As yet thou exaltest thyself against My people. That this signifies because he does not yet cease to infest those who are in truth and good, is evident from the signification of "as yet exalting himself," as being not yet to desist from infesting, for they who infest believe that they have dominion over those who are infested when they see them in anguish and not yet liberated, and then see themselves warned; and from the representation of the sons of Israel, who are here "My people," as being those who are of the spiritual church, or what is the same, who are in truth and good (see n. 4286, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).
In thy not letting them go. That this signifies, and does not as yet leave them, is evident from the signification of "to let go," as being to leave (as above).
Behold, tomorrow about this time I will cause it to rain a very grievous hail. That this signifies falsities destroying all things of the church with them, is evident from the signification of a "rain of hail," as being falsities from evil destroying the truths and goods of faith, thus the things of the church. That a "rain of hail" has this signification is because it is like stones, and destroys both men and beasts, also the produce of the field, and likewise because it is cold. A "rain" in general signifies a blessing, and in the opposite sense a curse (see n. 2445); when a blessing, it signifies the influx and reception of the truth that is of faith and of the good that is of charity, for this is a blessing; but when it signifies a curse, it signifies falsity that is contrary to the truth of faith, and evil that is contrary to the good of charity, for these are a curse. But a "rain of hail" in general signifies the curse that belongs to falsity from evil, and indeed to falsity from evil against the truths and goods of the church. [2] This is signified by a "rain of hail" in the following passages: I will dispute with God with pestilence and with blood; and I will make it rain upon him, and upon his bands, and upon the many peoples that are with him, an inundating rain, and hailstones, fire, and sulphur (Ezek. 38:22); "Gog" denotes outward worship separate from inward, thus those who when charity is extinct make everything of Divine worship consist in outward things; "hailstones" denote falsities from evil. [3] In the same: My hand shall be against the prophets that see vanity, and that divine a lie; say unto them that daub with what is untempered, that it shall fall; there shall be an inundating rain, by which ye hailstones shall fall; and a wind of storms shall burst through it (Ezek. 13:9, 11); "the prophets that see vanity and divine a lie" denote those who teach evils and falsities; "those who daub with what is untempered" denotes that they invent falsities, and make them appear like truths. These are called "hailstones" from falsities; but "hail" in this and in the passage above quoted is expressed in the original by another word which means "great hail." [4] In Isaiah: Then Jehovah shall cause the glory of His voice to be heard, and His arm shall see quiet, in the indignation of anger, and a flame of devouring fire, with scattering and inundation, and with hailstone (Isa. 30:30-31); where "hailstone" denotes the vastation of truth through falsities. In the same: Behold the Lord is strong and mighty; like an inundation of hail, a storm of slaughter, like an inundation of mighty waters overflowing, shall He cast down to the earth with the hand; the hail shall overthrow the refuge of a lie, and they shall inundate the hiding place of waters (Isa. 28:2, 17); "an inundation" denotes immersion in falsities, and thus the vastation of truth (n. 705, 739, 790, 5725, 6853); "an inundation of hail" denotes the destruction of truth through falsities. [5] In David: He smote their vine with hail, and their sycamores with grievous hail; and He shut up their beast with the hail, and their cattle with coals of fire. He sent against them the wrath of His anger (Ps. 78:47-49). He made their rains hail, a flaming fire in their land, and smote their vine and their fig-tree, and broke in pieces the tree of their border (Ps. 105:32-33); "hail and rain" denote the vastation of truth and good through falsities from evil; the "vine" denotes the truth and good of the internal church; the "sycamore" and the "fig-tree," denote the truths and goods of the external church. In the same: Who giveth snow like wool; He scattereth the hoar frost like dust, who castest forth His hail like morsels; who can stand before His cold? (Ps. 147:16-17); "hail" denotes falsities from evils. In the same: He made darkness His hiding place, His circuits His tent, the darkness of the waters, the clouds of the heavens, from the brightness before Him the clouds passed, with hailstone and coals of fire; Jehovah thundered in the heavens, and the Most High gave His voice, hailstone and coals of fire, so that He sent arrows and scattered them (Ps. 18:12-15); "hailstone" denotes falsities from evil which vastate truths and goods. [6] In John: The first angel sounded, and there came hail and fire mingled with blood, and it fell upon the earth, so that the third part of the trees was burnt up, and all the green grass was burnt up (Rev. 8:7); "hail" denotes falsities from evil; "fire mingled with blood," the evil of cupidities together with falsified truths; the "trees that were burnt up" denote the knowledges of truth destroyed by the evil of cupidities; the "green grass that was burnt up" denotes the memory-knowledges of truth likewise destroyed. (That "fire" denotes the evil of cupidities, see n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324; that "blood" denotes falsified truth, n. 4735, 6978, 7317, 7326; that "trees" denote knowledges, n. 2722, 2972.) [7] In Joshua: It came to pass, as they fled before Israel in the going down of Bethhoron, when Jehovah cast down upon them great stones from the heavens even unto Azekah, that they died; there were more who died with the hailstones than they whom the sons of Israel slew with the sword (Josh. 10:11); this is said of the five kings who fought against Gibeon; by these kings and their people were represented those who are in falsities from evils, therefore they died with the hailstones; morsels of hail are called "stones," because "stones" also signify falsities. From all this it is evident what is signified by "hail" and "rain of hail," namely, falsities from evils; and consequently the vastation of truth and good is also signified, for this is effected through falsities from evils.
