2184# “奶油”象征理性的属天部分，“奶”象征由此而来的属灵部分，“牛犊”象征对应的自然部分。这可以从“奶油”“奶”以及“牛犊”的意义中看出。“奶油”在圣经中象征着属天的部分，这源于其脂肪；脂肪象征属天，如第一卷第353节所示；而“油”，因为是脂肪，所以象征属天，如第886节所示。“奶油”象征属天的部分，可以从《以赛亚书》中看出：
必有童女怀孕生子，给他起名叫以马内利。到他晓得弃恶择善的时候，他必吃奶油与蜂蜜。 （以赛亚书7:14-15）
这里讲的是主，即以马内利；显然，这里“奶油”并不是字面上的奶油，“蜂蜜”也不是字面上的蜂蜜；而是，“奶油”象征着他的属天部分，“蜂蜜”象征来自属天部分的事物。
【2】同一先知书还说：
因为出的奶多，他就得吃奶油，在境内所剩的人都要吃奶油与蜂蜜。（以赛亚书7:22）
这里讲的是主的王国，以及那些在地上属于主王国的人；“奶”象征属灵的良善，“奶油”代表属天的良善，“蜂蜜”象征由此而来的幸福。
【3】摩西五经中还说：
耶和华独自引导他，并无外邦神与他同在。耶和华使他乘驾地的高处，得吃田间的土产；又使他从磐石中咂蜜，从坚石中吸油；也吃牛的奶油，羊的奶，羊羔的脂油，巴珊所出的公绵羊和山羊，与上好的麦子，也喝葡萄汁酿的酒。（申命记 32:12-14）
这些话的意义，除非知道每个词语的内在含义，否则无人能理解；它们看起来像是一些表达的堆砌，就像世间智者的言辞，但每个词语都象征着属天和属灵的良善，并由此带来的幸福和快乐，且这些词语排列得井然有序。“牛的奶油”象征属天的自然层面；“羊的奶”象征理性的属天之属灵部分。
【4】关于“奶”，如前所述，它象征着来自属天的属灵部分，或称属天之属灵。至于什么是属天之属灵，可以参见第一卷第1577节、第1824节及其它地方。因为“水”象征属灵的事物（参680，739节），所以“奶”象征来自属天的属灵。因为奶中含有脂肪，这代表属天之属灵，或者说扎根于良善的真理，或者说是扎根于仁爱或仁爱的信仰，或者说是良善的理智部分存在于意志之中，或者说是包含着良善情感的真理情感，或者说是出于对邻舍的仁义而对事实性和信仰性知识的情感。如同那些爱邻舍并通过信仰知识和事实知识来确认自己的人一样，他们因此而爱这些知识。所有这些事物都是属天的属灵，并根据所讨论的主题有所不同。
【5】这一点也可以从圣经中看出，如《以赛亚书》中说：
你们一切干渴的都当就近水来；没有银钱的也可以来。你们都来，买了吃；不用银钱，不用价值，也来买酒和奶。你们为何花钱买那不足为食物的？（以赛亚书55:1-2）
这里“酒”代表信仰的属灵因素，“奶”代表仁受的属灵因素。摩西五经中还说：
他在葡萄酒中洗了衣服，在葡萄汁中洗了袍褂。他的眼睛必因酒红润；他的牙齿必因奶白亮。（创世记49:11-12）
这里是雅各（即以色列）对犹大的预言，通过“犹大”描述的是主；“牙齿因奶白亮”象征着主的自然层面中的属天之属灵因素。
【6】《约珥书》中说：
到那日，大山要滴甜酒；小山要流奶子；犹大溪河都有水流。（约珥书3:18 ）
这里讲的是主的王国，“奶”在这里象征属天之属灵。在圣经中，迦南地也被称为“流奶与蜜之地”（民数记13:27；14:8；申命记26:9， 15；27:3；耶利米书11:5；32:22；以西结书20:6，15）。在这些地方，“奶”象征着属天之属灵的丰盛，“蜜”象征着由此而来的幸福的丰盛；“地”象征主王国的属天自身，从中衍生出这些丰盛。
【7】关于“牛犊”，它象征属天之自然部分，这在上文第2180节中已经展示过。属天之自然与自然层面的良善是相同的，或者说是在自然层面中的良善。人的自然部分，就像他的理性部分一样，有其善和其真，因为到处都有善和真的结合，如上文第2173节所述。
自然层面的善是从仁义或友谊（即仁义的友谊）中感受到的愉悦，这种愉悦导致身体的快乐。自然层面的真是支持这种愉悦的事实性知识。因此，可以知道什么是属天之自然。
2184、“奶油”是指理性的属天部分，“奶”是指来自它的属灵部分，“小公牛”是指相对应的属世部分，这从“奶油”、“奶”和“小公牛”的含义清楚可知。关于奶油，在圣言中，它因其脂油而表示属天之物，因为“脂油”表示属天之物，如第一卷所示（353节）；而“油”因是脂油而表示属天性质本身（886节）。“奶油”也具有同样的含义，这一点清楚可见于以赛亚书：
看哪，必有童女生子，祂的名必称为以马内利，祂要吃奶油与蜂蜜，好知道弃恶择善。（以赛亚书7:14-15）
这论及主，祂就是以马内利；谁都能看出，“奶油”不是指奶油，“蜂蜜”也不是指蜂蜜；相反，“奶油”表示祂的属天性质，“蜂蜜”表示来自这属天性质的事物。
同一章：
因为出的奶丰富，他就可以吃奶油。凡在地中间所剩的人，都要吃奶油与蜂蜜。（以赛亚书7:22）
这论及主的国度和世上那些在主国度中的人。“奶”在此表示属灵良善，“奶油”表示属天良善，“蜂蜜”则表示它们所产生的幸福。
摩西五经：
耶和华独自引导他，并无外邦神与他同在。耶和华使他乘驾地的高处，得吃田间的土产；又使他从磐石中咂蜜，从坚石中吸油；也吃牛群的奶油、羊群的奶，巴珊所出的公绵羊和羔羊，并山羊的脂油，与小麦的脂油（直译：小麦的肾脂肪），也喝葡萄血酿的纯酒。（申命记32:12-14）
没有人能理解这些事物表示什么，除非他知道每一个事物的内义。这段经文看似一堆世上的聪明人雄辩所用的词语；然而，每一个词都表示属天之物和它的属灵之物，以及这些所产生的极乐和幸福，这一切以一个优美的系列一个接一个到来。“牛群的奶油”是指属天-属世之物，“羊群的奶”是指理性的属天-属灵之物。
至于“奶”，如前所述，它表示源于属天之物的属灵之物，也就是属天-属灵之物（关于何为属天-属灵之物，可参看第一卷1577，1824节和其它各个地方）。“奶”之所以表示源于属天之物的属灵之物，是因为“水”表示属灵之物（680，739节）；“奶”因含有脂肪而表示属天-属灵之物；或可以说，表示良善之真理；或也可以说，表示爱或仁之信；或意愿之良善的理解力部分；又可以说表示拥有对良善的情感在里面的对真理的情感；同样可以说表示源于对邻之仁的情感的对认知和知识或事实的情感，就是当人因爱邻而爱知识，并利用信之知识和记忆知识，或说宗教知识和世俗事实而强化这种爱时，他所拥有的那种情感。这一切事物和属天-属灵之物是一样的，并根据所论述的主题来使用。
所表示的是属天-属灵之物，这一点也可从圣言明显看出来，如以赛亚书：
凡口渴的，都就近水来，没有银钱的，也来，买了吃；不用银钱，不用价值，也来买酒和奶。你们为何为那不是食物的称量银子？（以赛亚书55:1-2）
此处“酒”表示信的属灵元素，“奶”表示爱的属灵元素。摩西五经：
他在葡萄酒中洗了衣服，在葡萄血中洗了袍褂。他的眼睛比酒更红，他的牙齿比奶更白。（创世记49:11-12）
