9231.“要把它丢给狗”表这些东西是不洁净的。这从“狗”的含义清楚可知，“狗”是指那些通过歪曲使信之良善不洁的人。因为在圣言中，一切动物皆表示诸如存在于人里面的情感和倾向，温驯有用的动物表示良善的情感和倾向，而凶猛无用的动物表示邪恶的情感和倾向。动物之所以表示这类事物，是因为外在人或属世人被赋予与动物相似的情感和倾向，还被赋予相似的欲望和感觉。但区别在于，人有一个内在，被称为内在人；这内在人与外在人如此不同且分离，以致它能看见存在于外在人中的事物，能支配并掌控它们，还能被提升到天堂，甚至提升到主那里，从而在思维和情感，因而在信和爱上与祂结合。这内在人与外在人如此不同且分离，以致死后它能与外在人分离，并且活到永远。人通过这些特征而与动物区别开来。但那些纯属世和感官人看不到这些事，因为他们的内在人向天堂关闭。因此，他们不知道如何区分人和动物，只知道人能说话；就连这点区别也被那些纯感官人视为无关紧要。
“狗”之所以表示那些通过歪曲使信之良善不洁的人，是因为狗吃不洁净的东西，还向人们吠叫，咬他们。这也解释了为何教会之外沉浸于邪恶所生的虚假的各个民族被犹太人称为“狗”，并被视为最卑贱的。他们被称为“狗”，这一点从主对希腊妇人，一个希利尼或叙利非尼基人说的话明显看出来，她的女儿被鬼附得甚苦，主说：
不好拿儿女的饼，丢给狗吃。妇人说，主啊，是的。但是狗也吃它们主人桌子上掉下来的碎渣儿。（马太福音15:26，27；马可福音7:27，28）
“狗”在此表示那些在教会之外的人，“儿女”表示那些在教会之内的人。这是显而易见的。
同样在路加福音：
有一个富人，穿着紫色袍和细麻布衣服，天天奢华宴乐。又有一个穷人，名叫拉撒路，浑身生疮，被人放在富人门口，想得富人桌子上掉下来的零碎充饥，并且狗来舔他的疮。（路加福音16:19-21）
“穿着紫色袍和细麻布衣服的富人”表示那些在教会之内的人；他所穿的“紫色袍和细麻布衣服”是指来自圣言的良善和真理的认知或知识；“穷人”表示教会之内那些由于不知道真理而几乎没什么良善，然而却渴望接受教导的人（9209节）；他被称作“拉撒路”，这是出自被主复活的拉撒路；论到他，经上说主“爱他”（约翰福音11:1-3，5，36）；祂是主的“朋友”（约翰福音11:11）；他“与主同坐席”（约翰福音12:2）。他“想得富人桌子上掉下来的零碎充饥”表示他渴望从教会中那些拥有大量真理的人那里学习一些真理；“舔他疮的狗”是指教会之外那些处于良善，尽管不是处于纯正的信之良善的人；“舔疮”是指尽可能地医治他们。
启示录：
城外有那些犬类、行邪术的、淫乱的。（启示录22:15）
“犬类、行邪术的、淫乱的”表示那些歪曲信之良善和真理的人。经上之所以说他们在“城外”，是因为他们在天堂，或教会之外。“狗”表示被歪曲，从而变得不洁的良善，这一点也明显可见于马太福音：
不要把圣物给狗，也不要把你们的珍珠丢在猪前。（马太福音7:6）
申命记：
妓女所得的钱，或狗所得的价，你不可带入耶和华的殿还愿，因为这两样都是耶和华你神所憎恶的。（申命记23:18）
“妓女所得的钱”表示被歪曲的信之真理，“狗所得的价”表示对信之真理的歪曲（参看2466，2729，4865，8904节）。
大卫诗篇：
犬类围着我，恶党环绕我；他们扎了我的手、我的脚。求你救我的灵魂脱离剑，救我的独一者脱离狗爪。（诗篇22:16，20）
“狗”在此表示那些摧毁信之良善，故被称为“恶党”的人；“救灵魂脱离剑”表示把它从荒废信之真理的虚假中解救出来；“剑”是指荒废信之真理的虚假（参看2799，4499，6353，7102，8294节）；“灵魂”是指信之生命（9050节）。由此也明显可知，“救独一者脱离狗爪”表示把它从荒废信之良善的虚假中解救出来。当经上说，人被狗拖去吃掉（列王记上14:11；16:4；21:23，24；列王记下9:10，36；耶利米书15:3）时，意思是说，他们要被不洁的东西毁灭。当有些人自比“死狗”（撒母耳记上24:14；撒母耳记下3:8；9:8；16:9）时，意思是说，他们将被视为毫无价值，是要被逐出的那种人。至于“狗”还表示什么，可参看前文（7784节）。
关于月球灵
Potts(1905-1910) 9231
9231. Ye shall cast it to the dog. That this signifies that it is unclean, is evident from the signification of "dogs," as being those who render the good of faith unclean through falsifications. For in the Word all beasts signify affections and inclinations such as are in man, the gentle and useful beasts signify good affections and inclinations, but the fierce and useless ones signify evil affections and inclinations. The reason why such things are signified by beasts is that the external or natural man takes pleasure in affections and inclinations, and also appetites and senses, similar to those of beasts. But the difference is that man has an internal, called the internal man, which is so distinct from the external that it can see the things that exist in it, and can direct and restrain them, and can also be raised into heaven even to the Lord, and thus be conjoined with Him in thought and affection, and consequently in faith and love. This internal is also so distinct from the external that after death it can be separated from it, and can then live to eternity. By these things man is distinguished from the beasts. But those who are merely natural and sensuous men do not see these things, because their internal man is closed toward heaven; and therefore they do not know how to make any distinction between a man and a beast other than that a man is able to speak, which merely sensuous men make but little account of. [2] The reason why "dogs" signify those who render the good of faith unclean through falsifications, is that dogs eat unclean things, and also bark at men and bite them. From this also it was that the nations outside the church who were in falsities from evil, were called "dogs" by the Jews, and were accounted most vile. That they were called "dogs" is manifest from the Lord's words to the Greek woman, the Syrophenician, whose daughter was grievously troubled with a demon:
