Secrets of Heaven · Volume 9 · §§ 7667–7746

7667. Not so. That this signifies denial, is evident without explication.

7668. Go I pray, ye that are young men, and serve Jehovah. That this signifies that they who are in confirmed truths shall be left, so that they may worship the Lord, is evident from the signification of “go ye,” as being that they shall be left (as above, n. 7658); from the signification of “young men,” as being truths confirmed (of which in what follows); and from the signification of “serving Jehovah,” as being to worship the Lord (as above, n. 7654, 7658, 7664). That “young men” denote those who are in confirmed truths, is because by “sons,” “boys,” “young men,” “men,” and “old men” are signified the things that are of intelligence and wisdom in their order. Such things are meant in heaven instead of men of these ages; for they who are in heaven are in spiritual ideas, into which what is of mere nature and the world cannot enter, but is instantly put off and passes into what is conformable to the wisdom of heaven and to angelic thought; hence by “sons,” “boys,” “young men,” “men,” and “old men,” in the spiritual sense cannot be signified those who are so called; but corresponding spiritual things, which are those which pertain to intelligence and wisdom; that these are signified is very manifest from the internal sense in the Word where they are mentioned.

[2] By “young men” in the Word are meant those who are intelligent, or according to abstract angelic ideas, intelligence; and because intelligence is meant, therefore by them confirmed truth is also meant, for this pertains to intelligence. Moreover, the word by which “young men” is here expressed in the original tongue is derived from the strength and power which truth has from good, thus which confirmed truth has; whence this name is attributed to the Lord. In Zechariah:

O sword, rise up against My shepherd, and against the man (young man) My neighbor; smite the shepherd, and let the sheep be scattered (Zech. 13:7);

but these words were spoken of the Lord, see Matt. 26:31. And also in Jeremiah:

How long dost thou wander about, O thou backsliding daughter? For Jehovah hath created a new thing in the earth, a woman hath encompassed a [young] man (Jer. 30:1).

[3] “Young men” in another word in the original tongue denote intelligence, thus its truth, 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 the horses (Amos 4:10);

where “the way of Egypt” denotes memory-knowledges perverted; the “young men who were slain,” the truths thence destroyed; “the captivity of the horses,” the intellectual seduced.

[4] In the same:

They shall wander from sea to sea, and from the north even unto the east; they shall run to and fro to seek the word of Jehovah, and shall not find it. In that day shall the fair virgins and the young men faint for thirst (Amos 8:12-13);

where “fair virgins” denote the affection of truth; “young men” intelligence; “to faint for thirst” denotes to be deprived of truth; therefore it is said, “they shall run to and fro to seek the word of Jehovah and shall not find it.” That fair virgins are not meant, nor young men, nor faintness by reason of thirst, is plain. In Jeremiah:

Death is come up through our windows, it is entered into our palaces; to cut off the babe from the street, the young men from the avenues (Jer. 9:21).

How is the city of glory not forsaken, the city of my joy? Wherefore her young men shall fall in her streets (Jer. 49:25-26; 50:30).

Hear, I pray, all ye peoples, see my grief; my virgins and my young men are gone into captivity (Lam. 1:18).

In these passages “young men” denote the truths which are of intelligence.

7669. Because this ye seek. That this signifies that thus they have what they wish, is evident without explication.

7670. And he drove them from the faces of Pharaoh. That this signifies that the will of the infesters is quite contrary to truth Divine, is evident from the representation of Moses and Aaron, who were driven out, as being truth Divine (of which above, n. 7637); from the representation of Pharaoh, as being those who infest (of which also above, n. 7631); and from the signification of “faces,” as being the interiors in respect to the affections (n. 7666), thus the will, for the affections are of the will, but the thoughts are of the understanding. That the will was contrary, is signified by “he drove them from his faces,” for that is driven out which is contrary to the will, or contrary to the affections which are of the will.

7671. Verses 12-15. And Jehovah said unto Moses, Stretch out thy hand over the land of Egypt for the locust, and it shall come up upon the land of Egypt, and shall devour all the herb of the land, even all that the hail hath left. And Moses stretched out his rod over the land of Egypt, and Jehovah brought an east wind upon the land all that day, and all the night; and when it was morning, the east wind brought the locust. And the locust went up over all the land of Egypt, and rested in all the border of Egypt, very grievous; before it there was no such locust as this, and after it there shall not be such. And it covered the surface of the whole land, and the land was darkened; and it devoured all the herb of the land, and all the fruit of the tree which the hail had left; and there was not left any green thing in the tree and in the herb of the field, in the whole land of Egypt. “And Jehovah said unto Moses,” signifies instruction; “Stretch out thy hand,” signifies the rule of power; “over the land of Egypt for the locust,” signifies that falsity may take possession of all the natural of the infesters; “and it shall come up upon the land of Egypt,” signifies a pouring out into all things therein; “and shall devour all the herb of the land,” signifies the consumption of all truth; “even all that the hail hath left,” signifies which the former falsity has not consumed; “and Moses stretched out his rod over the land of Egypt,” signifies the rule of the power of truth Divine over the whole natural of the infesters; “and Jehovah brought an east wind upon the land,” signifies the means of destruction; “all that day, and all the night,” signifies in everything of perception, both obscure and not obscure, with the infesters; “and when it was morning,” signifies a state of heaven in order; “the east wind brought the locust,” signifies dense falsity with the infesters through the means of destruction; “and the locust went up over all the land of Egypt,” signifies the pouring out of falsity into all things of the natural; “and rested in all the border of Egypt,” signifies from the extremes there; “very grievous,” signifies that it pervaded all things and each; “before it there was no such locust as this, and after it there shall not be such,” signifies that such falsity has not been from the first time of the church, and shall not be; “and it covered the surface of the whole land,” signifies that it took possession of the ultimates of the natural mind; “and the land was darkened,” signifies that falsity was brought in where truth was; “and it devoured all the herb of the land,” signifies that it consumed all the memory-knowledge of truth; “and all the fruit of the tree which the hail had left,” signifies all the knowing of good; “and there remained not any green thing,” signifies that all sensitivity of truth was obliterated; “in the tree and in the herb of the field,” signifies from the knowing and the memory-knowledge of the church; “in the whole land of Egypt,” signifies on all sides in the natural.

