HEAVENLY SECRETS
Emanuel Swedenborg

Back | Next | Index | Home


AC EXODUS Chapter 9

THE DOCTRINE OF CHARITY

AC 7488. From all that has been said about the loves of self and of the world, it is evident that all evils spring from them, and because all evils spring from them, so do all falsities; and on the other hand, from love to the Lord and love toward the neighbor spring all goods, and because all goods spring from them, so do all truths.

AC 7489. This being the case, it is evident that in so far as a man is in the loves of self and of the world, so far he is not in love toward the neighbor, still less in love to the Lord; for these are opposites.

AC 7490. It is also evident that in so far as a man is in the loves of self and of the world, so far he does not know what charity is, until at last he does not know that it exists; also that so far the man does not know what faith is, until at last he does not know that it is anything; and that so far the man does not know what conscience is, until at last he does not know that it exists; nay, that so far the man does not know what the spiritual is, nor what the life of heaven; and finally that he does not believe there is a heaven and a hell; consequently he does not believe that there is a life after death. These are the effects of the loves of self and of the world when they reign.

AC 7491. The good of heavenly love and the truth of its faith continually flow in from the Lord, but are not received where the loves of self and of the world reign; but on the contrary where these loves reign, that is, are continually in the thought, are the end, are in the will, and make the life, the good and truth which flow in from the Lord are either rejected, or extinguished, or perverted.

AC 7492. With those with whom they are rejected, the good which is of love and the truth which is of faith are held in contempt, and also in aversion.  With those with whom they are extinguished, the good of love and the truth of faith are denied, and the contrary evils and falsities are affirmed.  But with those with whom they are perverted, the good of love and the truth of faith are misinterpreted and are applied to favor evil and its falsity.

AC 7493. The loves of self and of the world with man begin to reign when he comes to years of discretion and self-government; for then the man begins to think from himself or from his own, and to appropriate these loves to himself, and this the more as he confirms himself in a life of evil.  In so far as a man appropriates evils to himself, so far the Lord separates the good of innocence and charity which the man has received in infancy and childhood and at times afterward, and stores them up in his interiors; for the good of innocence and the good of charity can in no wise abide with the evils of these loves; and the Lord is not willing that they should perish.

AC 7494. They therefore who either pervert or extinguish or reject in themselves the good of love and the truth of faith, have no life in them; for the life which is from the Divine is to will good and believe truth. But they who do not will good but evil, nor believe truth but falsity, have what is contrary to life.  This contrary to life is hell, and is called “death,” and they are called “dead.” That the life of love and faith is called “life,” also “eternal life,” and that they who have it in themselves are called “living men;” and that the contrary of life is called “death,” also “eternal death,” and such men “dead,” is evident from many passages in the Word (Matt. 4:16; 8:21, 22; 18:8, 9; 19:16, 17, 29; John 3:15, 16, 36; 5:24, 25; 6:33, 35, 47, 48, 50, 51, 53, 57, 58, 63; 8:21, 24, 51; 10:10; 11:25, 26; 14:6, 19; 17:2, 3; 20:31).

EXODUS 9:1-35

1. And Jehovah said unto Moses, Come unto Pharaoh, and speak unto him, Thus said Jehovah the God of the Hebrews, Let My people go, that they may serve Me.

2. For if thou refuse to let them go, and if thou still with hold them,

3. Behold, the hand of Jehovah shall be on thy cattle which is in the field, on the horses, on the asses, on the camels, on the herd, and on the flock: a very grievous pestilence.

4. And Jehovah shall sever between the cattle of Israel and the cattle of the Egyptians, and there shall nothing die of all that belongeth to the sons of Israel.

5. And Jehovah appointed a set time, saying, Tomorrow Jehovah shall do this word in the land.

6. And Jehovah did this word on the morrow, and all the cattle of the Egyptians died; and of the cattle of the sons of Israel died not one.

7. And Pharaoh sent, and behold there was not so much as one of the cattle of Israel dead; and Pharaoh’s heart was made heavy, and he did not let the people go.

8. And Jehovah said unto Moses and unto Aaron, Take to you in the fulness of your fists ashes of the furnace, and let Moses sprinkle it toward heaven unto the eyes of Pharaoh.

9. And it shall be dust over all the land of Egypt, and it shall be upon man, and upon beast, a sore breaking forth in pustules in all the land of Egypt.

10. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it toward heaven; and it became a sore of pustules breaking forth on man and on beast.

11. And the magicians could not stand before Moses because of the sore; for the sore was on the magicians and on all the Egyptians.

12. And Jehovah made firm the heart of Pharaoh, and he heard them not, as Jehovah had spoken unto Moses.

13. And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus said Jehovah the God of the Hebrews, Let My people go, that they may serve Me.

14. For this time I will send all My plagues into thy heart, and into thy servants, and into thy people; that thou mayest know that there is no one as I in the whole earth.

15. For now I would put forth My hand, and smite thee and thy people with pestilence, and thou wouldest be cut off from the earth:

16. But yet for this cause have I made thee to stand, that thou mayest see My power, and that My name may be told in the whole earth.

17. As yet thou exaltest thyself against My people, in thy not letting them go.

18. Behold, to-morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the day it was founded even until now.

19. And now send, gather in thy cattle, and all that thou hast in the field; every man and beast, that shall be found in the field, and shall not be brought to the house, and the hail shall come down upon them, and they shall die.

20. He that feared the word of Jehovah of the servants of Pharaoh, made his servants and his cattle flee unto the houses:

21. And he that did not set his heart unto the word of Jehovah, left his servants and his cattle in the field.

22. And Jehovah said unto Moses, Stretch forth thy hand toward heaven, and there shall be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field in the land of Egypt.

23. And Moses stretched forth his rod toward heaven; and Jehovah gave voices and hail, and the fire walked unto the land, and Jehovah made it rain hail upon the land of Egypt.

24. And there was hail, and fire walking at the same time in the midst of the hail, very grievous, such as had not been like it in all the land of Egypt since it became a nation.

25. And the hail smote in all the land of Egypt all that was in the field, from man and even to beast, and the hail smote every herb of the field, and brake every tree of the field.

26. Only in the land of Goshen, where the sons of Israel were, was there no hail.

27. And Pharaoh sent, and called Moses and Aaron, and said unto them, I have sinned this time; Jehovah is just, and I and my people are wicked.

28. Supplicate ye unto Jehovah, for there hath been enough of voices of God and hail; and I will let you go, and ye shall stay no longer.

29. And Moses said unto him, As I go out of the city, I will spread out my palms unto Jehovah; and the voices shall cease, and there shall be no more hail; that thou mayest know that the earth is Jehovah‘s.

30. And thou and thy servants, I know that ye will not yet fear the face of Jehovah God.

31. And the flax and the barley were smitten; for the barley was a ripening ear, and the flax was a stalk.

32. And the wheat and the spelt were not smitten, because they were hidden.

33. And Moses went out of the city from before Pharaoh, and spread out his palms unto Jehovah; and the voices and hail ceased and the rain was not poured out upon the earth.

34. And Pharaoh saw that the rain and the hail and the voices had ceased, and he sinned yet more, and made heavy his heart, he and his servants.

35. And the heart of Pharaoh was made firm, and he did not let the sons of Israel go; as Jehovah had spoken by the hand of Moses.

THE CONTENTS

AC 7495. In this chapter the subject of the vastation of those who infest the men of the spiritual church is continued; and in it in the internal sense is described the sixth, the seventh, and the eighth state or degree of their vastation, which are described by the pestilence, the sore breaking forth in pustules, and the rain of hail, whereby is signified vastation in respect to the things that belong to the church among them.

THE INTERNAL SENSE

AC 7496. Verses 1-7. And Jehovah said unto Moses, Come unto Pharaoh, and speak unto him, Thus said Jehovah the God of the Hebrews, Let My people go that they may serve Me.  For if thou refuse to let them go, and if thou still withhold them, behold, the hand of Jehovah shall be on thy cattle which is in the field, on the horses, on the asses, on the camels, on the herd, and on the flock; a very grievous pestilence. And Jehovah shall sever between the cattle of Israel and the cattle of the Egyptians, and there shall nothing die of all that belongeth to the sons of Israel.  And Jehovah appointed a set time, saying, Tomorrow Jehovah shall do this word in the land.  And Jehovah did this word on the morrow, and all the cattle of the Egyptians died; and of the cattle of the sons of Israel died not one.  And Pharaoh sent, and behold there was not so much as one of the cattle of Israel dead; and Pharaoh’s heart was made heavy, and he did not let the people go.  “And Jehovah said unto Moses,” signifies instruction anew; “Come unto Pharaoh, and speak unto him,” signifies the appearance of truth from the Divine with those who infest; “Thus said Jehovah the God of the Hebrews,” signifies a command from the Lord the God of the church; “Let My people go that they may serve Me,” signifies that they should leave those who are of the spiritual church so that they may worship the Lord; “for if thou refuse to let them go, and if thou still withhold them,” signifies if they should still be determined to infest; “behold the hand of Jehovah shall be on thy cattle which is in the field,” signifies the vastation of the truth and good of faith which they have from the church wherein they had been; “on the horses, on the asses, on the camels,” signifies the intellectual things and the memory-knowledges of the truth that is of faith; “oh the herd, and on the flock,” signifies the things of the will; “a very grievous pestilence,” signifies a consumption in general; “and Jehovah shall sever between the cattle of Israel and the cattle of the Egyptians,” signifies the difference between the truths and goods of faith of those who are of the spiritual church, and the truths and goods of faith which are of the church with those who infest; “and there shall nothing die of all that belongeth to the sons of Israel,” signifies that they shall not be consumed; “and Jehovah appointed a set time,” signifies predetermination; “saying, To-morrow Jehovah shall do this word in the land,” signifies theirs forever in respect to the things that belong to the truth and good of faith of the church; “and Jehovah did this word on the morrow,” signifies the effect according to the predetermination; “and all the cattle of the Egyptians died,” signifies the consumption of the truth and good of faith with those who infest; “and of the cattle of the sons of Israel died not one,” signifies that nothing of faith was consumed with those who were of the spiritual church; “and Pharaoh sent, and behold there was not so much as one of the cattle of Israel dead,” signifies that this was made known to those who infest; “and Pharaoh‘s heart was made heavy,” signifies obstinacy; “and he did not let the people go,” signifies that they did not leave them.

AC 7497. And Jehovah said unto Moses.  This signifies instruction anew, (n. 6879, 6881, 6883, 6891, 7226, 7304, 7380).

AC 7498. Come unto Pharaoh, and speak unto him. That this signifies the appearance of truth from the Divine with those who infest, is evident from the signification of “coming” or “entering in” unto anyone, as being presence or appearance; and from the signification of “speaking,” as being communication; from the representation of Pharaoh, as being those who infest in the other life those who are of the spiritual church (n. 7107, 7110, 7126, 7142, 7220, 7228, 7317); and from the representation of Moses, who was to enter in unto Pharaoh and speak unto him, as being truth from the Divine (n. 6771, 6827, 7014, 7382). That “to come” or “enter in” denotes presence or appearance, is because in the spiritual sense these phrases signify things that belong to the mind, consequently to the thought; and when “coming” or “entering in” unto anyone is said of the thought, it denotes to present him to one’s view, for he who thinks about anyone makes him present to himself; and wonderful to say, in the other life he of whom anyone thinks with longing to speak with him, is also presented to view. From this it is evident that in the other life when spirits think as a man thinks in the world, that which they think of is presented to the life. From this then it can be known that by “coming” or “entering in” unto anyone, is signified presence or appearance.

AC 7499. Thus said Jehovah the God of the Hebrews.  That this signifies a command from the Lord who is the God of the church, is evident from the signification of “saying,” as being a command (n. 7036, 7107, 7310); and from the signification of “the Hebrews,” as being those who are of the church, thus the church (n. 5136, 5236, 6675, 6684, 6738). “Jehovah” when named in the Word denotes the Lord, (n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956). In the Word the Lord is called “Jehovah” as to Divine good, for Divine good is the Divine Itself; and the Lord is called the“ Son of God” as to Divine truth, for Divine truth proceeds from the Divine good as a son from a father, and also is said to be “born:” how this is shall be further told. When the Lord was in the world He made His Human Divine truth, and then called the Divine good which is Jehovah, His “Father;” because, as just said, Divine truth proceeds and is born from Divine good. But after the Lord had fully glorified Himself, which was done when He endured the last of temptation on the cross, He then made His Human also Divine good, that is, Jehovah; and thereby the Divine truth itself proceeded from His Divine Human. The Divine truth is what is called the “Holy Spirit,” and is the holy which proceeds from the Divine Human. From this is evident what is meant by the Lord‘s words in John:--

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

It is the Divine good which is called the “Father,” and the Divine truth which is called the “Son,” (n. 3704).

AC 7500. Let My people go that they may serve Me.  That this signifies that they should leave those who are of the spiritual church so that they may worship the Lord, is evident from the signification of “letting go,” as being to leave; from the representation of the sons of Israel, here “My people,” as being those who are of the spiritual church (n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of “that they may serve Me,” as being that they may worship the Lord. “To serve” denotes to worship; and that “Jehovah,” whom they would serve, denotes the Lord, (n. 7499).

AC 7501. For if thou refuse to let them go, and if thou still withhold them. That this signifies if they should still be determined to infest, is evident from the signification of “refusing,” as being to be determined; hence “to refuse to let go” denotes to be determined not to leave; and from the signification of “withholding,” as being still to infest; for they who are infested are withheld by the evil spirits who infest. In regard to those who are infested being withheld by evil spirits, the case is this. When evil spirits assault anyone, they know how to insinuate themselves into the delights that belong to his cupidities, and also into the pleasant feelings connected with his principles, thus into all things of his love; and so long as they are engaged in this insinuation they withhold the man whom they are infesting as if bound, nor can he be loosed, however he struggles, except with the Lord’s Divine aid, for love and insinuation into the delight of the love conjoin.  Such is the art employed by evil spirits and genii in the other life. The same thing is seen in this world; for he who insinuates himself into another‘s delight which is of his love, holds him bound and also leads him.

