7102.“免得祂以瘟疫或剑临到我们身上”表以避免邪恶与虚假的诅咒。这从“祂临到我们”、“瘟疫”和“剑”的含义清楚可知：“祂临到我们”是指免得他们招致诅咒；“瘟疫”是指邪恶的诅咒，如下文所述；“剑”是指真理的毁灭，以及对虚假的惩罚（参看2799节），因此也指诅咒，因为当真理被毁时，对虚假的惩罚就是诅咒。
圣言提到了四种毁灭和惩罚，即：剑、饥荒、恶兽和瘟疫。“剑”表示真理的毁灭和对虚假的惩罚；“饥荒”表示良善的毁灭和对邪恶的惩罚；“恶兽”表示对由虚假所产生的邪恶的惩罚；“瘟疫”表示对不是由虚假，而是由邪恶所产生的邪恶的惩罚。由于所表示的是惩罚，故所表示的也是诅咒，因为诅咒是那些坚持邪恶的人所受的惩罚。对于这四种惩罚，经上在以西结书如此记着说：
我将这四样严厉的判罚，就是剑、饥荒、恶兽、瘟疫降在耶路撒冷，将人与牲畜从其中剪除。（以西结书14:21）
又：
我要使饥荒和恶兽到你那里，叫你丧子，瘟疫和流血的事也必盛行在你那里，我也要使剑临到你。（以西结书5:17）
“瘟疫”表示对邪恶的惩罚和它的诅咒，这一点从以下经文明显看出来。以西结书：
在荒场中的必死在剑下；在田野间的必交给野兽吞吃；在保障和洞里的必遭瘟疫而死。（以西结书33:27）
“在荒场中的必死在剑下”表示遭受真理的毁灭，由此遭受虚假的诅咒；“在田野间的必交给野兽吞吃”表示对那些陷入由虚假所产生的邪恶之人的诅咒；“在保障和洞里的必遭瘟疫而死”表示用虚假来保障自己的邪恶的诅咒。
又：
在外有剑，在内有瘟疫饥荒；在田野的必死于剑下，在城中的必有饥荒瘟疫吞灭他。（以西结书7:15）
“剑”在此表示真理的毁灭和虚假的诅咒；“饥荒瘟疫”表示良善的毁灭和邪恶的诅咒。经上说剑“在外”，瘟疫饥荒“在内”，是因为真理的毁灭在外，而良善的毁灭在内；但当人照虚假生活时，“在田野的必死于剑下”表示诅咒；当他活在虚假所护卫的邪恶中时，“在城中的必有饥荒瘟疫吞灭他”表示诅咒。
利未记：
我又要使剑临到你们，报复你们的背约。聚集你们在各城内，降瘟疫在你们中间，也必将你们交在仇敌的手中，我要折断你们的粮杖。（利未记26:25-26）
此处“剑”同样表示真理的毁灭和虚假的诅咒；“瘟疫”表示邪恶的诅咒；“折断粮杖”描述了“饥荒”所表示的良善的毁灭；“聚集他们所在的各城”和前面的“城”具有相同的含义，即表示他们用来护卫邪恶的虚假。“城”表示真理，因此在反面意义上表示虚假（参看402，2268，2712，2943，3216，4492，4493节）。
以西结书：
因你用你一切可憎恶的事玷污了我的圣所，你的三分之一必遭瘟疫而死，他们在你中间必因饥荒消灭；三分之一必在你四围倒在剑下；我必将三分之一分散四风，并要拔剑追赶他们。（以西结书5:11-12）
“饥荒”表示邪恶的诅咒；“剑”表示虚假的诅咒；“分散四风，拔剑追赶他们”表示丢弃真理，抓住虚假。
耶利米书：
他们献燔祭和素祭，我也不悦纳。我却要用剑、饥荒、瘟疫灭绝他们。（耶利米书14:12）
又：
我要击打这城的居民，连人带牲畜都必遭遇大瘟疫死亡。以后我要将犹大王西底家和他的臣仆百姓，就是在城内，从瘟疫、刀剑、饥荒中剩下的人，都交在尼布甲尼撒的手中。住在这城里的必遭剑、饥荒、瘟疫而死；但出去归降围困你们的迦勒底人的必得存活，他的灵魂要作为掠物归于他。（耶利米书21:6-7，9）
又：
我必使剑、饥荒、瘟疫临到他们，直到他们从地上灭绝。（耶利米书24:10）
此处“剑”也表示真理的毁灭，“饥荒”表示良善的毁灭，“瘟疫”表示诅咒。在以下经文中，“剑、饥荒和瘟疫”所表相同：耶利米书27:8；29:17，18；32:24，36；34:17；38:2；42:17，22；44:13；以西结书12:16。
由于这三样灾按照严重程度依次到来，所以先知迦得提出这三样灾给大卫，即：是有七年的饥荒呢？还是在他敌人面前逃跑三个月呢？是在这地上有三日的瘟疫呢（撒母耳记下24:13）；“在他敌人面前逃跑”含有“剑”的意思。阿摩司书：
我降瘟疫在你们中间，像在埃及一样。用剑杀戮你们的少年人，使你们的马匹被掳掠。（阿摩司书4:10）
“像在埃及一样的瘟疫”表示通过虚假而对良善的毁灭，这就是“像在埃及一样”；“我用剑杀戮你们的少年人，使马匹被掳掠”表示真理的毁灭，“少年人”表示真理，“马匹”表示理性概念（参看2761，2762，3217，5321，6534节）。
以西结书：
瘟疫和流血的事也必盛行在你那里。（以西结书5:17）
又：
我必将瘟疫和血送到她街上。（以西结书28:23）
此处“瘟疫”表示被玷污的良善；“血”表示被歪曲的真理。“血”表示被歪曲的真理（参看4735，6978节）。
诗篇：
你必不怕黑夜的惊骇，或是白日飞的箭；不怕幽暗中流行的瘟疫，或是午间灭人的死亡。（诗篇91:5-6）
此处“黑夜的惊骇”表示在暗处的虚假；“白日飞的箭”表示在明处的虚假；“幽暗中流行的瘟疫”表示在暗处的邪恶；“午间灭人的死亡”表示在明处的邪恶。“瘟疫”表示邪恶和邪恶的诅咒，这一点从用到“死亡”这个词明显看出来；“死亡”这个词在此与瘟疫的区别仅在于经上论到死亡说它“午间灭人”，论到瘟疫说它在“幽暗中流行”。又：
祂为自己的怒气修平了路，不惜使他们的灵魂死亡，将他们的性命交给瘟疫。（诗篇78:50）
这论及埃及人，“瘟疫”表示各种邪恶和邪恶的诅咒。
Potts(1905-1910) 7102
7102. Lest He fall upon us with pestilence, or with the sword. That this signifies to avoid the damnation of evil and falsity, is evident from the signification of "lest He fall upon us," as being lest they should incur damnation; from the signification of "pestilence," as being the damnation of evil (of which below); and from the signification of "the sword," as being the vastation of truth, and also the punishment of falsity (see n. 2799), thus also damnation, for the punishment of falsity when truth is devastated, is damnation. [2] Mention is made in the Word of four kinds of vastations and punishments; namely, the Sword, Famine, the Evil Beast, and Pestilence; and by the "sword" is signified the vastation of truth and the punishment of falsity; by "famine," the vastation of good and the punishment of evil; by the "evil beast," the punishment of the evil from falsity; by "pestilence," the punishment of the evil not from falsity but from evil. And as punishment is signified, damnation is also signified, for this is the punishment of those who persevere in evil. Of these four kinds of punishments it is thus written in Ezekiel:
