7506.“耶和华要分别以色列的牲畜和埃及人的牲畜”表那些属于属灵教会之人的信之真理和良善，与从住在那些进行侵扰之人中间的教会那里所获得的信之真理和良善之间的区别。这从“分别”、“牲畜”和“埃及人的牲畜”的含义，以及“以色列”的代表清楚可知：“分别”是指区别；“牲畜”是指信之真理和良善，如前所述（7502节）；“以色列”是指那些属于属灵教会的人，也如前所述（7500节）；“埃及人的牲畜”是指属于与那些进行侵扰的人同在的教会的良善和真理。“埃及人”是指那些曾属于教会，因而知道信之真理和良善，却过着邪恶生活的人，以及那些在来世进行侵扰的人（参看7097，7127，7317，7502节）。
必须简要说明那些属于教会并得救之人的信之真理和良善，与那些属于教会并受到诅咒之人的信之真理和良善之间有何区别。与那些属于教会并得救之人同在的信之真理和良善植根于仁之良善；由于仁之情感构成属灵层本身，所以这些真理和良善是属灵的，从主经由天堂流入，因为那些接受它们之人的内层向天堂敞开。而那些属于教会并受到诅咒之人的信之真理和良善并未植根于仁之良善，因而不是属灵的。诚然，它们经由天堂流入，却在寒冷和幽暗中被接受：在寒冷中被接受，是因为缺乏仁之良善；在幽暗中被接受，是因为他们接受它们所在的光类似冬天的光，这光与天堂之光相比，如同幽暗。这些人的内层也不向天堂敞开，而是向世界敞开；他们将从天堂所流入的真理和良善转向世界。因此，他们对信之良善和真理所持的观念完全是属世的，事实上是物质的；在灵界，这些观念显得丑陋，没有人的样式。但是，关于那些属于教会并得救之人的信之真理和良善的观念是属灵的，尽管它们体现在世界的物质事物中；然而，它们与这些物质事物是分离的，因为它们能被提升至这些事物之上。在灵界，这些人的观念显得美丽，具有人的样式。这就是区别，无论外在形式上，也就是当人们谈论并传讲它们时，它们看上去有多么相似。
造成这种区别的原因，就是生活。因为当源于仁爱的生活良善流入理解力，也就是真理的容器时，它会形成关于信之良善和真理的美丽观念；而当违背仁爱的生活邪恶流入理解力时，它会制造关于信之良善和真理的丑陋观念，这类观念在天堂不被接纳。
Potts(1905-1910) 7506
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.
Elliott(1983-1999) 7506
7506. 'And Jehovah will make a distinction between the livestock of Israel and the livestock of the Egyptians' means the difference between the forms of the truth and good of faith of those who belong to the spiritual Church and forms of the truth and good of faith [acquired from the Church] which reside with those engaged in molestation. This is clear from the meaning of 'making a distinction' as a difference; from the meaning of 'the livestock' as forms of the truth and good of faith, as above in 7502; from the representation of 'the children of Israel' as those who belong to the spiritual Church, also dealt with above, in 7500; and from the meaning of 'the livestock of the Egyptians' as forms of good and truth belonging to the Church which reside with those who engage in molestation. Regarding 'the Egyptians', that they are those who belonged to the Church and therefore had a knowledge of the truth and good of faith, but led an evil life, and are those who engage in molestation in the next life, see 7097, 7127, 7317, 7501.
[2] Let the difference between forms of the truth and good of faith with those belonging to the Church who are saved and forms of the truth and good of faith which reside with those belonging to the Church who are damned be stated briefly. Forms of the truth and good of faith which reside with those who belong to the Church and are saved are rooted in the good of charity; and since the affection characteristic of charity constitutes the truly spiritual level of things, those forms of truth and good are spiritual, flowing in from the Lord by way of heaven. For those people's interiors, which are receptive, are open to heaven. But forms of truth and good possessed by those who belong to the Church and are damned are not rooted in the good of charity, and so they are not spiritual. They do, it is true, flow in by way of heaven, but they are given a very cold and dark reception, very cold because the good of charity is lacking, and very dark because the light in which they receive them resembles the light of winter, a light which, compared with the light of heaven, is as thick darkness. These people's interiors are not open to heaven but to the world; they turn the truth and good that flow in from heaven in a worldly direction. As a consequence, too, the ideas they have about the good and truth of faith are wholly natural, indeed material ones, which when represented in the spiritual world are ugly and bear no kind of resemblance to a human being. But the ideas about the truth and good of faith of those who belong to the Church and are saved are spiritual, and although they are embodied in material images of worldly things, yet they are separate from those images, for they can be raised above them. When the ideas of these people are represented in the spiritual world they are beautiful, and take on a resemblance to a human being. Such is the difference, no matter how much alike they seem to be to outward appearances, that is, when people speak and preach about them.