Such as hath not been in Egypt since the day it was founded even until now. That this signifies that with others there is no such destruction in the natural mind, is evident from the signification of the "rain of hail," of which this is said, as being the destruction of truth through falsities (of which just above, n. 7553); and from the signification of the "land of Egypt," as being the natural mind (see n. 5276, 5278, 5280, 5288, 5301). That "since the day it was founded even until now" denotes that with others there is no such destruction, is because "day" signifies state, and "foundation" its quality, and "Egypt" the natural mind in general. That there is no such destruction with others as there is with those who infest the upright in the other life, is because those who infest had in the world been of the church (n. 7317, 7502); being those who had filled the memory that belongs to the natural mind with such things as belong to faith from the Word and from the doctrine of their church, and yet had lived contrary to them; and therefore when they are vastated, the things that belong to faith are plucked out, and at the same time very many things that adhere to these, giving rise to deep and filthy cavities and furrows. Moreover, the evils of cupidities cannot but be in some measure adjoined, and likewise falsities; and because truths and falsities cannot be together, it is evident that if they cannot be separated, they must be cast out to the borders, whence come empty spaces within that have an offensive smell, for all bad smell comes from evils mingled with goods, and from falsities mingled with truths. These things do not take place with those who are outside the church, for they have known nothing about the truths of faith from the Word. This is what is signified by there being no such destruction with others in the natural mind.
Verses 19-21. And now send, gather in thy cattle, and all that thou hast in the field; every man and beast that shall be found in the field, and shall not be brought to the house, the hail shall come down upon them, and they shall die. He that feared the word of Jehovah of the servants of Pharaoh, made his servants and his cattle flee unto the houses; and he that did not set his heart unto the word of Jehovah left his servants and his cattle in the field. "And now send, gather in thy cattle," signifies that the truth of good should be collected; "and all that thou hast in the field," signifies which is of the church; "every man and beast," signifies interior and exterior good; "that shall be found in the field," signifies that is of the church; "and shall not be brought to the house," signifies which is not reserved; "the hail shall come down upon them, and they shall die," signifies that they shall be quite destroyed by falsity; "he that feared the word of Jehovah of the servants of Pharaoh," signifies those things in the natural mind which were of the Lord; "made his servants and his cattle flee unto the houses," signifies that they were stored up and reserved in the interiors; "and he that did not set his heart unto the word of Jehovah," signifies the things which were not from the Lord; "left his servants and his cattle in the field," signifies that they were not stored up and reserved.
And now send, gather in thy cattle. That this signifies that the truth of good was to be collected, is evident from the signification of "gathering in," as being to collect; and from the signification of "cattle," as being the good of truth, and also the truth of good (see above n. 6016, 6045). (What the truth of good is, and what the good of truth, see n. 2063, 3295, 3332, 3669, 3688, 3882, 4337, 4353, 4390, 5526, 5733.) The subject treated of in this verse and in the two following, is the good and truth which are reserved by the Lord, even with the evil; for the good and truth which have not been adjoined to evils and falsities, are not vastated; but are stored up by the Lord in the interiors, and are afterward brought forth for use. The reservation of good and truth with man by the Lord is signified by "remains" in the Word (concerning which see above, n. 468, 530, 560, 561, 576, 661, 798, 1738, 1906, 2284, 5135, 5342, 5344, 5897-5899, 6156).
And all that thou hast in the field. That this signifies which is of the church, is evident from the signification of "field," as being the church (see n. 2971, 3317, 3766, 4440, 4443, 7502).
Every man and beast. That this signifies interior and exterior good, is evident from the signification of "man and beast," as being interior and exterior good (as above, n. 7424, 7523).
Which shall be found in the field. That this signifies which is of the church, is evident from the signification of "field," as being the church (of which just above, n. 7557).
And shall not be brought to the house. That this signifies which is not reserved, is evident from the signification of "not being brought to the house," as being not to be reserved; for the "house" denotes the interior natural mind where good is with truth, and also the rational mind, and thus the man himself (n. 3538, 4973, 5023, 7353); hence "to be brought to the house" denotes to be collected within, and there stored up. Good and truth are stored up within, and are there reserved by the Lord, even with the evil, in order that there may still be something human left; for man without these is not man, because the things stored up and reserved are good and truth, and by these man has communication with heaven; and insofar as man has communication with heaven, so far he is man. There is indeed a communication with heaven of the evil, even of those who are in hell, but no conjunction by good and truth; for as soon as good and truth flow down from heaven and come into hell, they are turned into evil and falsity, whence the conjunction is at once broken. Such is the communication. But although there is conjunction through the good and truth which are stored up and reserved in the interiors; yet the truths and goods in the interiors of those who are evil effect nothing more than to enable them to reason, and to think and speak from the sensuous, thus to confirm what is false and defend what is evil. Nothing more can be let out from the goods and truths stored up and reserved within them, for if more were let out, the truths and goods would perish, and thus nothing human would be left in them.