When I send upon Jerusalem My four evil judgments, the sword, and the famine, and the evil beast, and the pestilence, to cut off from it man and beast (Ezek. 14:21). Again:
I will send upon you famine, and the evil beast, and will make thee bereaved; and pestilence and blood shall pass through thee; especially will I bring the sword upon thee (Ezek. 5:17). [3] That by "pestilence" is signified the punishment of evil, and its damnation, is evident from the following passages. In Ezekiel:
They who are in the waste places shall die by the sword, and he who is upon the faces of the field I will give to the wild beast to devour him, and they who are in the strongholds and caverns shall die with the pestilence (Ezek. 33:27);
"to die by the sword in waste places" denotes to be in the vastation of truth, and thence in the damnation of falsity; "he who is upon the faces of the field being given to the wild beast to devour" denotes the damnation of those who are in evil from falsity; "they who are in strongholds and caverns dying with the pestilence" denotes the damnation of evil which fortifies itself by falsity. [4] Again:
The sword is without, and the pestilence and famine within; he that is in the field shall die by the sword; and he that is in the city, famine and pestilence shall devour him (Ezek. 7:15);
the "sword" here denotes the vastation of truth and the damnation of falsity; "famine and pestilence," the vastation of good and the damnation of evil. The sword is said to be "without," and famine and pestilence "within," because the vastation of truth is without, but the vastation of good within; but when a man lives in accordance with falsity, damnation is signified by "him who is in the field dying by the sword;" and when he lives in evil which is defended by falsity, damnation is signified by "famine and pestilence devouring him who is in the city." [5] In Leviticus:
I will bring upon you a sword avenging the vengeance of the covenant; where, if ye shall be gathered together into your cities, I will send the pestilence into the midst of you, and I will deliver you into the hand of the enemy, when I shall break the staff of your bread (Lev. 26:25-26);
where in like manner the "sword" denotes the vastation of truth and the damnation of falsity; the "pestilence" the damnation of evil; the vastation of good, which is signified by "famine," is described by "breaking the staff of their bread;" by "the cities into which they were to be gathered together," in like manner as above, are signified the falsities by which they defend evils (that "cities" are truths, thus in the opposite sense falsities, see n. 402, 2268, 2712, 2943, 3216, 4492, 4493). [6] In Ezekiel:
In that thou hast defiled My sanctuary with all thine abominations, a third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee; a third part shall fall by the sword round about thee; and a third part I will scatter to every wind, and will draw out a sword after them (Ezek. 5:11-12);
