2362# "看哪，我有两个女儿，她们未曾认识（可意译为亲近）男人"象征良善和真理的情感。这一点从“女儿”的含义可以看出，它们象征情感（参489-491节）；“她们未曾认识男人”象征着她们未被伪谬污染，因为“男人”象征理性的真理，同时在相反的意义上也象征伪谬（参265，749，1007节）。有两种情感，即良善和真理的情感（参1997节）；前者，即良善的情感，构成属天的教会，在圣经中被称为“锡安的女儿”，以及“锡安的童贞（原文是处女）女儿”；后者，即真理的情感，构成属灵的教会，在圣经中被称为“耶路撒冷的女儿”。
【2】《以赛亚书》中说：
锡安的童贞女儿藐视你，嗤笑你；耶路撒冷的女儿向你摇头。（以赛亚书37:22；列王纪下19:21）
《耶利米书》中说：
我能把你比作什么呢，耶路撒冷的女儿？我能拿什么与你相比，好安慰你呢，锡安的童贞女儿？（耶利米哀歌2:13）
《弥迦书》中说：
你，羊群的塔哦，锡安女儿的山冈，都必归于你；从前的权柄，就是耶路撒冷女儿的国权，必归于你。（弥迦书4:8）
《西番雅书》中说：
锡安的女儿啊，欢呼哦！以色列啊，呐喊哦！耶路撒冷的女儿啊，满心欢喜快乐吧！（西番雅书3:14）
《撒迦利亚书》中说：
锡安的女儿啊，应当大大喜乐！耶路撒冷的女儿啊，应当欢呼。看哪，你的王来到你这里。（撒迦利亚书9:9；马太福音21:5；约翰福音12:15）
【3】属天的教会，或称主的属天王国，因其对良善的热爱，特别是对主本身的仁爱，被称为"锡安的女儿"（以赛亚书10:32；16:1；52:2；62:11；耶利米书4:31；6:2，23；耶利米哀歌1:6；2:1，4，8，10；弥迦书4:10，13；撒迦利亚书2:14；诗篇9:14）。而属灵的教会，或称主的属灵王国，因其对真理的追求以及由此而生的对邻舍的仁义，被称为"耶路撒冷的女儿"（耶利米哀歌2:15）。关于这两个教会的本质和特征，我们在第一卷已经进行了多次详细的讨论。
【4】属天的教会因对主的仁爱而产生对邻舍的仁义，常被比作未婚的女儿或处女，甚至直接被称为处女。正如《启示录》中所说：
这些是没有同妇女在一起而沾染污秽的；因为们这些是处女。这些是跟随羔羊的，无论羔羊往哪里去……因为这些在神的宝座前是毫无瑕疵的。（启示录14:4-5）
为了在犹太教会中体现这一概念，祭司被命令不可娶寡妇，只可娶处女为妻（利未记21:13-15；以西结书44:22）。
【5】从这段经文中我们可以看出，尽管圣经的字面意思可能看起来有所不同，但其内在意义却是极其纯洁的。当我们读到"看哪，我有两个女儿，她们未曾认识（可意译为亲近）男人。让我将她们带出来到你们这里，你们可以按眼中所看为好的对待她们。只是不要对这些人做任何事"这样的话时，特别是对那些生活邪恶的人来说，可能会产生一些不纯洁的想法。然而，通过解释我们可以发现，这些话在内在意义上实际上是非常纯洁的。它们象征着对良善和真理的情感，以及那些不亵渎主的神性之人和从主向前推进之神圣的人从这些情感享受中所感受到的幸福。
2362、“看哪，我有两个女儿，还没有亲近男人”表示对良善与真理的情感。这从“女儿”的含义清楚可知，“女儿”（中文圣经或译为女子）是指情感（参看489-491，568节）。她们“还没有亲近男人”表示虚假没有玷污它们，“男人”表示理性真理，也在反面意义上表示虚假（265，749，1007节）。情感有两种，即：对良善的情感和对真理的情感（参看1997节）。前者，即对良善的情感构成属天教会，在圣言中被称为“锡安的女子或女儿”，以及“锡安的处女或童女”。而后者，即对真理的情感构成属灵教会，在圣言中被称为“耶路撒冷的女子或女儿”。
如以赛亚书：
锡安的处女藐视你、嘲笑你；耶路撒冷的女子在你后面摇头。（以赛亚书37:22；列王纪下19:21）
耶利米哀歌：
耶路撒冷的女子哪，我可用什么与你相比呢？锡安的童女哪，我可拿什么与你等同，好安慰你呢？（耶利米哀歌2:13）
弥迦书：
你这羊群的瞭望塔，锡安女子的山冈哪，都必来到你这里，从前的权柄，就是耶路撒冷女子的国权，必来临。（弥迦书4:8）
西番雅书：
锡安的女子哪，应当欢呼；以色列啊，应当发出响声；耶路撒冷的女子哪，应当满心欢喜快乐。（西番雅书3:14）
撒迦利亚书：
锡安的女子哪，应当大大喜乐；耶路撒冷的女子哪，应当发出响声；看哪，你的王必来到你这里。（撒迦利亚书9:9；马太福音21:5；约翰福音12:15）
属天教会，或主的属天国度因对良善的情感，也就是因对主本身的爱而被称为“锡安的女子”（参看以赛亚书10:32；16:1；52:2；62:11；耶利米书4:31；6:2，23；耶利米哀歌1:6；2:1，4，8，10；弥迦书4:10，13；撒迦利亚书2:10；诗篇9:14）。属灵教会，或主的属灵国度因对真理的情感，因而因对邻之仁而被称为“耶路撒冷的女子”（参看耶利米哀歌2:15）。第一卷多次论述了这两种教会和它们各自的性质。
属天教会因来自对邻之爱中的对主之爱而尤其被比作未婚的女子或处女、童女，事实上也被称为“处女或童女”，如启示录：
他们是没有沾染妇女的人，因为他们是童女。他们是羔羊无论往哪里去，都跟随祂的人。因为他们在神的宝座前是没有瑕疵的。（启示录14:4-5）
为在犹太教会可以代表这一点，经上规定祭司不可娶寡妇，要娶处女为妻（利未记21:13-15；以西结书44:22）。
从本节内容可以看出圣言在内义上何等纯洁，尽管它在字面上看起来截然不同。因为当读到这些话，即“看哪，我有两个女儿，还没有亲近过男人；容我领她们出来给你们，就照你们眼里为好的对待她们吧。只是不要向这些人作什么”时，进入脑海，尤其那些过着邪恶生活之人脑海的，只有不洁之物。然而，从所给出的解释明显可知，这些话在内义上何等贞洁；解释表明，它们表示对良善与真理的情感，以及那些不向主的神性和神圣施暴的人从这些情感的享受中所感知到的祝福。
Potts(1905-1910) 2362
2362. Behold I pray I have two daughters who have not known man. That this signifies the affections of good and of truth, is evident from the signification of "daughters," as being affections (see n. 489-491). Their "not having known man" signifies that falsity had not contaminated them; for "man" [vir] signifies rational truth, as also in the opposite sense falsity (n. 265, 749, 1007). There are two affections, namely, of good and of truth (see n. 1997). The former, or the affection of good, constitutes the celestial church, and is called in the Word the "daughter of Zion," and also the "virgin daughter of Zion;" but the latter, or the affection of truth, constitutes the spiritual church, and is called in the Word the "daughter of Jerusalem." [2] As in Isaiah:
The virgin daughter of Zion hath despised thee, hath mocked at thee; after thee hath the daughter of Jerusalem shaken her head (Isa. 37:22; 2 Kings 19:21). In Jeremiah:
What shall I liken to thee, O daughter of Jerusalem; what shall I equal to thee, and comfort thee, O virgin daughter of Zion (Lam. 2:13). In Micah:
Thou, O tower of the flock, the hill of the daughter of Zion, even to thee shall it come, and the former dominion shall come, the kingdom of the daughter of Jerusalem (Micah 4:8). In Zephaniah:
Shout, O daughter of Zion; make a loud noise, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem (Zeph. 3:14). In Zechariah:
Rejoice greatly, O daughter of Zion; make a loud noise, O daughter of Jerusalem; behold, thy King shall come unto thee (Zech. 9:9; Matt. 21:5; John 12:15). [3] That the celestial church, or the Lord's celestial kingdom, is called the "daughter of Zion" from the affection of good, that is, from love to the Lord Himself, may be seen further in Isaiah (10:32; 16:1; 52:2; 62:11; Jer. 4:31; 6:2, 23; Lam. 1:6; 2:1, 4, 8, 10; Micah 4:10, 13; Zech. 2:10; Ps. 9:14). And that the spiritual church, or the Lord's spiritual kingdom, is called the "daughter of Jerusalem" from the affection of truth, and thus from charity toward the neighbor, may be seen in Jeremiah (Lam. 2:15). Both of these churches and their characteristics have been treated of many times in volume 1. [4] From the fact that the celestial church is from love to the Lord in love toward the neighbor, it is likened especially to an unmarried daughter or virgin, and indeed is also called a "virgin," as in John:
These are they who have not been defiled with women, for they are virgins; these are they that follow the Lamb whithersoever He goeth, for they are without spot before the throne of God (Rev. 14:4-5). That this might be represented in the Jewish Church also, it was enjoined upon the priests that they should not take widows, but virgins, for wives (Lev. 21:13-15; Ezek. 44:22). [5] From the things contained in this verse it can be seen how pure is the Word in the internal sense, although it may not so appear in the letter; for when these words are read: "Behold I pray I have two daughters who have not known man; let me I pray bring them out unto you, and ye may do unto them as is good in your eyes, only unto these men do not anything," nothing but what is impure enters the ideas, especially the ideas of those who are in a life of evil. And yet how chaste these words are in the internal sense, is manifest from the explication, by which it is shown that they signify the affections of good and of truth, and the blessedness which they who do no violence to the Lord's Divine and Holy perceive from the enjoyment of them.
