2588# "亚伯拉罕的妻子"象征属灵的真理应与属天的良善结合。这种理解基于以下几点：
作为“妻子”的“撒拉”象征与属天良善结合的属灵真理（参1468，1901，2063，2065，2172，2173，2198，2507节）。"亚伯拉罕"象征与属灵真理结合的属天良善（参2010，2172，2198，2501节）。
无论你说属灵的真理和属天的良善，还是说主，都是一样的，因为主就是真理本身和良善本身，以及真理与良善、良善与真理的结合本身。这个概念虽然可以从经文解释中理解，但在当今时代可能显得晦涩难懂。因此，我们将尽力阐明其中的含义。
这段经文讨论的核心是信仰的教义。它提到主在童年时就思考过一个问题：是否可以通过理性来理解信仰，并由此形成对信仰的认知。这种思考源于对人类的爱，因为人类往往只相信他们能理性理解的事物。
然而，主从神性直接领受到不应该这样做。因此，他从神性中向自己启示了这教义，然后从中也揭示了宇宙中所有从属的事物，即那些属于理性的和那些属于自然的事物。
【2】人们对信仰教义的态度已在上文2568节中讨论过。那里指出，人们的思考基于两个原则：否定的和肯定的。
持否定原则的人只有在被理性、知识甚至感官说服后才会相信。他们声称只有在理性和知识的基础上才会相信。然而，这些人实际上永远不会相信，即使通过自己的视觉、听觉和触觉来证明，他们也不会接受。因为他们总是会找出新的反对理由，最终完全熄灭信仰，将理性之光转变为黑暗，陷入伪谬。
相反，持肯定原则的人相信主在圣经中所说的就是真理。他们通过理性、知识和感官不断地确认自己的信仰，使自己的观念得到阐明和加强。因为人获得光明的唯一途径就是通过理性和知识，每个人都是如此
对持肯定原则的人来说，教义是活的，他们能够得到医治并结果实。而对持否定原则的人来说，教义会死亡，比喻说他们的子宫被完全关闭。由此可见，通过理性进入信仰教义是什么意思，从信仰教义进入理性又是什么意思。
【3】让我们用一个例子来说明这个观点：根据圣经的教导，信仰的首要和核心原则是爱主和爱邻舍。那些对此持肯定原则的人，可以自由地运用理性思考、事实知识，甚至感官经验来探索这个原则。每个人都可以根据自己的天赋、知识和经验来做这件事。事实上，他们越深入探索，就越能得到确认，因为整个自然界都充满了支持这一原则的证据。
相反，那些否认这个核心原则的人，想要先通过知识和理性来证明它的正确性，他们永远不会真正接受这个原则。因为他们内心已经否定了它，并且不断地坚持他们认为更重要的其它原则。最终，通过不断地确认自己的观点，他们变得如此盲目，以至于完全不理解什么是爱主和爱邻。
更糟糕的是，因为他们坚持相反的观点，最后他们会认为除了爱自己和爱世界之外，没有其它能带来快乐的爱。这种态度可能会导致他们在生活中（即使不是在教义上）拥抱地狱之爱，而非天堂之爱。
【4】对于那些既不否定也不肯定，而是在否定或肯定之前处于怀疑状态的人，情况如上文第2568节所述，即那些倾向于邪恶生活的人会陷入否定，而倾向于良善生活的人则会被引导至肯定的立场。
让我们再举一个例子：信仰教义的一个核心原则是，所有的善来自主，所有的恶来自人或人的自我。那些接受这一观点的人可以通过许多理性和知识的论证来支持自己的立场。例如，他们会认识到任何良善都只能来自于良善本身，即良善的源头——主。他们会通过观察自己、他人、整个社会，甚至整个宇宙中真正的良善来证实这一点。
相反，那些否定这一观点的人会用他们所想到的一切来反驳。结果是，他们最终甚至无法辨别什么是良善。他们会争论什么是最高的良善，却完全忽视了一个事实：来自主的属天和属灵的良善才是激活所有较低层次良善的源泉，也是真正快乐的来源。有些人甚至认为，如果良善不是来自自己，就不可能有其它来源。
【5】让我们再看一个例子：处于对主的仁爱和对邻舍的仁义中的人，能够接受教义的真理，并对圣经有信心，而那些处于自我之爱和世界之爱中的人则不能；或者说，那些处于良善中的人能够相信，而那些处于邪恶中的人则不能。
持肯定原则的人可以通过许多理性和知识的方法来证实这一点：从理性角度来看，真理和良善是相容的，而真理和邪恶是不相容的。就像在邪恶中，也是从邪恶中产生所有的伪谬。即使有些人口中说着真理，那也可能只是表面的，而不是发自内心的。从知识角度来看，有许多例子表明真理会远离邪恶，而邪恶会拒绝真理。
然而，那些持否定原则的人则相信，无论一个人是什么样的，即使他生活在持续的仇恨、报复的快乐和欺骗中，也能像其他人一样有信仰。他们坚持这种观点，直到他们完全从教义中排除了良善生活，一旦离弃了这种良善离弃，他们就不再相信任何事情。
【6】为了更好地理解这个问题，让我们再看一个例子：持肯定原则的人相信圣经的写作方式包含着一层不易察觉的内在含义。他们可以通过多种理性方法来支持这一观点：圣经是人与天堂联系的纽带。自然界与灵界之间存在对应关系，尽管这种关系并不明显。内在思想的概念与物质世界的概念完全不同。人在世间生活时也可以通过圣经与天堂相连，因为人生来就是为两种生活而存在的。当人阅读圣经时，某种神圣之光会流入一些人的理智和情感中。必然存在一些来自天堂的著作，因此其本质必定不同于其字面含义。真正的神圣必定源于内在的神圣性。
他们还可以通过历史和文化的角度来佐证：古代人生活在象征和表征中，古代教会的著作就是这样的。许多异教徒的著作也采用了类似的写作方式。这种写作风格在教会中被视为神圣，在异教徒中被认为是博学的表现。
然而，持否定原则的人即使不否认这些论点，也不会相信。他们说服自己相信圣经就是字面上的样子，虽然看起来是世俗的，但仍然是属灵的。至于属灵的含义隐藏在哪里，他们并不关心，但出于多种原因想要它是属灵的，并且可以用许多方法来确认这一点。
【7】为了让普通人也能理解，我们再举一个事实为例来说明：
有些人认为视觉不是眼睛的功能，而是灵魂通过眼睛这个身体器官来观察世界。他们用以下几点来支持这一观点：
我们听到的言语常常指向一种内在的视觉，并转化为内在图像，这说明存在内在视觉。我们能在脑海中"看到"我们所想的东西，有些人看得清晰，有些人则模糊。想象力呈现的画面与实际所见极为相似。如果不是灵魂在通过眼睛看东西，那么灵魂在来生就无法看到任何东西。但事实上，灵魂在来生能看到许多肉眼无法看到的奇妙事物。梦境，尤其是先知的梦，能看到许多非眼睛所见的景象。从哲学角度来说，外在的事物不能直接进入内在，就像复杂的东西不能直接变成简单的一样。因此，属于身体的东西不能直接进入灵魂，反之亦然。基于这些理由，他们相信视觉属于灵魂，眼睛只是工具。
然而，持反对意见的人要么认为这些都是自然现象，要么认为是幻想。当有人告诉他们灵魂拥有比肉体更完美的视觉能力时，他们会嘲笑并认为这是荒谬的。他们认为失去眼睛就会生活在黑暗中，但事实恰恰相反，那时他们将生活在更明亮的光中。
【8】这些例子清楚地说明了两个过程的区别：从真理出发了解理性和知识，以及从知识和理性试图理解真理。前者舍乎正确的秩序，后者则违背了这一秩序。
当我们遵循正确的秩序时，我们的思维会得到启发。相反，如果违背这一秩序，我们的思维就会变得混沌。这凸显了认识并相信真理的重要性。真理能够启发我们，而伪谬会蒙蔽我们的双眼。
真理为我们的理性思考开辟了一个广阔、无边无际的领域。相比之下，伪谬虽然表面上可能看起来也很广阔，但实际上几乎没有什么实质性的内容。
这就解释了为什么天使拥有如此高深的智慧——因为他们生活在真理之中。事实上，真理就是天堂的光本身。
【9】那些因为不愿相信任何感官无法理解的事物而使自己变得盲目的人，最终什么也不相信，古时被称为"知识树上的蛇"。他们从感官经验和由此产生的容易被理解和相信的谬误中进行大量推理，并误导了许多人（参195，196节）。
在来生，他们很容易从其他灵中辨认出来，因为他们对信仰的一切事物都进行推理，质疑是否如此。即使向他们展示千百次事实如此，他们仍然对每一个确认性的证据提出否定性的怀疑，如果可能的话，他们会永远这样做。因此，他们变得如此盲目，以至于失去了普遍感知，即无法理解什么是良善的，什么是真实的。
讽刺的是，这些人往往自认为比世界上任何人都聪明。他们将智慧等同于能够质疑神圣事物，并将一切归结为自然现象的能力。许多曾被世人视为智者的人，更容易陷入这种思维模式。值得注意的是，一个人的天赋和知识越丰富，如果持否定态度，就越容易走向极端；相反，如果持肯定态度，则更有可能获得真正的智慧。
重要的是，我们不应禁止通过知识来培养理性能力。但是，我们应该警惕固执地反对圣经中的信仰真理。
【10】关于这些事情，在圣经的内在含义中经常出现，特别是在先知书部分，其中涉及亚述和埃及，因为"亚述"象征推理（参119，1186节），而"埃及"象征事实性知识（参1164，1165，1186，1462节）。关于那些想通过知识和理性进入信仰教义和神圣事物，因而变得疯狂的人，《以赛亚书》中这样说：
我必激动埃及人攻击埃及人，弟兄攻击弟兄，邻舍攻击邻舍，这城攻击那城，这国攻击那国。埃及人的心神必在里面耗尽；我必败坏他们的谋略。……海中的水必绝尽，河也必消没干涸。江河要变臭；埃及的河水都必减少枯干。苇子和芦荻都必衰残。……河边所种的一切谷物都必枯干。……耶和华使乖谬的灵搀入埃及中间；首领使埃及一切所做的都有差错，好像醉酒之人呕吐的时候东倒西歪一样。（以赛亚书19:2-3，5-7，14）
祸哉，这悖逆的儿女。……他们起身下埃及去，并没有求问我；要靠法老的力量加添自己的力量，并投靠埃及的荫下。所以，法老的力量必作你们的羞辱；投靠埃及的荫下，要为你们的惭愧。（以赛亚书30:1-3）
祸哉，那些下埃及求帮助的，是因仗赖马匹，倚靠甚多的车辆……却不仰望以色列的圣者，也不求问耶和华……耶和华一伸手，那帮助人的必绊跌，那受帮助的也必跌倒，都一同灭亡。……亚述人必倒在刀下，并非人的刀；有刀要将他吞灭。（以赛亚书31:1，3，8）
《耶利米书》中说：
因为我的百姓做了两件恶事，就是离弃我这活水的泉源，为自己凿出池子，是破裂不能存水的池子。以色列是仆人吗？是家中生的奴仆吗？为何成为掠物呢？...你离弃耶和华你的神，不敬畏他，岂不是自招这事吗？现在你为何在埃及路上要喝西曷的水呢？你为何在亚述路上要喝大河的水呢？...你们这世代的人哪，要听耶和华的话。我岂向以色列成为旷野呢？或是成为幽暗之地呢？我的百姓为何说：我们脱离约束，再不来你这里了？...你为何东跑西奔要更换你的道路呢？你必因埃及蒙羞，像从前因亚述蒙羞一样。（耶利米书2:13-14，17-18，31，36）
你们所剩下的犹大人哪，现在要听耶和华的话。万军之耶和华以色列的神如此说：“你们若定意要进入埃及，在那里寄居，你们所惧怕的刀剑在埃及地必追上你们！你们所惧怕的饥荒在埃及必紧紧地跟随你们！你们必死在那里！凡定意进入埃及在那里寄居的必遭刀剑、饥荒、瘟疫而死，无一人存留，逃脱我所降与他们的灾祸。（耶利米书42:15-17）
《以西结书》中说：
埃及一切的居民，因向以色列家成了芦苇的杖，就知道我是耶和华。 他们用手持住你，你就断折，伤了他们的肩；他们倚靠你，你就断折，闪了他们的腰 所以主耶和华如此说：我必使刀剑临到你，从你中间将人与牲畜剪除。埃及地必荒废凄凉，他们就知道我是耶和华。因为法老说：这河是我的，是我所造的。 (以西结书29:6-9)
《何西阿书》书中说：
以法莲好像鸽子愚蠢无知；他们求告埃及，投奔亚述。他们去的时候，我必将我的网撒在他们身上……他们因离弃我，必定有祸。（何西阿书7:11-13）
以法莲吃风，且追赶东风，时常增添虚谎和强暴，与亚述立约，把油送到埃及。（何西阿书12:1）
以色列啊，不要像外邦人欢喜快乐；因为你行邪淫离弃你的神，在各谷场上如妓女喜爱赏赐。……以法莲必却要归回埃及；必在亚述吃不洁净的食物。看哪，他们逃避灾难；埃及人必收殓他们的尸首，摩弗人必葬埋他们的骸骨。他们用银子做的美物上必长蒺藜；他们的帐棚中必生荆棘。以法莲受责罚，根本枯干，必不能结果，即或生产，我必杀他们所生的爱子。我的神必弃绝他们，因为他们不听从他；他们也必飘流在列国中。（何西阿书9:1，3，6，16-17）
《以赛亚书》中还说：
亚述是我怒气的棍，手中拿我恼恨的杖。……他不是这样的意思；他心里也不如此打算；他心里倒想毁灭，剪除不少的国。他说：我的臣仆岂不都是王吗？……主说：我必罚亚述王自大的心和他高傲眼目的荣耀。因为他说：我所成就的事是靠我手的能力和我的智慧，我本有聪明。我挪移列国的地界，抢夺他们所积蓄的财宝；并且我像勇士，使坐宝座的降为卑。……因此，主万军之耶和华必使亚述王的肥壮人变为瘦弱，在他的荣华之下必有火着起，如同焚烧一样。（以赛亚书10:5，7-8，12-13，16）
【11】在圣经的这些段落中，"亚述"象征推理能力，"埃及和法老"象征事实性知识，而"以法莲"则象征理解力。这些经文描述了当人用否定的态度去推理信仰真理时，他们的理性会变成什么样子。
一个典型的例子是亚述王派遣拉伯沙基攻击耶路撒冷和希西家王的故事。在这个故事中，耶和华的使者在亚述军营中击杀了185，000人（记载于以赛亚书36-37章）。这个事件象征性地表明，当人试图用理性去反对神圣事物时，即使他自认为很聪明，他的理性思维也会遭受严重的损害。
【12】圣经中经常将这种错误的推理比喻为"与埃及人和亚述人行淫"。例如，《以西结书》中说：
你与肉体强壮的埃及人行淫，加增你的淫行……你贪色无厌，又与亚述人行淫。（以西结书16:26，28；23:3，5-21）
【13】关于那些从信仰教义进入理性和知识，并从中获得智慧的人，《以赛亚书》说：
当那日，在埃及地必有为耶和华筑的一座坛，在埃及的边界上必有为耶和华立的一根柱。这都要在埃及地为万军之耶和华作记号和证据。埃及人因为受欺压者的缘故哀求耶和华，他就差遣一位救主作护卫者，拯救他们。耶和华必被埃及人认识，在那日，埃及人必认识耶和华，也要献祭物和供物敬拜他，并向他许愿还愿。（以赛亚书19:18-21）
当那日，必有从埃及通亚述去的大道。亚述人要进入埃及……埃及人将要服事亚述人。当那日，以色列必与埃及、亚述三国一律，使地上的人得福；因为万军之耶和华赐福给他们，说：埃及我的百姓，亚述我手的工作，以色列我的产业，都有福了！（以赛亚书19:23-25）
这里说的是属灵的教会，其中"以色列"是属灵的，"亚述"是理性的，"埃及"是知识的，这三者构成了该教会的理智方面，它们是这样相继的，因此说"当那日，以色列必与埃及、亚述三国一律"，以及"埃及我的百姓，亚述我手的工作，以色列我的产业，都有福了！"
【14】先知以赛亚预言：
当那日，必大发角声，在亚述地将要灭亡的，并在埃及地被赶散的，都要来，他们就在耶路撒冷圣山上敬拜耶和华。（以赛亚书27:13）
他还传达了耶和华的话：
埃及劳碌得来的和古实的货物必归你；身量高大的西巴人必投降你，也要属你，来随从你……又向你下拜，祈求你说：神真在你们中间，此外再没有别神。（以赛亚书45:14）
这里的"古实和西巴"象征知识（参117和1171节）。撒迦利亚也预言，埃及人若不前往耶路撒冷朝拜万军之王耶和华，就必遭受惩罚（撒迦利亚书14:17-18）。《弥迦书》中则说：
至于我，我要仰望耶和华，要等候那救我的神；我的神必应允我。……当那日，人必从亚述，从埃及的城邑，从埃及到大河……都归到你这里。（弥迦书7:7，11-12）
【15】《以西结书》中还说：
主耶和华如此说："满了四十年，我必招聚分散到在各国民中的埃及人，我必叫埃及被掳的人回去。”（以西结书29:13，14）。
亚述王曾如黎巴嫩中的香柏树，枝条华美，影密如林，极其高大，树尖插入云中。众水使它生长，深水使它长大。所栽之地有江河围流，汊出的水道延及田野诸树。所以它高大超过田野诸树，发旺的时候，枝条繁多，因得大水枝条长长。空中的飞鸟都在枝子上搭窝，田野的走兽都在枝条下生子，所有大国的人民都在它荫下居住。树大枝长，成为荣美，因为根在众水之旁。神园中的香柏树不能遮蔽它，松树不及它的枝子，神园中的树没有它荣美。我使它因枝条蕃多，成为荣美，以致神伊甸园中的树都嫉妒它。（以西结书31:3-9）
这里描述了上古教会，它是属天的，它的理性、以及它的智慧和聪明是什么样的，因为这教会从神性看待下面的事物，因此从良善本身看真理，由此看到从属的事物。"亚述"和"香柏树"象征理性；"茂密的枝条"是知识；"河流和众水"是属灵的良善，"根"在其中；"高大和枝条长长"是它的延伸；"神的园"是属灵的教会；"伊甸的树"是直接领受。由此和前面可见，当理性和知识从属于神性真理并为之服务确认时，人的理性和知识是什么样的。
【16】理性和知识为那些持肯定态度的人服务，作为获得智慧的媒介，这由耶和华命令以色列人向埃及人"借金器、银器和衣裳"所代表和象征（出埃及记3:22； 11:2； 12:35，36）。同样，圣经中多处说他们将拥有外邦人的财物、房屋、葡萄园和橄榄园等；也说从外邦人那里夺来的金银将成为圣物，如《以赛亚》所言：
耶和华必眷顾推罗，她就再得雇价，与地上的万国行淫。她的货财和雇价要归耶和华为圣，必不积攒存留，因为她的货财必归那些住在耶和华面前的人，使他们吃饱，穿耐久的衣服。（以赛亚书23:17，18）
"推罗的货财"象征信仰性知识（参1201节），对那些持否定态度的人来说是"淫乱的雇价"，但对那些持肯定态度的人来说是"圣物"。主的话也表达了类似的意思：
要藉着那不义的钱财结交朋友，到了钱财无用的时候，他们可以接你们到永存的帐幕里去。你们若在不义的钱财上不忠心，谁还把那真实的钱财托付你们呢？（路加福音16:9，11）
2588、“为亚伯拉罕的妻子”表示为了属灵真理可以与属天良善结合。这从 “撒拉”和“亚伯拉罕”的代表清楚可知：作为妻子的“撒拉”是指与属天良善结合的属灵真理（参看1468，1901，2063，2065，2172，2173，2198，2507节）；“亚伯拉罕”是指与属灵真理结合的属灵良善（参看2010，2172，2198，2501节）。无论你说“属灵真理与属天良善”，还是说主，都是一样的，因为主就是真理本身和良善本身，也是真理与良善，并良善与真理的婚姻本身。诚然，这些事从所给出的解释似乎可以看出来，但它们仍在那些如今很模糊、难以理解的事之列，所以我尽可能地说明它们。此处论述的主题是信之教义，主在童年时就思考过信之教义，即：祂曾思想可不可以通过理性概念进入该教义，从而为自己形成关于它的观念。祂的这种思考方式来自祂对人类的爱和考虑，而人类是这样：凡无法以理性方式来理解的东西，他们都不相信。但祂从神性感知到，人不可以这样进入教义；于是祂从神性将这种教义揭示给自己，由此同时将从属于该教义的宇宙中的一切事物，即理性领域的一切事物和属世领域的一切事物也都揭示给自己。
前面（2568节）已经说明人们对信之教义的态度，即：他们出于两种基本态度来思考，就是否定态度和肯定态度；那些以否定态度来思考的人什么都不信，除非他们被理性考虑和记忆知识或事实，甚至被感官经验说服；而那些以肯定态度来思考的人则相信事情是真的，因为主在圣言中就是这么说的，他们由此拥有对主的信。那些对圣言所说的任何话的真实性持否定态度的人从心里说：“只有等到理性和记忆知识或事实说服我，我才会相信。”而事实上，他们永远不会相信；即便他们的肉体感官的视觉、听觉和触觉说服了他们，他们也不信；他们总会制造出新的推理来反对这些事，并且不肯罢休，直到最终彻底灭绝一切信，同时将理性之光变为黑暗，因为他们会把它变为虚假。而那些持肯定态度的人相信事情是真的，因为主就是这么说的；理性考虑和记忆知识或事实，甚至感官经验不断确认他们的信仰，同时光照并强化他们的观念；因为人只通过他所拥有的理性观念和记忆知识或事实知识获得光；人人都是这种情况。对后者说，教义必是活的；论到他们，经上说，他们被“医好了”、“生产了”。但对前者来说，教义必是死的；论到他们，经上说，子宫被“完全关闭了”。这一切表明，什么叫通过理性概念进入信之教义，什么叫通过信之教义进入理性概念。
现举例说明。圣言教导，教义的首要原则是对主之爱和对邻之仁。那些对此持肯定态度的人各照自己的能力、知识和经验能随意进入任何理性、记忆，甚至感官类的事物。事实上，他们越进入，就越得到确认或强化，因为整个自然界都充满确认性的东西，或说充满证据。但那些否认教义的这一首要原则，想首先通过理性和记忆或事实的考虑而信服事情的真实性的人永远不允许自己信服，因为他们从心里否认，并且总是坚定不移支持他们以之为至关重要的某个其它基本观念，最终通过确认这个观念而使自己如此瞎眼，甚至于无法知道什么叫爱主、爱邻。他们因确认反面的东西而最终确认这个观点：除了爱自己、爱世界之外，其它爱不可能有任何快乐在里面。事实上，他们确认该观点到了这种地步：他们即便不在教义上，也在生活上信奉地狱之爱，而不是天堂之爱。至于那些尚未持否定态度，但也未持肯定态度，而是处在否定或肯定之前的怀疑之中的人，前面已经说明（2568节）他们的情况，即：那些倾向于邪恶生活的人会陷入否定，而那些倾向于良善生活的人则走向肯定。
另举一例。信之教义的首要观念之一是：一切良善都来自主，一切邪恶都来自人，也就是来自人的自我。那些对此持肯定态度的人能通过许多理性观念和记忆知识或事实来确认它，如：良善只能从良善本身，也就是从良善之源，因而从主流入；良善的初始不可能来自其它任何源头。对持肯定态度的人来说，他们在自己、其他人、大型社群，甚至整个受造宇宙里面所看到的系真良善本身的一切都在说明这个命题是真理。但对持否定态度的人来说，他们所思想的一切都在使他们确认相反的命题，以至于最终他们不知道什么是良善，还彼此争论什么是最高良善，完全没有意识到这一事实：赋予一切低级良善以生命，并使得快乐成为真快乐的，是来自主的属天和属灵良善。有些人还以为，良善若非来自他们自己，就绝无可能来自其它任何源头。
再举一例。那些处于对主之爱和对邻之仁的人能接受教义的真理，并且相信圣言；但那些过着爱自己、爱世界的生活之人则不然。或也可说，那些处于良善的人能相信，但那些陷入邪恶的人则不相信。凡对这个命题持肯定态度的人都能利用理性观念和记忆知识或事实知识，以无数种方式确认它。他们能利用理性观念确认：真理与良善是一致的，但与邪恶是不一致的；一切虚假都住在邪恶中，故也是邪恶的产物；即便有些陷入邪恶的人有真理，那真理也只挂在嘴上，不在心里。他们能利用其记忆知识或事实知识从许多角度来确认：真理避开邪恶，邪恶唾弃真理。那些以否定态度看待这个命题的人确认这一观念：每个人，无论他是什么样，都能像其他人那样去相信，即便他过着不断仇恨、以报复为快乐和欺骗的生活。然而，当持守这个观念时，他们自己就彻底弃绝了与良善生活有关的教义，并因弃绝良善的教义而什么都不信了。
为使这个问题更清楚，我们举个例子。圣言是以这种方式来写的：它拥有未出现在字面上的内义。对此持肯定态度的人能通过理性考虑以多种方式来确认，如：人通过圣言与天堂联结；属世事物与属灵事物存在对应关系，只是属灵事物在属世事物中是看不见的；内在思维的观念完全不同于落入语言话语的物质观念；人是为两种生活而生的，所以在世界上的同时也能通过圣言而在天堂，圣言是为这两个世界而存在的；对有些人来说，当圣言被阅读时，某种神性之光就流入理解力的事物，也流入情感；从天堂降下来的东西有必要写下来，因此，圣言在其起源上存在的性质，不可能和它在文字上存在的性质一样；圣言只凭它里面所拥有的某种神圣而神圣。持肯定态度的人也能通过记忆知识或某些事实来确认，如：过去，人们生活在代表的时代，古教会的著作就具有这种性质；并且在外邦人当中，许多作家的著作也是由代表构成的；因此，这种写作风格在教会被视为神圣，在外邦人当中则被视为学问（人们还能提到其他许多作家的书卷）。而持否定态度的人虽不否认这一切，却仍不相信它们，并且他们说服自己相信，圣言就是它字面上的样子，它的确看似世俗的，但却是属灵的。然而，他们对属灵元素到底藏在圣言的哪个地方毫无兴趣，而是以种种理由想要它是属灵的，并能以众多方式来证明这一点。