where "famine" denotes the damnation of evil; "sword," the damnation of falsity; "to scatter to every wind, and to draw out the sword after them" denotes to dissipate truths and seize on falsities. [7] In Jeremiah:
If they shall offer burnt-offering or meat-offering, I will not approve them; but I will consume them with sword, and with famine, and with pestilence (Jer. 14:12). Again:
I will smite the inhabitants of this city, both man and beast; they shall die of a great pestilence; afterward I will give Zedekiah king of Judah, and his servants, and the people, and those who are left in this city from the pestilence, and from the sword, and from the famine, into the hand of Nebuchadnezzar. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence; but he that goeth out and falleth away to the Chaldeans that besiege you, he shall live, and his soul shall be unto him for a spoil (Jer. 21:6-7, 9). Again:
I will send upon them the sword, the famine, and the pestilence, till they be consumed from upon the earth (Jer. 24:10);
where also by the "sword" is signified the vastation of truth, by the "famine" the vastation of good, by the "pestilence" damnation. The like is signified by "the sword, the famine, and the pestilence" in the following passages, Jer. 27:8; 29:17, 18; 32:24, 36; 34:17; 38:2; 42:17, 22; 44:13; Ezek. 12:16. [8] As these three follow in their order, therefore these three were proposed to David by the prophet Gad, namely, whether there should come seven years of famine; or he should flee three months before his enemies; or whether there should be three days' pestilence in the land (2 Sam. 24:13); "to flee before his enemies" stands for "the sword." In Amos:
I have sent among you the pestilence in the way of Egypt; I have slain your young men with the sword, with the captivity of your horses (Amos 4:10);
"the pestilence in the way of Egypt" denotes the vastation of good by means of falsities, which are "the way of Egypt;" "I have slain your young men with the sword, with the captivity of the horses," denotes the vastation of truth. (By "young men" are signified truths, and by "horses" things of the intellect, see n. 2761, 2762, 3217, 5321, 6534.) [9] In Ezekiel:
Pestilence and blood shall pass through thee (Ezek. 5:17). Again:
I will send unto her pestilence and blood in her streets (Ezek. 28:23);
where "pestilence" denotes adulterated good; and "blood," falsified truth. (That "blood" denotes falsified truth, see n. 4735, 6978). [10] In David:
Thou shalt not be afraid for the dread of night, nor for the arrow that flieth by day; for the pestilence that creepeth in thick darkness, nor for the death that wasteth at noonday (Ps. 91:5-6). Here the "dread of night" denotes the falsity which is in secret; the "arrow that flieth by day," the falsity which is in the open; the "pestilence that creepeth in thick darkness," the evil which is in secret; the "death that wasteth at noonday," the evil which is in the open. That "pestilence" denotes evil and the damnation of evil, is plain from death's being spoken of also, which is here distinguished from the pestilence merely by its being said of death that "it wasteth at noonday," and of the pestilence that "it creepeth in thick darkness." Again:
He directed the way of His anger; He forbade not their soul from death, and closed their life with the pestilence (Ps. 78:50);