AC 7502. Behold the hand of Jehovah shall be on thy cattle which is in the field.  That this signifies the vastation of the truth and good of faith which they have from the church wherein they had been, is evident from the signification of “the hand of Jehovah being on anyone,” as being a plague or punishment; for by “hand” is signified power (n. 4931-4937, 6292, 6947, 7188, 7189), and by “the hand of Jehovah,” omnipotence (n. 878, 3387); and because by those who are in the externals of the church it is believed from the appearance that every plague or punishment comes from Jehovah (for they attribute all things to His power), therefore by “the hand of Jehovah being on anyone” is signified punishment, here vastation, for the degrees of the vastation of those who infested were punishments:--from the signification of “cattle,” as being the truths and goods of faith (n. 6016, 6045, 6049); and from the signification of “field,” a being the church (n. 2971, 3310). That “field” denotes the church is because the seeds sown in a field signify the truths which are of faith, and also because the produce from the field, such as wheat, barley, spelt, and so forth, denotes the goods which are of charity, and the truths which are of faith, thus such things as belong to the church.

[2] As regards the infernal spirits who infest the upright in the other life being vastated as to the truths of faith that belong to the church, be it known that those who infest the upright in the other life are those who when living in the world had belonged to the church; for those who have not belonged to the church, cannot infest others who do belong to it, because falsities contrary to the truths of faith of the church are the means by which they infest.  Those who have been outside the church cannot infest anyone by means of such things, because they had not known them.  They who have made a profession of faith and have lived a life of evil, in the other life turn to falsities and infest the upright, (n. 7097, 7127, 7317). Lest therefore the truth of faith, which they have had from the doctrine of their church when they lived in the world (for they carry with them into the other life all that they had known in the life of the body, nor is anything wanting) should give them any light from heaven, and lest they should apply the things of light to defend the falsities and evils which are of hell, every such thing is taken away from them, and they are finally left to the evils of their life and the falsities thence derived.  It is this vastation that is here treated of.

[3] The reason why those who have been of the church and have lived a life of evil are thus gradually vastated before they are cast into hell, is that they had known the truths of faith, and thereby had had communication with heaven. The heavenly societies with which they have had communication, and also still have it in the other life, cannot be separated from them except by degrees. For such is the order in heaven from the Lord that nothing is done violently, but all things in freedom as from themselves; therefore those heavenly societies are not wrested from them, but are gradually separated, so that the evil spirits seem to depart of their own accord. From all this it is now evident how the case is with the vastation of those who have known the truths of faith that belong to the church, and yet have led a life of evil.

[4] That such is the case no one can know except from revelation, for man has no knowledge of the things that exist in the other life except from revelation; and as man is but little solicitous to explore the truths and goods which are of faith from the Word (for he is in no affection of truth for its own sake, still less for the sake of life), therefore such things are not revealed to him; nevertheless they stand forth in the Word (and this in respect to every series and process) in its internal sense. As therefore the man of the church is in no affection of knowing truth from the Word, but only in the affection of confirming the doctrinal things of his own church whether true or false, for worldly reasons, therefore he knows nothing whatever about the state after death, nothing about heaven, and nothing about hell; he does not even know what makes heaven and what makes hell with man.  Nay, so ignorant are men that they teach and believe that everyone can be admitted into heaven; some by a power which they have arrogated to themselves; some by the mercy of the Lord, no matter how they had lived; and scarcely any know that heaven is given to man by means of a life of charity and faith during his life in the world, and that this life remains. These things have been said in order that the quality may be known of that man of the church who professes faith alone and cares not about the life of faith; for these are they who are represented by the Egyptians here and in what follows.

AC 7503. On the horses, on the asses, on the camels. That this signifies the intellectual things and the memory-knowledges of the truth that is of faith, is evident from the signification of “horses,” as being things of the intellect (n. 2761, 2762, 3217, 5321, 6125, 6534); from the signification of “asses,” as being things that are of service to the intellect, thus also memory-knowledges (n. 5492, 7024); and from the signification of “camels,” as being memory-knowledges in general (n. 3048, 3071, 3143, 3145). These three animals signify things that belong to the intellectual part; the other animals, which pertain to the herd and to the flock, signify things that are of the will part.  As regards the intellectual part, it is this which receives the truths of faith; for the intellect is the internal sight, which is enlightened by the light of heaven, and in so far as it is enlightened, it notices, sees, and acknowledges the truths of faith when it reads the Word. Hence it is that they who are in perception of the truth of faith, are called “intelligent” and “wise,” and also “enlightened.” The intellectual is the recipient of the truth of faith, (n. 5114, 6125, 6222).

AC 7504. On the herd, and on the flock. That this signifies the things of the will, is evident from the signification of “the herd,” as being the good of the exterior natural; and from the signification of “the flock,” as being the good of the interior natural (n. 5913); and as good is signified by these, that which is of the will is signified, for all good has relation to the will, and all truth to the understanding.

AC 7505. A very grievous pestilence. That this signifies a consumption in general, is evident from the signification of “pestilence,” as being the vastation of truth; and because it is called “a very grievous pestilence,” there is signified the consumption of truth.  That a “pestilence” signifies the vastation of truth is plain from the following passages in the Word:--

When I send My four evil judgments upon Jerusalem; the sword, and the famine, and the evil beast, and the pestilence, to cut off from it man and beast (Ezek. 45:21);

“to cut off man and beast” denotes to vastate interior and exterior good.

The sword is without, and the pestilence and the famine within: he that is in the field shall die by the sword; but he that is in the city, famine and pestilence shall devour him (Ezek. 7:15);

where “pestilence” denotes the vastation of good.

Therefore because thou hast defiled My sanctuary with all thine abominations, a third part of thee shall die with the pestilence, and they shall be consumed in the midst of thee (Ezek. 5:11, 12);

where “pestilence” denotes the wasting away of good.  In Amos:--

I have sent among you the pestilence in the way of Egypt: your young men have I slain with the sword, with the captivity of your horses (Amos 4:10);

where “the pestilence in the way of Egypt” denotes the vastation of good and truth by means of falsities, which are “the way of Egypt;” “your young men have I slain with the sword, with the captivity of horses” denotes the vastation of truth; “young men” denote truths, and “horses” intellectual things (n. 7503).  In David:--

Thou shalt not be afraid for the terror of the night, for the arrow that flieth by day; for the pestilence that creepeth in thick darkness, for the death that wasteth at noonday (Ps. 91:5, 6);

where “the pestilence that creepeth in thick darkness” denotes the evil which vastates in secret; “the death that wasteth at noonday” denotes the evil that vastates openly; besides other passages.

AC 7506. And Jehovah shall sever between the cattle of Israel and the cattle of the Egyptians.  That this signifies the difference between the truths and goods of faith of those who are of the spiritual church, and the truths and goods of faith which are of the church with those who infest, is evident from the signification of “severing,” as being difference; from the signification of “cattle,” as being the truths and goods of faith (n. 7502); from the representation of the sons of Israel, as being those who are of the spiritual church (n. 7500); and from the signification of “the cattle of the Egyptians,” as being the goods and truths of the church which are with those who infest. “The Egyptians” denote those who had been of the church, and consequently in the knowledge of the truth and good of faith; but in a life of evil, and who in the other life infest, (n. 7097, 7127, 7317, 7502).

[2] What the difference is between the truths and goods of faith of those who are of the church and are saved, and the truths and goods of faith of those who are of the church and are condemned, shall be told in brief. The truths and goods of faith with those who are of the church and are saved, are from the good of charity; and as the affection of charity is the spiritual itself, these truths and goods are spiritual, and flow in through heaven from the Lord, for the interiors of those who receive them are open to heaven. But the truths and goods of those who are of the church and are condemned, are not from the good of charity, and thus are not spiritual; they indeed flow in through heaven, but are received in cold and thick darkness - in cold because there is no good of charity, in thick darkness because the light by which they receive them is as it were a light of winter, which compared to the light of heaven is thick darkness. Nor are their interiors open to heaven, but to the world, into which they determine the influx of truth and good from heaven; from this also the ideas they have of the good and truth of faith are merely natural, nay, material, which in the spiritual world are represented as ugly, and having no human likeness.  But the ideas of the truth and good of faith of those who are of the church and are saved, are spiritual, and although they terminate in material things of the world, yet they are separate from them, for they can be elevated from them.  In the spiritual world the ideas of these persons are represented as beautiful, and have the likeness of a man. Such is the difference, however much they may appear alike in the outward form, that is, in discourse and preaching.

[3] The cause of such a difference is the life; for when the good of life which is from charity flows into the intellectual which is the receptacle of truth, it forms beautiful ideas with respect to the goods and truths of faith; whereas when the evil of life which is contrary to charity flows into the intellectual, it makes ugly ideas in respect to the goods and truths of faith, and such as are not acknowledged in heaven.

AC 7507. And there shall nothing die of all that belongeth to the sons of Israel.  That this signifies that they shall not be consumed, is evident from the signification of “not anything dying,” as being not to be consumed; from the signification of “cattle,” of which it is said that “they shall not die,” as being the truth and good of faith (n. 7502); and from the representation of the sons of Israel, as being those who are of the spiritual church.  That the goods and truths of faith which are with those who are of the church cannot die, is because they have been conjoined with the Divine by means of charity, and the Divine is life itself, and is eternal; and that which has been conjoined with life itself and with what is eternal, cannot die or be consumed; but remains to eternity, and is continually being perfected; the things that are of faith with those who are of the church and are being condemned, not having been conjoined with the Divine, and consequently having no life in them, die; for they are like images devoid of life, and which not being alive, in the other life are consumed, that is, are carried off.

AC 7508. And Jehovah appointed a set time. That this signifies predetermination, is evident without explication.

AC 7509. Saying, Tomorrow Jehovah shall do this word in the land. That this signifies that this is theirs forever in respect to the things that belong to the truth and good of the church, is evident from the signification of “to-morrow,” as being forever (n. 3998) that it denotes in respect to the things that belong to the truth and good of the church, is plain from what goes before in regard to this good and truth, namely, that they will be consumed with those who are meant by the “Egyptians;” and that they will be lasting with those who are represented by the sons of Israel.

AC 7510. And Jehovah did this word on the morrow. That this signifies the effect according to the predetermination, is evident from the signification of “doing this word,” as being the effect; and from the signification of a stated time, here “the morrow,” as being predetermination (n. 7508). When predetermination by the Divine has reference to what is perpetual, it is expressed by “the morrow.”

AC 7511. And all the cattle of the Egyptians died. That this signifies the consumption of the truth and good of faith with those who infest, is evident from the signification of “dying,” namely by the pestilence, as being a consumption (n. 7505, 7507); and from the signification of “the cattle of the Egyptians,” as being the truths and goods of the church with those who infest (n. 7506).

AC 7512. And of the cattle of the sons of Israel died not one. That this signifies that nothing of faith was consumed with those who were of the spiritual church, is evident from what has been unfolded just above (n. 7506, 7507).

AC 7513. And Pharaoh sent, and behold there was not so much as one of the cattle of Israel dead. That this signifies that this was made known to those who infest, is evident from the representation of Pharaoh, as being those who infest (n. 7498). That this was made known to them, namely, that nothing of the goods and truths of faith had perished among those who were of the spiritual church, is plainly signified by “he sent and found that there was not anything dead of the cattle of Israel.”

AC 7514. And Pharaoh’s heart was heavy, signifies obstinacy (n. 7272, 7300, 7305).

AC 7515. And he did not let the people go. This signifies that they did not leave them, namely, those of the spiritual church whom they were infesting, (n. 7474), where are the same words.

AC 7516. Verses 8-12.  And Jehovah said unto Moses and unto to Aaron, Take to you in the fulness of your fists ashes of the furnace, and let Moses sprinkle it toward heaven unto the eyes of Pharaoh. And it shall be dust over all the land of Egypt, and it shall be upon man and upon beast a sore breaking forth in pustules in all the land of Egypt. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it toward heaven, and it became a sore of pustules breaking forth on man and on beast. And the magicians could not stand before Moses because of the sore; for the sore was on the magicians and on all the Egyptians.  And Jehovah made firm the heart of Pharaoh, and he heard them not, as Jehovah had spoken unto Moses. “And Jehovah said unto Moses and unto Aaron,” signifies instruction anew; “take to you in the fulness of your fists,” signifies power given, as much as could be received; “ashes of the furnace,” signifies of exciting the falsities of cupidities through presence with those who infest; “and let Moses sprinkle it toward heaven,” signifies these falsities shown to those who are in heaven; “unto the eyes of Pharaoh,” signifies in the presence; “and it shall be dust over all the land of Egypt,” signifies the damnation of these falsities in the natural mind; “and it shall be upon man and upon beast,” signifies which are from evil interior and exterior; “a sore breaking forth in pustules,” signifies filthy things together with the consequent blasphemies; “in all the land of Egypt,” signifies in the whole natural mind; “and they took ashes of the furnace,” signifies falsities of cupidities; “and stood before Pharaoh,” signifies in the presence of those who infest; “and Moses sprinkled it toward heaven,” signifies these things shown to those who are in heaven; “and it became a sore of pustules breaking forth on man and on beast,” signifies filthy things together with blasphemies from evil interior and exterior; “and the magicians could not stand before Moses because of the sore,” signifies that those could not be present who abused Divine order by portraying the like in the outward form; “for the sore was on the magicians,” signifies that the like filthy things came forth from them; “and on all the Egyptians,” signifies as were in those who were infesting; “and Jehovah made firm the heart of Pharaoh,” signifies that they were determined; “and he heard them not,” signifies that they did not obey; “as Jehovah had spoken unto Moses,” signifies according to the prediction.

AC 7517. And Jehovah said unto Moses and unto Aaron.  That this signifies instruction anew, is evident from the signification of “Jehovah said,” as being instruction (n. 7497); that it is instruction anew, is because a new state is now treated of, the former being ended. The instruction which is from Jehovah is given by means of the truth which proceeds from Him. The truth which proceeds from Jehovah is represented by Moses and Aaron; internal truth by Moses, and external truth by Aaron (n. 7382).

AC 7518. Take to you in the fulness of your fists. That this signifies power given, as much as could be received, is evident from the signification of the “fists,” or palms of the hands, as being power; that the “fists,” or palms of the hands, denote power, is because the “hands” signify power; as much as can be received is signified by “fulness.” As regards the signification of the “fists,” or the palms of the hands, be it known that the arms in the Grand Man correspond to power; and from this not only do the arms themselves signify power, but also the shoulders, and likewise the hands, down to the fingers. The “arms” denote power, (n. 878, 4932, 4934, 4935, 7205); and the “shoulders,” (n. 1085, 4937); and the “hands,” (n. 878, 3387, 5327, 5328, 5544, 6292, 6947, 7011, 7188, 7189); also the “fingers,” (n. 7430); for their correspondence in general, (n. 4931, 4937). The reason why all things that pertain to the arm correspond to power, is that the body exercises its power by means of them. From all this it can be seen what is signified by “sitting at the right hand”:--

Jesus said, Henceforth ye shall see the Son of man sitting at the right hand of power (Matt. 26:64);

From henceforth shall the Son of man be seated at the right hand of the power of God (Luke 22:69);

namely, the omnipotence which is the Lord‘s; and therefore it is said “at the right hand of power;” as also in David:--

Thou hast a mighty arm, strong is Thy hand, exalted shall be Thy right hand (Ps. 89:13).

