167# “众教会必知道我是那察看肾心的”表示所有属教会的人对唯独主知道并探查外层和内层，以及属于信和爱的事物的承认。这从“察看”、“肾”和“心”的含义清楚可知：“察看”当论及主时，是指唯独祂知道并探查；“肾”是指信之真理，以及它们从虚假中的洁净(我们将在下文论到这一点)；“心”是指爱之良善。“心”表示爱之良善，因为有两样东西在人里面掌权或支配，即心和肺，其身体的整个生命都来源于它们。由于人体里面的一切事物都对应于其心智里面的一切事物，所以也有两样东西在其心智里面掌权或支配，即意愿和理解力。心智的这两个国度对应于身体的两个国度，即意愿对应于心和心跳，理解力对应于肺和肺呼吸。没有这种对应关系，身体就不能存活，甚至连它的一个粒子都不能存活。心因对应于意愿而对应于爱之良善；肺因对应于理解力而对应于信之真理。正是由于这种对应关系，“心”表示爱，“灵魂”表示信。因此，圣言经常用到“从心和灵魂”这种词语，以此表示从爱和信。《属天的奥秘》大量论述了这种对应关系，那里更充分地解释了这些事，即：在圣言中，“心”表示爱，它因表示爱，故也表示意愿(参看2930, 3313, 7542, 8910, 9050, 9113, 10336节)。心对应于属于人之爱的事物，肺对应于属于人之信的事物(3883–3896节)。天堂有像心跳那样的搏动或跳动，以及像肺呼吸那样的呼吸(3884, 3885, 3887节)。那里的心跳取决于爱的状态，肺呼吸取决于信的状态(3886–3889节)。心进入肺的流注就像良善进入真理的流注，意愿进入理解力的流注，以及爱进入信的流注；并且交流和结合都是相似的(3884, 3887–3889, 9300, 9495节)。关于天堂进入心和肺的流注，来自经历(3884节)。由于这种对应关系，在圣言中，从心和灵魂表示从爱和信(2930, 9050节)。人的灵与其身体通过肺呼吸和心跳结合；因此，当两者停止时，人的身体就死亡了，但他的灵仍活着(《天堂与地狱》，521节)；当心跳停止时，灵就分离了，因为心对应于爱，也就是生命之热(HH447节)。关于这种对应关系的其它许多事，可参看这本书(HH95节)。“肾”表示信之真理，以及它们从虚假中的洁净，因为血液在肾脏中得到净化，而在圣言中，“血”表示真理(可参看《属天的奥秘》，4735, 9127节)。洁净或净化的器官所表相同；从虚假中的一切洁净都通过真理实现。由此清楚可知，在圣言中，耶和华或主“察看心肾”表示什么，即祂探查信之真理和爱之良善，并把它们与邪恶和虚假分离。
在以下地方，“肾”就表示这一点，耶利米书：
按公义判断、试验肾心的万军之耶和华。(耶利米书11:20)
同一先知书：
你栽培了他们，他们也扎了根，长大而且结果；他们的口是与你相近，肾却与你远离。但耶和华啊，你必看见我，证明我的心。(耶利米书12:2, 3)
“口相近，肾远离”是指仅在记忆中，因而当人说话时在他的某种思维中，却不在意愿中，并由此在行为中的真理。在意愿中，并由此在行为中的真理就是那将虚假分离出去，并驱散它们的；在意愿中，并由此在行为中的真理就是意愿并实行一个人所知道并以之为真理的东西；这真理就是那特别由“肾”来表示的。
又：
我耶和华是鉴察心，试验肾的，要照各人的道路和他作为的果子报应他。(耶利米书17:10)
“鉴察心”是指通过将邪恶与良善分离而洁净良善；“试验肾”是指通过将虚假与真理分离而洁净真理；因此，经上说：“要照各人的道路和他作为的果子报应他。”“道路”是指信之真理，“作为的果子”是指爱之良善。“道路”是指信之真理(可参看AE97节)，“作为的果子”是指爱之良善(参看AE98, 109, 116节)。
又：
试验义人，察看肾心的万军之耶和华。(耶利米书20:12)
诗篇：
愿你坚立义人；因为你，察验心肾的，是公义的神。(诗篇7:9)
“义人”是指那些喜欢实行良善和真理的人，他们的良善和真理被主洁净，这由“察看”和“试验肾心”来表示。又：
耶和华啊，求你察看我，试验我，审察我的肾、我的心。(诗篇26:2)
由于真理与虚假并良善与邪恶的分离都是藉着试探，所以经上说：“试验我。”又：
我的心里发酸，我的肾被刺；我愚昧无知。(诗篇73:21, 22)
这些话描述了邪恶对良善和虚假对真理的侵扰。又：
看哪，你在肾渴慕真理，你在隐秘部位使我晓得智慧。(诗篇51:6)
在原文，此处用另一个词来表达“肾”，这个词涉及虚假与真理并邪恶与良善的分离。这表明“肾”表示洁净和分离。
又：
我必称颂那给我忠告的耶和华；我的肾在夜间也惩戒我。(诗篇16:7)
“夜”表示当虚假起来时，人的状态；“我的肾惩戒我”表示在这种情况下，真理与虚假的争战。又：
甚至黑暗在你面前不算黑暗，黑夜却如白昼光明；黑暗怎样，光明也怎样。因你拥有我的肾，我在暗中受造时，我的骨头就没有向你隐藏。(诗篇139:12, 13, 15)
“黑暗”表示虚假，“光明”表示真理；“拥有肾”是指知道属于人的虚假和真理；故经上说，“我在暗中受造时，我的骨头就没有向你隐藏”，这句话表示被造的虚假无法隐藏。“黑暗”表示虚假，“光明”表示真理(参看《天堂与地狱》，126–140节)；“骨头”表示在秩序终端的真理，在反面意义上表示虚假(《属天的奥秘》，3812, 5560, 5565, 6592, 8005节)。
由于“肾”表示从虚假中洁净的真理，所以在献祭时，只献上脂肪和肾脏(可参看出埃及记29:13; 利未记3:4, 10, 15; 4:9；以及别处)。只把脂肪和肾脏献在坛上，是因为“脂肪(或脂油)”表示爱之良善，“肾”表示信之真理。“脂肪或脂油”表示爱之良善(参看《属天的奥秘》，353, 5943, 6409, 10033节)。“肾”表示检查、洁净并弃绝虚假的信之真理，这是由于对应关系；因为身体的一切部位，甚至最细微处，都拥有对应关系，这一点可见于《天堂与地狱》一书，那里以章节标题说明，天堂的一切与人的一切有一种对应关系(HH87–102节)；关于肾(HH96–97节)。除非知道这样一种对应关系的存在，否则谁能知道为何论到耶和华或主，圣言经常说：“祂察看、试验肾心？”关于肾、输尿管和膀胱的对应关系，可进一步参看《属天的奥秘》(5380–5386节)。“察看肾心”也表示探查人的外层和内层，因为真理在外面，良善在里面；本质上为真理，特别由“肾”来表示的属灵良善是外层良善；而特别由“心”来表示的属天良善是内层良善。这一点从关于属灵国度和属天国度的阐述和说明看得更清楚(《天堂与地狱》，20–26节)。
