118# “和贫穷，你却是富足的”表示承认他们凭自己一无所知。这从“贫穷”和“你却是富足”的含义清楚可知：“贫穷”是指从心里承认凭自己一无所知(对此，我们很快就会谈到)；“你却是富足”是指对属灵真理的情感(对此，我们也很快会谈到)。此处“贫穷”是指属灵的贫穷，“你是富足”是指属灵的富足，这是显而易见的，因为这些话是对教会说的。属灵地贫穷，却又富足，是指从心里承认一个人凭自己一无所知，也没有聪明和智慧，相反一切知识、聪明和智慧都来自主。天堂的所有天使都处于这种承认；因此，他们又聪明又智慧，其程度与他们对事实就是如此的承认和感知相对应；因为他们知道并发觉，凡被称为信之真理的真理和凡被称为爱之良善的良善都不是来自他们自己，而是来自主；他们也知道并发觉，他们所理解并由此变得智慧的一切都与信之真理和爱之良善有关；他们由此又知道，他们的一切聪明和智慧都来自主。由于他们知道并承认这一点，也渴望并喜欢事实就是这样，所以一切聪明和智慧所来自的神性真理不断从主流入他们，他们在受神性真理影响，也就是热爱它的程度上接受神性真理。而另一方面，地狱灵却以为他们所思考和意愿，并由此所说和所做的一切都来自他们自己，无一来自神；因为他们不相信神性；因此，他们拥有疯狂和愚蠢，而不是聪明和智慧，因为他们违背真理去思考，违背良善去意愿，这就是疯狂和愚蠢。凡处于自我之爱的人都这样做；这种人因只关注自己而不能做别的，只能将一切都归给自己；他这样做是因为，他不承认一切聪明和智慧都来自主。因此，当这些人在自己里面思考时，他们违背教会和天堂的真理和良善思考，尽管当与人们交谈时，他们出于对丧失名声的惧怕而不这样说。
由此可知“贫穷”在灵义上表示什么。然而，属灵贫穷的人却是富足的，因为他处于对真理的属灵情感；事实上，聪明和智慧从主流入这种情感。每个人的情感都接受并吸收与它自己相契合的东西，就像海绵吸水一样；因此，对真理的属灵情感接受并吸收属灵真理，也就是源于圣言的教会真理。对真理的属灵情感只来源于主，因为主是天堂和教会里的神性真理，神性真理从祂发出。由于主喜欢把每个人都引向祂自己，并拯救他，并且只能通过来自圣言的良善和真理的知识或认知如此行，所以祂喜欢将这些知识或认知植入人，使它们成为他的生命；事实上，祂只能以这种方式把人引向祂自己，并拯救他。由此清楚可知，对真理的一切属灵情感都来自主，没有人能处于这种情感，除非他承认主在其人性或人身中的神性，因为凭这种承认才会有结合，照着结合而有接受。关于这个主题，详情可参看《天堂与地狱》一书，那里论述了天堂天使的智慧(HH265–275节)，天堂里的智慧人和简单人(HH346–356节)；还可参看这本书的其它地方(HH13, 19, 25, 26, 133, 139, 140, 205, 297, 422, 523, 603节)，和《新耶路撒冷及其属天教义》(11–27节)，以及前面对启示录的解释(AE6, 59, 112, 115, 117节)。
圣言经常提到穷乏困苦的，还提到饥渴的。“穷乏困苦的”表示那些相信凭自己一无所知的人，还表示那些因没有圣言而不知道，或缺乏知识的人；“饥渴的”表示那些不断渴望拥有真理，并通过真理被完善的人。在以下经文中，“穷乏的”或“贫穷的”、“困苦的”、“饥饿的”和“口渴的”就表示前者和后者这两类人，马太福音：
灵里贫穷的人有福了，因为天国是他们的。饥渴慕义的人有福了，因为他们必得饱足。(马太福音5:3, 6)
路加福音：
你们贫穷的人有福了，因为天国是你们的。你们饥饿的人有福了，因为你们将要饱足。(路加福音6:20, 21)
又：
穷人有福音传给他们，穷人听到福音。(路加福音7:22; 马太福音11:5)
又：
家主对仆人说，去到城里大街小巷里，领那贫穷的来。(路加福音14:21)
以赛亚书：
贫穷人的长子必得喂养，困苦人必安然躺卧。(以赛亚书14:30)
马太福音：
我饿了，你们给我吃；我渴了，你们给我喝。(马太福音25:35)
以赛亚书：
穷乏困苦人寻求水却没有，他们的舌头因口渴而干燥；我耶和华必垂听他们。我要在高处开江河，在山谷中间造泉源。(以赛亚书41:17–18)
从最后这段经文清楚可知，“穷乏困苦人”是指那些渴望良善和真理的知识或认知的人，因为这些人所寻求的“水”是指真理(“水”是指信之真理，可参看AE71节)。此处以“他们的舌头因口渴而干燥”来描述他们的渴望，以“在高处开江河，在山谷中间造泉源”来描述他们将要拥有的丰盛。
人若不知道“富人”表示那些拥有圣言，因此能拥有真理和良善的知识或认知的人，“穷人”表示那些没有圣言，然而渴望真理的人，就只知道路加福音(16:19 等)中“穿着紫色袍和细麻布衣服”的“财主”是指世上的富人，而那个“躺在他门口，想得财主桌子上掉下来的碎食充饥”的“穷人”是指世上的穷人。但那里的“财主”是指拥有圣言，可以从圣言处于真理和良善的知识的犹太民族；那里的“穷人”是指没有圣言，却渴望真理和良善的知识的外邦人。财主被描述为“穿着紫色袍和细麻布衣服”，是因为“紫色”表示纯正良善(《属天的奥秘》，9467节)，“细麻”表示纯正真理(《属天的奥秘》，5319, 9469, 9596, 9744节)，这两者都来自圣言。穷人被描述为“躺在财主门口，想得财主桌子上掉下来的碎食充饥”，是因为“躺在门口”表示被抛弃，并被剥夺阅读和理解圣言的机会；“想得财主桌子上掉下来的碎食充饥”表示渴望来自圣言的一些真理，因为食物表示知识、聪明和智慧的事物，一般表示良善和真理(《属天的奥秘》，3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 8562, 9003节)；桌子表示接受这些事物的东西或容器(《属天的奥秘》，9527节)。由于穷人拥有这种渴望，而这种渴望与对真理的属灵情感是一样的，所以经上论到那穷人说，“他被天使带到亚伯拉罕的怀里”，这句话表示在聪明和智慧上被提升到一种天使的状态；“亚伯拉罕的怀”是指天堂里的神性真理，因为天堂里的人与主在一起。在圣言中，“亚伯拉罕”表示主(参看《属天的奥秘》，2010, 2833, 2836, 3245, 3251, 3305, 3439, 3703, 6098, 6185, 6276, 6804, 6847节)。
此处“财主”和“饥饿的穷人”所表示的，也由路加福音中的“富足的”和“饥饿的”来表示：
叫饥饿的得饱美物，叫富足的空手而去。(路加福音1:53)
在圣言中，财富表示属灵的财富，也就是来自圣言的真理和良善的知识或认知(参看《属天的奥秘》，1694, 4508, 10227；《天堂与地狱》，365节)，在反面意义上表示从圣言的字义被证实的虚假和邪恶的知识(《属天的奥秘》，1694节)。在圣言中，财富表示真理和良善的知识，以及由此而来的聪明和智慧，这是由于对应关系；因为对天堂里的天使来说，一切事物都看似散发着金银宝石般的灿烂光芒；并照着他们处于真理的聪明和良善的智慧而如此发光；天堂之下的灵人也照着他们对来自主的真理和良善的接受而看似拥有财富。