All this shows what light is given in the Word by the internal sense, for unless it were thereby known that by the “right hand” is signified power, it would be understood according to the words, that the Lord would sit at the right hand of Jehovah.

AC 7519. Ashes of the furnace. That this signifies of exciting the falsities of cupidities through presence with those who infest, is evident from the signification of “ashes of the furnace,” as being the falsities of cupidities.  That it denotes excitation by presence with those who infest, is evident from what follows in this verse, for it is said that “Moses sprinkled it toward heaven in the eyes of Pharaoh.” By “in the eyes” is signified presence, and by “Pharaoh” are signified those who infest.

[2] How the case is with these things cannot be known without revelation, for they are such as take place in the other life, and are not known in the world. So long as evil or infernal spirits are removed and separated from heaven, that is, from the good of love and the truth of faith which are there, they do not know that they are in evils and falsities, for they then believe falsities to be truths, and evils to be goods; but as soon as heaven comes nearer to them, that is, some heavenly society, they notice the falsities and evils; for the truth of faith which then flows in causes them to notice the falsities; and the good of love which flows in causes them to notice the evils; and the nearer that heaven comes, or the more presently there inflows its good of love and truth of faith (seeing that they cannot endure these), the more grievously are they reproached by their own evils and falsities.

[3] From all this it can now be seen why it was commanded that Moses should take ashes of the furnace and sprinkle them toward heaven, and that he should do this in the eyes of Pharaoh; also why it was commanded that he, and not Aaron, should sprinkle the ashes toward heaven. For by ashes being sprinkled toward heaven is signified the influx of heaven; by this being done in the eyes of Pharaoh is signified in the presence of those who infest; that Moses was to do this, and not Aaron, is because the truth proceeding immediately from the Divine presents this effect with the evil; Moses being the truth which proceeds immediately from the Divine, and Aaron that which proceeds mediately (n. 7010). From all this it is evident what is meant in the internal sense by the contents of this verse and of that next following, namely, that there would be excited filthy and loathsome things of cupidities together with blasphemies, which are signified by the “sore breaking forth in pustules.”  These things are excited when Divine truth flows in, and heaven comes nearer.

[4] Everyone can see that such things would never have been commanded by Jehovah to Moses unless there were a heavenly secret therein; that is to say, that Moses should take ashes of the furnace and sprinkle them toward heaven. Such means of producing the effect would never have been ordered by Jehovah unless they had contained something heavenly, to which these means correspond. From this can be seen the nature of the Word, that it is crowded with secret things, but with such as do not stand forth in the sense of the letter.

[5] “Ashes of the furnace” signify falsities of cupidities, is because they are from burnt things; and “burning,” as also “fire” itself, in the Word, in a good sense, signify the good of heavenly affections; but in the opposite sense, the evil of infernal cupidities. “Fire” has this signification (n. 934, 1861, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324); and “burning” denotes the evil of cupidities, (n. 1297, 5215); hence it is that “ashes” signify falsities, for falsities are from the evils of cupidities. And as the evils of cupidities are signified by “fire,” they are also signified by a “furnace,” which is the containant, and this frequently involves the same as that which it contains.

[6] That a “furnace” has this signification is evident from these passages:--

Behold, the day cometh, burning as a furnace; and all the proud, and everyone that worketh wickedness, shall be stubble; and the day that cometh shall set them on fire, it shall leave them neither root nor branch (Mal. 4:1);

where “burning as a furnace” denotes the cupidities of evil; “setting them on fire,” a kindling with cupidities.

[7] In Genesis:--

Abraham looked toward the faces of Sodom and Gomorrah, and toward the faces of all the land of the plain, and he saw, and the smoke of the land went up, as the smoke of a face (Gen.  19:28);

where “the smoke of a furnace” denotes falsities from the evils of cupidities, for “Sodom” denotes the evil of cupidities from the love of self, and “Gomorrah” the falsity thence derived (n. 2220, 2245, 2322).  In John:--

There went up a smoke out of the pit of the abyss, as the smoke of a furnace (Rev. 9:2);

where “the smoke of a furnace” in like manner denotes falsities from evils of cupidities; “the pit of the abyss” denotes hell.

[8] In Matthew:--

The Son of man shall send His angels, who shall gather out of His kingdom all things that cause stumbling, and them that do iniquity, and shall send them into the furnace of fire (Matthew 13:41, 42);

where “the furnace of fire” denotes the evils of cupidities; for the fire of cupidities is what is meant in the Word by the “fire of hell;” moreover loves are nothing else than the fires of life, and cupidity is what is continuous of love.

[9] In Nahum:--

Draw thee waters for the siege, strengthen thy fortress; go into the mire, and tread the clay, repair the brick kiln; there shall the fire devour thee; the sword shall cut thee off (Nahum 3:14, 15);

where “going into the mire” denotes into falsity; “treading the clay,” evil (n. 6669); “the brick kiln,” or “furnace for brick,” denotes the falsities which they invent, and which are injected by the evil (n. 1296, 6669, 7113); “fire” denotes the cupidity of evil (n. 1861, 2446, 5071, 5215, 6832, 7324); “the sword” denotes falsity (n. 4499).

[10] In Jeremiah:--

Take great stones in thy hand, and hide them in clay in the furnace for brick which is at the door of Pharaoh’s house in Tahpanhes, in the eyes of the men of Judah; and say unto them, Behold I will send and take Nebuchadnezzar, the king of Babylon, and I will set his throne upon these stones that I have hid, so that he may spread his tent over them; he shall come and shall smite the land of Egypt (Jer. 43:9-11);

what these words signify cannot be known without the internal sense; “great stones” denote falsities; the “furnace for brick” denotes the cupidity of falsity from evil; “Nebuchadnezzar king of Babylon” denotes the devastator of truth and good; “his throne and tent being set over these stones” denotes that he will cause falsities to reign; “the land of Egypt which be will smite” denotes the natural mind.

AC 7520. And let Moses sprinkle it toward heaven. That this signifies these falsities shown to those who are in heaven, is evident from the signification of “ashes,” as being falsities; and from the signification of “sprinkling toward heaven,” as being to show them to those who are in heaven.  That “to sprinkle” denotes to show, is plain, for by this they are made to appear. By “heaven” in the internal sense is meant the angelic heaven.  What these words signify is plain from what was said just above (n. 7519), namely, that by means of truth from the Divine, which is represented by Moses, the falsities of cupidities of those who infest were shown and manifested to heaven, whence came the presence of heaven, and by its presence the occurrence of such things with the evil as are signified by the “sore breaking forth in pustules.” That “ashes (favilla)” denote falsity, may be confirmed from the passages where another word for “ashes (cinis)” is used, for these ashes have a like origin, and hence a like signification (Isa. 44:15, 20; 58:5; Jer. 6:26; Ezek.  27:30; 28:18; Jonah 3:6; Ps. 102:9; Job 2:8; 30:19).

AC 7521. Unto the eyes of Pharaoh. That this signifies in the presence, is evident without explication.

AC 7522. And it shall be dust in all the land of Egypt. That this signifies the damnation of these falsities in the natural mind, is evident from the signification of “dust,” as being that which is damned (n. 7418); from the signification of “ashes of the furnace,” which were made dust, as being the falsities of cupidities (n. 7519, 7520); and from the signification of “the land of Egypt,” as being the natural mind (n. 5276, 5278, 5280, 5288, 5301). That “dust” denotes that which is damned, is plain not only from the passages already quoted from the Word (n. 7418), but also from this in Moses:--

If thou wilt not obey the voice of Jehovah thy God, cursed shalt thou be in the city, and cursed shalt thou be in the field; Jehovah shall make the rain of thy land fine dust and coarse dust; from heaven shall it come down upon thee, until thou be destroyed (Deut. 28:15, 16, 24).

AC 7523. And it shall be upon man and upon beast. That this signifies which are from evil interior and exterior, is evident from the signification of “man,” as being the affection of good, and in the opposite sense the cupidity of evil; in like manner “beast;” but when “man and beast” are mentioned, then by “man” is signified interior affection or cupidity, and by “beast” exterior (n. 7424). The interior good and also the interior evil which are signified by “man,” are those which are of the intention or end, for the intention or end is the inmost of man; but the exterior good and also the exterior evil which are signified by “beast,” are those which are of the thought, and of the consequent action when nothing stands in the way. That what is exterior is signified by “beast,” is because in respect to his external or natural man, a man is nothing else than a beast, for he takes delight in the like cupidities and pleasures, as also in the like appetites and senses. And the reason why that which is interior is signified by “man,” is that man is man in respect to the internal or spiritual man, taking delight there in the affections of good and truth, such as belong to the angels in heaven, and also because through this he rules his natural or animal man, which is a boast.  A “beast” denotes the affection of good, and in the opposite sense the cupidity of evil, (n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3218, 3519, 5198).

[2] Such is the signification of “man and beast” also in the following passages:--

Mine anger and My wrath have been poured out upon this place, upon man and upon beast (Jer. 7:20).

I will smite the inhabitants of this city, both man and beast; they shall die of a great pestilence (Jer. 21:6).

It shall make her land a desolation, that none shall dwell therein; from man even to beast they have scattered, they have gone away (Jer. 50:3).

When a land sinneth against Me by trespassing a trespass, I will cut off from it man and beast (Ezek. 14:13, 19, 21).

I will stretch out My hand upon Edom, and will cut off from it man and beast; and I will make it a waste (Ezek. 25:13).

I will consume man and beast, I will consume the bird of the heavens and the fishes of the sea, and the stumbling blocks together with the wicked; and I will cut off man from the surfaces of the land (Zeph. 1:3).

[3] “Man and beast” denote interior and exterior good in the following passages:--

I have made the earth, the man and the beast, by My great power (Jer. 27:5).

Behold the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast (Jer. 31:27).

The earth shall be a desolation, so that there is no man or beast (Jer. 32:43).

In the cities of Judah, and in the streets of Jerusalem, that are laid waste, no man and no inhabitant and no beast (Jer. 33:10; 51:62).

Thy righteousness is like the mountains of God; Thy judgments are a great deep; O Jehovah, Thou preservest man and beast (Ps. 36:6).

Because such things were signified by “man and beast,” therefore the firstborn of the Egyptians died, both of men and of beasts (Exod. 12:29); and therefore the firstborn were sanctified, both of man and of beast (Num. 18:15); and therefore also from a holy rite it was commanded by the king of Nineveh, that both man and beast were to fast, and were also to be covered with sackcloth (Jonah 3:7, 8).

AC 7524. A sore breaking forth in pustules. That this signifies filthy things together with the consequent blasphemies, is evident from the signification of a “sore,” as being the filthy things that come from evils; and from the signification of “pustules,” as being the blasphemies which are thence derived.  The sores in a man‘s body correspond to the filthy things that come from evils, and pustules correspond to blasphemies; and they would also be upon every evil man, if so long as he is in the world he were not in a state capable of receiving the good and truth of faith. It is for the sake of this state that the Lord prevents such things from bursting forth from evils.

[2] That “sores” signify filthy things together with blasphemies, is plain also in these passages:

The first angel poured out his vial upon the earth, and it became an evil and noisome sore upon the men who had the mark of the beast; the fifth angel poured out his vial upon the throne of the beast, and they blasphemed the God of heaven, by reason of their pains, and by reason of their sores (Rev. 16:2, 10, 11).

Jehovah shall smite thee with the sore of Egypt, and with the hemorrhoids, and with the scab, and with the itch, so that thou canst not be healed; whereby thou wilt become mad from the look of thine eyes wherewith thou wilt look. Jehovah shall smite thee with an evil sore upon the knees and upon the thighs, whereof thou canst not be healed. Jehovah shall lead thee away, and thy king which thou shalt set over thee, unto a nation which thou hast not known (Deut. 28:27, 34-36);

“the sore of Egypt” denotes filthy things together with blasphemies; and because blasphemies also are signified, it is said “thou wilt become mad from the look of thine eyes,” for he who blasphemes God is insane.

[3] The kinds of sores are “hemorrhoids, scab, and the itch,” which signify so many kinds of falsities from evils; and nearly the same is signified by the “sores upon the knees and thighs;” and because they signify falsities, it immediately follows that “the king which they shall set over them should be led away;” for by “king” is signified truth, and in the opposite sense falsity (n. 1672, 2015, 2069, 3009, 4581, 4966, 5044, 6148). The sores of leprosy, as the “swelling,” the “abscess,” the “ pimple,” the “burning,” the “scurf,” the “scall,” which are mentioned in Lev. 13 also denote such things; for “leprosy,” in the spiritual sense, denotes the profanation of truth (n. 6963).

[4] That “wounds” also signify such things, is evident from these passages:--

From the sole of the foot even unto the head there is no soundness in it; but wound, and bruise, and recent blow; they have not been squeezed out, nor bound lip, nor softened with oil (Isa. 1:6).

Mine iniquities are gone over my head, my wounds have stunk and have been corrupt because of my foolishness (Ps. 38:4, 5).

AC 7525. In all the land of Egypt.  This signifies the natural mind, (n. 7522).

AC 7526. And they took ashes of the furnace. That this signifies the falsities of cupidities, is evident from the signification of “ashes of the furnace,” as being the falsities of cupidities (n. 7519).

AC 7527. And stood before Pharaoh. That this signifies in the presence of those who infest, is evident from the signification of “standing before” anyone, as being to be in the presence; and from the representation of Pharaoh, as being those who infest (n. 7107, 7110, 7126, 7142, 7220, 7228).

AC 7528. And Moses sprinkled it toward heaven. That this signifies these falsities shown to those who are in heaven, is evident from what was said above (n. 7520), where are like words.

AC 7529. And it became a sore of pustules breaking forth on man and on beast.  That this signifies filthy things together with blasphemies from interior and exterior evil, is evident from the signification of a “sore of pustules,” as being filthy things together with blasphemies (n. 7524); and from the signification of “man and beast,” as being evil interior and exterior (n. 7523).