Elliott(1983-1999) 2362
2362. That 'behold now, I have two daughters, who have not known a man' means the affections for good and for truth is clear from the meaning of 'daughters' as affections, dealt with in 489-491. 'They have not known a man' means that they have not been defiled by falsity, for 'a man' means rational truth, and also in the contrary sense falsity, 265, 749, 1007. There are two types of affection, namely the affection for good and the affection for truth, see 1997. The first - the affection for good - constitutes the celestial church and in the Word is called 'the daughter of Zion' and also 'the virgin daughter of Zion'.
[2] But the second - the affection for truth- constitutes the spiritual church, and in the Word is called 'the daughter of Jerusalem'; as in Isaiah,
She has despised you, she has scorned you, the virgin daughter of Zion; she wags her head behind you, the daughter of Jerusalem. Isa 37:22; 2Kings 19:21.
In Jeremiah,
What shall I liken you to, O daughter of Jerusalem? What shall I equate you with and comfort you, O virgin daughter of Zion? Lam. 2:13.
In Micah,
You, O tower of the flock, hill of the daughter of Zion, to you will it come and the former dominion will come, the kingdom of the daughter of Jerusalem. Micah 4:8.
In Zephaniah,
Shout with joy, O daughter of Zion! Make a noise, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem! Zeph. 3:14.
In Zechariah,
Exult greatly, O daughter of Zion! Make a noise, O daughter of Jerusalem! Behold, your king will come to you. Zech. 9:9; Matt. 21:5; John 12:15.
[3] That the celestial Church, which is the Lord's celestial kingdom, is called 'the daughter of Zion' from the affection for good, that is, from love to the Lord Himself, see in addition Isa. 10:32; 16:1; 52:2; 62:11; Jer. 4:31; 6:2, 23; Lam. 1: 6; 2:1, 4, 8, 10; Micah 4:10, 13; Zech. 2:10; Ps. 9:14. And that the spiritual Church, which is the Lord's spiritual kingdom, is called 'the daughter of Jerusalem' from the affection for truth and so from charity towards the neighbour, see Lam. 2:15. Both of those Churches, and the nature of each one, have been dealt with many times in Volume One.
[4] Because the celestial Church exists from love to the Lord which is present within love towards the neighbour it is likened in particular to an unmarried daughter or a virgin. Indeed it is also called 'a virgin', as in John,
These are the ones who were not defiled with women, for they are virgins; these are the ones who follow the Lamb wherever He goes; for they are spotless before God's throne. Rev. 14: 4, 5.
And so that the same might be represented in the Jewish Church, the priests were commanded not to marry widows but virgins, Lev. 21: 13-15; Ezek. 44: 22.