118. And poverty (but thou art rich). That this signifies acknowledgment that they know nothing from themselves, is evident from the signification of poverty, as being acknowledgment of the heart that they know nothing from themselves, concerning which we shall speak presently. That by poverty is here meant spiritual poverty, and that by thou art rich is meant to be spiritually rich, is evident, because these things are said to the church. To be spiritually poor and nevertheless to be rich, is to acknowledge in heart that a man of himself knows nothing, that he has neither understanding nor wisdom, but that all knowledge, understanding and wisdom are from the Lord. In such acknowledgment are all the angels of heaven; therefore they are intelligent and wise, and this in a degree corresponding to their acknowledgment and perception that this is the case; for they know and perceive that nothing of the truth which is called the truth of faith, and nothing of the good which is called the good of love, is from themselves, but from the Lord; they know also that all things which they understand, and in which they are wise, have reference to the truth of faith and to the good of love. They also know that all their intelligence and wisdom are from the Lord. And because they know and acknowledge this, and also because they desire and love it to be so, therefore Divine truth continually flows into them from the Lord, from whom they have all intelligence and wisdom, which they receive in proportion as they are affected by it, that is, in proportion as they love it. But, on the other hand, infernal spirits believe that everything they think, will and thence speak and do, is from themselves, and not from God; for they do not believe in the Divine; consequently, also, instead of being intelligent and wise, they are insane and foolish; for they think contrary to the truth, and will contrary to good, which is to be insane and foolish. Every man who is in the love of self acts in a similar way; because he looks only to himself, he cannot do otherwise than attribute every thing to himself, and he does this because he does not acknowledge that all intelligence and wisdom are from the Lord. Consequently, when such persons think in themselves, they do so against the goods and truths of the church and of heaven, although when speaking with men they say otherwise, from a fear of losing their reputation.
[2] From these considerations it may be known what is meant by poverty in the spiritual sense. The reason why he who is spiritually poor, nevertheless is rich, is, that he is in the spiritual affection of truth; for intelligence and wisdom flow from the Lord into this affection. Every one's affection receives and takes in things congenial to itself, as a sponge absorbs water: thus the spiritual affection of truth receives and takes in spiritual truths, which are the truths of the church derived from the Word. The reason why the spiritual affection of truth is from the Lord alone is, that the Lord is Divine truth in heaven and in the church, for it proceeds from Him; and because the Lord loves to lead every one to Himself, and to save him, and this can only be effected by the knowledges (cognitiones) of good and truth from the Word, therefore He loves to implant these in man, and to make them principles of his life; for in this and in no other way can he