speaking of the Egyptians; the "pestilence" denotes every kind of evil and its damnation.
Elliott(1983-1999) 7102
7102. 'Lest perhaps He fall on us with pestilence and sword' means to avoid the damnation of evil and falsity. This is clear from the meaning of 'lest perhaps He fall on' as lest they run into - into damnation; from the meaning of 'pestilence' as the damnation of evil, dealt with below; and from the meaning of 'sword' as the vastation of truth, and also the punishment of falsity, dealt with in 2799, and so also as damnation, since the punishment of falsity, when truth has been devasted, is damnation.
[2] The Word mentions four kinds of vastation and punishment - sword, famine, evil wild animal, and pestilence. 'Sword' means the vastation of truth and the punishment of falsity; 'famine' the vastation of good and the punishment of evil; 'evil wild animal' the punishment of evil that arises out of falsity; and 'pestilence' the punishment of evil that does not arise out of falsity but out of evil. And since punishment is meant, damnation is meant also, since damnation is the punishment suffered by those who persist in evil. Those four kinds of punishment are referred to as follows in Ezekiel,
. . . when I shall send My four severea judgements - sword, and famine, and evil wild animal, and pestilence - onto Jerusalem, to cut off man and beast from it. Ezek 14:21.
In the same prophet,
I will send famine and evil wild animals upon you, and I will make you bereft. And pestilence and blood will pass through you; in particular I will bring the sword upon you. Ezek 5:17.
[3] The meaning of 'pestilence' as the punishment of evil and its damnation is evident from the following places: In Ezekiel,
Those in waste places will die by the sword, and the one who is in the open fieldb I will give to the wild animals to devour him, and those who are in fortifications and caverns will die from pestilence. Ezek 33:27.
'In waste places dying by the sword' stands for suffering the vastation of truth and consequently the damnation of falsity. 'The one who is in the open field being given to the wild animals to devour him' stands for the damnation of those ruled by evil arising out of falsity. 'Those who are in fortifications and caverns, dying from pestilence' stands for the damnation of evil which uses falsity to fortify itself.
[4] In the same prophet,
The sword is without, and pestilence and famine within; he that is in the field will die by the sword, but him that is in the city famine and pestilence will devour. Ezek 7:15.
'The sword' stands for the vastation of truth and the damnation of falsity; 'famine' and 'pestilence' stand for the vastation of good and the damnation of evil. The sword is said to be 'without' and famine and pestilence 'within' because the vastation of truth takes place externally but the vastation of good internally. When however a person leads a life that rests on falsity, damnation is meant by the words 'he that is in the field will die by the sword'; and when a person leads a life ruled by evil which he defends by the use of falsity, damnation is meant by the words 'him that is in the city famine and pestilence will devour'.
