Secrets of Heaven · Volume 9 · §§ 7507–7586

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 (of which above, 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.

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

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 “tomorrow,” as being forever (see 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.

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 (as above, n. 7508). When predetermination by the Divine has reference to what is perpetual, it is expressed by “the morrow.”

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 (as above, 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 (as also above, n. 7506).

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).

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 (of which above, 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.”

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

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

7516. Verses 8-12. And Jehovah said unto Moses and unto Aaron, Take to you in the fullness 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 fullness 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.

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 (as above, 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).

7518. Take to you in the fullness 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 (of which below); as much as can be received is signified by “fullness.” 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. (That the “arms” denote power, see 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, see above, 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.

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 (of which below). 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 (as often shown).

[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] That “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. That “fire” has this signification see n. 934, 1861, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324; and that “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 furnace (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 (see 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 (Matt. 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 (Nah. 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 he will smite” denotes the natural mind.

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 (of which in what follows); 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 (see 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 (as in 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).

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

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 (of which above, n. 7418); from the signification of “ashes of the furnace,” which were made dust, as being the falsities of cupidities (of which just above, 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).

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 (see 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 beast. (That a “beast” denotes the affection of good, and in the opposite sense the yearning of evil, see 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).

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 up, 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).

7525. In all the land of Egypt. That this signifies the natural mind, see just above, n. 7522.

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 (of which above, n. 7519).

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 (see n. 7107, 7110, 7126, 7142, 7220, 7228).

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.

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 (of which above, n. 7524); and from the signification of “man and beast,” as being evil interior and exterior (of which also above, n. 7523).

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 (see n. 7296, 7337); and from the signification of a “sore,” as being filthy things together with blasphemies (of which above, n. 7524).

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).

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 (see n. 7097, 7317).

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 (see 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 (but on this see above, n. 2447, 6991, 6997).

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 (see also n. 7224, 7275, 7301, 7339, 7413).

7535. As Jehovah had spoken unto Moses. That this signifies according to the prediction, see above, n. 7302, 7340, 7414, 7432.

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 off 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 and good; “in thy not letting them go,” signifies and does not as yet leave them; “behold, tomorrow 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.

7537. And Jehovah said unto Moses. That this signifies instruction again as to what was to be done, see above, n. 7517.

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” (see 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).

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 (see n. 7036, 7310); and from the signification of “the Hebrews,” as being those of the church, thus the church (n. 6675, 6684, 6738). (That where “Jehovah” is named in the Word, it is the Lord who is meant, see 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.

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.

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 (see 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.

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 (see 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.

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 (see n. 7396).

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).

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 (see 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.

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 (see 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.

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” (see above, 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).

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 (see 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).

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

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 (see 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 (that the Divine Human of the Lord is the “name of Jehovah,” see n. 2628, 6887), and from the signification of “the earth,” as being the church (see just above, 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 so greatly extols His own power and glory in the Word.

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 (see n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

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 (as above).

7553. Behold, tomorrow 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 (see 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 broke 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. (That “fire” denotes the evil of cupidities, see n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324; that “blood” denotes falsified truth, n. 4735, 6978, 7317, 7326; that “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 (Josh. 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.

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 (of which just above, n. 7553); and from the signification of the “land of Egypt,” as being the natural mind (see 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 be 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.

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.

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 (see above n. 6016, 6045). (What the truth of good is, and what the good of truth, see 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 (concerning which see above, n. 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156).

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 (see n. 2971, 3317, 3766, 4440, 4443, 7502).

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 (as above, n. 7424, 7523).

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 (of which just above, n. 7557).

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 insofar 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.

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 (see 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.

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 (that in heaven the idea of person is turned into that of thing, see 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, may be seen below, n. 7564.)

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 (as just above, n. 7562); from the signification of “cattle,” as being truth and good (of which also above, 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.

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.

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 (see n. 7559-7561). These are the things not stored up and reserved, and are those truths and goods which are not of the Lord (described just above, 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.

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 broke 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 broke 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.

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

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 (see 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.”

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 (see n. 7553); and from the signification of “the land of Egypt,” as being the natural mind (n. 5276, 5278, 5280, 5288, 5301).

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).

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 (of which in what follows); from the signification of “field,” as being the church (of which above, n. 7557); and from the signification of “the land of Egypt,” as being the natural mind (of which also above, 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 (Matt. 13:24, 26);

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 Jehovih, 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 land” 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.

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.

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 (that 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, see 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 (see 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 flame of a devouring fire, in scattering, and in inundation, and in hailstone. 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, hailstone and coals of fire; so that He sent out His arrows and scattered them; and many thunderbolts, and troubled them (Ps. 18:13-14);

“to utter His voice,” “hailstone,” 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 cedars, 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 spoke out of the midst of the fire (Deut. 4:11-12; 5:22-25).

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 (see 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.

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 (see 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 (that the “land of Egypt” denotes the natural mind, see 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.”

7576. And Jehovah made 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 (see 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 (as above, n. 7575).

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 (of which above, 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 (of which just above, 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.

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.

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 (see 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.

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 (see n. 7553); and from the signification of “the land of Egypt,” as being the natural mind (n. 7569).

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 (of which above, n. 7557).

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 (see n. 7424, 7523).

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 (of which above, n. 7571); from the signification of “smiting,” as being to destroy; and from the signification of “the hail,” as being falsity (n. 7553).

7584. And broke 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 (see n. 103, 2163, 2682); and also the knowledges of good and truth (see n. 2722e, 2972).

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 (see 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).

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.