lead man to Himself and save him. It is therefore clear that all spiritual affection of truth is from the Lord, and that no one can be in that affection unless he acknowledges the Divine of the Lord in His Human; for by this acknowledgment there is conjunction, and according to conjunction there is reception. (On this subject more may be seen in the work, Heaven and Hell, where it treats of the wisdom of the angels of heaven, n. 265-275; and concerning the wise and the simple in heaven, n. 346-356, and in the same work, n. 13, 19, 25, 26, 133, 139, 140, 205, 297, 422, 523, 603, and in The Doctrine of the New Jerusalem 11-27; and above, n. 6, 59, 112, 115, 117.)
[3] Throughout the Word frequent mention is made of the poor and needy, and also of the hungry and thirsty. By the poor and needy are signified those who believe that they know nothing of themselves, and also those who do not know, because they have not the Word. By the hungry and thirsty are signified those who continually desire to possess truths, and to be perfected by them. Both the latter and the former are meant by the poor, the needy, the hungry, and thirsty, in the following passages:
"Blessed are the poor in spirit; for theirs is the kingdom of the heavens. Blessed are they which do hunger and thirst after righteousness; for they shall be filled" (71.) Their desire is here described by their tongue failing for thirst; and the abundance which they should have, by rivers being opened in high places, and fountains in the midst of the valleys.
[4] Those who do not know that by the rich are signified those who have the Word, and who can therefore have the knowledges (cognitiones) of truth and good, and that by the poor are signified those who have not the Word and yet desire truths, cannot but suppose that by the rich man in Luke (Arcana Coelestia 9467), and fine linen signifies genuine truth (see Arcana Coelestia 5319, 9469, 9596, 9744), both from the Word. The reason why the poor man is described as being laid at the rich man's gate, and desiring to be fed with the crumbs which fell from his table, is, that to be laid at the gate denotes to be cast out, and to be deprived of reading and understanding the Word; and to wish to be fed with the crumbs which fell from the rich man's table denotes to desire some truths therefrom, for food signifies the things of knowledge (scientia), intelligence and wisdom, and in general, good and truth (see Arcana Coelestia 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 8562, 9003), and a table signifies that which receives such things (see Arcana Coelestia 9527). Because the poor man had that desire, which is the same thing as being in the spiritual affection of truth, therefore it is said of him that he was carried by the angels into Abraham's bosom, by which is signified that he was raised up into an angelic state of intelligence and wisdom; the bosom of Abraham denoting the Divine truth which is in heaven; for those who are therein are with the Lord. (That Abraham in the Word signifies the Lord, may be seen, Arcana Coelestia 2010, 2833, 2836, 3245, 3251, 3305, 3439, 3703, 6098, 6185, 6276, 6804, 6847.)