[5] In Leviticus,
I will bring upon you a sword executing the vengeance of the covenant; wherever you are gathered into your cities, I will send pestilence into the midst of you, and you will be deliveredc into the hand of the enemy. When I have cut off your supply of breadd... Lev 26:25, 26.
Here in a similar way 'a sword' stands for the vastation of truth and the damnation of falsity, 'pestilence' for the damnation of evil. The vastation of good, meant by 'famine', is described when [the Lord] speaks of cutting off their supply of bread. 'Cities' into which they would be gathered has the same meaning as 'the city' just above - falsities that are used to defend evils. For the meaning of 'cities' as truths, and so in the contrary sense as falsities, see 402, 2268, 2712, 2943, 3216, 4492, 4493.
[6] In Ezekiel,
Therefore because you have defiled My sanctuary with all your abominations, a third part of you will die from pestilence, and be annihilated [by famine] in your midst; then a third will fall by the sword around you; finally I will scatter a third to every wind, so that I will draw out a sword after them. Ezek 5:11,12.
'Famine' stands for the damnation of evil, 'sword' for the damnation of falsity. 'Scattering to every wind' and 'drawing out a sword after them' stand for getting rid of truths and seizing on falsities.
[7] In Jeremiah,
If they offer burnt offering or minchah, I am not accepting those things, but I will consume those people by sword, famine, and pestilence. Jer 14:12.
In the same prophet,
I will smite the inhabitants of this city, both man and beast; they will die from a great pestilence. Afterwards I will deliver Zedekiah king of Judah, and his servants, and the people, and those in this city left from the pestilence, and from the sword, and from the famine, into the hand of Nebuchadnezzar. He who remains in this city will die by the sword, and by famine, and by pestilence; but he who goes out and defects to the Chaldeans besieging you will live, and his soul will become spoil to him. Jer 21:6, 7, 9.
In the same prophet,
I will send sword, famine, and pestilence upon them, till they are consumed from upon the earth. Jer 24:10.
Here also 'sword' means the vastation of truth, 'famine' the vastation of good, and 'pestilence' damnation; and 'sword', 'famine', and 'pestilence' have the same meanings in the following places as well: Jer 27:8; 29:17, 18; 32:24, 36; 34:17; 38:2; 42:17, 22; 44:13; Ezek 12:16.
[8] Since those three scourges follow in their own particular order [of severity], David was presented by the prophet Gad with the three. He had to choose between the coming of seven years of famine, fleeing three months before his enemies, or three days of pestilence in the land, 2 Sam 24:13. ('Fleeing before his enemies' implies 'the sword'.) In Amos,
I have sent the pestilence upon you in the way of Egypt, I have killed your young men with the sword, along with your captured horses.e Amos 4:10.
'The pestilence in the way of Egypt' stands for the vastation of good by means of falsities, which are 'the way of Egypt'. 'Killing young men with the sword, along with captured horses' stands for the vastation of truth, truths being meant by 'young men' and intellectual concepts by 'horses',e 2761, 2762, 3217, 5321, 6534.
[9] In Ezekiel,
Pestilence and blood will pass through you. Ezek 5:17.
In the same prophet,
I will send upon her pestilence and blood in her streets. Ezek 28:27.
Here 'pestilence' stands for good that has been adulterated, and 'blood' for truth that has been falsified. For the meaning of 'blood' as falsified truth, see 4735, 6978.
[10] In David,
You will not be afraid of the terror of the night, of the arrow that flies by day, of the pestilence that creeps in thick darkness, of death that lays waste at noonday. Ps 91:5, 6.
'The terror of the night' stands for falsity which lies concealed; 'the arrow that flies by day' for falsity which is out in the open; 'the pestilence that creeps in thick darkness' for evil which lies concealed; 'death which lays waste at noonday' for evil which is out in the open. The fact that 'pestilence' means evil and the damnation of evil is evident from the use of the word 'death', which is distinguished here from pestilence solely by its being said of death that it 'lays waste at noonday' but of pestilence that it 'creeps in thick darkness'. In the same author,
He opened a way for His anger; He did not spare their soul from death, and He subjected their life to pestilence. Ps 78:50.