AC 7530. And the magicians could not stand before Moses because of the sore.  That this signifies that those could not be present who abused Divine order by portraying the like in the outward form, is evident from the signification of “not being able to stand before” anyone, as being not to be able to be present; from the signification of “the magicians,” as being those who abuse Divine order by portraying the like in the outward form (n. 7296, 7337); and from the signification of a “sore,” as being filthy things together with blasphemies (n. 7524).

AC 7531. For the sore was on the magicians. That this signifies that the like filthy things came forth from them, is evident from what was said just above (n. 7530).

AC 7532. And on all the Egyptians. That this signifies as were in those who were infesting, is evident from the signification of “the Egyptians,” as being those who infest (n. 7097, 7317).

AC 7533. And Jehovah made firm the heart of Pharaoh. That this signifies that they were determined, is evident from the signification of “the heart being made firm,” “being hardened,” and “being made heavy,” as being obstinacy (n. 7272, 7300, 7305). Its being said that “Jehovah made firm the heart of Pharaoh,” in the internal sense signifies that they themselves, and not Jehovah, made firm their heart, that is, that they were determined; for it is the evil with man which makes him firm or determined against the Divine; and evil comes from man, and flows in from hell, but not from heaven.  Nothing but good flows in through heaven from the Lord; evil cannot come forth from good, still less from the veriest Good; evil comes forth from its own origin, namely, from things contrary to love to God and to love to the neighbor; such origins exist in man, and not at all in God. From this it is evident that when it is said in the Word that “God leads into evil,” this is said according to the appearance (n. 2447, 6991, 6997).

AC 7534. And he heard them not. That this signifies that they did not obey, is evident from the signification of “not hearing” anyone, as being not to obey (n. 7224, 7275, 7301, 7339, 7413).

AC 7535. As Jehovah had spoken unto Moses.  This signifies according to the prediction, (n. 7302, 7340, 7414, 7432).

AC 7536. Verses 13-18. And Jehovah said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus said Jehovah the God of the Hebrews, Let My people go, that they may serve Me. For I this time will send all My plagues into thy heart, and into thy servants, and into thy people; that thou mayest know that there is no one as I in the whole earth.  For now I would put forth My hand, and smite thee and thy people with pestilence, and thou wouldest be cut of from the earth; but yet for this cause have I made thee to stand, that thou mayest see My power, and that My name may be told in the whole earth. As yet thou exaltest thyself against My people, in thy not letting them go. Behold, tomorrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the day it was founded even until now.  “And Jehovah said unto Moses,” signifies instruction again as to what was to be done; “Rise up early in the morning, and stand before Pharaoh,” signifies the uplifting by means of presence of the attention of those who infest; “and say unto him, Thus said Jehovah the God of the Hebrews,” signifies a command from the Lord, who is the God of the church; “Let My people go that they may serve Me,” signifies that they should leave those who are of the spiritual church that they may worship the Lord their God; “for this time I will send all My plagues,” signifies that it might come to pass that all the coming evils would together rush upon them; “into thy heart,” signifies into the inmost; “and into thy servants, and into thy people,” signifies into all things in general and in particular; “that thou mayest know that there is no one as I in the whole earth,” signifies made known to them from this that the Lord is the only God; “for now I would put forth My hand,” signifies that all communication might be taken away; “and smite thee and thy people with pestilence,” signifies thus total devastation; “and thou wouldest be cut off from the earth,” signifies that thus there would no longer be communication through the things that belong to the church; “but yet for this cause have I made thee to stand,” signifies that communication would still remain, and they will pass through states by reason of order; “that thou mayest see My power,” signifies that they may notice how great the Divine power is; “and that My name may be told in the whole earth,” signifies that thus where the church is the Lord may be acknowledged as the only God; “as yet thou exaltest thyself against My people,” signifies because he does not yet desist from infesting those who are in truth inœl good; “in thy not letting them go,” signifies and does not as yet leave them; “behold, to-morrow about this time I will cause it to rain a very grievous hail,” signifies falsities destroying all things of the church with them; “such as hath not been in Egypt since the day it was founded even until now,”“ signifies that with others there is no such destruction in the natural mind.

AC 7537. And Jehovah said unto Moses.  This signifies instruction again as to what was to be done, (n. 7517).

AC 7538. Rise up early in the morning, and stand before Pharaoh.  That this signifies the uplifting by means of presence of the attention of those who infest, is evident from the signification of ”rising up early in the morning“ (n. 7435); from the signification, of ”standing before“ anyone, as being presence (n. 7527); and from the representation of Pharaoh, as being those who infest (n. 7107, 7110, 7126, 7142, 7220, 7228).

AC 7539. And say unto him, Thus said Jehovah the God of the Hebrews.  That this signifies a command from the Lord, who is the God of the church, is evident from the signification of ”saying,“ when by Jehovah or the Lord to those who are in evils and infest, as being a command (n. 7036, 7310); and from the signification of ”the Hebrews,“ as being those of the church, thus the church (n. 6675, 6684, 6738). Where ”Jehovah“ is named in the Word, it is the Lord who is meant, (n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956). Thus ”Jehovah the God of the Hebrews“ denotes the Lord, who is the God of the church.

AC 7540. Let My people go, that they may serve Me. That this signifies that they should leave those who are of the spiritual church that they may worship the Lord their God, see above (n. 7500), where are like words.

AC 7541. For this time I will send all My plagues.  That this signifies that it might come to pass that all the coming evils would together rush upon them, is evident from the signification of ”plagues,“ as being evils, here evils to come, even until they were utterly cast into hell, for which reason it is said, ”all the plagues;“ and from the signification of ”sending,“ as being to rush in, for plagues or evils are not sent by Jehovah or the Lord, but rush in from evil itself; for in the other life evil carries its penalty with it, and has it as it were within itself (n. 696, 697, 1857, 6559). Hence it is that by ”I will send all My plagues“ is signified that all evils would rush in upon them.

[2] It is according to order that one plague should follow another, and the evil be thus successively cast down into hell, and therefore it is here said that it might come to pass that they would all rush in together. As the man of the church has no knowledge about the state of the life after death, he believes that after his life in the body a man is either at once uplifted into heaven, or cast into hell; when nevertheless this takes place successively, although with much variety in respect to times and in respect to states.  With the good who are to be uplifted into heaven, evils are successively separated, and the good are filled with goods according to the faculty of reception acquired in the world. And with the evil who are to be cast into hell, goods are successively separated, and the evil are successively filled with evils, according to the faculty of reception acquired in the world.

[3] Moreover a man in the other life enters into new states, and undergoes changes. Those who are being uplifted into heaven, and afterward when they have been uplifted, are perfected to eternity; but those who are being cast down to hell, and afterward when they have been cast down, endure evils continually more grievous, and this until they dare not do evil to anyone.  After this they remain in hell to eternity, whence they cannot be taken out, because it cannot be given them to will good to anyone, but only, from fear of the penalty, not to do evil, the desire to do it always remaining.

AC 7542. Into thy heart.  That this signifies into the inmost, is evident from the signification of the ”heart,“ as being what is of the will, thus of the love (n. 2930, 3313, 3888, 3889), consequently what is of the very life, for the love, being of the will, makes the very life; hence it is that by the ”heart“ is signified the inmost.  The inmost with the good is love to the Lord and love toward the neighbor, but the inmost with the evil is the love of self and the love of the world: it is this inmost that is here meant.  The things that are around this inmost and make as it were its circumferences, are evils with the falsities which favor them; and these are disposed in the order in which they favor. In the other life these are unrolled according to the order in which they have been disposed; first come forth those which occupy the outermost circumferences; afterward those which occupy the more interior ones; and at last the inmost is made manifest.  Hence it is that a man in the other life passes through many states, and that by degrees, successively, the evil run into plagues, before they are cast into hell, according to what has just been said. The inmost, to which they finally come, is hell itself with them, for it is the evil itself which had been of their love, thus the end for the sake of which they had done all things, and which in the world they had most deeply hidden.

AC 7543. And into thy servants, and into thy people. That this signifies into all things in general and in particular, is evident from the signification of ”servants,“ and ”people,“ as being all and each, thus all things and each (n. 7396).

AC 7544. That thou mayest know that there is no one as I in the whole earth. That this signifies made known to them from this, that the Lord is the only God, is evident from what was said above (n. 7401).

AC 7545. For now I would put forth My hand.  That this signifies that all communication might be taken away, is evident from the signification of ”hand,“ as being power (n. 4931-4937, 6292, 6947, 7188, 7189, 7518); and of ”the hand of Jehovah,“ as being omnipotence (n. 878, 3387, 7518). Hence ”to put forth the hand“ denotes to show power, and from omnipotence to do it. This omnipotence is described by his being able ”to send all plagues into his heart, into his servants, and into his people,“ whereby is signified that all evils would rush in together, and thus that communication with the things of heaven would be taken away. It is this exercise of power that is here signified by these words. How the case is with this communication has already been told, namely, that those who infest the upright in the other life are such as in the world have been in the church and have read the Word, and have known the doctrinal things of faith of their church and have also professed them, but have lived a life of evil.  So long as such in the other life retain the things of faith, they have communication with heaven, and so long they cannot be cast down into hell; and therefore it is these things that are by degrees taken away from them; and after these have been taken away, the evil no longer have anything to hold them up; but then like weights without support, or like birds with their wings cut off, they fall downward, or into the deep. From all this it is evident what is meant by the possibility of the communication being taken away from them.

AC 7546. And smite thee and thy people with pestilence. That this signifies thus total devastation, is evident from the signification of ”pestilence,“ as being the vastation of good and truth (n. 7505); here total devastation, because it is said that Pharaoh and his people would be smitten with it; but before (verse 3), that the cattle would be smitten, and therefore in that verse by ”pestilence“ is not signified total devastation, but vastation in general as to the things that belong to the truth and good of the church, and to those which are outside of it.

AC 7547. And thou wouldest be cut off from the earth. That this signifies that thus there would no longer be communication through the things that belong to the church, is evident from the signification of ”being cut off,“ when said of the things that belong to the church, as being to be separated; and when they are separated, or when there is no longer communication with heaven by means of the things of the church, then the man falls into hell, which is ”to be cut off“ (n. 7545); and from the signification of ”the earth,“ as being the church (n. 662, 1067, 1262, 1733, 1850, 2117, 2118, 2571, 2928, 3355, 4447, 4535, 5577).

AC 7548. But yet for this cause have I made thee to stand. That this signifies that the communication would still remain, and they will pass through states by reason of order, is evident from the signification of ”causing to stand,“ when it is said of the plagues or evils that these should not rush in all together (n. 7541), and of the communication with heaven, that it should not be taken away from them (n. 7545), as being that the communication would still remain, consequently that they would pass through states by reason of order, that is, that they would be devastated by degrees successively (n. 7541).

AC 7549. That thou mayest see My power. That this signifies that they may notice how great the Divine power is, is evident without explication.

AC 7550. And that My name may be told in the whole earth. That this signifies that thus where the church is the Lord may be acknowledged as the only God, is evident from the signification of ”name,“ as being everything in one complex by which the Lord is worshiped (n. 2724, 3006, 6674); and as the veriest essential of worship is the acknowledgment that the Lord is the only God, and that His Human is Divine, and that from this proceeds all faith and love, therefore by the ”name of Jehovah being told“ is signified that the Lord is to be acknowledged as the only God. The Divine Human of the Lord is the ”name of Jehovah,“ (n. 2628, 6887); and ”the earth,“ signifies the church (n. 7547).  That Jehovah or the Lord in this and in many other passages wills that His might and power may appear, and His name be told, and elsewhere that He be humbly worshiped and adored, seems as if He desires to show forth His glory, and as if He loves adoration for the sake of Himself.  But quite different is the real case.  It is not for the sake of Himself, but for the sake of the human race; not from self-glory, but from love; for He wills to be conjoined with the human race, and to give them eternal life and happiness. This cannot be done unless the man is in humble worship; and there can be no humble worship unless the man acknowledges and believes that he himself is dust and ashes, that is, nothing but evil, and that Jehovah or the Lord is the Greatest and the Holiest, and that he dare not from himself approach Him.  When man is in such humble worship, then the Lord can flow in with the life of His love, and give heaven and eternal happiness. This is the reason why Jehovah or the Lord greatly extols His own power and glory in the Word.

AC 7551. As yet thou exaltest thyself against My people. That this signifies because he does not yet cease to infest those who are in truth and good, is evident from the signification of ”as yet exalting himself,“ as being not yet to desist from infesting, for they who infest believe that they have dominion over those who are infested when they see them in anguish and not yet liberated, and then see themselves warned; and from the representation of the sons of Israel, who are here ”My people,“ as being those who are of the spiritual church, or what is the same, who are in truth and good (n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

AC 7552. In thy not letting them go.  That this signifies, and does not as yet leave them, is evident from the signification of ”to let go,“ as being to leave.

AC 7553. Behold, to-morrow about this time I will cause it to rain a very grievous hail. That this signifies falsities destroying all things of the church with them, is evident from the signification of a” rain of hail,“ as being falsities from evil destroying the truths and goods of faith, thus the things of the church. That a ”rain of hail“ has this signification is because it is like stones, and destroys both men and beasts, also the produce of the field, and likewise because it is cold.  A ”rain“ in general signifies a blessing, and in the opposite sense a curse (n. 2445); when a blessing, it signifies the influx and reception of the truth that is of faith and of the good that is of charity, for this is a blessing; but when it signifies a curse, it signifies falsity that is contrary to the truth of faith, and evil that is contrary to the good of charity, for these are a curse. But a ”rain of hail“ in general signifies the curse that belongs to falsity from evil, and indeed to falsity from evil against the truths and goods of the church.

[2] This is signified by a ”rain of hail“ in the following passages:--

I will dispute with God with pestilence and with blood; and I will make it rain upon him, and upon his bands, and upon the many peoples that are with him, an inundating rain, and hailstones, fire, and sulphur (Ezek. 38:22);

”Gog“ denotes outward worship separate from inward, thus those who when charity is extinct make everything of Divine worship consist in outward things; ”hailstones“ denote falsities from evil.