7672. And Jehovah said unto Moses. That this signifies instruction, is evident from the signification of “saying,” when done by Jehovah to Moses, by whom is represented truth Divine, as being instruction (see n. 6879, 6881, 6883, 6891, 7186, 7267, 7304, 7380).

7673. Stretch out thy hand. That this signifies the rule of power is evident from the signification of “stretching out” as being predicated of rule (of which presently); and from the signification of “hand” as being power (see n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7011, 7188, 7189, 7518). That “to stretch out the hand” denotes the rule of power is because the hand or arm has power when it is stretched out; and therefore when it is said of Jehovah that “He stretches out the hand” or “arm,” there is signified power unlimited or infinite in act. This is the reason why Jehovah so often said to Moses when miracles were to be done, that he should “stretch out his hand” or “rod,” as in the following passages:

Stretch out thy hand over the waters of Egypt, and they shall be blood (Exod. 7:19).

Stretch out thy hand over the streams, and cause frogs to come up (Exod. 8:5).

Stretch out thy rod and smite the dust of the land, and it shall be lice (Exod. 8:16).

Stretch out thy hand toward heaven, and there shall be hail (Exod. 9:22).

It would never have been so said unless by the stretching out of the hand, in the supreme sense, there was signified the omnipotence of Jehovah.

[2] So with what was said to Joshua, that he should “stretch out his spear,” as we read in that book:

Jehovah said unto Joshua, Stretch out the spear that is in thy hand against Ai; and when Joshua stretched out the spear that was in his hand against Ai, those in ambush arose quickly out of their place, and they ran as soon as he stretched out his hand, and came unto the city, and took it; Joshua drew not back his hand which he stretched out with the spear until he had given all the inhabitants of Ai to the curse (Josh. 8:18-19, 26);

as this was a representative of Divine omnipotence, it therefore had force, as had all representatives at that time, when commanded.

[3] In many passages also omnipotence is described by “Jehovah stretching out His hand,” as also by “His outstretched hand,” and by “His outstretched arm”-by “Jehovah stretching out the hand,” in the following passages:

The anger of Jehovah is kindled against His people, and He hath stretched out His hand over them, and hath smitten them, and the mountains quaked (Isa. 5:25).

I will stretch out My hand against him, and will destroy him (Ezek. 14:9, 13).

I will stretch out My hand against thee, and will give thee for a spoil to the nations (Ezek. 25:7).

I will stretch out My hand upon Edom, and will cut off man and beast from it, I will stretch out My hand upon the Philistines, and I will cut off (Ezek. 25:13, 16; also Ezek. 35:3; Isa. 31:3; Zeph. 1:4; 2:13).

Omnipotence is described by “an outstretched hand” in the following passages:

The hand of Jehovah is stretched out upon all nations, and who shall press it back? (Isa. 14:27-28).

I will fight with you with an outstretched hand and with a strong arm, even in anger, and in fury (Jer. 21:5).

His hand is stretched out still (Isa. 9:12, 17; 10:4).

Also by “an outstretched arm” in these passages:

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

Thou hast made the heaven and the earth by Thy great power, and by Thy stretched out arm, no word is impossible before Thee (Jer. 32:17).

That in these passages by “an outstretched arm” is signified omnipotence is manifest; and so in many other passages, where it is said “by a strong hand and a stretched-out arm” (as Deut. 4:34; 5:15; 7:19; 9:29; 11:2; 26:8; 1 Kings 8:42; 2 Kings 17:36; Jer. 32:21; Ezek. 20:33, 34).

[4] It is also said of Jehovah that “He stretches out the heaven,” and here also by “stretching out” is signified omnipotence; that is, that He enlarges the boundaries of heaven, and fills its inhabitants with life and wisdom, as in the following passages:

Jehovah who stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in (Isa. 40:22).

Jehovah that stretcheth out the heavens, that spreadeth out the earth, that giveth soul to the people upon it, and spirit to them that walk therein (Isa. 42:5).

Who maketh the earth by His power, He prepareth the world by His wisdom, and by His understanding He stretcheth out the heavens (Jer. 51:15).

Jehovah stretching out the heavens, and laying the foundation of the earth, and forming the spirit of man in the midst of him (Zech. 12:1).

Besides elsewhere, as in Isa. 44:24; 45:12; Ps. 104:2.

From all this it can now be seen why Moses was commanded to stretch out his hand and rod, and that then miracles were done; and that thus by “stretching out the hand” is signified the rule of power, and in the supreme sense omnipotence.

7674. Over the land of Egypt for the locust. That this signifies that falsity may take possession of all the natural of the infesters, is evident from the signification of “the land of Egypt,” as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301; that “Egypt” denotes the natural, n. 6147, 6252); and from the signification of “the locust,” as being falsity in the extremes with those who infest (n. 7643).

7675. And it shall come up upon all the land of Egypt. That this signifies a pouring out into all things therein, is evident from the signification of “to come up,” as being to be poured out, for the “locust” signifies falsity in the extremes, and it is said to “come up” from the extremes toward the interiors, because interior things are the same as higher ones (that the interiors are taken possession of by falsity when the exteriors are, see n. 7645); and from the signification of “the land of Egypt,” as being the natural mind (of which just above, n. 7674).

7676. And it shall devour all the herb of the land. That this signifies the total consumption of all truth, is evident from the signification of “devouring,” as being to consume; and from the signification of “the herb of the land,” as being the truth of the church (see n. 7571).

