ACV9 S31 7488-7515

Podcast: Play in new window | Download (Duration: 36:16 — 33.2MB)

Subscribe: Apple Podcasts | Spotify | RSS

CLICK TO PRINT READING

CLICK TO GO TO COMMENTS

7488 Exodus 9

THE DOCTRINE OF CHARITY

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

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

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

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

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

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

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

EXODUS 9

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

2 For if thou refuse to let them go, and if thou still withhold them,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

7497 And Jehovah said unto Moses. That this signifies instruction anew, see above, n. 6879, 6881, 6883, 6891, 7226, 7304, 7380.

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

7499 Thus said Jehovah the God of the Hebrews. That this signifies a command from the Lord who is the God of the church, is evident from the signification of “saying,” as being a command (see n. 7036, 7107, 7310); and from the signification of “the Hebrews,” as being those who are of the church, thus the church (n. 5136, 5236, 6675, 6684, 6738). (That “Jehovah” when named in the Word denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956.) In the Word the Lord is called “Jehovah” as to Divine good, for Divine good is the Divine Itself; and the Lord is called the “Son of God” as to Divine truth, for Divine truth proceeds from the Divine good as a son from a father, and also is said to be “born:” how this is shall be further told. When the Lord was in the world He made His Human Divine truth, and then called the Divine good which is Jehovah, His “Father;” because, as just said, Divine truth proceeds and is born from Divine good. But after the Lord had fully glorified Himself, which was done when He endured the last of temptation on the cross, He then made His Human also Divine good, that is, Jehovah; and thereby the Divine truth itself proceeded from His Divine Human. The Divine truth is what is called the “Holy Spirit,” and is the holy which proceeds from the Divine Human. From this is evident what is meant by the Lord’s words in John:
The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).
That it is the Divine good which is called the “Father,” and the Divine truth which is called the “Son,” see n. 3704.

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

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

7502 Behold the hand of Jehovah shall be on thy cattle which is in the field. That this signifies the vastation of the truth and good of faith which they have from the church wherein they had been, is evident from the signification of “the hand of Jehovah being on anyone,” as being a plague or punishment; for by “hand” is signified power (see n. 4931-4937, 6292, 6947, 7188, 7189), and by “the hand of Jehovah,” omnipotence (n. 878, 3387); and because by those who are in the externals of the church it is believed from the appearance that every plague or punishment comes from Jehovah (for they attribute all things to His power), therefore by “the hand of Jehovah being on anyone” is signified punishment, here vastation, for the degrees of the vastation of those who infested were punishments: from the signification of “cattle,” as being the truths and goods of faith (n. 6016, 6045, 6049); and from the signification of “field” as being the church (n. 2971, 3310). That “field” denotes the church is because the seeds sown in a field signify the truths which are of faith, and also because the produce from the field, such as wheat, barley, spelt, and so forth, denotes the goods which are of charity, and the truths which are of faith, thus such things as belong to the church.
[2] As regards the infernal spirits who infest the upright in the other life being vastated as to the truths of faith that belong to the church, be it known that those who infest the upright in the other life are those who when living in the world had belonged to the church; for those who have not belonged to the church, cannot infest others who do belong to it, because falsities contrary to the truths of faith of the church are the means by which they infest. Those who have been outside the church cannot infest anyone by means of such things, because they had not known them. (That they who have made a profession of faith and have lived a life of evil, in the other life turn to falsities and infest the upright, see n. 7097, 7127, 7317.) Lest therefore the truth of faith, which they have had from the doctrine of their church when they lived in the world (for they carry with them into the other life all that they had known in the life of the body, nor is anything wanting) should give them any light from heaven, and lest they should apply the things of light to defend the falsities and evils which are of hell, every such thing is taken away from them, and they are finally left to the evils of their life and the falsities thence derived. It is this vastation that is here treated of.
[3] The reason why those who have been of the church and have lived a life of evil are thus gradually vastated before they are cast into hell, is that they had known the truths of faith, and thereby had had communication with heaven. The heavenly societies with which they have had communication, and also still have it in the other life, cannot be separated from them except by degrees. For such is the order in heaven from the Lord that nothing is done violently, but all things in freedom as from themselves; therefore those heavenly societies are not wrested from them, but are gradually separated, so that the evil spirits seem to depart of their own accord. From all this it is now evident how the case is with the vastation of those who have known the truths of faith that belong to the church, and yet have led a life of evil.
[4] That such is the case no one can know except from revelation, for man has no knowledge of the things that exist in the other life except from revelation; and as man is but little solicitous to explore the truths and goods which are of faith from the Word (for he is in no affection of truth for its own sake, still less for the sake of life), therefore such things are not revealed to him; nevertheless they stand forth in the Word (and this in respect to every series and process) in its internal sense. As therefore the man of the church is in no affection of knowing truth from the Word, but only in the affection of confirming the doctrinal things of his own church whether true or false, for worldly reasons, therefore he knows nothing whatever about the state after death, nothing about heaven, and nothing about hell; he does not even know what makes heaven and what makes hell with man. Nay, so ignorant are men that they teach and believe that everyone can be admitted into heaven; some by a power which they have arrogated to themselves; some by the mercy of the Lord, no matter how they had lived; and scarcely any know that heaven is given to man by means of a life of charity and faith during his life in the world, and that this life remains. These things have been said in order that the quality may be known of that man of the church who professes faith alone and cares not about the life of faith; for these are they who are represented by the Egyptians here and in what follows.