The hail shall come down upon them, and they shall die. That this signifies that what is of the church will be quite destroyed by falsity, is evident from the signification of "hail," as being falsity from evil, and from this the vastation of good and truth through falsities (see n. 7553); and from the signification of "dying," as being to cease to be (n. 494, 6587, 6593); and being said of the vastation of good and truth, it denotes to be destroyed.
He that feared the word of Jehovah of the servants of Pharaoh. That this signifies those things in the natural mind which were of the Lord, is evident from the signification of "him that feared the word of Jehovah," as being the things that belong to the Lord, for by "him that fears," in the internal sense, is not meant a person fearing, but a thing (that in heaven the idea of person is turned into that of thing, see n. 5225, 5287, 5434); therefore by "him that feared the word of Jehovah" is meant good and truth from the Lord; and from the signification of "the servants of Pharaoh," as being the things of the natural mind. That "Pharaoh" denotes the natural in general, see n. 5160, 5799; hence his "servants" denote the things in the natural, or what is the same, that are in the natural mind; for the things in the natural from which man thinks and forms conclusions, constitute his mind. (What in the natural mind is of the Lord, and what not of the Lord, may be seen below, n. 7564.)
Made his servants and his cattle flee unto the houses. That this signifies that they were stored up and reserved in the interiors, is evident from the signification of "servants," as being the things in the natural mind (as just above, n. 7562); from the signification of "cattle," as being truth and good (of which also above, n. 7556); and from the signification of "houses," as being the things that are within man, where the good and truth from the Lord are stored up and reserved (n. 7560). From this it is evident that by "he made his servants and cattle flee unto the houses" is signified that the truths and goods which were in the natural mind, namely, those which are of the Lord, were collected and stored up and reserved in the interiors.
And he that did not set his heart unto the word of Jehovah. That this signifies the things which were not from the Lord, is evident from what was unfolded above (n. 7562), where "he that feared the word of Jehovah" signifies the things that were of the Lord; hence on the other hand "he that did not set his heart unto the word of Jehovah" signifies the things which are not from the Lord. Goods and truths are either of the Lord or not of the Lord. Those which are of the Lord are those which the man does for the sake of his neighbor, for the sake of his country, for the sake of the church, and for the sake of the Lord's kingdom, thus for the sake of good and truth itself, and especially for the sake of the Lord. These goods and truths are those which are of the Lord; but the truths and goods which are not of the Lord are those which a man does for the sake of himself as the end, and for the sake of the world as the end. These latter sometimes appear like the former in the outward form, but in the inward form they are quite different; for these lead to self, but those away from self. The truths and goods which are not of the Lord are also for the most part those which a man does in a state of misfortune, of sickness, of grief, and of fear, and not in a free state, for these also are for the sake of self. All truths and goods do indeed flow in from the Lord, but when the goods and truths of the Lord are bent with a man to himself, they then become the man's and belong to him to whom they are bent, for they become goods of the love of self and of the world. Such are the goods of all the evil among themselves. From all this it is evident what goods and truths are meant by those which are of the Lord, and by those which are not of the Lord.
Left his servants and his cattle in the field. That this signifies that they were not stored up and reserved, is evident from the signification of being "left in the field," as being to perish by the falsities from evils which are signified by the "hail" through which they would die (see n. 7559-7561). These are the things not stored up and reserved, and are those truths and goods which are not of the Lord (described just above, n. 7564). By "servants" are signified those truths and goods which are in the natural mind (n. 7572, 7563); and by "cattle," the truths and goods which, because they are not of the Lord, cannot be stored up in the interiors.
Verses 22-26. And Jehovah said unto Moses, Stretch forth thy hand toward heaven, and there shall be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field in the land of Egypt. And Moses stretched forth his rod toward heaven; and Jehovah gave voices and hail, and the fire walked unto the land, and Jehovah made it rain hail upon the land of Egypt. And there was hail, and fire walking at the same time in the midst of the hail, very grievous, such as had not been like it in all the land of Egypt since it became a nation. And the hail smote in all the land of Egypt all that was in the field, from man and even to beast, and the hail smote every herb of the field, and broke every tree of the field. Only in the land of Goshen, where the sons of Israel were, was there no hail. "And Jehovah said unto Moses," signifies a command; "Stretch forth thy hand toward heaven," signifies attention, and the approach of heaven; "and there shall be hail in all the land of Egypt," signifies destroying falsity in the natural mind; "upon man, and upon beast," signifies interior and exterior good; "and upon every herb of the field in the land of Egypt," signifies every truth of the church in the natural mind; "and Moses stretched forth his rod toward heaven," signifies communication with heaven; "and Jehovah gave voices," signifies the withdrawal and separation of the communication with those who are in good and truth; "and hail," signifies falsities destroying these goods and truths; "and the fire walked unto the land," signifies the evils of cupidities; "and Jehovah made it rain hail upon the land of Egypt," signifies the natural mind taken possession of by the falsities of evil; "and there was hail, and fire walking at the same time in the midst of the hail, very grievous," signifies the persuasions of falsity together with the cupidities of evil; "such as has not been like it in all the land of Egypt," signifies that no others had such a state of the natural mind; "since it became a nation," signifies from the day in which it was made capable of admitting good and the derivative truth; "and the hail smote in all the land of Egypt," signifies that this falsity destroyed the things that were in the natural mind; "all that was in the field," signifies whatever was of the church; "from man and even to beast," signifies its interior and exterior good; "and the hail smote every herb of the field," signifies that these falsities destroyed every truth of the church; "and broke every tree of the field," signifies that they also destroyed all the knowledges of truth and good of the church; "only in the land of Goshen, where the sons of Israel were, was there no hail," signifies that it was not so where those were who were of the spiritual church.