167. And all [the churches] shall know that I am he who searcheth the reins and hearts. That this signifies the acknowledgment, on the part of all those who belong to the church, that the Lord alone knows and explores the exteriors and interiors and the things pertaining to faith and love is evident from the signification of searching, when said of the Lord, as being that He alone knows and explores; and from the signification of the reins, as being the truths of faith, and their purification from falsities, concerning which we shall speak in what follows; and from the signification of hearts, as being the goods of love. The reason why the heart signifies the good of love is, that there are two things that reign in man, from which all the life of his body is derived - the heart and the lungs. And because all things in a man's body correspond to all the things in his mind, and there are also two things that reign there, the will and the understanding, therefore these two kingdoms of the mind correspond to the two kingdoms of the body - the will to the heart and its pulse, and the understanding to the lungs and their respiration; without this correspondence the body could not live, nor even a particle of it. Because the heart corresponds to the will, it also corresponds to the good of love; and as the lungs correspond to the understanding, they also correspond to the truths of faith. It is from this correspondence that the heart signifies love, and the soul (anima) signifies faith; hence the expression "from the heart and soul" is so often used in the Word, by which is meant from the love and faith. (This correspondence is much treated of in Arcana Coelestia, where the following particulars may be seen more fully explained, namely, that the heart in the Word signifies love, and because it signifies love, that it also signifies the will, n. 2930, 3313, 7542, 8910, 9050, 9113, 10336. That the heart corresponds to the things that pertain to man's love, and the lungs to the things that pertain to his faith, n. 3883-3896. That in heaven there is a pulse like that of the heart, and a respiration like that of the lungs, n. 3884, 3885, 3887. That the pulse of the heart there is according to the state of love, and the respiration of the lungs according to the state of faith, n. 3886-3889; that the influx of the heart into the lungs is circumstanced like the influx of good into truth, or of the will into the understanding and of love into faith, and that the communications and conjunctions are similar, n. 3884, 3887-3889, 9300, 9495. Concerning the influx of heaven into the heart and into the lungs, from experience, n. 3884. That from this correspondence in the Word, when it is said from the heart and from the soul, it signifies from the love and faith, n. 2930, 9050; that the conjunction of man's spirit with his body is by means of the respiration of the lungs and of the pulse of the heart, and that therefore when these cease, man's body dies, but his spirit lives, see the work, Heaven and Hell; and that when the pulse of the heart ceases, the spirit is separated, because the heart corresponds to love - which is the vital heat, n. 447, in that work. Many other things concerning that correspondence may be seen there, n. 95.) That the kidneys signify the truths of faith and the purification of them from falsities, is because the purification of the blood is performed in the kidneys; and by blood in the Word is signified truth, as may be seen, Arcana Coelestia. n. 4735, 9127. The same also is signified by the organ which purifies: also all purification from falsities is effected by means of truths.