[5] What is here signified by the rich man, and by the poor man who hungered, is also signified by the rich and the hungry in Luke:
"He hath filled the hungry with good, and the rich he hath sent empty away" (Arcana Coelestia 1694, 4508, 10227; and in the work, Heaven and Hell 365; and in the opposite sense, the knowledges of falsity and evil, which they confirm from the sense of the letter of the Word, Arcana Coelestia 1694. That riches in the Word signify the knowledges of truth and good, and therefore intelligence and wisdom, is the result of correspondence; for with the angels in heaven all things appear shining, as it were from gold, silver, and precious stones; and this according as they are in the intelligence of truth and in the wisdom of good: with spirits also who are below the heavens, there are riches in appearance according to their reception of truth and good from the Lord.)
118. And poverty, but thou art rich, signifies the acknowledgment that they know nothing from themselves. This is evident from the signification of "poverty," as being the acknowledgment of heart that they know nothing from themselves (of which presently); and from the signification of "but thou art rich," as being the affection of spiritual truth (of which also presently). That by "poverty" spiritual poverty is here meant, and that by "thou art rich" is meant to be spiritually rich, is clear, since these things are said to the church. To be spiritually poor, and yet to be rich, is to acknowledge in heart that one has no knowledge nor understanding nor wisdom from himself, but that he knows, understands, and is wise wholly from the Lord. In such acknowledgment are all the angels of heaven, wherefore they are also intelligent and wise, and this in the same degree in which they are in the acknowledgment and perception that this is the case. For they know and perceive that nothing of the truth that is called the truth of faith, and nothing of the good that is called the good of love, is from themselves, but that these are from the Lord; they also know and perceive that all things that they understand and in which they are wise have reference to the truth of faith and to the good of love; and from this again they know that all their intelligence and wisdom is from the Lord; and because they know and acknowledge this, and also wish and love it to be so, Divine truth from which are all intelligence and wisdom continually flows in from the Lord, and this they receive in the measure in which they are affected by it, that is, love it. But, on the other hand, the spirits of hell believe that all things which they think and will, and thence speak and do, are from themselves, and nothing from God; for they do not believe in a Divine; consequently, instead of intelligence and wisdom they have insanity and folly, for they think contrary to truth, and will contrary to good, and this is to be insane and foolish. Every man who is in the love of self does the same; he cannot do otherwise than attribute all things to self, because he looks only to self; and because he does this he is not in any acknowledgment that all intelligence and wisdom are from the Lord; consequently, when such persons think with themselves, they think contrary to the truths and goods of the church and of heaven, although when speaking with men they talk otherwise, from a fear of losing their reputation.
[2] From this it can be known what "poverty" in the spiritual sense means. He who is spiritually poor is nevertheless rich, because he is in the spiritual affection of truth; for into this affection intelligence and wisdom from the Lord flow; for everyone's affection receives and imbibes things congenial to it, as a sponge does water; therefore the spiritual affection of truth receives and imbibes spiritual truths, which are the truths of the church, from the Word. The spiritual affection of truth has no other source than the Lord, because the Lord is Divine truth in heaven and in the church, for Divine truth proceeds from Him. And as the Lord loves to lead everyone to Himself, and to save him, and this He can do only by the knowledges of good and truth from the Word, so the Lord loves to impart these to man, and make them of his life, for in this way and no other can He lead man to Himself and save him. From this it is manifest that all spiritual affection of truth is from the Lord, and that no one can be in that affection unless he acknowledges the Divine of the Lord in His Human, for by such acknowledgment there is conjunction, and according to conjunction there is reception. (On this more may be seen in the work on Heaven and Hell, where it treats of The Wisdom of the Angels of Heaven, n. 265-275 ; and of The Wise and the Simple in Heaven, n. 346-356, and elsewhere in the same work, n. 13, 19, 25-26, 133, 139-140, 205, 297, 422, 523, 603; and in The Doctrine of the New Jerusalem 11-27; and above, in the explanation of Revelation, n. 6, 59, 112, 115, 117.