And Jehovah said unto Moses. That this signifies a command, is evident from the signification of "saying," as being a command (see n. 7036, 7107, 7310).
Stretch forth thy hand toward heaven. That this signifies attention, and the approach of heaven, is evident from the signification of "stretching forth the hand," as being to cause to pay attention, for by the stretching forth of the hand, something has the attention directed to it and is shown; and from the signification of "heaven," as being the angelic heaven; and as when anyone has his attention directed to heaven, and it is shown to him, he also directs his sight and thought thither, from this there is also signified approach, for all approach in the spiritual world is effected by the determination of the thought. How the case herein is has indeed been told above (n. 7519), but as these things are such as have been unknown in the world, they may be illustrated a little further. When any change of state is to be effected with the evil who are to be vastated, as with those described in these chapters, this change is effected by a more present influx of good and truth from heaven, because the nearer heaven comes to them, the more the interior evils and falsities with them are excited; for good and truth from heaven penetrate toward the interiors, and the more deeply they penetrate the nearer they come. Hence it is that the infernals dare not come near any heavenly society, but withdraw as far as they can (see n. 4225, 4226, 4299, 4533, 4674, 5057, 5058, 7519). From all this it is now evident what is meant by the attention, and the approach of heaven, which are signified by "Moses stretching forth his hand toward heaven;" for a new state is now described, namely, the state of falsities from evils destroying all the goods and truths of the church with those who infest; and as this state arises through a more present influx of truth from the Divine, and at the same time through the approach of heaven, therefore it is said to Moses that he should "stretch forth his hand toward heaven."
And there shall be hail in all the land of Egypt. That this signifies destroying falsity in the natural mind, is evident from the signification of "hail," as being falsity from evils destroying, namely, every good and truth of the church (see n. 7553); and from the signification of "the land of Egypt," as being the natural mind (n. 5276, 5278, 5280, 5288, 5301).
Upon man, and upon beast. That this signifies interior and exterior good, is evident from the signification of "man and beast," as being interior and exterior good (n. 7424, 7523, 7558).
And upon every herb of the field in the land of Egypt. That this signifies every truth of the church in the natural mind, is evident from the signification of "herb," as being truth (of which in what follows); from the signification of "field," as being the church (of which above, n. 7557); and from the signification of "the land of Egypt," as being the natural mind (of which also above, n. 7569). That "herb" signifies truth is because the "land" signifies the church, also a "field;" and hence all the produce from it signifies either the truth that is of faith, or the good that is of charity, for these are of the church. By the "herb of the field" is meant all in general that comes from the field, as is plain from the Lord's parable in Matthew: The kingdom of the heavens is likened unto a man who sowed good seed in his field, but when the herb sprouted forth and bore fruit, then appeared the tares (Matt. 13:24, 26); where "the herb" stands for the produce of the field. That by "the herb" is here signified the truth of the church, and by "tares" falsity is evident; it is indeed a comparison, but all the comparisons in the Word are from significatives (n. 3579). In David: Who causeth grass to sprout forth for the beast, and herb for the ministry of man; to bring forth bread out of the earth (Ps. 104:14); where also "herb" stands for the produce of the field, and by it in the internal sense is here signified truth. [2] In the same: In pastures of herb He will make me lie down, unto the waters of rests He will lead me, He will create anew my soul (Ps. 23:2-3); "pastures of herb" denote the spiritual nourishment which is of the soul, and therefore it is said "He will create anew my soul." In Isaiah: The waters of Nimrim shall be desolations, because the grass is dried up, the herb is consumed, there is no green thing (Isa. 15:6). I will make waste mountains and hills, and I will dry up all their herb, and I will make the rivers islands, and I will lead the blind in a way that they have not known (Isa. 42:15). How long shall the land mourn, and the herb of every field wither? For the wickedness of them that dwell therein the beasts and the bird shall be consumed (Jer. 12:4). The hind calved in the field, but forsook it, because there was no herb, and the wild asses stood on the hills, they snuffed the wind like whales because there was no herb (Jer. 14:5-6). Be not afraid, ye beasts of my fields, for the habitations of the wilderness are become grassy, for the tree will bear her fruit, the fig tree and the vine will yield its strength (Joel 2:22). When the locusts had completed the devouring of the herb of the land, I said, O Lord Jehovih, forgive, I beseech Thee; how shall Jacob stand when he is little? (Amos. 7:2.) Ask ye of Jehovah the latter rain in season; Jehovah will make clouds, and will give them a shower of rain, to a man herb in the field (Zech. 10:1). The fifth angel sounded, and it was said that they should not hurt the grass of the earth, nor any green thing, nor any tree (Rev. 9:1, 4). [3] Everyone can see that in these passages grass and herb are not meant, but instead of them such things as are of the church; that by the "herb of the land" and the "herb of the field" is meant the truth which is of faith is plain. Without such a spiritual sense no one would ever know why it should be said, in John, when the fifth angel sounded, that "they should not hurt the grass of the earth, nor any green thing"; nor would anyone know what is meant in Jeremiah, "The hind calved in the field, but forsook it, because there was no herb, and the wild asses snuffed the wind like whales because there was no herb"; nor what is meant in many other passages. From this it is evident how little the Word is understood, and how earthly an idea would be had of very many things contained therein, unless it were known what they signify; at least that there is what is holy in every detail.