It is therefore evident that by Jehovah, or the Lord, in the Word, searching the heart and reins is signified that He explores the goods of love and the truths of faith, and separates them from evils and falsities.
[2] This is signified by reins in the following places: in Jeremiah,
"Jehovah Zebaoth, judge of justice, proving the reins and the heart" (11:20).
Again:
"Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit; thou art near in their mouth and far from their reins. Jehovah, thou shalt see me, and shalt prove my heart" (12:2, 3).
By being near in the mouth, and far from the reins is meant truth only in the memory, and thence in some of his thoughts when a man speaks, but not in the will and thence in act. Truth in the will and thence in act is that which separates and dissipates falsities; truth in the will and thence in act is to will and do what a man knows and thinks to be truth; this truth is what is specifically meant by reins.
[3] Again in the same prophet:
"I Jehovah search the heart, and prove the reins, even to give every one according to his ways, and according to the fruit of his works" (97, and that the fruit of works denotes the goods of love, n. 98, 109, 116.)
[4] In the same:
"Jehovah Zebaoth, proving the just, seeing the reins and the heart" (20:12).
And in David:
"Establish the just for thou who triest the hearts and reins art a just God" (Psalms 7:9).
The just denote those who love to do what is good and true, whose truths and goods are purified by the Lord, which is signified by His seeing and trying the reins and the hearts.
In the same:
"Prove me, O Jehovah, and try me, explore my reins and my heart" (Psalms 26:2).
Because truths are separated from falsities and goods from evils by temptations, it is therefore said, try me. In the same:
"For my heart was embittered and I am pricked in my reins. But I am foolish, and I do not know" (Psalms 73:21, 22).
The infestation of good by evil and of truth by falsity, is described by these words.
In the same:
"Behold, thou desirest truth in the reins, and in the hidden part thou makest wisdom known to me" (Psalms 51:6).
Here reins are expressed by another word in the original tongue, which involves the separation both of falsities from truths and of evils from goods. It is therefore evident that the reins signify purification and separation.
[5] In the same:
"I will bless Jehovah, who hath given me counsel; nightly, also, do my reins chastise me" (Heaven and Hell 126-140 and that bone signifies truth in the ultimate of order, and, in the opposite sense, falsity, in Arcana Coelestia 3812, 5560, 5565, 6592, 8005.)
