2269# ”他说：‘如果我在那里找到四十五个，我不会毁灭它’”象征（良善与真理）如果能结合，就不会灭亡。这可以从“四十五”这个数字的意义中看出，它象征着结合。之前已经显示，简单数字即使在被乘以其它数字后也保留其意义，因此较大的数字与较小的数字有相似的意义。于是，“四十五”，这个数字是由五和九相乘组成的，因为它是由五和九组成的，所以它表示与五和九相同的意义。“五”象征少量（参649节），而“九”象征结合或连接（参2075节）；因此，这里是指一些良善与真理结合。数字在圣经中代表事物或状态，可以从之前第2252节关于“五十”的解释中看出，也可以从之前第482， 487， 575， 647， 648， 755， 813， 1963， 1988节关于数字的解释中看出。
【2】因为“五”象征少量，而“四十五”象征结合，这些数字在这一节中的使用方式就是基于这个原因。也就是说，首先说“如果五十个义人中短了五个”，这象征如果少了一些，然后“就因为短了五个毁灭全城吗”象征因为少了这点，人类会灭亡吗？但在那之后，因为“五”象征少量，所以不再使用这个数字，而是说“如果我在那里找到四十五个，我不会毁灭它”，这象征（良善与真理）如果能结合，就不会灭亡。这里使用“四十五”而不是“如果五十个中缺少五个”的另一个原因是，“五”不仅象征少量（参649节），还象征分离（参1686节）。因此，为了表示结合而不是分离，这里使用了“四十五”这个数字，因为四十五代表某种结合。因此，在内在意义上，每个细节都非常美妙地按照其特定的顺序进行。
【3】关于良善与真理的结合，这是一个普通人无法理解的奥秘。这里只给出一个简要的解释。真理越真实和纯净，从主来的良善就越能适应它作为接收容器；但真理越不真实和纯净，从主来的良善就越难适应它。因为它们必须相互对应；只有达到这种对应的程度，它们才能结合在一起。良善不可能注入伪谬中，邪恶也不能注入作为其接收容器的真理中，因为它们在性情和本性上是对立的。一个会排斥另一个，就像对待敌人一样；实际上，如果它们试图结合在一起，彼此都会排斥——良善会像对待毒药一样排斥邪恶，邪恶会像对待呕吐药一样排斥良善。这种良善与邪恶之间的敌对关系是主所定规的，以防止它们混合在一起，因为如果它们混合在一起，人类就会灭亡。那些欺骗者和伪善者试图将良善和邪恶结合在一起；然而，即使是他们，也无法真正做到这一点，因为主会阻止这种结合。这就是为什么在来生，欺骗者和伪善者比其他人遭受更严重痛苦的原因。
2269、“祂说，我在那里若找到四十五个，就不毁灭那城”表示如果良善与真理能结合在一起，人类就不会灭亡。这从数字“四十五”的含义清楚可知，“四十五”是指结合。前面已经说明，简单数字在相乘后仍保留其原先的含义；因此，大数字和小数字的含义都是一样的。“四十五”也是如此，这个数字是五和九的乘积；它因是五和九的乘积，故具有与“五”和“九”一样的含义。“五”表示一点，如前所示（649节）；“九”表示结合，或结合在一起的东西（2075节）；所以此处的意思是：如果良善已经在某种程度上与真理结合。在圣言中，数字表示真实事物，或状态，这从前面关于“五十”的阐述（2252节），以及数字的说明（482，487，575，647，648，755，813，1963，1988节）明显看出来。
正因“五”表示一点，“四十五”表示结合，所以本节对这些数字的阐述具有这种性质。也就是说，经上首先说“假若这五十个义人少了五个”，这句话表示若少了些许；然后说“你就因为少了五个而毁灭全城吗”，这句话表示他们会因少了些许而灭亡吗？但此后，由于五表示一点，所以经上没有再用数字五，而是说“我在那里若找到四十五个，就不毁灭那城”，这句话表示如果良善与真理能结合在一起，他们就不会灭亡。经上之所以在此说“四十五”，而不说“五十少了五个”，还因为“五”不仅表示一点（如前所示，649节），还表示分离，这在第一卷已经说明（1686节）。因此，为了可以表示结合，而不是分离，经上就用了四十五这个数字，因为“四十五”表示某种结合，如前所述。因此，就内义而言，一切细节都以一种优美的方式按着它们自己的特定顺序接连而至。
至于良善与真理的结合，这是一个无法以那种大多数人能理解的方式来描述的奥秘。在此仅用几句话解释一下：真理越纯正和纯粹，就越容易充当来自主的良善能被引入的器皿；而真理越不纯正和纯粹，来自主的良善就越难被引入真理。因为它们必须彼此对应，并且两者越彼此对应，就越结合在一起。良善决不能被引入虚假作为接受它们的器皿，邪恶也决不能被引入真理作为接受它们的器皿，因为它们具有相反的特征和性质，这一个会赶走那一个，如同赶走自己的仇敌；事实上，如果它们试图结合在一起，这一个就会吐出那一个；也就是说，良善会吐出邪恶，仿佛它是毒药；而邪恶也会吐出良善，仿佛它是催吐剂。主规定邪恶与良善之间存在这种敌对性，是为了防止它们混在一起的可能性，因为如果它们真的混在一起，人就会灭亡。对骗子和假冒为善的人来说，它们离结合在一起不远了；即便对于他们，主也小心翼翼防止它们结合。这就是为何在来世，骗子和假冒为善者的遭遇比其他任何人的都更可怕。
Potts(1905-1910) 2269
2269. And He said, I will not destroy it if I find there forty and five. That this signifies that man should not perish if good and truth could be conjoined together, is evident from the signification of the number forty-five, as being conjunction. It has been already shown that the simple numbers retain their signification even when they are multiplied; and that consequently the greater numbers have a signification similar to that of the less; and such is the case with forty-five, which number is compounded by the multiplication of five into nine; and as it has been compounded by the multiplication of five into nine, it has the same signification as have "five" and "nine." That "five" signifies a little, was shown above (n. 649), and that "nine" signifies conjunction, or what is conjoined (n. 2075); and thus the signification here is: If goods have in some measure been conjoined with truths. That in the Word numbers signify actual things, or states, is evident from what was said about fifty (n. 2252); also from what has been shown before concerning numbers (n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988). [2] It is because "five" signifies a little, and "forty-five" conjunction, that the very setting forth of these numbers in this verse is of such a nature, for it is said, "Peradventure there