This refers to the Egyptians, 'pestilence' standing for every kind of evil and its damnation.
Latin(1748-1756) 7102
7102. `Ne forte incidat in nos peste et gladio': quod significet ad evitandum damnationem mali et falsi, constat ex significatione `ne forte incidat' quod sit ne incurrant, nempe in damnationem {1}; ex significatione `pestis' quod sit damnatio mali, de qua sequitur; et ex significatione `gladii' quod sit vastatio veri, tum punitio falsi, de qua n. 2799, ita quoque damnatio, nam punitio falsi, devastato vero, est damnatio. 2 In Verbo quattuor genera vastationum et punitionum memorantur, nempe gladius, fames, fera mala, ac pestis; et per `gladium' significatur vastatio veri, (c)et punitio falsi; per `famem' vastatio boni et punitio mali; per `feram malam' punitio mali ex falso; {2} per `pestem' punitio mali quod non ex falso sed ex malo; et quia significatur punitio, etiam significatur damnatio, nam haec est punitio illorum qui in malo perseverant: de quattuor his (t)punitionum generibus ita apud Ezechielem, Quando quattuor judicia mea mala, gladium, et famem, et feram malam, et pestem, misero super Hierosolymam, ad exscindendum ex ea hominem et bestiam, xiv 21:apud eundem, Mittam super vos famem, et feram malam, {3}et orbam faciam te, et pestis et sanguis transibit per te, imprimis gladium adducam super te, v 17:
3 quod per `pestem' significetur punitio mali, et ejus damnatio, patet a sequentibus his locis: apud Ezechielem, Qui in vastitatibus gladio morientur, et qui super faciebus agri, ferae dabo illum ad devorandum illum, et qui in munitionibus et cavernis, peste morientur, xxxiii 27;
`in vastitatibus gladio mori' pro esse in vastatione veri et inde in damnatione falsi; `qui super faciebus agri ferae dari ad devorandum' pro damnatione illorum qui in malo ex falso sunt; `qui in munitionibus et cavernis peste mori' pro damnatione mali quod per falsum {4}se munit: apud eundem, 4 Gladius foris, et pestis atque fames intus; qui in agro gladio morietur, qui vero in urbe, illum fames et pestis comedent, vii 15;
`gladius' pro vastatione veri et damnatione falsi; `fames et pestis' pro vastatione boni et damnatione mali; gladius dicitur `foris' ac fames et pestis `intus' quia vastatio veri est extra {5}, vastatio autem boni intra {6}; at cum vivitur secundum falsum, damnatio significatur per `qui in agro gladio morietur,' {7}et cum vivitur in malo quod {8} defenditur per falsum, damnatio significatur per `qui in urbe illum fames et pestis comedent': in Levitico, 5 Adducam super vos gladium ulciscentem ultionem foederis; ubi si congregemini in urbes vestras, mittam pestem in medium vestri, et tradam vos in manum hostis; dum fracturus sum vobis baculum panis {9}, xxvi 25, 26;
hic similiter `gladius' pro vastatione veri et damnatione falsi; `pestis' pro damnatione mali; vastatio boni quae significatur per `famem' describitur per quod fracturus sit illis baculum panis {10}; per `urbes' in quas congregarentur, pariter ut supra, significantur falsa per quae defendunt mala; quod `urbes' sint vera, ita in opposito sensu falsa, videatur n. 402, 2268, 2712, 2943, 3216, 4492, 4493 apud Ezechielem, 6 Ideo quod sanctuarium Meum (x)polluisti omnibus abominationibus tuis, tertia tui pars peste morientur, et [fame] consumentur in medio tui; deinde tertia gladio cadent circa te; tertiam tandem in omnem ventum dispergam, ita ut gladium evaginem post eos, v[11,] 12;