[3] In the same:--

My hand shall be against the prophets that see vanity, and that divine a lie; say unto them that daub with what is untempered, that it shall fall; there shall be an inundating rain, by which ye hailstones shall fall; and a wind of storms shall burst through it (Ezek. 13:9, 11);

”the prophets that see vanity and divine a lie“ denote those who teach evils and falsities; ”those who daub with what is untempered“ denotes that they invent falsities, and make them appear like truths.  These are called ”hailstones“ from falsities; but ”hail“ in this and in the passage above quoted is expressed in the original by another word which means ”great hail.“

[4] In Isaiah:--

Then Jehovah shall cause the glory of His voice to be heard, and His arm shall see quiet, in the indignation of anger, and a flame of devouring fire, with scattering and inundation, and with hailstone (Isa. 30:30, 31);

where ”hailstone“ denotes the vastation of truth through falsities. In the same:--

Behold the Lord is strong and mighty; like an inundation of hail, a storm of slaughter, like an inundation of mighty waters overflowing, shall He cast down to the earth with the hand; the hail shall overthrow the refuge of a lie, and they shall inundate the hiding-place of waters (Isa. 28:2, 17);

”an inundation“ denotes immersion in falsities, and thus the vastation of truth (n. 705, 739, 790, 5725, 6853); ”an inundation of hail“ denotes the destruction of truth through falsities.

[5] In David:--

He smote their vine with hail, and their sycamores with grievous hail; and He shut up their beast with the hail, and their cattle with coals of fire. He sent against them the wrath of His anger (Ps. 78:47-49).

He made their rains hail, a flaming fire in their land, and smote their vine and their fig-tree, and brake in pieces the tree of their border (Ps. 105:32, 33);

”hail and rain“ denote the vastation of truth and good through falsities from evil; the ”vine“ denotes the truth and good of the internal church; the ”sycamore“ and the ”fig-tree,“ denote the truths and goods of the external church. In the same:--

Who giveth snow like wool; He scattereth the hoar frost like dust, who castest forth His hail like morsels; who can stand before His cold? (Ps 147:16, 17);

”hail“ denotes falsities from evils. In the same:--

He made darkness His hiding-place, His circuits His tent, the darkness of the waters, the clouds of the heavens, from the brightness before Him the clouds passed, with hailstone and coals of fire; Jehovah thundered in the heavens, and the Most High gave His voice, hailstone and coals of fire, so that He sent arrows and scattered them (Ps. 18:12-15);

”hailstone“ denotes falsities from evil which vastate truths and goods.

[6] In John:--

The first angel sounded, and there came hail and fire mingled with blood, and it fell upon the earth, so that the third part of the trees was burnt up, and all the green grass was burnt up (Rev. 8:7);

”hail“ denotes falsities from evil; ”fire mingled with blood,“ the evil of cupidities together with falsified truths; the ”trees that were burnt up“ denote the knowledges of truth destroyed by the evil of cupidities; the ”green grass that was burnt up“ denotes the memory-knowledges of truth likewise destroyed. ”Fire“ denotes the evil of cupidities, (n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324); ”blood“ denotes falsified truth, (n. 4735, 6978, 7317, 7326); and ”trees“ denote knowledges, (n. 2722, 2972).

[7] In Joshua:--

It came to pass, as they fled before Israel in the going down of Bethhoron, when Jehovah cast down upon them great stones from the heavens even unto Azekah, that they died; there were more who died with the hailstones than they whom the sons of Israel slew with the sword (Joshua 10:11);

this is said of the five kings who fought against Gibeon; by these kings and their people were represented those who are in falsities from evils, therefore they died with the hailstones; morsels of hail are called ”stones,“ because ”stones“ also signify falsities.  From all this it is evident what is signified by ”hail“ and ”rain of hail,“ namely, falsities from evils; and consequently the vastation of truth and good is also signified, for this is effected through falsities from evils.

AC 7554. Such as hath not been in Egypt since the day it was founded even until now.  That this signifies that with others there is no such destruction in the natural mind, is evident from the signification of the ”rain of hail,“ of which this is said, as being the destruction of truth through falsities (n. 7553); and from the signification of the ”land of Egypt,“ as being the natural mind (n. 5276, 5278, 5280, 5288, 5301).  That ”since the day it was founded even until now“ denotes that with others there is no such destruction, is because ”day“ signifies state, and ”foundation“ its quality, and ”Egypt“ the natural mind in general.  That there is no such destruction with others as there is with those who infest the upright in the other life, is because those who infest had in the world been of the church (n. 7317, 7502); being those who had filled the memory that belongs to the natural mind with such things as belong to faith from the Word and from the doctrine of their church, and yet had lived contrary to them; and therefore when they are vastated, the things that belong to faith are plucked out, and at the same time very many things that adhere to these, giving rise to deep and filthy cavities and furrows. Moreover the evils of cupidities cannot but be in some measure adjoined, and likewise falsities; and because truths and falsities cannot he together, it is evident that if they cannot be separated, they must be cast out to the borders, whence come empty spaces within that have an offensive smell, for all bad smell comes from evils mingled with goods, and from falsities mingled with truths.  These things do not take place with those who are outside the church, for they have known nothing about the truths of faith from the Word.  This is what is signified by there being no such destruction with others in the natural mind.

AC 7555. Verses 19-21. And now send, gather in thy cattle, and all that thou hast in the field; every man and beast that shall be found in the field, and shall not be brought to the house, the hail shall come down upon them, and they shall die. He that feared the word of Jehovah of the servants of Pharaoh, made his servants and his cattle flee unto the houses; and he that did not set his heart unto the word of Jehovah left his servants and his cattle in the field.  ”And now send, gather in thy cattle,“ signifies that the truth of good should be collected; ”and all that thou hast in the field,“ signifies which is of the church; ”every man and beast,“ signifies interior and exterior good; ”that shall be found in the field,“ signifies that is of the church; ”and shall not be brought to the house,“ signifies which is not reserved; ”the hail shall come down upon them, and they shall die,“ signifies that they shall be quite destroyed by falsity; ”he that feared the word of Jehovah of the servants of Pharaoh,“ signifies those things in the natural mind which were of the Lord; ”made his servants and his cattle flee unto the houses,“ signifies that they were stored up and reserved in the interiors; ”and he that did not set his heart unto the word of Jehovah,“ signifies the things which were not from the Lord; ”left his servants and his cattle in the field,“ signifies that they were not stored up and reserved.

AC 7556. And now send, gather in thy cattle.  That this signifies that the truth of good was to be collected, is evident from the signification of ”gathering in,“ as being to collect; and from the signification of ”cattle,“ as being the good of truth, and also the truth of good (n. 6016, 6045). What the truth of good is, and what the good of truth, (n. 2063, 3295, 3332, 3669, 3688, 3882, 4337, 4353, 4390, 5526, 5733). The subject treated of in this verse and in the two following, is the good and truth which are reserved by the Lord, even with the evil; for the good and truth which have not been adjoined to evils and falsities, are not vastated; but are stored up by the Lord in the interiors, and are afterward brought forth for use.  The reservation of good and truth with man by the Lord is signified by ”remains“ in the Word (n. 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897, 5899, 6156).

AC 7557. And all that thou hast in the field. That this signifies which is of the church, is evident from the signification of ”field,“ as being the church (n. 2971, 3317, 3766, 4440, 4443, 7502).

AC 7558. Every man and beast.  That this signifies interior and exterior good, is evident from the signification of ”man and beast,“ as being interior and exterior good (n. 7424, 7523).

AC 7559. Which shall be found in the field.  That this signifies which is of the church, is evident from the signification of ”field,“ as being the church (n. 7557).

AC 7560. And shall not be brought to the house. That this signifies which is not reserved, is evident from the signification of ”not being brought to the house,“ as being not to be reserved; for the ”house“ denotes the interior natural mind where good is with truth, and also the rational mind, and thus the man himself (n. 3538, 4973, 5023, 7353); hence ”to be brought to the house“ denotes to be collected within, and there stored up. Good and truth are stored up within, and are there reserved by the Lord, even with the evil, in order that there may still be something human left; for man without these is not man, because the things stored up and reserved are good and truth, and by these man has communication with heaven; and in so far as man has communication with heaven, so far he is man.  There is indeed a communication with heaven of the evil, even of those who are in hell, but no conjunction by good and truth; for as soon as good and truth flow down from heaven and come into hell, they are turned into evil and falsity, whence the conjunction is at once broken.  Such is the communication.  But although there is conjunction through the good and truth which are stored up and reserved in the interiors yet the truths and goods in the interiors of those who are evil effect nothing more than to enable them to reason, and to think and speak from the sensuous, thus to confirm what is false and defend what is evil.  Nothing more can be let out from the goods and truths stored up and reserved within them, for if more were let out, the truths and goods would perish, and thus nothing human would be left in them.

AC 7561. The hail shall come down upon them, and they shall die. That this signifies that what is of the church will be quite destroyed by falsity, is evident from the signification of ”hail,“ as being falsity from evil, and from this the vastation of good and truth through falsities (n. 7553); and from the signification of ”dying,“ as being to cease to be (n. 494, 6587, 6593); and being said of the vastation of good and truth, it denotes to be destroyed.

AC 7562. He that feared the word of Jehovah of the servants of Pharaoh.  That this signifies those things in the natural mind which were of the Lord, is evident from the signification of ”him that feared the word of Jehovah,“ as being the things that belong to the Lord, for by ”him that fears,“ in the internal sense, is not meant a person fearing, but a thing (in heaven the idea of person is turned into that of thing, (n. 5225, 5287, 5434); therefore by ”him that feared the word of Jehovah“ is meant good and truth from the Lord:--and from the signification of ”the servants of Pharaoh,“ as being the things of the natural mind.  That ”Pharaoh“ denotes the natural in general, see (n. 5160, 5799); hence his ”servants“ denote the things in the natural, or what is the same, that are in the natural mind; for the things in the natural from which man thinks and forms conclusions, constitute his mind. What in the natural mind is of the Lord, and what not of the Lord, (n. 7564).

AC 7563. Made his servants and his cattle flee unto the houses. That this signifies that they were stored up and reserved in the interiors, is evident from the signification of ”servants,“ as being the things in the natural mind (n. 7562); from the signification of ”cattle,“ as being truth and good (n. 7556); and from the signification of ”houses,“ as being the things that are within man, where the good and truth from the Lord are stored up and reserved (n. 7560).  From this it is evident that by ”he made his servants and cattle flee unto the houses“ is signified that the truths and goods which were in the natural mind, namely, those which are of the Lord, were collected and stored up and reserved in the interiors.

AC 7564. And he that did not set his heart unto the word of Jehovah.  That this signifies the things which were not from the Lord, is evident from what was unfolded above (n. 7562), where ”he that feared the word of Jehovah“ signifies the things that were of the Lord; hence on the other hand ”he that did not set his heart unto the word of Jehovah“ signifies the things which are not from the Lord.  Goods and truths are either of the Lord or not of the Lord. Those which are of the Lord are those which the man does for the sake of his neighbor, for the sake of his country, for the sake of the church, and for the sake of the Lord’s kingdom, thus for the sake of good and truth itself, and especially for the sake of the Lord.  These goods and truths are those which are of the Lord; but the truths and goods which are not of the Lord are those which a man does for the sake of himself as the end, and for the sake of the world as the end.  These latter sometimes appear like the former in the outward form, but in the inward form they are quite different; for these lead to self, but those away from self.  The truths and goods which are not of the Lord are also for the most part those which a man does in a state of misfortune, of sickness, of grief, and of fear, and not in a free state, for these also are for the sake of self. All truths and goods do indeed flow in from the Lord, but when the goods and truths of the Lord are bent with a man to himself, they then become the man‘s and belong to him to whom they are bent, for they become goods of the love of self and of the world.  Such are the goods of all the evil among themselves.  From all this it is evident what goods and truths are meant by those which are of the Lord, and by those which are not of the Lord.

AC 7565. Left his servants and his cattle in the field. That this signifies that they were not stored up and reserved, is evident from the signification of being ”left in the field,“ as being to perish by the falsities from evils which are signified by the ”hail“ through which they would die (n. 7559-7561). These are the things not stored up and reserved, and are those truths and goods which are not of the Lord (n. 7564). By ”servants“ are signified those truths and goods which are in the natural mind (n. 7572, 7563); and by ”cattle,“ the truths and goods which, because they are not of the Lord, cannot be stored up in the interiors.

AC 7566. Verses 22-26. And Jehovah said unto Moses, Stretch forth thy hand toward heaven, and there shall be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field in the land of Egypt. And Moses stretched forth his rod toward heaven; and Jehovah gave voices and hail, and the fire walked unto the land, and Jehovah made it rain hail upon the land of Egypt. And there was hail, and fire walking at the same time in the midst of the hail, very grievous, such as had not been like it in all the land of Egypt since it became a nation. And the hail smote in all the land of Egypt all that was in the field, from man and even to beast, and the hail smote every herb of the field, and brake every tree of the field.  Only in the land of Goshen, where the sons of Israel were, was there no hail.  ”And Jehovah said unto Moses,“ signifies a command; ”Stretch forth thy hand toward heaven,“ signifies attention, and the approach of heaven; ”and there shall be hail in all the land of Egypt,“ signifies destroying falsity in the natural mind; ”upon man, and upon beast,“ signifies interior and exterior good; ”and upon every herb of the field in the land of Egypt,“ signifies every truth of the church in the natural mind; ”and Moses stretched forth his rod toward heaven,“ signifies communication with heaven; ”and Jehovah gave voices,“ signifies the withdrawal and separation of the communication with those who are in good and truth; ”and hail,“ signifies falsities destroying these goods and truths; ”and the fire walked unto the land,“ signifies the evils of cupidities; ”and Jehovah made it rain hail upon the land of Egypt,“ signifies the natural mind taken possession of by the falsities of evil; ”and there was hail, and fire walking at the same time in the midst of the hail, very grievous,“ signifies the persuasions of falsity together with the cupidities of evil; ”such as has not been like it in all the land of Egypt,“ signifies that no others had such a state of the natural mind; ”since it became a nation,“ signifies from the day in which it was made capable of admitting good and the derivative truth; ”and the hail smote in all the land of Egypt,“ signifies that this falsity destroyed the things that were in the natural mind; ”all that was in the field,“ signifies whatever was of the church; ”from man and even to beast,“ signifies its interior and exterior good; ”and the hail smote every herb of the field,“ signifies that these falsities destroyed every truth of the church; ”and brake every tree of the field,“ signifies that they also destroyed all the knowledges of truth and good of the church; ”only in the land of Goshen, where the sons of Israel were, was there no hail,“ signifies that it was not so where those were who were of the spiritual church.

AC 7567. And Jehovah said unto Moses. That this signifies a command, is evident from the signification of ”saying,“ as being a command (n. 7036, 7107, 7310).