It is not good to take the children's bread, and cast it to the dogs. But she said, Certainly, Lord; but even the dogs eat of the crumbs which fall from their master's table (Matt. 15:26, 27; Mark 7:27, 28);
that "dogs" here signify those who were outside the church, and "children" those who were within the church, is plain. [3] In like manner in Luke:
There was a certain rich man who was clothed in purple and fine linen, and lived in good cheer and splendor every day. But there was a poor man named Lazarus, who was cast at his door, full of sores, and desiring to be filled with the crumbs that fell from the rich man's table; yet even the dogs came, and licked his sores (Luke 16:19-21);
by "the rich man clothed in purple and fine linen," is signified those who are within the church; "the purple and fine linen" with which he was clothed denoting the knowledges of good and truth from the Word; by "the poor man" is signified those within the church who are in but little good by reason of their ignorance of truth, and yet long to be instructed (n. 9209); that he was called "Lazarus" was from the Lazarus who was raised by the Lord, of whom it is said that the Lord "loved him" (John 11:1-3, 5, 36), that he was the Lord's "friend" (John 11:11), and that he "reclined at table with the Lord" (John 12:2); his "desiring to be filled with the crumbs that fell from the rich man's table" signified his longing to learn a few truths from those within the church who had abundance of them; "the dogs which licked his sores" denote those outside the church who are in good, although not in the genuine good of faith; "licking sores" denotes healing them by such means as are within their power. [4] In John:
Without are dogs, sorcerers, and whoremongers (Rev. 22:15);
"dogs, sorcerers, and whoremongers" denote those who falsify the good and truth of faith, and who are said to be "without," because they are outside heaven, or the church. That good falsified, and thus made unclean, is signified by "dogs," is also evident in Matthew:
Give not that which is holy unto the dogs, neither cast your pearls before swine (Matt. 7:6). In Moses:
Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of Jehovah, for any vow; for both these are an abomination unto thy God (Deut. 23:18);
"the hire of a harlot" denotes falsified truths of faith (that "whoredom" denotes the falsification of the truth of faith, see n. 2466, 2729, 4865, 8904). [5] In David:
Dogs have compassed me; the assemblages of evildoers have surrounded me, piercing my hands and my feet. Deliver my soul from the sword; and mine only one from the hand of the dog (Ps. 22:16, 20);
"dogs" here denote those who destroy the goods of faith, and who are therefore called "the assemblages of evil-doers;" "to deliver the soul from the sword" denotes from the falsity that lays waste the truth of faith (that a "sword" denotes falsity laying waste the truth of faith, see n. 2799, 4499, 6353, 7102, 8294; and "the soul," the life of faith, n. 9050). From this also it is evident that "delivering the only one from the hand of the dog" denotes to deliver from the falsity that lays waste the good of faith. That some were to be carried off and "eaten by dogs" (1 Kings 14:11; 16:4; 21:23, 24; 2 Kings 9:10, 36; Jer. 15:3) signified that they would perish by unclean things. That some compared themselves to "dead dogs" (1 Sam. 24:14; 2 Sam. 3:8; 9:8; 16:9) signified that they were to be accounted as utterly worthless, and as such were to be cast out. What is further signified by "dogs" may be seen above (n. 7784).
Elliott(1983-1999) 9231