7677. Even all that the hail hath left. That this signifies which the former falsity has not consumed, is evident from the signification of “left,” as being which it had not consumed; and from the signification of “the hail,” as being falsity from evil in the exterior natural (see n. 7553, 7574).

7678. And Moses stretched out his rod over the land of Egypt. That this signifies the rule of the power of truth Divine over the whole natural of the infesters, is evident from the signification of “stretching out the rod,” as being the rule of power (of which above, n. 7673); from the representation of Moses, as being truth Divine (see n. 6752, 7004, 7010, 7382); and from the signification of “the land of Egypt,” as being the natural of the infesters (of which above, n. 7674). The Divine power which is described by “the hand of Moses” is the power of truth Divine (that all power is of truth, see n. 3091, 5623, 6344, 6423, 6948); nay, such power has the Divine truth which proceed from the Divine good, that through it have been created all things in the universe. “The Word” signifies this truth in John:

In the beginning was the Word, and the Word was with God, and God was the Word, all things were made by Him (John 1:1, 3);

and from this it is that miracles were done by Moses, for Moses represents Divine truth. It is believed by most people that the Word, or Divine truth, is only speech from Jehovah, and a command that it be so done, and nothing further; but it is the very Essential, from which and by which are all things. That being [Esse] which proceeds from Him, and consequently the coming forth [existere] of all things, is what is meant by “Divine truth.” This can be illustrated from the angels; from whom there proceeds a sphere of charity and faith that is sensibly perceived, and that also produces wonderful effects; from which some idea can be formed of the Divine truth that proceeds from the Divine good of the Lord.

7679. And Jehovah brought an east wind upon the land. That this signifies the means of destruction, is evident from the signification of “an east wind,” as being a means of destruction. That an “east wind” has this signification is because it was dry and tempestuous, and consequently dried up the productions of that land, and by its force broke in pieces trees, and ships on the sea; from this, by it as a means is described the effect of Divine power. Moreover, by the “east” is signified the good of love and of charity, because in the supreme sense the Lord is signified (n. 101, 1250, 3708). And in its origin, being Divine, the good of love and of charity is most gentle, consequently it is so in its advance into heaven; but when it sinks down to the hells, it becomes harsh and severe, because it is turned into this by those who are there. Therefore the influx and presence of this Divine good there not only torments, but also devastates them. From all this also it is that by a “wind from the east,” or an “east wind” is signified a means of destruction.

[2] That by this “wind” is signified a means of destruction, is plain from the passages in the Word where it is mentioned, as in the following:

Like an east wind I will scatter them before the enemy (Jer. 18:17).

The vine that is planted shall not prosper: shall it not utterly wither when the east wind toucheth it? (Ezek. 17:10).

That vine was plucked up in anger, she was cast down to the earth, and the east wind dried up her fruit (Ezek. 19:12).

He is fierce among his brethren, an east wind shall come, the wind of Jehovah, coming up from the wilderness, and his spring shall become dry, and his fountain shall be dried up (Hos. 13:15).

With the east wind thou wilt break the ships of Tarshish (Ps. 48:7).

They that despise* thee have brought thee into many waters, the east wind hath broken thee in the heart of the seas (Ezek. 27:26).

From these passages it is evident that an “east wind” signifies a means of destruction, because it was dry and tempestuous; whence also it signifies a means of devastation, as in Hosea:

Ephraim feedeth on wind, and followeth after the east wind; every day he multiplieth a lie and vastation (Hos. 12:1);

where “Ephraim” denotes the intellectual of the church (n. 5354, 6222, 6238); “to feed on wind” is “to multiply a lie;” “and to pursue the east wind” is “to multiply vastation.” A state of vastation and temptation is also called “the day of the east wind” in Isa. 27:7, 8.

* Contemnentes te: so also Schmidius; but the English versions and the Septuagint have “Thy rowers,” from a different Hebrew word.–Reviser.

7680. All that day, and all the night. That this signifies in everything of the perception both obscure and not obscure with the infesters, namely, there was destruction, is evident from the signification of “day,” as being a state of perception not obscure; and from the signification of “night,” as being a state of obscure perception; for the times of the day, morning, noon, evening, and night, correspond to the states of enlightenment that belong to intelligence and wisdom (see n. 5672, 6110), thus to perceptions; and so in general do day and night. It is here said “perceptions,” not “states of enlightenment,” because the evil who infest have no enlightenment, and yet have perception; but they have perception only so long as any knowledge of truth and good from the church in which they have lived remains with them, for by means of truth and good they communicate with those who are in heaven. But when they have been deprived of these knowledges, which is done when they have been devastated, they then no longer have any perception. The infernals can indeed confirm their evils, and also their falsities, but this is not perception. Perception is to see that truth is truth, and good good; and also that evil is evil, and falsity falsity; but it is not perception to see truth as falsity and good as evil; or the reverse, evil as good and falsity as truth. They who do this, instead of perception, have phantasy, which produces an appearance of perception, whereby such know how to confirm falsities and evils by such things as are obvious to the senses and are in favor of concupiscences.

7681. And when it was morning. That this signifies a state of heaven in order, is evident from the signification of “morning,” as being the Lord’s kingdom, and, in the supreme sense, the Lord Himself (see n. 22, 2333, 2405, 2540, 2780); and as being a state of enlightenment (n. 3458, 3723, 5740, 5962); but here by “morning” is signified heaven in order. How the case herein is, can be seen from what was said above (n. 7643), namely, that the evil are devastated as the Lord sets heaven in order; for the influx of good and truth from heaven causes devastation with the evil; and therefore when the Lord sets the heavens in order, then the hells, which are in the opposite, are set in order of themselves, and are removed from heaven according to the degrees of evil, and are allotted places according to the quality of their evil. From this it can be seen that from the Lord proceeds nothing but good, and that evil is from those who are against good, and who finally cannot endure it. From all this it is evident that by “morning” is here signified a state of heaven in order.