And Moses stretched forth his rod toward heaven. That this signifies communication with heaven, is evident from the signification of "stretching forth a rod," as being to direct the attention to, thus to communicate, according to what was unfolded above (n. 7568). By "heaven" is signified the angelic heaven.
And Jehovah gave voices of thunder. That this signifies the withdrawal and separation of the communication with those who are in good and truth is evident from the signification of the "voices," which are those of thunders, as being truths Divine that enlighten and perfect those who are in heaven, and that terrify and devastate those who are in hell; and because they devastate these latter, they signify the withdrawal and separation of the communication of those who are in good and truth, for in this way they are devastated. How this takes place is plain from what was said before (n. 7502, 7541, 7542, 7545, 7554), namely, that they who have been of the church, and from this have imbibed knowledges of truth and good from the Word, but have lived a life of evil, have communication with heaven through the truths and goods which they have brought with them from the world by having been in the church (that a man brings with him in the other life whatever he has known in the world, nay, whatever he has seen, heard, thought, spoken, willed, and done, see n. 2474, 2475, 2481-2486, 7398). This is the communication which is taken away when they are being devastated; and when this communication has been taken away, then also the truths and goods together with the knowledges thereof have also been taken away. For whatever is known by spirits, nay, by the angels, flows in through heaven from the Lord, thus by means of communications (see n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6613-6626). From all this it is evident what is meant by the withdrawal and separation of the communication with those who are in truth and good. As regards truth Divine in heaven and in hell, which truth is signified by the "voices," the case is the same as it is with thunders on earth. On high mountains thunders are heard as a mild and gentle sound, whereas below on the earth they are heard as a terrific noise; and in the same way in heaven truth Divine is mild and gentle, but in hell is terrible. [2] That "voices" which are thunders signify truths Divine that enlighten and perfect those who are in heaven, and that terrify and devastate those who are in hell, is plain from the following passages: There shall be joy of heart; as when one goeth with a pipe to come into the mountains of Jehovah, unto the Rock of Israel; then shall Jehovah cause the glory of His voice to be heard, and shall make His arm see rest; in the indignation of anger, and the flame of a devouring fire, in scattering, and in inundation, and in hailstone. For by the voice of Jehovah shall Asshur be dismayed (Isa. 30:29-31); here "the voice of Jehovah" denotes truth Divine, which enlightens and perfects those who are in good, and terrifies and devastates those who are in evil. In Joel: The earth quaked before Him, the sun and the moon were blackened, and the stars withdrew their shining; and Jehovah uttered His voice before His army, His camp is very great; for numberless is he that doeth His word; for the day of Jehovah is great and very terrible (Joel 2:10-11); where the meaning is similar. [3] In the same: Jehovah shall roar from Zion, and shall utter His voice from Jerusalem; and the heavens and the earth shall shake; but Jehovah shall be a refuge for His people, and a stronghold to the sons of Israel (Joel 3:16). Here in like manner the "voice of Jehovah" denotes truth Divine; that it is said to be "from Jerusalem" is because by "Jerusalem" is signified the Lord's spiritual kingdom, in which are they who are in good from truth, and in truth from good. [4] In David: Jehovah thundered in the heavens, and the Most High uttered His voice, hailstone and coals of fire; so that He sent out His arrows and scattered them; and many thunderbolts, and troubled them (Ps. 18:13-14); "to utter His voice," "hailstone," and "coals of fire," denote the devastation of truth and good through falsities, and the evils of cupidities. In the same: The clouds dropped waters, the skies uttered a voice, Thine arrows also went abroad, the voice of Thy thunder into the world, the lightnings lightened the world (Ps. 77:17-18); "a voice" denotes truth Divine, which enlightens those who are of the church. [5] In the same: The voice of Jehovah is upon the waters, the God of glory thundereth, even Jehovah upon great waters: the voice of Jehovah is in power: the voice of Jehovah is with honor: the voice of Jehovah breaketh the cedars, Jehovah hath broken in pieces the cedars of Lebanon: the voice of Jehovah cleaveth as flames of fire: the voice of Jehovah maketh the wilderness to tremble: the voice of Jehovah maketh the hinds to calve, and strippeth the forests (Ps. 29:3-9); here "the voice of Jehovah" denotes truth Divine and its power, thus also the Word, because this is truth Divine. [6] In John: A strong angel coming down cried with a great voice, and when he cried the seven thunders uttered their voices. I was about to write, but I heard a voice from heaven saying to me, Seal up the things which the seven thunders uttered, and write them not (Rev. 10:1, 3-4); "voices" denote truth Divine; "thunders," those who carry it and bring it from heaven to earth. Everyone can see that by "thunders" and "voices" are signified Divine things, not thunders and sounds; and because they signify Divine things, and are called "the voices of Jehovah," it is evident that they denote Divine truth. It was for this reason that when Jehovah descended upon Mount Sinai and promulgated Divine truth there were voices, lightnings, and thunders (Exod. 19:16; 20:18); and He spoke out of the midst of the fire (Deut. 4:11-12; 5:22-25).