shall lack five of the fifty righteous;" and by this is signified, If there should be somewhat less; and then it is said, "Wilt Thou destroy all the city for five?" by which is signified, Shall they perish for the little which is wanting? For as "five" signifies a little, this number is not employed again, but it is said, "I will not destroy it if I find there forty and five;" by which is signified that they would not perish if good and truth could be conjoined together. The reason also of its being said here "forty and five," and not "if there lack five of fifty," is because "five" not only signifies a little (as was shown, n. 649), but also signifies disjunction (as was likewise shown in volume 1, n. 1686); and therefore in order that not disjunction, but conjunction, might be signified, this number forty-five is named; for "forty-five" denotes some conjunction, as stated above; and thus in the internal sense all things follow on in a beautiful sequence Of their own. [3] As regards the conjunction of good with truth, it is an arcanum which cannot be described so that it can be grasped by the ordinary comprehension. It must be told in a few words. The more genuine and pure the truth, the better can the good which is from the Lord be adapted into it as its recipient vessel; but the less genuine and pure the truth, the less can the good which is from the Lord be adapted into it; for they must correspond to each other, and the conjunction of the two is effected according to the correspondence. Goods cannot possibly be insinuated into falsities, nor evils into truths, as their recipient vessels; for they are of a contrary character and nature, the one casting out the other as its enemy; nay, should they attempt to conjoin themselves together, the one would spew out the other, that is to say, good would spew out evil as if it were poison, and evil would spew out good as if it were an emetic. Such enmity between good and evil has been provided by the Lord in order to prevent the possibility of their being commingled, for if they were commingled, the man would perish. In the deceitful and in hypocrites they are not far from being conjoined together, but still precautions are taken by the Lord in order to prevent their being so conjoined. This is the reason why in the other life those who are deceitful and those who are hypocrites suffer things more direful than those which are suffered by any others.
Elliott(1983-1999) 2269
2269. 'And He said, I will not destroy it if I find forty-five there' means that mankind would not perish if [goods and truths] could be joined together. This is clear from the meaning of the number 'forty-five' as a joining together. It has been shown already that simple numbers retain their own meaning even when they are multiplied; and so larger numbers have a similar meaning to smaller. So it is with 'forty- five', a number which is the product of five times nine; and because it is the product of five times nine it has the same meaning as five and nine. 'Five' means that which is small, as has been shown already in 649, and 'nine' means conjunction or that which is joined together, 2075; so that the meaning here is, If goods have in some measure been joined to truths. That numbers in the Word mean real things or else states is clear from what has been stated above in 2252 about 'fifty', and also from what has been shown already concerning numbers, in 482, 487, 575, 647, 648, 755, 813, 1963, 1988.