为将这个问题以普通人也能理解的方式呈现出来，以下面众所周知的事实为例，即：视觉不属于眼睛，而是属于灵，是灵通过作为它的一个身体器官的眼睛在看这个世界上的事物。对此持肯定态度的人能以多种方式来确认这个事实。例如，我们所听见的话会传送给一种内在视觉或内眼，并转化为某种可视的东西；如果我们没有内在视觉，这是不可能的。还有，凡我们所思想的东西都被我们的内在视觉或内眼看到，只是有些人看得更清晰，有些人看得更模糊。我们所想象的东西也以可见的形像呈现出来，与实际看到的物体没什么不同。此外，除非身体里面的灵看见落在作为视觉器官的眼睛视野之内的物体，否则灵在来世看不见任何东西；而事实上，灵必注定看到肉眼看不见的无数令人惊叹的事物。再者，持肯定态度的人会反思梦，尤其先知的梦；他们所看到的许许多多的事物也不是用肉眼看见的。最后，若有人精通哲学，他可以通过以下考虑来确认：外在事物无法进入内在事物，就像一个复合物无法进入构成它的元素一样。同样的道理，肉体事物无法进入灵的事物，只有反过来才行。更不用说其它大量证据了，直到最终持肯定态度的人确信，拥有视觉的，是灵，而不是眼睛，除非眼睛从灵那里拥有视觉。但那些持否定态度的人却说诸如此类的这一切考虑要么是自然和物质的事，要么是胡思乱想。如果你告诉他们，灵享有的视觉远比人在肉身中所享有的完美得多，他们就会嘲笑这种观念，并把它当成废话来弃绝，因为他们以为，一旦丧失肉眼的视觉，他们就会生活在黑暗中；尽管事实恰恰相反，那时他们将生活在光明中。
这些例子表明，什么叫从真理进入理性事物和记忆知识或事实，什么叫从理性事物和记忆知识或事实进入真理。前者符合秩序，后者违反秩序；当按秩序行事时，我们就被光照；当违反秩序行事时，我们就变瞎。这一切清楚表明，对人们来说，认识并相信真理何等重要，因为真理光照人，而虚假却使他变瞎。真理为理性打开一片广阔、实际上几乎没有限制的领域；而相比之下，虚假根本打不开任何领域，即便表面不是这样。这就是为何天使的智慧如此之大，因为他们拥有真理，而真理是天堂之光本身。
在古代，那些因不愿相信无法用感官来理解的任何东西而变瞎，直到最终什么都不信的人，被称为“知识树上的蛇”。他们花大量时间基于感官印象和由此产生的错觉制造逻辑推理（人类发现这样很容易理解并接受），由此迷惑了许多人（参看195，196节）。在来世，他们很容易与其他灵人区分开，因为他们会推理信的一切事物的真实性。即便你向他们证明一千次，再证明一千次，他们仍对每一个证据提出质疑和反对；并且他们会持续如此行，直到永远。因此，他们如此瞎眼，以至于缺乏常识，也就是说，不认识良善和真理。然而，他们个个都以为自己比全宇宙所有人都更有智慧，认为智慧就在于能破解任何神性难题，并从属世之物开始推论它，直到得出一个结论。许多在这个世界上被视为智慧的人比其他人更具有这个特点，因为持否定态度的人越有聪明才智和书本知识，就越疯狂，甚至比其他所有人都疯狂。而另一方面，持肯定态度的人越有聪明才智和书本知识，就能变得越智慧。这绝不是禁止人们通过记忆知识或事实知识来发展理性，而是禁止他们利用这种知识来强硬反对属于圣言的信之真理。
圣言的内义大量论述了这些事，尤其在预言部分论述亚述和埃及的地方，因为“亚述”表示推理（119，1186节），“埃及”表示记忆知识或世俗学问（1164，1165，1186，1462节）。关于那些试图利用记忆知识或事实和理性事物进入教义和神性事物的人，我们在以赛亚书读到：
我要把埃及与埃及混在一起，他们就打起仗来，各人攻击自己的弟兄，各人攻击自己的同伴，城攻击城，国攻击国。埃及的灵必在它中间耗尽，我必吞没它的计谋。水必从海中绝尽，河也消没干涸。河流要消失，埃及的河都必减少枯干；苇子和芦荻必枯萎；所有河的种子，都必枯干。耶和华使乖谬的灵搀入她中间，他们使埃及一切所做的都出差错，好像醉酒之人在呕吐中走迷了路一样。（以赛亚书19:2-3；5-7，14）
同一先知书：
祸哉！这悖逆的儿女。他们起身下入埃及，并没有求问我的口，要靠法老的力量坚固自己，并倚靠埃及的荫庇。法老的力量必作你们的羞辱；倚靠埃及的荫庇，必成为耻辱。（以赛亚书30:1-3）
又：
祸哉！那些下埃及求帮助的，他们仰赖马匹，倚靠战车，因为它们甚多，却不仰望以色列的圣者，也不寻求耶和华。耶和华一伸手，那帮助人的必绊跌，那受帮助的也必跌倒，他们必同归于尽。亚述必倒在不属人的剑下；有不属人的剑要吞灭他。（以赛亚书31:1，3，8）
耶利米书：
我的百姓做了两件恶事；他们离弃了我这活水的泉源，为自己凿出池子，是破裂不能存水的池子。以色列是奴仆吗？是家中生的仆人吗？为何成为猎物呢？你这不是自作自受吗？不是因耶和华你神在路上引导你的时候，你离弃祂吗？现今你为何在埃及路上要喝西曷的水呢？你为何在亚述路上要喝大河的水呢？这世代的人哪，你们要看明耶和华的话！我岂向以色列作旷野呢？或作黑暗之地呢？我的百姓为何说，我们要自主，不再到你那里去了？你为何东跑西奔改变你的道路呢？你必因埃及蒙羞，像从前因亚述蒙羞一样。（耶利米书2:13-14，17-18，31，36）
同一先知书：
你们所剩下的犹大人哪，要听耶和华的话！万军之耶和华以色列的神如此说，你们若定意转脸进入埃及，到那里寄居，那么你们所怕的剑必在埃及地那里追上你们，你们所惧的饥荒必紧跟着你们到埃及那里，使你们死在那里。凡转脸进入埃及在那里寄居的男人，必死于剑、饥荒和瘟疫；他们没有一人存留，逃脱我给你们招来的灾祸。（耶利米书42:15-17等）
以西结书：
埃及一切的居民，因向以色列家成了芦苇的杖，就知道我是耶和华。他们用手持住你，你就断折，撕裂他们一切的肩。他们倚靠你时，你就断折，使他们所有的腰都立稳。所以主耶和华如此说，看哪，我必使剑临到你，把人和牲畜都从你那里剪除。埃及地必凄凉荒废，他们就知道我是耶和华。因为法老说，这河是我的，是我所造的。（以西结书29:6-9等）
何西阿书：
以法莲好像一只愚蠢的鸽子。他们求告埃及，投奔亚述。他们去的时候，我必将我的网撒在他们身上。他们有祸了，因为他们远离了我。（何西阿书7:11-13）
同一先知书：
以法莲吃风，且追赶东风，每日增添虚谎和荒废；他们与亚述立约，油被送到埃及。（何西阿书12:1）
又：
以色列在她的神之下行淫；你在各谷场上喜爱自己的雇价。以法莲却要归回埃及，必在亚述吃不洁之物。看哪，他们因毁灭离去；埃及要收殓他们，摩弗要埋葬他们，他们银制的宝物，荨麻必占据，荆棘必在他们的帐棚中。以法莲被击打，他们的根枯干了，他们必不结果；即使生产，我必杀他们子宫所爱的果子。我的神必弃绝他们，因为他们不听从祂；他们必在列族中成为流浪者。（何西阿书9:1，3，6，16-17）
以赛亚书：
祸哉！亚述，我怒气的棍，他是我愤怒之杖，在他们手中。他不思想正直，心里也不打算正直。他心里倒要毁灭，剪除不少的民族，因为他说，我的首领不都是王吗？我必察罚亚述王自大的心所结的果子，因为他说，我所成就的事，是靠我手的能力和我的智慧，我本有聪明。我要挪移列民的地界，抢掠他们的财宝，并像勇士使居民低落。因此，主万军之主必打发瘦弱到他的肥硕中间；必有燃烧的火，而不是他的荣华燃起。（以赛亚书10:5，7-8，12-13，16）
在所有这些经文中，“亚述”表示推理，如前所示；“埃及”和“法老”表示记忆知识或世俗学问；“以法莲”表示心智的理解力部分。这些和其它许多经文描述了当人出于否定态度推理信之真理时，他的理性会变成什么样。类似教导体现在以赛亚书（36和37章），在那里我们读到，当拉伯沙基受亚述王的差遣，出言反对耶路撒冷和希西家王时，耶和华的使者在亚述王的营中杀了十八万五千人。这些描述表示当人推理反对神性事物时，构成他理性的一切都会陷入混乱，无论当时他觉得自己多么有智慧。
这种推理在各处还被称为“与埃及人和亚述人行淫”，如在以西结书：
你和你那肉体肥大的邻邦埃及人行淫，加增你的淫乱。你又与亚述人行淫，仍不满足。（以西结书16:26，28；23:3，5-21；参看2466节）
以赛亚书则如此描述那些从信之教义进入理性事物和记忆知识或事实，并由此变得智慧的人：
当那日，在埃及地中间必有一座祭坛献给耶和华，在埃及的边界上必有一根柱献给耶和华。这都要在埃及地为万军之耶和华作记号和证据；他们因为欺压他们的人哀求耶和华，祂必给他们差来一位救主和首领，拯救他们。耶和华必被埃及所认识，到那日，埃及人必认识耶和华，也要献上祭物和素祭，并向耶和华许愿还愿。（以赛亚书19:19-21）
又：
当那日，必有从埃及通往亚述的大道，亚述要进入埃及，埃及也进入亚述，埃及人要服侍亚述。当那日，以色列必是第三，与埃及和亚述一起，成为地中间的祝福。因为万军之耶和华赐福给他们说，埃及我的百姓，亚述我手的工作，以色列我的产业，都有福了。（以赛亚书19： 23-25）
这论述的是属灵教会，“以色列”是指该教会的属灵部分，“亚述”是指它的理性部分，“埃及”是指它的记忆知识或事实知识；这三者构成该教会理解的事物，这些事物按这个顺序一个接一个到来。这解释了为何经上说：“当那日以色列必是第三，与埃及和亚述一起”，“埃及我的百姓，亚述我手的工作，以色列我的产业，都有福了。”
同一先知书：
到那日，必有大号角吹响，在亚述地将要灭亡的，并在埃及地被赶散的，都要来，他们就在耶路撒冷圣山上跪拜耶和华。（以赛亚书27:13）
同一先知书：
耶和华如此说，埃及劳碌得来的，古实和西巴人，就是身量高大之人的货物必过来归你，也要属你。他们必走在你后面，又向你下拜，祈求你说，神只在你们中间，此外再没有别神。（以赛亚书45:14）
“古实和西巴人”是指知识或认知（117，1171节）。撒迦利亚书：
埃及必上耶路撒冷敬拜君王万军之耶和华。（撒迦利亚书14:17-18）
弥迦书：
至于我，我要仰望耶和华，等候那救我的神；我的神必听我。你的墙垣建造之日就是这日；他们必从亚述来到你这里，到埃及的城邑，从埃及到大河。（弥迦书7:7，11-12）
以西结书：
主耶和华如此说，四十年终了以后，我必将埃及从他们分散到各民中招聚回来，我必把埃及被掳的人带回来。（以西结书29:13-14）
同一先知书：
看哪，亚述曾是黎巴嫩的香柏树，枝条美丽，成荫之林，极其高大，粗树枝缠绕在枝条之间。众水使它生长，所栽之地有江河围流，汊出的水道延到田野的众树。所以它高大超过田野的众树，因为水多，它的大枝繁多，它的小枝变长。空中所有的飞鸟都在它的枝子上搭窝，田野所有的野兽都在它的枝条下生产，所有大民族都在它的荫下居住。它树大条长，成为美丽，因为它的根在多水之旁。神园中的香柏树不能遮蔽它，松树不及它的枝子，神园中的树都比不上它的美丽。我以其枝条繁多而使它美丽，在神的园中，伊甸所有的树都嫉妒它。（以西结书31:3-9）
此处描述了属天的上古教会，即它的理性、因而智慧和聪明的性质，因为上古教会从神性事物来看待下面的事物。因此，它从良善本身来看待真理，然后从真理看待从属于这些真理的事物。“亚述”和“香柏树”是指理性；“缠绕在树条之间的粗树枝”是指记忆知识或事实知识；“河与水”是指属灵良善，它的根就在其中；它的枝条“又高又长”是指它的延伸范围；“神园”是指属灵教会；“伊甸的树”是指感知。这段经文和前面的经文表明，当它们从属于神性真理，并通过确认它而为它服务时，人的理性是什么样，他的事实知识或认知能力又是什么样。
以色列人被吩咐从埃及人那里借金器、银器和衣服（出埃及记3:22；11:2；12:35，36）就代表和表示理性事物和记忆知识或事实知识作为变得智慧的一种手段而为那些持肯定态度的人服务。圣言的各个地方都说他们要占有列族的货物、房屋、葡萄园、橄榄园和其它东西，以及从列族那里夺来的实际金银本身变得神圣所表相同，如以赛亚书：
耶和华必察罚推罗，她必回去得妓女的雇价，与地面世上的万国行淫。她的货财和妓女的淫资要归耶和华为圣，必不贮藏积蓄；因为她的货财必为住在耶和华面前的人所得，使他们吃饱，穿古时的衣服。（以赛亚书23:17-18）
“推罗的货财”表示宗教知识或认知（1201节）；对那些持否定态度的人来说，这些知识或认知如同妓女的淫资；而对那些持肯定态度的人来说，它们如同神圣的祝福。主的话也表示类似的事：
要借着那不义的钱财结交朋友，到你过世的时候，他们可以接你们到永久的住处里去；倘若你们在不义的钱财上不忠心，谁还把那真实的钱财托付你们呢？（路加福音16:9，11）
Potts(1905-1910) 2588
2588. Abraham's wife. That this signifies in order that spiritual truth might be conjoined with celestial good, is evident from the representation of Sarah as a wife, as being spiritual truth conjoined with celestial good (see n. 1468, 1901, 2063, 2065, 2172, 2173, 2198, 2507); and from the representation of Abraham, as being celestial good conjoined with spiritual truth (see n. 2011, 2172, 2198, 2501). Whether we say "spiritual truth and celestial good," or "the Lord," it is the same; because the Lord is truth itself and good itself, and is the very marriage itself of truth and good, and of good and truth. How the case herein is can indeed be seen from the explication; but as these matters are among those which are obscure at this day, we may so far as possible illustrate them. The subject here treated of is the doctrine of faith, concerning which the Lord thought in His childhood, namely, whether it was allowable to enter into it by means of rational things, and thus form for one's self ideas concerning it. His so thinking came from His love and consideration for the human race, who are such as not to believe what they do not comprehend in a rational manner. But He perceived from the Divine that this ought not to be done; and He therefore revealed the doctrine to Himself from the Divine, and thereby at the same time all things in the universe that are subordinate, namely, all things of the rational and of the natural. [2] How the case is with the doctrinal things of faith among men has been stated above (n. 2568), namely, that there are two principles from which they think, a negative and an affirmative; and that those think from the negative principle, who believe nothing unless they are convinced by what is of reason and memory-knowledge; nay, by what is of sense; but those think from the affirmative who believe that things are true because the Lord has said so in the Word, thus who have faith in the Lord. They who are in the negative in regard to a thing being true because it is in the Word, say at heart that they will believe when they are persuaded by things rational and memory-knowledges. But the fact is that they never believe; and indeed they would not believe if they were to be convinced by the bodily senses of sight, hearing, and touch; for they would always form new reasonings against such things, and would thus end by completely extinguishing all faith, and at the same time turning the light of the rational into darkness, because into falsities. But those who are in the affirmative, that is, who believe that things are true because the Lord has said so, are continually being confirmed, and their ideas enlightened and strengthened, by what is of reason and memory-knowledge, and even by what is of sense; for man has light from no other source than by means of the things of reason and memory, and such is the way with everyone. With these the doctrine thus "living lives;" and of them it is said, that they "are healed," and "bring forth;" whereas with those who are in the negative the doctrine "dying dies;" and it is said of them that "the womb closing is closed." All this shows what it is to enter into the doctrine of faith by means of rational things, and what to enter into rational things by means of the doctrine of faith; but let this be illustrated by examples. [3] It is from the doctrine of the Word, that the first and principal thing of doctrine is love to the Lord and charity toward the neighbor. They who are in the affirmative in regard to this can enter into whatever things of reason and of memory, and even of sense, they please, everyone according to his gift, his knowledge, and his experience. Nay, the more they enter in, the more they are confirmed; for universal nature is full of confirmation. But they who deny this first and principal thing of doctrine, and who desire to be first convinced of anything true by means of the things of reason and memory, never suffer themselves to be convinced, because at heart they deny, and all the time take their stand in favor of some other principle which they believe to be essential; and finally, by confirmations of their principle they so blind themselves that they cannot even know what love to the Lord and love to the neighbor are. And as they confirm themselves in what is contrary, they at length confirm themselves in the notion that no other love is possible that has any delight in it except the love of self and of the world; and this to such a degree (if not in doctrine, yet in life) that they embrace infernal love in place of heavenly love. But with those who are not in the negative nor as yet in the affirmative, but are in doubt before they deny or affirm, the case is as above stated (n. 2568), namely that they who incline to a life of evil fall into the negative, but they who incline to a life of good are brought into the affirmative. [4] Take another example: It is among the primary things of the doctrine of faith