7682. The east wind brought the locust. That this signifies dense falsity with the infesters through the means of destruction, is evident from the signification of “the east wind,” as being a means of destruction (of which above, n. 7679); and from the signification of “the locust,” as being falsity in the extremes (see n. 7643), here dense falsity, because the whole natural was taken possession of by it (n. 7645).

7683. And the locust went up over all the land of Egypt. That this signifies the pouring out of falsity into all things of the natural, is evident from what was said above (n. 7674, 7675), where are like words.

7684. And rested in all the border of Egypt. That this signifies from the extremes there, is evident from the signification of “the border,” as being that which is extreme or outermost, and therefore by “resting in all the border” is signified that falsity extended from the extremes into all things of the natural, and then terminated in the extremes, according to what was shown above (n. 7645).

7685. Very grievous. That this signifies that it pervaded all things and each, is evident from what was unfolded above (n. 7684).

7686. Before it there was no such locust as this, and after it there shall not be such. That this signifies that such falsity has not been from the first time of the church, and shall not be, is evident from the signification of the “locust,” as being falsity in the extremes (see n. 7643); (that such falsity has not been, nor shall be, see also above, n. 7649). How the case herein is, shall be told. In the internal sense those are specifically treated of who before the Lord’s coming were in the lower earth, and could not be uplifted into heaven before the Lord came into the world, and assumed the Human, and made it Divine (n. 6854, 6914). Meanwhile they were infested by the evil, who also had been of the church, and had confessed the truths of faith, but had lived a life of evil. They who before the Lord’s coming had been of the church and had been evil as to life, were in such falsity as had not been before, and shall not be afterward. The reason was that they who were called “Nephilim,” also “Anakim” and “Rephaim,” and were of the last posterity of the Most Ancient Church, were not yet shut up in hell, but wandered about and infused dire and deadly persuasions wherever they could, thus also into the evil in the church. This was the source of such falsity. (With respect to these “Nephilim,” and their direful persuasions, see n. 310, 560, 562, 563, 570, 581, 585, 607, 660, 805, 808, 1034, 1120, 1265-1272, 1673.) When the Lord was in the world, these were cast by Him into their hell, which is on the left in front at some distance. Unless this had been done, very few could have been saved, for the falsity which they infused had a direful persuasive power, and was deadly, such as never had been, and such as never can again be. With this falsity those had been imbued who before the Lord’s coming infested those who were of the spiritual church. This is what is meant in the internal sense by the above words. These are they who are specifically treated of; but in general all are meant who are of the church and who infest the upright in the other life, of whom there are very many at this day.

7687. And it covered the surface of the whole land. That this signifies that it took possession of the ultimates of the natural mind, is evident from the signification of “the surface,” as being the ultimate, for it is the most external, or the extreme of the land; and from the signification of “the land,” here the land of Egypt, as being the natural mind (of which above, n. 7674).

7688. And the land was darkened. That this signifies that falsity was brought in where truth was, is evident from the signification of “darkness,” as being falsities (see n. 1839, 1860, 4418, 4531); thus “to be darkened” is to be in falsity; and as the devastation of those who have been of the church and have known truths, but have lived a life of evil, is here treated of, therefore by “the land was darkened” is signified falsity where truth was. Truth in the internal sense is signified by “light,” and therefore falsity is signified by “darkness;” for truth and falsity are opposites, like light and darkness; and they who are in truth actually have light, and they who are in falsity actually have darkness. The light in which they are who are in falsity in the other life, becomes thick darkness at the presence of the light of heaven, and thicker darkness with those who have been of the church, because they had been in falsity against the truth of faith, according to the Lord’s words:

If therefore the light that is in thee be darkness, how great is the darkness! (Matt. 6:23).

The sons of the kingdom shall be cast forth into the outer darkness (Matt. 8:12);

“the sons of the kingdom” denote those who are of the church; “the outer darkness” denotes more grievous falsities; it is called “outer” because falsities in the outermosts or extremes are more grievous.

[2] That falsities are called “darkness,” is evident from many passages in the Word, as in the following:

The light is come into the world, but men have loved the darkness more than the light; for their works were evil (John 3:19).

Walk while ye have the light, lest darkness take hold of you; I am come a light into the world, that whosoever believeth in Me may not abide in the darkness (John 12:35, 46);

Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness (Isa. 5:20).

Give glory to Jehovah your God before He bring darkness, and before your feet stumble upon the mountains of twilight, then ye shall await light, but He will put it into the shadow of death, He will put it into thick darkness (Jer. 13:16).

When I shall extinguish thee I will cover the heavens, and I will blacken the stars thereof; I will cover the sun with a cloud, and the moon shall not make her light to shine; all the luminaries of light of heaven will I make black over thee, and will set darkness upon thy land (Ezek. 32:7, 8).

The day of Jehovah cometh, it is near, a day of darkness, and of thick darkness, a day of cloud and of obscurity (Joel 2:1, 2; Amos 5:18-20).

This day is a day of wrath, a day of wasting and devastation, a day of darkness and thick darkness (Zeph. 1:15).

In these passages “darkness” signifies falsities. In the Word “darkness” also signifies ignorance of truth, such as the Gentiles are in who have not the Word and know nothing of the Lord.

7689. And it devoured all the herb of the land. That this signifies that it consumed all the memory-knowledge of truth, is evident from the signification of “devouring,” as being to consume; and from the signification of “the herb of the land,” as being the memory-knowledge of truth; for by “the herb of the field” is signified the truth of the church (see n. 7571), because “field” denotes the church; but by “the herb of the land” is signified the memory-knowledge of truth, because “the land” here denotes the natural mind; and the truth of the natural mind is memory-knowledge; and moreover the evil have no truth by faith, but only the memory-knowledge of the truth which is of faith. Some evil men who are in the church persuade themselves that they are in truth by faith, but they are not; they are in falsity, and are against the truth of faith. That they are in falsity is hidden with them so long as they are in the world, but this hidden falsity comes forth and manifests itself in the other life when they are being devastated as to the truths of faith which they had known.

