7161.“因你们使我们的香气在法老眼里和他臣仆眼里发臭”表由于这些事，所有沉浸于虚假的人都对我们的听从感到如此大的厌恶。这从“发臭”和“香气”的含义清楚可知：“发臭”是指厌恶，如下文所述；“香气”是指感知蒙悦纳之物的能力（参看925，1514，1517-1519，3577，4626，4628，4748节）。“香气”因表示感知蒙悦纳之物的能力，故也表示感知信与仁的能力，因为这些是蒙悦纳的（参看1519，4628，4748节）。由于它们是蒙悦纳的，故听从是最蒙悦纳的，因为听从是信与仁之良善本身。这就是为何“香气”在此表示听从。
正如“香气”表示蒙主悦纳的一切，“臭气”表示不蒙主悦纳之物。因此，“臭气”表示厌恶，也表示可憎之物。此外，“臭气”也实际对应于厌恶和可憎之物，而厌恶和可憎之物是属虚假和邪恶那一方的。“臭气”因与厌恶联系在一起，故在圣言中也用来表示厌恶，如撒母耳记：
以色列人在非利士人中发臭。（撒母耳记上13:4）
又：
亚吉论及大卫说，他已经使自己在以色列中，在他的百姓中完全发臭。（撒母耳记上27:12）
又：
亚扪人看见他们已经在大卫那里发臭的时候。（撒母耳记下10:6）
又：
亚希多弗对押沙龙说，整个以色列听见你已经在你父亲那里发臭。（撒母耳记下16:21）
在这些经文中，“发臭”表示厌恶。以赛亚书：
列族被杀的必然抛弃，尸首臭气上腾，诸山被他们的血融化。（以赛亚书34:3）
“臭气”表示可憎的邪恶。它在阿摩司书（4:10）和大卫诗篇（38:5-6）同样表示可憎的邪恶。
“在法老眼里和他臣仆眼里”表示在对所有沉浸于虚假之人的觉知中。这从“眼”的含义和“法老”的代表清楚可知：“眼”是指觉知（4339节）；“法老”是指那些沉浸于虚假之人（6651，6679，6683，7107，7110，7126，7142节）。经上之所以说他们的香气在“他们眼里发臭”，是因为所有沉浸于虚假和邪恶之人都对良善感到厌恶；对他们来说，真理是发臭的。
那些陷入邪恶，并由此陷入虚假的人就散发臭气，这一点从被称为死尸地狱的地狱和被称为粪便的地狱很明显地看出来：在死尸地狱的，是刺客和最凶残的复仇者；在粪便地狱的，是奸淫者和那些以污秽下流的乐趣为目的的人。当这些地狱被打开时，无法忍受的恶臭就从它们那里散发出来（4631节）；然而，只有那些灵层面的内在能力被打开的人才感知到这些恶臭。而这些地狱的居民则觉得这些臭气很怡人，因此喜欢住在这些恶臭当中（4628节）。因为他们就像那些生活在死尸和粪便中的动物，在那里找到生命的快乐。当他们从充满恶臭的氛围中出来时，却发现香甜怡人的气味很是难闻，极不令人愉快。由此可见，当如何理解这一解释，即：那些陷入虚假的人对与神的律法有关的任何事物和源于它的教义感到强烈的厌恶；神的律法和源于它的教义由摩西和亚伦来代表，论到他们，经上说：“他们使他们的香气在法老眼里和他臣仆眼里发臭”。
Potts(1905-1910) 7161
7161. Because ye have made odor to stink in the eyes of Pharaoh, and in the eyes of his servants. That this signifies that by reason of these things all they who are in falsities have so great an aversion to our compliance, is evident from the signification of "making to stink," as being aversion, of which in what follows; and from the signification of "odor," as being the perceptivity of what is grateful (see n. 925, 1514, 1517-1519, 3577, 4626, 4628, 4748); and as "odor" denotes the perceptivity of what is grateful, it denotes the perceptivity of faith and charity, for these are grateful (see n. 1519, 4628, 4748); and because these are grateful, compliance is most grateful, for compliance is the very good itself of faith and charity; hence it is that by "odor" is here signified compliance. [2] As "odor" denotes all that which is grateful to the Lord, so "stink" denotes that which is ungrateful to the Lord, consequently "stink" denotes aversion, and also abomination. Moreover, "stink" actually corresponds to the aversion and abomination which are of falsity and evil. As "stink" denotes that which belongs to aversion, it is used in the Word to denote aversion, as in Samuel:
Israel had become stinking with the Philistines (1 Sam. 13:4). Achish says of David, that he had made himself utterly stinking in his people, in Israel (1 Sam. 27:12). When the sons of Ammon saw that they had become stinking with David (2 Sam. 10:6). Ahithophel said unto Absalom, That all Israel may hear that thou hast become stinking with thy father (2 Sam. 16:21). In these passages "stinking" denotes aversion. In Isaiah:
Let the pierced of the nations be cast out, and the stink of their carcasses go up, and the mountains melt with blood (Isa.34:3);
where "stink" denotes evil that is abominable. In like manner in Amos 4:10, and in David, Ps. 38:5-6. [3] That "in the eyes of Pharaoh and in the eyes of his servants" denotes in the perception of all those who are in falsities, is evident from the signification of "eyes," as being perception (n. 4339); and from the representation of Pharaoh, as being those who are in falsities (n. 6651, 6679, 6683, 7107, 7110, 7126, 7142). That their odor is said "to stink in their eyes" is because all who are in falsities and evils feel aversion for goods, and truths stink to them. [4] That they who are in evils and thence in falsities have a stink, is very evident from the hells which are called the cadaverous hells, where are assassins and those who are most tenacious of revenge; and from the hells which are called excremental, where are adulterers and those who have filthy pleasures as the end. When these hells are opened, intolerable stenches exhale from them (n. 4631); but these stenches are not so perceived except by those who have the interiors, which are of the spirit, open. Nevertheless those who are in these hells perceive these stinks as grateful, and therefore love to live in them (n. 4628); for they are like those animals which live in dead bodies and excrements, and find there the delight of their life. When they come out of the sphere of these stenches, sweet and grateful odors are foul and most ungrateful to them. From all this it can be seen how it is to be understood that they who are in falsities feel such an aversion for the things of the law Divine and of the doctrine thence derived, which are represented by Moses and Aaron, of whom it is said that "they had made their odor to stink in the eyes of Pharaoh, and in the eyes of his servants."