`fames' pro damnatione mali, `gladius' pro damnatione falsi; `dispergere in omnem ventum' et `gladium evaginare post illos' pro dissipare vera, et {11}falsa arripere: apud Jeremiam, 7 Si obtulerint holocaustum aut minham, Ego non approbans ea, sed gladio, fame, et peste Ego consumam eos, xiv 12:
apud eundem, Percutiam habitatores urbis hujus, et hominem et bestiam; peste magna morientur; postea dabo Zedekiam regem Jehudae, et servos ejus, et populum, et residuos in urbe hac a peste, et a gladio, et a fame, in manum Nebuchadnezaris; qui manserit in urbe hac morietur gladio, et fame, et peste; qui vero exiverit, et (x)desciverit ad Chaldaeos obsidentes vos, vivet, et fiet illi anima ejus in spolium, xxi 6, 7, 9:
apud eundem, Mittam in eos gladium, famem, et pestem, donec consumuntur a super terra, xxiv 10;
ibi quoque per `gladium' significatur vastatio veri, per `famem' vastatio boni, per `pestem' damnatio: {12}praeter per `gladium,' `famem,' et `pestem' in sequentibus locis, Jer. (x)xxvii 8, xxix 17, 18, xxxii 24, 36, xxxiv 17, xxxviii 2, xlii 17, 22, xliv 13; (x)Ezech. xii 16. 8 Quia tria illa ordine suo sequuntur, idcirco illa tria proposita fuerunt Davidi a Gade Propheta, nempe, Si venirent septem anni famis; si tribus mensibus fugeret coram hostibus; {13}et si tres dies pestis in terra, 2 Sam. xxiv 13;
`fugere coram hostibus' pro gladio: apud Amos, Misi in vos pestem in via Aegypti, occidi gladio juvenes vestros, cum captivitate equorum vestrorum, iv 10;
`pestis in via Aegypti' {14} pro vastatione boni per falsa, quae sunt `via Aegypti'; `occidi gladio juvenes cum captivitate equorum' pro vastatione veri, per `juvenes' significantur vera, et per `equos' intellectualia, 9 n. 2761, 2762, 3217, 5321, 6534: apud Ezechielem, Pestis et sanguis transibit per te, v 17:
apud eundem, Mittam in eam pestem et sanguinem in plateis ejus, xxviii 23;
ibi pestis pro adulterato bono, et `sanguis' pro falsificato vero; quod 10 `sanguis' sit falsificatum verum, videatur n. 4735, (x)6978: apud Davidem, Non timebis tibi a pavore noctis, a telo volat interdiu, a peste quae in caligine serpit, a morte vastat in meridie, Ps. xci 5, 6;
`pavor noctis' pro falso quod in occulto est; `telum volat interdiu' pro falso quod in aperto; `pestis quae in caligine serpit' pro malo quod in occulto; `mors vastat in meridie' pro malo quod in aperto; quod pestis sit malum et damnatio mali, patet ex eo quod dicitur `mors,' quae distinguitur ibi solum a `peste,' per quod dicatur de `morte quod vastet in meridie' et de `peste quod in caligine serpat': apud eundem, Direxit viam irae suae; non prohibuit a morte animam illorum, et vitam illorum pesti conclusit, Ps. lxxviii 50;
ibi de Aegyptiis; `pestis' pro omni genere {15} mali et ejus damnatione. @1 i, de qua sequitur, nam malum culpae et malum poenae, quae tribuuntur Domino, non sunt Ipsius sed hominis, et quia per ne forte incidat in nos significatur ne illi incidant, etiam significatur ut evitent$ @2 i et$ @3 ut$ @4 munitur$ @5 i hominem$ @6 i illum$ @7 at$ @8 i ex falso, sed usque$ @9 i et coquant decem mulieres panem vestrum in furno uno$ @10 i et coquent decem mulieres in fumo uno$ @11 loco illorum arripere falsa$ @12 pariter$ @13 at$ @14 i hic$ @15 i et specie$