[6] Because the reins signified truths purified from falsities, therefore in the sacrifices the fats and reins were alone offered up, as may be seen in Arcana Coelestia 353, 5943, 6409, 10033. That the reins signify the truths of faith examining, purifying, and rejecting from themselves falsities is from correspondence; for all parts of the body, even the most minute, have a correspondence, as may be seen in the work, Heaven and Hell, where it is shown, under its proper article, that "there is a correspondence of all things of heaven with all things of man," n. 87-102; and concerning, the kidneys, n. 96, 97.) Unless it be known that there is such a correspondence, who could know why it is so often stated of Jehovah, or the Lord, in the Word, that He searches and tries the reins and the heart? (Concerning the correspondence of the kidneys, the ureters, and vesicles, see Arcana Coelestia 5380-5386.) The reason why to search the reins and the heart also signifies to explore the exteriors and interiors of man is, that truth is without, and good is within; and spiritual good, which in its essence is truth, and which is specifically signified by the reins, is exterior good: but celestial good, which is specifically signified by the heart, is interior good. (This is more evident from what is said and shown concerning, the spiritual kingdom and the celestial kingdom in the work, Heaven and Hell 20-26.)
167. And all [the churches] shall know that I am He that searcheth the reins and hearts signifies the acknowledgment of all who are of the church, that the Lord alone knows and explores the exteriors and interiors, and the things that are of faith and love. This is evident from the signification of "searching," as being, in reference to the Lord, that He alone knows and explores; also from the signification of "reins" as being the truths of faith and their purification from falsities (of which in what follows); also from the signification of "hearts," as being the goods of love. "Heart" signifies the good of love, because there are two things that rule in man, and from these is the whole life of his body, namely the heart and the lungs. And as all things in man's body correspond to the things that are in his mind, there are two things also that rule there, namely the will and the understanding. These two kingdoms of the mind correspond to the two kingdoms of the body, namely the will to the heart and its pulse, and the understanding to the lungs and their respiration. Without this correspondence the body could not live, not even a particle of it. As the heart corresponds to the will, so it corresponds to the good of love; and as the lungs correspond to the understanding, so they also correspond to the truths of faith. It is from this correspondence that "heart" signifies love, and "soul" signifies faith. It is from this that the expression "from the heart and soul" is so often used in the Word, by which is meant from love and faith. (As this correspondence is much treated of in the Arcana Coelestia, these things may be seen more fully explained there, namely, that "heart" in the Word signifies love; and because it signifies love, it also signifies the will, n. 2930, 3313, 7542, 8910, 9050, 9113, 10336. That the heart corresponds to the things that are of love with man, and the lungs to the things that are of faith with him, n. 3883-3896. That in heaven there is a pulse such as that of the heart, and a respiration such as that of the lungs, n. 3884, 3885, 3887. That the pulse of the heart there is in accordance with the state of love, and the respiration of the lungs in accord with the state of faith, n. 3886-3889. That the influx of the heart into the lungs is like the influx of good into truth, and like the influx of the will into the understanding; it is also according to the influx of love into faith, and there are like communications and conjunctions, n. 3884, 3887-3889, 9300, 9495. Of the influx of heaven into the heart and into the lungs, from experience, n. Arcana Coelestia 3884. That from this the correspondence in the Word, "from the heart and soul" signifies from love and faith, n. 2930, 9050. That the conjunction of man's spirit with his body is by means of the respiration of the lungs and the pulse of the heart, and that therefore when these cease man dies as to the body, but lives as to the spirit, see in the work on Heaven and Hell [n. 521]; and that when the pulse of the heart ceases the spirit is separated, because the heart corresponds to love, which is the vital heat, n. 447, in the same work. Many other things respecting this correspondence, see n. 95.) "Reins" signify the truths of faith, and their purification from falsities, because the purification of the blood is performed in the reins and "blood" in the Word signifies truth (as may be seen in Arcana Coelestia 4735 Arcana Coelestia 4735[1-15], 9127). The like is signified by the organ that purifies; and all purification from falsities is effected by truths. From this it is clear what is signified in the Word by the expression, that Jehovah, or the Lord, "searcheth the hearts and reins," namely, that He explores the truths of faith and the goods of love, and separates them from evils and falsities.