Elliott(1983-1999) 7161
7161. 'Because you have caused our odour to stink in the eyes of Pharaoh and in the eyes of his servants' means that because of thema all those who are steeped in falsities feel such a strong aversion to our spirit of obedience. This is clear from the meaning of 'causing to stink' as an aversion, dealt with below; and from the meaning of 'odour' as an ability to perceive what is pleasing, dealt with in 925, 1514, 1517-1519, 3577, 4626, 4628, 4748. And meaning an ability to perceive what is pleasing, 'odour' also means an ability to perceive faith and charity since these are pleasing, 1519, 4628, 4748. And since they are pleasing, a spirit of obedience is most pleasing, for a spirit of obedience is the genuine good of faith and charity. This is why 'odour' here means a spirit of obedience.
[2] Just as 'odour' implies everything that is pleasing to the Lord, so 'stink' implies that which is unpleasing to the Lord. Consequently 'stink' means an aversion as well as abomination, and also in actual fact corresponds to an aversion and abomination - an aversion to and abomination on the part of falsity and evil. Since 'stink' is associated with aversion it is therefore also used in the Word to express aversion, as in Samuel,
Israel became stinking to the Philistines. 1 Sam 13:4.
In the same author,
Achish said of David, He has made himself utterly stinking among his people, in Israel. 1 Sam 17:12.
In the same author,
When the children of Ammon saw that they had become stinking to David... 2 Sam 10:6.
In the same author,
Ahitophel said to Absalom, So that the whole of Israel may hear that you have become stinking to your father. 2 Sam 16:21.
In these places 'stinking' stands for aversion. In Isaiah,
Let the slain of the gentiles be cast out, and the stink of their dead bodies rise up, and the mountains be melted with [their] blood. Isa 34:3.
'The stink' stands for abominable evil, as it likewise does in Amos 4:10, and in David, Ps 38:4, 5.
[3] 'In the eyes of Pharaoh and in the eyes of his servants' means in the perception of all those who are steeped in falsities. This is clear from the meaning of 'the eyes' as perception, 4339; and from the representation of 'Pharaoh' as those who are steeped in falsities, dealt with in 6651, 6679, 6683, 7107, 7110, 7126, 7142. The reason why in their eyes their odour is said to stink is that all who are steeped in falsities and evils feel an aversion to all kinds of good; and to them truths stink.
[4] The fact that a stink emanates from those who are governed by evils and are consequently steeped in falsities is plainly evident from the hells that are called the dead-body hells, where assassins are and those ferociously bent on revenge, and from the hells which are called excrementitious, where adulterers are and those who have held foul pleasures as the end in view. When those hells are opened up insufferable stenches emanate from them, 4671; yet they are not detected except by those in whom inner powers on the level of their spirit have been opened. But the inhabitants of those hells find those disgusting smells pleasing and therefore like to live among those stenches, 4628. For they are like those animals which spend their time among dead bodies and excrement, finding the delight of their lives among them. When they come away from the atmosphere filled with those stenches, they find sweet and pleasing odours offensive and extremely displeasing. From all this one may now see how to understand the explanation that those steeped in falsities feel such a strong aversion to anything connected with the law of God and doctrinal teachings derived from it, represented by Moses and Aaron, in reference to whom it says that they made [the people's] odour stink in the eyes of Pharaoh and in the eyes of his servants.