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

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

7505 A very grievous pestilence. That this signifies a consumption in general, is evident from the signification of “pestilence,” as being the vastation of truth; and because it is called “a very grievous pestilence,” there is signified the consumption of truth. That a “pestilence” signifies the vastation of truth is plain from the following passages in the Word:
When I send My four evil judgments upon Jerusalem; the sword, and the famine, and the evil beast, and the pestilence, to cut off from it man and beast (Ezek. 45:21);
“to cut off man and beast” denotes to vastate interior and exterior good.
The sword is without, and the pestilence and the famine within; he that is in the field shall die by the sword; but he that is in the city, famine and pestilence shall devour him (Ezek. 7:15);
where “pestilence” denotes the vastation of good.
Therefore because thou hast defiled My sanctuary with all thine abominations, a third part of thee shall die with the pestilence, and they shall be consumed in the midst of thee (Ezek. 5:11-12);
where “pestilence” denotes the wasting away of good. In Amos:
I have sent among you the pestilence in the way of Egypt: your young men have I slain with the sword, with the captivity of your horses (Amos 4:10);
where “the pestilence in the way of Egypt” denotes the vastation of good and truth by means of falsities, which are “the way of Egypt;” “your young men have I slain with the sword, with the captivity of horses” denotes the vastation of truth; “young men” denote truths, and “horses” intellectual things (as above, n. 7503). In David:
Thou shalt not be afraid for the terror of the night, for the arrow that flieth by day; for the pestilence that creepeth in thick darkness, for the death that wasteth at noonday (Ps. 91:5-6);
where “the pestilence that creepeth in thick darkness” denotes the evil which vastates in secret; “the death that wasteth at noonday” denotes the evil that vastates openly; besides other passages.

7506 And Jehovah shall sever between the cattle of Israel and the cattle of the Egyptians. That this signifies the difference between the truths and goods of faith of those who are of the spiritual church, and the truths and goods of faith which are of the church with those who infest, is evident from the signification of “severing,” as being difference; from the signification of “cattle,” as being the truths and goods of faith (as above, n. 7502); from the representation of the sons of Israel, as being those who are of the spiritual church (also above, n. 7500); and from the signification of “the cattle of the Egyptians,” as being the goods and truths of the church which are with those who infest. (That “the Egyptians” denote those who had been of the church, and consequently in the knowledge of the truth and good of faith; but in a life of evil, and who in the other life infest, see n. 7097, 7127, 7317, 7502.)
[2] What the difference is between the truths and goods of faith of those who are of the church and are saved, and the truths and goods of faith of those who are of the church and are condemned, shall be told in brief. The truths and goods of faith with those who are of the church and are saved, are from the good of charity; and as the affection of charity is the spiritual itself, these truths and goods are spiritual, and flow in through heaven from the Lord, for the interiors of those who receive them are open to heaven. But the truths and goods of those who are of the church and are condemned, are not from the good of charity, and thus are not spiritual; they indeed flow in through heaven, but are received in cold and thick darkness-in cold because there is no good of charity, in thick darkness because the light by which they receive them is as it were a light of winter, which compared to the light of heaven is thick darkness. Nor are their interiors open to heaven, but to the world, into which they determine the influx of truth and good from heaven; from this also the ideas they have of the good and truth of faith are merely natural, nay, material, which in the spiritual world are represented as ugly, and having no human likeness. But the ideas of the truth and good of faith of those who are of the church and are saved, are spiritual, and although they terminate in material things of the world, yet they are separate from them, for they can be elevated from them. In the spiritual world the ideas of these persons are represented as beautiful, and have the likeness of a man. Such is the difference, however much they may appear alike in the outward form, that is, in discourse and preaching.
[3] The cause of such a difference is the life; for when the good of life which is from charity flows into the intellectual which is the receptacle of truth, it forms beautiful ideas with respect to the goods and truths of faith; whereas when the evil of life which is contrary to charity flows into the intellectual, it makes ugly ideas in respect to the goods and truths of faith, and such as are not acknowledged in heaven.

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

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

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

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

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

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

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

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

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