[3] In the Word, "the poor and needy" are mentioned here and there, also the "hungry and thirsty." By "the poor and needy" are signified those who believe that of themselves they know nothing; and also those who are destitute of knowledge because they have not the Word; and by the "hungry and thirsty" are signified those who continually long for truths, and long to be perfected by means of truths. These two classes are meant by the "poor," the "needy," the "hungry," and the "thirsty," in the following passages:
Blessed are the poor in spirit; for theirs is the kingdom of the heavens. Blessed are they that hunger and thirst after righteousness; for they shall be filled (71.) Their longing is here described by "their tongue fainting for thirst," and the abundance they are to have by "rivers being opened on the heights, and fountains in the midst of the valleys."
[4] Those who do not know that by the "rich" are signified those who have the Word and who thence can be in the knowledges of truth and good, and that by the "poor" are signified those who have not the Word, and yet long for truths, know no other than that by the "rich man" in Luke (Arcana Coelestia 9467), and the "fine linen" genuine truth (Arcana Coelestia 5319, 9469, 9596, 9744), both from the Word. The poor man is described as "laid at the rich man's gate, and desiring to be fed with the crumbs that fell from the rich man's table," because by "to be laid at the gate" is meant to be rejected, and to be deprived of the opportunity to read and understand the Word; and "wishing to be fed with the crumbs that fell from the rich man's table" means to long for some truths from the Word, for "food" signifies the things of knowledge, intelligence, and wisdom and in general, good and truth (Arcana Coelestia 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 8562, 9003); and "table" signifies a receptacle for these (Arcana Coelestia 9527). As the poor man was in that longing, which is the same as the spiritual affection of truth, it is said of him that "he was carried by the angels into Abraham's bosom," by which is signified to be raised into an angelic state in respect to intelligence and wisdom; "Abraham's bosom" is the Divine truth that is in heaven, for those who are in that are with the Lord. (That "Abraham" in the Word signifies the Lord, see Arcana Coelestia (Arcana Coelestia 2010), n. 2010, 2833, 2836, 3245, 3251, 3305, 3439, 3703, 6098, 6185, 6276, 6804, 6847)
[5] The like that is signified here by the "rich man" and the "poor man who hungered" is signified by the "rich" and the "hungry" in Luke:
The hungry He hath filled with good, and the rich He hath sent empty away (Arcana Coelestia 1694, 4508, 10227; and in the work on Heaven and Hell, n. 365; and in a contrary sense, the knowledges of what is false and evil, which are confirmed from the sense of the letter of the Word, Arcana Coelestia 1694.) That "riches" in the Word signify the knowledges of truth and good, and intelligence and wisdom therefrom, is from correspondence; for with the angels in heaven all things appear as if refulgent with gold, and silver, and precious stones; and this so far as they are in the intelligence of truth and in the wisdom of good. Also with the spirits who are below the heavens there are riches in appearance according to the reception of truth and good from the Lord with them.