9231. 'You shall throw it to the dogs' means that these things are unclean. This is clear from the meaning of 'dogs' as those who render the good of faith unclean by means of falsifications. For all beasts in the Word mean the affections and inclinations such as exist with a human being; gentle and useful beasts mean good affections and inclinations, but fierce and useless ones mean bad affections and inclinations. The reason why such things are meant by beasts is that the external or natural man is endowed with affections and inclinations similar to those that beasts possess, and also with similar appetites and similar senses. But the difference is that the human being has within himself what is called the internal man. And the internal man is so distinct and separate from the external that it can see things that arise in the external, rule them, and control them. The internal man can also be raised to heaven, even up to the Lord, and so be joined to Him in thought and affection, consequently in faith and love. Furthermore the internal man is so distinct and separate that it is parted from the external after death and lives on for evermore. These characteristics mark the human being off from beasts. But they are not seen by people who look at things on merely the natural level and the level of the senses; for their internal man is closed towards heaven. They draw no distinction therefore between the human being and a beast other than this, that the human being has the ability to speak; and even this is considered to be of little importance by those seeing things on merely the level of the senses.
[2] The reason why 'dogs' means those who render the good of faith unclean by means of falsifications is that dogs eat unclean things, and also yap and bite people. This also explains why nations outside the Church who were steeped in falsities arising from evil were called dogs by the Jews and considered to be utterly worthless. The fact that they were called 'dogs' is evident from the Lord's words addressed to the woman who was a Greek, a Syro-Phoenician, whose daughter was troubled grievously by a demon,
It is not good to take the children's bread and throw it to the dogs. But she said, To be sure, Lord, but even the dogs eat from the crumbs which fall from their masters' table. Matt 15:26, 27; Mark 7:26-28.
Here it is self-evident that those outside the Church are meant by 'the dogs', and those within the Church by 'the children'.
[3] Similarly in Luke,
There was a certain rich man (homo) who was clothed in purple and fine linen and indulged himself splendidly every day. But there was a poor one whose name was Lazarus, who was laid at his gate, full of sores, and desiring to be filled with the crumbs falling from the rich one's table. Furthermore the dogs came and licked his sores. Luke 16:19-21.
'The rich one clothed in purple and fine linen' means those within the Church, 'the purple and fine linen' with which he was clothed being cognitions or knowledge of goodness and truth that come from the Word. 'A poor one' means those within the Church with whom there is little good because they have no knowledge of truth, but who nevertheless have had a desire to receive instruction, 9209. He was referred to as Lazarus after the Lazarus whom the Lord raised from the dead, about whom it says that the Lord loved him, John 11:1-3, 36; that he was His friend, John 11:11; and that he sat at the table with the Lord, John 12:2. 'His wish to be filled with the crumbs falling from the rich one's table' meant his desire to learn a few truths from those within the Church possessing them in abundance. 'The dogs that licked his sores' are those outside the Church who are governed by good, though not the authentic good of faith; 'licking the sores' is curing them as best they can.