这是雅各（那时是以色列）关于犹大的预言；此处以“犹大”来描述主，“他的牙齿比奶更白”表示属于祂的属世部分的属天-属灵元素。
约珥书：
到那日，大山要滴新酒，小山要流奶子，犹大溪河都有水流。（约珥书3:18）
这论及主的国度，“奶”表示属天-属灵之物。在圣言中，迦南地也代表和表示主的国度，被称为“流奶与蜜之地”（如民数记13:27；14:8；申命记26:9，15；27:3；耶利米书11:5；32:22；以西结书20:6，15）；在这些经文中，“奶”只表示丰富的属天-属灵事物，“蜂蜜”则表示它们所产生的大量幸福；“地”是指该国度的属天部分本身，也就是这些幸福的源头。
关于“小公牛”表示属天-属世之物，这在刚才已经说明（2180节）。属天-属世之物和属世良善，也就是属世部分里面的良善是一样的。人的属世之物和他的理性一样，也有自己的良善和自己的真理，因为那时，良善与真理的婚姻无处不在，如前所述（2173节）。属世层的良善就是从仁爱，或仁爱所产生的友谊中感受到的快乐；严格来说，属于肉体的愉悦或满足就来自这种快乐。属世层的真理是支持这种快乐的记忆知识或事实知识。这一切表明属天-属世之物是什么。
Potts(1905-1910) 2184
2184. That "butter" is the celestial of the rational; that "milk" is the derivative spiritual; and that a "son of an ox" is the corresponding natural, is evident from the signification of "butter," of "milk," and of a "son of an ox." As regards butter, it signifies in the Word what is celestial, and this from its fatness. (That fat denotes what is celestial was shown in volume 1, n. 353; and that "oil," because fat, is the celestial itself, n. 886.) That "butter" also is the celestial, is evident in Isaiah:
Behold, a virgin beareth a son, and shall call His name Immanuel, Butter and honey shall He eat, that He may know to refuse what is evil, and choose what is good (Isa. 7:14-15), where the Lord (who is "Immanuel") is treated of; and anyone can see that butter is not signified by "butter," nor honey by "honey;" but that by "butter" is signified His celestial, and by "honey" that which is from the celestial. [2] In the same:
And it shall come to pass, for the multitude of the making of milk He shall eat butter; for butter and honey shall everyone eat that is left in the midst of the land (Isa. 7:22), where the Lord's kingdom is treated of, and those on earth who are in the Lord's kingdom. "Milk" here denotes spiritual good, "butter" celestial good, and "honey" the derivative happiness. [3] In Moses:
Jehovah alone leadeth him, and there is no strange god with him. He maketh him to ride upon the high places of the earth, and to eat the produce of the fields, and He maketh him to suck honey out of the rock, and oil out of the flint of the rock; butter of the herd, and milk of the flock, with the fat of lambs, and of rams the sons of Bashan, and of he-goats, with the fat of the kidneys of wheat; and of the blood of the grape shalt thou drink unmixed wine [merum] (Deut. 32:12-14). No one can understand what these things denote unless he knows the internal sense of each one. It appears like a heap of expressions such as are used by the eloquent among the wise ones of the world, and yet every expression signifies the celestial and its spiritual, and also the derivative blessedness and happiness, and all these in a well-ordered series. "Butter of the herd" is the celestial natural, "milk of the flock" is the celestial-spiritual of the rational. [4] But as regards