that all good is from the Lord, and all evil from man, that is, from one's self. They who are in the affirmative that it is so, can confirm themselves by many things of reason and of memory-knowledge, such as that no good can possibly flow in except from good itself, that is, from the Fountain of Good, thus from the Lord; and that the beginning or principle of good can be from no other source; finding illustration in all things that are truly good, in themselves, in others, in the community, and also in the created universe. But they who are in the negative confirm themselves in what is contrary by everything they think of, insomuch that at last they do not know what good is; and dispute among themselves as to what is the highest good, being deeply ignorant of the fact that it is the celestial and spiritual good from the Lord, by which all lower good is made alive, and that the delight therefrom is truly delight. Some also think that unless good is from themselves, it cannot possibly come from any other source. [5] Take as another example the truth that they who are in love to the Lord and charity toward the neighbor can receive the truths of doctrine and have faith in the Word, but not they who are in the life of the love of self and the world; or what is the same, that they who are in good can believe, but not they who are in evil. They who are in the affirmative can confirm this by numberless things of reason and memory. From reason they can confirm it on the ground that truth and good agree, but not truth and evil; and that as all falsity is in evil, so it is from evil; and that if any who are in evil nevertheless have truth, it is on the lips, and not in the heart; and from their memory-knowledge they can confirm by many things that truths shun evils, and that evils spew out truths. But they who are in the negative confirm themselves by alleging that everyone, of whatever character, is able to believe just as well as others, even though he lives in continual hatred, in the delights of revenge, and in deceit; and this even while they themselves altogether reject from their doctrine the good of life, after the rejection of which they do not believe anything. [6] That it may be still more manifest how the case herein is, let us take this example: They who are in the affirmative that the Word has been so written as to possess an internal sense which does not appear in the letter, can confirm themselves therein by many rational considerations; as that by the Word man has connection with heaven; that there are correspondences of natural things with spiritual, in which the spiritual are not seen; that the ideas of interior thought are altogether different from the material ideas which fall into the words of language; that man, being born for both lives, can, while in the world, be also in heaven, by means of the Word which is for both worlds; that with some persons a certain Divine light flows into the things of the understanding, and also into the affections, when the Word is read; that it is of necessity that there should be something written that has come down from heaven, and that therefore the Word cannot be such in its origin as it is in the letter; and that it can be holy only from a certain holiness that it has within it. He can also confirm himself by means of memory-knowledges; as that men were formerly in representatives, and that the writings of the Ancient Church were of this nature; also that the writings of many among the Gentiles had this origin; and that it is on this account that in the churches such a style has been revered as holy, and among the Gentiles as learned, as examples of which the books of many authors might be mentioned. But they who are in the negative, if they do not deny all these things, still do not believe them, and persuade themselves that the Word is such as it is in the letter, appearing indeed worldly, while yet being spiritual (as to where the spiritual is hidden within it they care little, but for manifold reasons are willing to let it be so), and this they can confirm by many things. [7] In order to present the subject to the apprehension of the simple, take as an example the following matter of knowledge. They who are in the affirmative that sight is not of the eye, but of the spirit, which sees the things that are in the world through the eye as an organ of its body, can confirm themselves by many things; as from our hearing things said by others; in that they refer themselves to a certain interior sight, into which they are changed; which would be impossible unless there were an interior sight; also that whatever is thought of is seen by an interior sight, by some more clearly, by others more obscurely; and again, that things we imagine present themselves not unlike objects of sight; and also that unless it were the spirit within the body that saw the objects which fall within the ken of the eye as the organ of sight, the spirit could see nothing in the other life, when yet it cannot but be that it will see innumerable and amazing things that cannot possibly be seen with the bodily eye. Then again we may reflect that in dreams, especially those of the prophets, many things have been seen although not with the eyes. And finally, should anyone be skilled in philosophy, he may confirm himself by considering that outer things cannot enter into inner things, just as compounds cannot into simples; and therefore that things of the body cannot enter into those of the spirit, but only the reverse; not to mention a host of other proofs, until at last the man is persuaded that the spirit has sight, and not the eye, except from the spirit. But they who are in the negative call every consideration of this kind either a matter of nature or one of fancy, and when they are told that a spirit possesses and enjoys much more perfect sight than a man in the body, they ridicule the idea, and reject it as an idle tale, believing that if deprived of the sight of the bodily eye they would live in the dark; although the very opposite is the truth, for they are then in the light. [8] From these examples we may see what it is to enter into the things of reason and memory-knowledge from truths, and what it is to enter into truths from the things of reason and memory-knowledge; and that the former is according to order, but the latter contrary to order; and that when we do that which is according to order we are enlightened; but when we do that which is contrary to order, we are made blind. All of which shows of how great concern it is that truths should be known and believed; for man is enlightened by truths, but is made blind by falsities. By truths there is opened to the rational an immense and almost unbounded field; but by falsities comparatively none at all, although this does not appear to be so. It is because the angels are in truths that they enjoy wisdom so great; for truth is the very light of heaven. [9] They who have blinded themselves by not being willing to believe anything which they do not apprehend by the senses, until at length they have come to believe nothing, were in old times called "serpents of the tree of knowledge;" for such reasoned much from sensuous things and their fallacies, which easily fall into man's apprehension and belief, and thereby they seduced many (see n. 195, 196). In the other life such are readily distinguished from other spirits by the fact that in regard to all things of faith they reason whether it be so; and if they are shown a thousand and a thousand times that it is so, still they advance negative doubts against every proof that is offered; and this they would go on doing to all eternity. So blind are they on this account that they have not common sense, that is, they cannot comprehend what good and truth are; and yet every one of them thinks himself wiser than all in the universe; making wisdom to consist in being able to invalidate what is Divine, and deduce it from what is natural. Many who in this world have been esteemed wise, are preeminently of this character; for the more anyone is endowed with talent and knowledge, and is in the negative, the more insane he is, beyond all others; whereas the more anyone is endowed with talent and knowledge, and is in the affirmative, the wiser he is able to be. It is by no means denied man to cultivate the rational faculty by means of memory-knowledges; but that which is forbidden is to harden ourselves against the truths of faith which belong to the Word. [10] These things are much treated of in the internal sense of the Word, especially in that of the prophetic Word, where Asshur (or Assyria) and Egypt are treated of; for reasoning is signified by "Asshur" (n. 119, 1186); and memory-knowledge by "Egypt" (n. 1164, 1165, 1186, 1462). Concerning those who desire to enter into doctrinal and Divine things by means of memory-knowledges and rational things, we read in Isaiah:
I will confound Egypt in Egypt, and they shall fight every man against his brother, and every man against his companion, city against city, and kingdom against kingdom; and the spirit of Egypt shall be made void in the midst of it, and I will swallow up the counsel thereof; the waters shall fail from the sea, and the river shall be dried up and shall become totally dry; and the streams shall vanish, the rivers of Egypt shall be diminished and dried up; the reed and the flag shall wither away; and all the seed of the river shall become dry. Jehovah hath mingled a spirit of perversities in the midst of her, and they have caused Egypt to go astray in every work thereof, as a drunken man strayeth in his vomit (Isa. 19:2-3; 5-7, 14). Woe to the rebellious sons, who walk to go down into Egypt, but have not asked at My mouth, to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt. And the strength of Pharaoh shall be unto you for a shame, and the trust in the shadow of Egypt for a reproach (Isa. 30:1-3). Woe to them that go down into Egypt for help, and stay upon horses, and trust in chariots, because they are many; but they look not unto the Holy One of Israel, and seek not Jehovah. And when Jehovah shall stretch out His hand, he that helpeth shall stumble, and he that is helped shall fall, and they shall all be consumed together. And Asshur shall fall by the sword not of man, and the sword not of man shall devour him (Isa. 31:1, 3, 8). In Jeremiah:
My people have committed two evils; they have forsaken me, the fountain of living waters, to hew them out pits, broken pits, which can hold no water. Is Israel a servant? If he was born of the house, why is he become a prey? Dost thou not do this unto thyself, in that thou hast forsaken Jehovah thy God in the time when He led thee in the way? And now what hast thou to do with the way to Egypt to drink the waters of Shihor? Or what hast thou to do with the way of Asshur to drink the waters of the river? O generation, see ye the Word of Jehovah: have I been a wilderness unto Israel, a land of darkness? Wherefore said My people, We will rule, we will come no more unto Thee? Why goest thou away so much to change thy way? Thou shalt be ashamed from Egypt also, as thou wast ashamed from Asshur (Jer. 2:13-14, 17-18, 31, 36). Hear ye the word of Jehovah, O remnant of Judah; thus saith Jehovah Zebaoth the God of Israel, If setting ye set your faces to come into Egypt, and ye come to sojourn there, then it shall come to pass that the sword which ye were fearing for yourselves shall overtake you there in the land of Egypt, and the famine whereof ye were afraid shall cleave unto you there in Egypt, that ye die there. So shall it be with all the men who set their faces to come into Egypt, to sojourn there; they shall die by the sword, by the famine, and by the pestilence; and none of them shall remain or escape from the evil that I will bring upon you (Jer. 42:15-17, etc.). In Ezekiel:
And all the inhabitants of Egypt shall know that I am Jehovah; because they have been a staff of reed to the house of Israel; in their taking thee by thy hand thou didst break, and didst rend for them every shoulder, and in their leaning upon thee thou breakest, and makest all their loins to be at a stand; therefore thus said the Lord Jehovih, Behold I will bring a sword upon thee, and will cut off from thee man and beast, and the land of Egypt shall be a desolation and a waste, and they shall know that I am Jehovah; because he hath said, The river is mine, and I have made it (Ezek. 29:6-9, etc.). In Hosea:
Ephraim was like a silly dove; they called unto Egypt, they went unto Asshur; when they shall go, I will spread out My net upon them; woe unto them because they have wandered away from Me (Hos. 7:11-13). Ephraim feedeth on wind, and followeth after the east wind; every day he multiplieth a lie and a waste, and they make a covenant with Asshur, and oil is carried down into Egypt (Hos. 12:1). Israel hath committed whoredom under her God; thou hast loved hire upon all the corn floors; Ephraim shall return into Egypt, and they shall eat what is unclean in Asshur; for lo they are gone away from devastation, Egypt shall gather them up, Moph shall bury them, the thorn shall possess their desirable things of silver, the thistle shall be in their tents. Ephraim is smitten, their root is dried up, they shall bear no fruit; yea, though they bring forth yet will I slay the desired fruit of their womb; my God will cast them out, because they did not hearken unto Him, and they shall be wanderers among the nations (Hos. 9:1, 3, 6, 16-17). In Isaiah:
Woe to Asshur, the rod of Mine anger, and he is the staff in their hand of Mine indignation; he thinketh not right, neither doth his heart meditate right; for it is in his heart to destroy and to cut off nations not a few; for he saith, Are not my princes all of them kings? I will visit upon the fruit of the elation of heart of the king of Asshur, for he hath said, In the strength of my hand I have done it, and in my wisdom, for I am intelligent; and I will remove the bounds of the peoples, and will plunder their treasures, and will cast down as a mighty one the inhabitants. Therefore shall the Lord of lords Zebaoth send among his fat ones leanness; and instead of his glory, kindling there shall be kindled a burning of fire (Isa. 10:5, 7-8, 12-13, 16). [11] In all these passages, by "Asshur" as before shown is signified reasoning; by "Egypt" and "Pharaoh" memory-knowledge; by "Ephraim" the intellectual; and there is described in these and in many other places of what quality man's rational becomes when it reasons concerning the truths of faith from the negative principle. The like is involved in Isaiah (chapters 36 and 37), where we read that when Rabshakeh, sent by the king of Asshur, spoke against Jerusalem and king Hezekiah, the Angel of Jehovah smote a hundred and eighty-five thousand in the camp of the king of Asshur; by which is signified what an overthrow of man's reasonings takes place when he reasons against Divine things, however much the man may then appear to himself to be wise. [12] This reasoning is also in various places called "whoredom with the sons of Egypt and with the sons of Asshur." As in Ezekiel:
Thou hast committed whoredom with the sons of Egypt, thy neighbors, great of flesh, and hast multiplied thy whoredom and hast committed whoredom with the sons of Asshur, and yet thou wast not satisfied (Ezek. 16:26, 28; 23:3, 5-21; see n. 2466). [13] Concerning those who enter into rational things and memory-knowledges from the doctrine of faith, and thence are wise. In Isaiah:
In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the border thereof to Jehovah; and it shall be for a sign and for a witness unto Jehovah Zebaoth in the land of Egypt; for they shall cry unto Jehovah because of the oppressors, and He shall send them a Saviour and a Prince, and He shall deliver them; and Jehovah shall be known to Egypt, and the Egyptians shall know Jehovah in that day; and they shall offer sacrifice and meat-offering, and shall vow a vow unto Jehovah, and shall perform it (Isa. 19:19-21). In the same:
In that day there shall be a highway from Egypt to Asshur, and Asshur shall come into Egypt, and the Egyptians shall serve Asshur. In that day shall Israel be the third with Egypt and with Asshur, a blessing in the midst of the land, which Jehovah Zebaoth shall bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel Mine inheritance (Isa. 19:23-25);
where the spiritual church is treated of, of which the spiritual is "Israel," the rational is "Asshur," and the faculty of knowing is "Egypt;" which three constitute the intellectual things of that church, which thus follow in order; on which account it is said, "In that day shall Israel be the third with Egypt and with Asshur," and "Blessed be Egypt My people, and Asshur the work of My hands, and Israel Mine inheritance." [14] In the same:
It shall come to pass in that day that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Asshur, and they that were outcasts in the land of Egypt, and they shall bow themselves down to Jehovah in the mountain of holiness at Jerusalem (Isa. 27:13). In the same:
Thus saith Jehovah, The labor of Egypt, and the merchandise of Cush and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine; they shall go after thee, and shall bow themselves down to thee, they shall make supplication unto thee. In thee only is God, and there is no God else besides (Isa. 45:14);
"Cush and the Sabeans" are knowledges (n. 117, 1171). In Zechariah:
Egypt shall go up to Jerusalem, to worship the King Jehovah Zebaoth (Zech. 14:17-18). In Micah:
I look unto Jehovah, I wait for the God of my salvation; my God will hear me; a day for building thy walls, in this day, and they shall come even unto thee thence from Asshur, and the cities of Egypt, and thence from Egypt even to the river (Micah 7:7, 11-12). [15] In Ezekiel:
Thus saith the Lord Jehovih, At the end of forty years will I gather Egypt from the peoples whither they were scattered, and I will bring again the captivity of Egypt (Ezek. 29:13-14). In the same:
Behold, Asshur was a cedar in Lebanon with fair branches and a shadowing forest, and lofty in height, and its branch was among the tangled boughs; the waters made it grow, going with her streams round about her plantation, and she sent out her canals unto all the trees of the field; therefore its height was exalted above all the trees of the field, and its boughs were multiplied, and its branches became long by reason of many waters; all the birds of the heavens made their nests in its boughs, and under its branches all the beasts of the field brought forth, and under its shadow dwelt all great nations. And it became fair in its greatness, in the length of its branches, for its root was by many waters; the cedars in the garden of God did not hide it, the firs were not like its boughs, nor was any tree in the garden of God like unto it in its beauty. I made it fair by the multitude of its branches, and all the trees of Eden that were in the garden of God, envied it (Ezek. 31:3-8). The Most Ancient Church, which was celestial, is here described in regard to the quality of its rational, and thereby its wisdom and intelligence, because that church looked at things below from Divine things, thus at truths from goods themselves, and thence at things that are subordinate. "Asshur" and the "cedar" are the rational; the "tangled boughs among which were its branches" are memory-knowledges; the "rivers and waters" are spiritual goods, among which was its root; the "height and length of its branches" are its extension; the "garden of God" is the spiritual church; the "trees of Eden" are perceptions. From this and from all that goes before we can see what is the quality of man's rational, and what is the quality of his faculty of knowing, when they are subordinated to Divine truths, and serve them by confirming them. [16] That rational things and memory-knowledges are of service to those who are in the affirmative as means of being wise, was represented and signified by its being commanded the sons of Israel to borrow from the Egyptians vessels of gold, and vessels of silver, and garments (Exod. 3:22; 11:2; 12:35-36). The like is meant by its being said in various passages of the Word that they should possess the goods, houses, vineyards, and oliveyards, and other things, of the nations; and also that the very gold and silver taken from the nations should become holy. As in Isaiah:
Jehovah will visit Tyre, and she shall return to her harlot hire, and shall commit whoredom with all the kingdoms of the earth upon the face of the ground, and her merchandise and her harlot hire shall be holiness to Jehovah; it shall not be stored up nor laid away, for to them that dwell before Jehovah her merchandise shall be for eating till satisfied, and for an ancient covering (Isa. 23:17-18);
"the merchandise of Tyre" denotes knowledges (n. 1201), which to those who are in the negative are as harlot hire; but to those who are in the affirmative are as what is holy. The like is also meant by the Lord's words:
Make to yourselves friends by means of the mammon of unrighteousness, that when ye fail they may receive you into eternal habitations; if ye have not become faithful in the unrighteous mammon, who will intrust you with the true? (Luke 16:9, 11).
Elliott(1983-1999) 2588
2588. 'Abraham's wife' means, in order that spiritual truth might be joined to celestial good. This is clear from the representation of 'Sarah when a wife' as spiritual truth joined to celestial good, dealt with in 1468, 1901, 2063, 2065, 2172, 2173, 2198, 2507, and from the representation of 'Abraham' as celestial good joined to spiritual truth, dealt with in 2010, 2172, 2198, 2501. Whether you say spiritual truth and celestial good, or whether you say the Lord, it amounts to the same, for the Lord is truth itself and good itself, and also the marriage itself of truth and good and of good and truth. These matters may indeed be seen from the explanation given, yet as they belong among those things that are obscure at the present day, let them be illustrated so far as possible. The subject here is the doctrine of faith, about which doctrine the Lord thought when He was a boy; that is to say, He gave thought to whether it was permissible to enter into that doctrine by means of rational conceptions and in that way form ideas for Himself regarding it. This way of thinking was a product of His love and concern for the human race, who are such that they do not believe anything which is not grasped in a rational manner by them. But He perceived from the Divine that one ought not to enter into doctrine that way, and therefore He revealed such doctrine to Himself from the Divine and at the same time also all things in the universe that are subordinate to it, that is, all things of a rational kind, and all those of a natural kind.
[2] People's attitudes to matters of doctrine regarding faith have been spoken of above in 2568. There it was stated that there are two basic attitudes of mind from which people think, the negative and the affirmative; also that they think from a negative attitude who believe nothing unless they are convinced by rational considerations and by facts, and indeed by sensory evidence, whereas those people think from an affirmative attitude who believe that things are true because the Lord has said so in the Word and who thus have faith in the Lord. People who adopt the negative attitude towards the truth of anything in the Word say in their hearts that they are willing to believe when persuaded on rational grounds and by facts. But these are such as never believe, not even indeed if they were convinced by means of the evidence of their own physical senses of seeing, hearing, and touch; for they would always be producing new reasonings against such things, and in so doing they would at length completely destroy all faith and at the same time would turn the light of the rational into darkness, because they would turn it into falsities. People however who adopt the affirmative attitude, that is, who believe that things are true because the Lord has said so, are being confirmed all the time by rational considerations and by facts, and even by sensory evidence, and their ideas are being enlightened and are strengthened by these; for light comes to man through no other channel than the rational ideas and the factual knowledge which he possesses. This is so with everyone. With those who have the affirmative attitude of mind doctrine is certainly living, and of them it is said that they are healed and give birth. But with those who have the negative attitude doctrine certainly dies, and of them it is said that the womb is completely closed. All this shows what it is to enter the doctrine of faith by means of rational ideas, and what it is to enter into rational ideas from the doctrine of faith.
[3] Let these differences be illustrated by examples: The Word teaches that the first and foremost matter of doctrine is love to the Lord and charity towards the neighbour. People with the affirmative attitude towards this are able to enter into whatever things of a rational, factual, and indeed sensory kind they please, each according to his ability, knowledge, and experience. Indeed the more they do so the more they are confirmed, for the whole natural order is full of what is confirmatory. But people who deny this first and foremost teaching, and who wish first of all to be convinced by means of factual and rational considerations that a thing is true, never allow themselves to be convinced because they deny in their hearts and are all the time taking their stand on some other basic idea which they believe to be essential. In the end through confirmations of that idea these people so blind themselves that they cannot even know what love to the Lord is and what love towards the neighbour is. And because they confirm themselves in notions contrary to such love they at length also confirm themselves in the idea that no other kind of love can exist that has any delight in it except self-love and love of the world. And this they do to such an extent - if not in doctrine yet in the lives they lead - that they embrace hellish love in place of heavenly love.
[4] But with those who as yet have adopted neither a negative attitude nor an affirmative one but are in a state of doubt that precedes either of these, the position has been stated above in 2568. There it was shown that those who incline towards a life of evil fall into the negative attitude, whereas those who incline towards a life good are brought into the affirmative one. Take a different example: One of the leading ideas of the doctrine of faith is that all good comes from the Lord and all evil from man or self. People with the affirmative attitude that this is so are able to confirm themselves by many rational ideas, and by facts, such as that no good can possibly flow in except from Good itself, that is, from the fountain of good, and so from the Lord, and that good cannot have its first beginnings anywhere else. Such people find these ideas enlightened for them by all things which are truly good within themselves, within others, within society in general, and indeed within the whole of creation. But people with the negative attitude confirm themselves by everything they can possibly think of in ideas to the contrary, so much so that at length they do not know what good is. And disputing among themselves as to what the highest good is, they are profoundly ignorant of the fact that it is by means of celestial and spiritual good from the Lord that every type of good beneath it is made living, and that the delight flowing from it is truly delight. Some also imagine that if good does not come from themselves it cannot possibly come from any other source.
[5] Take another example: Those who are governed by love to the Lord and charity towards the neighbour are able to receive the truths of doctrine and to have faith in the Word, but not so those leading a life of self-love and love of the world. Or what amounts to the same, those governed by good are able to believe but not those governed by evil. People with the affirmative attitude of mind are able to confirm this in countless ways - with rational ideas and factual knowledge. With rational ideas they are able to confirm that truth is compatible with good but not with evil, and that as all falsity resides in evil it is also the product of evil, and that if any people governed by evil nevertheless possess any truth, this is on their lips, not in their heart. And with factual knowledge they are able to confirm from many points of view that truths put evils to flight and that evils detest truths. But people with the negative attitude confirm themselves in the idea that everyone, irrespective of what he is like in character - even if he leads a life for ever hating, taking delight in revenge, and practicing deceit - is able to believe as others are able to do so. Yet while holding to this idea they themselves totally reject goodness of life from doctrine, and having rejected it believe nothing whatever.
[6] To make the matter plainer still, take yet another example: Those who adopt the affirmative attitude that the Word has been written in such a way as to have an internal sense that is not apparent in the letter are also able in many ways to confirm themselves through rational considerations, such as the following,
By means of the Word man has a link with heaven.
Correspondences exist of natural things with spiritual, though the spiritual are not very apparent.
The ideas which belong to interior thought are completely different from the material ideas which fall into the words of spoken language. While man is in the world he is able to be in heaven (for he has been born for life in both places) through the Word which is intended for both places.
With some people a certain Divine light flows into the things of the understanding and into the affections when the Word is being read.