[3] What causes such a difference is the kind of life a person leads. For when good reigns in a person's life, that is, good which springs from charity, it has an effect on his understanding, which is the receptacle of truth. It creates beautiful ideas about forms of the good and truth of faith. But when evil reigns in a person's life, that is, the opposite of charity, that too has an effect on his understanding. It produces ugly ideas about forms of the good and truth of faith; and such ideas find no acceptance in heaven.
Latin(1748-1756) 7506
7506. `Et distinguet Jehovah inter pecus Israelis, et inter pecus Aegyptiorum': quod significet differentiam inter vera et bona fidei illorum qui ab Ecclesia spirituali, et inter vera et bona fidei quae [ab Ecclesia] illis qui infestant, constat (c)a significatione `distinguere' quod sit differentia; ex significatione `pecoris' quod sint vera et bona fidei, ut supra n. 7502; ex repraesentatione `filiorum Israelis' quod sint qui ab Ecclesia spirituali, de qua etiam supra n. 7500; et a significatione `pecoris Aegyptiorum' quod sint bona et vera Ecclesiae quae illis {1}qui infestant; quod `Aegyptii' sint qui ab Ecclesia fuerunt, ac inde in scientia veri et boni fidei, sed in vita mali, et qui in altera vita infestant, videatur n. 7097, 7127, 7317, 7502. 2 Quod differentiam attinet inter vera et bona fidei illorum qui ab Ecclesia et salvantur, et inter vera et bona fidei illorum qui ab Ecclesia et damnantur, paucis dicendum: vera et bona fidei quae illis qui ab Ecclesia et salvantur sunt ex bono charitatis, et quia affectio charitatis est ipsum spirituale, sunt illa vera et bona spiritualia, et per caelum a Domino influentia, interiora enim illorum, quae recipiunt {2}, sunt aperta ad caelum, at vera et bona {3} illorum qui ab Ecclesia et damnantur non sunt ex {4} bono charitatis, ita nec sunt spiritualia; per caelum quidem influunt sed recipiuntur in frigore et caligine, in frigore quia bonum charitatis non est, in caligine quia lux, qua recipiunt illa, est quasi lux {5}hiemis, quae lux est ad lucem caeli ut caligo; interiora eorum nec aperta sunt ad caelum sed ad mundum; in hunc determinant influxum veri et boni e caelo; inde quoque ideae quas hi habent de fidei bono et vero sunt mere naturales, immo materiales, quae in mundo spirituali repraesentatae sunt deformes, et {6}non aliquam similitudinem hominis habent; at {7}ideae de vero et bono fidei illorum qui ab Ecclesia sunt et salvantur sunt spirituales, et tametsi terminantur in materialibus quae mundi sunt, usque tamen ab illis separatae sunt, nam ab illis elevari possunt; horum ideae in mundo spirituali repraesentatae sunt pulchrae, et similitudinem hominis habent; talis differentia est, utcumque in externa forma apparent {8}similes, hoc est, in sermone et praedicatione. 3 Causa quod talis differentia sit, est {9} vita, bonum enim vitae, quod est ex charitate, cum influit in intellectuale, quod receptaculum est veri, format ideas de {10}bonis et veris fidei pulchras; at malum vitae, quod contrarium est charitati, cum influit in intellectuale, facit ideas de bonis et veris fidei deformes, et tales ut non agnoscantur in caelo. @1 quae$ @2 i illos quae fidei sunt$ @3 i fidei$ @4 i aliquo$ @5 hyemalis$ @6 ***$ @7 vera et bona AI$ @8 similia I$ @9 i ex$ @10 veris et bonis$