[2] It is because 'five' means that which is small, and 'forty-five' a joining together, that those numbers are used in the way they are in this verse. That is to say, first it is said, 'Perhaps the fifty righteous persons will lack five', which means, If it were something less. Then it is said, 'Will You for five destroy the whole city?' which means, Will they perish for the small amount that is lacking? But after that, because five means a small amount, the number five is not used again but it is said, 'I will not destroy it if I find forty-five there', which means that they would not perish if [goods and truths] could be joined together. And a further reason why the expression 'forty-five' is used, and not 'if the fifty are lacking five', is that 'five' not only means that which is small, as shown in 649, but also severance, as has also been shown in Volume One, in 1686. Consequently so that a joining together might be meant and not a severance, this number, that is to say, forty-five is used, for forty-five means some joining together, as stated above. Thus in a very beautiful way every detail follows in its particular sequence in the internal sense.
[3] As regards good and truth when joined together, this is an arcanum that cannot be described in such a way that the ordinary mind is able to grasp it. Let merely a brief explanation be given here. The more genuine and pure truth is, the better is good from the Lord able to be accommodated to it as the recipient vessel; but the less genuine and pure truth is, the less is good from the Lord able to be accommodated. For they must each answer to the other; and to the extent that they do, they are joined together. Goods cannot possibly be received into falsities, nor evils into truths as their recipient vessels, for they are by nature and disposition contrary. The one rejects the other as its very enemy; indeed if they tried to join together, each of them would throw up - good would throw up evil as though it were poison, and evil would throw up good as though it were something that induces vomiting. Such enmity between evil and good has been provided by the Lord to prevent the possibility of their being mixed together, for if they were so mixed a person would perish. Those who are deceivers and hypocrites come near to having the two joined together in them; yet even in their case the Lord takes care to prevent them becoming joined together. This is the reason why in the next life deceivers and hypocrites suffer more dreadfully than all others.
Latin(1748-1756) 2269
2269. `Et dixit, Non perdam, si invenero ibi quadraginta quinque': quod significet quod non periret si `conjungi possint, constat ex significatione numeri `quadraginta quinque' quod sit conjunctio; ostensum prius est quod numeri simplices significationem [suam] retineant etiam cum multiplicantur, et sic majores numeri similem ac minores; ita quoque `quadraginta quinque,' qui numerus per multiplicationem compositus est ex quinque in novem, et quia compositus est ex quinque in novem, significat idem ac quinque et novem {1}; quod `quinque' significent parum, n. 649 ostensum est, et quod `novem' conjunctionem seu conjunctum, n. 2075; ita hic si aliquantum bona sint conjuncta veris. Quod numeri in Verbo significent res aut {2} status, constat ex illis quae supra n. 2252, de quinquaginta dicta sunt, (x)tum ex illis quae de numeris prius n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988 ostensa: [2] quia `quinque' significant parum, et `quadraginta quinque' conjunctionem, ipsa expositio numerorum istorum in hoc versu talis est; dicitur enim `forte defuerint quinquaginta justis quinque,' quo significatur si aliquid minus esset, et dein `num disperdes in quinque totam urbem?' quo significatur num pro parvo quod deest, peribunt? quia enim `quinque' significant parum, non assumuntur dein quinque, sed dicitur, `non perdam si invenero ibi quadraginta quinque,' quo significatur quod non perirent si conjungi possent; quod hic dicantur quadraginta quinque, et non `si desint quinque in quinquaginta' etiam causa est quia `quinque' non solum significant parum, ut ostensum n. 649, sed etiam disjunctionem, ut quoque ostensum in Parte Prima n. 1686, quare ne significaretur disjunctio sed conjunctio, hic numerus, nempe quadraginta quinque nominatur, nam `quadraginta quinque' est aliqua conjunctio, ut supra dictum; ita pulchre sequuntur singula in sua serie in sensu interno. [3] Quod conjunctionem boni cum vero attinet, est arcanum quod non ita describi potest ut captu vulgari comprehendi queat; paucis modo dicendum; quo verum magis genuinum est et purum, eo bonum quod a Domino ei ut vasi recipienti melius inaptari potest, at quo verum minus genuinum et purum est, eo bonum a Domino minus (t)inaptari potest'; correspondebunt enim sibi mutuo; secundum correspondentiam fit conjunctio: bona nusquam possunt insinuari falsis, nec mala possunt veris ut vasis recipientibus, nam sunt contrariae indolis et naturae rejicit unum alterum, ut suum inimicum, immo si conarentur se conjungere, exspueret unum alterum, bonum nempe malum sicut venenum, et malum bonum sicut quoddam vomitale; talis inimicitia inter malum et bonum a Domino provisa est ne unquam commiscerentur, nam si commiscerentur, periret homo: in dolosis e hypocritis non procul ab est quin conjuncta sint, sed usque a Domino praecavetur ne conjungantur; quae causa est quod {3} dolosi et hypocritae {4} in altera vita prae omnibus aliis dira patiantur. @1 A has ac quinque et (deleted) ac novem.$ @2 et.$ @3 i qui.$ @4 i sunt.$