AC 7568. Stretch forth thy hand toward heaven. That this signifies attention, and the approach of heaven, is evident from the signification of ”stretching forth the hand,“ as being to cause to pay attention, for by the stretching forth of the hand, something has the attention directed to it and is shown:--and from the signification of ”heaven,“ as being the angelic heaven; and as when anyone has his attention directed to heaven, and it is shown to him, he also directs his sight and thought thither, from this there is also signified approach, for all approach in the spiritual world is effected by the determination of the thought. How the case herein is has indeed been told above (n. 7519), but as these things are such as have been unknown in the world, they may be illustrated a little further. When any change of state is to be effected with the evil who are to be vastated, as with those described in these chapters, this change is effected by a more present influx of good and truth from heaven, because the nearer heaven comes to them, the more the interior evils and falsities with them are excited; for good and truth from heaven penetrate toward the interiors, and the more deeply they penetrate the nearer they come. Hence it is that the infernals dare not come near any heavenly society, but withdraw as far as they can (n. 4225, 4226, 4299, 4533, 4674, 5057, 5058, 7519). From all this it is now evident what is meant by the attention, and the approach of heaven, which are signified by ”Moses stretching forth his hand toward heaven;“ for a new state is now described, namely, the state of falsities from evils destroying all the goods and truths of the church with those who infest; and as this state arises through a more present influx of truth from the Divine, and at the same time through the approach of heaven, therefore it is said to Moses that he should ”stretch forth his hand toward heaven.“

AC 7569. And there shall be hail in all the land of Egypt. That this signifies destroying falsity in the natural mind, is evident from the signification of ”hail,“ as being falsity from evils destroying, namely, every good and truth of the church (n. 7553); and from the signification of ”the land of Egypt,“ as being the natural mind (n. 5276, 5278, 5280, 5288, 5301).

AC 7570. Upon man, and upon beast.  That this signifies interior and exterior good, is evident from the signification of ”man and beast,“ as being interior and exterior good (n. 7424, 7523, 7558).

AC 7571. And upon every herb of the field in the land of Egypt. That this signifies every truth of the church in the natural mind, is evident from the signification of ”herb,“ as being truth; from the signification of ”field,“ as being the church (n. 7557); and from the signification of ”the land of Egypt,“ as being the natural mind (n. 7569). That ”herb“ signifies truth is because the ”land“ signifies the church, also a ”field;“ and hence all the produce from it signifies either the truth that is of faith, or the good that is of charity, for these are of the church.  By the ”herb of the field“ is meant all in general that comes from the field, as is plain from the Lord’s parable in Matthew:--

The kingdom of the heavens is likened unto a man who sowed good seed in his field, but when the herb sprouted forth and bore fruit, then appeared the tares (Matthew 13:24, 28);

where ”the herb“ stands for the produce of the field. That by ”the herb“ is here signified the truth of the church, and by ”tares“ falsity, is evident; it is indeed a comparison, but all the comparisons in the Word are from significatives (n. 3579). In David:--

Who causeth grass to sprout forth for the beast, and herb for the ministry of man; to bring forth bread out of the earth (Ps. 104:14);

where also ”herb“ stands for the produce of the field, and by it in the internal sense is here signified truth

[2] In the same:--

In pastures of herb He will make me lie down, unto the waters of rests He will lead me, He will create anew my soul (Ps. 23:2, 3);

”pastures of herb“ denote the spiritual nourishment which is of the soul, and therefore it is said ”He will create anew my soul.“  In Isaiah:--

The waters of Nimrim shall be desolations, because the grass is dried up, the herb is consumed, there is no green thing (Isa. 15:6).

I will make waste mountains and hills, and I will dry up all their herb, and I will make the rivers islands, and I will lead the blind in a way that they have not known (Isa. 42:15).

How long shall the land mourn, and the herb of every field wither? for the wickedness of them that dwell therein the beasts and the bird shall be consumed (Jer. 12:4).

The hind calved in the field, but forsook it, because there was no herb, and the wild asses stood on the hills, they snuffed the wind like whales because there was no herb (Jer. 14:5, 6).

Be not afraid, ye beasts of My fields, for the habitations of the wilderness are become grassy, for the tree will bear her fruit, the fig-tree and the vine will yield its strength (Joel 2:22).

When the locusts had completed the devouring of the herb of the land, I said, O Lord Jehovah, forgive, I beseech Thee; how shall Jacob stand when he is little? (Amos. 7:2).

Ask ye of Jehovah the latter rain in season; Jehovah will make clouds, and will give them a shower of rain, to a man herb in the field (Zech. 10:1).

The fifth angel sounded, and it was said that they should not hurt the grass of the earth, nor any green thing, nor any tree (Rev. 9:1, 4).

[3] Everyone can see that in these passages grass and herb are not meant, but instead of them such things as are of the church; that by the ”herb of the laud,“ and the ”herb of the field“ is meant the truth which is of faith, is plain.  Without such a spiritual sense no one would ever know why it should be said, in John, when the fifth angel sounded, that ”they should not hurt the grass of the earth, nor any green thing;“ nor would anyone know what is meant in Jeremiah ”The hind calved in the field, but forsook it, because there was no herb, and the wild asses snuffed the wind like whales because there was no herb;“ nor what is meant in many other passages. From this it is evident how little the Word is understood, and how earthly an idea would be had of very many things contained therein, unless it were known what they signify; at least that there is what is holy in every detail.

AC 7572. And Moses stretched forth his rod toward heaven. That this signifies communication with heaven, is evident from the signification of ”stretching forth a rod,“ as being to direct the attention to, thus to communicate, according to what was unfolded above (n. 7568).  By ”heaven“ is signified the angelic heaven.

AC 7573 And Jehovah gave voices of thunder.  That this signifies the withdrawal and separation of the communication with those who are in good and truth, is evident from the signification of the ”voices,“ which are those of thunders, as being truths Divine that enlighten and perfect those who are in heaven, and that terrify and devastate those who are in hell; and because they devastate these latter, they signify the withdrawal and separation of the communication of those who are in good and truth, for in this way they are devastated.  How this takes place is plain from what was said before (n. 7502, 7541, 7542, 7545, 7554), namely, that they who have been of the church, and from this have imbibed knowledges of truth and good from the Word, but have lived a life of evil, have communication with heaven through the truths and goods which they have brought with them from the world by having been in the church. A man brings with him in the other life whatever he has known in the world, nay, whatever he has seen, heard, thought, spoken, willed, and done, (n. 2474, 2475, 2481-2486, 7398). This is the communication which is taken away when they are being devastated; and when this communication has been taken away, then also the truths and goods together with the knowledges thereof have also been taken away.  For whatever is known by spirits, nay, by the angels, flows in through heaven from the Lord, thus by means of communications (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6613-6626). From all this it is evident what is meant by the withdrawal and separation of the communication with those who are in truth and good. As regards truth Divine in heaven and in hell, which truth is signified by the ”voices,“ the case is the same as it is with thunders on earth On high mountains thunders are heard as a mild and gentle sound, whereas below on the earth they are heard as a terrific noise; and in the same way in heaven truth Divine is mild and gentle, but in hell is terrible.

[2] That ”voices“ which are thunders signify truths Divine that enlighten and perfect those who are in heaven, and that terrify and devastate those who are in hell, is plain from the following passages:--

There shall be joy of heart; as when one goeth with a pipe to come into the mountains of Jehovah, unto the Rock of Israel; then shall Jehovah cause the glory of His voice to be heard, and shall make His arm see rest; in the indignation of anger, and the Same of a devouring fire, in scattering, and in inundation, and in hail-stone. For by the voice of Jehovah shall Asshur be dismayed (Isa. 30:29-31);

here ”the voice of Jehovah“ denotes truth Divine, which enlightens and perfects those who are in good, and terrifies and devastates those who are in evil. In Joel:--

The earth quaked before Him, the sun and the moon were blackened, and the stars withdrew their shining; and Jehovah uttered His voice before His army, His camp is very great; for numberless is he that doeth His word; for the day of Jehovah is great and very terrible (Joel 2:10, 11);

where the meaning is similar.

[3] In the same:--

Jehovah shall roar from Zion, and shall utter His voice from Jerusalem; and the heavens and the earth shall shake; but Jehovah shall be a refuge for His people, and a stronghold to the sons of Israel (Joel 3:16).

Here in like manner the ”voice of Jehovah“ denotes truth Divine; that it is said to be ”from Jerusalem“ is because by ”Jerusalem“ is signified the Lord‘s spiritual kingdom, in which are they who are in good from truth, and in truth from good.

[4] In David:--

Jehovah thundered in the heavens, and the Most High uttered His voice, hail-stone and coals of fire; so that He sent cut His arrows and scattered them; and many thunderbolts, and troubled them (Ps. 18:13, 14);

”to utter His voice,“ ”hail-stone,“ and ”coals of fire,“ denote the devastation of truth and good through falsities, and the evils of cupidities.  In the same:--

The clouds dropped waters, the skies uttered a voice, Thine arrows also went abroad, the voice of Thy thunder into the world, the lightnings lightened the world (Ps. 77:17, 18);

”a voice“ denotes truth Divine, which enlightens those who are of the church.

[5] In the same:--

The voice of Jehovah is upon the waters, the God of glory thundereth, even Jehovah upon great waters: the voice of Jehovah is in power: the voice of Jehovah is with honor: the voice of Jehovah breaketh the cedar, Jehovah hath broken in pieces the cedars of Lebanon: the voice of Jehovah cleaveth as flames of fire: the voice of Jehovah maketh the wilderness to tremble: the voice of Jehovah maketh the hinds to calve, and strippeth the forests (Ps. 29:3-9);

here ”the voice of Jehovah“ denotes truth Divine and its power, thus also the Word, because this is truth Divine.

[6] In John:--

A strong angel coming down cried with a great voice, and when he cried the seven thunders uttered their voices. I was about to write, but I heard a voice from heaven saying to me, Seal up the things which the seven thunders uttered, and write them not (Rev. 10:1, 3, 4);

”voices“ denote truth Divine; ”thunders,“ those who carry it and bring it from heaven to earth.  Everyone can see that by ”thunders“ and ”voices“ are signified Divine things, not thunders and sounds; and because they signify Divine things, and are called ”the voices of Jehovah,“ it is evident that they denote Divine truth. It was for this reason that when Jehovah descended upon Mount Sinai and promulgated Divine truth there were voices, lightnings, and thunders (Exod. 19:16; 20:18); and He spake out of the midst of the fire (Deut. 4:11, 12; 5:22-25).

AC 7574. And hail.  That this signifies falsities destroying these goods and truths, is evident from the signification of ”hail,“ as being falsities from evils destroying the goods and truths of the church (n. 7553).  By ”hail“ are signified such falsities as destroy the truths and goods of the church, as is also signified by the ”pestilence“ described above in this chapter; for there are very many genera and species of falsities, as there are of the evils from which they spring. The falsities signified by the ”hail“ are of the kind that destroy the things of the church, and are possible only with those who have been born in the church, and have lived contrary to the truths and goods of faith therein.  That falsities, like evils, are of many genera and species, is evident from the fact that the hells are distinct according to the genera and species of evils and the derivative falsities, and that the hells are countless.  From all this it can be seen how the case is with the fact that the miracles or plagues in Egypt signify falsities and evils, as the blood, the frogs, the lice, the noisome flies, the pestilence, the sore of pustules, the hail, and the locust, namely, that by each is signified some kind of falsity and evil.

AC 7575. And the fire walked unto the land. That this signifies the evils of cupidities, is evident from the signification of ”fire,“ as being the evils of cupidities (n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324); and from the signification of ”walking unto the land,“ as being to take possession of the natural mind even to its lowest parts. The ”land of Egypt“ denotes the natural mind, (n. 5276, 5278, 5280, 5288, 5301). As by ”hail“ are signified falsities, and by ”fire“ the evils from which they spring, therefore where ”hail“ is mentioned, so also is ”fire,“ as in (Isa. 30:30, 31; Ps.  18:12-15; 78:47-49; Rev. 8:7); and also in the verse that here follows: ”and there was hail, and fire at the same time walking in the midst of hail, very grievous.“

AC 7576. And Jehovah bade it rain hail upon the land of Egypt.  That this signifies thus the natural mind taken possession of by the falsities of evil, is evident from the signification of ”making it rain,“ as being to pour in, here to take possession of. ”To rain“ is said of truth and good, and in the opposite sense of falsity and evil, for ”rain“ denotes a blessing, and it also denotes a curse (n. 2445); from the signification of ”hail,“ as being the falsity of evil (n. 7553, 7574); and from the signification of ”the land of Egypt,“ as being the natural mind (n. 7575).

AC 7577. And there was hail, and fire at the same time walking in the midst of the hail, very grievous.  That this signifies the persuasions of falsity together with the cupidities of evil, is evident from the signification of ”hail,“ as being falsity from evil (n. 7574), here the persuasion of falsity, because it is said ”hail very grievous;“ from the signification of ”fire,“ as being the cupidity of evil (n. 7575); from the signification of ”walking in the midst,“ as being to be together, and indeed the cupidity of evil inmostly, because this was the source of the falsity.

[2] There is here described the state of those who are of the church and infest the upright in the other life when they have been vastated as to what is of the church, that is, as to the goods and truths which they professed; namely, that then persuasions of falsity together with cupidities of evil reign with them; for such is their interior state. The persuasions of falsity and the cupidities of evil are inseparable, for he who is in evil as to life, is in falsity as to doctrine. It may indeed seem otherwise to those who are in evil of life; for when with the mouth they profess truths from the word, or from the doctrine of their church, they suppose that they are in the belief of these truths.  It also appears to them as if they were; but still they are not if the life is evil; for they either profess with the mouth what disagrees with their thoughts, or they think that it is so from a persuasive faith, which is for the sake of gain or of honors; therefore when there is no further canvassing for honors, or chasing of gain, this faith falls to the ground, and then they readily learn falsities which agree with the evils of cupidities.  These falsities exist inwardly with those who live evilly, no matter how much they believe that they do not exist.

[3] That this is so, clearly shows itself in the other life, when the externals have there been taken away, and such persons have been left to their interiors.  Then falsities burst forth, both those which they had thought in the world, and those which they had not openly thought; for they burst forth from the evils which had been of their life, because falsities are nothing else than evils reasoning and defending themselves.  From all this it can be seen what is their state in the other life, namely that they have persuasions of falsity together with cupidities of evil.

AC 7578. Such as had not been like it in all the land of Egypt.  That this signifies that no others had such a state of the natural mind, is evident from what was unfolded above (n. 7554), where like words occur.