[2] This is signified by "reins" in the following places. In Jeremiah:
Jehovah Zebaoth, Judge of righteousness, trying the reins and the heart (Jeremiah 11:20).
In the same:
Thou hast proved 1them, yea, they have taken root; they grow, yea, they bring forth fruit: Thou art near in their mouth, and far from their reins. But thou, O Jehovah, Thou shalt see me, and shalt prove my heart (Jeremiah 12:2, 3).
"Near in the mouth and far from the reins" is truth in the memory only, and in some thought therefrom when man speaks, but not in the will and from that in act. Truth in the will and from that in the act is what separates and dissipates falsities. Truth in the will and from that in the act is willing and doing what a man knows and thinks to be true; such truth is what is especially meant by "reins."
[3] In the same:
I, Jehovah, search the heart, I prove the reins, even to give every man according to his ways, and according to the fruits of his works (97 [1-2]; and that "the fruit of works" are the goods that are of love, n. 98, 109, 116.)
[4] In the same:
Jehovah Zebaoth, that provest the righteous, that seest the reins, and the heart (Jeremiah 20:12).
And in David:
Establish Thou the righteous; for Thou that provest the hearts and the reins art a righteous God (Psalms 7:9);
"the righteous" are those who love to do what is true and good, their goods and truths are purified by the Lord, which is meant by "seeing" and by "proving the reins and the hearts."
In David:
Prove me, O Jehovah, and try me, explore my reins and my heart (Psalms 26:2).
Because truths are separated from falsities and goods from evils by means of temptations, it is said, "Try me." In the same:
My heart is in a ferment, and I am pricked in my reins, but I am foolish and know not (Psalms 73:21, 22).
The infestation of good by evil and of truth by falsity is described by these words. In the same:
Behold, thou desirest truth in the reins and in the hidden part thou makest wisdom known to me (Psalms 51:6).
Here there is another word in the original for "reins," that includes the separation both of falsities from truths and of evils from goods. This shows that the "reins" signify purification and separation.
[5] In the same:
I will bless Jehovah, who hath given me counsel; also my reins chastise me in the night (Heaven and Hell 126-140; and that "bone" means truth in the ultimate of order and in the contrary sense, falsity, Arcana Coelestia 3812, 5560, 5565, 6592, 8005.)
[6] As "the reins" signified truths purified from falsities, so:
In the sacrifices, the fats and reins alone were offered up (as may be seen in Arcana Coelestia 353, 5943, 6409, 10033. That the "reins" signify the truths of faith, examining, purifying, and rejecting from themselves falsities, is from correspondence; for each and every thing of the body corresponds, as can be seen in the work on Heaven and Hell, where this is shown in its chapter entitled, There is a Correspondence of all things of Heaven with all things of Man, n. 87-102; and on the Reins, n. 96, 97.) Unless it be known that there is such a correspondence, who could ever know why it is so often said of Jehovah or the Lord in the Word, that "He searcheth and proveth the reins and the heart?" (On the correspondence of the reins, of the ureters, and of the bladder, see further in Arcana Coelestia 5380-5386.) To "search the reins and the heart" signifies also to explore the exteriors and the interiors of man, because truth is without and good is within; and spiritual good, which in its essence is truth, and in particular is signified by the "reins," is exterior good; while celestial good which in particular is signified by the "heart," is interior good. (This can be seen more fully from what is shown respecting The Spiritual Kingdom and the Celestial Kingdom, in the work on Heaven and Hell 20-26.)
Footnotes:
1. The Hebrew instead of "proved" has "planted," as also found in Arcana Coelestia 348, 8918.
167. "Et cognoscent omnes (Ecclesiae) quod Ego sim scrutans renes et corda." - Quod significet cognitionem omnium qui ab ecclesia sunt, quod Dominus solus sciat et exploret exteriora et interiora, ac quae fidei et amoris sunt, constat ex significatione "scrutari", cum de Domino, quod sit quod solus sciat et exploret; ex significatione "renum", quod sint vera fidei et purificatio eorum a falsis (de qua sequitur); et ex significatione "cordium", quod sint bona amoris.