milk, as before said, this signifies the spiritual from the celestial, that is, the celestial-spiritual. (What the celestial-spiritual is may be seen in volume 1, n. 1577, 1824, and occasionally elsewhere.) That "milk" is the spiritual which is from the celestial, comes from the fact that "water" signifies what is spiritual (n. 680, 739); but "milk," as there is fat in it, signifies the celestial-spiritual, or what is the same, the truth of good; or what is the same, the faith of love or of charity; or what is also the same, the intellectual of the good of the will; and again the same, the affection of truth in which there is inwardly the affection of good; and yet again the same, the affection of knowledges [cognitiones et scientiae] from the affection of charity toward the neighbor, such as exists with those who love the neighbor, and confirm themselves in this love from the knowledges of faith, and also from memory-knowledges, which they love on this account. All these things are the same as the celestial-spiritual, and are predicated according to the subject treated of. [5] That this is signified, is evident also from the Word, as in Isaiah:
Everyone that thirsteth, come ye to the waters, and he that hath no silver, come ye, buy, and eat; yea come, buy wine and milk without silver, and without price. Wherefore do ye weigh silver for that which is not bread? (Isa. 55:1-2), where "wine" denotes the spiritual which is of faith, and "milk" the spiritual which is of love. In Moses:
He hath washed his garment in wine, and his clothing in the blood of grapes; his eyes are redder than wine, and his teeth are whiter than milk (Gen. 49:11-12), which is the prophecy of Jacob, then Israel, concerning Judah; and by Judah the Lord is here described, and by his "teeth being whiter than milk," is signified the celestial-spiritual that pertained to His natural. [6] In Joel:
It shall be in that day that the mountains shall drop new wine, and the hills shall flow with milk; and all the brooks of Judah shall flow with waters (Joel 3:18), speaking of the Lord's kingdom; "milk" denotes the celestial-spiritual. In the Word the land of Canaan also (by which the Lord's kingdom is represented and signified) is called a "land flowing with milk and honey" (as in Num. 13:27; 14:8; Deut. 26:9, 15; 27:3; Jer. 11:5; 32:22; Ezek. 20:6, 15), and in these passages nothing else is meant by "milk" than an abundance of celestial-spiritual things, and by "honey" an abundance of the derivative happinesses; the "land" is the celestial itself of the kingdom, from which those things come. [7] As regards the "son of an ox," it was shown just above that thereby is signified the celestial natural (n. 2180), the celestial natural being the same as natural good, or good in the natural. The natural of man, like his