And hail. That this signifies falsities destroying these goods and truths, is evident from the signification of "hail," as being falsities from evils destroying the goods and truths of the church (see n. 7553). By "hail" are signified such falsities as destroy the truths and goods of the church, as is also signified by the "pestilence" described above in this chapter; for there are very many genera and species of falsities, as there are of the evils from which they spring. The falsities signified by the "hail" are of the kind that destroy the things of the church, and are possible only with those who have been born in the church, and have lived contrary to the truths and goods of faith therein. That falsities, like evils, are of many genera and species, is evident from the fact that the hells are distinct according to the genera and species of evils and the derivative falsities, and that the hells are countless. From all this it can be seen how the case is with the fact that the miracles or plagues in Egypt signify falsities and evils, as the blood, the frogs, the lice, the noisome flies, the pestilence, the sore of pustules, the hail, and the locust, namely, that by each is signified some kind of falsity and evil.
And the fire walked unto the land. That this signifies the evils of cupidities, is evident from the signification of "fire," as being the evils of cupidities (see n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324); and from the signification of "walking unto the land," as being to take possession of the natural mind even to its lowest parts (that the "land of Egypt" denotes the natural mind, see n. 5276, 5278, 5280, 5288, 5301). As by "hail" are signified falsities, and by "fire" the evils from which they spring, therefore where "hail" is mentioned, so also is "fire" as in Isa. 30:30, 31; Ps. 18:12-15; 78:47-49; Rev. 8:7; and also in the verse that here follows, "and there was hail, and fire at the same time walking in the midst of hail, very grievous."
And Jehovah made it rain hail upon the land of Egypt. That this signifies thus the natural mind taken possession of by the falsities of evil, is evident from the signification of "making it rain," as being to pour in, here to take possession of. "To rain" is said of truth and good, and in the opposite sense of falsity and evil, for "rain" denotes a blessing, and it also denotes a curse (see n. 2445); from the signification of "hail," as being the falsity of evil (n. 7553, 7574); and from the signification of "the land of Egypt," as being the natural mind (as above, n. 7575).
And there was hail, and fire at the same time walking in the midst of the hail, very grievous. That this signifies the persuasions of falsity together with the cupidities of evil, is evident from the signification of "hail," as being falsity from evil (of which above, n. 7574), here the persuasion of falsity, because it is said "hail very grievous;" from the signification of "fire," as being the cupidity of evil (of which just above, n. 7575); from the signification of "walking in the midst," as being to be together, and indeed the cupidity of evil inmostly, because this was the source of the falsity. [2] There is here described the state of those who are of the church and infest the upright in the other life when they have been vastated as to what is of the church, that is, as to the goods and truths which they professed; namely, that then persuasions of falsity together with cupidities of evil reign with them; for such is their interior state. The persuasions of falsity and the cupidities of evil are inseparable, for he who is in evil as to life, is in falsity as to doctrine. It may indeed seem otherwise to those who are in evil of life; for when with the mouth they profess truths from the word, or from the doctrine of their church, they suppose that they are in the belief of these truths. It also appears to them as if they were; but still they are not if the life is evil; for they either profess with the mouth what disagrees with their thoughts, or they think that it is so from a persuasive faith, which is for the sake of gain or of honors; therefore when there is no further canvassing for honors, or chasing of gain, this faith falls to the ground, and then they readily learn falsities which agree with the evils of cupidities. These falsities exist inwardly with those who live evilly, no matter how much they believe that they do not exist. [3] That this is so, clearly shows itself in the other life, when the externals have there been taken away, and such persons have been left to their interiors. Then falsities burst forth, both those which they had thought in the world, and those which they had not openly thought; for they burst forth from the evils which had been of their life, because falsities are nothing else than evils reasoning and defending themselves. From all this it can be seen what is their state in the other life, namely that they have persuasions of falsity together with cupidities of evil.
Such as had not been like it in all the land of Egypt. That this signifies that no others had such a state of the natural mind, is evident from what was unfolded above (n. 7554), where like words occur.