Quod "cor" significet bonum amoris, est quia duo sunt quae regnant in homine, ex quibus omnis vita corporis ejus, nempe cor et pulmo; et quia omnia quae in hominis corpore sunt, correspondent illis quae in ejus mente, et ibi duo quoque sunt quae regnant, nempe voluntas et intellectus. Haec bina regna mentis correspondent binis regnis corporis, nempe voluntas cordi et ejus pulsui, ac intellectus pulmoni et ejus respirationi; absque illa correspondentia corpus non vivit, ne quidem particula ejus. Quia cor correspondet voluntati, etiam correspondet bono amoris; et quia pulmo correspondet intellectui, etiam correspondet veris fidei. Ex hac correspondentia est quod "cor" significet amorem, et quod "anima" significet fidem. Inde est quod toties in Verbo dicatur "ex corde et anima", per quod intelligitur ex amore et fide.
(Sed quia de hac correspondentia multis actum est in Arcanis Caelestibus, videantur illa ibi plenius ostensa; nempe,
- Quod "cor" in Verbo significet amorem, et quia amorem quod etiam significet voluntatem, n. 2930, 3313, 7542, 8910, 9050, 9113, 10336.
Quod cor correspondeat illis quae amoris sunt apud hominem, et pulmo illis quae sunt fidei apud illum, n. 3883-3896.
Quod in caelo sit pulsus qualis cordis, et respiratio qualis pulmonis, n. 3884, 3885, 3887.
Quod pulsus cordis ibi sit secundum statum amoris, et respiratio pulmonis secundum statum fidei, n. 3886-3889.
Quod influxus cordis in pulmonem se habeat sicut influxus boni in verum, tum sicut influxus voluntatis in intellectum, ut et secundum influxum amoris in fidem, et quod similes communicationes et conjunctiones sint, n. 3884, 3887-3889, 9300, 1
9495. Influxus caeli in cor et in pulmonem ab experientia, n. 3884.
Quod ex illa correspondentia in Verbo ex corde et ex anima significet ex amore et fide, n. 2930, 9050.
Quod conjunctio spiritus hominis cum corpore ejus sit per respirationem pulmonis et per pulsum cordis; et quod ideo illis cessantibus homo moriatur quoad corpus, sed vivat quoad spiritum, in opere De Caelo et Inferno: et quod quando pulsus cordis cessat, spiritus separetur, ex causa quia cor correspondet amori, qui est calor vitalis, n. 447 ibi: plura de illa correspondentia (videantur ibi n. 95.)
Quod "renes" significent vera fidei et purificationem eorum a falsis, est quia purificatio sanguinis in renibus peragitur; et per "sanguinem" in Verbo significatur verum (videatur n. 4735, 9127) simile etiam per organum quod purificat, significatur: omnis etiam purificatio a falsis fit per vera. Inde patet quid significat in Verbo, quod Jehovah seu Dominus "scrutetur corda et renes", quod nempe exploret vera fidei et bona amoris, et separet illa a falsis et malis.
[2] Hoc significatur per "renes" in sequentibus locis:
- Apud Jeremiam,
"Jehovah Zebaoth judex justitiae probans renes et cor" (11:20 2
);
apud eundem,
" 3
Plantasti eos, etiam radicati sunt, pergunt, etiam faciunt fructum; propinquus Tu in ore eorum, et longinquus a renibus eorum: Jehovah, ... videbis me, et probabis cor meum" (12:2, 3);
"propinquus in ore et longinquus a renibus", est verum modo in memoria et inde in aliqua cogitatione cum homo loquitur, non autem in voluntate et inde in actu; verum in voluntate et inde in actu est quod separat et dissipat falsa; verum in voluntate et inde in actu est velle et facere quod homo scit et cogitat verum esse; hoc verum est quod in specie intelligitur per "renes."
[3] Apud eundem,
"Ego Jehovah scrutans cor et probans renes, et ad dandum cuivis juxta vias ejus, et juxta fructum operum ejus" (17:10);
"scrutari cor" est purificare bonum separando malum; "probare renes" est purificare verum separando falsum; ideo dicitur "ad dandum cuivis juxta vias ejus, et juxta fructum operum ejus"; "viae" sunt vera quae fidei, et "fructus operum" sunt bona quae amoris.