rational, has its good and its truth; for there is everywhere the marriage of good and truth (as said above, n. 2173). The good of the natural is the delight which is perceived from charity, or from the friendship which is of charity; from which delight there comes forth a pleasure which is properly of the body. The truth of the natural is the memory-knowledge [scientificum] which favors that delight. Hence it is evident what the celestial natural is.
Elliott(1983-1999) 2184
2184. That 'butter' is the celestial part of the rational, 'milk' the spiritual deriving from this, and 'the young bull' the corresponding natural part, is clear from the meaning of 'butter', and of 'milk', and also of 'a young bull'. As regards 'butter', this in the Word means that which is celestial, and this because of the fat present in butter; for 'fat' means that which is celestial, as shown in Volume One, in 353, and 'oil', being fat, means the celestial itself, in 886. That 'butter' has the same meaning becomes clear in Isaiah,
Behold, a virgin is bearing a son, and will call His name Immanuel. Butter and honey will he eat that he may know to refuse the evil and choose the good. Isa 7: 14, 15.
This refers to the Lord, who is Immanuel; and anyone may see that butter is not meant by 'butter', nor honey by 'honey'. But by 'butter' is meant His celestial, and by 'honey' that which is derived from that celestial.
[2] In the same chapter,
And it will be, because of the abundance of milk which they give, that he will eat butter, for butter and honey will everyone eat that is left in the midst of the land. Isa 7: 22.
This refers to the Lord's kingdom, and to those on earth who are members of the Lord's kingdom. 'Milk' here stands for spiritual good, 'butter' for celestial good, and 'honey' for the happiness derived from this.
[3] In Moses,
Jehovah alone leads him, and there is no foreign god with him. He causes him to ride on the heights of the land, and He feeds [him] with the produce of the fields, and He causes him to suck honey out of the rock and oil out of the flinty rock - butter from the herd, and milk from the flock, with the fat of lambs and of rams, the breeda of Bashan, and of goats, with the kidney-fat of wheat; and of the blood of the grape you will drink unmixed wine. Deut 32: 12-14.
No one is able to understand what all these things mean unless he knows the internal sense of each one. It seems like a pile of expressions such as belong to the oratory employed by the wise men of the world. But yet each expression means that which is celestial and that which is spiritual going with it, and also the blessing and happiness which flow from these, and all of them in a co-ordinated sequence. 'Butter from the herd' is the celestial-natural, 'milk from the flock' the celestial-spiritual of the rational.