It is necessary that something be written which has come down from heaven and thus that the nature of its existence in its origins cannot be the same as its existence in the letter.
It cannot be holy except from a certain holiness which it has within it.
A person with the affirmative attitude is also able to confirm himself by means of certain facts, such as the following,
In former times people were living in an age of representatives. The writings of the Ancient Church contained such representatives, and those of many authors among the gentiles were composed of them, so that in the Churches that style of writing was regarded as being holy, and among the gentiles as being learned (books by many of those authors could also be mentioned).
But people who adopt the negative attitude, though they do not deny all these considerations and facts, nevertheless do not believe them. They persuade themselves that the Word is such as it exists in the letter, where indeed it presents a worldly appearance, but is nevertheless spiritual. They do not have any interest however in where that spiritual element lies, but for a multitude of reasons still want it. And that of which they are persuaded they are able to confirm in many ways.
[7] To present this matter in a way that can be grasped by ordinary people, let the following known fact serve as an example: Those with the affirmative attitude that sight does not belong to the eye but to the spirit which sees objects in the world by means of the eye as an organ of its own body can find confirmation of this fact in many ways. For instance, those people may find confirmation of it in their hearing of words spoken by another, in that these spoken words ally themselves to a certain interior sight, into which those words are converted - something that could not possibly occur but for the existence of that interior sight. These people may also find confirmation of the same in the consideration that whatever they think about is seen with an interior sight, by some more clearly and by others more obscurely, as well as in the consideration that the things produced by their imagination are not unlike actual objects of sight. They may find a further confirmation in the consideration that unless it were the spirit within the body that saw the things taken in by the eye as the organ of sight, the spirit would be unable to see anything in the next life, when in fact it is destined to behold countless and astonishing sights which the eye of the body cannot possibly see. In addition confirmation may be found by these people by reflecting on how in dreams, especially those of the prophets, many things have likewise been seen, yet not with the eyes. Finally, if trained in philosophy, a person may find confirmation in the consideration that things which are more exterior cannot enter into those that are more interior, just as that which is compound cannot enter into that which is simple, so that things of the body cannot enter into those of the spirit; only the reverse is possible. Besides these many other confirmations might be introduced, till at length a person is persuaded that sight belongs to the spirit, and not to the eye except from the spirit. But people with the negative attitude either speak of everything of this kind as that which is natural and physical, or else they speak of it as that which is imaginary. And when they are told that a spirit possesses and enjoys far more perfect sight than man does in the body, they laugh at the idea and dismiss it as nonsense, for they believe that they will be living in darkness when they are deprived of the sight of the eye. But in fact quite the reverse is the case in that they then dwell in the light.
[8] These examples show what it is to enter into things of a rational and factual nature from truths, and what it is to enter into truths from things of a factual and rational nature. The first method of approach is according to order, but the second is contrary to it; and when a person acts according to order he is enlightened, but when he acts contrary to order he is made blind. This makes plain how important it is for people to know and believe truths, for truths enlighten man, but falsities make him blind. Truths open up to the rational a vast and practically unlimited field, whereas falsities provide scarcely any such opening up at all, though this is not very evident. The reason why angels have so much wisdom is that they are enveloped in truths, truth being the light itself of heaven.
[9] Those who have made themselves blind through refusing to believe anything which they do not perceive with the physical senses, till at length they have no belief at all, were in former times called 'serpents belonging to the tree of knowledge'. For they reasoned much from things as perceived by the senses and from the resulting illusions which man accepts and believes all too easily, and by such reasoning they led very many astray, see 195, 196. In the next life they are easily distinguished from other spirits by the fact that in everything which is a matter of faith they reason whether it is so. And if it is demonstrated to them a thousand times, and then another thousand, that it is so they still advance doubts of a negative kind against every confirmation that is offered, and this they would go on doing for ever. They are so blinded therefore that they are lacking in common sense, that is, they are unable to grasp what good and truth are. Yet every one of them imagines that he is wiser than anyone else in the whole universe, making wisdom consist in being able to dispose of what is Divine and to derive the origin of things from what is natural. Many who have been considered wise men in the world are pre- eminently such as these; for the more anyone with the negative attitude of mind possesses talent and knowledge, the more insane he is, more so than all others. But the more anyone with the affirmative attitude possesses talent and knowledge the wiser he is able to become. One is not by any means forbidden to develop the rational by means of factual knowledge, but one is not allowed to use it to harden oneself against the truths of faith which belong to the Word.
[10] Much concerning these matters occurs in the internal sense of the Word, especially in prophetical sections, where the subject is Asshur and Egypt, for 'Asshur' means reasoning, 119, 1186, and 'Egypt' knowledge, 1164, 1165, 1186, 1462.
People who wish to enter into matters of doctrine regarding faith and into Divine things by means of things of a factual and of a rational nature, and who are consequently of unsound mind, are referred to in Isaiah as follows,
I will confound Egypt within Egypt, and they will fight every one against his brother, and every one against his companion, city against city, and kingdom against kingdom. And the spirit of Egypt will be emptied out in the midst of it, and I will swallow up his plans. The waters from the sea will fail, and the river will be parched and dry; and the streams will depart, and the rivers of Egypt will diminish and become parched. Reed and rush will wither away. Every seed of the river will be dry. Jehovah has mingled in the midst of her a spirit of perversity, and they have made Egypt err in all its work, as a drunken man errs in his vomit. Isa 19: 2, 3, 5-7, 14.
In the same prophet,
Woe to the rebellious children, who depart to go down into Egypt but have not asked at My mouth, to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt. And the strength of Pharaoh will be shame for you, and trust in the shadow of Egypt ignominy. Isa 30: 1-3.
In the same prophet,
Woe to those who go down into Egypt for help and rely on horses and trust in chariots because they are many, but do not look to the Holy One of Israel and do not seek Jehovah. And Jehovah will stretch out His hand; he who gives help will stumble, and he who is helped will fall, and they will all be destroyed together. And Asshur will fall by a sword, not of man; and a sword, not of man, will devour him. Isa 31: 1, 3, 8.
In Jeremiah,
My people have committed two evils; they have forsaken Me, the fountain of living waters, to hollow out pits for themselves, broken pits which do not hold water. Is not Israel a slave? If he is a home-born [servant], why has he become a prey? Are you not bringing this on yourself by forsaking Jehovah your God at a time when He is leading you in the way? And now, what have you to do with the way to Egypt, to drink the waters of Shihor, or what have you to do with the way to Asshur, to drink the waters of the River? O generation, see the Word of Jehovah! Have I been a wilderness for Israel? or a land of darkness? For what reason have My people said, We will be our own masters, we will not come to You any more? Why do you go off so forcefully to change your way? You will also be put to shame by Egypt, as you were put to shame by Asshur. Jer 2: 13, 14, 17, 18, 31, 36.
In the same prophet,
Hear the word of Jehovah, O remnants of Judah, Thus said Jehovah Zebaoth, the God of Israel, If you surely set your faces to come into Egypt, and you enter to sojourn there, then it will be, that the sword of which you are afraid will overtake you there in the land of Egypt, and the famine of which you are terrified will cleave to you there in Egypt, so that you die there. And all the men (vir) who have set their faces to come into Egypt to sojourn there will die by the sword, by famine, and by pestilence, and none of them will survive or escape from before the evil which I am bringing over you. Jer 42: 15-17, and following verses.In Ezekiel,
And let all the inhabitants of Egypt know that I am Jehovah, because they have been a staff of reed to the house of Israel. When they grasp you with the hand, you will be broken, and you will tear for them every shoulder; and when they lean on you you will be broken, and you will make all their loins to be at a stand. Therefore thus said the Lord Jehovih, Behold, I am bringing a sword over you, and I will cause man and beast to be cut off from you; and the land of Egypt will be a desolation and a waste, and they will know that I am Jehovah, for [Egypt] has said, The river is mine, and I made it. Ezek 29: 6-9, and following verses.
In Hosea,
Ephraim was like a silly dove. They called on Egypt, they went away to Asshur. When they go I will stretch My net over them. Woe to them, for they have strayed away from Me! Hosea 7:-11-13.
In the same prophet,
Ephraim feeds the wind, and pursues the east wind. All the day long he multiplies lies and devastation and they make a covenant with Asshur, and oil is carried down into Egypt. Hosea 12:-1.
In the same prophet,
Israel has committed whoredom beneath its God. You have taken delight in hiring yourself out on every threshing-floor. Ephraim will return to Egypt, and in Asshur they will eat what is unclean. For behold, they have gone away on account of the devastation, Egypt will gather them, Mopha will bury them; the nettle will possess their precious things of silver, the thorn will be in their tents. Ephraim has been stricken, their root has dried up, they will bear no fruit. Even when they bring forth I will slay the beloved fruits of their womb. My God will cast them away because they have not hearkened to Him, and they will be wanderers among the nations. Hosea 9:-1, 3, 6, 16, 17.
In Isaiah,
Woe to Asshur, the rod of My anger, and he is the staff, in their hand, of My indignation! He does. not think what is right and his heart does not consider what is right, for it is in his heart to destroy, and to cut off nations not a few, for he says, Are not my princes at the same time kings? I will visit upon the fruit of the stout heart of the king of Asshur, for he has said, By the strength of my hand I have done it, and by my wisdom, for I have intelligence, and I will remove the boundaries of peoples and will plunder their treasures, and as a powerful man will cast down the inhabitants. Therefore the Lord, the Lord Zebaoth, will send leanness among his fat ones, and instead of his glory a burning of fire will be kindled. Isa 10: 5, 7, 8, 12, 13, 16.
[11] In all these places 'Asshur' means reasoning, as has been shown, 'Egypt' and 'pharaoh' mean knowledge, and 'Ephraim' the understanding part of the mind. These and many other places elsewhere describe what man's rational comes to be like when he reasons about the truths of faith from the negative attitude of mind. Similar teaching is embodied in the incidents recorded in Isaiah 36 and 37, when the Rabshakeh was sent from the king of Asshur and spoke out against Jerusalem and king Hezekiah, and the angel of Jehovah at that time struck down in the camp of the king of Asshur one hundred and eighty-five thousands. Those descriptions mean the disarray into which all that constitutes man's rationality is thrown when he reasons against Divine things, however much he may seem to himself at that time to be wise.
[12] Such reasoning is also referred to in various places as 'whoredom committed with the sons of Egypt and with the sons of Asshur', as in Ezekiel,
You committed whoredom with the sons of Egypt, your neighbours, great in flesh, and multiplied your whoredom. And you committed whoredom with the sons of Asshur, and were still not satisfied. Ezek 16: 26, 28; 23: 3, 5-21.
See 2466.
[13] People however who enter into things of a rational and factual kind from the doctrine of faith and by so doing are made wise are referred to in Isaiah as follows,
On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar to Jehovah at its border; and it will be for a sign and a witness to Jehovah Zebaoth in the land of Egypt, for they will cry out to Jehovah because of the oppressors, and He will send a saviour and prince to them, and He will deliver them. And Jehovah will make Himself known to Egypt, and the Egyptians will know Jehovah on that day and will offer sacrifice and minchah, and will make a vow to Jehovah and perform it. Isa 19: 18-21.
In the same chapter,
On that day there will be a highway from Egypt to Asshur, and Asshur will come into Egypt, and the Egyptians will serve Asshur.b On that day Israel will be the third with Egypt and Asshur, a blessing in the midst of the earth, whom Jehovah Zebaoth will bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel My heritage. Isa 19: 23-25.
This is referring to the spiritual Church, of which Israel is the spiritual element, Asshur the rational, and Egypt the factual. These three constitute all the intellectual powers of that Church, which come in that order one after another. This explains why it is said, 'On that day Israel will be the third with Egypt and Asshur', and 'blessed be Egypt My people, Asshur the work of My hands, and Israel My heritage'.
[14] In the same prophet,
It will be on that day, that a great trumpet will be blown, and they will come - those who are perishing in the land of Asshur, and those who are outcasts in the land of Egypt - and they will bow themselves down to Jehovah on the holy mountain, in Jerusalem. Isa 27: 13.
In the same prophet,
Thus said Jehovah, The labour of Egypt, and the wares of Cush and of the Sabaeans, men of stature, will come over to you and will be yours. They will follow after you and bow down to you. To you they will make the supplication, God is with you only; and there is no other besides God. Isa 45: 14.
'Cush and the Sabaeans' are cognitions, 117, 1171. In Zechariah,
Egypt will go up to Jerusalem to worship the King, Jehovah Zebaoth. Zech 14: 17, 18.
In Micah,
As for me, I look to Jehovah, I wait for the God of my salvation; my God will hear me. The day for building your walls, this is the day; and they will come even to you from Asshur and the cities of Egypt even to the River. Micah 7:-7,11,12.
[15] In Ezekiel,
Thus said the Lord Jehovih, At the end of forty years I will gather Egypt from the peoples among whom they were scattered, and I will bring back the captivity of Egypt. Ezek 29: 13, 14.
In the same prophet,
Behold, Asshur was a cedar in Lebanon, beautiful in its branches, and a shady forest, and lofty in height, and its trunk among entangled boughs. The waters caused it to grow, with its streams going around the place of its planting, and he sent out his lines of water to all the trees of the field Therefore its height was made higher than all the trees of the field, and its branches were multiplied, and its branches were made long by many waters. In its branches all the birds of the air made their nests, and under its branches every wild animal of the field gave birth, and in its shadow dwelt all great nations. And it became beautiful in its greatness, in the length of its branches, for its root was in many waters. The cedars did not hide it in the garden of God, the fir trees were not equal to its branches. No tree in the garden of God was equal to it in its beauty. I made it beautiful in the mass of its branches, and all the trees of Eden which are in the garden of God envied it. Ezek 31: 3-9.