Latin(1748-1756) 7161
7161. `Quod putere fecistis odorem nostrum in oculis Pharaonis et in oculis servorum ejus': quod significet quod propter illa tanta aversatio sit obsequii nostri omnibus illis qui in falsis sunt, constat ex significatione `putere facere' quod sit aversatio, de qua sequitur; et ex significatione `odoris' quod sit perceptivum grati, de qua n. 925, 1514, 1517-1519, 3577, 4626, (x)4628, 4748; et quia odor est perceptivum grati, est perceptivum fidei et charitatis, nam illa sunt grata, n. 1519, 4628, 4748; et quia illa sunt grata, est obsequium gratissimum, nam obsequium est ipsum bonum fidei et charitatis; inde est quod per `odorem' hic significetur obsequium. 2 Quia odor est id omne quod Domino gratum est, ita putor est id quod Domino ingratum est, proinde est putor aversatio et quoque abominatio; {1}etiam putor actualiter correspondet {2}aversationi et abominationi, quae sunt {3}falsi et mali; quia putor est id quod aversationis est, ideo quoque in Verbo {4}pro aversatione dicitur, ut apud Samuelem, Putidus factus est Israel apud Philistaeos, 1 Sam. xiii 4:apud eundem, Achischus de Davide, quod putidum faciendo putidum se fecerit in populo suo, in Israele, 1 Sam. xxvii 12:
apud eundem, Cum viderent filii Ammonis quod putidi facti essent apud Davidem, 2 Sam. x 6:
apud eundem, Achitophel ad Abschalomem, ut audiat universus Israel, quod putidus factus sis apud patrem tuum, 2 Sam. xvi 21;
in illis locis `putidus' pro aversatione: apud Esaiam, Confossi {5}gentium projiciantur, et cadaverum earum ascendat putor, et montes liquescant sanguine, xxxiv 3;
`putor {6}' pro malo abominabili; similiter apud Amos iv 10; et apud Davidem, Ps. xxxviii 5, 6 [A.V. 4, 5]. 3 Quod `in oculis Pharaonis et in oculis servorum ejus' sit in perceptione omnium illorum qui in falsis sunt, constat ex significatione `oculorum' quod sit perceptio, n. 4339; et ex repraesentatione `Pharaonis {7}' quod sint qui in falsis, de qua n. 6651, 6679, 6683, 7107, 7110, 7126, (x)7142. Quod in oculis illorum dicatur fetere odor illorum, est quia omnes qui in falsis et malis sunt aversantur {8}bona, et vera illis putent. 4 Quod {9}putor sit illis qui in malis ei inde falsis sunt, patet manifeste ab infernis quae vocantur inferna cadaverosa, ubi sicarii et vindictae tenacissimi, et {10}ab infernis quae vocantur (x)excrementicia, ubi adulteri et qui pro fine habuerunt foedas voluptates; cum aperiuntur illa inferna, exhalantur inde fetores intolerabiles, {11} n. 4631, sed illi non sentiuntur nisi ab illis quibus interiora, quae sunt spiritus, aperta sunt; sed usque illi qui {12}in infernis illis sunt putores illos {13}appercipiunt gratos, et inde amant vivere in fetoribus illis, n. 4628; sunt enim sicut {14} illa animalia quae in cadaveribus et {15}excrementis degunt, et ibi {16}vitae suae jucundum habent; cum {17}illi extra sphaeram fetorum illorum veniunt, odores dulces et grati illis sunt taetri et maxime ingrati; ex his constare potest quomodo intelligendum quod illi qui in falsis sunt tantum aversentur illa quae {18}sunt legis Divinae, (c)et (t)inde doctrinae, quae repraesentantur per Moschen et Aharonem, de quibus dicitur (x)quod `fetere fecerint odorem illorum in oculis Pharaonis et in oculis servorum ejus.' @1 et quoque$ @2 abominationi et aversationi$ @3 mali et falsi$ @4 pro aversatione altered to loco aversationis$ @5 d genti i earum$ @6 i cadaverum$ @7 i et servorum ejus$ @8 bona et vera; imo bona et vera illis putent, quod$ @9 manifeste patet ab illis qui in infernis sunt, sunt enim inferna$ @10 sunt inferna$ @11 i videatur$ @12 ibi$ @13 percipiunt$ @14 i foeda$ @15 excrementitiis$ @16 vitam$ @17 autem$ @18 After inde$