7690. And all the fruit of the tree which the hail had left. That this signifies all the knowing of good, is evident from the signification of “fruit,” as being the works of faith or of charity, thus goods, whence “to be fruitful” is predicated of good (see n. 43, 55, 913, 983, 2846, 2847); and from the signification of “tree,” as being perceptions, also knowledges (n. 103, 2163, 2722, 2972). The reason why “fruits” denote the works of charity, thus goods, is that the first of a tree is the fruit in which is the seed, and its last is the fruit in which is the seed, and its intermediates are the branches or leaves. So it is with the good of love and the truth of faith; the good of love is first when man is being regenerated or is being planted, and is also the last; the intermediates are the truths of faith, which are from the good of love as their seed, and continually look to the good of love as their last, just as the intermediates of a tree look to their fruit in which is the seed. (That “fruits” signify goods is plain from many passages in the Word, as in Matt. 3:8, 10, 7:16-20; 12:33; 21:43; Luke 3:8, 9; 6:43-49; 13:6-10; John 15:2-8, 16; Isa. 37:31; Jer. 17:8; 32:19; Rev. 22:2.)

7691. And there was not left any green thing. That this signifies that all sensitivity of truth was obliterated, is evident from the signification of “not to be left,” as being to be obliterated; and from the signification of “what is green,” as being what is of memory-knowledge and the sensuous, here what is sensitive of truth, because by the “fruit of a tree” is signified the knowing of good (n. 7690), and because it is said “any green thing in the tree and in the herb of the field.” That “green” denotes that which is sensitive of truth, is because by “herb,” “grass,” and “the leaf of a tree” are signified truths; hence their “greenness” signifies that which is sensitive of truth. By this sensitivity is signified the ultimate of perception. The sensitivity of truth is also signified by “what is green” in Isaiah:

The waters of Nimrim shall be desolations, because the grass is dried up, the herb is consumed, there is nothing green (Isa. 15:6).

And in John:

The fifth angel sounded, and the locusts went forth; and it was said unto them that they should not hurt the grass of the earth, nor any green thing (Rev. 9:4).

7692. In the tree and in the herb of the field. That this signifies from the knowing and the memory-knowledge of the church, is evident from the signification of “tree,” as being the knowing of truth (of which just above, n. 7690), and from the signification of “the herb of the field,” as being the memory-knowledge of truth (of which also above, n. 7689).

7693. In the whole land of Egypt. That this signifies on all sides in the natural, is evident from the signification of “the land of Egypt,” as being the natural mind, thus the natural (see n. 7674). As by the “locust,” which is the subject here treated of, is signified falsity in the extremes, that is, in the sensuous of man, it must here be told what the sensuous is, so that it may be known what falsity in the extremes is. The sensuous man, or he who thinks and acts from the sensuous, is he who believes nothing except what is obvious to the outward senses, and who is led solely by the bodily appetites, by pleasures, and by concupiscences, and not by reasons, believing those to be reasons which favor such things. Such being the sensuous man, he therefore rejects everything internal, until at last he is not willing even to hear it mentioned; consequently at heart he denies whatever is of heaven; the life after death he certainly does not believe in, because he makes life to consist solely in the body, and therefore he supposes that he himself will die like a beast. He thinks as it were in the surface, that is, in the ultimates or in the extremes, and is quite ignorant of the existence of an interior thought according to the perception of truth and good. The reason why he does not know this, nor even that there is an internal man, is because his interiors look downward to the things of the world, of the body, and of the earth, with which they make a one; consequently they have been removed from looking upward, or to heaven, because they look in the opposite direction. To look upward, or to heaven, is not to think about the things that belong to heaven, but it is to have these things as the end, that is, to love them more than all other things; for a man’s interiors turn to where his love turns, and consequently so does his thought. From all this it can be seen what is the nature of man’s sensuous, that is, of his natural in the extremes; for that man is called sensuous who thinks from what is sensuous.

7694. Verses 16-20. And Pharaoh hastened to call Moses and Aaron; and he said, I have sinned to Jehovah your God, and to you. And now forgive I pray my sin only this once, and supplicate ye to Jehovah your God that He may remove from before me this death only. And he went out from before Pharaoh, and supplicated unto Jehovah. And Jehovah turned an exceeding strong sea wind, and took up the locust, and cast it into the sea Suph; there was not left one locust in all the border of Egypt. And Jehovah made firm Pharaoh’s heart, and he did not let go the sons of Israel. “And Pharaoh hastened to call Moses and Aaron,” signifies fear then of truth from the Divine; “and he said, I have sinned to Jehovah your God, and to you,” signifies confession that they have not obeyed the Divine and the truth; “and now forgive I pray my sin only this once,” signifies that their disobedience should not be regarded; “and supplicate ye to Jehovah your God,” signifies intercession; “that He may remove from upon me this death only,” signifies that this falsity may not torment; “and he went out from before Pharaoh,” signifies separation; “and made supplication unto Jehovah,” signifies intercession; “and Jehovah turned an exceeding strong sea wind,” signifies the cessation of Divine influx through heaven; “and took up the locust,” signifies the end of this state; “and cast it into the sea Suph,” signifies into hell; “there was not left one locust in all the border of Egypt,” signifies that these falsities in the extremes appeared no more; “and Jehovah made firm Pharaoh’s heart,” signifies that the infesters were determined; “and he did not let go the sons of Israel,” signifies that they did not leave those of the spiritual church.