[4] In John,
Outside are dogs, sorcerers, and fornicators. Rev 22:15.
'Dogs, sorcerers, and fornicators' stands for those who falsify the good and truth of faith. They are said 'to be outside' when they are outside heaven or the Church. The fact that good which has been falsified, and so made unclean, is meant by 'the dogs' is also evident in Matthew,
Do not give what is holy to the dogs; do not cast your pearls before swine. Matt 7:6.
In Moses,
You shall not bring a harlot's reward, or the price of a dog, into Jehovah's house for any vowed offering, because both are an abomination to your God. Deut 23:18.
'A harlot's reward' stands for falsified truths of faith, 'the price of a dog' for falsified forms of the good of faith. For the meaning of 'whoredom' as falsification of the truth of faith, see 2466, 2729, 4865, 8904.
[5] In David,
Dogs have surrounded me, the assembly of the wicked has encompassed me, piercing my hands and my feet. Deliver my soul from the sword, my only one from the powera of the dog. Ps 22:16, 20.
'Dogs' here stands for those who destroy forms of the good of faith, who are therefore called 'the assembly of the wicked'. 'Delivering one's soul from the sword' means rescuing it from falsity that lays waste the truth of faith, 'the sword' being the falsity that lays waste the truth of faith, see 2799, 4499, 6353, 7102, 8294, and 'soul' the life of faith, 9050. From this it is also evident that 'delivering my only soul from the power of the dog' means rescuing it from falsity that lays waste the good of faith. When it was said that people were to be dragged and eaten by dogs, 1 Kings 14:11; 16:4; 21:23, 24; 2 Kings 9:10, 36; Jer. 15:3, the meaning was that they would be destroyed by unclean things. When people compared themselves to dead dogs, 1 Sam. 24:14; 2 Sam. 3:8; 9:8; 16:9, the meaning was that they would be considered utterly worthless ones who were to be cast out. What more is meant by 'dogs', see 7784.
Latin(1748-1756) 9231
9231. `Cani projicietis eam': quod significet quod immunda illa, constat ex significatione `canum' quod sint qui bonum fidei immundum reddunt per falsificationes; omnes enim bestiae in Verbo significant affectiones (c)et inclinationes quales sunt quae apud hominem, bestiae mites et utiles affectiones et inclinationes {1}bonas, bestiae autem immites ac inutiles {2}affectiones et inclinationes malas; causa quod talia per bestias significentur, est quia (x)externus seu naturalis homo similibus affectionibus et inclinationibus, et quoque similibus appetitibus et similibus sensibus, gaudet quibus bestiae; sed discrimen est quod homini internum sit, quod internus homo vocatur; qui ita distinctus est ab externo ut possit videre quae in hoc existunt, et regere illa, et compescere illa, et quoque elevari in caelum usque ad Dominum, et sic conjungi Ipsi cogitatione et affectione, proinde fide et amore; qui etiam tam distinctus est ab externo ut separetur ab eo post mortem et dein vivat in aeternum, per haec distinguitur homo a bestiis; sed haec non vident illi qui mere naturales (c)ac sensuales homines sunt, est enim internus eorum homo {3} clausus versus caelum; quapropter nec sciunt discrimen facere inter hominem et bestiam aliud quam quod homo loqui possit, quod etiam mere sensuales homines parvi faciunt. 