Here the Most Ancient Church, which was celestial, is described as to the nature of its rational and so of its wisdom and intelligence, for that Church used to look at things below from those which were Divine. Thus it looked at truths from goods themselves, and then from truths at what was subsidiary to these. By 'Asshur' and 'a cedar' are meant the rational, by 'entangled boughs among which were its branches' is meant factual knowledge, by 'streams' and 'waters' are meant spiritual goods, among which was its 'root', by 'the height and the length of the branches' the extent of it, by 'the garden of God' the spiritual Church, and by 'the trees of Eden' perceptions. This and the other places quoted above show what man's rational is like and what his factual knowledge is like when they are subordinate to Divine truths and serve these by confirming them.
[16] The fact that things of a rational and factual kind serve people who have the affirmative attitude of mind as a means for making them wise was represented and meant by the command to the children of Israel to seek from the Egyptians the loan of vessels of gold and vessels of silver, and clothing, Exod 3: 22; 11: 2; 12: 35, 36. Something similar is meant by what is said in various places in the Word about their possessing the goods, houses, vineyards, and olive-groves, and many other things, of the nations, and also by references to the very gold and silver itself seized from the nations becoming holy, as in Isaiah,
Jehovah will visit Tyre, and she will return to hiring herself out as a harlot, and will commit whoredom with all the kingdoms of the earth on the face of the ground. And its merchandise and its harlot's hire will become holy to Jehovah; it will not be stored or hoarded, for its merchandise will be for them that dwell before Jehovah to eat to satisfaction and for ancient clothing. Isa 23: 17, 18.
'The merchandise of Tyre' stands for cognitions, 1201, which to those with the negative attitude of mind are like 'a harlot's hire' but to those with the affirmative attitude are like that which is holy. Something similar is also meant by the Lord's words,
Make friends for yourselves out of the mammon of unrighteousness, so that when you fail they may receive you into eternal habitations. If then you have not appeared faithful in the unrighteous mammon, who will entrust to you the true? Luke 16:-9, 11.
Latin(1748-1756) 2588
2588. `Uxoris Abrahami': quod significet ut verum spirituale conjungeretur bono caelesti, constat a repraesentatione `Sarae ut uxoris' quod sit verum spirituale conjunctum bono caelesti, de qua n. 1468, 1901, 2063, 2065, 2172, 2173, 2198, 2507, et a repraesentatione `Abrahami,' quod sit bonum caeleste conjunctum vero spirituali, de qua n. (x)2010, 2172, 2198, 2501 sive dicas verum spirituale et bonum caeleste, sive Dominum, idem est, quia Dominus est ipsum verum et ipsum bonum, ac ipsum conjugium veri et boni ac boni et veri. Quomodo haec se habent, constare quidem potest ab explicatione sed quia inter obscura sunt quae hodie, licet quantum fieri potest illa illustrare: de doctrina fidei hic agitur, de qua Dominus in pueritia cogitavit, scilicet num liceret in nam intrare per rationalia, et sic Sibi de illa ideas formare; quod hoc cogitatum, erat ex amore consulendi generi humano, quod tale est ut quod non rationali modo capit, non credat; sed percepit ex Divino quod hoc non fieri deberet, quare ex Divino illam Sibi {1} revelavit, et tunc inde etiam omnia in universo quae subjecta sunt, nempe quae rationalium, et quae naturalium. [2] Quomodo se habet cum doctrinalibus fidei apud homines supra n. 2568 dictum est, nempe quod duo principia sint, ex quibus cogitant, negativum et affirmativum; quodque ex principio negativo illi qui nihil credunt nisi convincantur per rationalia et scientifica, immo per sensualia; et quod ex affirmativo illi qui credunt quod vera sint quia Dominus dixit in Verbo, ita qui fidem habent Domino. Qui in negativo sunt quod verum sit quod in Verbo, dicentes corde quo tunc credere velint cum per rationalia et scientifica persuadentur, cum iis ita est quod nunquam credant, immo nec si per ipsa sensuali corporis, ut per visum et auditum et per tactum, convincerentur, semper enim nova ratiocinia formarent contra illa, ita tandem exstinguendo prorsus omnem fidem, ac simul lucem rationalis vertendo in tenebras, quia in falsa. Qui autem in affirmativo sunt, hoc est, qui credunt quod vera sint quia Dominus ita dixit, cum illis ita est quod per rationalia et scientifica, etiam per sensualia, jugiter confirmentur, ac ideae eorum illustrentur et corroborentur; nam homo non aliunde habet lucem quam per rationalia et scientifica {2}, quisque etiam hoc facit; apud hos doctrina sic vivendo vivit, et de iis dicitur quod sanentur et pariant; apud illos autem doctrina moriendo moritur, et de illis dicitur quod claudendo claudatur uterus. Ex his patet quid sit per rationalia intrare in doctrinam fidei, et quid ex doctrina fidei intrare in rationalia. [3] Sed {3} haec per exempla illustrentur: Ex doctrina {4} Verbi est quod primum et principale doctrinae sit amor in Dominum et charitas erga proximum; illi qui in affirmativo in hoc sunt, possunt intrare in quaecumque libet rationalia, et scientifica, immo sensualia, quisque secundum suam dotem, suam scientiam, et suam experientiam {5}, immo quo plus intrant, eo plus confirmantur, nam universa natura confirmationis plena est: at qui hoc primum et principale doctrinae negant, et volunt prius convinci quod ita sit, per scientifica et rationalia, ii nusquam, quia negant corde, se patiuntur convinci, et continue pro alio principio quod essentiale credunt, stant; ac iidem demum per confirmationes sua principii tandem ita se occaecant ut ne quidem scire possint quid amor in Dominum et quid amor erga proximum; et quia se confirmant in contrariis, etiam tandem in eo quod non alius amor dari queat in quo jucundum, quam sui et mundi, et hoc eousque, si non doctrina, usque vita, amorem infernalem amplectantur loco amoris caelestis: [4] (m)cum illis autem qui non in negativo, nec in affirmativo sunt, sed in dubitativo antequam negant vel affirmant, se habet ut supra n. (x)2568 dictam, nempe quod qui ad vitam mali inclinant, in negativum cadant, qui autem ad vitam boni, in affirmativum ferantur.(n) Sit etiam pro exemplo; inter primaria doctrinae fidei est quod omne bonum a Domino, et omne malum ab homine seu a seipso; qui in affirmativo sunt quod ita sit, ii confirmare se possunt per multa quae rationalia sunt {6} et scientifica, ut quod nusquam aliquod bonum influere possit quam ab Ipso Bono, hoc est, a fonte boni, ita a Domino; quodque principium boni non aliunde esse possit, illustrando se per omnia quae in se, in aliis, in communi, immo in universo creato, vere bona sunt; at qui in negativo sunt, ii in contrariis, per omnia quae usquam cogitant, se confirmant, usque adeo tandem ut non sciant quid bonum, inter se disceptando quid summum, alte ignorando quod bonum caeleste et spirituale quod a Domino, sit per quod vivificatur omne bonum quod infra est, et quod inde jucundum vere jucundum sit; quidam etiam, quod nisi a se bonum, nusquam possit aliunde. [5] Sit iterum pro exemplo, quod qui in amoris in Dominum et charitate erga proximum sunt, possint vera doctrinae recipere, et fidem habere Verbo, non autem qui in vita amoris sui et mundi sunt, seu quod idem, quod qui in bono sunt: possint credere, non autem qui in malo; qui in affirmativo sunt, hoc possunt innumeris rationaliter et scientifice confirmare; rationaliter quod verum et bonum concordent, non autem verum et malum, et quod sicut in malo, etiam ex malo, omne falsum sit, et si aliquibus usque verum, quod sit in labiis non in corde; scientifice ex multis, quod vera fugiant mala, et quod mala respuant vera: qui autem in negativo sunt, se confirmant in eo quod unusquisque qualiscumque sit, tametsi in continuo odio, in vindictae jucundis, ac in dolis, vivit possit sicut alii credere, et hoc usque dum bonum vitae prorsus e doctrina rejiciant, quo rejecto non credunt quicquam. [6] Ut adhuc pateat quomodo se habet, sit exemplum; qui in affirmativo sunt quod Verbum ita scriptum sit ut sensum internum habeat qui non apparet in littera ii possunt multis se etiam per rationalia confirmare; ut quod per Verbum nexus homini cum caelo: quod correspondentiae dentur naturalium cum spiritualibus et quod haec non ita appareant: quod ideae interioris cogitationis prorsus aliae sint quam ideae materiale: quae cadunt in voces linguae: quod {7} homo dum {8} in mundo, etiam in caelo possit esse, quia natus ad utramque vitam, per {9} Verbum quod pro utroque: quod lux quaedam Divina influat apud quosdam in intellectualia et in affectiones, cum legitur Verbum: quod necessum sit ut aliquod scriptum sit, quod descenderit e caelo, et sic quod illuc non tale possit esse in sua origine quale in littera; quod sanctum non possit esse nisi a sanctitate quadam quae intus; etiam potest per scientifica se confirmare, ut quod olim fuerint in repraesentativis et quod Antiquae Ecclesiae scripta talia fuerint: etiam quod inde quoque scripta plurium inter gentes: et quod stilus inde veneratus sit ut sanctus in Ecclesiis, ac ut doctus apud gentes: plurium etiam libri possunt memorari; at qui in negativo sunt, haec omnia si non negant, usque non credunt; et sibi persuadent {10} quod Verbum sit quale in littera, apparens quidem mundanum, sed usque quod spirituale sit; ubi autem spirituale latet, non curant, at volunt ex multiplici causa; et hoc confirmare possunt multis. [7] Ut ad captum simplicium etiam sistatur, sit etiam {11} scientificum pro exemplo: qui in affirmativo sunt quod visus non sit oculi sed quod sit spiritus qui per oculum, ut per sui corporis organum, videt illa quae in mundo sunt; ii se confirmare possunt multis, ut ex loquelis quae audiuntur, quod se referant ad visum quendam interiorem, et in illum transmutentur, quod fieri nequiret nisi visus interior esset: tum quicquid cogitatur, hoc videatur visu interiore, a quibusdam clarius et a quibusdam obscurius; praeter quod imaginativa se sistant visualibus non absimilia; ut et, nisi spiritus qui in corpore, videat id quod oculus ut organum haurit, quod spiritus in altera vita nihil potuisset videre, cum tamen non aliter esse possit quam is visurus innumerabilia et stupenda, quae oculus corporis nusquam potest: praeterea reflectere potest super somnia, imprimis prophetarum, in quibus aeque plura visa sunt, et hoc non per oculos: demum si philosophica sapiat, per hoc quod exteriora non intrare possint in interiora, ut composita non in simplicia, ita non illa quae sunt corporis, in (c)illa quae sunt spiritus, sed vicissim: praeter perplura alia, ut tandem persuasus sit quod spiritui sit visus, non oculo nisi a spiritu; at qui in negativo sunt, haec omnia vel dicunt naturalia, vel phantasias; et cum eis dicitur quod spiritus multo perfectiore visu polleat et fruatur quam homo in corpore, irrident {12} et inter {13} nugas rejiciunt, credentes quod tunc in tenebris victuri cum privantur visu oculi, cum prorsus contrarium sit, quod tunc in luce. [8] Ab his exemplis patet quid sit a veris intrare in rationalia et scientifica, et quid a scientificis et rationalibus in vera, quod nempe illud sit secundum ordinem, hoc autem contra ordinem; et cum fit secundum ordinem, quod illustretur homo, cum autem fit contra ordinem, quod occaecetur; (m)inde liquet {14} quantum interest ut vera sciantur et credantur, a veris enim illustratur homo, a falsis autem occaecatur; a veris patet campus rationali immensus et fere illimitatus, a falsis autem, tametsi non ita apparet, paene nullus respective; inde sapientia tanta angelis, quia in veris sunt, verum enim est ipsa lux caeli.(n) [9] Qui se occaecarunt per id quod nihil credere voluerint quod non sensibus caperent, usque tandem ut nihil crediderint, olim dicti sunt `serpentes arboris scientiae,' ex sensualibus enim et inde fallaciis quae facile cadunt in captum et fidem hominis, multum ratiocinati sunt, et plures seduxerunt videatur n. 195, 196: in altera vita internoscuntur facile ab alii spiritibus, ex eo quod de omnibus quae sunt fidei, ratiocinentur num ita sit, quibus si millies et millies ostenditur quod ita sit, usque contra unumquodvis confirmans movent dubia negativa, et hoc si foret in aeternum; sunt ideo occaecati usque adeo ut non iis sensus communis hoc est, capere possint quid bonum et verum; et tamen unusquisque eorum putat quod prae omnibus in universo sapiat, in eo ponentes sapientium ut quod Divinum est, possint infringere, et deducere naturali; multi qui fuerunt aestimati ut sapientes in mundo, prae alii tales sunt; quo plus enim aliquis ingenii dote et scientia pollet et in negativo est, eo plus reliquis insanit; at quo plus enim ingenii dote et scientia pollet et in affirmativo est, eo plus sapere potest: {15} rationale per scientias excolere, nusquam negatum est; sed vetitum {16} obfirmare se contra vera fidei quae sunt Verbi. [10] De his multum agitur in sensi interno Verbi imprimis prophetici, ubi agitur de Asshure et Aegypto per `Asshurem' enim significatur ratiocinatio, n. 119, 1186, et per `Aegyptum' scientia, n. 1164, 1165, 1186, 1462. De iis qui per scientifica et rationalia intrare volunt in doctrinalia fidei et Divina, ac inde insaniunt, ita apud Esaiam, Confundam Aegyptum in Aegypto, et pugnabunt vir contra fratrem suum, et vir contra socium suum, urbs contra urbem, et regnum contra regnum: et exhaurietur spiritus Aegypti in medio ejus, et consilium ejus absorbebo:... deficient aquae mari, et fluvius exsiccabitur et exarescet; et recedent flumina, comminuentur et exsiccabuntur fluvii Aegypti; calamus et ulva marcescent;... omne semen fluminis exarescet.... Jehovah commiscuit in medio ejus spiritum perversitatum, et errare fecerunt Aegyptum in omni opere ejus, secundum errare ebrium in vomitu suo, xix 2, 3, 5-7, 14:apud eundem, Vae filiis refractariis,... qui abeunt ad descendendum in Aegyptum, sed os meum non interrogarunt, ad roborandum se robore Pharaonis, et ad confidendum in umbra Aegypti: et erit vobis robur Pharaonis in pudorem, et fiducia in umbra Aegypti in ignominiam, xxx 1-3:
apud eundem, Vae descendentibus in Aegyptum pro auxilio, et super equis innituntur, et confidunt super curru quod multus,... sed non respiciunt ad Sanctum Israelis, et Jehovam non quaerunt.... Et Jehovah extendet manum Suam, impinget auxilians, et cadet adjutus, et simul omnes illi consumuntur {17}:... et cadet Asshur gladio non viri, et gladius non hominis comedet eum, xxxi 1, 3, 8:
apud Jeremiam, Duo mala fecit populus Meus, Me deseruerunt, fontem aquarum vivarum, ad excidendum sibi foveas, foveas fractas, quae non continent aquas. Nonne servus Israel, si natus domus ille, quare factus est in praedam?... Annon hoc facis tibi, deserendo te Jehovam Deum tuum, tempore cum ducit {18} te in viam? et nunc quid tibi cum via Aegypti ad bibendum aquas Shihoris, aut quid tibi cum via Asshuris ad bibendum aquas fluvii?... O generatio, vos videte Verbum Jehovae, num desertum fui Israeli? num terra tenebrarum? quare dixerunt populus Meus, Dominabimur, non veniemus ultra ad Te?... Cur abis strenue {19} ad mutandum viam tuam? etiam ab Aegypto pudefies, sicut pudefacta es ab Asshure, ii 13, 14, 17, 18, 31, 36:
(s)apud eundem, Audite verbum Jehovae, reliquiae Jehudae, sic dixit Jehovah Zebaoth, Deus Israelis, Si vos ponendo posueritis facies vestras ad veniendum in Aegyptum, et veneritis ad peregrinandum ibi; et erit, gladius, a quo vos timentes vobis, ibi prehendet vos in terra Aegypti, et fames de qua vos verentes, ibi adhaerebit vobis in {20} Aegypto, ut ibi moriamini: et erunt omnes viri, qui posuerunt facies suas ad veniendum in Aegyptum, ad peregrinandum ibi, morientur gladio, fame (c)et peste, et non erit illis superstes aut evadens, a coram malo, quod Ego adducens super vos, xlii 15-17, seq.:(s) apud Ezechielem, Et cognoscant omnes habitatores Aegypti, quod Ego Jehovah; propterea quod illi fuerunt baculus arundinis domui Israelis, in prehendendo te illum in vola, confringeris, et findes illis omnem humerum, et in innitendo vos super te, frangeris, et stare facies eis omnes lumbos: propterea sic dixit Dominus Jehovih, Ecce Ego adducens super te gladium, et exscindere faciam ex te hominem et bestiam, et erit terra Aegypti, in desolationem et vastitatem, et scient quod Ego Jehovah, propterea quod dixit, Fluvius mihi, et ego feci, xxix 6-9, seq.:
apud Hosheam, Fuit Ephraim sicut columba stulta, {21} Aegyptum invocabant, Asshur abiverunt; cum ibunt, expandam super eos rete Meum;... vae illis, quia divagati sunt a Me, vii 11-13:
(s)apud eundem, Ephraim pascens ventum, et persequens eurum; omni die mendacium, et vastationem multiplicat, et foedus cum Asshure pangunt, et oleum in Aegyptum defertur, xii 2:(s) apud eundem, Israel scortatus est sub deo suo, dilexisti quaestum super omnibus areis frumenti:... revertetur Ephraim in Aegyptum, et in Asshur immundum comedent;... quia ecce abiverunt prae devastatione, Aegyptus congregabit eos, Moph sepeliet eos desiderabile argento eorum spina possidebit, carduus in tentoriis eorum: percussus est Ephraim, radix eorum exaruit, fructu non facient; etiam cum genuerint, et interficiam desideria ventris eorum, rejiciet eos Deus meus, quia non audiverunt Ipsum, erunt vagi inter gentes, ix 1, 3, 6, 16, 17:
apud Esaiam, Vae Asshur, virga irae Meae, et baculus is, in manu eorum, indignationis Meae,... ille non rectum cogitat {22}, et cor ejus non rectum meditatur, quia ad perdendum in corde ejus, et exscindendum gentes non paucas, siquidem dicit, Nonne principes mei simul reges? Visitabo super fructum elationis cordis regis Asshuris,... quia dixit, In robore manus meae feci, et in sapientia mea, quia intelligens sum, et removebo terminos populorum, thesauros eorum depraedabor, ac dejiciam, ut potens, habitatores:... propterea mittet Dominus dominorum {23} Zebaoth in pingues ejus maciem, et loco gloriae ejus incendendo incendetur incendium ignis, x 5, 7, 8, 12, 13, 16. [11] In his omnibus locis, per `Asshurem,' ut ostensum, significatur ratiocinatio; per `Aegyptum et Pharaonem' scientia; per `Ephraimum intellectuale; et describitur ibi et pluries alibi, quale fit rationale hominis, cum ex negativo ratiocinatur de veris fidei: simile involvit cum Rabshakeh missus a rege Asshuris locutus contra Hierosolymam et Hizkiam regem, quod angelus Jehovae in castris regis Asshuris tunc percusserit centum et octoginta et quinque millia, de quibus apud Esaiam xxxvi et xxxvii, quibus significatur qualis strages rationalium hominis fit, cum contra Divina ratiocinatur, utcumque homo sibi apparet quod tunc sapiens sit. [12] Ratiocinatio haec vocatur etiam passim `scortatio cum filiis Aegypti et cum filiis Asshuris,' ut (s)apud Ezechielem, Scortata es cum filiis Aegypti, vicinis tuis, magnis carne, et multiplicasti scortationem tuam,... et scortata es cum filiis Asshuris, absque ut satiata sis, xvi 26, 28; xxiii 3, 5-21;
videatur n. 2466. [13] De iis autem qui ex doctrina fidei intrant in rationalia et scientifica, et inde sapiunt; {24} apud Esaiam, In die illo erit altare Jehovae in medio terrae Aegypti, et statua juxta terminum ejus Jehovae, et erit in signum et in testem Jehovae Zebaoth in terra Aegypti; nam clamabunt ad Jehovam propter oppressores, et mittet illis servatorem et principem, et liberabit eos, et notus fiet Jehovah Aegypto, et cognoscent Aegyptii Jehovam in die illo, et facient sacrificium et minham, et vovebunt votum Jehovae, et reddent, xix 18-21:
{25} apud eundem, In die illo erit semita ab Aegypto ad Asshurem, et veniet Asshur in Aegyptum,... et servient Aegyptii Asshuri; in die illo erit Israel tertius Aegypto et Asshuri, benedictio in medio terrae, cui benedicet Jehovah Zebaoth, dicendo, Benedictus populus Meus Aegyptus, et opus manuum Mearum Asshur, et hereditas Mea Israel, xix 23-25;
ubi de Ecclesia spirituali, cujus spirituale est `Israel,' rationale est `Asshur,' et scientificum est `Aegyptus,' quae tria constituunt Ecclesiae illius intellectualia, quae ita succedunt, quare dicitur `in die illo erit Israel tertius Aegypto et Asshuri,' et `benedictus populus Meus Aegyptus, opus manuum Mearum Asshur, et hereditas Mea Israel': [14] apud eundem, Erit in die illo clangetur in buccina magna, et venient pereuntes in terra Asshuris, et expulsi in terra Aegypti, et incurvabunt se Jehovae in monte sanctitatis, in Hierosolyma, xxvii 13:
apud eundem, Sic dixit Jehovah, Labor Aegypti, et merces Cushi et Sabaeorum, virorum mensurae, apud te transibunt, et tibi erunt; post te ibunt,... et ad te incurvabunt se, ad te orabunt, tantummodo in te Deus, et nullus alius praeterea Deus, xlv 14;
`Cush et Sabaei' sunt cognitiones, n. 117, 1171: apud Zachariam, Aegyptus ascendet Hierosolymam, ad adorandum Regem Jehovam Zebaoth, xiv 17, 18:
apud Micham, Ego in Jehovam respicio, exspecto Deum salutis meae, audiet me Deus meus,... dies ad aedificandum macerias tuas, dies hic,... et usque ad te venient inde ab Asshure, et urbes Aegypti, et inde ab Aegypto usque ad fluvium, vii 7, 11, 12:
[15] (m)apud Ezechielem, Sic dixit Dominus Jehovih, A fine quadraginta annorum congregabo Aegyptum ex populis, quo dispersi fuerunt, et reducam captivitatem Aegypti, xxix 13, 14:(n) apud eundem, Ecce Asshur cedrus in Libano, pulchra ramo, et silva umbrosa, et excelsa altitudine, et inter implexa fuit ramus ejus; aquae crescere fecerunt eam,... cum fluviis suis vadens circum plantationem ejus, et aquaeductus suos emisit ad omnes arbores agri propterea alta facta est altitudo ejus prae omnibus arboribus aquis et multiplicati sunt rami ejus, et longi facti rami ejus ab aquis multis:... in ramis ejus nidificarunt omnis avis caelorum, et si ramis ejus pepererunt omnis fera agri, et in umbra ejus habitarunt omnes gentes magnae; et pulchra facta est in magnitudine sua, longitudine ramorum suorum, quia fuit radix ejus apud aquas multas: cedri non occultarunt eam in horto Dei; abietes non pares fuerunt ramis ejus,... omnis arbor in horto Dei non par fuit illi in pulchritudine ejus: pulchram feci eam in multitudine ramorum ejus, et aemulatae sunt ei omnes arbores Eden, quae horto Dei, xxxi 39;
describitur hic Ecclesia Antiquissima quae caelestis, quale ejus rationale fuit, et sic {26} sapientia et intelligentia, quia Ecclesia illa ex Divinis illa quae infra erant, intuebatur, ita ex ipsis bonis vera, et inde quae subjecta sunt; `Asshur' et `cedrus' est rationale: `implexa inter quae rami' sunt scientifica: `(o)fluvii et aquae' sunt bona spiritualia, apud quae `radix': `altitudo et longitudo ramorum' (o)est extensio ejus; `hortus Dei' (o)est Ecclesia spiritualis; `arbores Eden' (o)sunt perceptiones: inde et ex superioribus patet quale est rationale et quale scientificum hominis, cum subordinantur veris Divinis, et inserviunt illis confirmando. Quod rationalia et scientifica inserviant illis qui et affirmativo sunt, pro mediis sapiendi, repraesentatum et significatum est per quod mandatum filiis Israelis, ut `mutuo peterent ab Aegyptii vasa auri {27}, et vasa argenti {27}, et vestes,' Exod. iii 22; xi 2; xii 35, 36 similiter per quod passim in Verbo dicatur quod gentium bona, domos, vineas, (o)et oliveta, et plura possiderent; ut et quod ipsum aurum et argentum, quod ereptum gentibus, sanctum fieret, ut apud Esaiam, Visitabit Jehovah Tyrum, et redibit ad quaestum meretricium suum, et scortabitur cum omnibus regnis terrae super faciebus humi; et fiet mercatura ejus, et quaestus meretricius ejus sanctum Jehovae, non recondetur et non reponetur, quia habitantibus coram Jehovah erit mercatura ejus ad comedendum ad satietatem, et ad tegumentum antiquum, xxiii 17, 18;
`mercatura Tyri' pro cognitionibus, n. 1201, quae illis qui in negativo, pro `quaestu meretricio,' at illis qui in affirmativo, pro `sancto.' Simile etiam intelligitur per Domini verba, Facite vobis amicos ex mammona injustitiae, ut quando defeceritis, suscipiant vos in aeterna habitacula:... si in injusto mammona fideles non existitis, quis verum vobis concredet? Luc. xvi 9, 11. @1 A has Sibi illam; illam must refer to doctrina above.$ @2 i sua.$ @3 The marginal passage cum illis... ferantur on this page is marked in A for insertion here, where it seems more appropriare. The explanation of its misplacement is clear in A.$ @4 i ipsa.$ @5 i et illud confirmare.$ @6 After scientifica.$ @7 i et.$ @8 i ita.$ @9 A had et quod Verbum sit pro utroque eorum altered to quod Verbum quod est pro utroque eorum.$ @10 i prorsus.$ @11 hoc.$ @12 i hoc.$ @13 sicut.$ @14 patet.$ @15 i nam.$ @16 i per illas.$ @17 consumentur.$ @18 ducens.$ @19 A d strenue, i valde.$ @20 post vos.$ @21 i non cor.$ @22 cogitabit.$ @23 Jehovah is the reading now accepted, but Sch had Adonai.$ @24 i ita.$ @25 i et.$ @26 inde.$ @27 A trs. auri and argenti as in Exodus.$