[5] From the contents of the present verse it becomes clear how pure the Word is in the internal sense, however else it may appear in the letter. For when these words are read, 'Behold now, I have two daughters, who have not known a man; let me now bring them out to you and you may do to them as is good in your eyes; only do nothing to those men', nothing else comes to mind than something impure, especially to those leading an evil life. Yet how chaste these words are in the internal sense is evident from the explanation already given, which is that they mean the affections for good and truth and the blessedness perceived from the enjoyment of those affections by people who do no violence to the Lord's Divinity and [proceeding] Holiness.
Latin(1748-1756) 2362
2362. `Ecce quaeso mihi duae filiae, quae non cognoverunt virum': quod significet affectiones boni et veri, constat (c)a significatione `filiarum' quod sint affectiones, de qua {1} n. 489-491; `quod non cognoverint virum' significat quod non falsum contaminaverit illas, `vir' enim significat rationale verum, tum quoque in opposito sensu falsum, n. 265, 749, 1007: sunt binae affectiones, nempe boni et veri, videatur n. 1997; illa seu affectio boni, constituit Ecclesiam caelestem, et vocatur in Verbo `filia Zionis,' ut et `filia virgo Zionis'; haec autem, seu affectio veri, constituit Ecclesiam spiritualem, et vocatur in Verbo `filia Hierosolymae'; [2] ut apud Esaiam, Sprevit te, subsannavit te filia virgo Zionis, post te caput movit filia Hierosolymae xxxvii 22; 2 Reg. xix 21:apud Jeremiam, Quid assimilabo tibi o filia Hierosolymae? quid aequabo tibi, et consolabor te, virgo filia Zionis? Thren. ii 13:
apud Micham, Tu o turris gregis, clive filiae Zionis usque ad te veniet et veniet dominium prius, regnum filiae Hierosolymae, iv 8:
apud Zephaniam, Jubila filia Zionis, clangite Israel, laetare et exsulta in toto corde filia Hierosolymae, iii 14:
apud Zachariam. Exsulta valde filia Zionis, clange filia Hierosolymae, ecce rex tuus veniet tibi, ix (x)9; Matth. xxi 5; Joh. xii 15. [3] Quod Ecclesia caelestis, seu regnum caeleste Domini, ex affectione boni, hoc est, ex amore in Ipsum Dominum, dicatur `filia Zionis' videatur adhuc, Esai. x 32; xvi 1; lii 2; lxii 11; Jer. iv 31; vi 2, 23; Thren. i 6; ii 1, 4, 8, 10; Mich. iv 10, 13; Zach. ii 14; Ps. ix 15 [A.V. 14]; et quod Ecclesia spiritualis, seu regnum spirituale Domini, ex affectione veri, et sic ex charitate erga proximum, dicatur `filia Hierosolymae,' Thren. ii 15. De utraque illa Ecclesia; qualis una et qualis altera: pluries in Parte Prima actum est. [4] Ecclesia caelestis ex eo quod ex amore in Dominum sit in amore erga proximum, assimilatur imprimis filiae innuptae seu virgini, immo etiam vocatur virgo, ut apud Johannem, Hi sunt qui cum mulieribus non polluti sunt, virgines enim sunt: hi sunt qui sequuntur Agnum, quo vadit,... immaculati enim sunt coram throno Dei, Apoc. xiv 4, 5;
ut quoque repraesentaretur hoc in Ecclesia Judaica, injunctum fuit sacerdotibus, ut `non viduas, sed virgines in uxores acciperent,' Lev. xxi 13-15; Ezech. xliv 22. [5] Ex his quae in hoc versu sunt, constare potest quam purum sit Verbum in sensu interno, tametsi aliter in littera apparet; dum enim haec leguntur, `Ecce quaeso mihi duae filiae, quae non cognoverunt virum, educam quaeso eas ad vos, e faciatis eis sicut bonum in oculis vestris, tantum viris illis ne faciatis quicquam,' non aliud quam quoddam impurum subit ideas, imprimis in illorum qui in vita mali sunt; sed usque quam casta haec sint in sensu interno, patet ab explicatione, nempe quod significent affectione: boni (c)et veri, (c)ac beatitudinem quam perciperent ex fruitione earum illi qui Divinum et Sanctum Domini non violant. @1 prius.$