2 Quod `canes' significent illos qui bonum fidei immundum reddunt per falsificationes, est quia canes immunda edunt et quoque blaterant (c)et mordent homines; inde quoque est quod gentes quae extra Ecclesiam in falsis ex malo erant, a Judaeis dicti sint canes, et pro vilissimis habiti; quod illi `canes' vocati sint, patet a Domini verbis ad mulierem Graecam Syrophoenissam cujus filia a daemonio male agitabatur, Non est bonum sumere panem filiorum et projicere canibus; illa vero dixit, Certe, Domine, verum canes etiam edunt de micis quae cadunt de mensa dominorum suorum, Matth. xv 26, 27; Marc. vii 26, 27;(s)quod hic per `canes' significentur illi qui extra Ecclesiam {4}erant, et 3 per `filios' qui intra Ecclesiam, patet: similiter apud Lucam, Homo quidam erat dives, qui induebatur purpura et bysso, et (x)quotidie oblectabat se splendide; pauper vero, qui erat nomine Lazarus, qui projectus ad januam ejus ulcerosus, et desiderans saturari micis cadentibus de mensa divitis; sed et canes venientes lingebant ulcera ejus, xvi 19-21;
per `divitem indutum purpura et bysso' significantur qui intra Ecclesiam sunt, `purpura et byssus, quibus indutus' sunt cognitiones boni et veri ex Verbo; per `pauperem' significantur qui {5} intra Ecclesiam in pauco bono sunt ex ignorantia veri, {6}at usque desiderant instrui, n. 9209; quod `Lazarus' dictus sit, erat ex Lazaro qui exsuscitatus a Domino, de quo dicitur quod `illum amaverit Dominus,'Joh. xi 1-3, 36, et quod `Ipsius amicus fuerit,' Joh. xi 11, et quod `accubuerit cum Domino ad mensam,' Joh. xii 2; quod `saturari voluerit a micis cadentibus e mensa divitis' significabat desiderium ejus discendi pauca vera ab illis qui intra Ecclesiam in abundantia erant; `canes qui lingebant ulcera ejus' sunt qui extra Ecclesiam sunt in bono tametsi non genuino fidei, `lingere ulcera' est mederi illis modo quo possunt {7}:(s) 4 apud Johannem, Foris sunt canes, incantatores, et scortatores, Apoc. xxii 15;
'canes, incantatores, et scortatores pro illis qui falsificant bonum et verum fidei, qui {8}dicuntur `foris esse,' cum extra caelum aut Ecclesiam. Quod bonum falsificatum, ac ita immundum factum, per `canes' significetur, etiam patet apud Matthaeum, Ne detis sanctum canibus, ne projicite margaritas vestras ante porcos, vii 6:
apud Moschen, Non inferes mercedem scorti, et pretium canis, in Domum Jehovae, quoad votivum quodcumque, quia abominatio Dei tui ambo, Deut. xxiii 19 [A.V. 18];
`merces scorti' pro falsificatis veris fidei, `pretium canis' pro falsificatis bonis fidei; quod `scortatio' sit falsificatio veri fidei, videatur n. 2466, 2729, 4865, 8904: (s)apud Davidem, Circumdederunt me canes, coetus malignorum circumcinxerunt me, perfodientes manus meas et pedes meos; libera a gladio animam meam, et e manu canis unicam meam, Ps xxii 17, 21 [A.V. 16, 20];
`canes' hic pro illis qui destruunt bona fidei, qui ideo vocantur `coetus malignorum'; `liberare a gladio animam' est a falso vastante verum fidei; quod `gladius' sit falsum vastans verum fidei, videatur n. 2799, 4499, 6353, 7102, 8294, et quod `anima' sit vita fidei, n. 9050; inde quoque patet quod `liberare e manu canis unicam' {9} sit a falso vastante bonum fidei. Quod trahendi et comedendi essent a canibus, 1 Reg. xiv 11, xvi 4; xxi 23, 24; 2 Reg ix 10, 36; Jer. xv 3, significabat quod per immunda perirent; quod comparaverint se canibus mortuis, 1 Sam. xxiv 15 [A.V. 14]; 2 Sam. iii 8, ix 8, xvi 9, significabat quod habendi essent pro vilissimis qui projiciendi. Quid porro significatur per `canes,' videatur n. 7784. @1 After utiles$ @2 After malas but d$ @3 i illis$ @4 sunt$ @5 i extra Ecclesiam sunt, tum qui T$ @6 et IT$ @7 i n.9031 fin.$ @8 dicantur$ @9 i quod$ De Spiritibus Lunae