7695. And Pharaoh hastened to call Moses and Aaron. That this signifies fear then of truth from the Divine, is evident from the signification of “hastening,” as being from fear, for all haste arises from some affection that is excited, here from the affection of fear, as is plain from the words of Pharaoh, “I have sinned to Jehovah your God, and to you, supplicate ye that He may take away from me this death only;” from the representation of Pharaoh, as being those who infest, of which frequently above; and from the representation of Moses and Aaron, as being truth from the Divine, Moses the internal, and Aaron the external (see n. 7089, 7382).

7696. And he said, I have sinned to Jehovah your God, and to you. That this signifies confession that they have not obeyed the Divine and the truth, is evident from the signification of “sinning,” as being to do contrary to Divine order (see n. 5076), and to avert and separate one’s self from it, thus from good and truth (n. 5229, 5474, 5841, 7589), consequently it also denotes not to obey the Divine and the truth, for he who does not obey averts himself. The Divine is what is meant by “Jehovah your God,” and the truth by “Moses and Aaron” (n. 7695).

7697. And now forgive I pray my sin only this once. That this signifies that they should not regard the disobedience, is evident from the signification of “forgiving,” as being not to regard, for to forgive is not to regard anyone from evil but from good; and from the signification of “sin,” as being disobedience (as just above, n. 7696).

7698. And supplicate ye to Jehovah your God. That this signifies intercession, is evident from the signification of “supplicating to Jehovah,” when done for another, as being intercession (see n. 7396, 7462).

7699. That he may remove from upon me this death only. That this signifies that this falsity may not torment, is evident from the signification of “removing this death,” as being that it may not torment; for by “death” is signified damnation and hell (see n. 5407, 6119), thus also torment. That they who infest deprecate this falsity is because they no longer have the capacity of reasoning against the truths of faith, for they have been devastated in respect to these truths, and consequently have an infernal darkness which torments them. (That it is undelightful to the infernals to reason from mere falsities, but delightful to reason from truths falsified by fallacies and appearances, see n. 7392.)

7700. And he went out from before Pharaoh. That this signifies separation, is evident from the signification of “going out,” as being separation (see n. 6100, 7404).

7701. And he made supplication unto Jehovah, signifies intercession, as above (n. 7698).

7702. And Jehovah turned an exceeding strong sea wind. That this signifies the cessation of the Divine influx through heaven, is evident from the signification of a “sea” or west “wind,” as being the cessation of Divine influx through heaven; for by the “east wind” was signified a means of destruction, by reason of the Divine influx through heaven (see n. 7643, 7679); and therefore by “a wind of the sea,” or a west wind, which is opposite to the east wind, is signified the cessation of this influx.

7703. And took up the locust. That this signifies the end of this state, is evident from the signification of “the locust,” as being falsity in the extremes (see n. 7643). The taking away of the state of this falsity, thus the end of this state, is signified by “taking up the locust,” in like manner as before in regard to the hail (n. 7597, 7610).

7704. And cast it into the sea Suph. That this signifies into hell, is evident from the signification of “the sea Suph,” as being hell (of which in what follows, where, of the Lord’s Divine mercy, the passage of the sons of Israel through that sea, and the destruction of the Egyptians therein, is to be treated of). By being cast into hell is not meant that the falsity was taken away from the infesters, and cast elsewhere; but that it remained with them, and that by means of it they were conjoined with the hells, where such things are. For in the other life, by every state of evil and falsity into which they enter, the evil are conjoined with the hells, where are all things that belong to such a state. Thus conjunction is effected successively with many hells before they are fully devastated, but of this more will be told from experience elsewhere.

7705. There was not left one locust in all the border of Egypt. That this signifies that these falsities in the extremes appeared no more, is evident from the signification of the “locust,” as being falsity in the extremes; and because it denotes falsity in the extremes (n. 7643), it is said “in all the border of Egypt,” for “the border” denotes that which is outermost, or extreme, and “Egypt” denotes the natural; that by “there was not left a locust” is signified that it did not appear, is manifest; the like is said of the hail (n. 7611).

7706. And Jehovah made firm Pharaoh’s heart. That this signifies that the infesters were determined, is evident from the signification of “making firm the heart,” as being to be determined (see n. 7272, 7300, 7305). (That by its being said that “Jehovah made firm Pharaoh’s heart,” in the internal sense is signified that Pharaoh made firm his own heart, see n. 7632; and that the evil which in the Word is attributed to Jehovah is from man, n. 2446, 6071, 6991, 6997, 7533.)

7707. And he did not let go the sons of Israel. That this signifies that they did not leave those of the spiritual church, is evident from the signification of “to let go,” as being to leave; and from the representation of the sons of Israel, as being those who are of the spiritual church (see n. 7474, 7515, 7617).

7708. Verses 21-23. And Jehovah said unto Moses, Stretch out thy hand toward heaven, and there shall be thick darkness upon the land of Egypt, and one shall grope in the thick darkness. And Moses stretched out his hand toward heaven; and there was dense thick darkness in the whole land of Egypt three days. They saw not a man his brother, and there rose not up anyone from what was under him for three days; and all the sons of Israel had light in their dwellings. “And Jehovah said unto Moses,” signifies instruction; “Stretch out thy hand toward heaven,” signifies the rule of the power of truth Divine in heaven; “and there shall be thick darkness upon the land of Egypt,” signifies a complete privation of truth and good; “and one shall grope in the thick darkness,” signifies the density of the falsity from evil; “and Moses stretched out his hand toward heaven,” signifies the rule of truth Divine in heaven; “and there was dense thick darkness in all the land of Egypt,” signifies the complete privation of truth and good; “for three days,” signifies a full state; “they saw not a man his brother,” signifies that they did not perceive the truth of any good; “and there rose not up anyone from what was under him,” signifies that there was no elevation of mind; “for three days,” signifies a full state; “and all the sons of Israel had light in their dwellings,” signifies that those who were of the spiritual church had enlightenment everywhere in their minds.