AC 7579. Since it became a nation.  That this signifies from the day in which it, namely, the natural mind, was made capable of admitting good and the derivative truth, is evident from the signification of ”nation,“ as being good (n. 1159, 1259, 1260, 1416, 1849, 4574, 6005), and because this is said of the land of Egypt, by which is signified the truth of memory-knowledge which is of the natural mind, therefore ”nation“ denotes the truth which is from good; and from the signification of ”since it became,“ as being from the day in which it was made.

AC 7580. And the hail smote in all the land of Egypt. That this signifies that this falsity destroyed the things that were in the natural mind, is evident from the signification of ”smiting,“ as being to destroy; from the signification of ”the hail,“ as being falsity from evils (n. 7553); and from the signification of ”the land of Egypt,“ as being the natural mind (n. 7569).

AC 7581. All that was in the field.  That this signifies whatever was of the church, is evident from the signification of ”the field,“ as being the church (n. 7557).

AC 7582. From man and even to beast.  That this signifies its interior and exterior good, is evident from the signification of ”man and beast,“ as being interior and exterior good (n. 7424, 7523).

AC 7583. And the hail smote every herb of the field.  That this signifies that these falsities destroyed every truth of the church, is evident from the signification of the ”herb of the field,“ as being the truth of the church (n. 7571); from the signification of ”smiting,“ as being to destroy; and from the signification of ”the hail,“ as being falsity (n. 7553).

AC 7584. And brake every tree of the field.  That this signifies that they also destroyed all the knowledges of the good and truth of the church, is evident from the signification of ”tree,“ as being perceptions of good and truth (n. 103, 2163, 2682); and also the knowledges of good and truth (n. 2722, 2972).

AC 7585. Only in the land of Goshen, where the sons of Israel were, was there no hail.  That this signifies that it was not so where those were who were of the spiritual church, is evident from the signification of ”the land of Goshen,“ as being the inmost in the natural mind (n. 5910, 6028, 6031, 6068), and as being the church (n. 6649); 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).

AC 7586. Verses 27-30.  And Pharaoh sent and called Moses and Aaron, and said unto them, I have sinned this time; Jehovah is Just, and I and my people are wicked.  Supplicate ye unto Jehovah, for there hath been enough of voices of God and hail; and I will let you go, and ye shall stay no longer.  And Moses said unto him, As soon as I am gone out of the city, I will spread out my palms unto Jehovah, and the voices shall cease, and there shall be no more hail; that thou mayest know that the earth is Jehovah’s.  And as for thee and thy servants, I know that ye will not yet fear the face of Jehovah God.  ”And Pharaoh sent, and called Moses and Aaron,“ signifies The presence of the law Divine; ”and said unto them,“ signifies humiliation; ”I have sinned this time,“ signifies separation from truth and good; ”Jehovah is just, and I and my people are wicked,“ signifies that Divine good could not endure the malice of those who infest, and that this is the consequence; ”supplicate ye unto jehovah,“ signifies that they should intercede; ”for there hath been enough of voices of God and hail,“ signifies if these falsities were to cease; ”and I will let you go, and ye shall stay no longer,“ signifies that they would leave them, and they should be no longer detained; ”and Moses said unto him,“ signifies the answer; ”As soon as I am gone out of the city,“ signifies separation; ”I will spread out my palms unto Jehovah,“ signifies intercession; ”and the voices shall cease, and there shall be no more hail,“ signifies the end of this state; ”that thou mayest know that the earth is Jehovah‘s,“ signifies that from this it is known that the Lord is the only God of the church; ”and as for thee and thy servants, I know that ye will not yet fear the face of Jehovah God,“ signifies that they who infest are not yet in fear of the Lord.

AC 7587. And Pharaoh sent, and called Moses and Aaron, signifies the presence of the law Divine, as in (n. 7390, 7451), where are like words.

AC 7588. And he said unto them.  That this signifies humiliation, is evident from the words which immediately follow, namely, ”I have sinned this time, Jehovah is just, and I and my people are wicked,“ which are words of humiliation, and are contained in ”he said.“

AC 7589. I have sinned this time.  That this signifies separation from truth and good, is evident from the signification of ”sinning,“ as being a sundering and turning away from the Divine, thus from truth and good (n. 5229, 5474, 5841); consequently also separation, for he who turns himself away from truth and good, separates himself from them.

AC 7590. Jehovah is just, and I and My people are wicked. That this signifies that Divine good could not endure the malice of those who infest, and that this is the consequence, is evident from the fact that ”Jehovah“ denotes the Divine good; for by ”Jehovah“ is meant the Divine Esse (being), which is Divine good, and by ”God“ the Divine Existere (coming-forth), which is Divine truth (n. 6905).  Jehovah is called ”just“ because He cannot endure the malice of those who infest; for by ”Pharaoh and his people“ are signified those who infest; and by their ”being wicked“ is signified malice.

AC 7591. Supplicate ye unto Jehovah.  That this signifies that they should intercede, is evident from the signification of ”supplicating,“ when done for another, as being intercession (n. 7396, 7462).

AC 7592. For there hath been enough of voices of God and hail.  That this signifies if these falsities were to cease, is evident from the signification of ”there hath been enough,“ as being if they were to cease; from the signification of ”voices of God,“ which are thunders, as being Divine truths which terrify and devastate the evil, and by their influx and presence excite the falsities of evil which are signified by the ”hail“ (n. 7573). ”Hail“ denotes falsities destroying truths, (n. 7553, 7574).

AC 7593. And I will let you go, and ye shall stay no longer. That this signifies that they would leave them, and they should no longer be detained, is evident from the representation of Pharaoh, who says these things of himself, as being those who infest, from the signification of ”to let go,“ as being to leave; and from the signification of ”nod staying any longer,“ as being to be no longer detained.

AC 7594. And Moses said unto him.  That this signifies the answer, is evident without explication.

AC 7595. As soon as I am gone out of the city.  That this signifies separation, is evident from the signification of ”going out,“ as being separation (n. 6100, 7404, 7463); and from the signification of the ”city“ where Pharaoh dwelt, as being the falsity in which they are who infest; for by ”city“ is signified what is of doctrine, and therefore it signifies also truth, and in the opposite sense falsity (n. 402, 2268, 2451, 2712, 2943, 3216, 4492, 4493).

AC 7596. I will spread out my palms unto Jehovah.  That this signifies intercession, is evident from the signification of ”spreading out the palms to Jehovah,“ that is, supplicating, as being intercession. In regard to supplicating, (n. 7396, 7462, 7591), for supplicating is of the mouth or speech, and spreading out the palms is of the gesture or action which corresponds to the heart’s supplication.  There are gestures or actions of the body which correspond to every affection of the mind, as falling on the knees corresponds to humiliation, and prostration to the earth to deeper humiliation; but the spreading out of the hands toward heaven corresponds to supplication, and so on.  These gestures or acts, in the Word signify the very affections to which they correspond, for the reason that they represent them.  From this it can be seen what representations are.

AC 7597. And the voices shall cease, and there shall be no more hail.  That this signifies the end of this state, is evident from the signification of ”voices“ that are of thunders, as being truths Divine devastating the evil (n. 7573); from the signification of ”hail,“ as being falsities destroying truths (n. 7553, 7574); and from the signification of ”ceasing and not being any more,“ as being their end, thus the end of this state.  For each plague signifies one state of the devastation of those who infest the upright in the other life.

AC 7598. That thou mayest know that the earth is Jehovah‘s.  That this signifies that thus it is known that the Lord is the only God of the church, is evident from the signification of ”knowing,“ as being to be known; from the signification of ”the earth,“ as being the church (n. 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577); and of ”Jehovah,“ as being the Lord (n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 6945, 6956). From this it is evident that by ”the earth is Jehovah’s,“ is signified that the church is the Lord‘s, thus that the Lord is the only God of the church (n. 7401, 7444, 7544).

AC 7599. And as for thee and thy servants, I know that ye will not yet fear the face of Jehovah God.  That this signifies that they who infest are not yet in fear of the Lord, is evident from the representation of Pharaoh and his servants, as being those who infest; and from the signification of ”fearing the face of Jehovah,“ as being that there is no fear of the Lord.  That the Lord is ”Jehovah“ in the Word may be seen from the passages cited above (n. 7598). It is said ”the face of Jehovah,“ because by ”the face of Jehovah“ is signified mercy, and from this, peace and every good (n. 222, 223, 5585), and in the opposite sense no mercy, no peace, and no good (n. 5585, 5592, 5816, 5823). That no mercy, no peace, and no good are signified by ”the face of Jehovah,“ is because the evil turn themselves away from Jehovah, or the Lord, for they turn themselves away from the good which is of charity, and from the truth which is of faith, in which the Lord is; and then the things that belong to the Lord are behind them, and those which belong to themselves are in front of them; and that which is behind them they neither see nor care for. From this comes all evil to man, consequently unhappiness and hell.

AC 7600. Verses 31-35. And the flax and the barley were smitten; for the barley was a ripening ear, and the flax was a stalk. And the wheat and the spelt were not smitten, because they were hidden.  And Moses went out of the city from before Pharaoh, and spread out his palms unto Jehovah; and the voices and the hail ceased, and the rain was not poured upon the earth. And Pharaoh saw that the rain and the hail and the voices had ceased, and he sinned yet more, and made heavy his heart he and his servants.  And the heart of Pharaoh was made firm, and he did not let the sons of Israel go, as Jehovah had spoken by the hand of Moses.  ”And the flax,“ signifies the truth of the exterior natural; ”and the barley,“ signifies its good; ”were smitten,“ signifies that they were destroyed; ”for the barley was a ripening ear, and the flax was a stalk,“ signifies that this good and truth stood forth and looked downward; ”and the wheat and the spelt,“ signifies the good of the interior natural and its truth; ”were not smitten,“ signifies that they were not destroyed; ”because they were hidden,“ signifies because they did not stand forth, and because they tended inward; ”and Moses went out of the city from before Pharaoh,“ signifies separation from them; ”and spread out his palms unto Jehovah,“ signifies intercession; ”and the voices and the hail ceased,“ signifies that there was an end of this state; ”and the rain was not poured upon the earth,“ signifies that these falsities no more appeared; ”and Pharaoh saw,“ signifies a noticing; ”that the rain and the hail and the voices had ceased,“ signifies that there was an end of this state; ”and he sinned yet more,“ signifies as yet a withdrawal; ”and made heavy his cart, he and his servants,“ signifies obstinacy; ”and the heart of Pharaoh was made firm,“ signifies that from evil they were determined; ”and he did not let the sons of Israel go,“ signifies that they did not leave them; ”as Jehovah had spoken,“ signifies according to the prediction; ”by the hand of Moses,“ signifies by means of the law from the Divine.

AC 7601. And the flax.  That this signifies the truth of the exterior natural, is evident from the signification of ”flax,“ as being truth, but truth of the exterior natural. The natural is exterior and interior, (n. 4570, 5118, 5497, 5649); consequently the truth and good therein are interior and exterior, (n. 3293, 3294).  The truth and good of the exterior natural are signified by ”the flax and the barley,“ and the good and truth of the interior natural by ”the wheat and the spelt.“

[2] The subject treated of in this and in the following verse is the truths and goods which were destroyed and vastated, and the goods and truths which were not destroyed and vastated; thus the truths and goods which were stored up and reserved for use, and those which were not stored up and reserved. For when the evil are being vastated, that is, when they are being separated from truths and goods, and are left to their own evils and falsities, they are then vastated in respect to those truths and goods which are in the exterior natural, and which are adjoined there to falsities and evils. That these truths and goods look downward, and therefore cannot be reserved, will be seen below (n. 7604, 7607); but the truths and goods of the interior natural are not vastated, but are brought further inward, and are there reserved for use; and then the communication between the interior natural and the exterior is so far closed that nothing of good and truth can inflow from the interior natural into the exterior natural, except only something general, to enable them to reason, and to string together arguments to confirm falsities and evils.  Those goods and truths which are reserved, are signified in the Word by ”remains“ (n. 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156, 7556). These are now treated of in these two verses, and are signified by ”the flax and the barley were smitten, because the barley was a ripening ear, and the flax was a stalk;“ and by ”the wheat and spelt were not smitten, because they were hidden.“ It is from representatives in heaven that ”flax“ signifies truth. In heaven they who are in the truth of the natural appear clothed in white, which white appears as of linen.

[3] The truth itself of the natural is also there represented as if woven from the purer threads of the flax.  These threads appear like threads of silk--bright, beautifully translucent, and soft; and the clothing made of them appears similar if the truth which is so represented is from good; but on the other hand these threads, which are like those of flax, do not appear translucent, nor bright, nor soft, but hard and brittle, and yet white, if the truth which is so represented is not from good.

[4] From all this it can now be seen what is signified by the angels who were seen by men appearing in linen garments; as those spoken of in John:--

There went out from the temple the seven angels that had the seven plagues, clothed in linen white and shining, and girt about their breasts with golden girdles (Rev. 15:6).

I lifted up mine eyes, and saw, and behold a man clothed in linen, whose loins were girded with gold of Uphas (Dan. 10:5).

Behold six men came from a way of the upper gate, every man with his weapons of dispersion in his hand; but one man in the midst of them clothed in linen, and a scribe’s inkhorn on his loins (Ezek. 9:2);

which angel is further mentioned in the same chapter (Ezek. 9:3, 4; 10:2-7).  And in the same prophet we read of the angel who measured the new temple, who had a line of flax and a measuring reed in his hand (Ezek. 40:3). The angels also who were seen in the Lord‘s sepulchre appeared clothed in white, bright and shining (Matt. 28:3; Mark 16:5; Luke 24:4; John 20:11, 12).

[5] As ”flax“ signified the truth of the exterior natural, and the exterior natural is what clothes the interiors, therefore this truth is what was represented by the linen garments with which the angels were clothed; and also by the garments of flax (or linen) with which Aaron was clothed when he ministered in the holy place, which garments are thus spoken of in the following passages:--

When Aaron enters into the holy place, he shall put on the holy coat of linen, and shall gird himself with the belt of linen, and he shall put on himself the miter of linen; these are the garments of holiness (Lev. 16:4).