[4] As regards 'milk' however, this means, as has been stated, that which is spiritual derived from that which is celestial, that is, the celestial-spiritual. What the celestial-spiritual is, see Volume One, in 1577, 1824, and in various other places. The reason 'milk' means that which is spiritual derived from that which is celestial is that 'water' means that which is spiritual, 680, 739, while milk, because of the fat in it, means the celestial-spiritual; or (what amounts to the same) truth rooted in good; or (also amounting to the same) faith grounded in love or charity; or (yet the same) the understanding part of the good present in the will; or (likewise amounting to the same) the affection for truth that has the affection for good within it; or (still yet the same) the affection for cognitions and facts that springs from the affection that belongs to charity towards the neighbour, such as exists with those who love the neighbour and confirm themselves in this love from the cognitions of faith and also from factual knowledge, which they love because they love the neighbour. All these are the same as the celestial-spiritual, and may be used in reference to any particular matter under discussion.
[5] That the celestial-spiritual is meant is also evident from the Word, as in Isaiah,
Everyone who thirsts, come to the waters, and he who has no money, come, buy, and eat! Come, buy wine and milk without money and without price. Why do you spend money on that which is not bread? Isa 55: 1, 2.
Here 'wine' stands for the spiritual element of faith, 'milk' for the spiritual element of love. In Moses,
He washes his garment in wine and his vesture in the blood of grapes. His eyes are redder than wine, and his teeth are whiter than milk. Gen 49: 11, 12.
This is the prophecy of Jacob, who by now was Israel, regarding Judah - 'Judah' being used here to describe the Lord. By 'teeth whiter than milk' is meant the celestial-spiritual which belonged to His Natural.
[6] In Joel,
It will be, on that day, that the mountains will drip new wine, and the hills will run with milk, and all the streams of Judah will run with water. Joel 3:-18.
Here, where the subject is the Lord's kingdom, 'milk' stands for the celestial-spiritual. Also in the Word the land of Canaan, which represents and means the Lord's kingdom, is called 'a land flowing with milk and honey', as in Num 13: 27; 14: 8; Deut 26: 9, 15; 27: 3; Jer 11: 5; 32: 22; Ezek 20: 6, 15. In these places nothing else is meant by 'milk' than the abundance of celestial-spiritual things, and by 'honey' the abundant happiness derived from these. 'Land' is the celestial part itself of the kingdom from which they come.
[7] As regards 'a young bull' meaning the celestial-natural, this has been shown just above in 2180. The celestial-natural is the same as natural good, that is, good within the natural. Man's natural, like his rational, has its own good and its own truth, for then a marriage of good and truth exists everywhere, as stated above in 2173. The good that belongs to the natural is the delight which is perceived from charity, that is, from the friendship that is the product of charity; and from that delight springs the joy or satisfaction which belongs properly to the body. The truth of the natural consists in that factual knowledge which gives support to that delight. All this shows what the celestial- natural is.
Latin(1748-1756) 2184
2184. Quod `butyrum' sit caeleste rationalis, quod `lac' sit spirituale inde, et quod `filius bovis' sit naturale correspondens, constat a significatione `butyri,' et a significatione `lactis,' tum a significatione `filii bovis'; quod `butyrum' attinet, illud in Verbo significat caeleste, et hoc ex pinguedine; quod `pingue' sit caeleste, in Parte Prima n.' 353 ostensum est; et quod `oleum,' quia pingue, sit ipsum caeleste, n. 886; quod etiam `butyrum,' constare potest apud Esaiam, Ecce virgo pariens filium, et vocabit nomen ejus Immanuel, butyrum et mel comedet, ad sciendum ipsum reprobare malum et eligere bonum, vii 14, 15;ubi agitur de Domino, Qui est Immanuel; et quod per `butyrum' non significetur butyrum, nec mel per `mel,' quisque videre potest; sed per `butyrum' significatur caeleste Ipsius, et per `mel' illud quod ex caelesti: [2] apud eundem, Et erit prae multitudine faciendi lac, comedet butyrum, nam butyrum et mel comedet omnis residuus in medio terrae, vii 22;
