in the derivative falsity; from the signification of “chariots,” as being doctrinal things (n. 2761, 5321, 5945, 8146); from the signification of “horsemen,” as being those things which are of the understanding (n. 6534), here false reasonings from a perverted understanding; and from the signification of “army,” as being falsities (n. 8138). From all this it is evident that by “the horses of the chariots of Pharaoh, and his horsemen, and his army,” are signified memory-knowledges, reasonings, and falsities, from a perverted understanding, thus all things which are of falsity. 8157 Beside Pi-hahiroth, before Baal-zephon. That this signifies whence there was communication and therefore the beginning of the state of undergoing temptations, is evident from what was said above (n. 8130). —