The priests, the Levites, the sons of Zadok, when they enter at the gates of the inner court, they shall be clothed with garments of linen, and no wool shall come up upon them when they minister in the gates of the inner court and inward; miters of linen shall be upon their head, breeches of linen shall be upon their loins (Ezek. 44:17, 18);

speaking of the new temple and of the New Jerusalem, by which is meant the Lord’s kingdom. Therefore also the priests wore ephods of linen (1 Sam. 22:18); and Samuel ministered before Jehovah, a boy girded with an ephod of linen (1 Sam. 2:18). David also, when the ark was brought over into his city, was girded with an ephod of linen (2 Sam. 6:14).

[6] From all this it can also be seen why the Lord, when He washed the feet of His disciples, girded Himself with a linen towel, and wiped their feet with the linen towel with which He was girded (John 13:4, 5); for the washing of the feet signified purification from sins, which is effected by means of the truths of faith, for by means of these man is taught how to live.

[7] By ”flax“ (or ”linen“) is signified truth in the following passages also:--

Jehovah said to the prophet, Go and buy thee a girdle of linen, and put it upon thy loins, but draw it not through water.  Take the girdle, and arise, go to Euphrates, and hide it in a hole of the rock. At the end of many days, when he took the girdle from the place where he had hidden it, behold the girdle had rotted, it was fit for nothing (Jer. 13:1-7);

by the ”girdle of flax upon the loins“ was represented truth from good, such as it is in the beginning when a church is being set up again by the Lord, and such as it becomes afterward: that about its end it is corrupt and is fit for nothing. In Isaiah:--

They who make linen of silk shall blush, and the weaver, of curtains (Isa. 19:9).

This is said of Egypt; ”to make linen of silk“ denotes to counterfeit truths.

[8] In Moses:--

Thou shalt not plough with an ox and an ass together. Thou shalt not wear a bed garment of wool and flax together (Deut.  22:10, 11);

by ”an ox“ is signified the good of the natural; by ”an ass“ its truth; in like manner by ”wool and flax.“ That they were not to plough with an ox and an ass together, nor to wear a mixed garment of wool and flax together, signified that they were not to be in two states at once; namely, in good and from it look to truth; and at the same time in truth and from it look to good.  These things involve the same as is involved in the words of the Lord in Matthew:--

Let him that is upon the roof of the house not come down to take anything out of his house; and let him that is in the field not return back to take his garment (Matthew 24:17, 18);

as to which see above (n. 3652).  For they who from good look to truth are in an interior heaven; but they who from truth look to good are in an exterior heaven; the latter from the world look to heaven, the former from heaven look to the world, whence they are in a kind of opposition, and therefore if they were together, the one would destroy the other.

AC 7602. And the barley.  That this signifies its good, is evident from the signification of ”barley,“ as being the good of the exterior natural.  That ”barley“ has this signification is because it is produce of the field, and is a grain that serves for food; for ”grain“ in general signifies the good of truth (n. 3580, 5295, 5410, 5959), especially barley and wheat-- ”barley,“ the good of the exterior natural, and ”wheat,“ the good of the interior natural.  The former good is signified by ”barley“ in Joel:--

The meat-offering and the drink-offering are cut off from the house of Jehovah the priests the ministers of Jehovah have mourned. The field hath been laid waste, the earth hath mourned, because the grain hath been devastated, the new wine is dried up, the oil languisheth. The husbandmen are ashamed, the vine-dressers have howled over the wheat and over the barley, because the harvest of the field hath perished (Joel 1:9-11);

the subject of this prophecy is the vastation of good and truth, as is evident from what follows in the chapter; and therefore by ”grain,“ ”new wine,“ ”wheat,“ and ”barley,“ are not signified these things, but spiritual things; thus by ”wheat,“ interior good; and by ”barley,“ exterior good.  So with ”barley“ in (Ezek. 4:9; Deut. 8:8). In the book of Judges:--

When Gideon was come to the camp, a man was telling a dream to his fellow, and said, Behold, I dreamed a dream, and lo a baked loaf of barley rolled unto the camp of Midian, and came even unto the tent, and smote it that it fell, and turned it upside down, and so the tent fell (Judges 7:13);

by ”Midian“ are signified those who are in the truth of simple good, and in the opposite sense those who are not in the good of life (n. 3242, 4756, 4788, 6773).  This good is the good of the exterior natural, and is signified by a ”loaf of barley;“ but the delight of pleasures, if regarded as the end instead of this good, is what is signified by the ”baked loaf of barley;“ this is the state which the Midianites at that time represented, and which is there described.

AC 7603. Were smitten.  That this signifies that they were destroyed, is evident without explication.

AC 7604. For the barley was a ripening ear, and the flax was a stalk.  That this signifies that this good and truth stood forth, and looked downward, is evident from the signification of ”the barley“ and ”the flax,“ as being the good and truth of the exterior natural (n. 7601, 7602); and from the signification of ”a ripening ear,“ and also of ”a stalk,“ as being that they stood forth, for it is said of the wheat and spelt that they ”were hidden,“ that is, that they did not stand forth; for the grains that are ripe stand forth on their ear and stalk, so that they bend down; and in the spiritual sense, which treats of the good of faith and charity, this signifies that they looked downward. How the case herein is, is plain from what was said above (n. 7601). That with the evil the goods and truths in the exterior natural look downward, is because they are there together with evils and falsities, and are adjoined to them. All evils and falsities look downward, that is, outward to the earth and to the world; whence the goods and truths adjoined to them also do the same, for the evils and falsities draw the goods and truths with them, which is done by wrong applications. It is these goods and truths which are vastated with the evil; for if they were not vastated, the goods and truths would flow in which are stored up and reserved by the Lord in the interior natural, and would conjoin themselves with those which are in the exterior natural, and would thus act as one with them, whence also they would be bent downward, and thus would perish. Man is distinguished from brute animals by the fact that he can look upward, that is, to the Divine; without this faculty man would be like a beast, for a beast looks only downward. From this then it is evident why the goods and truths with the evil which look downward are taken away from them, and why when these have been taken away, the communication is closed with the interiors, where goods and truths from the Lord have been stored up and reserved for use.

AC 7605. And the wheat and the spelt.  That this signifies the good of the interior natural and its truth, is evident from the signification of ”the wheat,“ as being the good of love and charity (n. 3941), and being a more noble grain than barley, it denotes the good of the interior natural; and from the signification of ”the spelt,“ as being the truth of the interior natural corresponding to the good signified by ”the wheat.“ That ”spelt“ denotes this truth, can be seen from the fact that in the Word, where good is spoken of, truth also is spoken of, and this because of the heavenly marriage which is of good and truth in every detail of the Word; and in the supreme sense, because of the union of the Divine Itself and the Divine Human in the Lord, to which the marriage of good and truth in heaven corresponds.  Thus that the Lord Himself as to the Divine Itself and the Divine Human is inmostly in the Word, see (n. 683, 793, 801, 2173, 2516, 2618, 2712, 2803, 3132, 4138, 5502, 6179, 6343). From this it is evident that by ”the spelt“ is signified truth corresponding to the good which is signified by ”the wheat.“

AC 7606. Were not smitten.  That this signifies that they were not destroyed, is plain without explication.

AC 7607. Because they were hidden.  That this signifies because they did not stand forth, and because they tended inward, is evident from the signification of ”they were hidden,“ as being not to stand forth; in the spiritual sense, because they were in the interior natural, and there tended inward. That these could not be destroyed is because they looked to heaven and to the Lord, which is to look inward; and not to the earth and the world, which is to look outward.  What it is to look inward, and to look outward, shall be briefly told. Man has been so created that he can look above himself to heaven, even to the Divine, and can also look below himself to the world and the earth. In this, man is distinguished from the brute animals; and a man looks above himself, or to heaven, even to the Divine, when he has as the end his neighbor, his country, the church, heaven, especially the Lord; and he looks below himself when he has self and the world as the end.  To have as the end is to love, for that which is loved is as the end, and that which is loved reigns universally, that is, in every detail of the thought and of the will.  While a man looks one way, he does not look the other; that is to say, while he looks to the world and to self, he does not look to heaven and to the Lord; and the reverse; for the determinations are opposite.

[2] From the fact that man can look above himself, that is, can think of the Divine, and be conjoined with the Divine by love, it is very evident that there is an elevation of the mind by the Divine; for no one can look above himself except by means of an elevation by Him who is above; whence it is also evident that all the good and truth with a man are the Lord‘s.  From this it is also evident that when a man looks below himself, he separates himself from the Divine, and determines his interiors to self and to the world, in like manner as they have been determined with brute animals, and that he then so far puts off humanity. From all this it can now be seen what is meant by looking inward or above himself, and what by looking outward or below himself.

AC 7608. And Moses went out of the city from before Pharaoh.  That this signifies separation from them, is evident from what was unfolded above (n. 7595), where are like words.

AC 7609. And spread out his palms unto Jehovah.  That this signifies intercession, see above (n. 7596).

AC 7610. And the voices and the hail ceased, signifies the end of this state (n. 7597).

AC 7611. And the rain was not poured upon the earth.  That this signifies that these falsities no more appeared, is evident from the signification of ”the rain,“ here the rain of hail, as being falsities (n. 7553, 7574); and from the signification of ”not being poured upon the earth,“ as being that they were ended, thus also that they did not appear, namely, the falsities which are signified by ”the rain of hail.“

AC 7612. And Pharaoh saw.  That this signifies a noticing, is evident from the signification of ”seeing,“ as being a noticing (n. 2150, 3764, 4723, 5400).

AC 7613. That the rain and the hail and the voices had ceased, signifies the end of this state (n. 7597, 7610).

AC 7614. He sinned yet more.  That this signifies as yet a withdrawal, is evident from the signification of ”yet more,“ as being as yet, and longer; and from the signification of ”sinning,“ as being a sundering, withdrawal, and separation from good and truth (n. 5229, 5474, 5841, 7589).

AC 7615. And made heavy his heart, he and his servants. That this signifies obstinacy, is evident from the signification of ”making heavy,“ ”making hard,“ and ”making firm the heart,“ as being to be determined (n. 7272, 7300, 7305).

AC 7616. And the heart of Pharaoh was made firm.  That this signifies that from evil they were determined, is evident from the signification of the ”heart being made firm,“ as being to be determined (n. 7615), where it is said that ”he made his heart heavy;“ the difference being that ”to make the heart heavy“ is from falsity, but ”to make the heart firm“ is from evil.

AC 7617. And he did not let the sons of Israel go.  That this signifies that they did not leave them, is evident from the signification of ”to let go,“ as being to leave; and from the signification of ”the sons of Israel,“ as being those who were of the spiritual church whom they were infesting (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

AC 7618. As Jehovah had spoken.  That this signifies according to the prediction, see (n. 7302, 7340, 7414, 7432, 7535).

AC 7619. By the hand of Moses.  That this signifies by means of the law from the Divine, is evident from the signification of ”by the hand of“ anyone, as being by means of; and from the representation of Moses, as being the law from the Divine (n. 6771, 6827). That ”to speak by the hand of“ anyone denotes by his means, or mediately, is because by the ”hand“ is signified power, thus by the ”hand“ of another, vicarious power, which is the same as mediately, for what is done mediately is done by the power of another in one’s self. This is the reason why there is this form of speech in the Word, as in the Books of Kings, where it is sometimes said, ”the word which Jehovah spake by the hand of“ some one, as ”by the hand of Ahijah the prophet“ (1 Kings 14:18), ”by the hand of Ahijah the Shilonite“ (1 Kings 15:29), ”by the hand of Jehu the prophet“ (1 Kings 16:7, 12), ”by the hand of Joshua“ (1 Kings 16:34), ”by the hand of Elijah“ (1 Kings 17:16), ”by the had of Jonah the prophet“ (2 Kings 14:25).

CONTINUATION ABOUT THE SPIRITS AND INHABITANTS OF THE EARTH MARS

AC 7620. I saw a certain most beautiful flame; it was of various colors, crimson, and also from white reddening, and the colors likewise sparkled beautifully from the flame. I saw also a certain hand, which did not hold this flame, but to which it adhered, at first on the back part, afterward on the palm or hollow of the hand, and thence it played around the hand. This continued for some time. Then the hand together with the flame were removed to a distance, and where they rested, there was light; in this light the hand withdrew, and then the flame was changed into a bird, which at first had like colors with the flame, the colors in like manner sparkling. But the colors gradually changed, and with the colors the vigor of life in the bird. It flew around, and at first about my head, then forward into a kind of narrow chamber; and as it flew forward, its life in proportion departed, until at last it became stone, at first of the color of a pearl, afterward dark; but although devoid of life, it continued flying.

AC 7621. While the bird was flying about my head, and was still in the vigor of life, there was seen a spirit rising up from beneath, through the region of the loins to that of the breast, who desired to take away the bird from that place. But because it was so beautiful, the spirits around me prevented him from taking it away; for they all kept their eyes upon it. Then the spirit who rose up from beneath strongly persuaded them that the Lord was with him, and thus that he did this from the Lord.  And although most of the spirits about me did not believe this, because he rose up from beneath, they no longer hindered him from taking away the bird; but as heaven then flowed in, he could not retain it, but presently let it fly out of his hand at liberty.

AC 7622. When this had passed, the spirits who were about me who had gazed intently upon the bird and its successive changes, began to converse together about it, and this for a long time.  They perceived that such a sight must signify something heavenly.  They knew that a flame signifies celestial love and its affections; that a hand, to which the flame adhered, signifies life and its power; that changes of color signify varieties of life in respect to wisdom and intelligence; that a bird signifies the same, but with this difference, that a flame signifies celestial love and what is of this love, whereas a bird signifies spiritual love and what is of this love; celestial love is love to the Lord, and spiritual love is mutual love and charity toward the neighbor; and the changes of color and likewise of life in the bird until it became stone, signify successive varieties of spiritual life in respect to intelligence. They also knew that the spirits who ascend from beneath through the region of the loins to that of the breast, are in a strong persuasion that they are in the Lord, and thence believe that all that they do, even though evil and wicked, is done according to the Lord‘s will.  Nevertheless they could not from this know who were meant by this sight.  At last they were instructed from heaven that the inhabitants of Mars were meant; that their celestial love, in which many of them still are, was signified by the flame which adhered to the hand; and their wisdom and intelligence by the successive variations of color; and that the bird in the beginning, when it was in the beauty of its colors and the vigor of its life, signified their spiritual love; but that the bird becoming as of stone and void of life, and then of a dark color, signified the inhabitants who had removed themselves from the good of love, and are in evil, and yet believe that they are in the Lord.  But as more things have been disclosed and also shown as to those inhabitants who are of this quality, and as to the state of their life, I may relate them at the end of the following chapter.


Back | Next | Index | Home