ubi de regno Domini, et de illis qui in terris (o)qui in regno Domini sunt; `lac' ibi pro bono spirituali, `butyrum' pro bono caelesti, et `mel' pro felici inde: [3] apud Mosen, Jehovah solus ducit eum, et non cum illo deus alienus, equitare facit illum super excelsis terrae, et cibat proventibus agrorum, et sugere facit eum mel e petra, et oleum e silice rupis: butyrum armenti, et lac gregis, cum adipe agnorum, et arietum filiorum Bashanis, et hircorum, cum adipe renum tritici, et sanguinem uvae bibes merum, Deut. xxxii 12-14;
quid haec sunt, nemo intelligere potest nisi sciat sensum internum cujusvis; apparet sicut congeries expressionum, quales sunt eloquiorum apud sapientes mundi, sed usque unumquodvis significat caeleste et ejus spirituale, tum inde beatum et felix, et haec in concinna serie; `butyrum armenti' est caeleste naturale, `lac gregis' est caeleste spirituale rationalis. [4] Quod autem `lac' attinet, ut dictum, hoc significat spirituale ex caelesti, seu caeleste spirituale; quid caeleste spirituale, videatur in Parte Prima n. 1577, 1824, et alibi passim; quod `lac' sit spirituale quod ex caelesti, inde est quia `aqua' significat spirituale, n. 680, 739; lac autem quia in illo pingue, caeleste spirituale {1}, seu quod idem, boni verum, aut quod idem, amoris seu charitatis fidem, aut {2} quod `etiam' idem, boni voluntatis intellectuale, (m)adhuc idem, affectionem veri in qua intus affectio boni, et adhuc (o)quod idem, affectionem cognitionum ac scientiarum ex affectione charitatis erga proximum, qualis est apud eos qui amant proximum et se confirmant in eo ex cognitionibus fidei, tum {3} ex scientificis, et haec inde amant(n); haec omnia eadem sunt ac caeleste spirituale, et praedicantur secundum rem de qua agitur: [5] quod illud significetur, patet etiam ex Verbo, ut apud Esaiam, Omnis sitiens, ite ad aquas, et cui non argentum, ite, emite, et comedite; et ite, emite absque argento, et sine pretio vinum et lac; cur appenditis argentum pro non pane? lv 1, 2;
ubi `vinum' pro spirituali quod est fidei, `lac' pro spirituali quod est amoris: apud Mosen, Lavit in vino vestimentum suum, et in sanguine uvarum operimentum suum: ruber oculis prae vino, et albus dentibus {4} prae lacte, Gen. xlix [11], 12;
ubi prophetia Jacobi, tunc Israelis, de Jehuda, et per `Jehudam' ibi describitur Dominus; et per `album dentibus {5} prae lacte' significatur caeleste spirituale quod Ipsius Naturali: [6] apud Joelem, Erit in die illo stillabunt montes mustum, et colles ibunt lacte; et omnes rivi Jehudae ibunt quis, iv 18;
ubi de regno Domini, et `lac' ibi pro caelesti spirituali. In Verbo etiam terra Canaan, per quam repraesentatur et significatur regnum Domini, dicitur `terra lacte et melle fluens,' ut Num. xiii 27; xiv 8; Deut. xxvi 9, 15; xxvii 3; Jer. xi 5; xxxii 22; Ezech. xx 6, 15; et ibi per `lac' nihil aliud intelligitur quam abundantia caelestium spiritualium, et per `mel' abundantia felicitatum inde; `terra' est ipsum caeleste regni, ex quo illa. [7] Quod `filium bovis' concernit {6}, quod per (c)illum significetur caeleste naturale, mox supra n. 2180 ostensum; (m)caeleste naturale est idem ac bonum naturale, seu bonum in naturali; naturale hominis, sicut ejus rationale, habet suum bonum et suum verum, nam ubivis est conjugium boni et veri, ut supra n. 2173 dictum; bonum naturalis est jucundum quod percipitur ex charitate seu ex amicitia quae charitatis est, ex quo jucundo existit volupe seu voluptas, quae proprie est corporis; verum naturalis est scientificum quod illi jucundo favet; inde constare potest quid caeleste naturale.(n) @1 spirituale caelestis, hoc est.$ @2 adhuc.$ @3 i etiam.$ @4 dentes.$ @5 dentes.$ @6 attinet.$