Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

Verses 7-11. And Pharaoh's servants said unto him, How long shall this man be a snare to us? Let the men go, and let them serve Jehovah their God; knowest thou not yet that Egypt is perishing? And Moses and Aaron were brought back unto Pharaoh; and he said unto them, Go ye, serve Jehovah your God; who and who are going? And Moses said, We will go with our boys, and with our old men; with our sons and with our daughters, with our flock and with our herd, will we go, because we have a feast of Jehovah. And he said unto them, So shall Jehovah be with you when I let you go, and your babe; see ye that evil is before your faces. Not so; go I pray, ye that are young men, and serve Jehovah; because this ye seek. And he drove them out from the faces of Pharaoh. "And Pharaoh's servants said unto him," signifies a warning from those who are in fear; "How long shall this man be a snare to us?" signifies that thus they would be caught by their own evil; "let the men go, and let them serve Jehovah their God," signifies that it would be prudent to leave them, so that they may worship the Lord their God; "knowest thou not yet that Egypt is perishing?" signifies that from what has happened it can be known that all who harass those simple ones are cast down into hell, whence there is no escape; "and Moses and Aaron were brought back unto Pharaoh," signifies the presence of truth Divine in consequence; "and he said unto them," signifies inclination; "Go ye, serve Jehovah your God," signifies that they shall be left, so that they may worship the Lord; "who and who are going?" signifies whether any would remain; "and Moses said," signifies the answer; "We will go with our boys, and with our old men," signifies the simple and the wise; "with our sons and with our daughters," signifies those who are in the affection of truth, and those who are in the affection of good; "with our flock and with our herd will we go," signifies those who are in interior good, and those who are in exterior good; "because we have a feast of Jehovah," signifies the worship of the Lord by all and each; "and he said unto them," signifies derision; "So shall Jehovah be with you when I let you go, and your babe," signifies as if the Lord would be with them if they were left; "see ye that evil is before your faces," signifies that in the desire there is no good; "not so," signifies denial; "go I pray, ye that are young men, and serve Jehovah," signifies that they who are in confirmed truths shall be left so that they may worship the Lord; "because this ye seek," signifies that thus they have what they wish; "and he drove them out from the faces of Pharaoh," signifies that the will of the infesters was quite contrary to truth Divine.

And Pharaoh's servants said unto him. That this signifies a warning from those who are in fear, is evident from the signification of "saying," when done by those who see their own destruction, to those in the society who are determined, as being a warning; and from the signification of "Pharaoh's servants," as being those who infest who are of a lower condition and are in fear; that they are in fear, is plain from their words, "how long shall this man be a snare to us? Send the men away, that they may serve Jehovah their God, knowest thou not yet that Egypt is perishing?" which words are clearly from fear; and also from the fact that by "Pharaoh's servants" are meant the evil who infest, and the evil never advise what is good except from fear (see n. 7280).

How long shall this man be a snare to us? That this signifies that thus they would be caught by their own evil, is evident from the signification of "this man being a snare," as being to be caught by their own evil, and thus brought into the evil of the penalty.

Let the men go, and let them serve Jehovah their God. That this signifies that it would be prudent to leave them, so that they may worship the Lord their God, is evident from the signification of "to let go," as being to leave; and from the signification of "serving Jehovah," as being to worship the Lord their God (as above, n. 7500, 7540, 7641).

Knowest thou not yet that Egypt is perishing? That this signifies that from what has happened it can be known that all who harass those simple ones are cast down into hell, whence there is no escape, is evident from the signification of "knowest thou not yet?" as being that from what has happened it can be known; from the signification of "to perish," as being to be cast down into hell, whence there is no escape-in the spiritual sense this is signified by "perishing," in like manner as by "dying" or "death," which denotes damnation and hell (see n. 5407, 6119, 7494);-and from the signification of "Egypt," as being infestation (n. 7278), thus also those who infest. But as it is these infesters who are speaking, it is not said "who infest," but "who harass;" for the evil excuse their evil and make light of it; nor is it said that they harass "those of the spiritual church," but "those who are simple," for the evil call all those "simple" who are of the church and live according to its truths and goods, that is, a life of faith and of charity.

And Moses and Aaron were brought back unto Pharaoh. That this signifies the presence of truth Divine in consequence, is evident from the signification of "being brought back," as being to be made present; and from the representation of Moses and Aaron, as being truth Divine, Moses internal, and Aaron external (see n. 7089, 7382).

And he said unto them. That this signifies inclination, is evident from what follows, in that under the impulse of fear he was willing to let them go. This will or inclination is contained in "he said unto them."

Go ye, serve Jehovah your God. That this signifies that they shall be left, so that they may worship the Lord, is evident from the signification of "serving Jehovah," as being to worship the Lord (see n. 7500, 7540, 7641, 7654). That "go ye," or "go ye away," when said by Pharaoh to Moses with respect to the sons of Israel," denotes that they should be left is evident.

Who and who are going? That this signifies whether any would remain, is evident without explication.

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

We will go with our boys, and with our old men. That this signifies the simple and the wise, is evident from the signification of "boys," when joined to "old men," as being the simple, for "old men" denote the wise (see n. 3183, 6524, 6890).

With our sons and with our daughters. That this signifies those who are in the affection of truth and those who are in the affection of good, is evident from the signification of "sons," as being the truths of the church (see n. 489, 491, 533, 1147, 2623, 3373), thus the affections, because truths without affection are not anything; and from the signification of "daughters," as being goods (n. 489-491), thus the affections of good (n. 2362, 3963).

With our flock and with our herd will we go. That this signifies those who are in interior good and those who are in exterior good, is evident from the signification of "flock," as being interior good; and of "herd," as being exterior good (see n. 5913, 6048). By the words in this verse, that "they would go with their boys and their old men, and with their sons and with their daughters, and with their flock and with their herd," is meant in the internal sense everything that belongs to the church, both the external and the internal church. The things of the external church are meant by "boys, sons, and herd;" and the things of the internal church by "old men," "daughters," and "flock;" for "old men" denote wisdom; "daughters," the affections of good; and "flock," good itself, which are of the internal church; whereas "boys" denote simplicities; "sons," the affections of truth; and "herd," external good, which are of the external church.

Because we have a feast of Jehovah. That this signifies the worship of the Lord by all and each, is evident from the signification of a "feast," as being worship from a glad mind (see n. 7093). That it denotes the worship of the Lord is because "Jehovah" in the Word denotes the Lord (n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 6945, 6956); that it denotes worship by all and each, is plain from what immediately precedes, where it is said that "they would go with their boys and their old men, with sons and with daughters, and with flock and herd."

And he said unto them. That this signifies derision, is evident from the words which Pharaoh says: "So shall Jehovah be with you when I let you go, and your babe," which are words of derision, and which signify, as if the Lord would be with them if they were left.

See ye that evil is before your faces. That this signifies that in the desire there is no good, is evident from the signification of "faces," as being the interiors in respect to the affections and the derivative thoughts (see n. 358, 1999, 2434, 3527, 3573, 4066, 4797, 5102, 5168, 5695, 6604); and as "faces" denote the affections, they denote also the desires. Hence it is that "evil before your faces" signifies that in the affections or in the desire there is no good.

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

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.

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

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.

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.

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).

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.

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).

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).

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).

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).

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.

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 7679-1 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.

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.

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.

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).

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.

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).

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

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.

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).

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.

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.

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.)

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).

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).

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.

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.

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).

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).

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).

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).

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.)

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).

Footnotes

7679-1 Contemnentes te: so also Schmidius; but the English versions and the Septuagint have "Thy rowers," from a different Hebrew word.--Reviser.