118. "Et paupertatem, dives sed es." - Quod significet agnitionem quod nihil ex se sciant, constat ex significatione "paupertatis", quod sit agnitio cordis quod nihil ex se sciant (de qua sequitur); et ex significatione "dives sed esse", quod sit affectio veri spiritualis (de qua etiam sequitur). Quod per "paupertatem" hic intelligatur paupertas spiritualis, et quod per "dives esse" intelligatur spiritualiter dives esse, patet, quoniam illa dicuntur ad ecclesiam. Spiritualiter pauper esse et tamen dives esse, est agnoscere corde quod nihil ex se sciat, intelligat et sapiat; sed quod scit, intelligit et sapit, omne sit ex Domino. In tali agnitione sunt omnes angeli caeli; quapropter etiam intelligentes et sapientes sunt, et in eo gradu in quo sunt in agnitione et perceptione quod ita sit; sciunt enim et percipiunt quod nihil veri quod fidei vocatur, et nihil boni quod amoris, sit ab ipsis, sed a Domino; et quod omnia quae intelligunt et sapiunt se referant ad verum fidei et ad bonum amoris; inde quoque sciunt quod illis omnis intelligentia et sapientia sit a Domino; et quia hoc sciunt et agnoscunt, et quoque hoc volunt et amant, ideo continue influit a Domino Divinum Verum, a quo omnis intelligentia et sapientia, quam recipiunt quantum illo afficiuntur, hoc est, quantum illud amant. Vicissim autem spiritus inferni credunt quod omnia quae cogitant, volunt, et inde loquuntur et faciunt, sint ab ipsis, et nihil a Deo; nam non credunt in Divinum: inde quoque illis loco intelligentiae et sapientiae est insania et stultitia; cogitant enim contra verum et volunt contra bonum, quod est insanus et stultus esse. Similiter facit omnis homo qui in amore Sui est; is quia modo spectat ad Se, non potest aliter quam sibi omnia tribuere; et quia hoc facit, non in aliqua agnitione est quod omnis intelligentia et sapientia sit a Domino; inde quoque est quod cum secum cogitant, contra vera et bona ecclesiae et caeli cogitent; tametsi cum loquuntur cum hominibus, aliter dicant, ex causa ne perdant famam.
[2] Ex his sciri potest quid per "paupertatem" in spirituali sensu intelligitur. Quod is qui spiritualiter pauper est usque dives sit, est quia in affectione veri spirituali est; influit enim intelligentia et sapientia a Domino in hanc affectionem; affectio enim cujusvis recipit, et imbibit sui convenientia sicut spongia aquas; ita affectio veri spiritualis vera spiritualia quae sunt vera ecclesiae ex Verbo. Quod affectio veri spiritualis non aliunde sit quam a Domino, est quia Dominus in caelo et ecclesia est Divinum Verum, procedit enim ab Ipso; et quia Dominus amat ducere unumquemque ad Se et salvare, et hoc non potest nisi quam per cognitiones veri et boni ex Verbo, ideo amat indere illas homini, et facere illas ejus vitae; sic enim, non aliter, potest aliquem ducere ad Se et salvare. Inde patet quod omnis affectio spiritualis veri sit a Domino, et quod nemo in illa possit esse nisi agnoscat Divinum Domini in Humano Ipsius; per hanc enim agnitionem est conjunctio, et secundum conjunctionem receptio. (Sed de his videantur plura in opere De Caelo et Inferno, ubi actum est De Sapientia Angelorum Caeli, n. 265-275; et De Sapientibus et Simplicibus in Caelo, n. 346-356; et praeterea ibi, n. 13, 19, 25, 26, 133, 139, 140, 205, 297, 422, 523, 603; et in Doctrina Novae Hierosolymae, n. De 11-27; ac supra in Explicatione super Apocalypsis n. 6, 59, 112, 115, 117.)
[3] In Verbo passim nominantur "pauperes et egeni", et quoque "esurientes et sitientes"; et per "pauperes et egenos significantur qui credunt se nihil scire ex se, et quoque qui non sciunt quia non habent Verbum; et per "esurientes et sitientes" significantur illi qui continue desiderant vera et per illa perfici. Hi et illi sunt qui intelliguntur per "pauperes", "egenos, esurientes" et "sitientes" in his locis:
"Beati pauperes spiritu, quoniam illorum est regnum caelorum beati esurientes et sitientes justitiam, quoniam illi saturabuntur" (Matthaeus 5:3, 6);
"Beati pauperes, quia eorum est regnum caelorum; beati esurientes, quoniam saturabimini" (Luca 6:20 [, 21]);
"Pauperibus praedicabitur Evangelium." "Et pauperes audiunt Evangelium" (Luca 7:22; Matthaeus 11:5);
Paterfamilias dixit servo, ut abiret in plateas et vicos urbis, et introduceret pauperes (Luca 14:21);
"Tunc pascent primogeniti pauperum, et egeni confidenter cubabunt" (Esai. 14:30 1
);
"Esurivi et dedistis Mihi edere; sitivi et potastis Me" (Matthaeus 25:35);
"Pauperes et egeni quaerentes aquam, sed non; lingua eorum siti deficit; Ego Jehovah exaudiam illos;... aperiam super clivis fluvios, et in medio vallium fontes ponam" (Esai. 41:17, 18).