Since it became a nation. That this signifies from the day in which it, namely, the natural mind, was made capable of admitting good and the derivative truth, is evident from the signification of "nation," as being good (see n. 1159, 1259, 1260, 1416, 1849, 4574, 6005), and because this is said of the land of Egypt, by which is signified the truth of memory-knowledge which is of the natural mind, therefore "nation" denotes the truth which is from good; and from the signification of "since it became," as being from the day in which it was made.
And the hail smote in all the land of Egypt. That this signifies that this falsity destroyed the things that were in the natural mind, is evident from the signification of "smiting," as being to destroy; from the signification of "the hail," as being falsity from evils (see n. 7553); and from the signification of "the land of Egypt," as being the natural mind (n. 7569).
All that was in the field. That this signifies whatever was of the church, is evident from the signification of "the field," as being the church (of which above, n. 7557).
From man and even to beast. That this signifies its interior and exterior good, is evident from the signification of "man and beast," as being interior and exterior good (see n. 7424, 7523).
And the hail smote every herb of the field. That this signifies that these falsities destroyed every truth of the church, is evident from the signification of the "herb of the field," as being the truth of the church (of which above, n. 7571); from the signification of "smiting," as being to destroy; and from the signification of "the hail," as being falsity (n. 7553).
And broke every tree of the field. That this signifies that they also destroyed all the knowledges of the good and truth of the church, is evident from the signification of "tree," as being perceptions of good and truth (see n. 103, 2163, 2682); and also the knowledges of good and truth (see n. 2722e, 2972).
Only in the land of Goshen, where the sons of Israel were, was there no hail. That this signifies that it was not so where those were who were of the spiritual church, is evident from the signification of "the land of Goshen," as being the inmost in the natural mind (see n. 5910, 6028, 6031, 6068), and as being the church (n. 6649); and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).
Verses 27-30. And Pharaoh sent and called Moses and Aaron, and said unto them, I have sinned this time; Jehovah is just, and I and my people are wicked. Supplicate ye unto Jehovah, for there hath been enough of voices of God and hail; and I will let you go, and ye shall stay no longer. And Moses said unto him, As soon as I am gone out of the city, I will spread out my palms unto Jehovah, and the voices shall cease, and there shall be no more hail; that thou mayest know that the earth is Jehovah's. And as for thee and thy servants, I know that ye will not yet fear the face of Jehovah God. "And Pharaoh sent, and called Moses and Aaron," signifies the presence of the law Divine; "and said unto them," signifies humiliation; "I have sinned this time," signifies separation from truth and good; "Jehovah is just, and I and my people are wicked," signifies that Divine good could not endure the malice of those who infest, and that this is the consequence; "supplicate ye unto Jehovah" signifies that they should intercede; "for there hath been enough of voices of God and hail," signifies if these falsities were to cease; "and I will let you go, and ye shall stay no longer," signifies that they would leave them, and they should be no longer detained; "and Moses said unto him," signifies the answer; "As soon as I am gone out of the city," signifies separation; "I will spread out my palms unto Jehovah," signifies intercession; "and the voices shall cease, and there shall be no more hail," signifies the end of this state; "that thou mayest know that the earth is Jehovah's," signifies that from this it is known that the Lord is the only God of the church; "and as for thee and thy servants, I know that ye will not yet fear the face of Jehovah God," signifies that they who infest are not yet in fear of the Lord.
And Pharaoh sent, and called Moses and Aaron, signifies the presence of the law Divine, as in n. 7390, 7451, where are like words.
And he said unto them. That this signifies humiliation, is evident from the words which immediately follow, namely, "I have sinned this time, Jehovah is just, and I and my people are wicked," which are words of humiliation, and are contained in "he said."
I have sinned this time. That this signifies separation from truth and good, is evident from the signification of "sinning," as being a sundering and turning away from the Divine, thus from truth and good (see n. 5229, 5474, 5841); consequently also separation, for he who turns himself away from truth and good, separates himself from them.
Jehovah is just, and I and My people are wicked. That this signifies that Divine good could not endure the malice of those who infest, and that this is the consequence, is evident from the fact that "Jehovah" denotes the Divine good; for by "Jehovah" is meant the Divine Esse [being], which is Divine good, and by "God" the Divine Existere [coming forth], which is Divine truth (see n. 6905). Jehovah is called "just" because He cannot endure the malice of those who infest; for by "Pharaoh and his people" are signified those who infest; and by their "being wicked" is signified malice.
Supplicate ye unto Jehovah. That this signifies that they should intercede, is evident from the signification of "supplicating," when done for another, as being intercession (n. 7396, 7462).
For there hath been enough of voices of God and hail. That this signifies if these falsities were to cease, is evident from the signification of "there hath been enough," as being if they were to cease; from the signification of "voices of God," which are thunders, as being Divine truths which terrify and devastate the evil, and by their influx and presence excite the falsities of evil which are signified by the "hail" (see n. 7573). (That "hail" denotes falsities destroying truths, see n. 7553, 7574.)