7709. And Jehovah said unto Moses, signifies instruction (as before, n. 7672).

7710. Stretch out thy hand toward heaven. That this signifies the rule of the power of truth Divine in heaven, is evident from the signification of “stretching out the hand,” as being the rule of power (of which above, n. 7673); from the representation of Moses, who was to stretch out his hand, as being truth Divine (see n. 6723, 6752, 7010, 7014, 7382); and from the signification of “heaven,” as being the angelic heaven. How it is that the rule of the power of truth Divine in heaven should produce a new state among the infesters, which is signified by the “thick darkness,” is evident from what was shown above (n. 7643, 7679), namely, that the Lord is continually setting heaven in order, and endowing those who are there, and those who newly arrive, with celestial and spiritual good. The effect of this setting in order is that the evil are gradually devastated; for this good flows in with a nearer presence to the evil who are in the opposite (for the Divine influx continues on even into the opposites, and in this way holds the hells together in connection and in bonds), and because the evil turn all good into evil, and therefore turn into greater evil the good which flows in more presently; and insofar as they do this, so far they resist the truth and good more strongly, that is, they infest more grievously. Hence it is that there are degrees of devastation, until finally they are cast down into hell, which is the last of the degrees of vastation. From all this it is evident that nothing but good proceeds from the Lord, and that He does not vastate the evil, still less cast them into hell, but that they themselves do this.

7711. And there shall be thick darkness over the land of Egypt. That this signifies a complete privation of truth and good, is evident from the signification of “thick darkness,” as being a complete privation of truth and good. In various places in the Word mention is made of “darkness” and also at the same time of “thick darkness,” and then “darkness” is predicated of falsity, and “thick darkness” of evil together with it. But the word by which “thick darkness” is expressed in this verse means the densest darkness, by which in the internal sense are signified such falsities as spring from evil. Such falsities arise with those who have been of the church, and have lived a life of evil contrary to the precepts of faith which they have known. The evil from which these falsities spring, is against the church, against heaven, and against the Lord, thus is diametrically against good and truth. This state is now described by “thick darkness.”

[2] That in the Word both “darkness” and “thick darkness” are mentioned together, and that “darkness” then denotes the privation of truth, and thick darkness the privation of both truth and good, can he seen from the following passages. In Isaiah:

Judgment is far from us, and righteousness overtaketh us not; we await the light, but behold darkness; and brightnesses, but we walk in thick darkness. We grope for the wall like the blind, yea, we grope as they that have no eyes; we stumble at noonday as in the twilight; among the living we are as the dead (Isa. 59:9-10);

“judgment is far from us,” and “righteousness overtaketh us not,” denotes that there is neither truth nor good; (that “judgment” is predicated of truth, and “righteousness” of good, see n. 2235, 3997); “to await the light” denotes to await truth; and “to await brightnesses” denotes to await the good of truth, for the brightness of light is from good. That “darkness” is here opposed to “light” and “judgment,” thus to truth; and that “thick darkness” is opposed to “brightness” and “righteousness,” thus to good, is evident; and therefore “darkness” denotes the privation of truth, and “thick darkness,” the privation of both truth and good. In Amos:

Is not the day of Jehovah darkness, and not light? and thick darkness and no brightness in it? (Amos 5:20);

where the meaning is similar.

The day of Jehovah cometh, a day of darkness and thick darkness, a day of cloud and obscurity (Joel 2:1-2).

The day of Jehovah is a day of wasting and devastation, a day of darkness and of thick darkness (Zeph. 1:15);

where “darkness” denotes the privation of truth; and “thick darkness,” the privation of truth and good; if “thick darkness” signified nothing more than “darkness,” it would be an empty repetition, which would be far from the Holy Word.

[3] It is common in the Word to find two expressions of one thing, one of which relates to truth, or to falsity; and the other to good, or to evil. So in Isaiah:

He shall look unto the earth, and behold distress and darkness, dimmed with distress, and driven in thick darkness (Isa. 8:22).

[4] “Darkness” also signifies ignorance of truth, such as there is with the Gentiles; and “thick darkness,” ignorance of good; in Isaiah:

In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of thick darkness and out of darkness (Isa. 29:18).

If thou satisfy the afflicted soul, thy light shall rise up in the darkness, and thy thick darkness shall be as the noon day (Isa. 58:10);

(that “darkness” denotes falsities, see n. 7688).

7712. And one shall grope in thick darkness. That this signifies the density of falsity from evil, is evident from the signification of “groping in thick darkness,” as being that falsities from evil are so dense that nothing of truth and good can be known, but if it is sought it is as if one gropes in thick darkness, and stumbles and pushes in every direction; therefore in Isaiah thick darkness is called “the driven thick darkness” (Isa. 8:22); and it is described in the same prophet:

We walk in thick darkness. We grope for the wall like the blind, yea, we grope as they that have no eyes; we stumble at noon day as in the twilight; among the living we are as the dead (Isa. 59:9-10).

7713. And Moses stretched out his hand toward heaven. That this signifies the rule of truth Divine in heaven, see n. 7710, where are the same words.

7714. And there was dense thick darkness in all the land of Egypt. That this signifies the complete privation of truth and good, is evident from what was shown above (n. 7711).

7715. For three days. That this signifies a full state, is evident from the signification of “three days,” as being a full state (see n. 2788, 4495). By a full state is meant an entire state from beginning to end; for every state has its beginning, its increments, and its maximum. This period is what is meant by a full state, and is signified by “three days.”

7716. They saw not a man his brother. That this signifies that they did not perceive the truth of any good, is evident from the signification of “seeing,” as being to understand and perceive (see n. 2150, 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5400); from the signification of “a man” as being truth (n. 3134); and from the signification of “brother,” as being good (n. 2360, 3303, 3803, 3815, 4121, 5409, 5686, 5692, 6756), and because “a man with his brother,” denotes the good of truth (n. 3459). From all this it is evident that by “they saw not a man his brother” is signified that they did not perceive the truth of any good.