Ex ultimo hoc loco patet quod "pauperes et egeni" sint qui desiderant cognitiones boni et veri; "aqua" enim quam quaerunt est verum; (quod "aqua" sit verum fidei, videatur supra, n. 71); desiderium eorum describitur per" quod lingua eorum siti deficiat", et abundantia quam habituri, per "quod aperientur fluvii super clivis, et fontes in medio vallium."
[4] Qui non sciunt quod per "divites" significentur illi qui Verbum habent, et inde in cognitionibus veri et boni possunt esse, et quod per "pauperes" significentur illi qui non habent Verbum, et usque desiderant vera, non aliter sciunt quam quod per "divitem" (Luca 16:19, seq.) "qui induebatur purpura et bysso", intelligantur divites in mundo, et per "pauperem projectum ad vestibulum ejus, et (qui) desiderabat saturari micis quae cadebant ex mensa divitis", intelligantur pauperes in mundo: sed per "divitem" ibi intelligitur gens Judaica, quae habebat Verbum, et potuit inde in cognitionibus veri et boni esse, et per "pauperem " ibi intelliguntur gentes quae non habebant Verbum, et tamen desiderabant cognitiones veri et boni; quod dives describatur per "quod indutus esset purpura et bysso", erat quia "purpura" significat genuinum bonum (n. 9467), et "byssus" genuinum verum (n. 5319, 9469, 9596, 9744), utrumque ex Verbo; et quod pauper describatur per "quod projectus esset ad vestibulum divitis, et desideraret saturari micis quae caderent e mensa divitis", erat quia "projici ad vestibulum" erat rejici, ac privari lectione et intellectu Verbi, et "velle saturari micis ex mensa divitis" est desiderare aliqua vera inde; nam "cibus" significat illa quae sunt scientiae, intelligentiae et sapientiae, in genere bonum et verum (n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 2
5655, 8562, 9003), et "mensa" significat receptaculum earum (n. 9527).
Quia pauper in desiderio illo erat, quod idem est cum affectione veri spirituali, ideo de eo dicitur quod "sublatus sit ab angelis in sinum Abrahami", per quod significatur quod in statum angelicum quoad intelligentiam et sapientiam: "sinus Abrahami" est Divinum Verum quod in caelo; qui enim in illo sunt, apud Dominum sunt.
(Quod "Abraham" in Verbo significet Dominum, videatur n. 3
2010, 2833, 2836, 3245, 3251, 3305, 3439, 3703, 4
6098, 6185, 6276, 6804, 6847.)
[5] Simile quod per "divitem" et per "pauperem esurientem" ibi, significatur per "divites" et "esurientes" apud Lucam,
"Esurientes implevit bono, et divites dimisit inanes" (1:53).
(Quod per "divitias" in Verbo intelligantur divitiae spirituales, quae sunt cognitiones veri et boni ex Verbo, videatur n. 1094, 4508, 10227; et in opere De Caelo et Inferno 365; et in opposito sensu cognitiones falsi et mali, quas confirmant ex Sensu litterae Verbi, in Arcanis Coelestibus, n. 1694.
Quod "divitiae" in verbo significent cognitiones veri et boni, et infra intelligentiam et sapientiam, est ex correspondentia; in caelo enim apud angelos apparent omnia sicut fulgentia ex auro et argento et lapidibus pretiosis; et hoc quantum in intelligentia veri et sapientia boni sunt: etiam apud spiritus, qui infra caelos sunt, sunt divitiae in apparentia secundum receptionem veri et boni a Domino apud illos.)
Footnotes:
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4. The editors made a correction or note here.