And I will let you go, and ye shall stay no longer. That this signifies that they would leave them, and they should no longer be detained, is evident from the representation of Pharaoh, who says these things of himself, as being those who infest (of which frequently above), from the signification of "to let go," as being to leave; and from the signification of "not staying any longer," as being to be no longer detained.
And Moses said unto him. That this signifies the answer, is evident without explication.
As soon as I am gone out of the city. That this signifies separation, is evident from the signification of "going out," as being separation (see n. 6100, 7404, 7463); and from the signification of the "city" where Pharaoh dwelt, as being the falsity in which they are who infest; for by "city" is signified what is of doctrine, and therefore it signifies also truth, and in the opposite sense falsity (n. 402, 2268, 2451, 2712, 2943, 3216, 4492, 4493).
I will spread out my palms unto Jehovah. That this signifies intercession, is evident from the signification of "spreading out the palms to Jehovah," that is, supplicating, as being intercession (in regard to supplicating, see n. 7396, 7462, 7591), for supplicating is of the mouth or speech, and spreading out the palms is of the gesture or action which corresponds to the heart's supplication. There are gestures or actions of the body which correspond to every affection of the mind, as falling on the knees corresponds to humiliation, and prostration to the earth to deeper humiliation; but the spreading out of the hands toward heaven corresponds to supplication, and so on. These gestures or acts, in the Word signify the very affections to which they correspond, for the reason that they represent them. From this it can be seen what representations are.
And the voices shall cease, and there shall be no more hail. That this signifies the end of this state, is evident from the signification of "voices" that are of thunders, as being truths Divine devastating the evil (see n. 7573); from the signification of "hail," as being falsities destroying truths (n. 7553, 7574); and from the signification of "ceasing and not being anymore," as being their end, thus the end of this state. For each plague signifies one state of the devastation of those who infest the upright in the other life.
That thou mayest know that the earth is Jehovah's. That this signifies that thus it is known that the Lord is the only God of the church, is evident from the signification of "knowing," as being to be known; from the signification of "the earth," as being the church (see n. 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577); and of "Jehovah," as being the Lord (see n. 1343, 1736, 2921, 3023, 3035, 5663, 6303, 6905, 6945, 6956). From this it is evident that by "the earth is Jehovah's," is signified that the church is the Lord's, thus that the Lord is the only God of the church (n. 7401, 7444, 7544).
And as for thee and thy servants, I know that ye will not yet fear the face of Jehovah God. That this signifies that they who infest are not yet in fear of the Lord, is evident from the representation of Pharaoh and his servants, as being those who infest (of which above); and from the signification of "fearing the face of Jehovah," as being that there is no fear of the Lord. That the Lord is "Jehovah" in the Word may be seen from the passages cited above (n. 7598). It is said "the face of Jehovah," because by "the face of Jehovah" is signified mercy, and from this, peace and every good (see n. 222, 223, 5585), and in the opposite sense no mercy, no peace, and no good (n. 5585, 5592, 5816, 5823). That no mercy, no peace, and no good are signified by "the face of Jehovah," is because the evil turn themselves away from Jehovah, or the Lord, for they turn themselves away from the good which is of charity, and from the truth which is of faith, in which the Lord is; and then the things that belong to the Lord are behind them, and those which belong to themselves are in front of them; and that which is behind them they neither see nor care for. From this comes all evil to man, consequently unhappiness and hell.
Verses 31-35. And the flax and the barley were smitten; for the barley was a ripening ear, and the flax was a stalk. And the wheat and the spelt were not smitten, because they were hidden. And Moses went out of the city from before Pharaoh, and spread out his palms unto Jehovah; and the voices and the hail ceased, and the rain was not poured upon the earth. And Pharaoh saw that the rain and the hail and the voices had ceased, and he sinned yet more, and made heavy his heart, he and his servants. And the heart of Pharaoh was made firm, and he did not let the sons of Israel go, as Jehovah had spoken by the hand of Moses. "And the flax," signifies the truth of the exterior natural; "and the barley," signifies its good; "were smitten," signifies that they were destroyed; "for the barley was a ripening ear, and the flax was a stalk," signifies that this good and truth stood forth and looked downward; "and the wheat and the spelt," signifies the good of the interior natural and its truth; "were not smitten," signifies that they were not destroyed; "because they were hidden," signifies because they did not stand forth, and because they tended inward; "and Moses went out of the city from before Pharaoh," signifies separation from them; "and spread out his palms unto Jehovah," signifies intercession; "and the voices and the hail ceased," signifies that there was an end of this state; "and the rain was not poured upon the earth," signifies that these falsities no more appeared; "and Pharaoh saw," signifies a noticing; "that the rain and the hail and the voices had ceased," signifies that there was an end of this state; "and he sinned yet more," signifies as yet a withdrawal; "and made heavy his heart, he and his servants," signifies obstinacy; "and the heart of Pharaoh was made firm," signifies that from evil they were determined; "and he did not let the sons of Israel go," signifies that they did not leave them; "as Jehovah had spoken," signifies according to the prediction; "by the hand of Moses," signifies by means of the law from the Divine.