7717. And there rose not up anyone from what was under him. That this signifies that there was no elevation of mind, is evident from the signification of “rising up,” as being elevation toward the interiors, thus elevation of mind (see n. 2401, 2785, 2912, 2927, 3171, 3458, 3723, 4103, 4881, 6010), therefore their “not rising up” denotes that there was no elevation.

7718. For three days. This signifies a full state (as above, n. 7715).

7719. And all the sons of Israel had light in their dwellings. That this signifies that those who were of the spiritual church had enlightenment everywhere in their minds, is evident from the representation of the sons of Israel, as being those who are of the spiritual church (see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); from the signification of “light,” as being enlightenment, for the light which is from the Lord enlightens the understanding, because in that light there are intelligence and wisdom (n. 1521, 1524, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3339, 3636, 3643, 3993, 4302, 4408, 4413, 4415, 5400, 6608); and from the signification of “dwellings,” as being the things that belong to the mind; for by a “house” is signified the mind of man (n. 3538, 4973, 5023, 7353); and by “bedchambers” its interiors (n. 7353); but “dwellings” signify all things that belong to the mind. Moreover, in the internal sense “to dwell” signifies to live (n. 1293, 3384, 3613, 4451, 6051); hence “dwellings” denote the place where are the things that belong to life, that is, where are the things that belong to intelligence and wisdom, which, as is known, belong to the mind. Moreover, in the other life there is light in the dwellings or abodes of the angels in accordance with the intelligence and wisdom of their minds; and insofar as they have light, so far they who are in the opposite, who are those who had infested, have thick darkness.

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

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

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

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

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

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

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

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

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

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

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

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

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

[3] In Jeremiah:

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

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

[4] In Ezekiel:

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

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

[5] In the same:

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

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

[6] In Micah:

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

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

[7] In Zechariah:

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

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

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

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

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

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

7733. And Jehovah made firm Pharaoh’s heart. This signifies that they were determined against the Divine (as above, n. 7706).

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

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

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

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

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

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

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

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

7742. CONTINUATION ABOUT THE INHABITANTS AND SPIRITS OF THE EARTH MARS.

At the end of the preceding chapter an account was given of a beautiful bird, which was seen, and was at last turned into stone; and it was said that by that bird was represented the state of the inhabitants of Mars in respect to their celestial and spiritual love; in regard to which state and its change, it has been given to know what follows.

7743. That the inhabitants of Mars are in celestial love, has been already told. They are represented by an appearance of flame, glittering beautifully with variegations of color, and also by a bird of similar coloring. That some at this day are beginning to withdraw from this celestial love, and solely to love knowledges, and to make celestial life consist in these alone, was represented by that bird changed into stone; for by a bird is signified spiritual life; and by its being turned into stone is signified the life of knowledges without love, which is no longer spiritual life, but a life cold as stone, into which nothing from heaven flows. And their still believing that they are in the Lord, like those who are in the life of celestial love there, was signified and shown by the spirit who rose up and wished to take away the bird.

7743a. By the bird of stone were also represented inhabitants of that earth who change the life of their thoughts and affections by a strange method into almost no life; as to which I have seen and heard what now follows.

7744. There was a certain one above my head, who spoke to me, and from the tone of his voice it was noticed that he was as in a state of sleep. Speaking in this state he asked several questions, and so discreetly, that he could not have asked them more discreetly if he had been awake. It was given to perceive that he was a subject through whom angels were speaking; and in that state he discerned what they spoke, and uttered it; for he spoke nothing but what was true. If anything flowed in from another source, he indeed admitted it, but did not utter it. I questioned him concerning his state. He said that this state was to him a peaceful one, and that it was free from all anxiety as to the future; and that at the same time he was performing uses, whereby he had communication with heaven. I was told that such in the Grand Man have relation to the longitudinal sinus, which lies in the cerebrum between its two hemispheres, and is there in a quiet state, however much the brain is disturbed on both sides.

7745. During my conversation with this spirit, some spirits betook themselves toward the front part of the head, where he was, and pressed upon him; whereupon he retired to one side and gave them place. The stranger spirits talked among themselves, but neither the spirits about me, nor I, understood what they said. I was instructed by angels that they were spirits from the earth Mars, who know how to talk together in such a way that the spirits present would neither understand nor perceive what they said. I wondered that such speech is possible, seeing that all spirits have one speech; and all speech flows from thought, and this consists of ideas, which in the spiritual world are in the place of words; and the ideas which are words, together with the thought itself before it becomes speaking thought, are plainly perceived in the other life. I was told that by a certain method by means of the lips and the face these spirits form ideas not intelligible to others, and that at the moment when they are speaking with one another by this means, they artfully withdraw their thoughts from others; taking especial care that nothing of affection shall manifest itself; for if anything of affection is perceived, the thought would then be open, because the thought flows from the affection. I was further instructed that those inhabitants of the earth Mars who make celestial life to consist in knowledges alone, and not in the life of love, have contrived such speech; yet not all of them; and that when these become spirits they retain it. These are they who were especially signified by the bird of stone; for to form speech by modifications of the countenance and foldings of the lips together with a removal of the affections and a withdrawal of the thoughts from others, is to deprive speech of its soul, and to make it like an image, and gradually also to make themselves so.

7746. But although they suppose that their speech is not understood by others, angelic spirits nevertheless perceive everything that they say; because no thought can be withheld from angelic spirits, as was also shown them by living experience. I was thinking of the fact that the spirits of our earth are not affected with shame when they infest others, and this thought flowed in with me from angelic spirits. The spirits of Mars then acknowledged that this was what they were talking about among themselves, and they were astonished. Many other things also which they both spoke and thought were disclosed by an angelic spirit, no matter how diligently they endeavored to withhold their thoughts from him.