(Quod "via, sint vera quae fidei, videatur supra, n. 97; at quod "fructus operum" sint bona quae amoris, n. 98, 109, 116, ibi, )
[4] Apud eundem,
"Jehovah Zebaoth probans justum, Videns renes et cor" (20:12);
et apud Davidem,
"Confirma justum, nam qui probas corda et renes Deus justus" (Psalms 7:10 [B.A. 9]);
"justi" pro illis qui amant facere verum et bonum; horum vera et bona purificantur a Domino, quod intelligitur per quod "vides" et "probas renes et corda." Apud Davidem,
"Proba me Jehovah, et tenta me, explora renes meos et cor meum" (Psalms 26:2);
quia vera a falsis et bona a malis separantur per tentationes, ideo dicitur, "Tenta me." Apud eundem,
"Exacerbatur cor meum, et renibus meis exacuo me; sed ego stolidus nec cognosco" (Psalms 73:21, 22);
infestatio boni a malo, et veri a falso, describitur per illa verba.
Apud eundem,
"Ecce veritatem desideras in renibus, et in occulto sapientiam notam facis mihi" (Psalms 51:8 [B.A. 6]);
hic "renes" alia voce in lingua originali exprimuntur, quae involvit tam separationem falsorum a veris quam malorum a bonis; inde patet quod per "renes" purificatio et separatio significetur.
[5] Apud eundem,
"Benedicam Jehovae qui consuluit mihi, etiam noctibus castigant me renes mei" (Psalms 16:7);
"noctes" significant statum hominis quando falsa exsurgunt; pugna tunc verorum cum illis significatur per "castigant me renes." Apud eundem,
"Etiam tenebrae non faciunt tenebras prae te, sed nox sicut dies lucida est, sicut tenebrae ita lux; Tu enim possides renes meos, ... non latuit Te os meum cum factus sum in occulto" (Psalms 139:12, 13, 15);
"tenebrae" sunt falsa, et "lux" sunt vera; "possidere renes" est scire falsa et vera apud hominem; inde dicitur "non latuit Te os meum cum factus sum in occulto", per quod significatur quod non latuerit aliquod falsum quod factum est.
(Quod "tenebrae" sint falsa, et "lux" sint vera, videatur in opere De Caelo et Inferno 126-140; et quod "os" sit verum in ultimo ordinis, et in opposito sensu falsum, in Arcanis Caelestibus, n. 3812, 5560, 4
[6] Quoniam "renes" significabant vera purificata a falsis, ideo
In sacrificiis adolebantur solum adipes et renes (videatur Exodus 29:13; Leviticus 3:4, 10, 15; 4:9: et alibi);
quod solum adipes et renes adolerentur super altari, erat causa, quia "adipes" significabant bona amoris, et "renes" vera fidei.
(Quod "adipes" seu "pinguedines" significent bona amoris, videatur n. 353, 5943, 6409, 10033.
Quod "renes" significent vera fidei lustrantia, purificantia, et a se rejicientia falsa, est ex correspondentia; nam omnia et singula corporis correspondent, ut constare potest in opere De Caelo et Inferno, ubi in suo articulo ostenditur Quod Correspondentia sit omnium Caeli cum omnibus Nominis, n. 87-102; et ibi de Renibus, n. 96, 97,) Quis usquam sciret, nisi sciat quod talis correspondentia sit, cur toties in Verbo dicatur de Jehovah seu Domino, quod sit "scrutans et Probans renes et cor?" (Praeterea de Correspondentia Renum, Ureterum et Vesiculae, videatur in Arcanis Caelestibus, n. 5380-5386.) Quod "scrutari renes et corda" etiam significet explorare exteriora et interiora hominis, est quia verum est extra et bonum est intra; ac bonum spirituale, quod in sua essentia est verum, et in specie per "renes" significatur, est bonum exterius; bonum autem caeleste, quod in specie per "cor" significatur, est bonum interius. (Hoc melius constare potest ex illis quae de Regno Spirituali et de Regno Caelesti in opere De Caelo et Inferno 20-26, ostensa sunt.)
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.